Text -- Acts 8:14 (NET)

8:14 Now when the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Act 8:14

That Samaria had received ( hoti dedektai hē Samaria ).

The district here, not the city as in Act 8:5. Perfect middle indicative of dechomai retained in indirect discourse. It was a major event for the apostles for now the gospel was going into Samaria as Jesus had predicted (Act 1:8). Though the Samaritans were nominally Jews, they were not held so by the people. The sending of Peter and John was no reflection on Philip, but was an appropriate mission since "many Christian Jews would be scandalized by the admission of Samaritans"(Furneaux). If Peter and John sanctioned it, the situation would be improved. John had once wanted to call down fire from heaven on a Samaritan village (Luk 9:54).

Vincent: Act 8:14

Samaria.

The country, not the city. See Act 8:5, Act 8:9.

Wesley: Act 8:14

The inhabitants of that country, had received the word of God - By faith, sent Peter and John - He that sends must be either superior, or at least equal, to him that is sent. It follows that the college of the apostles was equal if not superior to Peter.

JFB: Act 8:14-17

Showing that they regarded Peter as no more than their own equal.

Clarke: Act 8:14

The word of God - The doctrine of the Lord Jesus Christ

Clarke: Act 8:14

They sent unto them Peter and John - There was no individual ruler among the apostles - there was not even a president of the council; and Peter, far from being chief of the apostles, is one of those sent, with the same commission and authority as John, to confirm the Samaritans in the faith.

Calvin: Act 8:14

14. Luke describeth, in this place, the proceedings of the grace of God in the Samaritans, as he useth to enrich the faithful continually with greater gifts of his Spirit, for we must not think that the apostles took that counsel whereof Luke speaketh, without the instinct of the same God who had already begun his work in Samaria by the hand of Philip; and he useth his instruments diversely unto divers parts of his work, according to his good pleasure. He used Philip as an instrument to bring them unto the faith; now he ordaineth Peter and John to be ministers to give the Spirit and thus doth he foster the unity of his Church when one helpeth another, and not only knit man and man together, but whole churches also. He could have finished that which he had begun by Philip; but to the end the Samaritans might learn to embrace brotherly fellowship with the first Church, he meant to bind them herewith as with a band; secondly, he meant to grant the apostles (whom he had commanded to preach the gospel throughout the whole world — Mar 16:15) this privilege, that they might the better all grow together into one faith of the gospel; and we know that it was otherwise dangerous, lest, seeing the Jews and Samaritans were much unlike in mind and manners, being so divided, they should by this means divide Christ, or at least feign to themselves a new Church.

In the mean season, we see how careful the apostles were to help their brethren; for they stay not until they be requested, but they take this charge upon them of their own accord. The apostles do not this through any distrust, as if they did suspect that Philip did not his duty so uprightly as he ought; ⁵¹² but they set to their hand to help him in his work, and Peter and John came not only to help him, and to be partakers of his labors, but also to approve the same. Again, Philip is not grieved because other men finish that building which he had begun, but they one help another full gently and faithfully; and surely it is ambition alone which will not suffer holy fellowship and mutual imparting of duties to enter. ⁵¹³ Whereas Luke saith that Peter was sent by the rest, we may hereby gather that he was not the chief ruler over his fellows in office; ⁵¹⁴ but did so excel amongst them, that yet, notwithstanding, he was subject to, and did obey the body.

Which were at Jerusalem. This may carry a double meaning, either that all the apostles were at Jerusalem then, or that there were certain resident there when the rest went hither and thither; and I do rather allow this latter, for it is to be thought that they did so divide themselves, that always some of the number might take upon them divers embassages, as occasion was offered, that some might stay at Jerusalem, as in the principal standing. ⁵¹⁵ Again, it may be that after every man had spent some time in his voyage, they were wont to assemble themselves there. It is certain, indeed, that that time which they spent at Jerusalem was not spent in idleness; and, secondly that they were not tied to some one place, forasmuch as Christ had commanded them to go over all the world (Mar 16:15.)

TSK: Act 8:14

when : Act 8:1, Act 11:1, Act 11:19-22, Act 15:4; 1Th 3:2

received : Act 2:41, Act 17:11; Mat 13:23; Joh 12:48; 1Th 2:13; 2Th 2:10

Peter : Act 3:1-3; Gal 2:9

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Act 8:14

They sent - That is, the apostles "deputed"two of their number. This shows conclusively that there was no "chief"or ruler among them. They acted as being equal in authority. The reason why they sent Peter and John was probably that there would be a demand for more labor than Philip could render; a church was to be founded, and it was important that persons of experience and wisdom should be present to organize it, and to build it up. The "harvest"had occurred in Samaria, of which the Saviour spoke Joh 4:35, and it was proper that they should enter into it. In times of revival there is often more to be done than can be done by the regular servant of a people, and it is proper that he should be aided from abroad.

Peter - This shows that "Peter"had no such authority and primacy as the Roman Catholics claim for him. He exercised no authority in "sending"others, but was himself "sent."He was appointed by their united voice, instead of claiming the power himself of directing "them."

And John - Peter was ardent, hold, zealous, rash; John was mild, gentle, tender, persuasive. There was wisdom in uniting them in this work, as the talents of both were needed; and the excellencies in the character of the one would compensate for the defects of the other. It is observable that the apostles sent "two"together, as the Saviour had himself done. See the notes on Mar 6:7.

Poole: Act 8:14

These were sent that they might further confirm the doctrine which Philip had preached amongst the Samaritans, and by apostolical authority constitute a church in Samaria.

Gill: Act 8:14

Now when the apostles which were at Jerusalem,.... Not that there were some at Jerusalem, and some elsewhere; for they all tarried at Jerusalem, when the rest of the ministers of the word were scattered abroad; though it is possible, that by this time, some of them might have departed from hence; but it seems more probable, that they were as yet all here: these

heard that Samaria had received the word of God; that is, they heard that the Samaritans, who only received the five books of Moses, and that not the Hebrew, but their own copy of them, now received not only the whole Bible, but the Gospel of Christ, as preached by Philip; which they might hear by a letter, or messengers sent from Philip to them, to acquaint them with the success of the Gospel; or from some persons, who had been in those parts: upon which

they sent unto them Peter and John: who were not only fellow apostles, but very familiar and intimate companions; these they sent to confirm the doctrine of Philip, and establish the young converts in it, and to form them into a Gospel church state, and ordain ministers over them.

Commentary -- Verse Notes / Footnotes

NET Notes: Act 8:14

¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

² tn Or “message.”

³ sn They sent. The Jerusalem church with the apostles was overseeing the expansion of the church, as the distribution of the Spirit indicates in vv. 15-17.

Geneva Bible: Act 8:14

^{( 7 )} Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John:

^{( 7 )} Peter, not chief but as an ambassador sent from the whole company of the apostles, and John his companion, according to the authority which was committed unto them, strengthen, encourage, and build up the churches of Samaria, whose foundation had been laid before by Philip.

Commentary -- Verse Range Notes

TSK Synopsis: Act 8:1-40

1 By occasion of the persecution in Jerusalem, the church being planted in Samaria, by Philip the deacon, who preached, did miracles, and baptized many;

9 among the rest Simon the sorcerer, a great seducer of the people;

14 Peter and John come to confirm and enlarge the church; where, by prayer and imposition of hands giving the Holy Ghost;

18 when Simon would have bought the like power of them, Peter sharply reproving his hypocrisy and covetousness, and exhorting him to repentance, together with John preaching the word of the Lord, return to Jerusalem;

26 but the angel sends Philip to teach and baptize the Ethiopian Eunuch.

Combined Bible: Act 8:14

Before recording the sequel of Simon's case, Luke introduces an incident, which, on account of its singularity in New Testament history, demands very careful consideration. (14) " Now when the apostles, who were in Jerusalem, heard that Samaria had received the word of God, they sent to them Peter and John; (15) who, when they were come down, prayed for them, that they might receive the Holy Spirit. (16) For as yet he had fallen upon none of them, only they were immersed into the name of the Lord Jesus. (17) Then they laid hands on them, and they received the Holy Spirit. "  

It would be useless to incumber these pages with the many unsatisfactory explanations of this procedure with which commentaries abound. We will be content with a simple effort to learn what it teaches, by a careful consideration of the facts. We notice, then, first, That the Samaritans had believed the gospel, and been immersed. They were, then, according to the commission, and according to Peter's answer on Pentecost, pardoned, and in possession of that "gift of the Holy Spirit," which was promised on condition of repentance and immersion. Second, After they had been in possession of this gift, for a period sufficient for the news to reach Jerusalem, the whole body of the apostles united in sending to them Peter and John. Third, Previous to the arrival of Peter and John, none of them had received the miraculous gift of the Spirit. Fourth, Upon the imposition of hands by the two apostles, accompanied with prayers, the Holy Spirit fell upon them, conferring miraculous gifts. From these facts we may draw several conclusions. 1st. Whatever other objects may have been contemplated in the mission of the two apostles, such as confirming the faith of the disciples, and assisting Philip in his labors, it is quite certain that the chief object was the impartation of the Holy Spirit. What they did when they arrived in Samaria was certainly the object for which they went. But the chief thing which they did was to confer the Holy Spirit; hence, this was the chief object of their visit. If, however, Philip could have conferred this gift, the mission, so far as the chief object of it is concerned, would have been useless. This affords strong evidence that the miraculous gift of the Spirit was bestowed by no human hands except those of the apostles. That such was the conclusion of Simon, who was an interested witness of this proceeding, is evident from the proposition he made to Peter, to purchase from him this power. If all who had the Spirit could impart it to others, he need only to have sought the gift himself, knowing that this would include the power to impart it. But his offer to buy this power, and that from an apostle, shows that the apostles alone possessed the power of imparting the Spirit. This conclusion is confirmed by the fact that in the only other instance of the kind recorded in Acts, that of the twelve disciples in Ephesus, the same gift was bestowed by the hands of an apostle.   

The case of Timothy is no exception, as has been supposed, to this conclusion; for, although Paul states that the gift which was in him was given him through prophesy and "the laying on of the hands of the eldership;" yet he exhorts him, in the second epistle, "Stir up the gift of God, which is in thee, by the putting on of my hands." These two statements can be reconciled either by supposing that Paul refers to the gift of office in the former, and the gift of the Spirit in the latter; or, that the eldership united with Paul in laying on hands, while it was the apostolic part of the service which imparted the Spirit, the eldership participating, because at the same time he was ordained to the work of an evangelist.  

2d. From the fact that these disciples enjoyed pardon and membership in the Church before receiving the miraculous gift, it is evident that this gift was not necessary to the enjoyment of either of these blessings. Yet, strange to say, the mystic power of an ultra spiritualism has thrown these plain facts into the utmost confusion in the minds of some great men. Witness the following from Neander, in reference to the condition of the Samaritans previous to the visit of Peter and John. "They had not yet attained the consciousness of a vital communion with the Christ whom Philip preached, nor yet to the consciousness of a personal divine life. The indwelling of the Spirit was as yet something foreign to them, known only by the wonderful operation which they saw taking place around them." This assertion is evidently in direct conflict with the commission, and with the promise of Peter, that those who would repent and be immersed should receive the gift of the Holy Spirit. Paul also teaches that the indwelling of the Spirit is characteristic of all who are Christ's; and certainly all are Christ's who have been immersed into the name of Christ, as had been these Samaritans.  

3d. The statement that "as yet he had fallen on none of them, only they were immersed into the name of the Lord Jesus," thrown in parenthetically in explanation of the mission of Peter and John, necessarily implies that there was no such connection between immersion into Christ and the miraculous gift of the Spirit, as that the latter might be inferred from the former. This gift, then, was not common to the disciples, but was enjoyed only by those to whom it was specifically imparted.  

Seeing that this extraordinary gift of the Spirit was not necessary to the conversion and pardon of these parties, nor to the indwelling of the Spirit, it is proper to inquire for what purpose it was bestowed. We have already observed, in commenting on Acts 1:8 Acts 1:8> , that the design of bestowing it upon the apostles was to endow them, intellectually, with power to establish the kingdom, and to furnish miraculous attestation of their mission. In general, miracles were designed to indicate the divine sanction of the procedure with which they were connected; but when the miracle assumed a mental form, it was designed to qualify the party for some mental labor. The young Church in Samaria had hitherto been guided by the infallible teaching of Philip, and more recently, by that of Peter and John. But these brethren must, in executing their high commission, soon depart to other fields of labor. If, in doing so, they should leave the Church in the condition in which Peter and John found it, there would be no means left them of increasing their knowledge of the new institution, and none but their uncertain memories of retaining with accuracy what they had already learned. To supply this defect, chiefly, and secondarily, to leave among them the means of convincing unbelievers, the gift of inspiration was bestowed-not upon all the disciples, for this is not necessarily implied in the text, but upon a sufficient number of chosen individuals. For further information upon the design of such gifts, I refer the reader to the twelfth and fourteenth chapters of First Corinthians 1Co 12:1-31> . A complete discussion of the subject would belong to a commentary on that epistle, rather than to one on Acts. Suffice it here to add, that these gifts, served as a temporary provision, until the facts, doctrine, commandments, and promises of the new covenant were committed to writing by inspired men, when the prophesies, tongues, and miraculous knowledge of individual teachers gave place to the written record.   

  

  

Maclaren: Act 8:1-17

Seed Scattered And Taking Root

And Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles. 2. And devout men carried Stephen to his burial, and made great lamentation over him. 3. As for Saul, he made havock of the church, entering into every house, and haling men and women committed them to prison. 4. Therefore they that were scattered abroad went everywhere preaching the word. 5. Then Philip went down to the city of Samaria, and preached Christ unto them. 6. And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. 7. For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. 8. And there was great joy in that city. 9. But there was a certain man, called Simon, which before time in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one: 10. To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God. 11. And to him they had regard. because that of long time he had bewitched them with sorceries. 12. But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women. 13. Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done. 14. Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: 15. Who, when they were come down, prayed for them, that they might receive the Holy Ghost: 16. (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus. 17. Then laid they their hands on them, and they received the Holy Ghost.'--Acts 8:1-17.

