Acts Reading List (click here)
Week 55
The third step in SHARING your faith is actually sharing your faith. Watch the video HERE.
(See Christine Caine’s site HERE.)
Week 54
The second step in sharing your faith is CARING. Watch the video HERE.
Week 53
The first step in sharing your faith is PRAYING. Watch the video HERE.
Week 52
(Acts 28)
Paul finally reaches Rome. Due to political pandering, Paul had been under house arrest in Caesarea Maritima for two years (Acts 24:22–27). When Governor Festus seemed just as unlikely to give him justice as Felix; Paul appealed his case to Caesar (Acts 25:1–12). Festus charged Julius the centurion to take Paul and Aristarchus to Rome; Luke came along as well. After a harrowing sea voyage that included a furious tempest, malicious sailors and soldiers, and a violent shipwreck, the survivors have landed on the small island of Malta, just south of Sicily (Acts 27).
For two whole years Paul stayed there in his own rented house and welcomed all who came to see him. Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ. —Acts 28:30-31
Luke concludes Paul’s story here, but Paul’s letters give more information. He probably writes the prison epistles during this time: Ephesians, Philippians, Colossians, and Philemon. Many scholars believe that, based on his letters to Timothy and Titus (c. 64-67 A.D.) after these “two whole years,” Paul regained his freedom and embarked on another missionary journey. At some point, he is again imprisoned in Rome, this time under much harsher conditions (Mamertine prison). Church tradition says he was executed in AD 67, three years before the Romans destroyed the temple and sacked Jerusalem.
Week 51
(Acts 27)
Paul is finally on his way to Rome. He has wanted to go for some time (Rom 1:11), but a short visit to Jerusalem to check in with the apostles turned into a two-year house arrest in Caesarea Maritima. He was falsely accused by the Sanhedrin. Roman governors wouldn’t release him—because that would irritate the Jewish leaders—but wouldn’t hand him over to the council because of his Roman citizenship. Ultimately, Paul appealed his case to Caesar. The text of the chapter alternates between Luke’s detailed description of the sea voyage and Paul encouraging the people on board to make choices that won’t kill them all.
So keep up your courage, men, for I have faith in God that it will happen just as he told me. —Acts 27:25
The sailors find a sandy beach and try to reach it, but the ship gets stuck on a reef a ways from the shore. The soldiers plan to kill the prisoners to make sure none escape, but the centurion stops them. Those who can swim, do so; those who don’t, find planks from the quickly deteriorating ship and ride the waves to the shore.
The soldiers would pay with their own lives if any of their prisoners escaped. Their instinctive reaction was to kill the prisoners so they wouldn’t get away. Julius, the officer, was impressed with Paul and wanted to save his life. Julius was the highest ranking official; therefore, he could make this decision. This act preserved Paul for his later ministry in Rome and fulfilled Paul’s prediction that all the people on the ship would be saved (v. 22).
Week 50
(Acts 26)
The Sanhedrin continues to cause problems for Paul. They want to kill him because he preaches that Jesus rose from the grave (Acts 24:21). Two years before, they tried to have him assassinated (Acts 23:12–15). When their plans were foiled by Paul’s nephew, they tried to convince Governor Felix to execute him. Though the charges were spurious and unproveable, Felix kept Paul in custody as a political favor to the Sanhedrin (Acts 24:5–6, 27). Two years later, when Festus replaced Felix, the Sanhedrin tried again (Acts 25:1–7). Like Felix, Festus wanted to accommodate the Jewish leaders, but he couldn’t summarily convict Paul because his Roman citizenship protected him. Festus tried to convince Paul to meet him half-way, and Paul responded by appealing his case to Caesar (Acts 25:8–12). Festus must send Paul to Rome, but he has no charges, so he’s invited King Agrippa II, the king’s sister/lover Bernice, and the military and civil leaders of Caesarea to hear Paul’s story and help him determine what, if any, crime Paul has committed (Acts 25:23).
Agrippa said to Festus, “This man could have been set free if he had not appealed to Caesar.”—Acts 26:32
Paul went to great lengths to explain that the Law and the Prophets all pointed to a suffering Messiah and that Jesus of Nazareth had fulfilled these prophesies. This was proven by his resurrection from the dead. Then Agrippa said to Paul, “Do you think that in such a short time you can persuade me to be a Christian?” Paul replied, “Short time or long—I pray God that not only you but all who are listening to me today may become what I am, except for these chains.” (vv. 28-29)
Paul’s heart is revealed here in his words: He was more concerned for the salvation of these strangers than for the removal of his own chains. Ask God to give you a burning desire to see others come to Christ—a desire so strong that it overshadows your problems.
Week 49
(Acts 25)
Paul is in custody in Caesarea Maritima, the Roman capital of the region. Careless but zealous Jews from modern-day Turkey, irritated Jewish leaders from Jerusalem, and a corrupt Roman governor have conspired such that Paul has been under house arrest for two years with no formal charges. The Sanhedrin wanted him charged, convicted, and if possible executed. Governor Felix couldn’t bow to their wishes because Paul hadn’t seemed to break any actual laws. So, he kept Paul under wraps, occasionally calling for him in hopes Paul would offer to buy his freedom, and then sending him away when Paul pointed out he’s a corrupt and violent person who will be judged by God. Within two years, the citizens of Caesarea complained about Felix’s cruelty so much that Nero commanded he return to Rome (Acts 24).
After Festus had conferred with his council, he declared: “You have appealed to Caesar. To Caesar you will go!”—Acts 25:12
Paul was in prison, but that didn’t stop him from making the most of his situation. Military officers and prominent city leaders met in the auditorium with Agrippa to hear this case. Paul saw this new audience as yet another opportunity to present the Good News. Rather than complain about your present situation, we should look for every opportunity to serve God and share him with others. Your problems are often opportunities in disguise.
Week 48
(Acts 24)
Acts 24 recounts Paul’s trial before Governor Felix in Caesarea Maritima. Paul returned to Jerusalem after his third missionary journey to accusations he taught Jewish Christians they did not have to circumcise their sons (Acts 21:20–21). This is false: he only teaches this to Gentiles as even Jewish Jesus-followers do not have to follow the Mosaic law. While at the temple to perform a ceremony to prove his devotion to Judaism, Paul is again falsely accused, this time of bringing a Gentile into the temple (Acts 21:27–29). The Roman army tribune has spent three days trying to determine if Paul broke a Roman law, a Jewish law, or just has a different way of expressing his religion. After getting nowhere and facing a conspiracy by the Sanhedrin to assassinate Paul (Acts 23:12–15), the tribune has sent him to the governor.
Week 47
(Acts 23)
Paul is between two difficult situations, where the solution to the first leads him into something even more dangerous. In English, this is referred to using the expression “out of the frying pan and into the fire.” While Paul had been working to prove that devotion to Jesus did not eliminate his Jewish-ness, Jews from the province of Asia wrongly accused him of bringing a Gentile into the temple. Some of the crowd heard the accusations and started beating Paul while the rest of the crowd heard nothing and joined in the melee for no reason. The Roman tribune tried to uncover why the Jews have suddenly rioted by letting their victim speak. This made the mob even angrier, and the tribune had to arrest Paul to keep him safe. Once Paul was officially in custody, the tribune ordered the centurion to beat the truth out of him, not realizing Paul was a Roman citizen. Even tying Paul’s hands was against the Roman law. Paul told the centurion, who informed the tribune, about his citizenship, and Paul was not examined by flogging. Instead, the tribune decided to take Paul to the Sanhedrin; maybe the Jewish leaders could explain (Acts 21:27—22:30).
Week 46
(Acts 22)
Acts 22 is the first full chapter of Paul’s incarceration by the Roman government. He had traveled to Jerusalem to report the progress of his church-planting ministry to the church leaders and apostles. They rejoiced to hear of the new strong church in Ephesus and the continued growth of the churches around the Aegean Sea, but they were more anxious about local news. Legalistic Jewish Christians spread a rumor that Paul taught other Jewish Christians to reject the Mosaic law—specifically, that they should not circumcise their sons. In truth, Paul only taught that the Gentiles did not need to follow the customs of the Mosaic law, by order of the very men reporting these charges (Acts 15). The church elders proposed Paul assist four Jewish Christians in completing their Nazirite vow to prove he still respected the Mosaic law. While doing so, non-Christian Jews from the province around Ephesus saw him in town with a Gentile Christian they knew from home. When they saw Paul in the temple, they wrongly accused him of bringing the Gentile man into the temple and incited the crowd to attack him. The Roman tribune received word of the rampage and rescued Paul by arresting him. Paul, never one to leave an issue undiscussed, begged the tribune to let him speak. The tribune agreed, hopeful Paul’s words would explain the crowd’s violence (Acts 21:17–40).
Week 45
(Acts 21)
Paul, Timothy, Luke, and several others leave the port city of Miletus in southwest Turkey and sail to Tyre on the Phoenician coast where they visit with the local Jesus-followers. The Holy Spirit has revealed that when Paul goes to Jerusalem he will be arrested. The Tyrians are so distraught they try to convince Paul to avoid the city and stay safe, but after seven days Paul and his companions reboard and sail south.
The team lands briefly in Ptolemais before finally disembarking in Caesarea. They stay with the evangelist Philip who first brought the message of Jesus to the Samaritans and who has four daughters who prophesy (Acts 8:4–8). In addition, Agabus arrives from Judea and confirms Paul’s impending arrest by wrapping his own feet and hands in Paul’s belt. The friends try to keep Paul from continuing, but he focuses on how his arrest will further the spread of the gospel.
In Acts 15, the leadership of the church in Jerusalem determined that Gentile Jesus-followers did not have to obey the Mosaic law to properly follow Christ. However, it was decided they should make minor concessions so Gentile and Jewish Christians could eat, live, and worship in unity. Paul, himself, taught the churches the council’s findings in person and in letter (Acts 15:30; Gal 3; 6:11–16). Several years later, unknown persons spread a rumor that Paul is teaching Jewish Christians to not obey the Law—a crime punishable by death (Deut 13:1–5). James, the half-brother of Jesus and leader of the Jerusalem church, asks Paul to prove his Jewishness by helping a group of men fulfill their Nazirite vow (Num 6:1–21) and Paul agrees.
Among the Gentile Jesus-followers who have come with Paul is Trophimus. He is from Ephesus, in the province of Asia, in southwest Turkey. He has brought his church’s donations to James and the church in Jerusalem. At some point, Jews from Asia see Paul with Trophimus in the city. Later, they see Paul in the temple and assume he has brought Trophimus. They rile up the worshipers into dragging Paul from the temple, shutting the gates, and beating Paul. The Roman guards bring Agabus’ prophecy to fruition as they bind Paul in chains and arrest him.
Paul knows he will not be released, but he must take every opportunity to share Jesus’ message—even to an angry mob that wants him dead. He asks the tribune if he may speak to the crowd. The tribune is massively confused and confirms that Paul is not, indeed, an Egyptian revolutionary who leads a pack of assassins. When Paul convinces him that he is a Jew from Tarsus, on the other side of the Mediterranean, the tribune lets him speak.
Of course, Paul’s speech will fall on deaf ears. The crowd listens to his conversion story, but when he reaches the part where Jesus commissions him to spread the news to the Gentiles, they remember their initial complaint. The tribune, still confused, decides to get the truth out of Paul by flogging him, which Paul manages to avoid by reminding them he is a Roman citizen (Acts 22). The next day, Paul faces the Sanhedrin and deflects any further charges by pitting the Sadducees and Pharisees against one another. He then escapes an assassination attempt thanks to his nephew. The tribune decides his little outpost cannot resolve so much drama and sends Paul to the governor in Caesarea.
Week 44
(Acts 20:-17-28)
Paul was in a hurry to reach Jerusalem by Pentecost to deliver the funds for the poor collected from the churches in Macedonia and Asia. There were fifty days between Passover (20:6) and Pentecost (20:16), and Paul’s trip from Philippi to Troas had consumed twelve of them. It took another four days to get to Miletus, so Paul decided not to go to Ephesus lest he lose any more valuable time. Instead, he invited the leaders of the Ephesian church to travel about thirty miles south to meet him at Miletus, where the ship was waiting to unload cargo and take on more (another five days!). Paul wasn’t one to waste time or lose opportunities.
In Acts, Luke records eight messages given by Paul. His address to the Ephesians elders is unique in that it reveals Paul “the pastor” rather than “the evangelist or defender of the faith.” This section (vv. 17-28) is likely a summation of a much longer talk, witnessed by Luke, covering the highlights and main points. This is Paul’s only speech in Acts that explicitly addresses Christians, so it’s not surprising that it is very similar to the statements and themes he expresses in his letters.
This section gives us a glimpse of how Paul ministered in Ephesus for three years. It can be broken down into three parts: 1) a review of the past (vv 18-21); 2) a testimony of the present (vv 22-27); and 3) a warning about the future (vv 28-38), which we’ll cover next time.
I have declared to both Jews and Greeks that they must turn to God in repentance and have faith in our Lord Jesus. —Acts 20:21
Paul’s purpose in life was to share the gospel with all people — Jews and Gentiles. Sharing the gospel is a matter of life and death (see 2 Cor 2:15-16). Paul was a faithful witness in the life he lived and the message he preached. We should follow his example; in 1 Cor 11:1 he exhorts his listeners to “follow me as I follow Christ.”
Paul tells the elders that he is going to Jerusalem, “compelled by the Spirit” (v. 22), knowing that “prison and hardships are facing me” (v. 23). He considers his earthly life “worth nothing” to him “if only I may finish the race and complete the task the Lord Jesus has given me—the task of testifying to the gospel of God’s grace” (v. 24). He then tells them that none of them will ever see him again and declares that he is “innocent of the blood of all men” (v. 26) — a reference to the “watchman on the walls” described in Ezekiel 3:17-21; 33:1-9.
He tells them to “keep watch over yourselves and all the flock which the Holy Spirit has made you overseers” (v. 28) and “Be shepherds of the church of God, which he bought with his own blood (through Christ).” See John 10 for Jesus description of shepherding.
HOMEWORK:
Paul’s Farewell To The Ephesian Elders
Acts 20:29-
Week 43
(Acts 20:1-16)
This segment of the third missionary journey is covered briefly by Luke. Second Corinthians 2:12-13; 7:5-7 gives further information about Paul’s stop at Troas for evangelistic purposes and of his desire to see Titus for a report on the Corinthian church. Subsequently Paul went to Macedonia (cf. Acts 19:21), met Titus, and wrote 2 Corinthians. During this time Paul probably ministered as far as Illyricum, corresponding roughly to modern-day Yugoslavia (Rom. 15:19; cf. 2 Cor. 10:13). During the apostle’s three-month stay in Achaia he wrote Romans (cf. Rom. 15:23-16:2) from Corinth.
The plot by the Jews … against Paul was evidently to assassinate him on board ship and dispose of his body at sea. Somehow the insidious plan became known to Paul and he decided not to go directly to the eastern Mediterranean but to go back through Macedonia. Possibly he had wanted to be in Jerusalem for Passover; now the best he could hope for would be Pentecost (Acts 20:16).
The mention of these seven men implies what is stated elsewhere: Paul was concerned for the collection for the saints in Jerusalem. As representatives of various churches they carried funds. [cf. Eph. 6:21; Col. 4:7; 2 Tim. 4:12; Titus 3:12], and Trophimus [cf. Acts 21:29; 2 Tim. Three men were from Macedonia (Sopater … Aristarchus, and Secundus) and four were from Asia Minor (Gaius … Timothy … Tychicus 4:20]). Their rendezvous point was Troas. In Acts 19:29 Gaius is said to be “from Macedonia,” whereas in 20:4 he is said to be from Derbe. Probably these are two different men (cf. a third Gaius, from Corinth; 1 Cor. 1:14).
In vv 5-6 Luke resumed another “we” section. Luke was left at Philippi in chapter 16 and evidently remained there until this point. Then he rejoined the party to accompany Paul to Jerusalem. The Feast of Unleavened Bread was in the spring. They made the 150-mile trip from Philippi to Troas in five days. “The Lord had opened a door for me” (2 Cor 2:12).
On the first day of the week we came together to break bread. —Acts 20:7
This is the clearest verse in the New Testament which indicates that Sunday was the normal meeting day of the apostolic church. To “break bread” implies that the Lord’s Supper would be observed. Paul stayed in Troas for seven days (v. 6) and the church met on the first day of the week. Luke’s method of counting days here was not Jewish, which measures from sundown to sundown, but Roman, which counted from midnight to midnight. This can be stated dogmatically because “daylight” (v. 11) was the next day (v. 7). Probably the church met at night because most people had to work during the day. Because Paul was leaving them, possibly for the final time, he prolonged his discourse until midnight.
The presence of many lamps would contribute to a “sleepy” atmosphere because the lamps consumed oxygen. Probably crowded conditions exacerbated the condition. A young man named Eutychus (lit., “fortunate”) proved to be true to his name. Luke, the physician, affirmed that Eutychus was picked up dead after he had fallen from a third-story window. It was normal for the larger rooms to be on the top floor of a building. After the manner of Elijah and Elisha (1 Kings 17:21; 2 Kings 4:34-35), Paul embraced Eutychus and the young man came alive. This event demonstrates the life-giving power of God and authenticates Paul’s message and his true apostleship.
As part of the meal they participated in the Lord’s Supper (broke bread and ate), and the meeting continued until dawn. Eutychus, the fortunate young man (cf. vv. 9-10), was taken home alive.
Evidently Paul remained in Troas longer than he originally planned (v. 7). To compensate for the delay he sent the rest of the party on ahead. The journey across land from Troas to Assos is much shorter than by sea. By this arrangement Paul was able to stay a bit longer in Troas. They sailed from Assos to Mitylene … Chios … Samos and Miletus. The voyage to the last three stops took one day each. Luke kept a log of their travels.
Paul avoided a stop in Ephesus because he was in a hurry to reach Jerusalem, if possible, by the day of Pentecost. He knew it would take far too long to say good-bye to his many friends in Ephesus. He wanted to deliver relief funds to Jerusalem (Gal 2:10; 1 Cor 16:1-4; 2 Cor 8-9; Rom 15:25-32) gathered from churches in Achaia, Macedonia and Asia..
HOMEWORK:
Paul’s Farewell To The Ephesian Elders
Acts 20:17-28
Week 42
(Acts 19:23-41)
After all this … Paul decided to go to Jerusalem, passing through Macedonia and Achaia. After I’ve been there, I must visit Rome also” (Acts 19:21). Paul’s three-year ministry in Ephesus had been tremendously effectively in spreading the gospel. His work had established churches in provinces from Antioch to Troas and also in a ring around both sides of the Aegean Sea. But now it was time to look for new territories to plant the Gospel seed. He didn’t want to build on “someone else’s foundation” (Rom 15:20), intending instead to be the one planting in fresh areas, while others followed him and added strength (see 1 Cor 3:6).
