Act 16:1

WHERE A DISCIPLE…: AV has “And, behold, a certain disciple…” “Behold” = Gr “idou”, a word often associated with providential intervention (Acts 1:10; 8:27; 12:7).

TIMOTHY: Upon whom Paul laid hands: 1Ti 4:14; 2Ti 1:6.

WHOSE MOTHER WAS… A BELIEVER: Yet, whatever her circumstances (divorced, widowed, married to an unbeliever), she taught her son well: “From infancy you have known the holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus” (2Ti 3:15). “Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation” (1Pe 2:2).

WHOSE FATHER WAS A GREEK: No other information; not a believer; poss dead by now.

Act 16:3

Paul circumcised Timothy — son of a Jewess — because of the Jews (cp 1Co 9:20, to facilitate preaching, allay prejudice) so they could enter synagogues. Ct Gal 2:3: Paul did not compel Titus, a Gentile, to be circumcised, so as not to “give place” to false brethren (cp 1Co 7:19; Gal 6:15).

Act 16:6

HAVING BEEN KEPT BY THE HOLY SPIRIT FROM PREACHING THE WORD IN THE PROVINCE OF ASIA: They evidently desire to go to Ephesus, directly to the west, on the Aegean — this would take them through the region of “Asia”, or Asia Minor. But they were turned aside and traveled northward instead.

ASIA: In the NT, Asia generally refers to the Roman province created c 129 BC after Attalus III had earlier (133 BC) willed his kingdom of Peragomas to Rome. Asia included the countries of Mysia, Lydia, Caria, and most of Phrygia, plus several islands and coastal cities. At first Pergamos was the capital, but the seat of government was later moved to Ephesus. Asia was governed by a procurator or a proconsul appointed by the Senate. The annual assembly of representatives from all districts was presided over by the Asiarch. The city of Smyrna also vied with Ephesus for chief honors.

Act 16:7

MYSIA: A district of nw Asia Minor. Its borders never clearly defined, Mysia was mountainous and heavily forested. In 133 BC it became part of the Roman province of Asia and included such cities as Troas, Assos and Pergamum. The name occurs only in Acts 16:7,8 in the NT.

THEY TRIED TO ENTER BITHYNIA, BUT THE SPIRIT OF JESUS WOULD NOT ALLOW THEM TO: And they planned to continue further north, into the region just south of the Black Sea. But once again they were turned aside, to Troas — to the west (the embarkation point for Europe).

BITHYNIA: A Roman province (after 74 BC) of nw Asia Minor situated near the Bosphorus and the Propontis (modern Sea of Marmara). It is mentioned only twice in the NT (Acts 16:7; 1Pe 1:1). It is obvious that Christian work was started in Bithynia before AD 63 since 1Pe is addressed to believers in this area by that time. It is possible that Christianity was planted in Bithynia long before Paul attempted to go there. Since Pontus was at that time connected with Bithynia (after 65-63 BC), Christianity could have been introduced there shortly after Pentecost (cf Acts 2:9). At an early period Paul determined not to labor where other missionaries had already laid a foundation of believing Christians before him (Rom 15:20). In the NT period Bithynia was a senatorial province (after 27 BC) and its capital was at Nicomedeia. The propraetor Pliny the Younger was sent by Trajan to Bithynia as Governor (c AD 111-122). He reported that Christianity (which he calls a “superstition”) was so strongly rooted in Bithynia at that time that it “has spread not only in the cities, but in the villages and rural districts as well.” The strength of the Christian movement then is also shown by the fact that prominent Roman citizens were included in the fellowship of Christians, and it is significant that many of the pagan temples in Bithynia were “almost deserted” according to Pliny.

Act 16:8

WENT DOWN: The classic language of theophany, or Yahweh-manifestation, occurs often in Acts in the context of gospel preaching, as if the witness to the gospel were another manifestation of the Yahweh-Name: Act 8:5; 10:21; 13:4; 14:25; 15:30; 16:8; 18:22; 25:6.

TROAS: “The name occurs in four passages in the NT (Acts 16:8,11; 20:5-6; 2Co 2:12; 2Ti 4:13), all in connection with Paul’s life and travels. A port city in Mysia founded in the 4th century BC by Antigonus, it was located about ten miles south of the ancient Hellespont (Dardanelles). Constituted a Roman colony by Augustus, it was a prominent center, even having been the object of a rumor that Julius Caesar intended to move the seat of government to Troy or Alexandria. Ruins of a wall six miles in circumference, a theater, and an aqueduct are still visible. In the NT, Troas was a pivotal point in Paul’s travels. Here he turned to the west (Europe) after having tried to enter the Roman provinces of Asia and Bithynia (Acts 16:6-8), and it was at this time that Luke first joined the missionary party (Acts 16:10, notice the ‘we’)” (WyE).

Act 16:9

A MAN OF MACEDONIA: The Gr text has “a certain man”, a word which implies familiarity. If the man was one whom Paul recognized, it could well have been Luke, “the beloved physician” (Col 4:14), who seems from the narrative itself to have been very familiar with the region, and who (we know) spent a good many years there after this time. (The first “we” passage of Acts starts with the very next verse, as though Luke is implying: “After he — Paul — saw the vision of myself, then I arrived at Troas in person to meet him, and immediately we began our journey for Macedonia.”)

MACEDONIA: “The first part of Europe which received the Gospel directly from Paul, and an important scene of his subsequent missionary labors and the labors of his companions. So closely is this region associated with apostolic journeys, sufferings, and epistles, that it has truly been called by one of our English travellers a kind of Holy Land… In a rough and popular description it is enough to say that Macedonia is the region bounded inland by the range of the Balkans northwards, and the chain of Pindus westwards, beyond which the streams flow respectively to the Danube and the Adriatic; that it is separated from Thessaly on the south by the Cambunian hills, running easterly from Pindus to Olympus and the Aegean; and that it is divided on the east from Thrace by a less definite mountain-boundary running southwards from Haemus. Of the space thus enclosed, two of the most remarkable physical features are two great plains, one watered by the Axius, which comes to the sea at the Thermaic gulf, not far from Thessalonica; the other by the Strymon, which, after passing near Philippi, flows out below Amphipolis. Between the mouths of these two rivers a remarkable peninsula projects, dividing itself into three points, on the farthest of which Mount Athos rises nearly into the region of perpetual snow. Across the neck of this peninsula Paul travelled more than once with his companions” (SBD).

BEGGING: “Parakaleo” = encouraging, lit “calling alongside”.

Act 16:10

WE: Luke now joins the group: “We” passages: Acts 16:10-17; 20:5–21:18; 27:1–end.

Act 16:11

SAMOTHRACE: The KJV spelling is Samothracia. It is a small island with high mountains (up to 5,250 feet) off the coast of Thrace in northern Greece; hence, its name, “Samos of Thrace.” It lay near a much traveled sea route from Macedonia to the Hellespont (Dardanelles) on the way to the Black Sea and therefore was a well-known landmark. The island was important as the home of a famous mystery cult featuring two pre-Greek deities known as the Cabiri. These were reverenced as the guides and protectors of sailors. Another attraction of the cult was the enactment of a ritual drama representing the sacred marriage of the Great Mother. Numerous prominent personages, including Philip of Macedon and the Roman emperor Hadrian, were initiated into the Samothracian mysteries.

NEAPOLIS: The “new city,” modern Kavalla in northern Greece, which served as the port of Philippi, situated ten miles inland. An ancient aqueduct and other remains indicate its past importance. It is located on a neck of land between two bays of the Aegean Sea. Paul landed here from Troas on his second missionary journey (Acts 16:11), after his call to Macedonia.

Act 16:12

PHILIPPI: “A town of Macedonia 13 miles inland from the Aegean served by its port Neapolis. Philippi was founded by and named after Philip II of Macedonia in 360 BC. It was significant to the Macedonian as the chief mining center in the nearby gold fields; these were largely exhausted by the time Macedonia came under control of Rome in 168 BC. The Romans settled a colony (Acts 16:12) of Roman veterans at Philippi after 42 BC, when Octavius and Anthony defeated Brutus and Casius there.

“Paul preached there on his second missionary journey, speaking first to some devout Jews at a prayer meeting by a riverside (Acts 16:13). Lydia of Thyatira was the first convert (Acts 16:14), and the conversion of a ‘fortune teller’ led her exploiters to stir up a riot against Paul and Silas. The 300-by-150 foot agora where the judgment scene took place prior to Paul and Silas’ imprisonment has been completely excavated by the French School at Athens. Through the agora ran the Egnatian highway which connected Rome with Asia. On the north side of the agora stood the podium where magistrates rendered judgment. Above that towered the 1,000-foot acropolis of the town, on the east slope of which was a large Gr theater…

“The church at Philippi was the first established in Europe, and it was very liberal with its founder, sending gifts to him on various occasions (Phi 4:14-17; 2Co 11:9). The Epistle to the Philippians is in part at least a thank you note for this kindness. Later Paul visited Philippi and kept the Passover with the brethren there (Acts 20:6)” (WyC).

THE LEADING CITY: Gr “prote”. “This cannot mean that Philippi was the capital of the province, for Thessalonica held that distinction; nor does it mean that Philippi was the capital of its district, for Amphipolis served that function. Evidence from a later period shows that ‘prote’ was an honorary title given certain cities, and perhaps this explains Luke’s use of the term” (EBC).

Act 16:13

A PLACE OF PRAYER: Evidently, there was no official Jewish congregation in the city. It was customary for such places of prayer to be located near running water.

“The Christian faith was, doubtless, introduced into Thyatira by Lydia, whom Paul and his companions first became acquainted with at Philippi, a city of Macedonia. She was ‘a worshipper of God’ belonging to Thyatira, but for the time being sojourning at Philippi as ‘a seller of purple.’ Paul met her at the ‘proseuche’, by the river side, beyond the city walls. She had gone there with other devout women to offer prayer to the living and true Deity. It was ‘on the day of the sabbaths,’ or, as we say, on Saturday, by which we may infer, that Lydia was a devout Jewess, or Gentile proselyte, belonging to the synagogue in Thyatira. Luke, who was present, says, that ‘the Lord opened her heart to assent to the things being spoken by Paul’; and the result was, that she was baptized. Thus, Paul planted, but the Lord gave the increase; and the case shows under what conditions the increase was given. Certain things were being spoken by Paul. The things being spoken were ‘the truth,’ or ‘Gospel of the Deity, which he had before promised by his prophets in the holy scriptures’ (Rom 1:1,2); and that truth, ‘as it is in Jesus.’ Paul could speak no other things, and none other would have opened Lydia’s heart, or understanding to an affectionate comprehension such as the Lord would have acknowledged. The truth spoken is the Lord’s instrumentality for the opening of men’s hearts; and where the truth is neither heard nor read, there the hearts of mankind remain unopened, and are found to be occupied by all ‘the depths of the Satan, as they speak’ ” (Eur 1:318).

Act 16:14

THYATIRA: Thyatira was located 52 miles ne of Smyrna on a main road joining the Caicus and Hermus river valleys. A great trading city, its height came about AD 100. There is evidence of more trade guilds there than in any other Asian city. Lydia, a seller of purple from Thyatira, probably represented her guild at Philippi (Acts 16:14). The purple she sold was probably made in the region of Thyatira, which produced the well-known Turkey red, obtained from the madder root. Perhaps the city was evangelized from Ephesus. John addressed himself to the church there (Rev 2:18-29), scoring it for too much conformity to the pagan customs and practices of the day.

A WOMAN NAMED LYDIA: In Macedonia women had generally greater liberties than elsewhere (Xd 118:415).

A DEALER IN PURPLE CLOTH: Prob very wealthy, with many employees and servants in her “household”.

A WORSHIPER OF GOD: That is, a proselyte.

THE LORD OPENED HER HEART: The word “Sabbath” in v 13 is plural, so Lydia probably heard Paul over several days. They “sat down”, so the preaching was of a prolonged nature. The riverside was a recognized place of prayer, so the express reason Lydia was there was to pray, demonstrating her faith in God even before hearing Paul. It was her habit to resort there for prayer. She was already a “worshipper of God”: a specific term for a Gentile who believed in the Jewish God, without having become a proselyte. Conclusion: THIS was the kind of person whose heart God opened to receive the gospel: one who gave God’s word entrance to her heart.

“Here no amount of word-spinning can get away from the simple fact that Lydia had a Bible (she was one of the worshippers), she had the world’s very best expositor to show her its meaning, but in addition the Lord opened her heart. It is possible to spend a lot of time showing by what remarkable Holy Spirit constraint and ways of God’s providence Paul and Lydia both got to that particular place at that particular time; but having allowed for all that, there is still the additional explicit fact that ‘God opened her heart’ (her mind) so that she was disposed to take the message seriously. Is the reader expected to invent out of his own head an extra chapter to explain how it came about? Or is he intended to read and simply believe what the words say?” (HAW).

Act 16:15

See Lesson, Acts, conversions.

SHE AND THE MEMBERS OF HER HOUSEHOLD WERE BAPTIZED: The seller of purple-dyed cloth was herself “dyed”!

COME AND STAY AT MY HOUSE: Hospitality of brethren: Acts 17:7; 18:3,7; 21:8,16; 28:14,15.

AND SHE PERSUADED US: Paul’s principle was, insofar as possible, to support himself (2Co 11:9) and not accept charity. (The Philippian ecclesia, of which Lydia was the first member, was ever after noted for its generosity: Phi 4:10,16; 2Co 11:9; cp Rev 2:19.)

Act 16:16

Vv 16-40: The events at Philippi were a graphic portrayal of the last days of the Lord Jesus: (1) Though Paul obviously did a work of God (v 18), certain Philippians moved against him because their own vested interests were questioned (cp John 15:22). (2) Paul’s trial was a travesty. They hated him without a cause (v 38; Psa 35:19; Joh 15:25). They made false accusations against him — that he was inciting rebellion against Rome (vv 20,21; John 19:12; Luk 23:2). Then he was taken “from prison and from judgment” (cp Isa 53:7,8). (3) Paul and Silas were beaten with many stripes (v 23; cp John 19:1; Isa 53:5). (4) They were cast into prison — being as good as dead (v 24; cp Christ put to death: John 19:41). (5) Divine pleasure was indicated by an earthquake which set them free (v 26; cp Mat 27:51; 28:2). (6) They were set free as if by resurrection (v 26; cp Mat 28:7; Acts 2:24). (7) They became the “savour of life” to those with whom they spoke (cp 2Co 2:16; 4:9-12).

Thus, “Before your very eyes Jesus Christ was clearly portrayed as crucified” (Gal 3:1; cp Gal 1:16).