THE note of time in Acts 8:1 is probably to be rendered as in the Revised Version, on that day.' The appetite for blood roused by Stephen's martyrdom at once sought for further victims. Thus far the persecutors had been the rulers, and the persecuted the Church's leaders; but now the populace are the hunters, and the whole Church the prey. The change marks an epoch. Luke does not care to make much of the persecution, which is important to him chiefly for its bearing on the spread of the Church's message. It helped to diffuse the Gospel, and that is why he tells of it. But before proceeding to narrate how it did so, he gives us a picture of things as they stood at the beginning of the assault.

Three points are noted: the flight of the Church except the Apostles, the funeral of Stephen, and Saul's eager search for the disciples. We need not press all,' as if it were to be taken with mathematical accuracy. Some others besides the Apostles may have remained, but the community was broken up. They fled, as Christ had bid them do, if persecuted in one city. Brave faithfulness goes with prudent self-preservation, and a valuable part of valour is discretion.' But the disciples who fled were not necessarily less courageous than the Apostles who remained, nor were the latter less prudent than the brethren who fled. For noblesse oblige; high position demands high virtues, and the officers should be the last to leave a wreck. The Apostles, no doubt, felt it right to hold together, and preserve a centre to which the others might return when the storm had blown itself out.

In remarkable contrast with the scattering Church are the' devout men' who reverently buried the martyr. They were not disciples, but probably Hellenistic Jews (Acts 2:5); perhaps from the synagogue whose members had disputed with Stephen and had dragged him to the council. His words or death may have touched them, as many a time the martyr's fire has lighted others to the martyr's faith. Stephen was like Jesus in his burial by non-disciples, as he had been in his death.

The eager zeal of the young Pharisee brought new severity into the persecution, in his hunting out his victims in their homes, and in his including women among his prisoners. There is nothing so cruel as so-called religious zeal. So Luke lifts the curtain for a moment, and in that glimpse of the whirling tumult of the city we see the three classes, of the brave and prudent disciples, ready to flee or to stand and suffer as duty called; the good men who shrunk from complicity with a bloodthirsty mob, and were stirred to sympathy with his victims; and the zealot, who with headlong rage hated his brother for the love of God. But the curtain drops, and Luke turns to his true theme. He picks up the threads again in Acts 4:4, telling of the dispersal of the disciples, with the significant addition of their occupation when scattered, preaching the word.'

The violent hand of the persecutor acted as the scattering hand of the sower. It flung the seeds broadcast, and wherever they fell they sprouted. These fugitives were not officials, nor were they commissioned by the Apostles to preach. Without any special command or position, they followed the instincts of believing hearts, and, as they carried their faith with them, they spoke of it wherever they found themselves. A Christian will be impelled to speak of Christ if his personal hold of Him is vital. He should need no ecclesiastical authorisation for that. It is not every believer's duty to get into a pulpit, but it is his duty to preach Christ.' The scattering of the disciples was meant by men to put out the fire, but, by Christ, to spread it. A volcanic explosion flings burning matter over a wide area.

Luke takes up one of the lines of expansion, in his narrative of Philip's doings in Samaria, which he puts first because Jesus had indicated Samaria first among the regions beyond Judaea (Acts 1:8). Philip's name comes second in the list of deacons (Acts 6:5), probably in anticipation of his work in Samaria. How unlike the forecast by the Apostles was the actual course of things! They had destined the seven for purely' secular' work, and regarded preaching the word as their own special engagement. But Stephen saw and proclaimed more clearly than they did the passing away of Temple and ritual; and Philip, on his own initiative, and apparently quite unconscious of the great stride forward that he was taking, was the first to carry the gospel torch into the regions beyond. The Church made Philip a deacon,' but Christ made him an evangelist'; and an evangelist he continued, long after he had ceased to be a deacon in Jerusalem (Acts 21:8).

Observe, too, that, as soon as Stephen is taken away, Philip rises up to take his place. The noble army of witnesses never wants recruits. Its Captain sends men to the front in unbroken succession, and they are willing to occupy posts of danger because He bids them. Probably Philip fled to Samaria for convenience' sake, hut, being there, he probably recalled Christ's instructions in Acts 1:8, repealing His prohibition in Matthew 10:5. What a different world it would be, if it was true of Christians now that they went down into the city of So-and-So and proclaimed Christ'! Many run to and fro, but some of them leave their Christianity at home, or lock it up safely in their travelling trunks.

Jerusalem had just expelled the disciples, and would fain have crushed the Gospel; despised Samaria received it with joy. A foolish nation' was setting Israel an example (Deut. 32:21; Rom. 10:19). The Samaritan woman had a more spiritual conception of the Messiah than the run of Jews had, and her countrymen seem to have been ready to receive the word. Is not the faith of our mission converts often a rebuke to us?

But the Gospel met new foes as well as new friends on the new soil. Simon the sorcerer, probably a Jew or a Samaritan, would have been impossible on Jewish ground, but was a characteristic product of that age in the other parts of the Roman empire. Just as, to-day, people who are weary of Christianity are playing with Buddhism, it was fashionable in that day of unrest to trifle with Eastern magic-mongers; and, of course, demand created supply, and where there was a crowd of willing dupes, there soon came to be a crop of profit-seeking deceivers. Very characteristically, the dupes claimed more for the deceiver than he did for himself. He probably could perform some simple chemical experiments and conjuring tricks, and had a store of what sounded to ignorant people profound teaching about deep mysteries, and gave forth enigmatical utterances about his own greatness. An accomplished charlatan will leave much to be inferred from nods and hints, and his admirers will generally spin even more out of them than he meant. So the Samaritans bettered Simon's some great one' into that power of God which is called great,' and saw in him some kind of emanation of divinity.

The quack is great till the true teacher comes, and then he dwindles. Simon had a bitter pill to swallow when he saw this new man stealing his audience, and doing things which he, with his sorceries, knew that he only pretended to do. Luke points very clearly to the likeness and difference between Simon and Philip by using the same word (gave heed') in regard to the Samaritan's attitude to both, while in reference to Philip it was the things spoken by' him, and in refer-once to Simon it was himself to which they attended. The one preached Christ, the other himself; the one amazed' with sorceries,' the other brought good tidings and hid himself, and his message called, not for stupid, open-mouthed astonishment, but for belief and obedience to the name of Jesus. The whole difference between the religion of Jesus and the superstitions which the world calls religions, is involved in the significant contrast, so inartificially drawn.

Simon also himself believed.' Probably there was in his action a good deal of swimming with the stream, in the hope of being able to divert it; but, also, he may have been all the more struck by Philip's miracles, because he knew a real one, by reason of his experience of sham ones. At any rate, neither Philip nor Luke drew a distinction between his belief and that of the Samaritans; and, as in their cases, his baptism followed on his profession of belief. But he seems not to have got beyond the point of wondering at the miracles, as it is emphatically said that he did even after his baptism. He believed that Jesus was the Messiah, but was more interested in studying Philip to find out how he did the miracles than in listening to his teaching. Such an imperfect belief had no transforming power, and left him the same man as before, as was soon miserably manifest.

The news of Philip's great step forward reached the Apostles by some unrecorded means. It is not stated that Philip reported his action, as if to superiors whose authorisation was necessary. More probably the information filtered through other channels. At all events, sending a deputation was natural, and needs not to be regarded as either a sign of suspicion or an act necessary in order to supplement imperfections inherent in the fact that Philip was not an Apostle. The latter meaning has been read--not to say forced--into the incident; but Luke's language does not support it. It was not because they thought that the Samaritans were not admissible to the full privileges of Christians without Apostolic acts, but because they heard that Samaria had received the word,' that the Apostles sent Peter and John.

The Samaritans had not yet received the Holy Ghost --that is, the special gifts, such as those of Pentecost. That fact proves that baptism is not necessarily and inseparably connected with the gift of the Spirit; and Acts 10:44-47, proves that the Spirit may be given before baptism. As little does this incident prove that the imposition of Apostolic hands was necessary in order to the impartation of the Spirit. Luke, at any rate, did not think so; for he tells how Ananias' band laid on the blind Saul conveyed the gift to him. The laying on of hands is a natural, eloquent symbol, but it was no prerogative of the Apostles (Acts 10:17; 1 Tim. 4:14).

The Apostles came down to Samaria to rejoice in the work which their Lord had commanded, and which had been begun without their help, to welcome the new brethren, to give them further instruction, and to knit closely the bonds of unity between the new converts and the earlier ones. But that they came to bestow spiritual gifts which, without them, could not have been imparted, is imported into, not deduced from, the simple narrative of Luke.

MHCC: Act 8:14-25

The Holy Ghost was as yet fallen upon none of these coverts, in the extraordinary powers conveyed by the descent of the Spirit upon the day of Pentecost. We may take encouragement from this example, in praying to God to give the renewing graces of the Holy Ghost to all for whose spiritual welfare we are concerned; for that includes all blessings. No man can give the Holy Spirit by the laying on of his hands; but we should use our best endeavours to instruct those for whom we pray. Simon Magus was ambitious to have the honour of an apostle, but cared not at all to have the spirit and disposition of a Christian. He was more desirous to gain honour to himself, than to do good to others. Peter shows him his crime. He esteemed the wealth of this world, as if it would answer for things relating to the other life, and would purchase the pardon of sin, the gift of the Holy Ghost, and eternal life. This was such a condemning error as could by no means consist with a state of grace. Our hearts are what they are in the sight of God, who cannot be deceived. And if they are not right in his sight, our religion is vain, and will stand us in no stead. A proud and covetous heart cannot be right with God. It is possible for a man to continue under the power of sin, yet to put on a form of godliness. When tempted with money to do evil, see what a perishing thing money is, and scorn it. Think not that Christianity is a trade to live by in this world. There is much wickedness in the thought of the heart, its false notions, and corrupt affections, and wicked projects, which must be repented of, or we are undone. But it shall be forgiven, upon our repentance. The doubt here is of the sincerity of Simon's repentance, not of his pardon, if his repentance was sincere. Grant us, Lord, another sort of faith than that which made Simon wonder only, and did not sanctify his heart. May we abhor all thoughts of making religion serve the purposes of pride or ambition. And keep us from that subtle poison of spiritual pride, which seeks glory to itself even from humility. May we seek only the honour which cometh from God.

Matthew Henry: Act 8:14-25

God had wonderfully owned Philip in his work as an evangelist at Samaria, but he could do no more than an evangelist; there were some peculiar powers reserved to the apostles, for the keeping up of the dignity of their office, and here we have an account of what was done by two of them there - Peter and John. The twelve kept together at Jerusalem (Act 8:1), and thither these good tidings were brought them that Samaria had received the word of God (Act 8:14), that a great harvest of souls was gathered, and was likely to be gathered in to Christ there. The word of God was not only preached to them, but received by them; they bade it welcome, admitted the light of it, and submitted to the power of it: When they heard it, they sent unto them Peter and John. If Peter had been, as some say he was, the prince of the apostles, he would have sent some of them, or, if he had seen cause, would have gone himself of his own accord; but he was so far from this that he submitted to an order of the house, and, as a servant to the body, went whither they sent him. Two apostles were sent, the two most eminent, to Samaria, 1. To encourage Philip, to assist him, and strengthen his hands. Ministers in a higher station, and that excel in gifts and graces, should contrive how they may be helpful to those in a lower sphere, and contribute to their comfort and usefulness. 2. To carry on the good work that was begun among the people, and, with those heavenly graces that had enriched them, to confer upon them spiritual gifts. Now observe,

I. How they advanced and improved those of them that were sincere. It is said (Act 8:16), The Holy Ghost was as yet fallen upon none of them, in those extraordinary powers which were conveyed by the descent of the Spirit upon the day of pentecost. They were none of them endued with the gift of tongues, which seems then to have been the most usual immediate effect of the pouring out of the Spirit. See Act 10:45, Act 10:46. This was both an eminent sign to those that believed not, and of excellent service to those that did. This, and other such gifts, they had not, only they were baptized in the name of the Lord Jesus, and so engaged in him and interested in him, which was necessary to salvation, and in this they had joy and satisfaction (Act 10:8), though they could not speak with tongues. Those that are indeed given up to Christ, and have experienced the sanctifying influences and operations of the Spirit of grace, have great reason to be thankful, and no reason to complain, though they have not those gifts that are for ornament, and would make them bright. But it is intended that they should go on to the perfection of the present dispensation, for the greater honour of the gospel. We have reason to think that Philip had received these gifts of the Holy Ghost himself, but had not a power to confer them; the apostles must come to do this; and they did it not upon all that were baptized, but upon some of them, and, it should seem, such as were designed for some office in the church, or at least to be eminent active members of it; and upon some of them one gift of the Holy Ghost, and upon others another. See 1Co 12:4, 1Co 12:8; 1Co 14:26. Now in order to this, 1. The apostles prayed for them, Act 8:15. The Spirit is given, not to ourselves only (Luk 11:13), but to others also, in answer to prayer: I will put my Spirit within you (Eze 36:27), but I will for this be enquired of, Act 8:37. We may take encouragement from this example in praying to God to give the renewing graces of the Holy Ghost to those whose spiritual welfare we are concerned for - for our children, for our friends, for our ministers. We should pray, and pray earnestly, that they may receive the Holy Ghost; for this includes all blessings. 2. They laid their hands on them, to signify that their prayers were answered, and that the gift of the Holy Ghost was conferred upon them; for, upon the use of this sign, they received the Holy Ghost, and spoke with tongues. The laying on of hands was anciently used in blessing, by those who blessed with authority. Thus the apostles blessed these new converts, ordained some to be ministers, and confirmed others in their Christianity. We cannot now, nor can any, thus give the Holy Ghost by the laying on of hands; but this may intimate to us that those whom we pray for we should use our endeavours with.