He now concluded that he would press his mission westward to Rome (see Rom 15:23-33), but before this, he was determined to return to Jerusalem after a final visit to the churches in Macedonia and Achaia. His visit to Jerusalem included his efforts in organizing a collection for the famine-plagued believers in Judea (which is not mentioned in Acts). His decision to go to Jerusalem is similar to Jesus’ decision to go to Jerusalem during his ministry (Lk 9:51). He knew of opponents who would be waiting for him (see Rom 15:31-32) and sensed that he was walking into a volatile situation. He sent two of his companions, Timothy and Erastus, ahead of him to Macedonia, probably to prepare the churches for the offering. Paul’s letters reveal much that Acts leaves out.
About that time there arose a great disturbance about the Way.
—Acts 19:23
Luke’s description of the believers in Paul’s Ephesian ministry is to call them “the Way” (see Acts 18:26; 19:9). Jesus himself referred to himself as “the way” in John 14:6, “I am the way and the truth and the life. No one comes to the Father except through me.”
With so many coming to faith in and around Ephesus, turning from their previous occult practices and moving away from idol worship as a result of Paul’s preaching, the makers of silver shrines to the goddess Artemis saw their business drying up. Demetrius, the head of the silversmith guild, brought together his fellow craftsmen and challenged them to consider how much profit was at stake. His words about Paul were close to the truth: “man-made gods are no gods at all” (v. 26). Paul’s preaching had attacked the value of idols in the worship of the true God (see Acts 17:29; 1 Cor 8:5-6) causing Ephesian citizens to cease purchasing the shrines.
Demetrius didn’t limit his argument to the issue of economics — he used the power of public opinion. Paul’s preaching, he said, would cause the “temple of the great goddess Artemis” to be “discredited,” and even the goddess herself would lose prestige. Since Ephesus was the center of the cult of Artemis, the damage to her worship would be felt all over the region. The craftsmen responded to the challenge of Demetrius with loud acclamations of their devotion to Artemis and the demonstration of the silversmiths infected the whole city. The people rushed to the largest facility in Ephesus (the amphitheater) and seized two of Paul’s traveling companions from Macedonia, Gaius and Aristarchus, whom they evidently intended to make the objects of their anger. “The assembly was in confusion: Some were shouting one thing, some another. Most of the people did not even know why they were there” (v. 32). Apparently, they couldn’t find Paul. “Paul wanted to appear before the crowd, but the disciples would not let him” (v. 30).
After a two-hour demonstration, with all the people shouting “Great is Artemis of the Ephesians!“, the town clerk calmed things down by stating that there was no reason to fear for the well-being of Artemis, since she was revered in “all the world” and the city of Ephesus was considered “the guardian of the temple.” (The Temple of Artemis in Ephesus was considered one of the Seven Wonders of the world.)
The clerk’s second point was that assemblies in Ephesus were required to be handled according to legal procedures. Gaius and Aristarchus had not “robbed temples” (of their reputation) “nor blasphemed” the goddess in any way that could be considered serious. The Ephesians could pursue justice through the court system if there was cause – but there wasn’t. As it was, the city was in danger of angering the Roman authorities because of the commotion, and they could be punished by loss of rights and privileges. So the assembly was (finally) dismissed.
Satan assaults the people of God in two ways: he is a deceiver and an accuser. And he is hell-bent on promoting evil in the world. But take heart! Jesus has overcome the world! (John 16:33).
HOMEWORK:
Through Macedonia and Greece
Acts 20:1-12
Week 41
(Acts 19:1-22)
Paul finally arrived in Ephesus after traveling through Galatia and Phrygia, visiting and strengthening the churches he had established on his earlier journeys. Very soon he “found some disciples” (v. 1-2) “about twelve in all” (v. 7) and asked them if they had received the Holy Spirit. Apparently something he had seen in them (or didn’t see in them) led him to believe they lacked a complete understanding of the gospel. John’s baptism was a sign of repentance from sin only, not a sign of new life in Christ. Like Apollos (18:24-26), these Ephesian believers needed further instruction about the message and ministry of Jesus Christ. They believed in Jesus as the Messiah, but they did not understand the significance of the work of the Holy Spirit. Becoming a Christian involves turning from sin (repentance) and turning to Christ (faith). Paul very likely shared what he would soon write in his letter to the Romans (Rom 6:3-11). “On hearing this, they were baptized into the name of the Lord Jesus” (v. 5). And “when Paul placed his hands on them, the Holy Spirit came on them and they spoke in tongues and prophesied” (v. 6). This authenticated to those who witnessed the occasion that their salvation was of God and not just of Paul.
Paul said, “John’s baptism was a baptism of repentance. He told the people to believe in the one coming after him, that is, in Jesus.” On hearing this, they were baptized into the name of the Lord Jesus. —Acts 19:4-5
“Paul then entered the synagogue (as he usually did upon entering any city) and spoke boldly there for three months, arguing persuasively about the kingdom of God” (v. 8). This audience was much more open to hearing what he had to say than many of the other synagogues he had visited. But, again, some of them became obstinate, refused to believe and began to publicly malign the Way. There were unbelievers in almost all of Paul’s public presentations — as there are today. So Paul left them, taking the believers with him to the lecture hall of Tyrannus where he held daily discussions for two years, “so that all the Jews and Greeks who lived in the province of Asia hear the word of the Lord” (including all seven of the churches listed in Revelation 2 and 3). God was working powerfully through Paul to spread the gospel “to the ends of the earth” (Acts 1:8).
“God did extraordinary miracles through Paul, so that even handkerchiefs and aprons that had touched him were taken to the sick and their illness were cured and the evil spirits left them” (v. 11-12). This was very much like the woman who touched the hem of Jesus’ cloak (Mat 9:20) and those Peter’s shadow had fallen on were healed (Acts 5:15-16). Their faith was in the only One able to bring health and strength — our Lord, Jesus Christ!
Athens was known for its philosophers. Ephesus was known for its sorcerers. God clearly forbids such practices (see Deut 18:9-13). Seven sons of Sceva, a Jewish chief priest were part of a group of Jews who were going around driving out evil spirits by trying to invoke the name of the Lord Jesus over those who were demon-possessed. They were saying, “In the name of Jesus, who Paul preaches, I command you to come out.” They apparently believed they would have more succsess if they used the name by which Paul was healing and driving out spirits — but it backfired! The demons confessed the identity of Jesus and his servants much the same was as during Jesus’ ministry (see Mk 1:24; 5:7-10) saying, “Jesus I know, and I know about Paul, but who are you?” Then he gave them a beating they would never forget.
When this news made the rounds in Ephesus, all the Jews and Greeks were seized with fear, and the name of the Lord Jesus was held in high honor. Many of those who believed now came and openly confessed their evil deeds. A number who had practiced sorcery brought their scrolls together and burned them publicly. The were apparently a very, very valuable commodity in Ephesus, but rather than sell them to others, they eliminated them, knowing that such practices were related to demonology rather than from God.
After all this, Paul decided to return to Jerusalem, passing through Macedonia and Achaia once again. “After I have been there,” he said, “I must visit Rome also” (v. 21). He sent Timothy and Erastus to Macedonia while he stayed in the province of Asia a little longer. More trouble lay ahead.
HOMEWORK:
The Riot in Ephesus
Acts 19:23-41
Week 40
(Acts 18:18-28)
The Third Missionary Journey – A.D. 52-57
Paul’s third missionary journey traversed much the same ground as his second. Passing through Galatia and Phrygia, he proceeded directly to the great port city of Ephesus. After three years of preaching and teaching there, Paul traveled again through Macedonia and Achaia, strengthening the believers, and then finished with a visit to Jerusalem.
After Gallio, the governor of Achaia, refused to prosecute Christianity as the Jews had hoped (18:12-17), Christians enjoyed a brief period of legal freedom, so … “Paul stayed on in Corinth for some time; then he left … and sailed for Syria, accompanied by Priscilla and Aquila” (v. 18). Silas and Timothy evidently remained in Corinth to support the fledgling church. Paul had his hair cut off at Cenchrea (the port of Corinth) because of a vow he had taken. This is similar to the Nazirite vow described in Numbers 6:1-21, but it was common in Judaism for people to take a 30-day vow. Luke doesn’t tell us the reason for the vow, or what it was, but it was likely related to his vision from the Lord (v. 9-10).
On their way, they arrived at Ephesus, where Paul left Priscilla and Aquila, while he went into the synagogue and reasoned with the Jews. When they asked him to spend more time with them, he declined, but promised to come back “if it is God’s will” (v. 21). Sailing on alone, he landed at Caesarea and went up to greet the church at Jerusalem; then proceeded on to his home church in Antioch.
After spending time in Antioch, Paul set out again—thus beginning his third missionary journey—and travelled once again through the region of Galatia and Phrygia, strengthening all the disciples. His ultimate destination was Ephesus, where he would spend three years preaching and teaching the Word of God (Acts 19).
“Meanwhile, a Jew named Apollos, a native of Alexandria (upper region of Egypt), came to Ephesus. He was a learned man, with a thorough knowledge of the Scriptures” (v. 24). He had been instructed in the way of the Lord and taught about Jesus accurately in the synagogue. But when Priscilla and Aquila heard him speak, they invited him to their home and explained to him, privately, the way of God more adequately. He believed that Jesus was the promised Messiah, “but he knew only the baptism of John” (v. 25). John’s baptism was one of repentance in anticipation of the coming of the Messiah (Jesus). Christian baptism is baptism into Christ, identifying with his death, burial and resurrection — a baptism of the Holy Spirit. We’ll meet another group in Acts 19 who believed but had gaps in their understanding of God’s salvation plan and new covenant blessing.
When Priscilla and Aquila heard him, they invited him to their home and explained to him the way of God more adequately. —Acts 18:2
Having spent time with Priscilla and Aquila, he obviously heard all about their previous work in Achaia, specifically in the capital of Corinth. Having expressed his desire to go there, he was encouraged by the brothers, who wrote to the disciples there to welcome him. On arriving, he was a great help to those who by grace had believed. As a dynamic apologist, he vigorously refuted the Jews in public debate, proving from the Scriptures that Jesus was the Christ.
This was the same manner in which the apostles “reasoned with the Jews” and unbelievers throughout the Book of Acts, proving that the O.T. prophets had accurately foretold Jesus as Messiah. By some counts, more than 300 O.T. prophecies point to Jesus Christ and were fulfilled by Him in His life on earth. These include prophecies about His unique birth (Isaiah 7:14), His earthly ministry (Isaiah 61:1), and even the way He would die (Psalm 22). Jesus shocked the religious establishment when He stood up in the synagogue of Nazareth and read from Isaiah 61, concluding with this commentary: “This scripture has been fulfilled in your hearing today” (Luke 4:18–21).
The prospect that any one person in world history would satisfy even a few of the O.T. prophecies is just “1 in 10 to the 17th power” (that’s a one with seventeen zeros; one in a quadrillion). Take a look: https://www.jesusfilm.org/blog/old-testament-prophecies/.
HOMEWORK:
Paul’s Return to Ephesus
Acts 19:1-22
Week 39
(Acts 18:1-17)
Paul’s missionary work in Athens was relatively short-lived. He had “reasoned” with the Jews and God-fearing Greeks in the synagogue and in the marketplace (agora). Then with the Epicureans and Stoic philosophers, and finally with the Areopagus (similar to the Jewish Sanhedrin, this was a group of respected local men charged with investigating spiritual or philosophical ideas). His “reasoning” was presented inoffensively and included God’s plan of salvation in way they could understand. The Greeks were not familiar with the Jewish Old Testament. When Paul mentioned the “resurrection” of Jesus, some sneered; but others wanted to hear more. A few became followers of Paul and believed. Acts 18:1 begins, “After this …”
Initially, Paul was all alone in Corinth. He would soon be joined by Silas and Timothy who had stayed behind in Macedonia for a time, ministering to the newly-planted churches in Philippi, Thessalonica, and Berea. In the meantime, he met a Jew named Aquila, who had recently come to Corinth from Italy with his wife Priscilla. Acccording to the Roman historian, Suetonius, the likely reason for the Jews being removed from Rome was an edict by Claudius Caesar that referred to “the constant riots of the Jews at the instigation of Chrestus” (likely a misspelling of Christ).
Paul, like Aquila and Priscilla, was a tentmaker by trade, so he stayed with them for a time and worked in their shop. But, “every Sabbath, he reasoned in the synagogue, trying to persuade Jews and Greeks” (v. 4). When Silas and Timothy came from Macedonia, bringing gifts of money to Paul from the Philippian and Thessolonian churches (see 2 Cor 11:9; Phil 4:15), he was able to devote himself exclusively to preaching, testifying to the Jews that Jesus was the Christ. Jewish opposition to Paul’s message was primarily based on their misunderstanding of the Messiah. Their interpretation of O.T. prophecy had created an expectation that the promised Messiah (Christ) would be a “warrior king” like David (see Acts 3:17-26). When Paul was met with abuse from the unbelieving Jews, he shook out his clothes in protest, quoting Ezekiel 33:1-6, “Your blood be on your own heads … from now. on I will go to the Gentiles” (v. 6). Paul left the synagogue and went next door to the house of Titus Justus, a Gentile worshipper of God. “Crispus, the synagogue ruler, and his entire household believed in the Lord; and many of the Corinthinans who hear [Paul] believed” (v. 8).
One night the Lord spoke to Paul in a vision: “Do not be afraid … do not be silent. For I am with you, and no one is going to attack and harm you, because I have many people in this city.” —Acts 18:9-10
One night, the Lord spoke to Paul in a vision, telling him not to be afraid; to keep on speaking and not be silent “for I am with you and no one is going to attack and harm you, because I have many people in this city” (v. 10). The Lord knows those who are his (elsewhere called the elect); but they needed to hear to Gospel and believe in order to be saved. So Paul stayed for a year and a half, teaching them the word of God.
While Gallio was proconsul (governor) of the province of Achaia, the Jews made a united attack on Paul and brought him into court, hoping the Roman justice system would outlaw “this newly created religion” that was opposed to Caesar and Roman law. However, Gallio saw Christianity as merely a small sect of Judaism (which was tolerated by the Romans) rather than a new religion, and dismissed the case before it even got started. He had the Jews ejected from the courtroom and “showed no concern” whatever. This essentially set a precedent in Corinth which allowed the Gospel to continue to be preached for years to come without fear of Roman persecution. The unbelieving Jews, however, would continue to relentlessly oppose Paul and his missionary efforts at every turn.
HOMEWORK:
Paul’s Return to Antioch and
Beginning of Third Missionary Journey
Acts 18:18-28
Week 38
(Acts 17:16 – 34)
In Acts 17:13-15 we read that Paul had been hustled out of Berea by his friends to protect him from the Thessalonian Jews who were causing trouble. Silas and Timothy stayed behind in Berea until they were able to rejoin Paul in Corinth.
While Paul was waiting for them in Athens, he was greatly distressed to see that the city was full of idols (v.16). The Greek word meant “severe emotional concern; outrage.” This is similar to Moses’ reaction to the Israelites when he descended Mount Sinai and found them worshipping a golden calf. Idolatry is putting a person or thing ahead of God. Behind every idol is a demon!
Rather than reacting emotionally to the idolatrous Athenians, he acted with restraint and respect (see 2 Tim 4:2-4; 1 Pet 3:15-16). Proverbs 12:18 says, “Reckless words pierce like a sword, but the tongue of the wise brings healing.” We can be eloquent in our presentation or defense of Christianity, but if we carelessly bring offense in the process of evangelizing, the person(s) to whom we’re speaking will likely turn away. Had Paul shown his disdain of their idol worship he would never have had an opportunity to share the gospel with the Epicureans and Stoics (vv 18-31), much less anyone else.
For as I walked around and looked carefully at your objects of worship, I even found an altar with this inscription: TO AN UNKNOWN GOD. Now what you worship as something unknown I am going to proclaim to you. —Acts 17:23
As it turned out, Paul had the opportunity to proclaim God in His fullness as creator, sustainer, ruler, father and judge — from creation to consummation. He reasoned with the pagan Greeks, not from O.T. scriptures, as he had with the Jews and God-fearers in the synagogue (v. 17), but by using bits and pieces of their own philosophy. They were not familiar with O.T. scripture (1 Cor 1:18, 23), so he quoted two of their respected poet-philosopers, Aratus and Epimenides (vv 28). This opened the door to the possibility that their Unknown God might well be the one true God that was being introduced in Paul’s speech.
In the end, when they heard him speaking of Jesus and his resurrection, “some of them sneered, but others said “We want to hear you again on this subject” (v. 32). Every evangelistic encounter will bring different results. In some cases we can just plant a seed, not knowing the nature of the soil; or we might just be watering a seed previously planted; but, in some cases, we might even get to see the flower blossom – when they accept Christ as Lord and Savior and are baptized into Him.
Not many of the intellectual Greeks in Athens believed Paul’s message, but “a few men became followers of Paul and believed. Among them was Dionysius, a member of the Areopagus, also a woman named Damaris, and a number of others” (v. 34). We may never know who will be influenced by our testimony or presentation of the gospel, but we’ve all been commissioned by God to share the Good News with others. That’s all we can do. The Holy Spirit will handle things from there (see Mat 28:18-20).
Here’s a link to the book I mentioned, “Conversational Evangelism” by David and Norman Geisler.
HOMEWORK:
Paul Goes to Corinth
Acts 18:1-17
Week 37
(Acts 17:1-15)
From their home base at Lydia’s house, Paul and Silas headed back to the place of prayer at the river. This time they were met by a slave girl who had a demonic spirit by which she predicted the future. She earned a lot of money for her owners by fortune-telling. She followed Paul and his entourage, shouting for many days, “These men are servants of the Most High God, who are telling you the way to be saved.” Although this statement was true, the gospel would be damaged by an association with a demon-possessed slave. At one point, Paul had finally had enough. He turned and commanded the spirit to come out of her in the name of Jesus Christ (cf. Mat 8:28-34; Mark 5:6-9).
When her owners realized their hope of making money off of this tormented girl, they seized Paul and Silas and dragged them into the marketplace (Forum) to face the Roman authorities. They brought them before the magistrates and, rather than telling the true reason for their complaint, they falsely presented them as itinerant Jews who are throwing the city into an uproar by trying to proselytize the Roman population. The crowd joined in the attack, as crowds often do, and the magistrates, wanting to quell the situation as soon as possible, ordered that they be stripped and beaten with rods. (This was one of three times Paul had been beaten with rods on his journeys; see 2 Cor 11:25). After they had been savagely beaten, they were thrown into prison, and the jailer (likely a retired Roman soldier) was commanded to guard them carefully. He put them in the inner cell (probably the darkest, dirtiest one) and fastened their feet in stocks. The stocks were another form of torture; not allowing the legs to be repositioned to prevent cramping. Paul had said in Acts 14:22 that “we must go through many hardships to enter the Kingdom of God.”
About midnight, and unable to sleep because of the pain and discomfort, Paul and Silas were praying and singing hymns to God, and the other prisoners were listening. They were likely wondering how they could possibly be singing praises in their horrendous predicament. Suddenly a violent earthquake (maybe a 10 on the Richter scale) struck, shaking the very foundations of the prison. All at once all the prison doors flew open and everybody’s chains came loose. The jailer woke up and seeing that the prison doors were open, drew his sword to do himself in. Acts 12:19 tells us why: Herod had the sixteen guards responsible for guarding Peter in prison executed for dereliction of duty.