A SPIRIT BY WHICH SHE PREDICTED THE FUTURE: “A spirit of divination” (AV). Lit, “pneuma pythona”. “The Python was a mythical serpent or dragon that guarded the temple and oracle of Apollo, located on the southern slope of Mount Parnassus to the north of the Gulf of Corinth. It was supposed to have lived at the foot of Mount Parnassus and to have eventually been killed by Apollo. Later the word python came to mean a demon-possessed person through whom the Python spoke — even a ventriloquist was thought to have such a spirit living in his or her belly. Undoubtedly all who knew the girl regarded her as neither fraudulent nor insane but as demon possessed and able to foretell the future. By her fortunetelling, she earned her masters much money” (EBC).

Act 16:20

THEY BROUGHT THEM BEFORE THE MAGISTRATES: This is, plainly, no proper trial.

THESE MEN, BEING JEWS…: Prob spoken with evident contempt. Why, of the 4 men (Paul, Silas, Timothy, and Luke — cp v 10), were only these 2 apprehended? Because Luke was not a Jew, and Timothy (although circumcised: v 3) was not really a “Jew” either — at least insofar as other Jews might typically consider it. (Prob, Paul and Silas also took the lead in all the preaching too.)

Act 16:21

The charge laid was that Paul and Silas were advocating a “religio illicita” and thus disturbing the Pax Romana. But the charge, being couched in terms that appealed to the latent anti-Semitism of the people (“these men are Jews”) and their racial pride (“us Romans”), ignited the flames of bigotry and prevented any dispassionate discussion of the issues.

US ROMANS: They were asserting their rights as Roman citizens. This was a special privilege granted to the people of Philippi.

Act 16:22

BEATEN: “Rhabdizo” means “to beat with a rod (rhabdos)”. Hence LXX usage is for the practice of threshing, which was often done with a flail or rod: Rth 2:17; Jdg 6:11.

Act 16:23

See Lesson, Paul in prison.

SEVERELY FLOGGED: “We had previously suffered and been insulted in Philippi, as you know, but with the help of our God we dared to tell you his gospel in spite of strong opposition” (1Th 2:2). Cp 2Co 11:25. Notice that beatings and imprisonment was the direct result of the Spirit’s guidance (vv 6-11)!

THEY WERE THROWN IN PRISON: Why didn’t Paul assert his Roman citizenship sooner? Was it because they were given no chance?

Why wasn’t Luke imprisoned? (a) because he was a Gentile, and not a Jew? (b) because he was a professional man, a physician?

Act 16:24

INNER: The Gr is “esoteros”, a superlative, meaning the deepest or most hidden.

Act 16:25

SINGING HYMNS TO GOD: “Sorrowful, yet always rejoicing” (2Co 6:10; cp 2Co 7:4; Phi 4:4).

“Those men at Philippi knew beyond any doubt that they were not alone. They knew in their deepest hearts that all things were working together for good under the providential hand of God. Bodily they seemed to be in the hand of the jailer, but spiritually they knew they were in the hand of God. As it turned out even the jailer was part of the great purpose: very soon he is washing their stripes. They had an unalterable conviction that nothing could separate them from the love of Christ. They trusted in the profound secret that the city was being built and that one day it would come down out of heaven from God. They knew that no power on earth could prevent it, and they were part of it. Sin was defeated; pardon was full and free; death was vanquished. The King was alive for evermore. This gives cause for joy, and joy gives cause for song” (GD).

Act 16:27

THE JAILER WOKE UP: Had he been put to sleep by the power of God, as had the Roman soldiers that guarded the tomb of Jesus? Thus, Paul’s imprisonment is compared to Christ’s burial.

Act 16:29

THE JAILER CALLED FOR LIGHTS: And there they were… Paul and Silas, to bring them the “light” of the world!

Act 16:30

SIRS, WHAT MUST I DO TO BE SAVED?: He was not so concerned with securing them as was in securing his own freedom! “But how was it that the jailer and his household knew sufficient to accept the responsibilities of the Truth so soon? It is obvious from his question that he was well acquainted with Paul’s preaching. It was now well known and widespread for they had been there ‘many days’ (cp vv 17,18,20,21). The calm faithful demeanour of his prisoners and the singing of praises in jail after cruel stripes no doubt troubled him. Then came the earthquake which set them free. Were not these men indeed the ‘servants of the Most High God’? But then they had been honest too and had not made a break for freedom. These men were as different from the common run of mortals as was their message. He was convinced” (LPh 6).

Act 16:33

THE JAILER… WASHED… THEN… HE AND ALL HIS FAMILY WERE BAPTIZED: Reciprocal washings!

See Lesson, Acts, conversions.

Act 16:34

THE JAILER BROUGHT THEM INTO HIS HOUSE: Which probably adjoined the jail itself.

Act 16:37

“Why did Paul do this? Was it an act of self-justification? Paul could see further than that. He was soon to leave Philippi, and how would the new little ecclesia fare in that bigoted city? Probably not well. Paul desired to teach these petty rulers a lesson. When he left, the magistrates would certainly hesitate to bring further persecution on them. Cp Prov 13:18: ‘He that answereth a matter before he heareth it, it is folly and shame unto him…’ ” (BPh 7).

Act 16:40

AND ENCOURAGED THEM: Or “comforted” (AV). Paul and Silas, who had been beaten, comforted others!

THEY: Luke does not accompany them (cp “we”: v 10). He stays behind in Philippi, with Timothy, to consolidate the new ecclesia.

Act 17:1

PASSED THROUGH: Sw Luk 8:1: prob including some time preaching in each city. Also sw Gen 13:7 LXX: Abraham surveying the Land of Promise.

AMPHIPOLIS: “Mentioned once in the NT (Acts 17:1). This city was visited by Paul on his second missionary journey. It was called Amphipolis (‘surrounded city’) because the site on which it was located was enclosed on three sides by the Strymon River which curved around it, the east side being open. According to Thucydides, a wall protected this E side, and it was strengthened and enlarged at various times. He mentions that the town was valuable for ‘the timber that afforded for ship building’… The coins of Amphipolis during Paul’s time frequently depict Artemis Tauropolis riding on a bull, indicating the close contact the area had with Asia, being located only three miles from the Mediterranean. No archaeological work has been carried on as yet at Amphipolis (which reaches back to the 1st century AD), though a Byzantine-period Christian complex has been discovered” (WyE).

APOLLONIA: “Apollonia of Mygonia in Macedonia was one of the dozen or so towns of this name in the ancient world… There were three Macedonian towns of this name. The one referred to in Acts 17:1 was situated south of Lake Bolbe.

“According to Strabo, Cassander took the people from Apollonia, as well as other surrounding cities, and settled them in Thessalonica when he built that town for his wife (daughter of Philip of Macedonia) and named it after her… The apostle Paul passed through Apollonia in his second missionary journey as he traveled the Egnatian Way from Philippi to Thessalonica, a distance of c 85 miles. It was c 34 miles from Philippi to Amphipolis, 21 from Amphipolis to Apollonia , and 30 from Apollonia to Thessalonica. The whole district of Macedonia was much more fertile and prosperous than the region around Athens. The economic importance of this area is not generally recognized, but is quite obvious to the modern traveler. Adequate rainfall accounts for the lush aspect of this region. Apollonia (modern Pollina) is still settled by a small handful of people” (WyE).

THESSALONICA: Thessalonica was built on the site of the ancient town of Therma; its original name was derived from the hot springs (“thermae”) which still exist in the region. It became a place of some importance when rebuilt and renamed by Cassander, a general under Alexander the Great who claimed Macedonia for his own when the Grecian Empire was broken up at Alexander’s death. (The city was named by Cassander in honor of his wife, the daughter of Philip of Macedon and sister to Alexander the Great.) Beginning, then, about 300 BC, Thessalonica rapidly became one of the leading cities of the region of Macedonia (in northeastern Greece — the area which also included Philippi, Amphipolis, Apollonia and Berea).

When, in 167 BC, the Romans took over Macedonia, Thessalonica became one of the four regional capitals, and later, after a reorganization, the capital city of the whole province. Thus it was successively a center of Greek culture and politics, and a Roman administrative center. If we add to this the inevitable Jewish contingent to be found in commercial centers and seaports, we have in Thessalonica a very volatile mix of three distinctive, and often mutually antagonistic, cultures.

In 42 BC, Thessalonica became a “free city”, that is, one where the local inhabitants had their own government and rights of citizenship (compare the way Paul speaks of his hometown Tarsus — Acts 21:39; 22:27,28). The local magistrates were called “politarchs”, a title that appears in Acts 17:6,8 and is attested in inscriptions discovered at the site. Luke’s every use of technical terms for various local rulers and dignitaries, and hence his reputation as a flawless historian, has by now been confirmed from secular sources.

Under the government of Rome the city continued to advance in prosperity; its prominent location, on the Via Egnatia, or Egnatian highway, was a primary cause of its commercial success. Cicero wrote of the Thessalonians as “placed in the lap of the Empire.” The Via Egnatia carried traffic across from the Aegean Sea on the east to the Ionian Sea on the west, where it connected with sea crossings to Italy and Rome. This may explain, at least on geographical terms, the words of Paul: “From you sounded out the word of the Lord not only in Macedonia and Achaia, but also in every place” (1Th 1:8).

In Thessalonica many ways met, both literally and culturally. From this center it was likely, as Paul saw it, that the word of the Lord would have “free course (ie, ‘run’ or ‘speed on’) and be glorified” (2Th 3:1).

The site of the city also was fine and commanding. It rose from the harbor like an amphitheater, covering a sloping hill from which one might look out toward the southwest, over the Thermaic Gulf and toward the Aegean Sea. On the opposite shore of the gulf, on the horizon rose fabled Olympus, home of the Greek “gods”.

Act 17:3

THE CHRIST HAD TO SUFFER: “It was necessary” (Mat 26:39).

Act 17:4

AND NOT A FEW PROMINENT WOMEN: In Thessalonica, a cosmopolitan city, women enjoyed a relatively great freedom.

Act 17:5

“Just as at Antioch, Iconium, and Lystra, the Jews who did not believe the gospel were incensed at the Gentiles’ response to Paul’s preaching and with his direct approach to them. So they stirred up a riot. Their plan was to bring Paul and Silas before ‘the assembly of citizens’ and ‘the politarchs’ on a charge of disturbing the Pax Romana by preaching a ‘religio illicita’ [illegal religion] and by advocating another king in opposition to Caesar” (EBC).

Vv 5-9 explain 1Th 2:18: “Satan stopped us.”

SOME BAD CHARACTERS FROM THE MARKETPLACE: “Agoraios”: “the market folks, who sat and sold things in the market, and were generally of the meaner and vulgar sort, as the word may signify; or who stood idle in the market place, squandering away their time in an idle manner, not caring to work, and so were fit persons, and who could easily be gathered together, for such service as the unbelieving Jews employed them in; or they were a sort of officers and servants, that attended courts of judicature, and cited persons thither, and assisted in the business done there, and who were commonly men of profligate and abandoned lives” (Gill).

Act 17:6

…But when they could not find the missionaries at Jason’s house — evidently because Jason and some others who believed their message had hidden them away — they dragged Jason and some other Christian brothers before the ‘politarches’.

CITY OFFICIALS: “Politarches”: This Greek word is only found here and in v 8. However, archaeological finds at Thessalonica show that this is precisely the word that was used to describe the rulers in Thessalonica.

JASON: Gr for Joshua; probably a Diaspora Jew who became one of Paul’s first converts at Thessalonica.

CAUSED TROUBLE: “Anastatoo”: to sigh deeply: cp Act 21:38; Gal 5:12. To disturb, trouble, upset, or even cause a rebellion.

Lit, “who have turned the world upside down” (AV). That unusual phrase may have been used with reference to what had been heard about happenings at Philippi — two men shut up, then a violent earthquake bringing city buildings to the ground. Or did those Jews mean that their world was being turned upside down by a message which proclaimed that Jews were no longer a nation of special religious privilege? The grace of God was now offered freely to Gentiles also. (They may have heard Paul using such Scriptures as Eze 21:27 and Isa 29:16,17 with reference to the rejection of Jewry.)

Act 17:10

BEREA: “A city of southern Macedonia in the district of Emathia. The region about Berea was watered by the Haliacmon. A few miles to the se this river left the Olympian range and flowed into the Thermaic Gulf. Berea was c 50 miles sw of Thessalonica, the chief metropolis of Macedonia at this time; 30 miles south of Pella, the birthplace of Alexander the Great; and c 20 miles west of the Thermaic Gulf. Leake… describes the town as beautifully situated and states that its modern name is Verria. In NT times it was evidently a prosperous city with a Jewish colony.

“Paul and Silas found their way to Berea when pressure forced them out of Thessalonica (Acts 17:10). They had hoped to return to Thessalonica, but since this was not permitted (1Th 2:18), they made their way to Athens, where Timothy later met them. Apparently Paul and Silas had a rather brief stay in Berea, but it cannot be exactly determined how many days they were there. Ramsay, however, conjectures that Paul and Silas stayed in Berea some months (PTRC 234). The Jews in Berea were more open minded than those in Thessalonica, listening eagerly to Paul’s message and studying the Scriptures to see if what he said was really true (Acts 17:11).

“Finally, Paul and Silas were forced to leave Berea due to rabble-rousers who stirred up the people against these apostles (Acts 17:13-14). Acts 20:4 mentions that Sopater, one of Paul’s close friends and fellow travelers, was from Berea” (WyE).

Act 17:11

A wonderful example (cp Prov 25:2; Joh 5:39). “Test everything” (1Th 5:21). They exemplified: (1) open minds; (2) recognition of need; (3) searching minds; (4) daily application; and (5) enthusiasm.

Act 17:14

Timothy was evidently summoned by Paul from Philippi (Act 16:40).

Act 17:16

WHILE PAUL WAS WAITING FOR THEM: Poss ill health has forced a cessation of activity.

GREATLY DISTRESSED: “Roused to anger” (Vine).

Act 17:17

There seems to have been no response from the synagogue in Athens, not even persecution. This suggests the enervating influence of worldly wisdom and decadence, prevailing in Athens.

Act 17:18

See VL, Christ’s resurrection, reality.

EPICUREAN: “The Epicureans taught that the supreme good is pleasure or happiness (Gr ‘hedone’: cp Engl ‘hedonist’); but it is the pleasure of the mind and the entire life, not the indulgence of momentary whims and instincts. Consequences of all actions should be considered before indulging in the activity. Epicurus was not a sensualist as is often charged. He denied providence, miracles, prophecy, and immortality, though modern writers claim he was not an atheist. Epicurus repudiated astrology and taught that religion was superstition; that to be happy one must be delivered from the fear of the gods” (WyE).