II. How they discovered and discarded him that was a hypocrite among them, and this was Simon Magus; for they knew how to separate between the precious and the vile. Now observe here,

1. The wicked proposal that Simon made, by which his hypocrisy was discovered (Act 8:18, Act 8:19): When he saw that through laying on of the apostles' hands the Holy Ghost was given (which should have confirmed his faith in the doctrine of Christ, and increased his veneration for the apostles). it gave him a notion of Christianity as no other than an exalted piece of sorcery, in which he thought himself capable of being equal to the apostles, and therefore offered them money, saying, Give me also this power. He does not desire them to lay their hands on him, that he might receive the Holy Ghost himself (for he did not foresee that any thing was to be got by that), but that they would convey to him a power to bestow the gift upon others. He was ambitious to have the honour of an apostle, but not at all solicitous to have the spirit and disposition of a Christian. He was more desirous to gain honour to himself than to do good to others. Now, in making this motion, (1.) He put a great affront upon the apostles, as if they were mercenary men, would do any thing for money, and loved it as well as he did; whereas they had left what they had, for Christ, so far were they from aiming to make it more - (2.) He put a great affront upon Christianity, as if the miracles that were wrought for the proof of it were done by magic arts, only of a different nature from what he himself had practised formerly. (3.) He showed that, like Balaam, he aimed at the rewards of divination; for he would not have offered money for this power if he had not hoped to get money by it. (4.) He showed that he had a very high conceit of himself, and that he had never his heart truly humbled. Such a wretch as he had been before his baptism should have asked, like the prodigal, to be made as one of the hired servants. But, as soon as he is admitted into the family, no less a place will serve him than to be one of the stewards of the household, and to be entrusted with a power which Philip himself had not, but the apostles only.

2. The just rejection of his proposal, and the cutting reproof Peter gave him for it, Act 8:20-23.

(1.) Peter shows him his crime (Act 8:20): Thou hast thought that the gift of God may be purchased with money; and thus, [1.] He had overvalued the wealth of this world, as if it were an equivalent for any thing, and as if, because, as Solomon saith, it answers all things, relating to the life that now is, it would answer all things relating to the other life, and would purchase the pardon of sin, the gift of the Holy Ghost, and eternal life. [2.] He had undervalued the gift of the Holy Ghost and put it upon a level with the common gifts of nature and providence. He thought the power of an apostle might as well be had for a good fee as the advice of a physician or a lawyer, which was the greatest despite that could be done to the Spirit of grace. All the buying and selling of pardons and indulgences in the church of Rome is the product of this same wicked thought, that the gift of God may be purchased with money, when the offer of divine grace so expressly runs, without money and without price.

(2.) He shows him his character, which is inferred from his crime. From every thing that a man says or does amiss we cannot infer that he is a hypocrite in the profession he makes of religion; but this of Simon's was such a fundamental error as could by no means consist with a state of grace; his offering money (and that got by sorcery too) was an incontestable evidence that he was yet under the power of a worldly and carnal mind, and was yet that natural man which receiveth not the things of the Spirit of God, neither can he know them. And therefore Peter tells him plainly, [1.] That his heart was not right in the sight of God, Act 8:21. "Though thou professest to believe, and art baptized, yet thou art not sincere."We are as our hearts are; if they be not right, we are wrong; and they are open in the sight of God, who knows them, judges them, and judges of us by them. Our hearts are that which they are in the sight of God, who cannot be deceived; and if they be not right in his sight, whatever our pretensions be, our religion is vain, and will stand us in no stead: our great concern is to approve ourselves to him in our integrity, for otherwise we cheat ourselves into our own ruin. Some refer this particularly to the proposal he made; what he asked is denied him, because his heart is not right in the sight of God in asking it. He does not aim at the glory of God nor the honour of Christ in it, but to make a hand of it for himself; he asks, and has not, because he asks amiss, that he may consume it upon his lusts, and be still thought some great one. [2.] That he is in the gall of bitterness, and in the bond of iniquity: I perceive that thou art so, Act 8:23. This is plain dealing, and plain dealing is best when we are dealing about souls and eternity. Simon had got a great name among the people, and of late a good name too among God's people, and yet Peter here gives him a black character. Note, It is possible for a man to continue under the power of sin, and yet to put on a form of godliness. I perceive it, saith Peter. It was not so much by the spirit of discerning, with which Peter was endued, that he perceived this, as by Simon's discovery of it in the proposal he made. Note, The disguises of hypocrites many times are soon seen through; the nature of the wolf shows itself notwithstanding the cover of the sheep's clothing. Now the character here given of Simon is really the character of all wicked people. First, They are in the gall of bitterness - odious to God, as that which is bitter as gall is to us. Sin is an abominable thing, which the Lord hates, and sinners are by it made abominable to him; they are vicious in their own nature. Indwelling sin is a root of bitterness, that bears gall and wormwood, Deu 29:18. The faculties are corrupted, and the mind embittered against all good, Heb 12:15. It intimates likewise the pernicious consequences of sin; the end is bitter as wormwood. Secondly, They are in the bond of iniquity - bound over to the judgment of God by the guilt of sin, and bound under the dominion of Satan by the power of sin; led captive by him at his will, and it is a sore bondage, like that in Egypt, making the life bitter.

(3.) He reads him his doom in two things -

[1.] He shall sink with his worldly wealth, which he overvalued: Thy money perish with thee. First, Hereby Peter rejects his offer with the utmost disdain and indignation: "Dost thou think thou canst bribe us to betray our trust, and to put the power we are entrusted with into such unworthy hands? Away with thee and thy money too; we will have nothing to do with either. Get thee behind me, Satan. "When we are tempted with money to do an evil thing, we should see what a perishing thing money is, and scorn to be biassed by it - It is the character of the upright man that he shakes his hands from holding, from touching bribes, Isa 33:15. Secondly, He warns him of his danger of utter destruction if he continued in this mind: "Thy money will perish and thou wilt lose it, and all that thou canst purchase with it. As meats for the belly and the belly for meats (1Co 6:13), so goods for money and money for goods, but God shall destroy both it and them - they perish in the using; but this is not the worst of it: thou wilt perish with it, and it with thee; and it will be an aggravation of thy ruin, and a heavy load upon thy perishing soul, that thou hadst money, which might have been made to turn to a good account (Luk 16:9), which might have been laid at the apostles' feet, as a charity, and would have been accepted, but was thrust into their hands as a bribe, and was rejected. Son, remember this. "

[2.] He shall come short of the spiritual blessings which he undervalued (Act 8:21): " Thou hast neither part nor lot in this matter; thou hast nothing to do with the gifts of the Holy Ghost, thou dost not understand them, thou art excluded from them, hast put a bar in thine own door; thou canst not receive the Holy Ghost thyself, nor power to confer the Holy Ghost upon others, for thy heart is not right in the sight of God, if thou thinkest that Christianity is a trade to live by in this world, and therefore thou hast no part nor lot in the eternal life in the other world which the gospel offers."Note, First, There are many who profess the Christian religion, and yet have no part nor lot in the matter, no part in Christ (Joh 13:8), no lot in the heavenly Canaan. Secondly, They are those whose hearts are not right in the sight of God, are not animated by a right spirit, nor guided by a right rule, nor directed to the right end.

(4.) He gives him good counsel, notwithstanding, Act 8:22. Though he was angry with him, yet he did not abandon him; and, though he would have him see his case to be very bad, yet he would not have him think it desperate; yet now there is hope in Israel. Observe,

[1.] What it is that he advises him to: He must do his first works. First, He must repent, - must see his error and retract it - must change his mind and way - must be humbled and ashamed for what he has done. His repentance must be particular: "Repent of this, own thyself guilty in this, and be sorry for it."He must lay a load upon himself for it, must not extenuate it, by calling it a mistake, or misguided zeal, but must aggravate it by calling it wickedness, his wickedness, the fruit of his own corruption. Those that have said and done amiss must, as far as they can, unsay it and undo it again by repentance. Secondly, He must pray to God, must pray that God would give him repentance, and pardon upon repentance. Penitents must pray, which implies a desire towards God, and a confidence in Christ. Simon Magus, as great a man as he thinks himself, shall not be courted into the apostles' communion (how much soever some would think it a reputation to them) upon any other terms than those upon which other sinners are admitted - repentance and prayer.

[2.] What encouragement he gives him to do this: If perhaps the thought of thy heart, this wicked thought of thine, may be forgiven thee. Note, First, There may be a great deal of wickedness in the thought of the heart, its false notions, and corrupt affections, and wicked projects, which must be repented of, or we are undone. Secondly, The thought of the heart, though ever so wicked, shall be forgiven, upon our repentance, and not laid to our charge. When Peter here puts a perhaps upon it, the doubt is of the sincerity of his repentance, not of his pardon if his repentance be sincere. If indeed the thought of thy heart may be forgiven, so it may be read. Or it intimates that the greatness of his sin might justly make the pardon doubtful, though the promise of the gospel had put the matter out of doubt, in case he did truly repent: like that (Lam 3:29), If so be there may be hope.

[3.] Simon's request to them to pray for him, Act 8:24. He was startled and put into confusion by that which Peter said, finding that resented thus which he thought would have been embraced with both arms; and he cries out, Pray you to the Lord for me, that none of the things which you have spoken come upon me. Here was, First, Something well - that he was affected with the reproof given him, and terrified by the character given of him, enough to make the stoutest heart to tremble; and, this being so, he begged the prayers of the apostles for him, wishing to have an interest in them, who, he believed, had a good interest in heaven. Secondly, Something wanting. He begged of them to pray for him, but did not pray for himself, as he ought to have done; and, in desiring them to pray for him, his concern is more that the judgments he had made himself liable to might be prevented than that his corruptions might be mortified, and his heart, by divine grace, be made right in the sight of God; like Pharaoh, who would have Moses entreat the Lord for him, that he would take away this death only, not that he would take away this sin, this hardness of heart, Exo 8:8; Exo 10:17. Some think that Peter had denounced some particular judgments against him, as against Ananias and Sapphira, which, upon this submission of his, at the apostle's intercession, were prevented; or, from what is related, he might infer that some token of God's wrath would fall upon him, which he thus dreaded and deprecated.

Lastly, Here is the return of the apostles to Jerusalem, when they had finished the business they came about; for as yet they were not to disperse; but, though they came hither to do that work which was peculiar to them as apostles, yet, opportunity offering itself, they applied themselves to that which was common to all gospel ministers. 1. There, in the city of Samaria, they were preachers: They testified the word of the Lord, solemnly attested the truth of the gospel, and confirmed what the other ministers preached. They did not pretend to bring them any thing new, though they were apostles, but bore their testimony to the word of the Lord as they had received it. 2. In their road home they were itinerant preachers; as they passed through many villages of the Samaritans they preached the gospel. Though the congregations there were not so considerable as those in the cities, either for number or figure, yet their souls were as precious, and the apostles did not think it below them to preach the gospel to them. God has a regard to the inhabitants of his villages in Israel (Jdg 5:11), and so should we.

Barclay: Act 8:14-25

Simon was by no means an unusual type in the ancient world. There were many astrologers and soothsayers and magicians, and in a credulous age they had a great influence and made a comfortable living. There is little to be surprised at in that when even the twentieth century has not risen above fortune-telling and astrology, as almost any popular newspaper or magazine can witness. It is not to be thought that Simon and his fellow-practitioners were all conscious frauds. Many of them had deluded themselves before they deluded others and believed in their own powers.

To understand what Simon was getting at we have to understand something of the atmosphere and practice of the early Church. The coming of the Spirit upon a man was connected with certain visible phenomena, in particular with the gift of speaking with tongues (compare Act 10:44-46). He experienced an ecstasy which manifested itself in this strange phenomenon of uttering meaningless sounds. In Jewish practice the laying on of hands was very common. With it there was held to be a transference of certain qualities from one person to another. It is not to be thought that this represents an entirely materialistic view of the transference of the Spirit, the dominating factor was the character of the man who laid on the hands. The apostles were men held in such respect and even veneration that simply to feel the touch of their hands was a deeply spiritual experience. If a personal reminiscence may be allowed, I myself remember being taken to see a man who had been one of the Church's great scholars and saints. I was very young and he was very old. I was left with him for a moment or two and in that time he laid his hands upon my head and blessed me. And to this day, more than fifty years afterwards, I can still feel the thrill of that moment. In the early Church the laying on of hands was like that.

Simon was impressed with the visible effects of the laying on of hands and he tried to buy the ability to do what the apostles could do. Simon has left his name on the language for simony still means the unworthy buying and selling of ecclesiastical offices. Simon had two faults.

(i) He was not interested in bringing the Holy Spirit to others so much as in the power and prestige it would bring to himself. This exaltation of self is ever the danger of the preacher and the teacher. It is true that they must kindle at the sight of men; but it is also true as Denney said--that we cannot at one and the same time show that we are clever and that Christ is wonderful.

(ii) Simon forgot that certain gifts are dependent on character; money cannot buy them. Again, the preacher and the teacher must take warning. "Preaching is truth through personality." To bring the Spirit to others a man must be not a man of wealth but one who himself possesses the Spirit.

Constable: Act 6:8--9:32

II. THE WITNESS IN JUDEA AND SAMARIA 6:8--9:31

In this next major section of Acts, Luke narrated three significant events in the life and ministry of the early church. These events were the martyrdom of Stephen, the ministry of Philip, and the conversion of Saul of Tarsus. Luke's presentation of these events was primarily biographical. In fact, he began his account of each event with the name of its major character (6:8; 8:5; 9:1).

The time when these events took place was probably shortly after those reported in the earlier chapters of the book.

Constable: Act 8:1-40

B. The ministry of Philip 8:1b-40

Luke next featured other important events in the expansion of the church and the ministry of another important witness. Philip took the gospel into Samaria and then indirectly to Ethiopia, one of the more remote parts of the earth (cf. 1:8). The account of Philip's ministry in this chapter has several connections with chapters 6 and 7. Philip, like Stephen, was a member of the Seven (6:5). The persecution begun in chapters 6 and 7 continues in chapter 8, and the church continued to feel Saul's antagonism.

Constable: Act 8:1-25

1. The evangelization of Samaria 8:1b-25

The first part of Philip's important witness took place in Samaria. Luke recorded the cause of Philip's ministry there (vv. 1b-3), its nature (vv. 4-8), and its effects (vv. 9-24).

Constable: Act 8:14-24

Compromise in the Samaritan church 8:14-24

8:14-17 The 12 apostles were, of course, the divinely appointed leaders of the Christians (ch. 1). It was natural and proper, therefore, that they should send representative apostles to investigate the Samaritans' response to the gospel. This was especially important in view of the hostility that existed between the Hebrews and the Samaritans. It was important that both the Samaritan Christians and the Hebrew Christians believe that God had united them in Christ. When Peter and John came down, they observed that these Samaritans also had accepted Jesus as the Messiah. They asked God in prayer to send His Holy Spirit to baptize them as He had baptized the Jews who believed in Jesus (cf. Luke 11:13).