Paul shouted to the jailer not to harm himself — all the prisoners were still in place. Overwhelmed with relief, he called for lights and fell trembling before Paul and Silas. He brought them outside the prison and asked “Sirs, what must I do to be saved?” (cf. Acts 2:38; Rom 10:9-10).
The replied, “believe in the Lord Jesus, and you will be saved.” They then spoke the word of the Lord to him (the gospel) and to all the others in his house. The jailer, in a demonstration of his sincere faith, washed their wound; then immediately he and his family were baptized. He then brought them into his house and set a meal before them. Quite the opposite of how they had been treated a short time earlier. He was filled with joy because he had come to believe in God—he and his entire family. This had turned into the best day of his life.
At daylight, the magistrates sent their officers to the jailer with orders to “Release those men.” The jailer then informed Paul that he and Silas could not leave; and could go in peace. But Paul, wanting to set the record straight, and make it more tolerable for the local church after their departure, stated that he and Silas had been beaten publicly without a trial, even though they were Roman citizens, and, on top of that, thrown into prison!
“And now do they want to get rid of us quietly? No! Let them come themselves and escort us out.” —Acts 16:37
Roman law prohibited Roman citizens from receiving the kind of treatment Paul and Silas had suffered. They hadn’t been given the opportunity to claim their Roman citizenship and there was a heavy penalty if any Roman official should scourge or flog a citizen contrary to his right to appeal. They were alarmed. Philippi could be in danger of losing its status as a Roman colony! So the magistrates personally came and escorted them out of the prison.
Paul wanted to say goodbye to Lydia before leaving so they went to her house where they met the brothers (other believers) and encouraged them. Lydia was not only the first Christian convert in Europe — her home became the first house church in Europe. “Then they left.” Note that Luke now switches from first person “we” to third person “they” insinuating that he remains in Philippi for six or seven more years. He rejoins Paul entourage at the end of the third missionary journey (see Acts 20:6).
HOMEWORK:
To Thessalonica and Berea
Acts 17:1-15
Week 36
(Acts 16:6-15)
Paul’s first missionary journey (Acts 13:4 – 14:26) was primarily in Eastern Mediterranean and focused on Jewish communities, establishing a number of churches. His second journey (Acts 15:36 – 18:22) expanded into Europe, reaching cities with less familiarity with Judaism, confronting Greco-Roman culture, and establishing churches in major urban centers. Paul knew it was easier for the Gospel to spread from major cities that to these cities. The wisdon and greatness of God’s plan was beginning to unfold. (God’s purpose and plan will ultimately prevail — “And the gates of hell will not prevail against it” (Mat 16:18).
As Paul and his companions traveled throughout Phrygia and Galatia, they had been kept by the Holy Sprit from preaching in Asia (the location of Ephesus). They were then kept by the Holy Spirit (or Spirit of Jesus – v. 7) from entering Bithynia (the northern part of Turkey). Paul’s work for Christ was a combination of his own careful planning and the leading of God (see Prov. 19:21; 16:9). When God closes a door, it’s not necessarily rejection. God has something better ahead. In this instance, Paul’s entourage was going to take the Gospel to Europe. As 1 Peter 1:1 makes clear, a church in Bithynia was eventually established, but not by Paul.
When they reached Troas (northwest corner of Asia – see map below), Paul had a vision during the night of a “man of Macedonia standing and begging him, “Come over to Macedonia and help us” (16:9-10). Evidently, Dr. Luke joins the missionary team at Troas because the next verse (v.11) begins the so-called “we” passages. Luke is now an eyewitness to events on the journey from Troas to Philippi (see Acts 16:10-17; 20:5-15; 21:1-8; 27:1; 28:16).
They traveled by boat to the port of Neapolis, then ten miles inland to Philippi, “a Roman colony and leading city of that district of Macedonia” (Greece). On the Sabbath, they went outside the city gate to the river, where they expected to find a place of prayer. Paul’s usual custom when visiting a city was to go first to the Jewish synagogue, but apparently there was no synagogue. Philippi was kind of a “Rome away from Rome,” populated by many Roman soldiers, but very few Jews. Jewish law required a minimum of ten Jewish adult males (over the age of 13) to form a synagogue.
The Lord opened her heart to respond to Paul’s message. —Acts 16:14
They found a group of women gathered for prayer at the river and began to speak to them. One was a woman named Lydia, a dealer in purple cloth from the city of Thyatira, who was a worshipper of God (i.e., not a proselyte, but a worshipper of God with the Jews).
‘When she and the members of her household were baptized” (v. 15), she invited them into her home, and they stayed with her for a time.
HOMEWORK:
Paul and Silas in Prison
Acts 16:16-40
Week 35
(Acts 15:36 – 16:5)
The Second Missionary Journey – A.D. 49-51
After spending a long period of time teaching and preaching the Word in Antioch, Paul and Barnabus discuss revisiting the churches they established on their first journey. Barnabus wanted to take his cousin, John Mark, but Paul didn’t think it wise, since Mark had deserted them at the begging of their first journey. Barnabus, the “son of encouragement,” very likely saw in his young cousin the potential for ministry that Paul was not seeing. Mark eventually became an assistant to Peter (1 Peter 5:13), and was reconciled with Paul (2 Tim 4:11; Col 4:10; Philemon 23-24). He also wrote the Gospel of Mark (based largely on Peter’s ministry).
The disagreement between the two missionaries resulted in two missionary teams instead of one (Rom 8:28). God works in mysterious ways – His will will be done, regardless of the Devil’s schemes (2 Cor 2:11). Barnabus and Mark sailed for Barnabus’ native Cyprus, but Paul chose Silas and went through Syria and Cilicia, strengthening the churches (v. 14).
Paul chose Silas and left, commended by the brothers to the grace of the Lord. —Acts 15:40
They came to Lystra, where a disciple named Timothy lived, whose mother was Jewish and a believer (See 2 Tim 1:5) but whose father was a Greek (i.e., a Gentile). He had very likely been converted by the preaching of Paul on the previous visit (see Acts 14:8ff). The brothers at Lystra and the neighboring city of Iconium spoke well of him, so Paul wanted to take him on the journey. Timothy was circumsized because of the Jews who lived in that area. Marriage between Jews and Gentiles was illegal in Jewish law and, according Rabbinic texts, descent is to be reckoned from the mother’s line in the event of mixed marriage. Timothy would have been regarded as a Jew by the local community, but they knew that he had not been circumsized because of his Greek father (who was deceased at this time according to the original Greek language). Had he entered into synagogues as part of the missionary team on upcoming journeys, he would have been considered an apostate (disloyal) had he not been circumsized. Note that circumcision, nor any other “work,” is necessary for salvation, for Jew or for Gentiles (see 1 Cor 7:19).
They revisited all the churches that had been established during the previous journey in Galatia (Derbe, Lystra, Iconium, and Pisidian Antioch), delivering the letter from the Jerusalem Council stating that Gentiles did not have to be circumsized or obey Jewish law to become part of believing community. The only thing they asked was that Gentiles refrain from eating foods suspected of being offered to idols; eating blood; and avoiding sexual immorality. These concessions were requested by the Jewish community in an effort to maintain unity and peace between Jewish and Gentile believers (see 1 Cor 8:4-13 for Paul’s reasoning regarding foods sacrificed to idols).
Luke provides another brief progress report in 16:5: “So the churches were strengthened in the faith and grew daily in numbers.” (See other reports at Acts:2:41, 47; 4:4; 5:14; 6:7; 9:31, 42). The Gospel was successfully making its way “to the ends of the earth” as the team headed for Europe (primarily Gentile areas).
HOMEWORK:
The Man from Macedonia; Lydia’s Conversion
Acts 16:5-15
Week 34
(Acts 15:1-35)
Some men came down from Judea to Antioch and were teaching the brothers: “Unless you are circumcised, according to the custom taught by Moses, you cannot be saved.” This brought Paul and Barnabas into sharp dispute and debate with them” (Acts 15:1-2).
Up to this point in Acts, the Jews had assumed that Gentile believers could be absorbed into the believing community only by circumcision, and that only by observing the Law given by Moses they would be acknowledged as bona fide members of the covenant of God. But now, Gentile converts everywhere were being welcomed into fellowship by baptism without circumcision. They were becoming Christians without becoming Jews! This was a difficult concept for the Jews, who were steeped in O.T. scripture. They didn’t understand that the Law and the Prophets were only shadows of things to come, pointing to Christ; the old was gone (Heb 8:13); the new was here (2 Cor 5:17). The old covenant of “works” had now been replaced by the new covenant of “grace” (Heb 8:13). (For a better understanding of this, read (and reread) Galatians 3 and Ephesians 2.)
This was a critical time for the Church. Paul and Barnabus, not to mention Peter, had been fully convinced that with the sacrificial death, burial, and resurrection of Jesus (the anticipated Messiah), salvation was to be gained through God’s grace alone, by faith alone, in Christ alone. Jesus, the perfect Lamb of God, had perfectly fulfilled the promises to Abraham and the demands the Mosaic Law, by sacrificing himself, once for all. The Law, which had been given to the Jews by God, through Moses, was no longer in effect.
For in Christ Jesus neither circumcision nor uncircumcision has any value. The only thing that counts is faith expressing itself through love. —Gal 5:6
Paul, in his letter to the Galatian churches, written shortly before the Jerusalem Council, had given a “behind the scenes” account of what had happened. “… some false brothers had infiltrated our ranks to spy on the freedom we have in Christ Jesus and to make us slaves. We did not give in to them for a moment, so that the truth of the gospel might remain with you” … “I do not set aside the grace of God, for if righteousness could be gained through the law, Christ died for nothing!” (Gal 2:4-5; 21).
After convincing testimony at the Jerusalem Council from Peter (vv. 6-11), Paul and Barnabus (v.12), James, the half-brother of Jesus, who had become the leader of the Jerusalem church, spoke up and quoted Amos 9:11-12, which taught that God is the redeemer of nations, able to take that which the adversary intends for evil and turn it for good. In his judgment, the Church “should not make it difficult for the Gentiles who are turning to God” (v.19). They chose Judas and Silas to accompany Paul and Barnabus back to Antioch to deliver a letter of confirmation. The letter was received with gladness for its encouraging message. The only consolation the Jerusalem church asked from the Gentiles was that they refrain from things the Jewish believers were sensitive to, i.e, things having to do with idol worship (vv.20-21). Paul later wrote about this means of maintaining unity and harmony in Romans 14:13-23, “Let us therefore make every effort to do what leads to peace and to mutual edification” (v.19).
HOMEWORK:
The Second Journey Begins
Acts 15:36-16:10
Week 33
(Acts 14:21-28)
The apostles’ ministry in Derbe, in the most remote and easterly of the cities reached in Asia Minor on this journey, was successful. The gospel met no great opposition and a large number of disciples were won over to the Lord Jesus (cf. 20:4). Tarsus, Paul’s hometown, was only about 160 miles farther on from Derbe, but the two apostles retraced their steps in Asia Minor in order to confirm the churches so recently established.
By warning and by promise, Paul and Barnabas strengthened (cf. Acts 15:32, 41) and encouraged the believers. Previously Barnabas had encouraged the believers in Antioch of Syria (11:23). The warning consisted of a prediction of many hardships and the promise was the anticipation of entering the kingdom of God. The latter term certainly describes the eschatological (“last days”) reign of Christ on earth.
“We must go through many hardships to enter the kingdom of God. —Acts 14:22
The believers were given not only edification but also organization. Paul and Barnabas appointed elders for them in each church. These elders were not novices in the faith (1 Tim. 3:6); they were probably Jews who came out of the synagogues where they had been steeped in the Scriptures. Thus elders from the synagogues became elders in the churches.
When the apostles returned to Antioch (retracing their steps through the provinces of Pisidia and Pamphylia and preaching in Perga; cf. Acts 13:13-14), they gave to the sending church a full report of all that God had done. The clause, “how he [God] had opened the door of faith to the Gentiles”, is most important: (a) It shows the gospel had gone to Gentiles; (b) It was a “by-faith” message and not by works of the Law; and (c) God did it, for He opened the door.
Thus ends the first missionary journey which lasted between one and two years and in which Paul and Barnabas traversed more than 700 miles by land and 500 miles by sea. But more than that, it demolished the wall between Jews and Gentiles (cf. Eph. 2:14-16). The two apostles had been committed by the church at Antioch to God’s grace (cf. Acts 15:40) and they saw His grace at work (cf. “grace” in Acts 13:43; 14:3).
Paul likely wrote the Book of Galatians from Antioch shortly after his first missionary journey and before the Jerusalem Council (Acts 15).
HOMEWORK:
The Jerusalem Council
Acts 15:1-35
Week 32
(Acts 14:1-20)
Paul and Barnabas, thrown out of Antioch in Pisidia, descended the mountains, going east into Lycaonia (Galatia). They went first to Iconium, a commercial center on the road between Asia and Syria. After preaching there, they had to flee to Lystra, 25 miles south. Paul was stoned in Lystra, but he and Barnabas traveled the 50 miles to Derbe, a border town. The pair then boldly retraced their steps.
We may wish we could perform a miraculous act that would convince everyone once and for all that Jesus is the Lord (14:3-4). But we see here that even if we could perform a miracle, it wouldn’t convince everyone. God gave these men power to do great wonders as confirmation of the message of grace, but people were still divided. Don’t spend your time and energy wishing for miracles. Sow your seeds of the Good News on the best ground you can find in the best way you can, and leave the convincing to the Holy Spirit.
Zeus and Hermes (also known as Jupiter and Mercury) were two popular gods in the Roman world (vv. 11-12). People from Lystra claimed that these gods had once visited their city. According to legend, no one had offered them hospitality except an old couple, so Zeus and Hermes had killed the rest of the people and rewarded the old couple. When the citizens of Lystra saw the miracles of Paul and Barnabas, they assumed that the gods were revisiting them. Remembering the story of what had happened to the previous citizens, they immediately honored Paul and Barnabas and showered them with gifts.
Responding to the people of Lystra, Paul and Barnabas reminded them that God never leaves himself “without evidence of himself and his goodness” (Rain and good crops, for example, are evidence of his goodness. Later Paul wrote that this evidence in nature leaves people without an excuse for unbelief (Romans 1:20). When in doubt about God, look around and you will see abundant evidence that he is at work in the world (common grace).
Only days after the people in Lystra had thought that Paul and Barnabas were gods and wanted to offer sacrifices to them, they stoned Paul and left him for dead. That’s human nature. Jesus understood how fickle crowds can be (John 2:24, 25). When many people approve of us, we feel good, but that should never cloud our thinking or affect our decisions. We should not live to please the crowd—especially in our spiritual lives. Be like Jesus. Know the nature of the crowd and don’t put your trust in it. Put your trust in God alone.
Paul and Barnabas were persistent in their preaching of the Good News, considering the cost to themselves to be nothing in comparison with obedience to Christ. They had just narrowly escaped being stoned in Iconium (14:1-7), but Jews from Antioch and Iconium tracked Paul down, stoned him, and left him for dead. But Paul got up and went back into the city to preach the Good News. That’s commitment! Being a disciple of Christ calls for total commitment. As Christians, we no longer belong to ourselves but to our Lord, for whom we are called to suffer.
HOMEWORK:
In Iconium, Lystra and Derbe
Acts 14:21-28
Week 31
(Acts 13:42-52)
Many of the Jews and God-fearing Gentiles who heard Paul’s message were intrigued with what he said. The idea that this Jesus, who had been crucified as a blasphemer by the Jewish leaders may very well be the anticipated Jewish Messiah was very interesting and they wanted to hear more. So Paul was asked to preach again on the following Sabbath. You might say these people were seeking to discover more of God’s truth and what it meant to them – especially the Gentiles.
Centuries later, Blaise Pascal (a 17th century French mathematician, physicist, inventor, and Christian philosopher) famously wrote: “There is a God-shaped vacuum in the heart of every man which cannot be filled by any created thing, but only by God the creator, made known through Jesus Christ.” We call this a “God-shaped hole in our heart that only God can fill.”
A week later, on the next Sabbath, almost the whole city gathered to hear the word of the Lord. (Note that Luke uses the phrase “word of the Lord” or “Word of God” four times in this particular passage (When things are repeated in scripture, they’re very important. But four times!? Obviously, the Word of God is extremely important!). Sadly, when the Jews saw the crowds, they were filled with jealousy (see Mat 5:11-12) and talked abusively against what Paul was saying.
Paul and Barnabus answered their abuse saying, “We had to speak the word of God to you first. Since you reject it, and do not consider yourselves worthy of eternal life, we now turn to the Gentiles” (v. 46). They then quoted Isaiah …
I will also make you a light for the Gentiles, that you may bring my salvation to the ends of the earth. —Isaiah 49:6
When the Gentiles heard this, they were glad and honored the word of the Lord; and all who were appointed for eternal life believed (v. 48). Several passages in the NT seem to affirm quite clearly that God ordained beforehand those who would be saved. Luke mentions the fact of election almost in passing … as if it were the normal occurrence when the gospel was preached. How many believed in today’s passage? As many as were appointed to eternal life. Take a look at the following scriptures: Rom 8:29 “For those God foreknew he also predestined …”; Rom 9:11-13 “Yet before the twins were born or had done anything good or bad—in order that God’s purpose in election might stand …”; Rom 11:7-8 “What Israel sought so earnestly it did not obtain, but the elect did. The others were hardened …” (see also Eph 1:4-6, 11-12; 1 Thes 1:4-5; 2 Thes 2:13; 1 Tim 5:21; 2 Tim 1:9; 2:10; 1 Pet 1:1; 2:9; Rev 13:7-8; 17:8).
The word of the Lord spread through the whole region (v. 49). We see that sharing gospel and our personal faith with other is our part in God’s work of salvation (see Rom 10:14-15).
But the Jews stirred up persecution against Paul and Barnabus, and expelled them from their region (v. 50). So they shook the dust from their feet in protest (v. 51). Read Mat 10:14 and Luke 10:11 and note the irony of this being said of the Jews. They travelled from there to Iconium, (90 miles to the southeast). And the disciples were filled with joy and with the Holy Spirit (v. 52).
The combination of joy and the Holy Spirit permeate the N.T. Someone said, “The joy of God is eternal—it will outlast death and only increase in us forever.” That’s something else we need to share with others!
HOMEWORK:
In Iconium, Lystra and Derbe
Acts 14:1-20
Week 30
(Acts 13:13-41)
After the episode in Paphos (in Cyprus), the missionaries sailed on toward the city of Perga in the Roman province of Pamphylia (see map below). They journeyed northwest to reach the harbor city of Attalia, where they disembarked. Getting to Perga meant sailing some seven miles up the Cestrus River and walking five miles west. By the time they got to Perga, John Mark had had enough – he left them and headed back to Jerusalem. Luke doesn’t tell us why, but Paul later describes this departure as a desertion (Acts 15:37-38), and it became a point of contention between himself and Barnabus (John Mark’s cousin).