STOIC: “The name was derived from stoa (porch) at Athens where Zeno lectured. The most influential philosophy of the Hellenistic period, it embraced elements of the Socratic, Aristotelian, and Cynic schools, Essentially it was a rational pantheism though with rare approximations to monotheism. In Stoicism God was not a personal Being but a spiritual force or soul-power immanent in men and things. He was given many names — Logos or Reason, Nature, Providence, divine Spirit et al. His substance was the whole world and the heavens. An elaborate pantheon was developed to agree with God’s total immanence. The highest good was to follow reason or virtue, suppress the emotions, and conduct oneself according to what nature wills. In the end there was reabsorption into the world Soul, but no individual immortality” (WyE).

BABBLER: Gr “spermologos”. Primarily an adjective, it came to be used as a noun sig a crow, or some other bird, picking up seeds (sperma, “a seed,” lego, “to collect”). Then it seems to have been used of a man accustomed to hang about the streets and markets, picking up scraps which fall from loads; hence a parasite, who lives at the expense of others, a hanger on. Metaphorically it became used of a man who picks up scraps of information and retails them secondhand, a plagiarist, or of those who make a show, in unscientific style, of knowledge obtained from misunderstanding lectures. Ramsay points out that there does not seem to be any instance of the classical use of the word as a “babbler” or a mere talker. He finds in the word a piece of Athenian slang, applied to one who was outside any literary circle, an ignorant plagiarist (Vine).

“A word originally used of birds picking up grain, then of scrap collectors searching for junk, then extended to those who snapped up ideas of others and peddled them as their own without understanding them, and finally to any ne’er-do-well” (EBC). Vincent has “seed-picker.” Findlay has “cock-sparrow”.

FOREIGN GODS: Gr “xenon daimonion”. The Greeks thought that Jesus and the resurrection (“Anastasis”) were two human spirits which Paul had deified.

ADVOCATING FOREIGN GODS: “A preacher of foreign divinities” (RSV). The Greeks reserved the word “god” (“theos”) for members of the original pantheon. Other, lesser “gods” were called “demons”!

Act 17:19

AREOPAGUS: “Philosophers of Athens brought Paul to the Areopagus to hear an explanation of his teachings. Areopagus (Acts 17:19) is the equivalent of Mars Hill (Acts 17:22), for Mars was the Roman name for the god of war and Ares the Gr name. Actually Areopagus could signify a 377-foot hill in Athens nw of the acropolis, or the name of the venerable council which traditionally had met on the hill. By Paul’s day the council did sometimes meet in the marketplace, or ‘agora’, but the Gr (of Acts 17:19) prob should be translated ‘up to’ and seems to signify that this meeting took place on the hill. Acts 17:19 prob ref to the hill and Acts 17:22 to the council (‘ in the midst of Mars hill’ is an impossible rendering of the Gr)” (WyE).

Act 17:21

The philosopher’s corner in Athens was like a great “supermarket” of the “gods”!

Act 17:22

// Isa 45: Yahweh versus the false “gods”!

Vv 22,23: The KJV of Paul’s speech to the Athenians has some rather misleading translations: Paul did not really insult his audience by calling them “too superstitious” (KJV); instead, he won a sympathetic hearing by remarking that they were “very religious”. Furthermore, the word translated “devotions” does not mean religious services; rather “sebasma” signifies “object of worship”. Nor should it be supposed that Paul was so rude as to say, “Whom you IGNORANTLY worship” (v 23, KJV); instead, the RSV rightly has: “Whom ye worship as UNKNOWN”.

VERY RELIGIOUS: Gr “deisis” (to fear) and Gr “daimonion” (demon). Paul makes no reference to a personal devil, but to their belief in deified departed human spirits.

Act 17:23

ALTAR: “Thusiasterion” is that on which one offers a thusia, a sacrifice or offering. Accordingly, it may describe either the altar of burnt offering or the altar of incense. But in this, the only place where the NT refers to a pagan altar, a different word, “bomos” (that to which one ascends), is employed. The LXX is not consistent in this distinction.

TO AN UNKNOWN GOD: “Later the second-century geographer Pausanias (Description of Greece 1.1.4) and the third-century philosopher Philostratus (Life of Apollonius Tyana 6.3.5) were to speak of altars to unknown gods at Athens, by which they meant either altars to unknown deities generally or altars to individual unknown gods. But while there is insufficient evidence for us to know the number of such altars at Athens or what their dedicatory inscriptions were, it is not surprising that Paul came across such an altar in walking about the city. Paul used the words of the inscription to introduce his call to repentance” (EBC).

See Lesson, Unknown God. Possibly, an oblique ref to Yahweh, the God of Israel, whose name would not typically be spoken at all by devout Jews.

Act 17:24

God supplies all things for His creation: Psa 104:24-30; 145:15,16. He is absolutely supreme: Acts 14:15; Isa 66:1,2; Eze 18:4; Job 41:1; Heb 3:4; Dan 4:17; Psa 83:18; Mic 4:13; Eph 4:6; Rev 4:11; Jer 27:5; Psa 22:28. God is a glorious spirit being: John 4:24. All life is in His hands: Eccl 12:7; Psa 104:29,30.

AND DOES NOT LIVE IN TEMPLES BUILT WITH HANDS: Prob while saying this, Paul pointed to the majestic Parthenon, which towered above them.

Act 17:25

AND HE IS NOT SERVED BY HUMAN HANDS: “Served” is Gr “therapeuo”: to wait upon menially — as the “priests” cleaned and polished the images of their “gods”!

Act 17:26

FROM ONE MAN HE MADE EVERY NATION: “Contrary to the Athenians’ boast that they had originated from the soil of their Attic homeland and therefore were not like other men, Paul affirms the oneness of mankind in their creation by the one God and their descent from a common ancestor” (EBC). Lit, Paul is saying that all nations are the descendants of Adam, and Noah (Gen 9:20; 11:8). But, spiritually, he is saying all men may be created “from one blood [the shed blood of Christ!]”, and thus made one (new) creation, no matter to which nation they belong!

THE TIMES SET FOR THEM: God rules (Dan 4:17; Heb 11:2). He has set times (Psa 102:13), until… (Luk 21:24): ie, a predetermined end to man’s ascendancy.

THE EXACT PLACES WHERE THEY SHOULD LIVE: “The bounds of their habitation” (AV). “From these the maritime peoples spread out into their territories by their clans within their nations, each with its own language” (Gen 10:5). “When the Most High gave the nations their inheritance, when he divided all mankind, he set up boundaries for the peoples according to the number of the sons of Israel” (Deu 32:8).

Act 17:27

REACH OUT: “Pselaphao”: to manipulate, ie, verify by contact; to grope, as a blind man! Figuratively, to search for.

Act 17:28

FOR IN HIM WE LIVE AND MOVE AND HAVE OUR BEING: From a quatrain attributed to the Cretan poet Epimenides (c 600 BC), which appeared first in his poem Cretica and is put on the lips of Minos, Zeus’ son, in honor of his father: “They fashioned a tomb for thee, O holy and high one — the Cretans, always liars, evil beasts, idle bellies! But thou art not dead; thou livest and abidest for ever, for in thee we live and move and have our being.”

WE ARE HIS OFFSPRING: From the Cilician poet Aratus (c 315-240 BC): “It is with Zeus that every one of us in every way has to do, for we are also his offspring” — which is also found in Cleanthes’ (331-233 BC) earlier Hymn to Zeus. “By such maxims, Paul is not suggesting that God is to be thought of in terms of the Zeus of Greek polytheism or Stoic pantheism. He is rather arguing that the poets his hearers recognized as authorities have to some extent corroborated his message. In his search for a measure of common ground with his hearers, he is, so to speak, disinfecting and rebaptizing the poets’ words for his own purposes. Quoting Greek poets in support of his teaching sharpened his message. But despite its form, Paul’s address was thoroughly biblical and Christian in its content” (EBC).

To whom was Aratus the Cilician poet referring? See Lesson, Unknown God.

Act 17:31

See VL, Christ’s resurrection, reality.

“O Lord God in heaven above, merciful and gracious Father, what can we render to Thee for Thy goodness? Thou hast appointed a day in which Thou wilt judge the world in righteousness by Jesus Christ! Blessed be Thy holy name. We shall all be judged before his tribunal and not man’s. Then the hidden things of men shall be brought to light, and their secret thoughts shall be unveiled, to their justification or reproof! Thou God seest us all, for all hearts are open before Thee! If Thou beholdest any thing in me displeasing in Thy sight, let me fall into Thy hands, and not into the hands of those who thirst for my destruction! Grant me patience to endure their unrighteousness, and by fidelity and perseverance to overcome the iniquity of their doings; and may the word of the truth concerning the hope of the glorious gospel of Jesus be established in these countries; and may those who now oppose it, in ignorance and unbelief, find mercy of Thee, repenting of their waywardness, and purifying their hearts by faith, that they may be accepted when the Lord comes! ‘Forgive them, for they know not what they do’; and may we all at length find an abundant entrance into the kingdom of the future age, to the glory of the great Immanuel’s name! Amen! Amen!” (Prayer of JT, quoted in Prot 175,176).

Act 17:34

DIONYSIUS, A MEMBER OF THE AREOPAGUS: Or simply “the Areopagite” in AV. As “the Areopagite” he was a prominent citizen, being one of the 12 judges forming the highest council. Allegedly eminent in Athens for literary ability (SB 14:175). His name is the same as the pagan god of wine and revelry(!).

Act 6:1

Act 6: “In Act 6 is revealed: The First Organisation (vv 1-7). It is important that ecclesias be established in the principles of ‘decency and order,’ so that the greatest good is elevated in the minds and hearts of each member. The First Martyr is revealed in v 8, for Stephen faced the false accusation of his fellows (vv 8-11). Stephen is arrested and charged (vv 12-15) as a result of the evil reports arousing the feelings of the people, exciting them to arrest Stephen. There is to be a reflection of the trials and death of the Lord Jesus in his servant Stephen” (GEM).

Background: Converts to Christianity would certainly be denied any form of public support — to which their fellow-Jews might be entitled.

WHEN THE NUMBER OF DISCIPLES WAS INCREASING: Cp the situation of the persecuted Jews in Egypt: Exo 1:7,20.

Complaining: the first symptom of any loss of unanimous goodwill (Act 4:32).

GRECIAN JEWS: Jews who spoke Greek.

HEBRAIC JEWS: Jews who spoke Hebrew (cp Phi 3:5; 2Co 11:22).

THEIR WIDOWS: The “enrolled” widows: Act 9:41; 1Ti 5:3,9-11,16.

WERE BEING OVERLOOKED: Poss the language barriers contributed to the problem.

Act 6:2

// Jethro’s advice to Moses — “Delegate”: Exo 18:13-26.

TO WAIT ON TABLES: The seven, and those whom they supervised (v 3n), were taking upon themselves the “form of servants” (cp Phi 2:7,8).

Act 6:3

FULL OF THE SPIRIT AND WISDOM: No definite article; should be “full of spirit and wisdom” — ie, energetic and wise.

WE WILL TURN THE RESPONSIBILITY OVER TO THEM: Even the seven were in supervisory roles.

Act 6:5

The first ecclesially-sponsored charitable organization.

Men of Hellenistic names. (Not decisive, however, since some Hebrews had Greek names: Nicodemus, Didymus.)

Act 6:6

WHO PRAYED AND LAID HANDS ON THEM: See Lesson, Laying on of hands. They receive the gift of “administration” (1Co 12:28).

Act 6:7

THE NUMBER OF DISCIPLES IN JERUSALEM INCREASED RAPIDLY: Implying there were believers outside of Jerusalem as well.

A LARGE NUMBER OF PRIESTS: First major inroad into ranks of Jewish authority: “For the lips of a priest OUGHT TO preserve knowledge, and from his mouth men SHOULD seek instruction” (Mal 2:7).

Act 6:9

FREEDMEN: AV has the rather misleading “Libertines”.

CILICIA: Perhaps including Saul of Tarsus (a city of Cilicia).

Act 6:10

THE SPIRIT BY WHOM HE SPOKE: The power of speech for defense was promised to the apostles (Mat 10:19) and the disciples in general (Act 6:10; Luk 12:11,12).

Act 6:11

PERSUADED: “Hupoballo” = to put under — ie to substitute. Once in NT. RSV has “secretly instigated”; AV has “suborned”: suggesting false accusations — as against Christ — insinuation, innuendo.

AGAINST MOSES AND AGAINST GOD: In their zeal for the Law, they put Moses ahead of God.

Act 6:13

FALSE WITNESSES: Cp Mat 26:59-61; Mar 14:55-59.

Vv 13,14: They charge Stephen with speaking against the Temple and the Law. In answer to these charges, Stephen (in Acts 7) will demonstrate: (1) true worship of the One God is independent of place or ancestry, and (2) the true blasphemers are his accusers, who rejected God and crucified His Son.

Act 6:14

JESUS WILL DESTROY THIS PLACE: Cp the charges against Jeremiah (Jer 26:4-11).

Act 6:15

FACE OF AN ANGEL: Bright as the face of Moses had been (Exo 34:30). Stephen was a doomed man before he opened his mouth to defend himself, but the Sanhedrin was being given a divine warning — in the brightness of his countenance. (This explains also Stephen’s early ref to the “God of GLORY”: Act 7:2.)

Act 7:1

Acts 7: The main point of Stephen’s defense:

• God works in other lands: vv 2,9,10,11-16, 34,36.
• Moses (who typified Christ: v 37), was born in a strange land, lived and worked in strange lands, and apart from his own people, and even was rejected by his own nation.
• The Temple was not necessary to true worship: vv 2,33,44-46,49.
• A final great indictment of his accusers: vv 51-53.

There are extensive parallels with Heb 11: since both chapters describe faith demonstrated in actions, outside of the LM.

Act 7:2

THE GOD OF GLORY: Outward, visible glory: Shekinah. Cp “King of glory” (Psa 24:7,8); “Lord of glory” (1Co 2:8).

OUR FATHER ABRAHAM: Stephen uses “OUR father” so long as they might be persuaded (vv 11,12,15,19,39,44,45). Finally, at end, he abandons this (cp vv 51,52).

Act 7:3

THE LAND I WILL SHOW YOU: Abraham went out, not knowing where he was to go (Heb 11:8).

Act 7:5

HE GAVE HIM NO INHERITANCE HERE: Abraham has never seen the fulfillment of God’s promise: He “died in faith”: Heb 11:13. Abrahamic covenant: Gen 13:14-17.

NOT EVEN A FOOT OF GROUND: See Article, Ownership of property.

Act 7:6

IN A COUNTRY NOT THEIR OWN: Proving the worship of God was accepted outside Palestine, and without any temple or tabernacle. Joint quotation of Gen 15:13,14 and Exo 3:1,12.