"This was a period of transition from the OT dispensation to the NT era, and these believers at Samaria were in a position similar to the believers at Jerusalem prior to Pentecost."³⁶⁰

However the baptism of the Spirit occurred somewhat differently here than it had in Jerusalem (ch. 2). There it happened spontaneously, but here it came in answer to the apostles' prayer and with the laying on of their hands. There the sound of a mighty wind, visible flames of fire, and speaking in tongues accompanied it. Here there is no mention that these phenomena were present. Perhaps tongues were not spoken here because the Jews and the Samaritans spoke the same language. In both places, Jerusalem and Samaria, the Spirit's reception for permanent indwelling through Spirit baptism is in view, and the Holy Spirit baptized people who were already believers in Jesus Christ.

"But what if the Spirit had come upon them [the Samaritans] at their baptism when administrated by Philip? Undoubtedly what feelings there were against Philip and the Hellenists would have carried over to them, and they would have been doubly under suspicion. But God in his providence withheld the gift of the Holy Spirit till Peter and John laid their hands on the Samaritans--Peter and John, two leading apostles who were highly thought of in the mother church at Jerusalem and who would have been accepted at that time as brothers in Christ by the new converts in Samaria."³⁶¹

Does what happened in Jerusalem and Samaria set a precedent for a "second blessing" experience (i.e., the baptism of the Spirit as a separate work of God subsequent to regeneration)? Paul described normative Spirit baptism in 1 Corinthians 10:13 and Romans 8:9. The person who has not experienced Spirit baptism is not a Christian (Rom. 8:9). Therefore the instances of Spirit baptism in Acts when it followed salvation later must have been exceptional occasions. This unusual separation of salvation and Spirit baptism is understandable. People needed to perceive Spirit baptism as such at the beginning of the church's history. God baptized believers with the Spirit in this way to validate Jesus' promise that He would send the Spirit to indwell believers permanently, something not true previously (John 14:16, 26; 15:26; 16:7).³⁶²

In chapter 2 God identified Spirit baptism--which normally takes place without the believer being aware that it is happening--with wind, fire, and speaking in tongues. These things served as signs to the Jews present of God's working. Here in chapter 8 signs apparently did not announce the baptism of the Spirit but accompanied Philip's preaching. What would have impressed the Samaritans that the baptism of the Spirit was taking place? What would have impressed the Jews in Jerusalem that it had taken place in Samaria? The Spirit's baptizing work taking place in response to the laying on of the apostles' hands would have done so. This is, of course, exactly what God did.

"Peter used the keys committed to him (Matt. 16:18, 19) to open the door officially to the Samaritans, just as he did to 3,000 Jews at Pentecost, and would again a little later to the gentiles at the house of Cornelius (chap. 10). It would be a great mistake, however, to treat this incident at Samaria as normative for all subsequent believers. A look at the Spirit's coming upon Saul (9:17) and Cornelius (10:44) will reveal considerable differences, so that the Samaritan experience was not the regular pattern in the Book of Acts."³⁶³

8:18-19 Clearly some external sign accompanied the coming of the Spirit to baptize because the people present perceived it as happening. Perhaps the sign was speaking in tongues as in chapter 2. Simon desired to buy the ability to precipitate Spirit baptism and its accompanying sign from Peter and John. This practice, the attempt to buy spiritual powers and offices, has become identified with Simon's name (i.e., simony). Simon failed to appreciate the uniqueness of Spirit baptism. He appears to have wanted to produce this in anyone, not just believers. Perhaps Simon's error was an innocent mistake due to theological ignorance.

Note that it was clear to Simon that the laying on of hands communicated Spirit baptism (v. 19).

8:20-23 Peter's stern response, however, revealed the seriousness of Simon's error. J. B. Phillips paraphrased Peter's opening words, "To hell with you and your money!"³⁶⁴ By his request Simon had revealed that he hoped he could buy God's gifts, namely the Holy Spirit and the ability to impart the Holy Spirit to others. Peter corrected him harshly. God's gifts are gifts; people cannot purchase them because God gives them freely. Simon had much to learn about the grace of God. Peter told him God would not grant the ability he sought because his heart was not right with God. Simon wanted to be able to bring glory to himself rather than to God.³⁶⁵ Proper motives are essential as we seek to serve Jesus Christ. Simon's flesh rather than the Holy Spirit still controlled him. Bitterness, bondage, and iniquity still characterized him (v. 23). He was to the Samaritan church what Ananias and Sapphira were to the Jerusalem church: an early instance of self-seeking (cf. 5:1-11). Peter may have wondered if God would judge Simon as He had Ananias and Sapphira, if Simon was about to fall dead at his feet.

8:24 Peter's rebuke terrified Simon. A man with the spiritual power Simon had seen Peter demonstrate was no one to antagonize. Probably Simon's request for prayer that God would be merciful to him was sincere though superficial.

Many interpreters believe that Simon was not a genuine believer, but he may have been. True Christians can do and have done everything that Simon said and did. His background, fresh out of demonism, makes his conduct easier to understand. I see him as another Ananias except that Ananias knew exactly what he was doing whereas Simon's error seems to have involved ignorance to some extent. Probably that is why he did not suffer the same fate as Ananias. Both men became examples to the Christians in their respective areas of how important it is to behave under the control of the Holy Spirit (cf. Eph. 5:15-21).

College: Act 8:1-40

ACTS 8

II. THE CHURCH IN

JUDEA AND SAMARIA (8:1b-12:25)

A. PERSECUTION AND

DISPERSION OF THE CHURCH (8:1b-3)

On that day a great persecution broke out against the church at Jerusalem, and all were scattered throughout Judea and Samaria. ² Godly men buried Stephen and mourned deeply for him. ³ But Saul began to destroy the church. Going from house to house, he dragged off men and women and put them in prison.

A new division in Luke's material begins at this point. The previous seven chapters of Acts described the success of the gospel in Jerusalem, largely focusing on the ministry of Peter and the other apostles. With the beginning of chapter eight comes a new focus. Now Luke describes the successes of the gospel in areas around Jerusalem, especially in Judea and Samaria, in conformity to his theme statement in 1:8. Now the people carrying the gospel are not just the apostles, but other believers, including Philip, Barnabas, and Paul.

The effects of Stephen's trial and martyrdom were felt in the church immediately. Luke ties together the scattering of the church very closely with the Sanhedrin's action against Stephen. He mentions the persecution and scattering of the church and in the next sentence reports the burial of Stephen. Everyone was dispersed " except the apostles." Commentators often puzzle about this exception, but most solve the problem by suggesting that the persecution focused on the Hellenistic Christians (from which Stephen came), and this permitted the apostles to remain untouched by persecution. Beyond this possibility, however, is the suggestion that the apostles may have sensed the need to maintain a presence in Jerusalem, perhaps in obedience to the command of Jesus (1:4).

The term " scattering" (diaspeivrw, diaspeirô) is a word used of the scattering of seeds. Believers were distributed in all directions from Jerusalem.

Meanwhile, " godly men" took care of the burial of Stephen, a task that would have placed them at risk for their lives. The persecution of Christians had begun. One of the chief instigators was Saul who began to " destroy" (lumaivnomai, lymainomai ) the church-a powerful figure of speech which pictures a wild animal tearing at its prey. Saul's method included going from house to house in search of people who had confessed Jesus as Messiah. When he found them, he " dragged" them away to prison, whether they were men or women.

B. MINISTRY OF PHILIP (8:4-40)

1. Philip in Samaria (8:4-8)

⁴ Those who had been scattered preached the word wherever they went. ⁵ Philip went down to a city in Samaria and proclaimed the Christ ^a there. ⁶ When the crowds heard Philip and saw the miraculous signs he did, they all paid close attention to what he said. ⁷ With shrieks, evil ^b spirits came out of many, and many paralytics and cripples were healed. ⁸ So there was great joy in that city.

^a 5 Or Messiah ^b 7 Greek unclean

Persecution accomplished the further spread of the gospel. Believers went everywhere in Judea and Samaria carrying the good news of Jesus. In this scattering another of the seven men from Jerusalem takes center stage. Luke has reported on the ministry of Stephen in chapters six and seven. Now he focuses on Philip.

Philip traveled north to " a city in Samaria," which may be a reference to the old capital city renamed Sebaste, or more likely the city of Shechem at the foot of Mt. Gerizim. His ministry included performing miracles of healing, as well as the preaching of Christ. Luke places the preaching and miracles in their proper relationship by noting that the miracles drew attention to the message so that the Samaritans " paid close attention (prosei'con, proseichon ) to what he said."

The importance of this evangelistic thrust should not be missed. Jesus had promised that the apostles would be witnesses first in Jerusalem, and then in " all Judea and Samaria." At this point Luke shows how the gospel began to leave Jerusalem and expand its influence into ever-widening territories.

Samaritans were hated by the Jews. They were descendants of the northern tribes of Israel and had remained in the land after the Assyrian captivity had removed much of the nation. Partly because of their intermarrying with the Canaanites, they were looked upon with suspicion. Jews frequently avoided any contact with Samaritans.

The gospel, however, shows no favoritism. Salvation is intended for all nations. The cross of Christ is long enough to bridge any chasm between people.

2. The Conversion of Simon Magus (8:9-13)

⁹ Now for some time a man named Simon had practiced sorcery in the city and amazed all the people of Samaria. He boasted that he was someone great, ¹⁰ and all the people, both high and low, gave him their attention and exclaimed, " This man is the divine power known as the Great Power." ¹¹ They followed him because he had amazed them for a long time with his magic. ¹² But when they believed Philip as he preached the good news of the kingdom of God and the name of Jesus Christ, they were baptized, both men and women. ¹³ Simon himself believed and was baptized. And he followed Philip everywhere, astonished by the great signs and miracles he saw.

When Philip arrived in the Samaritan city he found a man who had been practicing " sorcery" and had " amazed" the citizens. Simon was his name and his following was large and enduring. His " magic" (mageiva, mageia ) impressed people of all ranks and resulted in his being considered a man of " divine power" (hJ duvnami" tou' qeou', hç dynamis tou theou). Even the details mentioned here are enough to suggest the status given people in the ancient world who knew about magic. In Persia a magician (mavgo", magos ) was someone with a reputation for having a very intimate relationship with the deity. Often the magician engaged in astrology, divination, magic formulas, and potions. Usually kings in the ancient world had magi in the palace to give them counsel about important events. In the Gospel of Matthew (2:1) the magi knew enough about the constellations to notice the star which informed them of Jesus' birth. Other references to magicians in the New Testament are more negative, including this case of Simon and that of Elymas in 13:6-12.

In spite of the influence of Simon, the preaching of Philip was effective. Those who formerly had given their attention to the magical arts of Simon now heard Philip's message about the " kingdom of God" and " the name of Jesus Christ." Those who received the word were baptized. Even Simon believed and was also baptized. But the final note in v. 13 sets the stage for what is to come with Simon's act of greed. Simon, the magician who was astonishing the multitudes, was himself astonished by the miracles performed by Philip in his ministry.

3. The Visit of Peter and John to Samaria (8:14-17)

¹⁴ When the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them. ¹⁵ When they arrived, they prayed for them that they might receive the Holy Spirit, ¹⁶ because the Holy Spirit had not yet come upon any of them; they had simply been baptized into ^a the name of the Lord Jesus. ¹⁷ Then Peter and John placed their hands on them, and they received the Holy Spirit.

^a 16 Or in

News of Samaritan conversions reached the apostles in Jerusalem. The response of the twelve was to send Peter and John, not to exercise control over the new believers so much as to impart to them the power of the same Spirit which empowered the apostles. Such an action by the apostles demonstrated the unity of Jerusalem believers with Samaritan believers. The barriers were coming down. Jews and Samaritans could be one in Christ.

Peter and John " prayed for them" and " placed their hands on them." The Samaritans had believed the gospel (see vv. 6,12,14) and become genuine converts. But " the Holy Spirit had not yet come upon any of them," and the apostles were present to fulfill this need. Much discussion has been generated by this passage. If the Holy Spirit was promised in connection with Christian baptism (2:38), why had these disciples not received the Spirit?

They had been baptized, but " had simply been baptized into the name of the Lord Jesus." This cannot imply that their baptism was inadequate because of the name, as if to say " they had only been baptized in the name of the Lord Jesus." Peter's command on the Day of Pentecost was that the believers be baptized " in the name of Jesus Christ" and they would receive the Spirit (2:38). In addition it is doubtful that any significance is intended in the different prepositions used. Here the phrase is they had only been baptized " into" (ei'", eis ) the name, rather than " in" (ejpiv, epi ) the name (2:38).

The contrast intended in 8:16 puts the emphasis on baptism versus the laying on of hands. " They had simply been baptized," but had not received the laying on of hands. The next verse states that the apostles laid their hands on them, praying that the Spirit would be given to them.

Various suggestions have been made as to why the laying on of hands was necessary in addition to baptism. Had the Samaritans been authentic converts? Was the reception of the Spirit sometimes the result of baptism and sometimes the result of the laying on of the apostles' hands? Was the Spirit's activity so unpredictable that it was impossible to limit the reception of the Spirit to baptism? Or did the Samaritans receive the Spirit's indwelling presence when they were baptized, but had not received any outward manifestations of the Spirit?

It would seem that the language of the text indicates it was the Holy Spirit himself (rather than spiritual gifts) which the Samaritans had yet to receive. The apostles, we are told, went to Samaria so that the converts " might receive the Holy Spirit." Yet it is obvious that outward manifestations were involved in view of Simon's astonished reaction (8:18). As a matter of fact, the outward manifestations described here sound very similar to the activities on the Day of Pentecost (2:2ff), prompting some to refer to this event as the " Samaritan Pentecost."

The explanation which best harmonizes with the data in Acts, as well as other New Testament references, is that the believers received the Spirit when they were baptized. Then the apostles went to Samaria to lay hands upon the new converts so that the spiritual gifts might be conferred upon them. But it is important for believers to remember the words of Jesus about the Holy Spirit-" the wind blows wherever it pleases . . . so it is with everyone born of the Spirit" (John 3:8).

4. Peter's Condemnation of Simon's Offer

to Pay for the Holy Spirit (8:18-24)

¹⁸ When Simon saw that the Spirit was given at the laying on of the apostles' hands, he offered them money ¹⁹ and said, " Give me also this ability so that everyone on whom I lay my hands may receive the Holy Spirit." ²⁰ Peter answered: " May your money perish with you, because you thought you could buy the gift of God with money! ²¹ You have no part or share in this ministry, because your heart is not right before God. ²² Repent of this wickedness and pray to the Lord. Perhaps he will forgive you for having such a thought in your heart. ²³ For I see that you are full of bitterness and captive to sin." ²⁴ Then Simon answered, " Pray to the Lord for me so that nothing you have said may happen to me."