Pisidian Antioch was another 110 miles north (and 3,600 ft above sea level) across the rugged Taurus mountain range. On the Sabbath, Paul and Barnabus entered the synagogue (as was the practice throughout Acts) and were invited to speak. Paul stood up and addressed two audiences: ‘Men of Israel and you Gentiles who worship God …” (vv. 16-41). Paul began by launching into a brief summary of O.T. history, emphasizing God’s gracious dealings with the people of Israel, from their 400-year enslavement in Egypt; throughout their 40 years of wandering in the wilderness, and the 10 year conquest over the seven nations of Canaan (Deut 7:1). He “endured their conduct,” “overthrew” their enemies,” “gave their land to his people as an inheritance,” “gave them judges,” and, at their request, “gave them Saul” as their king” (which was a rejection of God himself). Someone has noted that Israel was chosen by God for service rather than salvation. The epitome of God’s goodness to Israel was his choice of David to be king. In 2 Samuel 7:12-16, God promised David that he would raise up his offspring to succeed him on the throne and establish his throne forever.
“From this man’s descendants God has brought to Israel the Savior Jesus, as he promised. —Acts 13:23
Paul announced to the worshippers at Antioch that this promise had been fulfilled in Christ. “From this man’s descendants,” i.e., from the royal line of David himself God “brought to Israel the Savior” (see Mat 1:1-17; Lk 3:23-38; Rom 1:3). Then, pointing to John’s baptism, Paul described how God had prepared the way for the Savior’s arrival. The quotation from John of his unworthiness is found in all four Gospels (Mat 3:11; Mk 1:7; Lk 3:15; Jn 1:27).
Paul’s concern was to get to the core of the Gospel — the crucifixion and resurrection of Jesus (vv. 28-31). In speaking of Jesus being taken down from the “tree,” he was referring to the fact that “Christ redeemed us from the curse” (see Deut 21:22-23). Later, in his letter to the churches he established in this area (Galatia), he wrote: “Christ redeemed us from the curse of the law by becoming a curse for us, for it is written: “Cursed is everyone who is hung on a tree.” He redeemed us in order that the blessing given to Abraham might come to the Gentiles through Christ Jesus, so that by faith we might receive the promise of the Spirit (Gal 3:22-23). Paul confirmed the fact of Jesus’ resurrection from the dead by quoting from Psalm 2:7, Isaiah 55:3 and Psalm 16:10.
“We tell you the good news: What God promised our fathers he has fulfilled for us, their children, by raising up Jesus. —Acts 13:32-33
Paul then explained that “through Jesus, the forgiveness of sins is proclaimed to you. Through him everyone who believes is justified from everything that you could not be justified from by the law of Moses” (vv 38-39). Paul’s doctrine of justification by faith is described in Rom 3:28, 5:1; Gal 2:16, 3:15-25.
He concludes his sermon with a warning from Habakkuk 1:5 that had been given Israel before the Babylonian invasion. They had not listened then to the prophesy and had not understood that this was God’s act of judgment against his people. Paul is echoing these words to warn them that it is a dangerous proposition to ignore what God is doing now through Jesus. He’s saying, in effect, “believe or be judged.”
HOMEWORK:
In Pisidian Antioch
Acts 13:42-52
Week 29
(Acts 13:1-12)
First Missionary Journey
In Acts 1:8, Jesus spoke to the Apostles saying, “… you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem (Acts 1-7), and in all Judea and Samaria (Acts 8-12), and to the ends of the earth.” Beginning with this chapter (13), Paul and his companions will depart from Antioch for Western regions on three different occasions. Led by the Holy Spirit, they will accumulate nearly 10,000 miles (mostly on foot!) in the interest of spreading the Gospel of Christ.
The formation of the church in Antioch began in Acts 11:19-20 (Now those who had been scattered by the persecution in connection with Stephen traveled as far as Phoenicia, Cyprus and Antioch, telling the message only to Jews). So, in Acts 13:1, we find prophets and teachers: Barnabas, Simeon called Niger, Lucius of Cyrene, Manaen (who had been brought up with Herod the tetrarch, i.e., Manaen was a privileged character), and, last (for now), Saul. These were likely the church leaders. Remember that Barnabas and Saul had been teaching many people in Antioch for a whole year (Acts 11:26).
Prophets were believers to whom God revealed his will so that it might be communicated to the church. That is how the Holy Spirit spoke in this instance. However, since the completion of the New Testament, prophets are no longer the means God uses to speak to his church (or to individual Christians).
While they were worshiping the Lord and fasting, the Holy Spirit said, “Set apart for me Barnabas and Saul for the work to which I have called them —Acts 13:2
After fasting and praying for God’s leading and protection, the leaders placed their hands on them (as a sign of approval and/or to confer a blessing) and the two of them were sent on their way by the Holy Spirit. They went to the coastal city of Seleucia and sailed to the island of Cyprus. This was a logical first step since Barnabas was from Cyprus (see Acts 4:36). When they arrived, they proclaimed the word of God (the gospel) in the Jewish synagogues. In addition to devout Jews, there were many proselytes (Gentiles who had converted to Judaism) and “God-fearers” (Gentiles who had not become proselytes, yet believed the O.T. scriptures. John (Mark) was with them as their helper.
After traveling the whole length of the island (approximately 100 miles) they came to Paphos, the capital city. There they met a Jewish sorcerer and false prophet (cf. Simon the Sorcerer in Acts 8) named Bar-Jesus (bar in Hebrew means “son of”), who was an attendant of the proconsul (a governor appointed by the Roman Senate). The proconsul, Sergius Paulus, was an intelligent man, and he sent for Barnabas and Saul because he wanted to hear the word of God. But Elymas (the sorcerer) opposed them and tried to turn the proconsul from the faith. This event is an illustration of the lesson Jesus tauthg in the Parable of the Tares (Mat. 13:24-30, 36-43). Wherever the Lord sows his true children (the wheat), Satan comes along. and sows a counterfeit (the tares), “a child of the devil.” Saul, also called Paul (v. 9), filled with the Holy Spirit, looked at Elymas and said, “You are a child of the devil (cf. John 8:44) and prophesied that he was going to be blind, and for a time will be unable to see the light of the sun (v. 11). The fact that Paul said, “for a time” intimates that this sorcerer may have realized, as Paul himself had when he was blinded on the road to Damascus, that he himself needed salvation.
Saul (his Hebrew name) now began using his Roman name, Paul, because his ministry from here on was going to focus primarily on a non-Jewish, mostly Greco-Roman audience.
Immediately mist and darkness came over Elymas and he groped about seeking someone to lead him by the hand. When the proconsul saw this, he believed, for he was amazed at the teaching about the Lord. On many occasions in the ministry of Jesus as well as the Apostles, miracles were a sign that God was involved in the outcome (usually healing or salvation).
HOMEWORK:
In Pisidian Antioch
Acts 13:13-41
Week 27/28
(Acts 12:1-25)
This chapter dramatically portrays the power of God working to ensure the success of the church and its mission despite violent opposition. God directly intervenes by sending an angel to free the apostle Peter from his imprisonment and stems the persecution by striking down the king of the land. Herod the Great murdered the innocent children of Bethlehem to oppose God’s work; now his descendant embarks on a murderous tirade agains the leaders of the church.
The Herod mentioned in 12:1 is Agrippa I, a ruler popular with the Jews for he was partly Jewish, being of Hasmonean descent. His kingdom covered basically the same area as that of his grandfather Herod the Great. He was known for doing everything possible to curry the favor of the Jews, so he found it politically expedient to arrest Christians and to execute James, the brother of John. Herod Agrippa I died in A.D. 44. His son, Herod Agrippa II, was king of Judea from A.D. 50-70.
This incident in Acts 12:3-19 clearly indicates that the church was an identifiable group which had become hated and despised by the Jews. Herod made certain that Peter’s imprisonment was secure by handing him over to be guarded by four squads of four soldiers each! This probably means two were chained to Peter, one on each side and two were standing guard outside (vv. 6, 10). The four squads probably were each on guard for six hours each. Evidently the authorities remembered Peter’s earlier escape (cf. 5:19-24) and Herod did not want that to happen again.
In 12:6, Peter was so trusting the Lord that he was sound asleep the night before his trial (cf. 1 Peter 2:23; 5:7). He did not fear for his life because Christ had said he would live to an old age (John 21:18).
(12:12) This verse introduces the reader to John Mark who figures prominently in Paul’s first missionary journey. Evidently his mother Mary was a woman of prominence and means. Probably her house was a principal meeting place of the church (and the location of the Upper Room), so it must have been spacious. Because John Mark’s father is not named, Mary may have been a widow. This same Mark is considered to be the writer of the Gospel bearing his name (cf. Mark 14:51-52; 1 Peter 5:13).
(18-19) After an investigation of Peter’s escape, Herod … cross-examined the guards and ruthlessly ordered their executions. Herod no doubt justified such harshness by reasoning that guards whose prisoners escape are irresponsible and unreliable. Yet Herod lost 16 guards by his actions (cf. v. 4). Herod then left Judea to stay for a while in Caesarea, the capital of the Roman province of Judea, from which Roman governors governed the nation.
(20-23) Tyre and Sidon were in Herod’s dominion and for some reason had incurred his wrath. Because these cities depended on Galilee for grain, they desired to make peace with Herod Agrippa. Probably they bribed Blastus, a trusted personal servant of the king, to work out a reconciliation. On the appointed day when Herod was delivering a speech, the people honored him as a god, and the Lord God judged him with death.
HOMEWORK:
Paul’s First Missionary Journey
Acts 13:1-12
Week 26
(Acts 11:19-30)
When the Jewish saints were scattered throughout Samaria and Judea during Saul’s persecution of the church (8:1), some of them travelled as far as Phoenicia, Cyprus and Antioch, telling the message only to Jews. Antioch was 300 miles north of Jerusalem and was the third largest city in the Roman empire, behind Rome and Alexandria. With a cosmopolitan population nearing half a million, it was a great commercial and political power, and presented an excellent opportunity for evangelism. With a pantheon of gods, it was also a very wicked city, second only to Corinth.
Some of the these men from Cyprus and Cyrene went to Antioch and began to speak to the Greeks also, telling them the good news about the Lord Jesus. This was clear evidence that the dividing wall of hostility between Jews and Gentiles was beginning to come down (see Eph 2:14-16).
The Lord’s hand was with them, and a great number of people believed and turned to the Lord. —Acts 11:21
When the news of Gentiles receiving Christ in Antioch reached the church at Jerusalem they sent Barnabas, a Levite from Cyprus (Acts 4:36), to assess the situation. The mother church at Jerusalem exercised general control and supervision over the spread of the gospel into adjacent territories (see Acts 8:14-17, when Peter and John were sent to Samaria to check out news of the Samaritans accepting the gospel).
As the church in Antioch began to grow rapidly, Barnabas (the Son of Encouragement) saw the evidence of the grace of God and realized he would need help teaching and encouraging these new converts. He could think of no one better suited for this work that his friend Saul (see Acts 9:26-30), located a 100 miles away in Tarsus. He knew that Saul had been trained as a rabbi under Gamaliel; was extremely competent in Scripture; able to argue effectively, and proclaim the Gospel in Greek. And, most importantly, he had received a commission from the Lord to take the gospel to the Gentiles.
Paul had been in the regions of Syria and Cilicia for nearly ten years at this point (see Gal 1-2) undoubtably continuing to preach the gospel to Jews and Gentiles. Many scholars believe that it’s very likely he endured some of the hardships he later describes in 2 Cor 11:23-28 during this time.
Paul returned to Antioch with Barnabas and for a whole year they met with the church and taught great numbers of people. The disciples were called Christians first at Antioch (11:26) probably by non-Christians. The only other uses of the term Christian in the N.T. was by non-Christians (see Acts 26:28 and 1 Pet 4:16).
During this time some prophets came down from Jerusalem to Antioch. One of them named Agabus (who we’ll meet again in 21:10-11) predicted that a severe famine would spread over the entire Roman world. This happened during the reign of Claudius (A.D. 41-54). This same Claudius was the emperor responsible for the expulsion of Jews from Rome in A.D. 49 (see Acts 18:2).
The disciples, each according to his ability, decided to provide help for the brothers living in Judea. This they did, sending their gift to the elders by Barnabas and Saul (vv. 29-30). Concern for the needy should be a priority for the church (Mat 7:12, “… do unto others as you would have them do unto you.”)
HOMEWORK:
Peter’s Miraculous Escape from Prison
Acts 12:1-19
Week 25
(Acts 11:1-18)
While Peter and his entourage spent a few more days with Cornelius and his family (Acts 10:48), someone took off for Jerusalem to sound the alarm. Peter, the leader of the Apostles, actually had the audacity to eat with Gentiles in Caesarea. The “circumcised believers” (v. 2) back in Jerusalem, i.e., those Christian Jews who strongly believed that a “non-Jew” (Gentile) had to become a proselyte before becoming a Christian, criticized Peter, not for baptizing Gentiles, but for eating with them. The Jewish purity laws (Leviticus 11-18) clearly identified what was acceptable (clean) and what was not (unclean). There was, of course, no New Testament for believers in the early years of the first century. And cultural habits were hard to break (see Acts 14:26-15:2). It would take most of the first century for many of these religious zealots to understand the relationship between law and grace (see Gal 5:1-12). Paul explained this “mystery” many years later in his letter to the Ephesians (2:11-22).
Before his critics in Jerusalem, Peter very precisely explained to them everything that had happened in Caesarea. Luke takes the opportunity here to include even more detail than he had in the first account (ch. 10), e.g., “wild beasts” were added to the list of animals in his vision. The number of “brothers” that had gone with Peter was identified as six (v. 12; three times the required number of witnesses required in Deut 19:15).
In thinking about these events surrounding the inclusion of Gentiles in the church, it’s important to note God’s perfect timing. For instance, Peter was hungry, and his vision had to do with clean and unclean foods. The heavenly voice (God) had said, “Do not call anything impure that God has made clean” (v. 9). This happened three times, i.e., it was very, very, very important. Peter was known to be hardheaded. “Right then” the three men showed up at the house. What if they had come a day sooner? Or even two hours sooner?? The timing was perfect.
Cornelius, a God-fearer (“he and all his family were devout and God-fearing” (10:2) wanted to know how to be saved. He’d been told by the angel that Peter, thirty miles south in Joppa, would bring him “a message through which you and all your household will be saved” (v. 14). In other words, Peter would preach the Gospel to them. Romans 10:17 says, “faith comes from hearing the message, and the message is heard through the word of Christ.” And as soon as they heard the Gospel, they believed, and the Holy Spirit was poured out on them, just as it had been poured out on the Jews at Pentecost nearly ten years earlier. The fact that they too spoke in tongues was a sign to all that this was from God.
Peter then remembered what Jesus had said, ‘John baptized with water, but you will be baptized with the Holy Spirit.’ So if God gave them the same gift as he gave us, who believed in the Lord Jesus Christ, who was I to think that I could oppose God?” Cornelius and his family were then baptized with water, in accordance with apostolic teaching. When the “circumcised believers” heard this, they had no further objections and praised God for granting “even the Gentiles repentance unto life.”
At long last, the dividing wall of hostility between Jew and Gentile was coming down (see Eph 2:11-22). In the place of Jew and Gentile, the Gospel has created a new people (Eph 2:15). Their unity is in the person of Jesus Christ. In Him, “there is no Greek or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all” (Col 3:11).
HOMEWORK:
The Church in Antioch
Acts 11:19-30
Week 24
(Acts 10:23b-48)
Acts 10 is one of the most important chapters in the entire Bible. It tells how a gospel that was thought to be exclusively Jewish is actually a gospel for the whole world, i.e., “therefore go and make disciples of all nations” (Mat 28:19).
As Peter and his entourage arrive in Caesarea and enter into the gentile home of Cornelius, they find “a large gathering of people” (v. 27). He stated the well-known fact that Jewish law prohibited association with Gentiles, primarily because of their impurity.
But God has shown me that I should not call any man impure or unclean. —Acts 10:29
Cornelius explained to Peter what had happened four days before. “A man in shining clothes” (v. 30) told me to send for you and “now we are all here in the presence of God to listen to everything the Lord has commanded you to tell us” (v. 33).
Peter began to speak, stating that he now realized that “God does not show favoritism but accepts men from every nation who fear him and do what is right” (vv. 34-35). He then shared the gospel with them; the “good news of peace through Jesus Christ, who is Lord of all” (v. 36). Many scholars have noted that verses 36-43 parallel the Gospel of Mark almost perfectly. (Mark was a disciple of Peter, who refers to him as “my son Mark” in 1 Pet 5:13).
Having heard the gospel, they believed. This is not stated in the text but is evidenced by the fact that “while Peter was still speaking … the Holy Spirit came on all who heard the message” (v. 44). This “speaking in tongues” [likely foreign languages] (v. 46) was the necessary proof from above that a transformational work of regeneration had occurred. This is exactly what the Jewish believers had experienced at Pentecost (Acts 2:4).
Peter then urged that they be “baptized with water” since “they have received the Holy Spirit just as we [the Jews] have” (v. 47). Note that the conversion of Cornelius and his family/friends was a transitional exception to the normal patt ern in the N.T. For instance, nowhere else in Acts does the Sprit come before baptism. The biblical model of accepting Christ by faith is 1) belief in Jesus; 2) repentance to Jesus; 3) confession of Jesus, and 4) baptism into Jesus. Instead of arguing about what millisecond a person receives salvation, these aspects of faith in Christ should be seen as a unified whole, meaning that they should all be included. Some things, as the third century theologian, Origen (185–253 A.D) wrote regarding the author of Hebrews, “only God knows.”
Only in Acts do we see sinners hear the preaching of the crucified and risen Jesus. Only in Acts do we see those outside of Christ ask what steps need to be taken in order to be brought into a right relationship with Jesus. Only in Acts do we see Christ’s apostles answering this question by sinners: “What must I do to be saved?” For the significance of baptism in the life of those who already walk with Christ by faith see Col 2:12; Gal 3:26-29; Rom 6:1-7; 1 Pet 3:21).
HOMEWORK:
Peter Explains His Actions To The Jews in Jerusalem
Acts 11:1-18
Week 23
(Acts 10:1-23a)
The importance of this event is seen in the fact that Luke recounts it three times—here in Acts 10, again in chapter 11, and finally in 15:6-9. The geographic extension of the gospel in Acts is an initial fulfillment of Jesus’ words in Mat 8:11: “Many will come from the east and the west, and will take their places … in the kingdom of heaven.”
By separate visions both Peter and Cornelius were prepared for this momentous happening. Cornelius and his vision are described first. Cornelius was a centurion, a Roman officer in charge of 100 soldiers, in the Italian Regiment, consisting of 600 soldiers. In the New Testament centurions are consistently viewed in a favorable light (cf. Matt. 8:5-10; 27:54; Mark 15:44-45; Acts 22:25-26; 23:17-18; 27:6, 43).
From the description of Cornelius as devout and God-fearing, it can be inferred he was not a full-fledged proselyte to Judaism (i.e., he had not been circumcised, see 11:3), but he did worship Yahweh. Evidently he attended the synagogue and, to the best of his knowledge and ability, followed the OT Scriptures. Nevertheless, he had not entered into saving relationship with Jesus Christ (cf. 11:14).