400 YEARS: Includes only posterity of Abraham (“your descendants”) — from mocking of Isaac by Ishmael. 430 years includes Abraham’s time spent in Egypt (from approx age 75): Heb 11:9; Gen 15:13n.

Act 7:7

AND WORSHIP ME IN THIS PLACE: “This place” = Mt Sinai, outside Palestine. God may be worshiped in many places besides Jerusalem (Exo 3:12).

Act 7:8

The covenant of circumcision: Rom 4:10-19.

Act 7:9

THE PATRIARCHS WERE JEALOUS: God was using the hardheartedness of the Jews!

THEY SOLD HIM (JOSEPH) AS A SLAVE INTO EGYPT: Joseph typ Christ, delivered up out of envy (Mat 27:18).

GOD WAS WITH HIM: Again, God remembered His children, even in Egypt!

Act 7:11

A FAMINE STRUCK ALL EGYPT AND CANAAN: “The dearth was in all lands” (Gen 41:54).

…COULD NOT FIND FOOD: That is, no fodder for cattle.

Act 7:12

GRAIN IN EGYPT: The gospel of life to be found in lands of Gentiles!

HE SENT OUR FATHERS ON THEIR FIRST VISIT: The only hope for the sons of Jacob was to leave their own land and go to a foreign land, where they would find their brother and savior Joseph.

Act 7:13

ON THEIR SECOND VISIT: “They will look on [ Or to ] me, the one they have pierced, and they will mourn for him as one mourns for an only child, and grieve bitterly for him as one grieves for a firstborn son” (Zec 12:10).

Act 7:14

SEVENTY-FIVE IN ALL: “70” in Gen 46:26, but “75” in Gen 46:26 LXX — including those born in Egypt (outside of covenant-land!) — agreeing with Exo 1:5.

Act 7:16

Jacob was buried in Machpelah near Hebron (Gen 50:12,13). “They” (Jacob’s sons), were buried at Shechem (cf Jos 24:32), on land bought by Abraham to build an altar (Gen 12:6,7).

HAMOR AT SHECHEM: Not “Hamor the father of Shechem” (as KJV). Two different Hamors (cp Gen 33:19n).

Act 7:18

KNEW NOTHING ABOUT: That is, had no respect for…

Act 7:19

Cp Herod the Great / babies of Bethlehem to Pharaoh / male children of Israelites.

TO THROW OUT THEIR NEWBORN BABIES: “Cast out their young children” (KJV). “To expose their infants” (RSV).

Act 7:20

// Heb 11:23.

MOSES WAS BORN: Even Moses the giver of the Law, was born in EGYPT (not land of Canaan)!

NO ORDINARY CHILD: Lit “fair to God”: same idiom in Gen 10:9; 30:8; Psa 36:6; 80:10; Jon 3:3.

Act 7:22

ALL THE WISDOM OF THE EGYPTIANS: Philosophy, medicine, astronomy, geometry, engineering.

POWERFUL IN SPEECH AND ACTION: Josephus says that while he was still in his early manhood the Ethiopians invaded Egypt and threatened Memphis. Moses was entrusted with the command of the royal troops. He surprised and defeated the enemy, captured their principal city, Meroe, and returned to Egypt laden with the spoils of victory.

Act 7:23

At 40 (“when he was grown”: Exo 2:11), Moses was eloquent, but God did not use him. At 80, he was no longer eloquent (Exo 4:10-12); NOW God used him!

VISIT: Help or relieve, as in Mat 25:36; Luk 1:68; Jam 1:27. Cp Gen 50:24.

Moses’ life consisted of 40 years in Egypt, 40 years in Midian (v 30), and 40 years in wilderness (v 36). 120 years, but none of it in the Land of Promise!

Act 7:25

HIS OWN PEOPLE WOULD REALIZE… BUT THEY DID NOT: It was not God’s desire that Moses wait another 40 years before bringing deliverance. It was the people’s desire! Cp John 1:11: “He came to that which was his own, but his own did not receive him.”

The following is based on the contrasting viewpoint — ie, that Moses should not have acted at all at this time… “There was a great deal for Moses to learn. In days to come he would learn the ways of the Lord. ‘He made known his ways unto Moses, his acts unto the children of Israel’ (Psa 103:7) But now he is full of his own ways. In days to come he will be a hand, nerved, and used and empowered by God Himself. ‘Thou leddest thy people like a flock by the hand of Moses and Aaron’ (Psa 77:20). But now he is acting in his own self-energy — rash, impetuous, headstrong, girding himself and walking as he perceives. In days to come he will be the meekest (most humble) and least obtrusive of men, conscious to a fault of his own weakness, and at every step looking up for guidance and help; but now he is leaning wholly on his own understanding and, without counsel of God, he tries to secure the emancipation of his people by the assertion of his will and his might.

“This is the making of a saint in him; but it will take many a long year of lonely waiting and trial before this strong and self-reliant nature could be broken down, shaped into a vessel meet for the Master’s use and prepared for every good work. God’s servants must be specially fitted for the service they are to render. That special adaptation is not natural to any of us, and can only come after years of deep and searching discipline.

” ‘He went out unto his brethren.’ Human sympathy will not serve God. It serves itself. It was a chivalrous act. He meant well. It showed the strength of the emotions pent up within him; but, after all, the mere impulse of pity would never have been strong enough to bear him through the weary years of the desert march. We must distinguish between passion and principle, between impulse and settled purpose. Missionary enthusiasm is not the loftiest motive for Christian service, and it certainly is not the most permanent. After a little while it dies down. When we become the channels through which the unebbing torrent of Divine pity is flowing, we have secured a principle of action that will bear us through disappointment, failure and ingratitude. The way in which men treat us will make no difference to us, because all is done for Him.

“It was premature. God’s time for deliverance of his people was not due for forty years. Moses education was not complete either. It will take at least forty years to drain him of his self-will and self-reliance, and make him a vessel meet for the Master’s use. Jesus knew this timing in waiting upon Father when He said. ‘My time is not yet come; but your time is always ready’ (John 7:6). Oh, for the grace to wait and watch with God, even though a horror of great darkness fall on us, and sleep steals up into our eyes and our head becomes thickly sown with the gray hair of age. One blow struck when the time is fulfilled is worth a thousand struck in premature eagerness.

“As Meyer wrote, ‘It is not for thee, O my soul, to know the times and seasons which Father hath put in His own power; wait thou only upon God; let thy expectation be from Him; wait at the gates of thy Jericho for yet seven days; utter not a sound till He says, ‘Shout’: but when He gives the signal, with the glad cry of victory thou shalt pass over the fallen wall into the city’ ” (Veal).

Act 7:26

RECONCILE: “Sunelauno” = to drive together. Their common suffering by hand of others should have kept them from quarreling with each other.

YOU ARE BROTHERS: “For we are brothers” (Gen 13:8).

Act 7:27

The Jews may have been agreeable to being avenged and redeemed, by the hand of Almighty God, but not to making peace with one another at the behest of their Saviour!

Act 7:29

HE FLED TO MIDIAN: He was not afraid of Pharaoh (Heb 11:27) if his brethren would support him. But when they did not, and realizing his deeds were known, he had no choice but the leave Egypt.

Act 7:30

SINAI: = Horeb (Exo 3:1). The two terms are interchangeable: cp Deu 4:10; 33:2.

BURNING BUSH: The bush burning but not consumed typified Israel in Egypt, and Israel in her long period of persecution.

Notice that God revealed Himself in a bush in the wilderness, NOT in a tabernacle or temple!

Act 7:33

TAKE OFF YOUR SANDALS: Expressing reverence — the shoe was unclean: Exo 3:5; Jos 5:15; Ecc 5:1.

THE PLACE WHERE YOU ARE STANDING IS HOLY GROUND: Notice that this holy ground was in Midian (not Israel), and apart from any Temple, and before any Law was given!

Act 7:35

“Whom THEY had rejected”: The rejection of one (v 27) is seen as the rejection by all. The great ct: the divine mission of Moses, and his all-too-human rejection by God’s people.

RULER AND DELIVERER: “Redeemer, ransomer” — as was Christ.

THROUGH THE ANGEL WHO APPEARED TO HIM IN THE BUSH: The angels (ie, messengers) of God speak in His Name (notice “I” in v 32): cp Exo 3:6; 24:12,17,18.

Act 7:36

WONDERS AND MIRACULOUS SIGNS IN EGYPT: Manifestations of God’s power and goodness have not been restricted to Holy Land.

Act 7:37

Deu 18:15,18: already applied to Christ by Peter in Act 3:22.

Act 7:38

Notice the general outline, and plain parallels: (1) Land of Egypt = Law of Moses; (2) Moses = Jesus Christ, the deliverer; and (3) priests of Zoan = priests of Law (cp 2Ti 3:8).

ASSEMBLY: “Church” (KJV); “congregation” (RSV).

THE ANGEL WHO SPOKE TO HIM ON MOUNT SINAI: The Law was given to Moses by the hand of the angel, yet it is said that God spoke to him: Lev 1:1; Exo 19:3-6; 20:1-6.

LIVING WORDS: Its source: life; its effect: life. Stephen offered them the true living word (Christ), not dead traditions. Cp Deu 30:19; 32:47.

Act 7:39

BACK TO EGYPT: Being addicted to their idols (Eze 20:7,8).

Act 7:41

MADE: Constrained Aaron to make (Exo 32:1-4).

A CALF: Perhaps out of mistaken reverence for cherubim. Stephen shows how true can be corrupted into idolatry (as they were doing with Moses).

A CELEBRATION: A licentious festival (Exo 32:6; 1Co 10:7).

Act 7:42

This abandonment to idolatry occurs later than the time of the Exodus, but it was the outcome of their attitude there: cp Rom 1:28; 2Th 2:11,12.

Vv 42,43: The inspired prophet (Amos, in Amo 5:25-27) had warned of the imminent destruction of the Temple; Stephen implies the like thing here.

Act 7:43

BEYOND BABYLON: Or Damascus, in Amo 5:27. (1) Perhaps Stephen is combining Jer 20:4,5 with Amos; or simply (2) see Lesson, Babylon = Assyria.

Act 7:44

// Heb 8:5.

IN THE DESERT: An official tabernacle outside of the Holy Land!

AS GOD DIRECTED…: Appointed by God, not by Moses!

PATTERN: Gr “tupos”: implying a higher reality: Heb 8:5; 9:23,24.

Act 7:45

JOSHUA: “Jesus”, but wrongly, in KJV.

UNTIL THE TIME OF DAVID: The dispossession of Canaanites was not completed until days of David — when Jebusites were defeated (2Sa 5:6).

Act 7:47

BUT IT WAS SOLOMON WHO BUILT THE HOUSE FOR HIM: God, not man, chose who may build His “house”.

Act 7:48

THE MOST HIGH DOES NOT LIVE IN HOUSES MADE BY MEN: Or, “made by hands”. The greatest “house” is the one built “without hands” (ie Dan 2:34), ie Jesus (Gen 3:15). (Cp Paul in Athens: Act 17:24.) Therefore, even if Herod’s temple were destroyed (cp Acts 6:14; John 2:19), God would still have a “temple” — ie, Christ and the saints (Eph 2:19-22; 1Pe 2:3-5; Heb 3:6; Rev 3:12).

Act 7:50

// Rom 2:17-19.

Stephen stops his quotation of Isa 66 immediately before the words: “This is the one I esteem: he who is humble and contrite in spirit, and trembles at my word” (Isa 66:2). Those who are humbled by the Word of God are His last, and greatest, “temple” — in them He will dwell forever!

Stephen stops his quotations before these words, leaving the erudite Sanhedrin to think of them… then he replaces them with Acts 7:51. What a blistering indictment!

Act 7:51

Instead of continuing the quotation (Isa 66: I will look to the man who is meek and contrite…), Stephen (knowing they will complete the quotation in their minds) castigates his listeners for NOT being meek and contrite and trembling! ‘Such a sudden change in tone must have been occasioned by sighs of impatience and displeasure in the audience.

STIFF-NECKED: Only NT use of a common OT word (as used in LXX).

UNCIRCUMCISED: Having a covering over heart and ears, making them impervious to Truth (Lev 26:41; Deu 10:16; Jer 6:10; 9:26; Eze 44:7).

RESIST: “Antipipto” in Num 27:14 LXX.

Generally, cp Mat 23:29-37; 2Ch 36:16; 1Th 2:15,16.

Act 7:52

PERSECUTE: Mat 5:11,12.

THOSE WHO PREDICTED…: “Who showed beforehand) the coming of…” — ie, not just by their words, but esp by their actions and their lives!

THE RIGHTEOUS ONE: Designation of Messiah suggested by Isa 53:11 (cp Act 3:14; 22:14).

BETRAYED: By consorting with Judas.

Act 7:54

FURIOUS: Lit “to cut in two”: sw Act 5:33.

Act 7:55

FULL: Sig a permanent endowment.

LOOKED UP TO HEAVEN: Standing in the temple “heavens”, he gazed up into the true “heavens”.

Act 7:56

THE SON OF MAN: A title never otherwise given to Christ by an apostle or evangelist. (Used 82 times by Christ of himself.)

STANDING: Why does Jesus stand here, when elsewhere he is always sitting? The answer may be found in Paul’s last words: “At my first defense, no one came to my support, but everyone deserted me. May it not be held against them. But the Lord STOOD at my side and gave me strength, so that through me the message might be fully proclaimed and all the Gentiles might hear it. And I was delivered from the lion’s mouth. The Lord will rescue me from every evil attack and will bring me safely to his heavenly kingdom” (2Ti 4:16-18).

Christ was so involved with the life of his servant Stephen that he was moved to stand beside him. He tore, as it were, the thin veil separating us from his sight, rose from his seat, and revealed himself to Stephen, encouraging him as he himself had been encouraged by an angel at Gethsemane.

Jesus is acting as the “Comforter” or “Advocate” — the Greek being “Paraklete”, which is a legal term for one who is called to stand alongside, that is, a defense attorney (John 14:16,26; 15:26; 16:7; 1Jo 2:1). The defense attorney, then as now, stood alongside the accused in the courtroom and took his part with the Judge.

Act 7:57

// Acts 19:29: the madness of the mob at Ephesus.

Act 7:58

OUT OF THE CITY: Quite possibly to Golgotha, the place of his execution — as that of his Lord. “And so Jesus also suffered outside the city gate to make the people holy through his own blood. Let us, then, go to him outside the camp, bearing the disgrace he bore” (Heb 13:12,13).

TO STONE HIM: The punishment for blasphemy (Lev 24:16). Notice how they were careful to observe even the forms of the Law (Num 15:35; Luk 4:29).