Simon couldn't believe his eyes. His professional instincts as a magician immediately were piqued. He could only imagine what a boost to his reputation this power to pass along the gifts of the Spirit might be. If only he had the ability to lay his hands on someone and transfer to them such wonderful power, it would be worth a fortune.

Simon offered Peter money to purchase what he may have considered a trade secret. Peter was not amused. He responded with one of the harshest replies ever directed toward a Christian by an apostle. His words may be understood either as a pronouncement (in the form of a curse) or as a prediction that such an attitude would lead Simon to condemnation and destruction. After all, greed had been the downfall of such New Testament people as Judas (1:18), and Ananias and Sapphira (5:1-11).

Peter was not concerned only with condemning Simon's behavior. He also commanded him to repent. Simon was " full of bitterness," a phrase translated " bitter poison" in Deuteronomy 29:18, and a " captive to sin." Though Peter does not say that this means Simon was never converted in the first place, he leaves no doubt that in the present condition Simon had " no part or share (klh'ro", klçros) in this ministry." The latter phrase seems to exclude Simon from the hope of any inheritance among the saints.

Peter's words do not necessarily imply that Simon will have trouble getting God to grant him forgiveness. The NIV translates the phrase " perhaps" God will forgive. This expression, while indicating that God's forgiveness cannot be taken for granted, implies nonetheless that even this serious sin can be pardoned. Simon's response may represent a repentant spirit, though such an interpretation is not demanded.

5. The Return of the Apostles to Jerusalem (8:25)

²⁵ When they had testified and proclaimed the word of the Lord, Peter and John returned to Jerusalem, preaching the gospel in many Samaritan villages.

Luke's account of the apostles' work in Samaria comes to an end with this summary statement. Their service as " witnesses" (1:8) is again alluded to here. They " testified" and " proclaimed" the gospel. On the way back to Jerusalem, Peter and John even continued the ministry to the Samaritans by preaching in their villages. No longer would there be any barriers to having these people reached with the gospel.

This mention of John is the final one by name in Acts. The focus shifts from the twelve and Jerusalem to the ministries of other key servants in the spread of the gospel, including Philip, Barnabas, Paul, and others.

6. Philip and the Conversion of the Ethiopian (8:26-40)

^a 27 That is, from the upper Nile region. ^b 33 Isaiah 53:7,8 ^c 36 Some late manuscripts baptized?" ³⁷ Philip said, " If you believe with all your heart, you may." The eunuch answered, " I believe that Jesus Christ is the Son of God."

After concluding his preaching to the Samaritans, Philip now heard from " an angel of the Lord." Another occasion for preaching was about to take place, this time with a foreigner from far to the south. Philip was commanded by the Spirit to go south to the road which ran from Jerusalem to Gaza, a road that Luke notes was " a desert (e[rhmo", erçmos) road," meaning that it was not heavily traveled. Two such roads are possible references here-one which ran south out of Jerusalem to Hebron and Birosaba and on to Gaza, and the other one which ran southwest to Eleutheropolis and then to Gaza.

When Philip reached this road he met an Ethiopian who was an official in the court of Candace. Ethiopia was the ancient Nubian empire, located on the Nile River, just south of the first cataract at Aswan in Northern Africa. The name Candace was a dynastic title used frequently of the queen mother who was placed in charge of the secular duties of the king. Thus the man met by Philip held an important position.

The Ethiopian is also described as a " eunuch." Such a description does not necessarily amount to a comment on his physical condition. The use of actual eunuchs for palace duties was so common in the ancient world that even those officials of normal physical condition could be called eunuchs.

On the other hand, the fact that Luke calls the Ethiopian both a eunuch and " an important official in charge of all the treasury" may be an indication that the man was a eunuch physically. Such a conclusion is strengthened by the fact that Luke frequently notes the physical condition of those introduced into the record. The condition of the eunuch would have served as a barrier of sorts in his worship at the temple. He would have been quite ready to hear of a Jesus who was humiliated in Jerusalem, but opened the door of fellowship for all believers.

Whether the Ethiopian was a Jew or Gentile, Luke does not say. Northern Africa had a wealth of Jewish communities whose religious life was centered around the synagogue. In Acts 10 Cornelius will be introduced into the account as a man who was " God-fearing" (fobouvmeno" toÉn qeoÉn, phoboumenos ton theon ). This technical term for a Gentile loosely connected to the Jewish synagogue is not used of the Ethiopian, a point which would have clearly defined him as Gentile.

Philip found the Ethiopian sitting in his " chariot" (a{rma, harma ), a vehicle which looked more like an ox cart or covered wagon. It was a form of travel that averaged only ten to fifteen miles a day, allowing plenty of time for reading. Philip overheard him reading from a scroll of Isaiah and drew near at the command of the Spirit.

Exhibiting an eagerness unusual for Jewish men, Philip ran to the side of the wagon to ask the Ethiopian if he understood the passage. Receiving an invitation to explain the Scripture, Philip began " with that very passage" and told the Ethiopian " the good news about Jesus." The Ethiopian's question focused on the identity of the one suffering.

The passage came from the Septuagint version of Isaiah 53:7-8 and described the suffering Servant of the Lord. He would be humiliated and treated unjustly, yet would not speak out in his own defense. The difficult words " Who can speak of his descendants?" probably have reference to the fact that his life would be taken prematurely, leaving him with no possibility of producing descendants - a point which may have spoken directly to the Ethiopian in his condition. Bruce states that there is no evidence that the Suffering Servant of Isaiah 53:7-8 had been identified with the Davidic Messiah before the time of Jesus. Philip's contact with the Ethiopian is a demonstration that the apostles and early Christians saw a definite connection and spoke of it in their efforts in evangelism.

As they were traveling, they came to a place with water and the Ethiopian asked about being baptized. Evidently Philip's way of preaching Jesus included the need for baptism. As is noted in the NIV text, the response of Philip and the confession of the Ethiopian recorded in 8:37 lack solid manuscript support, though the conversation may well accord with the dynamics of the situation.

The orders of the Ethiopian that the vehicle be stopped indicate that an attendant was driving, and suggest a royal retinue of servants was probably at hand. Nevertheless, the Ethiopian got out of his wagon and " went down into the water" with Philip. This language gives the picture of an immersion, a method of baptism which also suits the meaning of the verb baptivzw (baptizô, to immerse). Several suggestions have been made concerning the location of this baptism, among which are the site known as " the spring of Philip" at Ein Dirweh north of Hebron, the Wadi el Hasi north of Gaza, or Ein Yael.

When they came up out of the water, the Spirit again took control of the situation. The language describes a supernatural removal of Philip from the presence of the Ethiopian who went on his way rejoicing. Philip later continued his ministry twenty miles north in Azotus, the Old Testament city of Ashdod, working his way toward Caesarea, Herod's lavish city by the sea.

-College Press New Testament Commentary: with the NIV

McGarvey: Act 8:14-17

14-17. Before recording the sequel of Simon's case, Luke introduces an incident, which, on account of its singularity in New Testament history, demands very careful consideration. (14) " Now when the apostles, who were in Jerusalem, heard that Samaria had received the word of God, they sent to them Peter and John; (15) who, when they were come down, prayed for them, that they might receive the Holy Spirit. (16) For as yet he had fallen upon none of them, only they were immersed into the name of the Lord Jesus. (17) Then they laid hands on them, and they received the Holy Spirit. "

It would be useless to incumber these pages with the many unsatisfactory explanations of this procedure with which commentaries abound. We will be content with a simple effort to learn what it teaches, by a careful consideration of the facts. We notice, then, first, That the Samaritans had believed the gospel, and been immersed. They were, then, according to the commission, and according to Peter's answer on Pentecost, pardoned, and in possession of that "gift of the Holy Spirit," which was promised on condition of repentance and immersion. Second, After they had been in possession of this gift, for a period sufficient for the news to reach Jerusalem, the whole body of the apostles united in sending to them Peter and John. Third, Previous to the arrival of Peter and John, none of them had received the miraculous gift of the Spirit. Fourth, Upon the imposition of hands by the two apostles, accompanied with prayers, the Holy Spirit fell upon them, conferring miraculous gifts. From these facts we may draw several conclusions. 1st. Whatever other objects may have been contemplated in the mission of the two apostles, such as confirming the faith of the disciples, and assisting Philip in his labors, it is quite certain that the chief object was the impartation of the Holy Spirit. What they did when they arrived in Samaria was certainly the object for which they went. But the chief thing which they did was to confer the Holy Spirit; hence, this was the chief object of their visit. If, however, Philip could have conferred this gift, the mission, so far as the chief object of it is concerned, would have been useless. This affords strong evidence that the miraculous gift of the Spirit was bestowed by no human hands except those of the apostles. That such was the conclusion of Simon, who was an interested witness of this proceeding, is evident from the proposition he made to Peter, to purchase from him this power. If all who had the Spirit could impart it to others, he need only to have sought the gift himself, knowing that this would include the power to impart it. But his offer to buy this power, and that from an apostle, shows that the apostles alone possessed the power of imparting the Spirit. This conclusion is confirmed by the fact that in the only other instance of the kind recorded in Acts, that of the twelve disciples in Ephesus, the same gift was bestowed by the hands of an apostle.

The case of Timothy is no exception, as has been supposed, to this conclusion; for, although Paul states that the gift which was in him was given him through prophesy and "the laying on of the hands of the eldership;" yet he exhorts him, in the second epistle, "Stir up the gift of God, which is in thee, by the putting on of my hands." These two statements can be reconciled either by supposing that Paul refers to the gift of office in the former, and the gift of the Spirit in the latter; or, that the eldership united with Paul in laying on hands, while it was the apostolic part of the service which imparted the Spirit, the eldership participating, because at the same time he was ordained to the work of an evangelist.

2d. From the fact that these disciples enjoyed pardon and membership in the Church before receiving the miraculous gift, it is evident that this gift was not necessary to the enjoyment of either of these blessings. Yet, strange to say, the mystic power of an ultra spiritualism has thrown these plain facts into the utmost confusion in the minds of some great men. Witness the following from Neander, in reference to the condition of the Samaritans previous to the visit of Peter and John. "They had not yet attained the consciousness of a vital communion with the Christ whom Philip preached, nor yet to the consciousness of a personal divine life. The indwelling of the Spirit was as yet something foreign to them, known only by the wonderful operation which they saw taking place around them." This assertion is evidently in direct conflict with the commission, and with the promise of Peter, that those who would repent and be immersed should receive the gift of the Holy Spirit. Paul also teaches that the indwelling of the Spirit is characteristic of all who are Christ's; and certainly all are Christ's who have been immersed into the name of Christ, as had been these Samaritans.

3d. The statement that "as yet he had fallen on none of them, only they were immersed into the name of the Lord Jesus," thrown in parenthetically in explanation of the mission of Peter and John, necessarily implies that there was no such connection between immersion into Christ and the miraculous gift of the Spirit, as that the latter might be inferred from the former. This gift, then, was not common to the disciples, but was enjoyed only by those to whom it was specifically imparted.

Seeing that this extraordinary gift of the Spirit was not necessary to the conversion and pardon of these parties, nor to the indwelling of the Spirit, it is proper to inquire for what purpose it was bestowed. We have already observed, in commenting on Acts 1:8 Acts 1:8>, that the design of bestowing it upon the apostles was to endow them, intellectually, with power to establish the kingdom, and to furnish miraculous attestation of their mission. In general, miracles were designed to indicate the divine sanction of the procedure with which they were connected; but when the miracle assumed a mental form, it was designed to qualify the party for some mental labor. The young Church in Samaria had hitherto been guided by the infallible teaching of Philip, and more recently, by that of Peter and John. But these brethren must, in executing their high commission, soon depart to other fields of labor. If, in doing so, they should leave the Church in the condition in which Peter and John found it, there would be no means left them of increasing their knowledge of the new institution, and none but their uncertain memories of retaining with accuracy what they had already learned. To supply this defect, chiefly, and secondarily, to leave among them the means of convincing unbelievers, the gift of inspiration was bestowed-not upon all the disciples, for this is not necessarily implied in the text, but upon a sufficient number of chosen individuals. For further information upon the design of such gifts, I refer the reader to the twelfth and fourteenth chapters of First Corinthians 1Co 12:1-31>. A complete discussion of the subject would belong to a commentary on that epistle, rather than to one on Acts. Suffice it here to add, that these gifts, served as a temporary provision, until the facts, doctrine, commandments, and promises of the new covenant were committed to writing by inspired men, when the prophesies, tongues, and miraculous knowledge of individual teachers gave place to the written record.

Introduction / Outline

Robertson: Acts (Book Introduction)

THE ACTS OF THE APOSTLES

By Way of Introduction

But for the Acts we should know nothing of the early apostolic period save what is told in the Epistles. There are various apocryphal " Acts," but they are without historical worth. Hence the importance of this book.

Luke the Author

It ought to be possible to assume this as a fact since the work of Ramsay and Harnack on various phases of the problems concerning the Acts. Harnack, in particular, has covered the ground with his accustomed thoroughness and care in his two volumes ( The Acts of the Apostles , English Translation by Rev. J. R. Wilkinson, 1909; The Date of the Acts and the Synoptic Gospels , English Translation by Rev. J. R. Wilkinson, 1911). Ramsay’s view may be found in Chapter I of St. Paul the Traveller and the Roman Citizen , Chapter XII of Pauline and Other Studies . A good summary of the matter appears in Part V of The Synoptic Gospels and the Book of Acts by Dr. D. A. Hayes, in Robertson’s Luke the Historian in the Light of Research , and in the introduction to the various commentaries by Knowling, Rackham, Furneaux, Rendall, Hackett, Meyer-Wendt, Zahn, Blass, Campbell-Morgan, Stokes. In Part I of The Acts of the Apostles , Vol. II of The Beginnings of Christianity , edited by Foakes-Jackson and Kirsopp Lake both sides are ably presented: The Case for the Tradition by C. W. Emmet, The Case against the Tradition by H. Windisch. The Internal Evidence of Acts is discussed by the Editors, Foakes-Jackson and Lake, with an adverse conclusion against Luke. Henry J. Cadbury surveys The Tradition (the external evidence) and draws a negative conclusion likewise on the ground that the early writers who ascribe Acts to Luke were not critical scholars. A similar position is taken by Cadbury in his more recent volume, The Making of Luke--Acts (1927). But all the same the traditional view that Luke is the author of the Acts holds the field with those who are not prejudiced against it. The view of Baur that Acts is a Tendenz writing for the purpose of healing the breach between Peter and Paul and showing that the two factions came together had great influence for a while. In fact both Ramsay and Harnack at first held it. Ramsay broke away first and he was followed by Harnack. Both were influenced to change their views by the accumulation of evidence to the effect that the author of both the Gospel and Acts is Luke the Physician and Friend of Paul. Part of this evidence has already been given in the Introduction to the Gospel according to Luke.