The Lord approached Cornelius by means of an angel while he was at prayer (cf. 10:9). Later Cornelius called this angel “a man in shining clothes” (v. 30). This soldier’s piety was evidenced by his prayers and his generous giving to the poor (cf. 10:2). The angel instructed him to send for Simon Peter at the home of Simon the tanner (cf. 9:43). When the angel who spoke to him had gone, the centurion called three of his men—two servants and a military aide, also a devout man . Undoubtedly these three had been influenced by Cornelius’ devotion.
That Peter prayed morning and evening may be assumed, for those were normal times of prayer. In addition he prayed at noon. Prayer three times a day was not commanded in the Scriptures, but Peter followed the example of pious men before him (cf. Ps. 55:17; Dan. 6:10). Peter went up to the (flat) roof to pray; this would have given him privacy.
While hungry, Peter fell into a trance in which God gave him a vision of a sheet coming down to earth with all kinds of … animals … reptiles … and birds (per Leviticus 11). When God commanded Peter to eat of these animals, his response was, “Surely not, Lord!” Significantly, this was the third time in Peter’s career that he directly refused God’s will (cf. Matt. 16:23; John 13:8). Peter probably understood the command to “kill and eat” to include them all. Or possibly the large sheet contained only unclean animals.
The voice spoke to him a second time, “Do not call anything impure that God has made clean.” —Acts 10:15
Jesus had taught the disciples that nothing that enters the body from the outside can make a person “unclean” (Mk 7:18-19). Both Jew and Gentile were “unclean” before God. “For God has bound all men over to disobedience so that he may have mercy on them all” (Rom 11:32). This effectively meant that a Gentile did not have to become a Jew in order to become a Christian (see Gal 6:12-15).
HOMEWORK:
Peter at Cornelius’ House
Acts 10:23-48
Week 22
(Acts 9:32-35)
Peter was last mentioned in 8:25 when he was returning to Jerusalem from Samaria with John. Peter was involved in an itinerant mission around Judea which brought him to Lydda (mentioned only here in the NT, is today called Lod). Peter later carried on an extensive traveling ministry, evident from 1 Cor 9:5. This is also implied from the addressees of his first epistle (1 Peter 1:1). Philip had preceded Peter to the area in and around Caesarea (Acts 8:40).
The miraculous healing of Aeneas, a paralytic who had been bedridden for eight years, was the occasion for many to come to faith in Christ. Three times in Acts, Luke used the words “turned to the Lord” to refer to salvation (9:35; 11:21; 15:19). The gospel was beginning to attract a wider audience, for many in this coastal region were Gentiles. Sharon is the fertile plain along the coast of Palestine, about 10 miles wide and 50 miles long. Lydda was on the southeastern edge of the plain. This miracle was Peter’s second healing of a cripple (cf. 3:1-10; also cf. 14:8-10).
While Peter was at Lydda, a well-beloved Christian woman (a disciple) in Joppa by the name of Dorcas … died. Her name means “gazelle” in Greek as does its counterpart Tabitha in Aramaic. She was known for her help to the poor. Because the cities of Lydda and Joppa are only about 12 miles apart, two men were sent from Joppa to call Peter. No one had been raised from the dead in the early church so far as the records of Acts declare, but the faith of the believers was so great they expected the Lord to use Peter to resurrect Dorcas.
When Peter arrived, he sent the weeping widows and other believers out of the upstairs room, prayed on his knees for Dorcas, and commanded her to arise (cf. Mark 5:41). To avoid ceremonial defilement (cf. Lev. 21:1; Num. 5:2; 9:6-10; 19:11), Peter did not touch her until after God restored her to life.
This miracle, like previous ones, led many to believe in the Lord (2:43, 47; 4:4; 5:12, 14; 8:6; 9:33-35). After this miracle Peter remained in Joppa for some time (lit., “sufficient days”) with a tanner named Simon. His house was “by the sea” (10:6).
This passage (9:32-43) shows the excellent preparation given Peter for his ensuing experience with Cornelius. (1) Two outstanding miracles confirmed his ministry; God was with him in a special way. (2) He was ministering in an area that was partially Gentile. (3) His living in the home of Simon the tanner was significant. Tanners were considered to be ceremonially unclean because they were constantly in contact with the skins of dead animals (Lev. 11:40).
HOMEWORK:
Cornelius Calls for Peter
Acts 10:1-23
Week 21
(Acts 9:19-31)
In one of the greatest about-turns in history, Saul, the religious zealot who once persecuted the followers of Jesus and worked to destroy the church, now begins to proclaim Jesus as the Son of God, the long-awaited Messiah, in the synagogues of Damascus. He didn’t wait to begin telling others about what Jesus had done for him.
Of course, no one could believe it! This couldn’t possibly be happening! Their very own “persecutor-in-chief” had joined the other side!! But when anyone meets Jesus on their own “Damascus road,” they come away a new man or woman. Paul himself wrote, ” … if anyone is in Christ, he is a new creation; the old has gone, the new has come!” (2 Cor 5:17). He later wrote,
” … I was shown mercy so that in me, the worst of sinners, Christ Jesus might display his unlimited patience as an example for those who would believe on him and receive eternal life” —1 Tim 1:16
Having been filled with the Holy Spirit, Saul grew more and more powerful (v. 22) and baffled the Jews … by proving that Jesus is the Christ. Once someone has seen the light of truth, they can see plainly that the Old Testament testifies about Jesus. On the road to Emmaus, Jesus “beginning with Moses and all the Prophets, explained to them what was said in all the Scriptures concerning himself” (Luke 24:27).
Saul’s visit to Arabia (actually the Kingdom of Nabatea) took place about this same time. Had Luke included it in his account, he would have inserted it between verses 21 and 22. Saul likely spent one and a half to two years in this region (see Paul’s own account in Gal 1:17). He then returned to Damascus for a time and, after three years from his conversion, went up to Jerusalem. (Note: Many passages talk about going “up” to Jerusalem, even when they’re coming from north of the city. The “up” is referring to altitude rather than direction. Jerusalem was the highest point in Judea.)
“After many days … the Jews conspired to kill him” (v. 23). They were watching the gates of the city in order to eliminate him as well as his “false” teaching. But his followers took him by night and lowered him in a basket …” He came into Damascus blind. He left a basket case. Those people God uses most to bring glory to himself are those who are completely broken, for the sacrifice he accepts is a “broken and contrite heart” (Psa 51:17).
After three years (see Gal 1:18), he came to Jerusalem (v. 26) and tried to join the disciples, but they were all (understandably) leary of him. How could they trust a man that had done what he had done??? But Barnabus (the “son of encouragement”) befriended Saul and brought him to the apostles. According to Paul in his letter to the Galatians (1:18-19), the only “apostle” he saw was Peter, and spent fifteen days with him. During this visit, he very likely heard all about Peter’s experiences with Jesus during his three plus years of ministry. He also saw James, the brother of Jesus, during this visit. James would soon become the leader of the Jerusalem church as Peter began to serve as an itinerant preacher. After Barnabus vouched for him, Saul stayed in Jerusalem and moved about freely, speaking boldly in the name of Jesus.
He talked and debated with the Grecian Jews (Hellenists), but they tried to kill him, just as they had killed Stephen before him. Ironically, we see the one who had guarded their clothes and gave approval to Stephen’s death, now in the same situation. Learning of this plan, the brothers took him to Caesarea and sent him back to his hometown – Tarsus in Cilicia – where he would spend the next seven or eight years refining his craft.
In the absence of the “persecutor-in-chief,” the church throughout Judea, Galilee and Samaria enjoyed a time of peace and was strengthened and encouraged by the Holy Spirit, growing in number and living in the fear of the Lord (i.e., in reverence and awe of God’s sovereignty and majesty.
HOMEWORK:
Aeneas and Dorcas – The Great Miracles
Acts 9:32-43
Week 20
(Acts 9:1-19)
The conversion of Saul of Tarsus, the leading persecutor of Christians, was the greatest event in church history after the coming of the Holy Spirit at Pentecost. The next great event would be the conversion of the Gentiles (Acts 10), and Saul (Paul) would become the apostle to the Gentiles. God was continuing to work out his plan to bring the gospel to the whole world.
Stephen had argued that “the new has come, therefore the old must go.” But Saul’s point was “the old must stay, therefore the new must go.” Jesus had been crucified – and scripture plainly states that “anyone hanged on a pole is accursed by God” (Deut 21:23). As Saul saw things, the notion of a crucified Messiah was not only inconceivable – it was blasphemy (cf. Isa 11:2). Ironically, Paul would later write that “preaching a crucified Messiah is a stumbling block to Jews and foolishness to Gentiles” (1 Cor 1:23); and “if anyone is in Christ, he is a new creation; the old has gone, the new has come!” (2 Cor 5:17).
Acts 9:1 begins with Saul breathing out murderous threats against the Lord’s disciples. He was on his way to Damascus to arrest any men or women who belonged to the “Way.” This “blasphemy” had to be stopped before it spread any farther! But, as he neared Damascus, “suddenly a light from heaven flashed around him. He fell to the ground and heard a voice say to him, Saul, Saul, why do you persecute me?” Actually, the disciples were the ones Saul was persecuting, but they were (and are) the body of Christ (see Eph 1:22-23). Gamaliel had stated in Acts 5:38-39, “… if their purpose or activity is of human origin, it will fail. But if it is from God, you will not be able to stop these men; you will only find yourselves fighting against God.” Saul had been fighting a losing battle.
Now get up and go into the city, and you will be told what you must do“ —Acts 9:6
Saul got up, but when he opened his eyes he could see nothing.” So his companions led him into Damascus where for three days he was blind and did not eat or drink (Acts 7-9). Saul was spiritually blinded by wrong convictions until a greater light caused him to become spiritually enlightened.
The Lord called on a man named Ananias (see Acts 22:12), a Jewish believer and citizen of Damascus, to go the house where Saul was staying. He was instructed to place his hands on Saul and restore his sight. However, Ananias was reluctant to go because he had heard all about this man Saul who was targeting the followers of Jesus. But the Lord again said, “Go! This man is my chosen instrument to carry my name before the Gentiles and their kings and before the people of Israel. I will show him how much he must suffer for my name” (v. 15-16).
Ultimately, Ananias obeyed God’s call, despite his fear. As Paul would write to Timothy, many years later, “God has not given us a Spirit of fear, but of power, and love, and self-control” (2 Tim 1:7). We need to remember that! God calls us to commitment, not to comfort. He promises to be with us through suffering and hardship, not to spare us from them (John 16:33).
As a result of this experience, Saul, who “was blind, but now could see” (see John 9:25), got up and was baptized (and received the Holy Spirit). After taking some food, he regained his strength. At that point, I can imagine him singing “Who am I?” by Casting Crowns. See it HERE (you can skip the ad after 5 secs).
Like Saul, we too must experience a personal encounter with Jesus Christ in order to be converted. We, too, must turn to him in faith and repentance and receive a call to serve Christ and his church.
HOMEWORK:
Saul in Damascus and Jerusalem
Acts 9:19-31
Week 19
(Acts 8:26-40)
The first ten chapters of Acts describe the church in a transition period—from Jews only; to the inclusion of half-Jews; and, finally, to the acceptance and inclusion of Gentiles (non-Jews). It was a long, slow process. In accordance with God’s plan to adopt believers from all nations, tribes, and languages, into his family (see Eph 1:4-13) the persecution and scattering of “all except the apostles” in Acts 8:1 was the beginning of Jesus’ command in Acts 1:8. The Jews who had been scattered, also planted everywhere they went. The harder their enemies tried to eliminate the church, the more it thrived. Lesson: Don’t fight against God – you will always lose (more on that in chapter 9).
Today’s lesson focuses on Philip’s obedience to God’s call for him to give up his flourishing ministry in Samaria, where many were accepting the gospel, and “Go south … to the desert road … to Gaza” (v. 26). God was sending him to witness to an Ethiopian eunuch, an important government official, who had gone to Jerusalem to worship God, and was on his way back to Ethiopia with his entourage. He was sitting in his chariot reading a portion of Isaiah’s prophecy of God’s suffering servant (specifically Isa 53:7-8). Philip heard him reading (it was common at that time for people to read aloud) and asked him if he understood what he was reading. “How can I, unless someone explains it to me?” (v. 31). Years later, the Apostle Paul wrote, “How, then, can they call on the one they have not believed in? And how can they believe in the one of whom they have not heard? And how can they hear without someone preaching to them?” (Rom 10:14).
“He was led like a sheep to the slaughter … —Acts 8:32 (quoting Isa 53:7-8)
Philip began with this very passage and shared the good news about Jesus. (Compare Luke 24:27: “And beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself”). The entire Bible is about Jesus Christ – “who is the image of the invisible God, the firstborn over all creation …” (see Col 1:15-20). The eunuch began to understand the gospel because the Spirit was opening his mind to God’s truth (see Eph 1:17-19). Based on the next verse, the eunuch had apparently made a decision to accept Christ as his Lord and Savior. “As they came to water, the eunuch said, Look, here’s water. Why shouldn’t I be baptized?” (v. 37). Philip had obviously shared with him the necessity of baptism, which identifies believers with Christ’s death, burial and resurrection. Note that immediate baptism is the norm throughout the book of Acts. Peter had stated the need for baptism back in Acts 2:38, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit.” Note that Jesus himself had received the Holy Spirit upon his own baptism (see Mat 3:16) not for the remission of sin (he had no sin), but as an example for his followers (then and now).
After the baptism, they came up out of the water, and the eunuch didn’t see Philip again (the Spirit of the Lord had taken him away to Azotus – ancient Ashdod – about 20 miles north of Gaza), but went on his way rejoicing. Some historians claim that this same eunuch became an outstanding evangelist in Ethiopia. God works in mysterious ways!
HOMEWORK:
Saul’s Conversion
Acts 9:1-19
Week 18
(Acts 8:1-25)
Before he was taken back into heaven, Jesus had told his disciples that after he was gone, his enemies would persecute and kill them, thinking they were doing God a service (Mat 24:9). Still, it was a shock when Stephen (the first believer to be martyred) was stoned to death. “And Saul was there, giving approval to his death” (v. 1).
On that day a great persecution broke out against the church at Jerusalem … —Acts 8:1
“And Saul began to destroy the church” (v. 1). For Saul, a devout Pharisee a crucified Messiah was not conceivable. Deuteronomy 21:23 clearly states that “anyone who is hung on a tree is under God’s curse.” And Isaiah 11:2, speaking of the Messiah, says, “The Spirit of the Lord will rest on him.” From Paul’s perspective, the very idea of a crucified Messiah was an outrageous blasphemy. (Note that, In later years, the Apostle Paul acknowledged that preaching a crucified Messiah was a stumbling block to the Jews. He had been there and done that.) Without an understanding of God’s New Covenant plan, it was a very difficult concept for adherents of Mosaic law to understand.
So Saul began to destroy (ravage) the church. Stephen had said that it was time for the old to go and the new to come. Saul’s contention was that the old should stay and this new (and blasphemous) concept should be destroyed as soon as possible. Saul began, and continued for a time, dragging off men and women who were professing this “blasphemy” — until God stopped him. Recall in Acts 5 that Gamaliel had stood up in the Sanhedrin and said of the apostles, “if it’s from God, you will not be able to stop these men; you will only find yourselves fighting against God.” The more the Jews persecuted the church, the more the gospel spread. The dispersed believers planted the gospel everywhere they went.
Philip went down to a city in Samaria and proclaimed the Christ there. When the crowds heard Philip and saw the miracles, they all paid close attention to what he said. Evil spirits came out of many and many paralytics and cripples were healed” (vv 6-7). This attracted the attention of a man named Simon, who practiced sorcery and amazed all the Samaritans with his magic tricks. He had built up a huge fan base. But when Philip’s power was proven to be the real thing (rather than magic), Simon’s former fans believed and were baptized. “Simon himself believed and was baptized. And he followed Philip … astonished by the great signs and miracles he saw.” His heart, as we see in vv. 18-23, was in the wrong place. He saw that when the Apostle’s laid their hands on Samaritan believers, they receoved the Holy Spirit; and he wanted to add that “trick” to his repertoire. He offered to pay them for their “secret.” There is no evidence that Simon repented of his sin. Instead he asked Peter to pray for him Philip’s power came from the Holy Spirit and he wasn’t trying to draw attention to himself; he gave the glory to Christ. Simon’s “miracle-working power,” on the other hand, had been given by Satan, and he was using sorcery, magic and trickery to lead people to believe he had a divine power (v. 10). Satan often uses counterfeits of God’s work to deceive many (see Mat 13:24-30; 36-43).
Luke’s purpose in including this incident with Simon may have been to show the superiority of Christianity over the occult and demoniacs. Several times this kind of conflict took place in Acts, and Christ was always the Victor (see Acts 13:6-12; 16:16-18; 19:13-20; 28:1-6).
When the apostles in Jerusalem heard that Samaria (of all places) had accepted the word of God, they sent Peter and John to them. They prayed that the Samaritans might receive the Holy Spirit, as the Holy Spirit had not yet come upon any of them. The apostles laid hands and them and they received the Holy Spirit. This apostolic involvement served to legitimize the Samaritans as true believers and allowed them to be counted as full members of the one true New Covenant community of God’s people. It also guaranteed that the Samaritans wouldn’t establish a separate Christian church or be excluded from the church by Jewish believers (see Rom 11:13-24; Eph 2:11-22). God wanted to unite the Samaritans with the original Jewish church in Jerusalem. He didn’t want two churches that would perpetuate the division and conflict that had existed between the Jews and the Samaritans for centuries.
Jesus had given Peter the keys of the kingdom of heaven (Mat 16:13-20), which meant that Peter had the privilege of “opening the door of faith” to others. Now that the door was open, he and John wasted no opportunity to share the gospel in many Samaritan villages on their way back to Jerusalem.
HOMEWORK:
Philip and the Ethiopian Eunuch
Acts 8:26-40
Week 17
(Acts 7:1-60)
ACTS 7:1-60
Back in Acts 6:14, the “secretly persuaded” accusers, had said, “we have heard him say that this Jesus of Nazareth will destroy this place and change the customs Moses handed down to us.” Then the high priest asked, “Are these charges true?” (v. 1).
Stephen’s address to the Sanhedrin (7:2-53) is the longest recorded message in Acts, which shows the importance Luke attached to it.
Stephen’s “Sermon” has a number of easily identifiable parts: vv. 2-8 deals with Abraham; vv. 9-16 deals with Joseph. vv. 17-43, deals with Moses, followed by a section that contrasts the wilderness tabernacle with the temple in Jerusalem (vv. 44-50). Finally, there is a summation in which Stephen makes bold accusations against the Sanhedrin (vv. 51-60), resulting in his being stoned to death.
Stephen’s address is a fairly straightforward recital of Jewish history. But if read carefully, we see that the section that deals with Moses actually answers the first of the charges that had been made against Stephen—that he had blasphemed against Moses; and his discussion of the tabernacle answers the second charge—that he had blasphemed against God.