THE WITNESSES LAID THEIR CLOTHES AT THE FEET OF A YOUNG MAN NAMED SAUL: ” ‘The share of the man who stayed with the supplies is to be the same as that of him who went down to the battle. All will share alike.’ David made this a statute and ordinance for Israel from that day to this” (1Sa 30:24,25). See Paul’s later refs to his own role in the persecutions: Acts 22:20; 26:10; 1Co 15:9; Gal 1:13; 1Ti 1:13.

Act 7:59

LORD JESUS, RECEIVE MY SPIRIT: Cp the words of Jesus: “Father, into your hands I commit my spirit” (citing Psa 31:5).

Act 7:60

LORD, DO NOT HOLD THIS SIN AGAINST THEM: These words seem to be the conscious echo of Jesus’ dying words in Luke 23:34: “Father, forgive them, for they do not know what they are doing.” But there is this exception: Stephen does not add the last phrase, because they — Israel’s rulers — DO know what they are doing! With this final rejection of the word of life by the leaders of Israel, the way is finally and conclusively opened to the Gentiles — to Samaria and beyond.

It has been well said that the church owes Paul to the prayer of Stephen. This martyr died, but — in answer to his dying words, the Lord Jesus Christ sought out Saul of Tarsus — and Stephen’s words, his spirit, and his mission were destined to live on in the life of his accuser and murderer, who stood unknowingly there that day — presiding over his execution.

Likewise, Paul’s dying words — 30 years later — may be compared both to those of his Lord and to those of his victim, Stephen: “At my first defense, no one came to my support, but everyone deserted me. MAY IT NOT BE HELD AGAINST THEM” (2Ti 4:16). The spirit of Stephen, and of Christ, had become his, and the man Paul, knowing that soon he would die, prayed that those who had turned their backs on him would not be held accountable for that desertion.

“They were the spiritual leaders of the people but Stephen’s description of them is much less than flattering. They may have been the spiritual leaders, but in actual fact they were rogues, power-hungry, money-hungry and opposed to anyone who got in their way. As Stephen said, they were just like their fathers who killed the prophets God sent to them — in fact even worse — because they killed the Messiah. ‘You stiff necked people, with uncircumcised hearts and ears! You are just like your fathers: you always resist the Holy Spirit!’

“Now they had turned on Stephen. The more truth they heard, the more rage they had. And when he said, ‘I see heaven open and the Son of Man standing at the right hand of the throne of God,’ they completely lost their selfcontrol. They dragged Stephen out of the city and began to stone him.

“But Stephen’s last words must have made some of them stop to think. ‘Lord, do not hold this sin against them.’ How could Stephen be so forgiving to these hypocritical wicked people? The answer is because he loved them and followed the example of Christ. When we are wronged (and usually it is a lot less than murder), let us do the same and be as forgiving as Stephen” (RP).

Act 8:1

“Everyone who kills you will think he is doing God service” (Joh 16:2).

AND SAUL WAS THERE, GIVING APPROVAL TO HIS DEATH: Prob Saul was one of the judges, and thus was excluded from actually and literally executing the judgment (cp Deu 17:4-7,12). Cp Acts 26:10: “When they were put to death, I cast my vote against them.”

…SCATTERED…: Gr “diaspeiro” — from which is derived the English “diaspora” or dispersion: this describes a scattering of seed, as done by a farmer — and thus, symbolically, the scattering of the “seed” of the gospel (Mat 13:3). The persecution of the early church led to its dispersion; and this became the means by which Christ’s promise was to be fulfilled — that his disciples would preach in all nations. (The fruits of this are soon obvious, as seen later in this very chapter: with Philip and the Ethiopian eunuch.)

“For here we do not have an enduring city” (Heb 13:14). Those who were driven away from the earthly Jerusalem went forth to preach a heavenly Jerusalem!

Act 8:2

GODLY MEN: Prob Christian sympathizers among the Jews, but not themselves Christians — or else they would have been called “brethren”. (Simeon was so called in Luk 2:25.)

MOURNED: Lit, a beating, ie of the chest.

Act 8:3

See Act 26:10… indicating Paul, though young, was a member of the Sanhedrin. (Cp Acts 22:4,19; 1Ti 1:13,15; Gal 1:13.)

DESTROY: “Made havock” (KJV). A similar word in Gal 1:13: “to destroy it”. Used in Psa 80:13 LXX, of a wild boar in a vineyard.

GOING FROM HOUSE TO HOUSE: Thorough and meticulous.

Act 8:4

The beneficial effect of persecution: a wider dispersion of the gospel message.

Act 8:5

PHILIP: The deacon (Act 6:5), not the apostle. If this were the apostle, he would not have needed the presence of Peter and John to convey Holy Spirit to others (v 15). Philip was first apostolic preacher to go beyond walls of Jerusalem. He built upon previous work of Christ (Joh 4).

WENT DOWN: The classic language of theophany, or Yahweh-manifestation. Occurs often in Acts in the context of gospel preaching, as if the witness to the gospel were another manifestation of the Yahweh-Name: Act 8:5; 10:21; 13:4; 14:25; 15:30; 16:8; 18:22.

Act 8:6

THE MIRACULOUS SIGNS HE DID: The Holy Spirit witnessed to preaching of the apostles: Mark 16:17,18; Gal 3:4; 1Co 2:4,5. Power of healing: Acts 3:6; 5:15,16; 14:8-10; 28:8. Holy Spirit witnessed to preaching of Jesus: Acts 2:22. (See Lesson, Holy Spirit gifts, available today?)

Act 8:9

SORCERY: Such wizards and conjurers were numerous at this time, taking advantage of the general Messianic expectations of the people.

HE BOASTED THAT HE WAS SOMEONE GREAT: He was preaching the “god” “Self”! Not the first, nor the last, to do such a thing!

Act 8:10

THE GREAT POWER: A false Christ, essentially: Mar 13:6,22.

Act 8:11

Witchcraft — absolutely forbidden by Jewish law (Exo 22:18; Lev 20:27), among works of flesh (Gal 5:20).

Act 8:12

See Lesson, Acts, conversions.

BAPTIZED: From Gr word used of dyeing of fabrics.

BOTH MEN AND WOMEN: “There is neither… male nor female” (Gal 3:2i). Men and women, but no children!

“The thoughtful reader will ask, ‘What are the things concerning the kingdom of God?’ The Bible definitely points out six things that concern the kingdom of God: (1) The King: all will agree that this is Christ; (2) the Territory: The Lord shall be king over all the earth (Zec 14:9); (3) Christ’s helpers: a royal household of kings and priests (Rev 5:10); (4) Subjects: the mortal nations, all dominions (Dan 7:27); (5) Seat of government: Jerusalem, ‘the city of the great King’ (Psa 48:2); (6) Laws: the law shall go forth from Zion, and the word of the Lord from Jerusalem (Mic 4:2).

“Note carefully that in apostolic days the people believed the things of the kingdom of God and the name of Jesus Christ BEFORE they were baptized. Is such a belief necessary today? Before Pentecost the kingdom was preached; after Pentecost the name was added. Is the name important? We read in Luke 24:46: ‘Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.’ And Acts 4:12: ‘For there is none other name under heaven given among men, whereby we must be saved’ ” (OLD).

Act 8:13

Baptism always follows belief in the gospel: Acts 2:37-41: Jews on Pentecost; Acts 8:12,13: Samaritans at preaching of Philip; Acts 8:36-39: Ethiopian eunuch; Acts 9:18: Saul of Tarsus; Acts 10:47,48: House of Cornelius; Acts 16:14,15: Lydia and her house; Acts 16:30-33: Philippian jailer and his house; Acts 18:8: Crispus, many Corinthians; 1Co 1:14: Gaius; 1Co 1:16: Household of Stephanas.

Cp Gen 7:1: only 8 saved, and only by water (1Pe 3:21). 1Co 10:1,2: Israel baptized in Red sea and in cloud: the first act of obedience, beginning a period of probation, during which continuous obedience is required.

Act 8:14

SAMARIA: The country, not the city. The first extension of Christianity beyond limits of Judaism.

JOHN: The same John only a few years previously had wanted to call down “fire from heaven” on a village in Samaria (Luk 9:51-56).

Vv 14,15: Philip was unable to give Holy Spirit to others. Apostles were sent to Samaria (v 17), laying on hands. No case where Holy Spirit was granted where an apostle was not present. Was Paul an exception (Acts 9:17)? No. Paul was also an apostle: Rom 1:1; 1Co 9:1,2; 2Co 11:5. Ultimate purpose of the Holy Spirit: Acts 2:21.

Act 8:15

ARRIVED: Or “came down” — usual description for leaving Jerusalem (Luk 2:51; Joh 7:8).

Act 8:16

Notice: the bestowal of the Holy Spirit, with any gifts, was not automatic at baptism.

Act 8:17

See Lesson, Laying on of hands.

Act 8:18

The apostles only could convey Holy Spirit to others. These, in turn, could not pass along Holy Spirit gifts to next generation.

Act 8:20

Peter himself had no money (Act 3:6), and was not swayed by bribes. Man is not redeemed by money (1Pe 1:18,19; cp Isa 55:1,2; Rev 3:18).

Act 8:21

NO PART OR SHARE: A proverbial phrase: Deu 10:9; Num 18:20.

Act 8:23

FULL OF BITTERNESS: “The gall of bitterness” (RSV): Deu 29:18 — a root that bears gall = serving other gods. Thus, the bitter results (for followers as well as leaders) of serving other “gods”: cp Heb 12:15.

Act 8:24

An unfinished story: we are told nothing further about Simon. Did he repent, or perish?

Act 8:26

Acts 8:26 to end of Book: “To the uttermost parts of the earth” — thus fulfilling Acts 1:8: (1) towards Africa (Act 8:26-40); (2) towards Asia (Acts 9:1-16:5); (3) towards Europe (Acts 16:6-18:7); (4) in Asia (Acts 18:18-26:32); and (5) in Europe (Acts 27:1-28:31).

SOUTH: “Mesembria” = lit, “middle-day”, or noon (so rendered in Act 22:6, only other usage). From “mesos” (middle) and “hemera” (day) (Vine).

THE DESERT ROAD: There being several different roads from Jerusalem to Gaza.

THAT GOES DOWN FROM JERUSALEM: Cp Luk 10:30-34.

GAZA: A flourishing city of trade at this time (Spk).

Act 8:27

Firstfruits of “uttermost parts of earth” (Act 1:8).

EUNUCH: Not always to be taken literally (cp Gen 37:36 / 39:1). May perhaps only sig an official. However, see Isa 56:3-5 and cp with his question (v 33). By tradition, his name was Theophilus (SB 62).

CANDACE: A title, not a name. Borne by several successive queens.

HAD GONE TO JERUSALEM TO WORSHIP: He was a Gentile proselyte.

Act 8:28

AND ON HIS WAY HOME: The new persecutions (and scattering of disciples) would make it unlikely that a visitor to Jerusalem would now hear the gospel preached.

Act 8:30

AND HEARD HIM READING: In ancient times, people generally read aloud.

Act 8:31

…UNLESS SOMEONE EXPLAINS…: Mysteries are revealed to the meek. And Jesus is the “key” to unlock the OT: Luk 24:25-27,44-47.

EXPLAIN: Gr “hodegeo”: to lead, or guide, in the road. As Christ was “led” (v 32) to his death, so the Ethiopian was “led” to believe in him!

Act 8:32

Isa 53 cited in ref to Christ in Mat 8:17 and 1Pe 2:23. This passage is quoting from the LXX; cp (a) Isa 53:7: ewe… her… shearers; (b) Acts 8:32: lamb… his or its or the (different versions)… shearer (singular); and (c) Isa 53:7 LXX: lamb… the… shearer.

Act 8:33

Jesus was a “eunuch” too — having no natural offspring (Isa 53:8); yet he was still to have a succeeding “generation” (Isa 53:10,11; 56:3-5)! This idea, and prospect, excited the feelings of the Ethiopian. Learning the gospel, he went his way rejoicing (v 39), and proceeded to create his own future “generations”, by sharing that gospel with others!

Act 8:34

WHO IS THE PROPHET TALKING ABOUT?: “It needs to be recognised, specially by those who write themselves off as incompetent in this field, that even the most ill-equipped among us are capable of Bible study of the best sort. For this is not a matter of erudite commentaries and lots of Greek and Hebrew. It consists, quite simply, of developing the faculty, which we all have, of asking questions. One of the first mathematicians in Britain, a man with an international reputation, once said to me, ‘The way to make advances in mathematics is to find problems that need answering. Once you realise you are faced with a problem that no one else has yet dreamed of tackling, then you are on the way to extending the boundaries of the subject.’ He did not know that he was, in effect, enunciating a wholesome principle for much rewarding Bible study. There is no block of three or four verses in the Bible which when read with care does not provoke questions. And often, though not always, the search for answers leads to wider understanding” (Tes 50:218).

HIMSELF: From tradition of Isaiah’s violent death at hands of Manasseh.

Act 8:35

BEGAN: Lit “opened his mouth” — indicating a solemn pronouncement (as in Mat 5:2).

Act 8:36

Baptism = a complete immersion in water: v 39. John baptizes near “much water” (Joh 3:23). Belief: an absolute prerequisite to baptism: Mark 16:15,16; 1Pe 3:21.

Act 8:38

See Lesson, Acts, conversions.

INTO THE WATER: V 38: “Into” the water = Greek “eis” = in the interior! Complete immersion. Purpose of baptism: forgiveness of sins: Acts 2:38. Paul’s baptism: Acts 22:16.

To fulfill Psa 68:31: “Ethiopia shall stretch out her hands unto God.”

Act 8:39

SUDDENLY TOOK: Sw 1Th 4:17: “caught away”.

DID NOT SEE HIM AGAIN: No further mention of Philip for 20 years (Act 21:8).

WENT ON HIS WAY: One “way” (v 36) has been exchanged for another “way”!

REJOICING: “These [ie eunuchs: v 4, and foreigners: v 6] I will bring to my holy mountain [Jerusalem] and give them joy [the eunuch rejoicing!] in my house of prayer. Their burnt offerings and sacrifices will be accepted on my altar; for my house will be called a house of prayer for all nations [the gospel is now preached to Ethiopia]” (Isa 56:7).

Act 8:40

Act 8:40

AZOTUS: Ashdod (Jos 11:22; 1Sa 5:3).

ALL THE TOWNS: Ekron, Rama, Joppa, Lydda — where many Jews lived.

Act 9:1

Act 9:1 — Act 16:5: Towards Asia:

• Act 9:1-31: Saul the instrument.
• Act 9:32-43: Peter: his authority confirmed.
• Act 10:1-48: Door opened to Gentiles
• Act 11:1-18: Preaching to Gentiles defended by Peter.
• Act 11:19-30: Gospel spreads through persecution.
• Act 12:1-24: Successful defiance of authorities.
• Act 12:25–Act 13:4: Paul the instrument commissioned.
• Act 13:5–Act 14:28: Paul to instrument used.
• Act 15:1-35: Jerusalem council.
• Act 15:36–Act 16:5: Separation of Paul and Barnabas.