The Author of the Gospel Also

The author of the Acts expressly states that he wrote " the first treatise ( ton prōton logon ) concerning all things, O Theophilus, that Jesus began both to do and to teach until which day he gave command through the Holy Spirit to the apostles whom he had chosen and was received up" (Act_1:1.). There is no room for dispute that the reference is directly to the Gospel according to Luke as we have it now. Like the Gospel the book is dedicated to Theophilus. And, what is even more important, the same style appears in both Gospel and Acts. This fact Harnack has shown with great pains and conclusiveness. There is the same interest in medical matters and even Cadbury, who denies by implication the Lukan authorship, admits identity of authorship for both books.

The Unity of the Acts

There are some scholars who are willing to admit the Lukan authorship of the " we" sections when the author uses " we" and " us" as in chapter 16:10-40; 20:6-28:31. It has been argued that Luke wrote a travel-document or diary for these sections, but that this material was used by the editor or redactor of the whole book. But, unfortunately for that view, the very same style appears in the Acts as a whole and in the Gospel also as Harnack has proven. The man who said " we" and " us" in the " we" sections wrote " I" in Act_1:1 and refers to the Gospel as his work. The effort to disprove the unity of the Acts has failed. It stands as the work of the same author as a whole and the same author who wrote the Gospel.

Sources of the Acts

Beyond a doubt Luke employed a variety of sources for this great history as he did for the Gospel (Luk_1:1-4). In fact, Cadbury argues that this Prologue was meant to apply to the Acts also as Volume II whether he intended to write a third volume or not. Certainly we are entitled to say that Luke used the same historical method for Acts. Some of these sources are easy to see. Luke had his own personal experience for the " we" sections. Then he had the benefit of Paul’s own notes or suggestions for all that portion where Paul figures from chapter 8 to chapter 28, since Luke was apparently with Paul in Rome when he finished the Book. This would include Paul’s sermons and addresses which Luke gives unless one wishes to say, as some do, that Luke followed the style of Thucydides and composed the kind of addresses that he thought Paul would make. I see no evidence of that for each address differs from the others and suits precisely the occasion when it was delivered. The ancients frequently employed shorthand and Paul may have preserved notes of his addresses. Prof. C. C. Torrey, of Yale University, argues in his Composition and Date of Acts (1916) that Luke used an Aramaic document for the first fifteen chapters of the Acts. There is an Aramaic element in certain portions of these chapters, but nothing like so pronounced as in Luke 1 and 2 after Luk_1:1-4. It cannot be said that Torrey has made out his case for such a single document. Luke may have had several such documents besides access to others familiar with the early days of the work in Jerusalem. There was Simon Peter whom Paul visited for two weeks in Jerusalem (Gal_1:18) besides other points of contact with him in Jerusalem and Antioch (Acts 15 and Galatians 2). There was also Barnabas who was early Paul’s friend (Act_9:27) and who knew the beginnings as few did (Act_4:36.). Besides many others it is to be observed that Paul with Luke made a special visit to Caesarea where he spent a week with the gifted Philip and his daughters with the gift of prophecy (Act_21:8.). But with all the inevitable variety of sources for the information needed to cover the wide field of the Book of Acts the same mind has manifestly worked through it and it is the same style all through that appears in the " we" sections where the writer is confessedly a companion of Paul. No other companion of Paul carries this claim for the authorship and no other was a physician and no author has the external evidence from early writers.

The Date

There are three views about the date of the Acts. Baur and his Tubingen School held the second century to be the date of this late pamphlet as they termed it after the fashion of the Clementine Homilies. But that view is now practically abandoned save by the few who still strangely oppose the Lukan authorship. Probably the majority of those who accept the Lukan authorship place it in the latter part of the first century for two reasons. One is that the Gospel according to Luke is dated by them after the destruction of Jerusalem because of the prophecy by Jesus of the encompassing of the city by armies. Predictive prophecy that would be and so it is considered a prophecy post eventum . The other reason is the alleged use of the Antiquities of Josephus by Luke. Josephus finished this work a.d. 93 so that, if Luke did use it, he must have written the Acts after that date. Usually this argument is made to show that Luke could not have written it at all, but some hold that he may have lived to an age that would allow it. But it cannot be assumed that Luke used Josephus because of his mention of Theudas and Judas the Galilean. They differ so widely (Act_5:36. and Josephus, Ant . XX. v, 1, 2) that Von Dobschutz ( Dictionary of the Apostolic Church , art. Josephus) argues that the two accounts are entirely independent of each other. So Luke (Luk_13:1.) alludes to a Galilean revolt not mentioned by Josephus and Josephus records three revolts under Pilate not referred to by Luke. A comparison of the accounts of the death of Agrippa I in Act_12:20-23 and Ant . XIX. viii, 2 redounds to the credit of Luke. The Josephus phase of the argument may be brushed to one side. The third view, held by Harnack and adopted here, is that Luke wrote the Acts while with Paul in Rome and finished the book before Paul’s release, that is by a.d. 63. This is the obvious and natural way to take the language of Luke at the close of Acts. Events had gone no farther and so he ends the narrative right there. It is argued against this that Luke contemplated a third volume and for this reason closed with the arrival of Paul in Rome. But the use of prōton (first) in Act_1:1 is a common Koiné[28928]š idiom and does not imply three volumes any more than first and second stories with us means that the house has three. Of course this date for the Acts puts the date of the Gospel further back either in Caesarea (57 to 59) or in Rome (60 to 62). And that means that Mark’s Gospel is still earlier since Luke used it for his Gospel and the Logia (Q) earlier still. But all these dates are probable in the light of all the known facts.

The Historical Value

It was once a fad with a certain school of critics to decry Luke in the Acts as wholly untrustworthy, not above the legendary stage. But the spade has done well by Luke for inscriptions and papyri have brought remarkable confirmation for scores of points where Luke once stood all alone and was discounted because he stood alone. These will be duly noted in the proper places as they occur. Ramsay has done most in this restoration of the rank of Luke as a credible historian, as shown in particular in his St. Paul the Traveller and the Roman Citizen and in The Bearing of Recent Discovery on the Trustworthiness of the New Testament . In every instance where discoveries have been made they have confirmed the testimony of Luke as concerning politarchs in Thessalonica, proconsul in Cyprus, etc. The result is that the balance of evidence is now in favour of Luke even when he still stands alone or seems to be opposed by Josephus. Luke, as it stands today, is a more credible historian than Josephus. Ramsay dares to call Luke, all things considered, the greatest of all historians, even above Thucydides. An interesting book on this phase of the subject is Chase’s The Credibility of the Acts of the Apostles (1902).

The Purpose of the Acts

It is not easy to say in a word precisely the object of Luke in writing this book. It is not the Acts of all the apostles. Outside of Peter and John little is told of any of them after chapter 3. And all the acts of Peter and John are not given for Peter disappears from the narrative after chapter 15, though he has been the central figure through chapter 11. Paul is not one of the twelve apostles, but Luke follows Paul’s career mainly after chapter 8. Stephen and Barnabas come in also. Still ( St. Paul on Trial , 1923) argues that Luke meant the book as an apology to be used in Paul’s trial at Rome or at any rate to put Paul in the right light with the Jews in Rome. Hence the full account of Paul’s series of defences in Jerusalem, Caesarea, Rome. There may be an element of truth in this idea, but it clearly does not cover the whole purpose of Luke. Others hold that Luke had a dramatic plan to get Paul to Rome as the climax of his campaign to win the Roman Empire to Christ. The book is not a history of all early Christianity. Peter and Paul dominate the atmosphere of the book with Paul as the great hero of Luke. But one can easily see that the work is done with consummate skill. The author is a man of culture, of Christian grace, of literary power. The book pulses with life today.

The Text of the Acts

A special problem arises concerning the text of Acts inasmuch as the Codex Bezae (D) with some other Western support presents a great many additions to the Neutral-Alexandrian text of Aleph A B C. Blass has even proposed the idea that Luke himself issued two editions of the book, an attractive hypothesis that is not generally accepted. J. M. Wilson has published The Acts of the Apostles from Codex Bezae . The whole subject is elaborately treated by J. H. Ropes in Vol. III, The Text of Acts in Part I of The Beginnings of Christianity . Besides thorough discussion of all the problems of text involved Ropes gives the text of the Vatican Codex (B) on the left page and that of Codex Bezae (D) on the right, making comparison easy. Blass’s ideas appear in his Acta Apostolorum .

JFB: Acts (Book Introduction)

THIS book is to the Gospels what the fruit is to the tree that bears it. In the Gospels we see the corn of wheat falling into the ground and dying: in the Acts we see it bringing forth much fruit (Joh 12:24). There we see Christ purchasing the Church with His own blood: here we see the Church, so purchased, rising into actual existence; first among the Jews of Palestine, and next among the surrounding Gentiles, until it gains a footing in the great capital of the ancient world--sweeping majestically from Jerusalem to Rome. Nor is this book of less value as an Introduction to the Epistles which follow it, than as a Sequel to the Gospels which precede it. For without this history the Epistles of the New Testament--presupposing, as they do, the historical circumstances of the parties addressed, and deriving from these so much of their freshness, point, and force--would in no respect be what they now are, and would in a number of places be scarcely intelligible.

The genuineness, authenticity, and canonical authority of this book were never called in question within the ancient Church. It stands immediately after the Gospels, in the catalogues of the Homologoumena, or universally acknowledged books of the New Testament (see Introduction to our larger Commentary, Vol. V, pp. iv, v). It was rejected, indeed, by certain heretical sects in the second and third centuries--by the Ebionites, the Severians (see EUSEBIUS, Ecclesiastical History, 4.29), the Marcionites, and the Manicheans: but the totally uncritical character of their objections (see Introduction above referred to, pp. xiii, xiv) not only deprives them of all weight, but indirectly shows on what solid grounds the Christian Church had all along proceeded in recognizing this book.

In our day, however, its authenticity has, like that of all the leading books of the New Testament, been made the subject of keen and protracted controversy. DE WETTE, while admitting Luke to be the author of the entire work, pronounces the earlier portion of it to have been drawn up from unreliable sources (New-Testament Introduction, 2a, 2C). But the Tubingen school, with BAUR at their head, have gone much farther. As their fantastic theory of the post-Joannean date of the Gospels could not pretend even to a hearing so long as the authenticity of the Acts of the Apostles remained unshaken, they contend that the earlier portion of this work can be shown to be unworthy of credit, while the latter portion is in flat contradiction to the Epistle to the Galatians--which this school regard as unassailable--and bears internal evidence of being a designed distortion of facts for the purpose of setting up the catholic form which Paul gave to Christianity in opposition to the narrow Judaic but original form of it which Peter preached, and which after the death of the apostles was held exclusively by the sect of the Ebionites. It is painful to think that anyone should have spent so many years, and, aided by learned and acute disciples in different parts of the argument, should have expended so much learning, research, and ingenuity in attempting to build up a hypothesis regarding the origination of the leading books of the New Testament which outrages all the principles of sober criticism and legitimate evidence. As a school, this party at length broke up: its head, after living to find himself the sole defender of the theory as a whole, left this earthly scene complaining of desertion. While some of his associates have abandoned such heartless studies altogether for the more congenial pursuits of philosophy, others have modified their attacks on the historical truth of the New Testament records, retreating into positions into which it is not worth while to follow them, while others still have been gradually approximating to sound principles. The one compensation for all this mischief is the rich additions to the apologetical and critical literature of the books of the New Testament, and the earliest history of the Christian Church, which it has drawn from the pens of THIERSCH, EBRARD, and many others. Any allusions which it may be necessary for us to make to the assertions of this school will be made in connection with the passages to which they relate--in Acts, First Corinthians, and Galatians.

The manifest connection between this book and the third Gospel--of which it professes to be simply the continuation by the same author--and the striking similarity which marks the style of both productions, leave no room to doubt that the early Church was right in ascribing it with one consent to Luke. The difficulty which some fastidious critics have made about the sources of the earlier portion of the history has no solid ground. That the historian himself was an eye-witness of the earliest scenes--as HUG concludes from the circumstantiality of the narrative--is altogether improbable: but there were hundreds of eye-witnesses of some of the scenes, and enough of all the rest, to give to the historian, partly by oral, partly by written testimony, all the details which he has embodied so graphically in his history; and it will appear, we trust, from the commentary, that De Wette's complaints of confusion, contradiction, and error in this portion are without foundation. The same critic, and one or two others, would ascribe to Timothy those later portions of the book in which the historian speaks in the first person plural--"we"; supposing him to have taken notes of all that passed under his own eye, which Luke embodied in his history just as they stood. It is impossible here to refute this gratuitous hypothesis in detail; but the reader will find it done by EBRARD (The Gospel History, sect. 110, Clark's translation; sect. 127 of the original work, Wissenschaftliche Kritik der Evangelische Geschichte, 1850), and by DAVIDSON (Introduction to New Testament, Vol. II, pp. 9-21).

The undesigned coincidences between this History and the Apostolic Epistles have been brought out and handled, as an argument for the truth of the facts thus attested, with unrivalled felicity by PALEY in his Horæ Paulinæ, to which Mr. BIRKS has made a number of ingenious additions in his Horæ Apostolicæ. Exception has been taken to some of these by JOWETT (St. Paul's Epistles, Vol. I, pp. 108 ff.), not without a measure of reason in certain cases--for our day, at least--though even he admits that in this line of evidence the work of PALEY, taken as a whole, is unassailable.