Stephen was from the Greek-speaking portion of the early church (a Hellenist). He seems to have perceived, with brilliance that surpasses that of the apostles and anticipates the keen insight that was later to be given to the apostle Paul, that “the old order of things was passing away and a new order was coming” (see 2 Cor 5:17). This becomes particularly clear when he talks about the temple. It was cherished by the Jews. But is was destined to pass away, and Stephen seems to have sensed that. His speech is a transition speech that paves the way for presenting the gospel to the Gentiles, which begins in the very next chapter.
THE CALLING OF ABRAHAM (2-8)
God appeared to Abraham in Mesopotamia. So it’s significant for Stephen to have begun by saying that God revealed his glory to Abraham first when Abraham was far away in Mesopotamia (not in the Canaan).
God is not a God of one limited geographical place only, such as the land of Israel, but of the whole world.
Abraham remained a pilgrim, even in Canaan. Abraham was not looking for an earthly city, but “to the city with foundations, whose architect and builder is God” (Heb 11:10). These rulers had ceased to look forward. They were looking back and they had taken the things of the world and the blessings of the world to be permanent. They had allowed God’s temporal blessings to eclipse their sense of God’s presence. Jesus had referred to this in his parable about putting new wine into old wineskins (Luke 5:36-39).
THE ABUSE OF JOSEPH (9-16)
The point Stephen is making is that all through their history, the Jewish people persecuted and killed the prophets sent to them, just as Joseph’s brothers persecuted Joseph. And, of course, that is what the leaders had done in the case of Jesus Christ. They had killed him.
THE CASE OF MOSES, THE LAWGIVER (17-43)
Stephen deals with Moses at greater length because he’s the one the Sanhedrin was chiefly concerned about. Moses was the one through whom God had given the law, and these leaders had built their whole lives around keeping the Law of Moses (although no one is capable of perfectly obeying the law).
We know the story. Moses killed an Egyptian, thinking that this might be a rallying cry for revolution. But they rejected him. He fled to Midian where he spent the next forty years of his life. God appeared to Moses when he was in Midian. This is the same point Stephen made earlier in his account of Abraham’s story. The Lord appeared to Moses in a burning bush—on holy ground. This “holy place” was not in Jerusalem. It was a mountain in Gentile territory. Yet God was there, and because God was there, the ground was holy.
By now, the Sanhedrin was beginning to get Stephen’s drift. Stephen was saying in effect: This neat little hold you think you have on God; this little thing that makes God Jewish and not the God of the Gentiles as well, is a corrupt thing, and it is corrupting you. If you were faithful to your tradition, if you were guided by what your Scriptures tell you, you would know that God is the God of all people and that you, just because you have been given special privileges, have the enormous responsibility of being a witness to them.
This is true for us as well. Stephen was teaching that God is everywhere and that in ever nation he has those who seek him.
Stephen continues Moses’ story, showing that the rejection Moses experienced when he killed the Egyptian was followed by an even more substantial rejection after he had led the people out of Egypt. While he was on the mountain, receiving God’s law—the very law on which the Sanhedrin prided itself and that they were accusing Stephen of breaking—the people were down in the valley breaking it. God had brought them out of Egypt. He had revealed himself to be the true God. Yet at the very time the law was being given, the people were down below making idols for themselves, just like the idols of Egypt. In rejecting God, they were also rejecting Moses (again).
Here Stephen gives a direct quotation from Amos 5:25-27. Stephen alters the text to say “beyond Babylon” rather than “beyond Damascus” because Amos was a prophet to the people of the northern kingdom and he was prophesying their exile “beyond Damascus.” Stephen is talking about the leaders of Israel in the south. Their exile was “beyond Babylon” in 586 BC. Stephen was telling them that the rebellious attitude of Joseph’s brothers and the people who came out of Egypt has been characteristic of Jewish people throughout history. The Sanhedrin were part of that history. They were descendants of those who returned to Canaan from Babylon, and the spirit that took their ancestors to Babylon was still in them. They had told Stephen he was blaspheming against the law of Moses, and they were going to condemn him for that.
Stephen responded: You have been breaking the law of Moses all your lives, and because you have been rejecting Moses you have also been rejecting the truth about Jesus. You are going to be judged by him when he returns to judge the living and the dead.
WHERE IS GOD’S HOUSE?
So far, Stephen has been talking about individuals: Abraham, Joseph, and Moses. Now he turns from individuals to deal with the “tabernacle of the Testimony.” The tabernacle, based on the pattern given to Moses, was the portable temple the Jews carried with them during their desert wanderings. It came with them to the Promised Land and was retained in part up to and including the time of King David. It was only during the reign of Solomon that a permanent temple was built. Stephen contrasts the wilderness tabernacle with the later, magnificent temple that was built by Solomon, rebuilt after the return from exile and then again in an even more marvelous fashion by King Herod.
The temple of Herod was the glory of Jerusalem at this time. Much of it was covered with gold. So as a person drew near Jerusalem, he saw it shining against the skyline. The temple had never been as glorious as it was in that day, and the priests loved the temple and could not see beyond it. He compares the wilderness tabernacle, which was not glorious, with this great temple of Herod. The tabernacle was not spectacular from a human point of view, but God could be found there. But what about Herod’s temple. Was God there? He quoted Isaiah 66:1-2 …
‘Heaven is my throne, and the earth is my footstool. Where is the house you will build for me? —Isa 66:1-2
Stephen was saying that the day of the temple was passing. It had been built by Solomon. It had been filled with God’s glory, and a blessing. But it was passing away now simply because the Lord Jesus Christ had come. He was the real temple. Besides, those who believe on him have themselves become temples of the Holy Spirit as the living God comes to dwell in them. His enemies said, “We have heard him say that this Jesus … will destroy this place and change the customs Moses handed down to us.” Stephen is admitting , “Yes, that is what I have said, because God is not God of the Jews only but of the Gentiles too, — and it is to the Gentiles that the gospel will now go.
Stephen’s speech has prominence in Acts because it marks the closing of the Jewish mission and indicates the opening to the Gentile communities … in Judea and Samaria, and to the ends of the earth (Acts 1:8).
HOMEWORK:
The Church Persecuted and Scattered
Acts 8:1-25
Week 16
(Acts 6:8-15)
As we learn more about Stephen’s ministry, arrest, and trial before the Sanhedrin, take notice of how similar his experience is with that of Jesus. In John 15:18, Jesus had told his disciples, “If the world hates you, keep in mind that it hated me first.”
In this passage, we see that Stephen’s message of the gospel is met with opposition, as it had been with the Apostles in chapter 5. In this instance, Stephen is being challenged by the Greek-speaking “Synagogue of the Freedmen,” because he is apparently suggesting that they don’t really need the temple system any longer because the “true Temple” has come in Jesus. (The temple, like the tabernacle in Exodus 26, represented God’s dwelling with his people). He is also teaching that temple sacrifices are no longer necessary because Jesus, the perfect Lamb of God, has been sacrificed “once for all.” And they no longer have to live with the expectation that they will be saved by the keeping the Law because Jesus has fulfilled the Law. Of course, the Synagogue rulers and the Sanhedrin will have nothing to do with “blasphemy.”
but they could not stand up against his wisdom or the Spirit by whom he spoke.—Acts 6:10
So they secretly pursuade some men to say, “We have heard Stephen speak words of blasphemy against Moses and against God. So they stirred up the people, and the elders, and the teachers of the law. They seized Stephen and brought him before the Sanhedrin” (v. 11-12).
Note that in Luke 12:11-12, Jesus had said, “When you are brought before synagogues, rulers and authorities, do not worry about how you will defend yourselves or what you will say, for the Holy Spirit will teach you at that time what you should say.”
As it was with Jesus, false witnesses are produced who claim that this “Jesus of Nazareth” said that he will destroy the Temple (which has over time become an idol) and change the customs that Moses handed down to us (Mosaic Law). Jesus had, in fact, predicted the destruction of the Temple – but he never said that he would do it. The Romans destroyed the Temple in A.D. 70 (along with the Sanhedrin), some forty years later.
“All who were sitting in the Sanhedrin (all 70 plus Caiaphas, the High Priest) looked intently at Stephen, and saw that his face was like that face of an angel” (v. 15). But, instead of being frightened out of his wits as they expected, he was filled with “the peace of God which passes all understanding” (see Phil 4:6-7).
Next time, we’ll see how Stephen boldly presents the history of Israel to the Sanhedrin in a way they can understand — yet continue to reject.
HOMEWORK:
Stephen’s Speech to the Sanhedrin
Acts 7:1-60
Week 15
(Acts 6:1-7)
The early church is experiencing growing pains. To this point in Acts, Satan’s attacks on the church have been on several different fronts. He attempted many forms of direct opposition and intimidation through the Chief Priest and the Sanhedrin. Then he tried to corrupt the church from within by enticing Ananias to keep back part of his money for himself (Acts 5:2) These strategies were all unsuccessful in slowing the growth of the church but he continues his deceptions. In today’s passage, he’s trying to “divide and conquer” by pitting one group of Christians against another.
Internal corruption is one of Satan’s most successful strategies (see James 4:1-4). Paul wrote to the Corinthians: “I am afraid that I will find quarreling, jealousy, anger, selfishness, slander, gossip, arrogance, and disorderly behavior” (2 Cor 12:20). Compare that with Galatians 5:22-23 (gifts of the Spirit).
The internal conflict was between the Hebrews (Aramaic-speaking Jews who had been converted to Christianity) and the Hellenists (Greek-speaking Christians, probably Jews, from other lands who had been converted at Pentecost). The Greek-speaking Christians complained that their widows were being unfairly treated. This favoritism was probably not intentional but was more likely caused by the language barrier.
Brothers, choose seven men from among you who are known to be full of the Spirit and wisdom. We will turn this responsibility over to them. —Acts 6:3
To correct the problem, the apostles had the congregation nominate seven men who were known to be full of the Spirit and wisdom (v. 3). These qualified, Greek-speaking men were placed in charge of the food distribution program, and the problem was resolved. This allowed the apostles to keep their focus on teaching and preaching the Good News about Jesus. Jewish tradition holds that these seven men were among the 72 that Jesus sent out as missionaries in Luke 10.
The apostles’ priorities were correct. The ministry of the Word should never be neglected because of administrative burdens. Spiritual leadership is serious business and must not be taken lightly by the church or its leaders. In the early church, the chosen men (v. 5) were commissioned by prayer and the laying on of hands by the apostles. This was a means of conferring authority and blessing on them. The “laying on of hands” is seen often in the O.T. (Lev 16:21; Gen 48:18; Num 27:18-23; Deut 34:9).
So the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith (v. 7).
There were around 18,000 “low” or ordinary priests (far removed from the wealthy chief-priestly families), who served a two-week stint in the Temple in Jerusalem. Notably, one of these ordinary priests was Zacharias, the father of John the Baptist (see Luke 1:67 ff).
Deacons (those who willingly serve others) have Jesus as their example (see John 13:15-17). Some type of ministry, or service, is the God-appointed responsibility of every believer (Rom 12:4-8).
Jesus told his disciples, “I have set you an example that you should do as I have done for you. I tell you the truth, no servant is greater than his master, nor is a messenger greater than the one who sent him. Now that you know these things, you will be blessed if you do them” (John 13:15-17).
HOMEWORK:
Seizing of Stephen
Acts 6:8-15
Week 14
(Acts 5:17-42)
The blessing described in 5:12-16 was followed by renewed persecution. The Jewish leaders were frustrated that Christianity was beginning to spread. Thousands were responding to the gospel and the High Priest and his associates were afraid it would disrupt the stable social order they were enjoying and their place in it. In short, their status quo was being threatened!
Three things bothered them: 1) The name of Jesus. They had destroyed him, but “that name” was still being proclaimed; 2) resurrection. The Sadducees (the so-called “religious elite”) were the majority party in the Sanhedrin (the Jewish ruling council – seventy plus the High Priest). They didn’t believe in the resurrection, so the preaching about Jesus being resurrected from the dead was an attack on their “knowledge of scripture” (which was actually a misunderstanding), and: 3) jealousy. It was “that name,” not theirs, being proclaimed by these “unschooled, ordinary men” (Acts 4:13). God uses us “ordinary” men and women to proclaim his gospel (see 2 Cor 12:9).
So they arrested the apostles and threw them in jail. “But, during the night, an angel of the Lord opened the doors of the jail and brought them out” (ironically, the Sadducees didn’t believe in angels either). “At daybreak, they entered the temple courts … and began to teach the people.” They fearlessly “obeyed God rather than men” (Acts 5:29). Nothing was going to stop the gospel from being spread.
The Sanhedrin sent for them the next morning … and were puzzled (to say the least) that the apostles were no longer in jail. Then, hearing that they were back in the temple courts, preaching, they arrested them again and made them appear before the “full assembly of the elders of Israel” — this time, they thought, they would put an end to “this thing.” “We gave you strict orders not to teach in this name .. yet you … are determined to make us guilty of this man’s blood.” The council was trying desperately to protect themselves and their traditions, while the apostles were risking their lives to share the living Word of God. You might say that the dynamic church was enjoying the “new,” and the dead Council was defending the “old” (see Luke 5:36-38). As the trial progressed, the Apostles became the judges and the Council became the accused.
The Apostles obeyed God and trusted him to take care of the consequences. They could not serve two masters, and they had already declared whose side they were on (Acts 5:29). When the Council heard this, they were furious and wanted to put them to death. But a Pharisee named Gamaliel stood up and said …
Leave these men alone! Let them go! For if their purpose or activity is of human origin, it will fail. But if it is from God, you will not be able to stop these men; you will only find yourselves fighting against God.” —Acts 5:38-39
His speech persuaded them (v. 40) but they had the Apostles flogged. Then ordered them not to speak in the name of Jesus, and let them go. And the left, rejoicing, because they had been counted worthy of suffering for the Name (see Mat 5:10-12; John 15:18; Phil 1:29). “But rejoice that you participate in the sufferings of Christ, so that you may be overjoyed when his glory is revealed; However, if you suffer as a Christian, do not be ashamed, but praise God that you bear that name” (1 Pet 4:13, 16)
Day after day … they never stopped teaching and proclaiming the good news that Jesus is the Christ —Acts 5:42
Canon J. John (more about him later) says “there are two reasons why people don’t become Christians: 1) either they have never met a Christian; or 2) they have met a Christian.” Every Christian is a witness — either a good one or a bad one. So …“be very careful, then, how you live—not as unwise but as wise, making the most of every opportunity, because the days are evil” (Eph 5:15-16).
HOMEWORK:
The Choosing of the Seven
Acts 6:1-7
Week 13
(Acts 5:12-16)
At this point in our study of Acts we begin to see a pattern. Luke alternates between a picture of 1) the church by itself—a portrait of the believers alone in their fellowship, in which he talks about their life, witness, and joy—and 2) a portrait of the church as it exists in its relationship to the world, which increasingly deals with persecution. The alternating pattern alerts us to two important realities for the church. If we focus too much on our own fellowship and the joy and wonder of gathering together we begin to lose sight of the fact that we are re called to be a witness to the world. The world tends to be forgotten. The two have to go together.
If the Holy Spirit was withdrawn from the church today, 95% of what we do would go on, and no one would know the difference.” —A. W. Tozer
Tozer also said that “if the Holy Spirit had been withdrawn from the N.T. church, 95% of what they did would have stopped, and the whole world would know the difference.” We need to rely on the Holy Spirit’s power in the church today – more than ever!
The Christians had just gone through a very difficult experience as a result of God’s judgment upon Ananias and Sapphira. They had been shaken by that judgment. The text says, “Great fear seized the whole church” (5:11). The believers may have wondered if they had lost the blessing of God permanently or at least for a time. Harmony was broken. Trust was destroyed. Would they ever find those great moments of blessing again? Luke reports that they did. In fact, it seems that during this period God did even more wonders among them than he had done previously. Regardless of Satan’s continuous attempts to minimize or destroy the effectiveness of the church, God’s plan will prevail. Jesus said, “…the gates of Hades will not overcome it” (Mat 16:17-18).
The apostles performed many miraculous signs and wonders among the people. —Acts 5:12
The gospel was being preached. And “more and more men and women believed in the Lord and were added to their number. As a result, people brought the sick into the streets and laid them on beds and mats so that at least Peter’s shadow might fall on some of them as he passed by” (v. 14-15). We also learn that the gospel was beginning to spread beyond Jerusalem. “Crowds gathered also from the towns around Jerusalem, bringing their sick and those tormented by evil spirits, and all of them were healed” (5:16). This is the first time there has been any mention of any area beyond Jerusalem. Jesus had said, “You will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth” (Acts 1:8). Now this was happening.
Many miracles were being performed to authenticate the Apostle’s ministry. In our day, perhaps the greatest miracle is the transformation of a lost sinner into a child of God, by the grace of God. That’s a miracle we can all participate in as we share the good news with others!
HOMEWORK:
The Apostles are Persecuted
Acts 5:17-42
Week 12
(Acts 5:1-11)
The positive picture of the community’s sharing is marred by the account of a couple (Ananias and Sapphira) who abused the practice by holding back a portion of a gift while claiming to be giving it totally to the church. The context is important to note: the incident is bracketed by references to the Spirit’s power (4:31, 33; 5:12–16). The Spirit was closely linked to the unity of the fellowship manifested in their sharing. Ananias and Sapphira abused the fellowship through their deception and thereby threatened its unity.
Sin has many tools, but a lie is the handle which fits them all.” —Oliver Wendell Holmes
The couple kept back … some of the proceeds. “Kept back” (nosphizō) means “to put aside for oneself, to keep back” in a secret and dishonest way. It is an uncommon word, which was used also in the Septuagint in the story of Achan (see Josh. 7:1), who received a sentence of death for holding back some of the spoils from Jericho that were dedicated to God.
What made you think of doing such a thing? You have not lied to men but to God. —Acts 5:4
Satan was the instigator behind the couple’s deed, “filling” their hearts just as the Spirit had “filled” the community for witness (4:31). Twice Ananias was charged with keeping part of the income from the land, indicating that he must have claimed that he was dedicating the whole to the Lord’s work. His sin was the lie, claiming to be doing more than he did. When God judged Ananias and Sapphira, he was also judging Satan. He was letting everyone know that he wouldn’t tolerate deception in his church.
Peter made clear the voluntary nature of the church’s charity: Ananias didn’t have to give anything. Note that whereas Peter accused Ananias of lying to the Holy Spirit in v. 3, here he says that he has lied “… to God,” showing that the Holy Spirit is a person and that he is himself divine. Lying is characteristic of Satan (see John 8:44) and exactly opposite of the character of God, who cannot lie (cf. Num. 23:19; Prov. 30:5; Titus 1:2; Heb. 6:18).
Fear in response to a manifestation of God’s presence involves both reverent awe and a healthy fear of God’s displeasure and discipline. When Peter asked Sapphira whether she sold the land for so much, she repeated the lie, stating the partial amount the couple had given.
Peter accused Sapphira of testing the Spirit (cf. Ex. 17:2; Deut. 6:16; Matt. 4:7; Luke 4:12), an expression that echoes Old Testament passages about testing the Lord. This is another indication of the Spirit’s deity.