Act 9: “The change is such a zealous and fervent man as Saul of Tarsus is remarkable. To cp v 1 with v 6 shows the effect of the Truth when a man has a mind to accept its reality. So the instrument was found, and Saul was called to ‘repent and be baptised.’ He responded in typical passion. It was the blinding light, and the voice from heaven, that changed this ‘son of a Pharisee’ and altered the complete pathway of his life. Having secured the dispersion of the ecclesia (Act 8:3), and the death of brethren (Act 22:4), he extended his activities beyond Judea (Act 26:11). He had dedicated himself to destroying the hated sect. Threatening and slaughter constituted the very atmosphere in which he lived. But that was all to change, and with such drama.

“(1) The road to Damascus sees a change in Saul: vv 1-9. (2) Ananias doubts the divine mission: vv 10-16. (3) Saul is baptised: vv 17-19. (4) Saul preaches in Damascus: vv 20-22. (5) His life endangered in Damascus: vv 23-25. (6) He joins the Jerusalem Ecclesia: vv 26-28. (7) He is forced to retire to Tarsus: vv 29-31. (8) Peter’s authority is confirmed by miracle: vv 32-35. (9) Dorcas raised from the dead: vv 36-43. It was a time of great wonder for the ecclesia. As a Pharisee in Jerusalem at the time of Christ’s crucifixion, Saul would have witnessed the action of the elders in their complete absorption for the death of Jesus. He would have been aware that the body of the Lord rested in the grave for three days — and now he found himself blinded for three days. He neither ate nor drank. He was as a dead man. And yet his mind was opened, and he obviously pondered his circumstances. It was the beginning of a most remarkable career for the Truth, which ended by him ‘bearing the Name before kings’ (v 15), and the persecutor became the persecuted. There was a vision that never left the apostle Paul. He could not erase from his memory that terrible day when in fury he consented to the death of the righteous Stephen. He opposed Stephen’s enemies at Jerusalem for that very reason (Act 9:29; 22:20). Paul was the greatest miracle of Acts 9” (GEM).

V 1: BREATHING OUT MURDEROUS THREATS: The word “out” should be omitted. Saul was breathing IN the prevailing Jewish atmosphere of hatred toward Christians.

Act 9:2

DAMASCUS: And Damascus was not the first city! (see Acts 26:11). Description of Damascus in C&H 77. Oldest city in world (Gen 14:15; 15:2).

THE WAY: The characteristic direction of life as determined by faith in Christ: Act 19:9; 22:4; 24:22; fuller expression in Act 16:17; 18:25. From Joh 14:5,6.

Act 9:3

“The conversion of Saul was like that of a second Abraham: he journeyed from south to north on same route Abraham had travelled in the opposite direction, the ‘glory of God’ appearing to him (cp Act 7:2). He left his family, his nation, his land. He travelled into new lands — ever a stranger and a pilgrim (Act 7:3-5)” (C&H 68).

3 principal narratives of Paul’s conversion: here (to Christians); Act 22 (to Jews); Act 26 (to Gentiles).

This happened at noon: Act 22:6; 26:13.

A LIGHT FROM HEAVEN: So bright as to eclipse the noonday sun: Act 22:6; 26:13.

Act 9:4

A VOICE: In Heb tongue (Act 26:14).

WHY DO YOU PERSECUTE ME?: The reverse of Mat 10:40: “He who receives you receives me, and he who receives me receives the one who sent me.” Cp Mat 25:40: “I tell you the truth, whatever you did for one of the least of these brothers of mine, you did for me.” And esp the negative, in Mat 25:45: “I tell you the truth, whatever you did NOT do for one of the least of these, you did NOT do for ME.”

Act 9:5

“Have I not seen Jesus?” (1Co 9:1). “Last of all… as one born out of due time” (1Co 15:8).

The KJV has: “It is hard for thee to kick against the pricks”, prob borrowing from Acts 26:14 — but not found in the best texts for Acts 9 (Vincent).

Act 9:6

The KJV has: “What will you have me to do?” …which is not found in most manuscripts.

Act 9:7

STOOD: May sig that their progress was arrested. Some at least fell to the ground (Act 26:14).

THEY HEARD THE SOUND: But did not understand the words: Act 22:9.

BUT DID NOT SEE ANYONE: Paul, by contrast, actually did see the Lord, through the blinding light: 1Co 9:1; 15:8.

Act 9:8

// Elisha, Dothan, men blinded: 2Ki 6.

Act 9:9

FOR THREE DAYS HE WAS BLIND, AND DID NOT EAT OR DRINK ANYTHING: Like Jesus before him, Saul was virtually “dead” for 3 days. During this time, he fasted and prayed, and thought upon all the Scriptures as they testified of Jesus. (Thus, when healed of his blindness, he could be immediately baptized.)

Act 9:11

FOR HE IS PRAYING: “Prayers are instantly noticed in heaven. The moment Saul began to pray the Lord heard him. Here is comfort for the distressed but praying soul. Oftentimes a poor broken-hearted one bends his knee, but can only utter his wailing in the language of sighs and tears; yet that groan has made all the harps of heaven thrill with music; that tear has been caught by God and treasured in the lachrymatory of heaven. ‘Thou puttest my tears into thy bottle,’ implies that they are caught as they flow. The suppliant, whose fears prevent his words, will be well understood by the Most High. He may only look up with misty eye; but ‘prayer is the falling of a tear.’ Tears are the diamonds of heaven; sighs are a part of the music of Jehovah’s court, and are numbered with ‘the sublimest strains that reach the majesty on high.’ Think not that your prayer, however weak or trembling, will be unregarded. Jacob’s ladder is lofty, but our prayers shall lean upon the Angel of the covenant and so climb its starry rounds. Our God not only hears prayer but also loves to hear it. ‘He forgetteth not the cry of the humble.’ True, He regards not high looks and lofty words; He cares not for the pomp and pageantry of kings; He listens not to the swell of martial music; He regards not the triumph and pride of man; but wherever there is a heart big with sorrow, or a lip quivering with agony, or a deep groan, or a penitential sigh, the heart of Jehovah is open; He marks it down in the registry of His memory; He puts our prayers, like rose leaves, between the pages of His book of remembrance, and when the volume is opened at last, there shall be a precious fragrance springing up therefrom” (CHS).

Act 9:12

Saul, though literally blind (v 9), still saw a “vision”!

See Lesson, Laying on of hands.

Act 9:13

LORD… I HAVE HEARD MANY REPORTS: We may think we know a man’s character better than God does!

How often people have made this type of reply to God. Apart from the occasion (Exo 4:13,14) of Moses complaining that he would not be able to perform the task God had set him, God appears not to be angry at the weakness of the flesh, but instead provides comfort in one way or another to allay these fears: 1Sa 16:2; 1Ki 18:9-14; Jer 20:9,10; Eze 3:14; Mat 10:16.

Act 9:14

Ananias, a true watchman, is aware of the dangers confronting the flock.

Act 9:15

God’s purposes in Saul’s conversion: vv 15-17; Acts 22:14,15; 26:17,18.

MY CHOSEN INSTRUMENT: Lit, “vessel” (2Ti 2:21).

Act 9:16

// 2Co 11:25-28.

Act 9:18

See Lesson, Acts, conversions.

In ct 2Ki 5:12, the rivers of Damascus are now acceptable for washing.

Saul, his eyes opened, looked up into the face of a man whom, 4 days earlier, he would have happily led away to his death!

Act 9:20

JESUS: This is the correct reading; KJV has “Christ”.

Act 9:21

A question of the Jews, not the Christians (notice the “them”).

RAISED HAVOC: Sw Gal 1:13.

Act 9:22

PROVING: Sig to combine and compare, ie, various passages.

Act 9:23

AFTER MANY DAYS: About 3 years. Prob insert here Gal 1:17: A visit to Arabia, prob Sinai (Gal 4:25) — to pray and ponder. Here he received a revelation of God’s purpose with Gentiles (Rom 16:26; Eph 3:2-5).

Act 9:25

A humiliating experience for a proud Pharisee (cp David’s flight: 1Sa 19:12; Psa 59).

BASKET: The basket here is a “spuris” — a large basket — obviously large enough for a man to hide in. This was the same sort of basket which was filled, seven times over, with the bread miraculously multiplied by Jesus (Mat 15:37; 16:10). And here, on a spiritual level, was part of the “bread” of Christ — his “body”! — being miraculously multiplied again! For this man Paul, escaping from Damascus in the basket (2Co 11:32,33), would live to see a miraculous multiplying of the “bread” or “body” of Christ — through his labors in traveling and preaching the gospel.

Act 9:26

HE TRIED TO JOIN THE DISCIPLES: With purpose of visiting Peter (Gal 1:18).

NOT BELIEVING THAT HE REALLY WAS A DISCIPLE: The time spent in Arabia (Gal 1:17) may have caused this.

NOT BELIEVING: This is the continuous tense, ie happening time after time.

Act 9:27

Barnabas (the man known for his great generosity: Act 4:36) is the only one to support the new convert Saul.

…TO THE APOSTLES: Actually, only to Peter and James the Lord’s brother (Gal 1:18,19). He stayed with Peter for 15 days (Gal 1:18).

Act 9:28

MOVED ABOUT FREELY: Lit “coming in and going out”: a Heb idiom for assuming leadership, as a shepherd (Num 26:17; 1Sa 18:13; Acts 1:21). He is now accorded the full status of an apostle.

Act 9:29

THE GRECIAN JEWS: Those who had been his partners in executing Stephen.

Act 9:30

Paul had received a vision and message while in the Temple, that he must go to the Gentiles (Act 22:17-21).

TO TARSUS: That is, to regions of Syria and Cilicia (Gal 1:21). The narrative conc Paul is resumed at Act 11:30.

Act 9:31

A TIME OF PEACE: For first time since death of Stephen. This extends to Act 12:1. At this time Caligula the emperor issued his decree for placing a statue in the holy place of the Temple. This aroused Jewish opposition and apparently diverted their attention from persecuting Christians for several years (SB 13:78).

ENCOURAGED…: “Comfort” (Gr “paraklesis”) in RSV.

FEAR: Fear and comfort are not incongruous pair. “There is many a one who might have been more comfortable in mind, had he minded his comfort less and his duty more.”

Act 9:32

LYDDA: Lod of OT (Ezr 2:33), a day’s journey from Jerusalem, 18 miles to nw. Several miles north of road connecting Jerusalem to Joppa.

Act 9:35

SHARON: That is, the plain of Sharon.

Act 9:36

JOPPA: Modern Jaffa — a suburb of Tel Aviv, 38 mi from Jerusalem. From Joppa Jonah had fled rather than go to Gentiles (Jon 1:3). From Joppa also, Peter went willingly to the Gentiles.

GAZELLE: A favorite symbol of beauty and gracefulness (Song 2:9,17; 4:5; 7:3; Pro 5:9).

Act 9:39

ALL THE WIDOWS: Specially cared for (1Ti 5:3-16).

Act 9:40

SENT THEM… OUT…: After Christ’s example in house of Jairus (Luk 8:54; Mar 5:40).

Act 9:43

A TANNER: an unclean and degrading profession, in eyes of Jews — associated with an offensive odor, and dead beasts. Peter has begun at least to forget his Jewish prejudices. This is a step in the right direction, and further steps will be taken in Act 10.

Act 10:1

CAESAREA: Caesarea was the capital of Judea under the Roman procurators (eg, Pilate). It had been rebuilt and renamed from Strato’s Tower to Caesarea Sebaste (in honor of Augustus) by Herod the Great. Located on the coast about 30 miles north of Jaffa (old Joppa) and about 30 miles nw of Jerusalem, it was a magnificent city containing many palaces and lavish public buildings, and a seaport. It was here that King Herod Agrippa I, in Luke’s account, “was eaten of worms, and died” (Acts 12:19-23). A city of mixed population, leading to frequent Jewish-Gentile friction, it is connected in Acts with various preaching efforts. Philip (one of the seven deacons, Acts 6:5), lived there, together with his four daughters who prophesied (Acts 21:8-9).

CENTURION: Every NT ref shows centurions in a good light: Luk 7:1-10; 23:47; Act 10:1,2; 22:25,26; 23:17,18; 27:43.

CORNELIUS: Sig “beam of light”. Poss Cornelius was also the centurion of Luk 7 (see v 2n).

ITALIAN REGIMENT: A special legion associated with the emperor.

Act 10:2

DEVOUT AND GOD-FEARING: A proselyte, an outer-court worshiper (Elp 203), like the eunuch (Acts 8:27): Exo 12:48; Num 9:14; 15:14.

There were 2 types of proselytes: (1) a “proselyte of righteousness”: a full proselyte, circumcised, admitted to all aspects of worship, and (2) a “proselyte of the gate”: who worshiped the God of Israel, but had not submitted to circumcision, and was denied the closest association with other Jews. Was the Ethiopian the first, and Cornelius the second? (SB 13:61).

Were the centurion of Luke 7 and Cornelius the same person? A comparison: Each was a lover of Israel (Luke 7:5; Acts 10:2,22). Each was a lover of God (Luke 7:4; Acts 10:2,22). Each was a lover of Christ (Luke 7:6; Acts 10:37,38).

Act 10:3

THREE IN THE AFTERNOON: “Ninth hour” (RSV). Time of evening sacrifice (Act 3:1; Dan 9:21) and afternoon prayer (Psa 141:2). Time of death of Christ (Mat 27:46).

HE DISTINCTLY SAW: Being awake, and not in a trance.

Act 10:4

HAVE COME UP: Ascended, like incense (Rev 5:8; 8:3,4).

God hears one NOT “in covenant” (here), and He does not hear one “IN covenant” (1Sa 28:6).

Act 10:5

The angel has no commission to give instruction to potential converts. This is reserved for other mortal men. (Even Christ does not first instruct Paul.)

JOPPA: The first prospective convert from among the Gentiles calls on Peter (or Simon son of JONAH: Mat 16:17) at JOPPA, the very place where the original Jonah had boarded a ship to run away from his call (Jon 1:3). This “son of Jonah”, though, does not ignore the call, and so the sign of Jonah (Mat 12:39-41) is finally and completely fulfilled in the repentance of the Gentiles.!

Act 10:6

WHOSE HOUSE IS BY THE SEA: Across which Peter could look toward the lands of the Gentiles!

KJV adds: ” he shall tell thee what thou oughtest to do.”

Act 10:7

A DEVOUT SOLDIER: Poss the same servant who was healed of his illness in Mat 8:6?