Much has been written about the object of this history. Certainly "the Acts of the Apostles" are but very partially recorded. But for this title the historian is not responsible. Between the two extremes--of supposing that the work has no plan at all, and that it is constructed on an elaborate and complex plan, we shall probably be as near the truth as is necessary if we take the design to be to record the diffusion of Christianity and the rise of the Christian Church, first among the Jews of Palestine, the seat of the ancient Faith, and next among the surrounding Gentiles, with Antioch for its headquarters, until, finally, it is seen waving over imperial Rome, foretokening its universal triumph. In this view of it, there is no difficulty in accounting for the almost exclusive place which it gives to the labors of Peter in the first instance, and the all but entire disappearance from the history both of him and of the rest of the Twelve after the great apostle of the Gentiles came upon the stage--like the lesser lights on the rise of the great luminary.

JFB: Acts (Outline)

• INTRODUCTION--LAST DAYS OF OUR LORD UPON EARTH--HIS ASCENSION. (Act 1:1-11)
• RETURN OF THE ELEVEN TO JERUSALEM--PROCEEDINGS IN THE UPPER ROOM TILL PENTECOST. (Act 1:12-26)
• DESCENT OF THE SPIRIT--THE DISCIPLES SPEAK WITH TONGUES--AMAZEMENT OF THE MULTITUDE. (Act 2:1-13)
• PETER FOR THE FIRST TIME, PUBLICLY PREACHES CHRIST. (Acts 2:14-36)
• BEAUTIFUL BEGINNINGS OF THE CHRISTIAN CHURCH. (Act 2:41-47)
• PETER AND JOHN DISMISSED FROM THE SAMHEDRIM, REPORT THE PROCEEDINGS TO THE ASSEMBLED DISCIPLES--THEY ENGAGE IN PRAYER--THE ASTONISHING ANSWER AND RESULTS. (Act 4:23-37)
• ANANIAS AND SAPPHIRA. (Act 5:1-11)
• THE PROGRESS OF THE NEW CAUSE LEADS TO THE ARREST OF THE APOSTLES--THEY ARE MIRACULOUSLY DELIVERED FROM PRISON, RESUME THEIR TEACHING, BUT ALLOW THEMSELVES TO BE CONDUCTED BEFORE THE SAMHEDRIM. (Act 5:12-26)
• SECOND APPEARANCE AND TESTIMONY BEFORE THE SAMHEDRIM--ITS RAGE CALMED BY GAMALIEL--BEING DISMISSED, THEY DEPART REJOICING, AND CONTINUE THEIR PREACHING. (Acts 5:27-42)
• FIRST ELECTION OF DEACONS. (Act 6:1-7)
• STEPHEN ARRAIGNED BEFORE THE SAMHEDRIM. (Act 6:8-15)
• DEFENSE AND MARTYRDOM OF STEPHEN. (Acts 7:1-60)
• PERSECUTION CONTINUED, IN WHICH SAUL TAKES A PROMINENT PART--HOW OVERRULED FOR GOOD. (Act 8:1-4)
• SUCCESS OF PHILIP'S PREACHING IN SAMARIA--CASE OF SIMON MAGUS. (Acts 8:5-25)
• THE ETHIOPIAN EUNUCH. (Act 8:26-40)
• CONVERSION OF SAUL, AND BEGINNINGS OF HIS MINISTRY. (Acts 9:1-25)
• SAUL'S FIRST VISIT TO JERUSALEM AFTER HIS CONVERSION. (Act 9:26-31)
• FLOURISHING STATE OF THE CHURCH IN PALESTINE AT THIS TIME. (Act 9:31)
• PETER HEALS ENEAS AT LYDDA AND RAISES TABITHA TO LIFE AT JOPPA. (Act 9:32-43)
• ACCESSION AND BAPTISM OF CORNELIUS AND HIS PARTY; OR, THE FIRST-FRUITS OF THE GENTILES. (Acts 10:1-48)
• THE GOSPEL BEING PREACHED TO GENTILES AT ANTIOCH ALSO BARNABAS IS SENT THITHER FROM JERUSALEM, WHO HAILS THEIR ACCESSION AND LABORS AMONG THEM. (Act 11:19-24)
• BARNABAS, FINDING THE WORK IN ANTIOCH TOO MUCH FOR HIM, GOES TO TARSUS FOR SAUL--THEY LABOR THERE TOGETHER FOR A WHOLE YEAR WITH MUCH SUCCESS, AND ANTIOCH BECOMES THE HONORED BIRTHPLACE OF THE TERM CHRISTIAN. (Act 11:25-26)
• BY OCCASION OF A FAMINE BARNABAS AND SAUL RETURN TO JERUSALEM WITH A CONTRIBUTION FOR THE RELIEF OF THEIR SUFFERING BRETHREN. (Act 11:27-30)
• PERSECUTION OF THE CHURCH BY HEROD AGRIPPA I--MARTYRDOM OF JAMES AND MIRACULOUS DELIVERANCE OF PETER. (Acts 12:1-19)
• HEROD'S MISERABLE END--GROWING SUCCESS OF THE GOSPEL--BARNABAS AND SAUL RETURN TO ANTIOCH. (Act 12:20-25)
• BARNABAS AND SAUL, DIVINELY CALLED TO LABOR AMONG THE GENTILES, ARE SET APART AND SENT FORTH BY THE CHURCH AT ANTIOCH. (Act 13:1-3)
• ARRIVING IN CYPRUS THEY PREACH IN THE SYNAGOGUES OF SALAMIS--AT PAPHOS, ELYMAS IS STRUCK BLIND, AND THE GOVERNOR OF THE ISLAND IS CONVERTED. (Act 13:4-12)
• AT PERGA JOHN MARK FORSAKES THEM--AT ANTIOCH IN PISIDIA, PAUL PREACHES WITH GLORIOUS EFFECT--THE JEWS, ENRAGED, EXPEL THEM OUT OF THEM COASTS. (Acts 13:13-52)
• MEETING WITH SIMILAR SUCCESS AND SIMILAR OPPOSITION AT ICONIUM, PAUL AND BARNABAS FLEE FOR THEIR LIVES TO LYSTRA AND DERBE, AND PREACH THERE. (Act 14:1-7)
• AT LYSTRA PAUL HEALING A CRIPPLE, THE PEOPLE ARE SCARCE RESTRAINED FROM SACRIFICING TO THEM AS GODS, BUT AFTERWARDS, THEIR MINDS BEING POISONED, THEY STONE PAUL, LEAVING HIM FOR DEAD--WITHDRAWING TO DERBE, THEY PREACH AND TEACH THERE. (Act 14:8-21)
• COUNCIL AT JERUSALEM TO DECIDE ON THE NECESSITY OF CIRCUMCISION FOR THE GENTILE CONVERTS. (Acts 15:1-35)
• DISSENSION BETWEEN PAUL AND BARNABAS--THEY PART COMPANY TO PROSECUTE SEPARATE MISSIONARY TOURS. (Act 15:36-46)
• THEY BREAK NEW GROUND IN PHRYGIA AND GALATIA--THEIR COURSE IN THAT DIRECTION BEING MYSTERIOUSLY HEDGED UP, THEY TRAVEL WESTWARD TO TROAS, WHERE THEY ARE DIVINELY DIRECTED TO MACEDONIA--THE HISTORIAN HIMSELF HERE JOINING THE MISSIONARY PARTY, THEY EMBARK FOR NEAPOLIS, AND REACH PHILIPPI. (Act 16:6-12)
• AT THESSALONICA THE SUCCESS OF PAUL'S PREACHING ENDANGERING HIS LIFE, HE IS DESPATCHED BY NIGHT TO BEREA, WHERE HIS MESSAGE MEETS WITH ENLIGHTENED ACCEPTANCE--A HOSTILE MOVEMENT FROM THESSALONICA OCCASIONS HIS SUDDEN DEPARTURE FROM BEREA--HE ARRIVES AT ATHENS. (Act 17:1-15)
• PAUL AT ATHENS. (Acts 17:16-34)
• PAUL'S ARRIVAL AND LABORS AT CORINTH, WHERE HE IS REJOINED BY SILAS AND TIMOTHY, AND, UNDER DIVINE ENCOURAGEMENT, MAKES A LONG STAY--AT LENGTH, RETRACING HIS STEPS, BY EPHESUS, CÆSAREA, AND JERUSALEM, HE RETURNS FOR THE LAST TIME TO ANTIOCH, THUS COMPLETING HIS SECOND MISSIONARY JOURNEY. (Acts 18:1-22)
• PAUL'S THIRD AND LAST MISSIONARY JOURNEY--HE VISITS THE CHURCHES OF GALATIA AND PHRYGIA. (Acts 18:23-21:16)
• EPISODE CONCERNING APOLLOS AT EPHESUS AND IN ACHAIA. (Act 18:24-28)
• SIGNAL SUCCESS OF PAUL AT EPHESUS. (Acts 19:1-41)
• PAUL FULFILS HIS PURPOSE OF PROCEEDING AGAIN TO MACEDONIA AND GREECE--RETURNING THENCE, ON HIS ROUTE FOR JERUSALEM, HE REVISITS PHILIPPI AND TROAS--HIS MINISTRATIONS AT TROAS. (Act 20:1-12)
• CONTINUING HIS ROUTE TO JERUSALEM HE REACHES MILETUS, WHENCE HE SENDS FOR THE ELDERS OF EPHESUS--HIS FAREWELL ADDRESS TO THEM. (Acts 20:13-38)
• SAILING FROM EPHESUS, THEY LAND AT TYRE, AND THENCE SAILING TO PTOLEMAIS, THEY PROCEED BY LAND TO CÆSAREA AND JERUSALEM. (Acts 21:1-16)
• PAUL REPORTS THE EVENTS OF HIS THIRD MISSIONARY JOURNEY--IN THE TEMPLE, PURIFYING HIMSELF FROM A JEWISH VOW, HE IS SEIZED BY A MOB AND BEATEN TO THE DANGER OF HIS LIFE--THE UPROAR BECOMING UNIVERSAL, THE ROMAN COMMANDANT HAS HIM BROUGHT IN CHAINS TO THE FORTRESS, FROM THE STAIRS OF WHICH HE IS PERMITTED TO ADDRESS THE PEOPLE. (Acts 21:17-40)
• PAUL'S DEFENSE FROM THE STAIRS OF THE FORTRESS--THE RAGE OF THE AUDIENCE BURSTING FORTH, THE COMMANDANT HAS HIM BROUGHT INTO THE FORT TO BE EXAMINED BY SCOURGING, BUT LEARNING THAT HE IS A ROMAN, HE ORDERS HIS RELEASE AND COMMANDS THE SAMHEDRIM TO TRY HIM. (Acts 22:1-30)
• PAUL'S DEFENSE BEFORE THE SAMHEDRIM DIVIDES THE RIVAL FACTIONS, FROM WHOSE VIOLENCE THE COMMANDANT HAS THE APOSTLE REMOVED INTO THE FORTRESS. (Act 23:1-10)
• IN THE FORTRESS PAUL IS CHEERED BY A NIGHT VISION--AN INFAMOUS CONSPIRACY TO ASSASSINATE HIM IS PROVIDENTIALLY DEFEATED, AND HE IS DESPATCHED BY NIGHT WITH A LETTER FROM THE COMMANDANT TO FELIX AT CÆSAREA, BY WHOM ARRANGEMENTS ARE MADE FOR A HEARING OF HIS CAUSE. (Acts 23:11-35)
• PAUL, ACCUSED BY A PROFESSIONAL PLEADER BEFORE FELIX, MAKES HIS DEFENSE, AND IS REMANDED FOR A FURTHER HEARING. AT A PRIVATE INTERVIEW FELIX TREMBLES UNDER PAUL'S PREACHING, BUT KEEPS HIM PRISONER FOR TWO YEARS, WHEN HE WAS SUCCEEDED BY FESTUS. (Acts 24:1-27)
• FESTUS, COMING TO JERUSALEM, DECLINES TO HAVE PAUL BROUGHT THITHER FOR JUDGMENT, BUT GIVES THE PARTIES A HEARING ON HIS RETURN TO CÆSAREA--ON FESTUS ASKING THE APOSTLE IF HE WOULD GO TO JERUSALEM FOR ANOTHER HEARING BEFORE HIM, HE IS CONSTRAINED IN JUSTICE TO HIS CAUSE TO APPEAL TO THE EMPEROR. (Act 25:1-12)
• HEROD AGRIPPA II ON A VISIT TO FESTUS, BEING CONSULTED BY HIM ON PAUL'S CASE, DESIRES TO HEAR THE APOSTLE, WHO IS ACCORDINGLY BROUGHT FORTH. (Act 25:13-27)
• PAUL'S DEFENSE OF HIMSELF BEFORE KING AGRIPPA, WHO PRONOUNCES HIM INNOCENT, BUT CONCLUDES THAT THE APPEAL TO CÆSAR MUST BE CARRIED OUT. (Acts 26:1-32)
• THE VOYAGE TO ITALY--THE SHIPWRECK AND SAFE LANDING AT MALTA. (Acts 27:1-44)
• THE WINTERING AT MALTA, AND NOTABLE OCCURRENCES THERE--PROSECUTION OF THE VOYAGE TO ITALY AS FAR AS PUTEOLI, AND LAND JOURNEY THENCE TO ROME--SUMMARY OF THE APOSTLE'S LABORS THERE FOR THE TWO FOLLOWING YEARS. (Acts 28:1-31)
• PAUL AND BARNABAS RETRACE THEIR STEPS, RETURN TO ANTIOCH IN SYRIA, AND THUS COMPLETE THEIR FIRST MISSIONARY JOURNEY. (Act 14:21-28)
• VISITATION OF THE CHURCHES FORMERLY ESTABLISHED, TIMOTHEUS HERE JOINING THE MISSIONARY PARTY. (Acts 15:41-16:5)
• AT PHILIPPI, LYDIA IS GAINED AND WITH HER HOUSEHOLD BAPTIZED--AN EVIL SPIRIT IS EXPELLED, PAUL AND SILAS ARE SCOURGED, IMPRISONED, AND MANACLED, BUT MIRACULOUSLY SET FREE, AND THE JAILER WITH ALL HIS HOUSEHOLD CONVERTED AND BAPTIZED. (Act 16:12-34)

TSK: Acts (Book Introduction)

The Acts of the Apostles is a most valuable portion of Divine revelation; and, independently of its universal reception in the Christian church, as an authentic and inspired production, it bears the most satisfactory internal evidence of its authenticity and truth. St. Luke’s long attendance upon St. Paul, and his having been an eyewitness of many of the facts which he has recorded, independently of his Divine inspiration, render him a most suitable and credible historian; and his medical knowledge, for he is allowed to have been a physician, enabled him both to form a proper judgment of the miraculous cures which were performed by St. Paul, and to give an authentic and circumstantial detail of them. The plainness and simplicity of the narrative are also strong circumstances in its favour. The history of the Acts is one of the most important parts of the Sacred History, for without it neither the Gospels nor Epistles could have been so clearly understood; but by the aid of it the whole scheme of the Christian revelation is set before us in a clear and easy view.