Peter informed Sapphira of her impending death before it happened; the note of divine judgment is unmistakable. The text doesn’t give enough information to know if Ananias and Sapphira were “false” believers or if they truly belonged to the Lord despite their egregious sin. One could view the event as God’s removal from the young Christian community of the distrust and disunity provoked by the couple’s dishonesty. It was a time when the Spirit was especially present in the community, blessing it with unity of fellowship (4:32) and the power of miracles (5:12–16). That same power brought judgment to those who by their actions denied this unity and power. Satan (v. 3) was no match for the Holy Spirit.
One of the lessons we learn in this passage is that the church must be active in its opposition to evil in all its forms (see Eph 6:12)
HOMEWORK:
The Apostles Heal Many
Acts 5:12-16
Week 11
(Acts 4:32-37)
All the believers were one in heart and mind. No one claimed that any of his possessions was his own, but they shared everything they had. —Acts 4:32
Ananias and Sapphira Test the Holy Spirit
Acts 5:1-11
Week 10
(Acts 4:23-31)
Last week, we saw the power of the religious leaders being used to intimidate the apostles. They were threatened with various dreadful consequences if they continued down this road … but the greatest concentration of power in Jerusalem that day was in the prayer meeting that followed the trial. This is one of the truly great prayers recorded in the Bible, and it’s a good example for us to follow.
It was a prayer that was born out of witness and service for the Lord. Peter and John had just come in from “the trenches,” and the church (or their small group) met to pray in order to defeat the enemy.
It was a united prayer meeting as they “raised their voices together in prayer to God” with “one accord” (v. 24). The people were of one heart and mind, and God was pleased to answer their requests. Division in the church always hinders prayer and robs the church of spiritual power.
Their prayers were based solidly on the Word of God, in this case Psalm 2. The Word of God and prayer must always go together (John 15:7, “If you abide in me, and my words abide in you, ask whatever you wish, and it will be done for you“). In his Word, God speaks to us and tells us what he wants to do. In prayer, we speak to him and make ourselves available to accomplish his will. True prayer is not telling God what to do, but asking God to do his will in us and through us. (1 John 5:14-15, “This is the confidence we have in approaching God: that if we ask anything according to his will, he hears us. And if we know that he hears us—whatever we ask—we know that we have what we asked of him“). It means getting God’s will done on earth, not man’s will done in heaven.
“Pray as though everything depends on God, and work as though everything depended on you. —Augustine
They didn’t pray to have their circumstances changed or their enemies put out of commission. Rather, they asked God to empower them to make the best use of their circumstances and to accomplish what he had already determined (v. 28). They had faith in the Lord of history who has a perfect plan and is always victorious. They asked for divine enablement, not escape; and God gave them the power they needed.
The Holy Spirit gives us supernatural power to do His will.
They addressed God as “Sovereign Lord,” the God who is in control of all things. They also approached him as the Creator of all things; if your Father is “Lord of heaven and earth,” what have you got to fear? (see Mat 11:25-30).
Their prayer was based on the Word of God. Psalm 2 describes the revolt of the nations against the Lord and his Christ. The psalm originally grew out of the crowning of a new king in Israel, probably David; but its ultimate message points to the King of kings, Jesus Christ. Whenever a new king was enthroned, the vassal rulers around were required to come and submit to him; but some of them refused to do this. God only laughed at their revolt, for he knew that they could never stand up against his King. The early church applied the message of Psalm 2 to their own situation, believing that what was happening here was all part of God’s perfect plan.
They didn’t ask for protection; they asked for power. They didn’t ask for fire from heaven to destroy the enemy (see Lk 9:51-56), but for power from heaven to preach the Word and heal the sick (Mat 5:10-12). Their great desire was for boldness in the face of opposition (4:17). The emphasis is on the hand of God at work in the life of the church, not the hand of man at work for God. Believing prayer releases God’s power and enables God’s hand to move (Isa 50:2; 64:1-8). Like James 1:6 says, “But when he asks, he must believe and not doubt, because he who doubts is like a wave of the sea, blown and tossed by the wind.”
HOMEWORK:
The Believer’s Share Their Possessions
Acts 4:32-37
Week 9
(Acts 4:1-22)
This passage gives us a record of the first persecution of the church. Peter may not have remembered what the Lord had said earlier about future persecution, but when he was dragged before the Sanhedrin he may have recalled that Jesus had prophesied persecution for all who followed him: “Whenever you are arrested … do not worry beforehand about what to say. Just say whatever is given you at the time, for is not you speaking, but the Holy Spirit” (Mark 13:9-11).
At this point in the life of the church there were very few disciples (3,200?). These were the early days and the gospel had not yet expanded beyond Jerusalem. There were few leaders and none of them had any leadership experience. They were a tiny band indeed when compared to the total numbers of Jewish people. And they were very weak (powerless actually) when measured against the rulers of the day. In the first six. verses, Luke lists eleven different individuals or categories of people who were opposed to Christianity. But God had a plan …
The Jewish religious leaders were greatly upset by the commotion in the temple courts brought about by the miraculous healing of the lame man. And especially upset that Peter and John, two “unschooled, ordinary men” (v. 13) were “teaching the people” and “proclaiming in Jesus the resurrection of the dead” (v. 2). First of all, the Sadducees (unlike the Pharisees and most of the Jewish people) did not believe in the resurrection of the dead; nor did they believe in angels. And they certainly didn’t believe in Jesus. They had dealt with the “Jesus problem” several weeks before by having him put to death. Now, here were two of those “who had been with Jesus” (v. 13), teaching and doing the same things Jesus had done. When they heard them “they were astonished and they took note that these men had been with Jesus.” This “thing” (v. 17) was about to get out of hand. It was time to nip it in the bud.
Their weapon of choice was intimidation. They were the religious elite; the Jewish Supreme Court. They had power and influence. Power and intimidation continues to be the world’s way of tamping down Christianity. Many Christians today are afraid to share the gospel because of possible intimidation by non-believers. They ask themselves “What will happen if I share the gospel with these people? What if they shame me or persecute me with arguments that Christianity is narrow, exclusive, and intolerant? It is, actually, in a sense, but it’s also true!
When asked by what power or what name the apostles healed the lame man, “Peter, filled with the Holy Spirit, said to them (the Sanhedrin): ‘Rulers and elders of the people … ‘ Then, quoting from Psalm 118:22, “He [Jesus] is the stone you builders rejected, which has become the cornerstone … (the cornerstone of a building was the keystone that held the whole thing together). And then, in effect telling them that they, too, must be saved by Jesus, said …
Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved.” —Acts 4:12
The religious leaders, Sadducees, Pharisees, Elders, etc., all believed (out of ignorance) that nothing but adherence to the Law of Moses would result in salvation. Recall that, even those who had been with Jesus for three plus years, were largely ignorant of the fact that salvation was impossible without the death, burial and resurrection of Jesus – the Lamb of God. “We have been made holy through the sacrifice of the body of Jesus Christ once for all” (Heb 10:10).
After sending them out while they discussed their options, they called them in again and commanded them not to speak or teach at all in the name of Jesus. The only thing they could do with the apostles at this point was to demand that they “speak no longer to anyone in this name.” But Peter and John replied,
“Judge for yourselves whether it is right in God’s sight to obey you rather than God. 20 For we cannot help speaking about what we have seen and heard.” —Acts 4:19-20
After further threats, they let them go.
The Bible teaches that we are to respect authority; but there is a time and a place for civil disobedience. Truth cannot be chained by civil authorities. If you’re threatened with punishment for standing for truth, judge for yourselves whether it’s right in God’s sight. In the former Soviet Union, parents were not allowed to teach religion, even to their own children. Today, the Federal government says we’re not allowed to witness to others in public places about our beliefs, or pray in public schools — which is clearly our right as defined by the First Ammendment. We’re on the same path as the Soviets! Maybe it’s time for Christians to stand up for what we believe in, regardless of consequences!
HOMEWORK:
The Believer’s Prayer
Acts 4:23-31
Week 8
(Acts 3:11-26)
The general theme of the Book of Acts is “witness” (Acts 1:8). In the early church, the witness was often accompanied by “signs and wonders,” which served to authenticate the authority of the word being proclaimed. Acts is the story of what Jesus continued to do since his resurrection (see Acts 1:1-2). He is no longer limited to a single human body; one location at a time; one voice; one set of actions. Jesus now heads a corporate body composed of all who receive him by faith (the Church).
As in his sermon at Pentecost, Peter is tryng to point his Jewish listeners to Jesus as Savior of the world. He also confronted them with their sin (“First, get them lost”); appealed for their repentance; and gave reasons to repent and believe. Peter was teaching that this Jesus that they crucified was the promised Messiah prophesied in O.T. scripture. The “servant of the Lord” concept is described in Isaiah 52:13 – 53:12, where the coming “servant of God” is described as the one who would be “pierced for our transgressions … crushed for our iniquities” (53:5).
In vv. 13-15 he emphasizes the sin of the people in disowning Jesus and handing him over to Pilate to be crucified. He personalizes sin by the word “you.” (Yet, just a short time before this, Peter himself had denied Jesus on the night he was arrested).
It is Jesus’ name and the faith that comes through him that has given this complete healing to him, as you can all see. —Acts 3:16
The apostle’s power came from faith in Jesus’ authority (see Mat 28:18). It the beggar had not responded in faith to what Peter had said to him, he would still be lost – and begging.
Peter stated that, although they had acted in ignorance, as did their leaders, repentance and forgiveness was available to them through faith in Jesus. He urged them to repent … “that times of refreshing may come from the Lord, and that he may send the Christ, who had been appointed to you—even Jesus.” Christ himself will come to the through the Holy Spirit (Acts 2:38-39), as well as at the Second Coming. Through their faith in Christ, they would receive the promised blessing to Abraham’s offspring (Gen 22:18; 26:4).
Using several O.T. passages (Joel 2:12-27; Deut 18:15) which they would have been very familiar with, he wanted them to understand that Jesus had fulfilled what the prophets had written about the coming Messiah. “Indeed, all the prophets from samuel on, as many as have spoken, have foretold these days” (v. 24).
Peter was not speaking to Jews in general — he was preaching to Jews who had been instrumental in the death of Jesus. Note that it is to the very people who were instrumental in the greatest crime in human history that God now comes with the gospel of salvation. It’s as if God was saying, “It’s precisely for people like you that I caused Jesus to die.”
It is for you and me that Jesus died. This is reflected in the story of Barabbas (Mat 27:26) a convicted murderer (i.e., sinner) who was, in effect, declared not guilty. Barabbas was set free (as a type of every sinner since then) because Jesus took his place. That’s something to think about.
HOMEWORK:
Peter and John Before the Sanhedrin
Acts 4:1-22
Week 7
(Acts 3:1-10)
The emphasis of Acts 3-4 is on the name of the Lord. The name of Jesus has “all authority” (Mat 28:18); his name is “above every name” (Phil 2:9-11). The great concern of the early church was that Christ’s name be glorified. That should be our great concern as well!
In Acts 1:1-2, Luke writes to Theophilus that in his “former book” [the Gospel of Luke] he had given an account of “all that Jesus had began to do and teach until the day he was taken up to heaven.” Today’s passages indicates how Jesus’ ministry continued on earth through his appointed Apostles, an through their Spirit-inspired teaching, by all who have put their faith in Christ (i.e., the Church). We are the body of Christ on earth.
“Peter and John were going up to the temple at the time of prayer at the time of prayer – at three in the afternoon” (3:1). Note the Jewish emphasis in this section. Three in the afternoon was the time of the evening sacrifice in the temple. Note the correlation with the account of Jesus’ death on the cross “at about the ninth hour” (3:00 pm). After Jesus’s “once for all” sacrifice there was no longer any need for animal sacrifices. But it took a few years for the Jewish Christians to understand this. Many Jews, of course, never accepted Jesus as the promised Messiah – and still don’t.
The first ten chapters of Acts describe the gradual transition from “Jewish Christianity” to the “one body” concept described in Ephesians 3:6; 4:4-6. At this point in time, even the Apostles were ignorant of the “mystery” of God’s promise to Abraham to save “all peoples on earth” (Gen 12:3) through the death and resurrection of Jesus. So, the gospel message is going out “to the Jew first” (Acts 3:26).
Today’s passage (3:1-10) provides an example of the wonders and signs mentions in 2:43 and takes place in the context of the visits to the temple mentioned in 2:46. That Peter noticed this man was evidence of the Spirit’s ministry. Thousands of people were in attendance for the time of prayer, but the Lord told Peter to heal a man lying at the “Beautiful Gate.” The account of this miraculous healing “in the name of Jesus Christ“ enabled the occasion for Peter’s second great sermon (next week), calling the Jews to recognize that this Jesus, whom they had killed, was in fact the promised Messiah.
Silver or gold I do not have, but what I have I give you. In the name of Jesus Christ of Nazareth, walk” —Acts 3:6
Money, as is so often the case, was not the solution to what the man needed most. He needed salvation for his soul and healing for his body – and money could provide for neither. Through faith in the power of Jesus’ name, this man was completely healed. He was so happy he acted like a child. As in the lifetime of Jesus, so now the scripture was being fulfilled: “Then will the lame leap like a deer …” (Isa 35:6).
You might say that, now that he could stand, there was no question where this man stood!
This is an illustration of what salvation is like. The beggar was born lame – all sinners are born unable to walk in a way that pleases God (Rom 5:12-21). He was poor – all sinners are bankrupt before God, unable to pay the tremendous debt we owe him (Lk 7:36-50). He was outside the temple – all sinners are separated from God, no matter how near the door they might be. He was healed wholly by the grace of God (Eph 2:8-9). He gave evidence of what God had done by praising God and publicly identifying with the Apostles, both in the temple and in their arrest (see Acts 4:14). Christians, too, should offer evidence (witness) of what God has done in their lives.
HOMEWORK:
Peter Speaks to the Onlookers
Acts 3:11-26
Week 6
(Acts 42-47)
This passage gives us a description of the early church. Note that it is presented as a model church (not a perfect church). Even as redeemed Christ-followers, we are sinful (therefore imperfect) beings — but we serve a perfect God!
The first church had it’s share of hypocrites (as we’ll soon see); and it also had doctrinal errors. But it’s obvious that this description is meant to be an example for us today, nearly two thousand years later. The key verse is 42:
They devoted themselves to the apostles’ teaching and to the fellowship, to the breaking of bread and to prayer. —Acts 2:42
(1) “They devoted themselves to the apostles’ teaching … This was a learning, studying church. They were taking great pleasure in the Word of God. This is always the first mark of a Spirit-filled church. The object of their study was the apostolic teaching. Jesus had told the disciples in the upper room (John 14:26; 16:12-13) that “the Advocate, the Holy Spirit, will teach you all things and will remind you of everything I have said to you.” The Holy Spirit empowered and inspired the Apostles to know, remember, and record “everything” Jesus had said to them, and to teach others (Mat 28:19-20). The New Testament is the result of the Apostle’s teaching. So, in order for us to copy the model (NT) church, we must study the book these men have left us. Again … a Spirit-filled church is always going to be a Bible-studying church! And what is true of the church is true of us as individuals as well.
(2) “They devoted themselves to … fellowship” The Greek word for “fellowship” here (koinonia) means “common participation in God,” which is what had drawn the early Christians together. John wrote, “We proclaim to you what we have seen and heard, so that you also may have fellowship with us. And our fellowship is with the Father and with his Son, Jesus Christ” (1 John 1:3). The early Christians were one in God. So because they were one in God the Father, they naturally participated in a common life and shared everything with one another. Fellowship with God and true fellowship with others go together.
The stronger your vertical fellowship is, the stronger your horizontal fellowship will be.
Because their generosity extended to the sharing of their goods, some have regarded this as a biblical endorsement of communism. Communism is a sharing of goods, but it is an enforced sharing on the basis that no one has the right to own anything. Communism is compulsory; therefore it has nothing whatever to do with generosity. Peter himself endorses the right to private property (see Acts 5:3-4). Socialism is similar to communism. It doesn’t deny the right to own things, but it denies the right to have too many of these things as measured by somebody else’s standard (e.g., “redistribution of wealth?”). Go talk to someone from China or Venezuela or Cuba! The sharing among Christians was purely voluntary and motivated by love — just the opposite of communism.
(3) “They devoted themselves to the … breaking of bread” and to “prayer” “Breaking of bread” here can refer both to regular meals as well as the communion service. Although this, along with prayer, is something we can do individually, it is likely referring to the formal exercise of “breaking of bread and prayer” in the assembly (see 1 Cor 11:17-34). This very likely included communion, “as often as you eat … and drink … you proclaim the Lord’s death until he comes” (1 Cor 11:25-26).
And the Lord added to their number daily those who were being saved. —Acts 2:47
(4) In addition to worshipping and praising God, this was a witnessing or evangelizing church (v. 47). This verse doesn’t say specifically that they were out witnessing. But we know that the way God reaches people is through the spoken word and that when the Holy Spirit came at Pentecost, those who received the Spirit immediately began to speak about Jesus. If we find, as we do at the end of this chapter, that “the Lord was adding to their number daily those who were being saved,” it must have been because they were out witnessing. There is a sense here that both God and we do the work. God works through us, which means we must work, putting our faith into action (James 2:17-23). As the song says, “If we are the body, why aren’t his arms reaching?” If we don’t work at witnessing, nothing happens. If we don’t pray, little happens. But when we do and when it does, it is because God himself is working! As one of my favorite evangelists, the Anglican Canon, J. John, says, “When people pray, coincidences happen; and when they don’t, they don’t.” (More on that later.)
One more thing from verse 47: the were “praising God and enjoying the favor of all the people.” Jesus had told the disciples in the Upper Room: “A new command I give you: Love one another. As I have loved you, so you must love one another. By this all men will know that you are my disciples, if you love one another” (John 13:34-35). This is a powerful lesson from the model church.
HOMEWORK:
Peter Heals the Crippled Beggar
Acts 3:1-10
Week 5
(Acts 2:36-41)
Many of the Jews assembled near the Temple area who listened to Peter’s powerful Pentecost sermon came under conviction. Conviction is the act of making one’s sins known and prompting one to feel a sense of personal guilt and repent of their behavior. The power of God’s Word is always the principle agent that leads to faith and repentance. As John 20:30-31 says, “Jesus did many other miraculous signs in the presence of his disciples, which are not recorded in this book. But these are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.” Realizing their guilt in putting Jesus, their promised Messiah, to death, they asked, “Brothers, what shall we do?“ (2:37).
“Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. —Acts 2:38
A second way one might come to faith and repentance, other than hearing or reading God’s Word, is through providential means. For instance, the Spirit may lead a person to cross paths with someone who can witness to them; or bring to mind memories or thoughts that soften one’s heart (Eze 36:26-27: “I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws.” Other providential means might be an illness, family tragedy, an overheard remark or a song.
God works in mysterious ways.
NOTE: This phrase “God works in mysterious ways” is not actually in the Bible; it’s probably based on Isa 55:8-9 “For my thoughts are not your thoughts, neither are your ways my ways …” The point is that the Holy Spirit uses many means to call people to repentance. But the primary way is through His Word.