Act 10:9

THE ROOF: A flat area, protected by a parapet (Deu 22:8), accessible by outside staircase (Act 20:10; Mat 24:17; Luk 5:19; 12:3; 17:31), suitable for privacy (1 Sam 9:25), used for various purposes (Neh 8:16; 1Sa 9:26; Jer 19:13).

Act 10:11

A LARGE SHEET: Recalling an image most familiar to Peter’s early life: the wind-swept canvas of a craft on the lake of Galilee.

FOUR CORNERS: Lit, 4 beginnings (archais).

Act 10:13

KILL: Elsewhere translated “sacrifice”: Act 14:13,18; 1Co 10:20.

AND EAT: Cp John 6:53-58: “I tell you the truth, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you…” This too was the eating of that which the orthodox Jew saw as an abomination! Cp Acts 10:41.

Act 10:14

SURELY NOT, LORD: Expressing a Jewish ceremonial revulsion: cp v 39: the one who hangs on a tree is “unclean”.

Act 10:16

THIS HAPPENED THREE TIMES: Suggesting completeness, finality (vv 19,40). Also suggesting the testimony of three witnesses (Deu 17:6).

TAKEN BACK TO HEAVEN: As Christ, who was first unclean, then made clean, and finally taken into heaven!

Act 10:21

WENT DOWN: The classic language of theophany, or Yahweh-manifestation, occurs often in Acts in the context of gospel preaching, as if the witness to the gospel were another manifestation of the Yahweh-Name: Act 8:5; 10:21; 13:4; 14:25; 15:30; 16:8; 18:22.

WHY HAVE YOU COME?: Did he think, perhaps, that they had come to arrest him?

Act 10:22

Did Peter now recall the other request, made by a centurion to Jesus (Luke 7)?

Act 10:23

TO BE HIS GUESTS: “Practice hospitality to one another without grumbling” (1Pe 4:9). Peter had already begun to eat with Gentiles.

SOME OF THE BROTHERS: Six of them (Act 11:22). Brethren from the local ecclesias, to act as witnesses.

Act 10:26

I AM ONLY A MAN MYSELF: Cp experiences of Paul and Barnabas (Act 14:15). Also cp Luk 5:8; Rev 19:10; 22:8,9. By ct, Christ accepted all homage.

Act 10:28

GOD HAS SHOWN ME THAT I SHOULD NOT CALL ANY MAN IMPURE OR UNCLEAN: Cp Eph 2:11-22.

Act 10:30

FOUR DAYS AGO: Cornelius sym the Gentiles — dead in their sins for 4,000 years until the death of Christ. Cp Joh 11:39: Lazarus dead for four days.

Act 10:33

WE ARE ALL HERE TO LISTEN: Cornelius had gathered together others also to hear Peter.

Act 10:34

GOD DOES NOT SHOW FAVORITISM: “God is no respecter of persons” (AV). A good and righteous ancestry is by itself no recommendation to God. A Chicago bank once asked for a letter of recommendation upon a young Bostonian being considered for employment. The Boston investment house to which the bank applied could not say enough about the young man. His father, they wrote, was a Cabot; his mother was a Lowell. Further back was a happy blend of Saltonstalls, Peabodys, and other of Boston’s first and foremost families. His recommendation was given without hesitation. Several days later, the Chicago bank sent a note saying the information supplied was altogether inadequate. It read: “We are not contemplating using the young man for breeding purposes. Just for work.”

Act 10:36

YOU KNOW THE MESSAGE GOD SENT TO THE PEOPLE OF ISRAEL: They possessed considerable familiarity with gospel already.

PEACE: Actually, the breaking down of the middle wall of partition (Eph 2:15-17). Peter is preaching “peace” to a professional soldier!

WHO IS LORD OF ALL: He is so much more than another prophet!

Act 10:38

HOW GOD ANOINTED JESUS…: Cp Isa 42:1; 60:1.

HE WENT AROUND DOING GOOD: “Few words, but yet an exquisite miniature of the Lord Jesus Christ. There are not many touches, but they are the strokes of a master’s pencil. Of the Saviour and only of the Saviour is it true in the fullest, broadest, and most unqualified sense. From this description it is evident that he did good personally. The evangelists constantly tell us that he touched the leper with his own finger, that he anointed the eyes of the blind, and that in cases where he was asked to speak the word only at a distance, he did not usually comply, but went himself to the sick bed, and there personally wrought the cure. A lesson to us, if we would do good, to do it ourselves. Give alms with your own hand; a kind look, or word, will enhance the value of the gift… Our Lord’s mode of doing good sets forth his incessant activity! He did not only the good which came close to hand, but he ‘went about’ on his errands of mercy. Throughout the whole land of Judea there was scarcely a village or a hamlet which was not gladdened by the sight of him. How this reproves the creeping, loitering manner, in which many professors serve the Lord. Let us gird up the loins of our mind, and be not weary in well doing. Does not the text imply that Jesus Christ went out of his way to do good? ‘He went about doing good.’ He was never deterred by danger or difficulty. He sought out the objects of his gracious intentions. So must we. If old plans will not answer, we must try new ones, for fresh experiments sometimes achieve more than regular methods. Christ’s perseverance, and the unity of his purpose, are also hinted at, and the practical application of the subject may be summed up in the words, ‘He hath left us an example that we should follow in his steps’ [1Pe 2:21]” (CHS).

Act 10:39

THEY KILLED HIM BY HANGING HIM ON A TREE: Cp Act 5:30; 13:29.

Act 10:40

See VL, Christ’s resurrection, reality.

Act 10:43

Sins forgiven only through Jesus: Act 5:31; 13:38; 3:19.

Act 10:44

THE HOLY SPIRIT CAME ON ALL…: Showing that the admission of Gentiles was the will of God.

Act 10:45

THE CIRCUMCISED BELIEVERS… WERE ASTONISHED: In other words, they now see that it is not necessary to circumcise Gentiles before admitting them to the fellowship of the saints.

Act 10:47

These words are addressed to the 6 brethren who had accompanied Peter (Act 11:12); none of them objected.

Act 10:48

See Lesson, Acts, conversions.

HE ORDERED: It is a command to be baptized; to refuse is to disobey: 1Pe 4:17; 2Th 1:8.

…PETER TO STAY… FEW DAYS: During this time he ate with Gentiles (Act 11:3).

Act 11:1

Act 11: “The work of the Truth in the first century continued apace as the apostle Paul defended his preaching to Gentiles. It was a time of acute agitation, as brethren contended over the matter. It was difficult for the Jewish believers to accommodate the involvement of Gentiles on the same basis as those of the covenant nation. ‘They of the circumcision’ (Act 11:2) questioned the work of the apostle with Cornelius (Act 10). The witnesses that Peter took with him as so described in Act 10:45. Perhaps, before he left with the messengers of Cornelius there had been some discussion as to whether such action should be taken, and Peter had selected witnesses who had voiced their opposition to such a reversal of tradition. In the face of God’s obvious endorsement of Cornelius (vv 44-46), they were silenced, and Cornelius was baptised. In Jerusalem, however, the action of Peter had created a party now known as ‘they of the circumcision’, determined to maintain the traditional attitude of Judaism. He had anticipated this, and took six witnesses back to Jerusalem with him (Act 11:12). So the record continues: (1) Controversy within the ecclesia: vv 1-3. (2) Peter explains the circumstances: vv 4-17. (3) The opposition is temporarily silenced: v 18. (4) The Gospel spreads to Antioch: vv 19-21. (5) Barnabas is sent to supervise the work: vv 22-24. (6) Barnabas seeks the help of Paul: vv 25,26. (7) Famine predicted: relief is sent to Jerusalem through Barnabas: vv 27-30” (GEM).

Act 11:2

PETER WENT UP TO JERUSALEM: Accompanied by the six witnesses (Acts 10:23; 11:12).

Act 11:3

Did the “agape” feast involve non-kosher food?

Act 11:19

Vv 19-30: Antioch becomes the new center for the proclamation of the gospel to the Gentiles.

Act 11:20

GREEKS: Actually, “Hellenists”, ie, ones who imitate the manners and customs or the worship of the Greeks, and use the Greek tongue; used in the NT of Jews born in foreign lands and speaking Greek.

Act 11:21

THE LORD’S HAND WAS WITH THEM: By miraculous signs: Act 2:47; 13:11.

Act 11:23

EVIDENCE OF THE GRACE OF GOD: “Grace must find expression in life; otherwise it is not grace” (Karl Barth).

What was the evidence of God’s grace in the new believers? Holy Spirit gifts? Not necessarily. How about? (1) Self-sacrifice for Truth: the giving up of this life’s pleasures for the hope of something far better. (2) Willingness to change: the true measure of a profession of repentance. (3) Eagerness to learn, from the Bible itself and one’s teachers, the details of the plan and purpose of God, and personal and practical application of the teachings of God’s Word. (4) The love of the brethren, in real and practical examples.

Act 11:25

Barnabas recruits Saul for the great new work.

Act 11:26

CALLED: Gr “chrematizo”, sig “to impart a revelation, injunction or warning; bear a name, be called or named… a divine statement or answer” (NIDNTT). Elsewhere the sw ref to communication from God or an angel (Mat 2:12,22; Luk 2:26; Act 10:22; Rom 7:3 — poss; Heb 8:5; 11:7; 12:25). Therefore, even though it appears that the name “Christian” is given to the disciples by the people of Antioch, such a naming may have been arranged by God in His providence. Why? Because — with the imminent influx of Gentile believers — a new designation was in order for a new “church” which would no longer be exclusively Jewish.

CHRISTIANS: A name occurring elsewhere only in Act 26:28 and 1Pe 4:16.

Act 11:28

AGABUS: Sig “locust”: the insect of famine. (Both of his prophecies were of calamities.) Cp Act 21:10.

Act 11:29

TO PROVIDE HELP FOR THE BROTHERS LIVING IN JUDEA: The Christians in Jerusalem would be the most affected, being a much hated, yet significant, minority. The other Jews would use the famine as an excuse to deny them food and other necessities.

Act 12:1

Act 12: “Outline: [1] Martyrdom of James: vv 1,2. [2] Peter is imprisoned: vv 3-5. [3] The escape: vv 6-10. [4] Peter’s astonishment: v 11. [5] The ecclesia is taught the power of prayer: vv 12-16. [6] Flight of Peter: v 17. [7] Confusion and anxiety of the guard: vv 18,19. [8] Death of Herod Agrippa: vv 20-23. [9] Paul, the instrument commissioned: vv 24,25” (GEM).

Act 12:2

PUT TO DEATH WITH THE SWORD: Publicly beheaded. Since blasphemy is punishable by stoning, this execution was prob done at the king’s orders, by military mandate.

Act 12:3

WHEN HE SAW THAT THIS PLEASED THE JEWS: The mark of a consummate politician.

DURING THE FEAST OF UNLEAVENED BREAD: Just prior to Passover. As with Christ, the rulers of Israel showed a meticulous compliance with the letter of the Law, but a gross denial of its spirit (John 18:28).

Act 12:4

HE PUT HIM IN PRISON: Peter is now in prison for the third time (cp Acts 4:3; 5:18).

FOR PUBLIC TRIAL: And probable execution, as with James.

THE PASSOVER: Erroneously translated “Easter” in KJV.

Act 12:5

PETER WAS KEPT IN PRISON: Possibly in Tower of Antonia, at nw corner of Temple (cp Acts 21:34).

THE CHURCH WAS EARNESTLY PRAYING: Prayer for deliverance from a Jewish “Pharaoh”! The angel fetched Peter out of prison, but it was prayer that fetched the angel.

It was deemed appropriate on this occasion to get people together in one place to pray about this particular issue. Whilst God hears our individual prayers in secret and rewards us openly, it seems there is also room for this more communal approach, and its effectiveness is clear: Eph 6:18,19; 1Th 5:17; Jam 5:16.

Act 12:6

Cp Peter’s attitude here with his attitude the night before Christ’s crucifixion: “Those who suffer according to God’s will should commit themselves to their faithful Creator” (1Pe 4:19). Thus faith resists fleshly power.

Act 12:7

“The angel of the LORD encamps around those who fear him, and he delivers them” (Psa 34:7).

HE STRUCK PETER ON THE SIDE: Smiting in love (here), and in vengeance (v 23)!

Act 12:8

PUT ON YOUR CLOTHES AND SANDALS: “Gird up your loins” — a Passover commandment (Exo 12:11; 1Pe 1:13). Note other allusions to Passover (vv 3,5). Ct Joh 21:18: the time to be girded by another has not yet come.

Act 12:10

THE FIRST AND SECOND GUARDS: One sentry at cell door, another at prison door.

THE IRON GATE… IT OPENED FOR THEM: “Your descendants will take possession of the cities [lit, gate] of their enemies” (Gen 22:17). Cp the great stone at the tomb of Christ.

Act 12:11

THEN PETER CAME TO HIMSELF: Until this point, Peter had thought he was dreaming.

Act 12:12

HE WENT TO THE HOUSE OF MARY: Poss her home was the site of the last supper, and the gathering of the apostles in Acts 1 (SB 14:185,186).

THE MOTHER OF JOHN, ALSO CALLED MARK: Son of Mary (Acts 12:12), cousin of Barnabas (Col 4:10, RSV), companion of Paul (Phm 1:24) and Peter (1Pe 5:13), and author of the second Gospel. Like many other Jews of his day, he had assumed a Latin surname (Marcus: “a large hammer”) in addition to his Heb name John. His father is not mentioned in the NT, but his mother appears to have been a prominent and somewhat well-to-do member of the Jerusalem church (Acts 12:12). It has been conjectured that Mark was the youth who fled from the scene of Christ’s arrest (Mar 14:51,52), and that he was the man with the pitcher whom the disciples were to follow (Mar 14:13).

Act 12:14

The angel who delivered him from the heavily-guarded and fortified prison could not get him into the ordinary house where the ecclesia was!

Act 12:15

“YOU’RE OUT OF YOUR MIND,” THEY TOLD HER: Evidently, since James had been slain despite their prayers, they now doubt the efficacy of all their prayers — which was a great mistake!

IT MUST BE HIS ANGEL: See Mat 18:10; Psa 34:7; Heb 1:14.

Or, alternatively… “Angel” sig “messenger” (Mat 11:10; Mark 1:2; Luk 7:24; 9:52; Jam 2:25): Possibly they meant, ‘You just thought it was Peter; it is a messenger from Peter!’ Note: Rhoda heard only; she did not see. Perhaps the door and walls were so thick that voices were from outside were muffled. Perhaps, also, Peter was trying to be quiet, so he didn’t raise his voice, but whispered (v 17).

Act 12:17

PETER MOTIONED WITH HIS HAND FOR THEM TO BE QUIET: He was prob afraid that too much noise might bring the authorities.