When Christians believe in Jesus Christ for their salvation, they are then born of God (see 1 John 5:1). Regeneration (resurrection from spiritual death) is accomplished by the Holy Spirit alone (see Eph 2:9), on the precondition of faith in the gospel as motivated by the Word (which, of course, was inspired by the Holy Spirit). The regenerating work of the Spirit during water baptism is what the Bible calls being baptized in the Holy Spirit – something that was promised that Jesus would do (Mat 3:11; Mk 1:8; Luke 3:16; John 1:33). Salvation (the process of being saved from sin and its consequences) takes place during the act of Christian baptism. Baptism must be understood as our participation in Christ’s death, burial and resurrection (see Rom 6:1-11; Gal 3:25-26; Col 2:11-12; Titus 3:5; John 3:5). Baptism is more than just a ritual or symbolic act. Paul taught that baptism is the time or place when a believer dies to sin and is raised and united with the Lord (see Col 2:20-3:1). Baptism is the occasion when one “strips off” (Col 3:9) the old self and “clothes oneself” as a new person in Christ (Col 3:10). Spend some time reading Romans 6 for a better understanding. We’ll continue this discussion next time.
HOMEWORK:
The Model Church / Fellowship of Believers
Acts 2:42-47
Week 4
(Acts 2:14-37)
This section examines the first great sermon of the church age. A sermon so blessed by the Holy Spirit that three-thousand people who were lost in sin and blinded by their ignorance, far from faith in Jesus Christ, turned from sin, responded to the gospel, and entered the company of God’s people within the church (i.e., the body of Christ).
The principles in this sermon should be appropriated by Christians when witnessing to the lost (Mat 28:18-20). Peter’s sermon was based on Scripture (at the time, the only scripture in existence was the Old Testament). It centered on Christ. It was fearless (empowered by the Holy Spirit, who knows no fear), and it was reasonable, based on historic fact (the life, death, burial and resurrection of Jesus Christ).
Peter didn’t have the New Testament in front of him as he preached. He likely didn’t have the O.T. to refer to either. But he had it written on his heart; and he knew it inside and out. It’s reasonable to assume that he’d spent much of the ten days prior to Pentecost reviewing all the scripture that referred to the Messiah, knowing beyond any doubt that it referred to Jesus Christ (the Anointed One). Jesus had explained to the disciples beforehand all that would happen to him (as well as to the two disciples on the road to Emmaus, Cleopas and his wife, Mary).
Peter was speaking to his “fellow Jews” (v. 14). The first believers were all Jews (or proselytes), including the Twelve. Their understanding of Christianity was a misunderstanding. Peter, inspired by and speaking by the power of the Holy Spirit, quoted the prophet Joel (Joel 2:28-32), who was the first to prophesy that the Spirit would one day be “poured out on all people” (see what Moses said in Num 11:29). Joel was speaking of a particular situation among the Jews during his own time, but his prophecy also had a future aspect. This already-not yet paradigm occurs quite often when New Testament writers refer to the Old Testament. We’ll see that often as we go through Acts.
The sun will be turned to darkness and the moon to blood … —Acts 2:20
The statement above was a reference to Joel 2:31 (speaking of the final judgment). However, just seven weeks before, while Jesus was on the cross, the sun was actually turned to darkness (see Luke 23:44-45). There is yet to come a time when Joel’s final darkness will take place. Again, already-not yet. Joel’s promise of the Spirit being poured out on all people was a reference to the New Covenant (of grace rather than law). See Jer 31:31-34; Eze 36:22-27; and chap 37).
It’s interesting to note that Pentecost was a deliberate and dramatic reversal of the curse of Babel (see Gen 10-11) when all the nations of mankind were dispersed because of their sin. Israel was not in existence during that time. That’s when God chose Abraham to be the Father of all nations (through his son of promise, Isaac, who was the father of Jacob (aka Israel). But, alas, the Jewish people, God’s “chosen people” His “elect,” also could’nt live up to God’s standards and covenants. They too were dispersed to various parts of the world; first by the Assyrians (ten northern tribes); then by the Babylonians (Judah and Benjamin).
Luke quoted two of David’s prophetic psalms (Psa 16:8-11; 110:1), showing that David foresaw these future events. “Therefore let all Israel be assured of this: God has made this Jesus, whom you crucified, both Lord and Christ” (Acts 2:36).
When the people heard this, they were cut to the heart and said to Peter and the other apostles, “Brothers, what shall we do?” —Acts 2:37
As we’ll see next time, the Jews who put their faith in Christ, after hearing Peter’s powerful sermon, were also empowered by the Holy Spirit (along with the 120) to speak to other Jews at Pentecost and afterward, telling them about the Messiah. They heard. They were convicted of their sin. They believed. Now they’re going to go back to the nations where they’d been scattered and start spreading the gospel. (As Paul wrote to the Colossians (Col 1:6): “All over the world this gospel is bearing fruit and growing, just as it has been doing among you since the day you heard it and understood God’s grace in all its truth.”
Thus, according to God’s perfect plan, all nations (albeit not all individuals) will be drawn back through the Israelite Messiah, to the God of Israel (read Galatians 3-4:7 to get a better understanding of what this means to us in the 21st century.
HOMEWORK:
Peter’s Final Words / The Model Church
Acts 2:38-47
Week 3 – Pentecost Sunday
(Acts 2:1-13)
Like other Jewish feasts, the Feast of Weeks is important in that it foreshadows the coming Messiah and His ministry. Each and every one of the seven Jewish Feasts signifies an important aspect of God’s plan of redemption through Jesus Christ, especially the three primary harvest feasts.
Jesus was crucified as the “Passover Lamb” and rose from the grave at the Feast of Firstfruits. Following His resurrection, Jesus spent the next 40 days teaching His disciples before ascending to heaven. Fifty days after His resurrection and after ascending to heaven to sit at the right hand of God, Jesus sent the Holy Spirit as promised (Acts 1:8; John 14:16–17) to indwell the disciples and empower them for ministry. The promised Holy Spirit arrived on the Day of Pentecost.
Jesus had earlier compared the Holy Spirit’s work to the wind (John 3:8), but here the Holy Spirit is coming in greatly increased power, and it was appropriate that this event be accompanied by a sound that was not like a gentle breeze but like a mighty rushing wind (think tornado/freight train). The house where they were sitting probably was the upper room (Acts 1:13), which must have been located close to the temple grounds (in order to accommodate the large crowds we’ll talk about next time).
Suddenly a sound like the blowing of a violent wind came from heaven and filled the whole house where they were sitting. 3 They saw what seemed to be tongues of fire that separated and came to rest on each of them. 4 All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them. —Acts 2:2-4
This is a fulfillment of what Jesus had promised (Acts 1:5, 8). It doesn’t mean that the Holy Spirit was completely inactive prior to this time (for the Spirit of God was active in the world from Gen. 1:2 onward), but now the Spirit was coming to people in a new, more powerful way, signifying the beginning of the new covenant age (i.e., Covenant of Grace — from Christ’s death until he comes again (as opposed to the Covenant of Law given to Moses at Mt. Sinai).
The divided tongues as of fire were not literal flames (for Luke says “what seemed to be”) but looked enough like fire that this was the best description that could be given. “Fire” in the OT often indicates the presence of God, especially in his burning holiness and purity, consuming everything that is impure (see Ex. 3:2; 13:21; 19:18; 40:38; Isa. 4:5; Ezek. 1:4). These tongues may therefore portray both the purity and the power of the speech of these disciples as they proclaimed “the mighty works of God” (v. 11), as well as the holy presence of God.
Now there were staying in Jerusalem God-fearing Jews from every nation under heaven. When they heard this sound, a crowd came together in bewilderment, because each one heard them speaking in his own language (vv 2:5-6).
The long list of nations (15) covers most of the first-century Roman world, particularly areas where Jewish communities existed. It provides one of the most comprehensive ancient catalogs of the Jewish Diaspora (Jews living outside Palestine). The list also demonstrates that already at Pentecost the Christians were starting their worldwide witness. At this point the converts were mainly Jewish. The only Gentiles at Pentecost were proselytes (v. 11), Gentiles who had become full converts to Judaism.
Amazed and perplexed, they asked one another, “What does this mean?” —Acts 2:12
The Apostle Peter, the lifelong fisherman from Galilee, is about to become one of the “fishers of men” (Mat 4:19).
I believe the 21st century church needs to ask again, “What does this mean?” We’ll be talking more about this in upcoming lessons.
HOMEWORK:
Peter Addresses the Crowd
Acts 2:14-37
Week 2
(Acts 1:12-26)
In chapter 1, we read that “on one occasion, while he was eating with them, (Jesus) gave them this command: “Do not leave Jerusalem, but wait for the gift my Father promised, which you have heard me speak about. For John baptized with water, but in a few days you will be baptized with the Holy Spirit.” So when they returned from the Mount of Olives, where they had just seen the ascension of their Lord to heaven, they went to the upper room where they were staying and … waited in anticipation of the Lord’s promise that they would be baptized with the Holy Spirit. They waited ten days, because the Lord appeared to them over a period of forty days, from his resurrection to his ascension. And Pentecost (Feast of Weeks or First Fruits) occurred fifty days after Passover (when Jesus was crucified).
It’s very possible that this upper room was where Jesus and his disciples had kept the Passover on the eve of his execution (40 days earlier); it may also have been the room where he appeared to some of them in Jerusalem after he rose from the dead (Lk 24:33, 36; John 20:19, 26). It’s been speculated that the house in which this upper room was located was the house of Mary, the mother of John Mark. When Peter was miraculously released from prison “he went to the house of Mary the mother of John, also called Mark, where many people had gathered and were praying” (Acts 12:12). See also Mark 14:51-52.
Those present were the Apostles (minus Judas Iscariot). These eleven apostles had in their company the women who had gone up to Jerusalem from Galilee with Jesus and his followers (Lk 8:2 ff), including Mary, the Mother of Jesus. Note that Mary in this last mention of Mary in the NT, she is worshipping with the other followers of Jesus after his ascension. With these women, the brothers of Jesus (the younger sons of Mary (Mat 1:25; Mk 6:3; Lk 2:7) are also mentioned. They didn’t acknowledge Jesus as Messiah before his death (John 7:5), but after his resurrection they are found among his followers. The most prominent figure among these brothers is James (Acts 12:17; 15:13 ff; 21:18 ff), who was one of the individuals to whom Christ appeared in resurrection (1 Cor 15:17). Three other brothers of Jesus are mentioned by name, Joses, Judas and Simon (Mk 6:3), of these Judas is thought to be the author of the Epistle of Jude. Others may well have been Martha, Mary and Lazarus, Joseph of Arimathea, Nicodemus, those healed of blindness and diseases, etc. There were many followers of Jesus in Jerusalem (and many more elsewhere). So, what did they do for ten days?
They all joined together constantly in prayer—Acts 1:14
Prayer was a huge influence in the early church. The disciples had witnessed over the course of three years that their Lord was a man of prayer. They had asked him for instruction on how they too could be men of prayer. Note that prayer is mentioned 31 times in the Book of Acts. We’ll be talking a lot about prayer as we move along.
Peter, as the acknowledged leader of the Apostles, stood up among the believers (v. 15) and stated that Scriptures had to be fulfilled concerning Judas. Jesus had specifically appointed the Twelve (after a long night of prayer – Lk 6:12-16). He quoted from the “Royal” Psalms 69:29 and 109:8 which prophesied the need to replace the deserter. Judas’ defection had created the vacancy. No steps were taken to appoint a successor to James (when he was martyred); he was faithful to death (as were the other Apostles.
They proposed two men who met the qualifications of an apostle (see vv 21-22), Joseph, called Barsabbas (presumably born on a sabbath), and Matthias. Then they prayed, asking Jesus to show them which of the two to choose. The method at the time was known as casting of lots, which was a strong Old Testament tradition for making religious decisions (see 1 Chron 26:14-16). The appointment of a twelfth apostle was a unique situation, a choice that was made by Jesus himself. In the rest of the NT, the elders and deacons and other church leaders are chosen according to decisions made by human beings, whether by an apostle or by others in the churches (see Acts 6:3–6; 14:23; 15:22; 2 Cor. 8:19; cf. 1 Tim. 3:1–13; Titus 1:5–9).
HOMEWORK:
The Holy Spirit Comes at Pentecost
Acts 2:1-13
Week 1
(Acts 1:1-11)
The Book of Acts provides a focused history centered on the beginning and early development of the church in Jerusalem. It covers the ministry of the Apostle Peter and an extensive account of the way God used the Apostle Paul to take the Gospel to Asia Minor, Greece, and Rome. It covers a period of about thirty years. The first eleven verses deal with the forty days between the resurrection of Jesus and his ascension and emphasize the historicity of Christianity, the presence of Christ, the missionary mandate, and the Lord’s return.
Acts, and the Gospel of Luke, is addressed to Theophilus, which means “Friend (or Lover) of God.” He was likely a believer (see Luke 1:4), and the title “Most excellent” suggests that he may have been a Roman citizen of high social status and wealth. Luke is writing to him so that he “may know the certainty of the things you have been taught” (Lk. 1:4).
Although Luke never names himself as the author, ancient historians are unanimous in their assertion that he was the author of both the third Gospel and Acts. Paul refers to Luke three times in his letters. The references in Philemon and Colossians place Luke with Paul in Rome during his imprisonment, representing historical data that lines up with the text. It was probably during this time that Luke engaged in the writing of both books while he served with the apostle Paul as his “fellow worker.” In the Colossians passage, Paul speaks of Luke as the “doctor,” but we know little else about his background, training, or practice as a physician. It is generally agreed that his writing in both books is the purest Greek in all the New Testament, suggesting the probability of advanced learning and training.
As we study Acts we’ll find sound principles of church growth and the way in which temptations and trials are overcome by the grace of God. Acts also provides a bridge between the Gospel accounts and the epistles. Without Acts, most of the writings throughout the rest of the New Testament would have little basis for validity. For example, who would believe Paul was an apostle without the written accounts of what happened on the road to Damascus?
The book joins what Jesus “began to do and to teach” (v. 1) as told in the gospels with what he continued to do and teach through the apostles’ preaching and the establishment of the church. You might say that what Jesus began to do and teach in one body, he now continues to do and teach through his new body (the Church), by the power of the Holy Spirit.
After his suffering, he showed himself to these men and gave many convincing proofs that he was alive. —Acts 1:3
In the final chapter of his Gospel (Lk 24), Luke records some of these appearances. And the apostle Paul records that Jesus appeared not only to the twelve apostles and to James (the Lord’s brother), but even to five hundred brothers at the same time (1 Cor 15:5-7). Paul adds that many were still alive, meaning that anyone who needed eye-witness verification of this incredible claim of bodily resurrection from the dead could easily obtain it. Yes, “many convincing proofs,” but some doubted (see John 20:24-28).
John baptized with water, but in a few days you will be baptized with the Holy Spirit.” —Acts 1:5
The “baptism of the Spirit” refers to being equipped or empowered by God’s Spirit to carry out the task that Jesus has given the church. When the Spirit equips us or baptizes us, we are immersed, as it were, in the Holy Spirit; sometimes the Scriptures refer to this as being filled with the Holy Spirit. Other times the term “being filled with the Holy Spirit” is used in the same way as being filled with love or filled with joy—there’s a sensation of superabundance of the presence of God. We’ll talk much more about baptism in general and the power of Holy Spirit as we journey through the book.
The kingdom of God was the central message of Jesus’ teaching during his three-year ministry. It continues to be the central theme of his teaching after his resurrection. The kingdom, however, took a substantially different form than what his Jewish followers were expecting. The disciples ask, “Lord, are you at this time going to restore the kingdom to Israel?” (v. 6). Even after three plus years of being with Jesus, they were still expecting a restoration of the earthly, Jewish (Davidic) kingdom. Note that, after receiving the Holy Spirit at Pentecost, they finally understood that the kingdom that Jesus spoke of was a spiritual kingdom, and that it was available to all peoples of the earth – Jews and Gentiles.
He told them that they would “receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth” (v. 8). This verse serves as an outline for the rest of the book, i.e., Jerusalem is the focus of chaps 1-7; Judea and Samaria is covered in chaps 8-11; and the “ends of the earth” (Rome) is described in chaps 12-24. Of course, the task of the Church is to reach the entire world with the Gospel of Christ (John 3:16).
The specific power they were to receive by the Holy Spirit was not miracle-working and signs (although the Apostles were empowered to do these things), but to be his “witnesses” throughout the world (see Mat 28:18-20). Our task on earth as we await the return of Christ is to carry out the Great Commission by the power of the Holy Spirit, and to glorify God in all we say and do. One sure evidence of the power of the Holy Spirit in a person’s life is that we testify about Jesus (Rev 12:11, “They overcame him (Satan) by the blood of the Lamb and by the word of their testimony.”)
HOMEWORK:
Matthias Chosen to Replace Judas
Acts 1:12-26
Our next discipleship journey will take us through the Book of Acts — a history of the development of the early church, from the ascension of Christ and the giving of the Holy Spirit to Paul’s imprisonment at Rome and the opening of his ministry there. (See Bible Project overview Part 1 and Part 2)
Why is Acts so important?
Acts is the only biblical book that chronicles the history of the church immediately after Jesus’s ascension. As such, it provides us with a valuable account of how the church was able to grow and spread out from Jerusalem into the rest of the Roman Empire. In only three decades, a small group of frightened believers in Jerusalem transformed into an empire-wide movement of people who had committed their lives to Jesus Christ, ending on a high note with Paul on the verge of taking the gospel to the highest government official in the land—the Emperor of Rome.
What’s the big idea?
Acts can be neatly divided into two sections, the first dealing primarily with the ministry of Peter in Jerusalem and Samaria (Acts 1–12) and the second following Paul on his missionary journeys throughout the Roman Empire (Acts 13–28). Acts is significant for chronicling the spread of the gospel, not only geographically but also culturally. It records the transition from taking the gospel to an exclusively Jewish audience—with Peter preaching to a small group in the Upper Room—to the gospel going out among the Gentiles, primarily under the ministry of the apostle Paul. The transition is best illustrated by Peter’s vision in which he heard a voice telling him, “What God has cleansed, no longer consider unholy” (10:15). This led Peter to then share the gospel with many Gentiles. The lesson? God wants His message of hope and salvation to extend to all people—“in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth” (1:8).
How do I apply this?
What opportunities for sharing the gospel can you take advantage of in the days to come? This question should ring through your mind as you page through the book of Acts. In virtually every chapter, apostles such as Peter and Paul powerfully present the gospel to individuals and groups of people. The apostles portrayed in Acts shine with evangelistic zeal, showing a striking transition from the often misguided disciples of the Gospels. Clearly the apostles’ faith in the death and resurrection of Jesus produced a noticeable change in their hearts through the power of the Holy Spirit.
Too often, our own lives do not reflect that sort of change. We struggle with fears over how others will react to our faith or with breaking out of our own routine long enough to invest in the life of someone else who needs the gospel. Allow Acts to encourage you to walk more closely with God so that you might make Christ’s name known with the boldness and the zeal of the apostles.