AND THEN HE LEFT FOR ANOTHER PLACE: Prob to some more obscure house of Christians in the vicinity — unknown to the authorities. Later, he seems to have gone to Antioch (cp Gal 2:8-14).

Act 12:19

CROSS-EXAMINED: Prob including torture.

AND ORDERED THAT THEY BE EXECUTED: “The words translated put to death may mean ‘led off to prison’; but Roman law prescribed that if a prisoner escaped, the penalty due him should be inflicted on his guard” (WyC).

Act 12:20

TYRE AND SIDON: There were murmurings and talk of revolt in these areas.

THEY DEPENDED ON THE KING’S COUNTRY FOR THEIR FOOD SUPPLY: Although Tyre and Sidon were free cities, they were dependent for their food upon the grain of Galilee in Herod’s kingdom

Act 12:23

AN ANGEL OF THE LORD STRUCK HIM DOWN: Cp Psa 35:5: in keeping with Passover motif, angels of the LORD may deliver — as with Peter (Psa 34:7) — AS WELL AS destroy — as here.

HE WAS EATEN BY WORMS: “Like a rotten cabbage” (HAW).

AND DIED: He died 5 days later, at age of 54 (Josephus).

“All flesh before Him is as nothing. He will not allow the flesh to glory in His sight. Adam was banished from Eden for casting dishonour on Him by disobedience. Moses was punished for taking to himself the credit of the miracle at the rock of Meribah. David fell into the hands of God, in three days’ plague, for exalting in the numbers of his army. The Assyrian was brought down for taking to himself the credit of what God did by him in the punishment of Israel. Mighty and arrogant Nebuchadnezzar was sent to herd among the beasts till he learnt that ‘the heavens do rule.’ Herod was eaten up by worms, because he gave not God the glory; and salvation is by God in Christ, reconciling the world to Himself — not of works, lest any man should boast” (SC 62).

Act 12:25

THEY RETURNED FROM JERUSALEM: They went back to Antioch from Jerusalem — where they had delivered the relief supplies and money collected (Act 11:29,30).

Act 13:1

Acts 13: “Paul is about 40 years old as he embarks upon a journey to the ecclesias. He is introduced to the work: vv 1-3. Then he becomes involved in the preaching of the gospel in Cyprus: vv 4,5. Barnabas seems to be in charge of the company at this point, being mentioned first in v 1. Then comes an early challenge to the Truth. A great contrast is presented in two men: Elymas is rebuked; Sergius Paulus is converted: vv 6-12. Now came a sad moment in the life of Paul, and yet one which ultimated in the development of a sound and sterling brother. The reason for the departure of John Mark is not clear, but sufficient to cause a rift between the two great brethren. Mark’s courage might have failed him as he saw the mixed world of Pamphylia and realised the dangers before him. Perhaps he resented the manner in which the vigorous Paul was becoming the dominant influence, and found his dedicated and driving urge to work less pleasant than the gentler Barnabas, his cousin. Ultimately, Paul recognised the qualities in Mark, and sought for his companionship (2Ti 4). Paul continued his journey, and spoke to the those at Pisidia: vv 14,15. Here is his first recorded speech given (vv 16-41), a renowned exposition of the Word. The record now continues with a personal appeal to the people (vv 38-41). The exciting chapter concludes with a record of the keen interest aroused in an environment of antagonism and strife: vv. 42-52” (GEM).

SIMEON CALLED NIGER: A Christian prophet and/or teacher in the ecclesia at Antioch at the time of the call of Barnabas and Paul to missionary service. He was also known by his Latin name “Niger”, meaning “black,” suggesting that he may have been an African. Is this the same as Simon the Cyrenian (Mark 15:21)?

LUCIUS OF CYRENE: Quite possibly the same as Lucius at Corinth, one of Paul’s “kinsmen” or fellow Jews who sent greetings to Christians in Rome (Rom 16:21).

MANAEN (WHO HAD BEEN BROUGHT UP WITH HEROD THE TETRARCH): “Foster-brother” (‘syntrophos’: ‘brought up’) of Herod the tetrarch, ie Herod Antipas (4 BC — AD 37). The latter designation may mean that he was brought up (NASB) and educated with this Herod. Some have speculated that he was the son, or at least a relative, of Manaen the Essene who predicted to Herod the Great, when a child, that he would become king of the Jews. When the prediction was fulfilled, Herod held Manaen the Essene and his sect in high regard (Jos Ant 15:10:5). Poss Manaen of Acts 13:1 was adopted by Herod the Great and made a companion to one of his sons. The term “syntrophos”, however, may mean simply an intimate friend or “member of the court” (RSV; cf NEB).

Act 13:2

THE WORK TO WHICH I HAVE CALLED THEM: The special preaching of the gospel to the Gentiles: Rom 16:25,26; Eph 3:2-6). Also see Gal 1:1; 1Ti 1:1; Tit 1:3.

Act 13:3

See Lesson, Laying on of hands.

Act 13:4

WENT DOWN: The classic language of theophany, or Yahweh-manifestation, occurs often in Acts in the context of gospel preaching, as if the witness to the gospel were another manifestation of the Yahweh-Name: Act 8:5; 10:21; 13:4; 14:25; 15:30; 16:8; 18:22.

CYPRUS: Barnabas’ native land (Act 4:36), already seen to be receptive to the Truth (Act 11:19,20).

Act 13:5

SYNAGOGUES: Plural: there were numerous Jewish communities there.

Act 13:7

BARNABAS AND SAUL: Note the order at the beginning; but Saul/Paul quickly emerges as the leader, although young and inexperienced.

Act 13:9

PAUL: The name Paul — used for the first time here — signifies “little” or “small” — it is a sign of Saul’s newfound humility. Also, a Greek name to replace a Hebrew name (symbolizing his new mission, as he stands before Sergius Paulus, a leading member of the Gentile world). Had not the prophet Samuel said to Saul’s namesake (also of the tribe of Benjamin)?: ‘When you were SMALL in your own eyes, did not God exalt you?’ (1Sa 15:17).

The whole incident here is an enacted parable, suggesting Saul/Paul’s own experiences (Acts 9): first Saul is like Elymas, the “wise”, who is blinded and silenced (v 11); then he is like Sergius Paulus, the “unlearned”, who asks for (“Saul” signifies “asked for”) and receives the faith of Christ.

Act 13:10

Elymas was also called “Bar-Jesus” in v 6 (“son of Jesus); Now his name is changed by Paul to “Son of the devil”! He is not the son of Jesus; he is the son of the serpent! Notice the close link with Christ’s words in Joh 8:41-44: “You belong to your father, the devil, and you want to carry out your father’s desire… When he lies, he speaks his native language, for he is a liar and the father of lies.”

Act 13:11

BLIND: ‘Just as I was when I thought to kick against the prick, or sting’ (Acts 26:14)!

Elymas the sorcerer is given the same opportunity as was Saul on the Damascus road: he is blinded physically, but enlightened mentally and spiritually.

Like the Jews described by Christ, Elymas had lost sight of the characteristics of a true son of Abraham. Like the Jews, he had become an “enemy of all righteousness” (Acts 13:10) and an enemy of the gospel (Rom 11:28).

Elymas’ main concern was the preservation of his source of wealth (the munificence of Sergius Paulus), his power over the proconsul (who was himself an important man — so much the better!), and his pride at his own presumed “wisdom”. In short, Elymas was motivated by the “lust of the flesh, the lust of the eyes, and the pride of life” (1Jo 2:16)!

The sentence of blindness passed upon Bar-Jesus suggests, in this typical parable, the spiritual “blindness” decreed upon Israel because of their rejection of God (Deu 28:28; Isa 6:10). However, just as the sorcerer’s blindness was temporary (“for a season” — Acts 13:11), so Israel’s blindness will be temporary: “Blindness in part is happened to all Israel, until the fullness of the Gentiles be come in” (Rom 11:25).

Act 13:12

WHEN THE PROCONSUL SAW WHAT HAD HAPPENED, HE BELIEVED, FOR HE WAS AMAZED AT THE TEACHING ABOUT THE LORD: The final act in this miniature “play” is the conversion of Sergius Paulus — which surely signifies the initiation of the Gentiles into the hope largely abandoned by Israel. The opposition of the apostate Jew provided the very opportunity for the Gentile to believe!

This one incident, then, is seen to set the pattern of Paul’s work as a missionary to the Roman world: the unbelief of the Jews and the faith of the Gentiles. Thus is summarized, for that matter, the broad outline of two thousand years of ecclesial history. It appears that, in recognition of God’s expanding purpose with the Gentiles and the instrumental part he was to play in it, Saul of Tarsus then and there adopted the new name “Paul” from his Gentile convert.

Act 13:13

PAUL AND HIS COMPANIONS: From now on, Paul (with a new name) assumes leadership of the company… and so it continues to the end.

PERGA IN PAMPHYLIA: Perga was the capital of the district, later the Roman province, of Pamphylia on the southern coast of Asia Minor, located on the Cestrus River, 12 miles inland from its port city of Attalia. On Paul’s first missionary journey, he seems to have passed through Perga without stopping as he made his way up into the mountains of the interior. It has been suggested that at that time of year, malarial conditions in the lowland city had emptied it of most of its inhabitants and Paul himself may have had the fever (Acts 13:13,14; cf Gal 4:13). At the close of the first missionary journey, on his way back to Syrian Antioch, Paul stopped and preached the Word in Perga (Acts 14:25). Perga was never much influenced by the Greeks, but remained oriental in character with worship centered in the Artemis of Perga. It would seem that Paul’s ministry had little effect in Perga, for there is no mention of the city until centuries later.

JOHN LEFT THEM: Examples of prophetic reluctance: Exo 4:10; Jer 1:6; Eze 3:14; Jon 1:3; 1Ki 19:10; Luk 5:8,10; 9:59; 18:23; Act 13:13; 18:9. Ct Isa 6:8. Other possible reasons for Mark’s departure: (a) This was a very dangerous area: semi-barbarous, filled with brigands and robbers (cp 2Co 11:26); (b) Perhaps Paul’s new leadership is less acceptable to Mark than was his uncle’s guidance.

Act 13:14

PISIDIAN ANTIOCH: “A city of Phrygia in southern Asia Minor. It was called Pisidian Antioch to distinguish it from the many other cities of the same name founded by Seleucus Nicator in honor of his father, probably soon after 301 BC. It was a garrison point commanding the great Roman road connecting Ephesus with the Cilician Gates, a mountain pass just above Tarsus. After 25 BC Rome made it a city of Galatia, then elevated it to colony status shortly before 6 BC. Roman roads henceforward connected it with the other colonies (eg, Lystra) founded in the district.

“On his first mission Paul planted a church in Pisidian Antioch (Acts 13:13-52) and its witness was heard throughout the ‘region’ (Acts 13:49); only in Ephesus and Thessalonica were there comparable results. Jews were present in great numbers from 200 BC onward and no doubt their proselyting efforts had prepared many Gentile hearts for the gospel” (WyE).

Act 13:22

Citing 1Sa 13:14: “The LORD has sought out a man after his own heart.” And Psa 78:70-72: “He chose David his servant and took him from the sheep pens; from tending the sheep he brought him to be the shepherd of his people Jacob, of Israel his inheritance. And David shepherded them with integrity of heart; with skillful hands he led them.”

Act 13:24

THE COMING: As in Mal 3:1,2.

Act 13:29

THE TREE: The cross on which Christ was crucified is called by the apostles a “tree” (Acts 5:30; 10:39; Gal 3:13; 1Pe 2:24), because — though a piece of wood that meant death for those hung thereon — that special cross meant life to those who looked to it in faith! The “wood of death” was for them “a tree of life”, and the “fruit” that hung from its branches, if partaken of, would give life everlasting (Gen 2:9; 3:22; Rev 2:7; 22:2,14,19).

Ever after, in the peculiar vision and language of the inspired writers of the New Testament, the dull, barren, bloody, and forbidding piece of wood would seem like a bright, green, fruitful and inviting tree… the tree of life!

Act 13:30

See VL, Christ’s resurrection, reality.

Act 13:33

RAISING UP JESUS: Applies to birth of Jesus: cp v 34… then “raised” from the dead! Cp use of “raise” in Deu 18:15,18; Exo 9:16; Jdg 3:9; Eph 2:6; and esp Act 2:30; 2Sa 7:12; Psa 89:35,36.

Act 13:34

THE HOLY AND SURE BLESSINGS PROMISED TO DAVID: The promise to David was that his “son” would reign forever (2Sa 7:13,16; 1Ch 17:12,14).

Act 13:36

DAVID HAD SERVED GOD’S PURPOSE IN HIS OWN GENERATION: David had served “the men of that age and generation in which he lived, the subjects of his kingdom; by governing them with wholesome laws, protecting them in their rights and properties, defending them against their enemies, and regulating and promoting the worship of God among them” (Gill).

Act 13:38

THIS MAN: “Receives sinners” (Luk 15:2). “Never man spoke like…” (Joh 7:46). “No fault in…” (Luk 23:4,14,41). “Has somewhat to offer” (Heb 8:3). “Through this man… forgiveness” (Act 13:38). “Is worthy of more honor than Moses” (Heb 3:3). “Sat down” (Heb 10:12). “Continues forever” (Heb 7:24). “Was Son of God” (Mar 15:39).

Act 13:42

AS PAUL AND BARNABAS WERE LEAVING THE SYNAGOGUE, THE PEOPLE INVITED…: They were leaving the Jewish synagogue. The Gentiles (proselytes?: v 43) who were outside asked them for more!

Act 13:43

FOLLOWED PAUL AND BARNABAS: The Syriac adds: “asking to be baptized”.

AND URGED THEM…: Paul’s powers of persuasion:         Acts 18:4; 19:8; 26:28; 28:23; Gal 1:10.

Act 13:46

WE HAD TO SPEAK THE WORD OF GOD TO YOU FIRST: “It was necessary” (AV), because Christ prayed that you be forgiven, and we have offered you the opportunity: “Father, forgive them, for they do not know what they are doing” (Luk 23:34).

Act 13:47

YOU… YOU: The pronouns are singular, as they are in Isa 49:6… but are interpreted by Paul and Barnabas as plural: ie commanded of those “in Christ”.

Act 13:48

APPOINTED: “Arranged”, “set in order”: continuous verb.

Act 13:49

So Pisidian Antioch became a center for the spread of the gospel, just as Syrian Antioch.

Act 13:50

GOD-FEARING WOMEN OF HIGH STANDING: IN this province women were often involved in public affairs at a high level. Even the Jews of Antioch were not against having a woman as “chief” of the synagogue (WAc 200).

Act 13:52

Preaching leads to persecution; persecution leads to joy.