TSK: Acts 8 (Chapter Introduction)

Overview

Act 8:1, By occasion of the persecution in Jerusalem, the church being planted in Samaria, by Philip the deacon, who preached, did miracles, and baptized many; Act 8:9, among the rest Simon the sorcerer, a great seducer of the people; Act 8:14, Peter and John come to confirm and enlarge the church; where, by prayer and imposition of hands giving the Holy Ghost; Act 8:18, when Simon would have bought the like power of them, Peter sharply reproving his hypocrisy and covetousness, and exhorting him to repentance, together with John preaching the word of the Lord, return to Jerusalem; Act 8:26, but the angel sends Philip to teach and baptize the Ethiopian Eunuch.

Poole: Acts 8 (Chapter Introduction)

CHAPTER 8

MHCC: Acts (Book Introduction)

This book unites the Gospels to the Epistles. It contains many particulars concerning the apostles Peter and Paul, and of the Christian church from the ascension of our Saviour to the arrival of St. Paul at Rome, a space of about thirty years. St. Luke was the writer of this book; he was present at many of the events he relates, and attended Paul to Rome. But the narrative does not afford a complete history of the church during the time to which it refers, nor even of St. Paul's life. The object of the book has been considered to be, 1. To relate in what manner the gifts of the Holy Spirit were communicated on the day of Pentecost, and the miracles performed by the apostles, to confirm the truth of Christianity, as showing that Christ's declarations were really fulfilled. 2. To prove the claim of the Gentiles to be admitted into the church of Christ. This is shown by much of the contents of the book. A large portion of the Acts is occupied by the discourses or sermons of various persons, the language and manner of which differ, and all of which will be found according to the persons by whom they were delivered, and the occasions on which they were spoken. It seems that most of these discourses are only the substance of what was actually delivered. They relate nevertheless fully to Jesus as the Christ, the anointed Messiah.

MHCC: Acts 8 (Chapter Introduction)

(Act 8:1-4) Saul persecutes the church.

(Act 8:5-13) Philip's success at Samaria. Simon the sorcerer baptized.

(Act 8:14-25) The hypocrisy of Simon detected.

(Act 8:26-40) Philip and the Ethiopian.

Matthew Henry: Acts (Book Introduction)

An Exposition, with Practical Observations, of The Acts of the Apostles

We have with an abundant satisfaction seen the foundation of our holy religion laid in the history of our blessed Saviour, its great author, which was related and left upon record by four several inspired writers, who all agree in this sacred truth, and the incontestable proofs of it, that Jesus is the Christ, the Son of the living God. Upon this rock the Christian church is built. How it began to be built upon this rock comes next to be related in this book which we have now before us, and of this we have the testimony only of one witness; for the matters of fact concerning Christ were much more necessary to be fully related and attested than those concerning the apostles. Had Infinite Wisdom seen fit, we might have had as many books of the Acts of the Apostles as we have gospels, nay, as we might have had gospels: but, for fear of over-burdening the world (Joh 21:25), we have sufficient to answer the end, if we will but make use of it. The history of this book (which was always received as a part of the sacred canon) may be considered.

I. As looking back to the preceding gospels, giving light to them, and greatly assisting our faith in them. The promises there made we here find made good, particularly the great promises of the descent of the Holy Ghost, and his wonderful operations, both on the apostles (whom here in a few days we find quite other men than what the gospels left them; no longer weak-headed and weak-hearted, but able to say that which then they were not able to bear (Joh 16:12) as bold as lions to face those hardships at the thought of which they then trembled as lambs), and also with the apostles, making the word mighty to the pulling down of Satan's strong holds, which had been before comparatively preached in vain. The commission there granted to the apostles we here find executed, and the powers there lodged in them we here find exerted in miracles wrought on the bodies of people - miracles of mercy, restoring sick bodies to health and dead bodies to life - miracles of judgment, striking rebels blind or dead; and much greater miracles wrought on the minds of people, in conferring spiritual gifts upon them, both of understanding and utterance; and this in pursuance of Christ's purposes, and in performance of his promises, which we had in the gospels. The proofs of Christ's resurrection with which the gospels closed are here abundantly corroborated, not only by the constant and undaunted testimony of those that conversed with him after he arose (who had all deserted him, and one of them denied him, and would not otherwise have been rallied again but by his resurrection, but must have been irretrievably dispersed, and yet by that were enabled to own him more resolutely than ever, in defiance of bonds and deaths), but by the working of the Spirit with that testimony for the conversion of multitudes to the faith of Christ, according to the word of Christ, that his resurrection, the sign of the prophet Jonas, which was reserved to the last, should be the most convincing proof of his divine mission. Christ had told his disciples that they should be his witnesses, and this book brings them in witnessing for him, - that they should be fishers of men, and here we have them enclosing multitudes in the gospel-net, - that they should be the lights of the world, and here we have the world enlightened by them; but that day - spring from on high the first appearing of which we there discerned we here find shining more and more. The corn of wheat, which there fell to the ground, here springs up and bears much fruit; the grain of mustard-seed there is here a great tree; and the kingdom of heaven, which was then at hand, is here set up. Christ's predictions of the virulent persecutions which the preachers of the gospel should be afflicted with (though one could not have imagined that a doctrine so well worthy of all acceptation should meet with so much opposition) we here find abundantly fulfilled, and also the assurances he gave them of extraordinary supports and comforts under their sufferings. Thus, as the latter part of the history of the Old Testament verifies the promises made to the fathers of the former part (as appears by that famous and solemn acknowledgment of Solomon's, which runs like a receipt in full, 1Ki 8:56, There has not failed one word of all his good promises which he promised by the hand of Moses his servant ), so this latter part of the history of the New Testament exactly answers to the world of Christ in the former part of it: and thus they mutually confirm and illustrate each other.

II. As looking forward to the following epistles, which are an explication of the gospels, which open the mysteries of Christ's death and resurrection, the history of which we had in the gospels. This book introduces them and is a key to them, as the history of David is to David's psalms. We are members of the Christian church, that tabernacle of God among men, and it is our honour and privilege that we are so. Now this book gives us an account of the framing and rearing of that tabernacle. The four gospels showed us how the foundation of that house was laid; this shows us how the superstructure began to be raised, 1. Among the Jews and Samaritans, which we have an account of in the former part of this book. 2. Among the Gentiles, which we have an account of in the latter part: from thence, and downward to our own day, we find the Christian church subsisting in a visible profession of faith in Christ, as the Son of God and Saviour of the world, made by his baptized disciples, incorporated into religious societies, statedly meeting in religious assemblies, attending on the apostles' doctrine, and joining in prayers and the breaking of bread, under the guidance and presidency of men that gave themselves to prayer and the ministry of the word, and in a spiritual communion with all in every place that do likewise. Such a body as this thee is now in the world, which we belong to: and, to our great satisfaction and honour, in this book we find the rise and origin of it, vastly different from the Jewish church, and erected upon its ruins; but undeniably appearing to be of God, and not of man. With what confidence and comfort may we proceed in, and adhere to, our Christian profession, as far as we find it agrees with this pattern in the mount, to which we ought religiously to conform and confine ourselves!

Two things more are to be observed concerning this book: - (1.) The penman of it. It was written by Luke, who wrote the third of the four gospels, which bears his name; and who (as the learned Dr. Whitby shows) was, very probably, one of the seventy disciples, whose commission (Luk 10:1, etc.) was little inferior to that of the twelve apostles. This Luke was very much a companion of Paul in his services and sufferings. Only Luke is with me, 2Ti 4:11. We may know by his style in the latter part of this book when and where he was with him, for then he writes, We did so and so, as Act 16:10; Act 20:6; and thenceforward to the end of the book. He was with Paul in his dangerous voyage to Rome, when he was carried thither a prisoner, was with him when from his prison there he wrote his epistles to the Colossians and Philemon, in both which he is named. And it should seem that St. Luke wrote this history when he was with St. Paul at Rome, during his imprisonment there, and was assistant to him; for the history concludes with St. Paul's preaching there in his own hired house. (2.) The title of it: The Acts of the Apostles; of the holy Apostles, so the Greek copies generally read it, and so they are called, Rev 18:20, Rejoice over her you holy apostles. One copy inscribes it, The Acts of the Apostles by Luke the Evangelist. [1.] It is the history of the apostles; yet there is in it the history of Stephen, Barnabas, and some other apostolical men, who, though not of the twelve, were endued with the same Spirit, and employed in the same work; and, of those that were apostles, it is the history of Peter and Paul only that is here recorded (and Paul was now of the twelve), Peter the apostle of the circumcision, and Paul the apostles of the Gentiles, Gal 2:7. But this suffices as a specimen of what the rest did in other places, pursuant to their commission, for there were none of them idle; and as we are to think what is related in the gospels concerning Christ sufficient, because Infinite Wisdom thought so, the same we are to think here concerning what is related of the apostles and their labours; for what more is told us from tradition of the labours and sufferings of the apostles, and the churches they planted, is altogether doubtful and uncertain, and what I think we cannot build upon with any satisfaction at all. This is gold, silver, and precious stones, built upon the foundation: that is wood, hay, and stubble. [2.] It is called their acts, or doings; Gesta apostolorum; so some. Praxeis - their practices of the lessons their Master had taught them. The apostles where active men; and though the wonders they did were by the word, yet they are fitly called their acts; they spoke, or rather the Spirit by them spoke, and it was done. The history is filled with their sermons and their sufferings; yet so much did they labour in their preaching, and so voluntarily did they expose themselves to sufferings, and such were their achievements by both, that they may very well be called their acts.

Matthew Henry: Acts 8 (Chapter Introduction)

In this chapter we have an account of the persecutions of the Christians, and the propagating of Christianity thereby. It was strange, but very true, that the disciples of Christ the more they were afflicted the more they multiplied. I. Here is the church suffering; upon the occasion of putting Stephen to death a very sharp storm arose, which forced many from Jerusalem (Act 8:1-3). II. Here is the church spreading by the ministry of Philip and others that were dispersed upon that occasion. We have here, 1. The gospel brought to Samaria, preached there (Act 8:4, Act 8:5), embraced there (Act 8:6-8), even by Simon Magus (Act 8:9-13); the gift of the Holy Ghost conferred upon some of the believing Samaritans by the imposition of the hands of Peter and John (Act 8:14-17); and the severe rebuke given by Peter to Simon Magus for offering money for a power to bestow that gift (Act 8:18-25). 2. The gospel sent to Ethiopia, by the eunuch, a person of quality of that country. He is returning home in his chariot from Jerusalem (Act 8:26-28). Philip is sent to him, and in his chariot preaches Christ to him (Act 8:29-35), baptizes him upon his profession of the Christian faith (Act 8:36-38), and the leaves him (Act 8:39-40). Thus in different ways and methods the gospel was dispersed among the nations, and, one way or other, " Have they not all heard?"

Barclay: Acts (Book Introduction)

INTRODUCTION TO THE ACTS OF THE APOSTLES

A Precious Book

In one sense Acts is the most important book in the New Testament. It is the simple truth that if we did not possess Acts, we would have, apart from what we could deduce from the letters of Paul, no information whatever about the early Church.

There are two ways of writing history. There is the way which attempts to trace the course of events from week to week and from day to day; and there is the way which, as it were, opens a series of windows and gives us vivid glimpses of the great moments and personalities of any period. The second way is the way of Acts.

We usually speak of The Acts of the Apostles. But the book neither gives nor claims to give an exhaustive account of the acts of the apostles. Apart from Paul only three apostles are mentioned in it. In Act_12:2 we are told in one brief sentence that James, the brother of John, was executed by Herod. John appears in the narrative, but never speaks. It is only about Peter that the book gives any real information, and very soon, as a leading character, he passes from the scene. In the Greek there is no The before Acts; the correct title is Acts of Apostolic Men; and what Acts aims to do is to give us a series of typical exploits of the heroic figures of the early Church.

The Writer Of The Book

Although the book never says so, from the earliest times Luke has been held to be its writer. About Luke we really know very little; there are only three references to him in the New Testament--Col_4:14 , Phm_1:24 , 2Ti_4:11 . From these we can say two things for sure. First, Luke was a doctor; second, he was one of Paulmost valued helpers and most loyal friends, for he was a companion of his in his last imprisonment. We can deduce the fact that he was a Gentile. Col_4:11 concludes a list of mentions and greetings from those who are of the circumcision, that is, from Jews; Col_4:12 begins a new list and we naturally conclude that the new list is of Gentiles. So then we have the very interesting fact that Luke is the only Gentile author in the New Testament.

We could have guessed that Luke was a doctor because of his instinctive use of medical words. In Luk_4:35 , in telling of the man who had the spirit of an unclean devil, he says "when the devil had thrown him down" and uses the correct medical word for convulsions. In Luk_9:38 when he draws the picture of the man who asked Jesus, "I beg you to look upon my son" he employs the conventional word for a doctor paying a visit to a patient. The most interesting example is in the saying about the camel and the needleeye. All three synoptic writers give us that saying (Mat_19:24 ; Mar_10:25 ; Luk_18:25 ). For needle both Mark and Matthew use the Greek raphis (G4476), the ordinary word for a tailoror a household needle. Luke alone uses belone, the technical word for a surgeonneedle. Luke was a doctor and a doctorwords came most naturally to his pen.

The Recipient Of The Book

Luke wrote both his gospel and Acts to a man called Theophilus (Luk_1:3 ; Act_1:1 ). We can only guess who Theophilus was. Luk_1:3 calls him "most excellent Theophilus." The phrase really means "your excellency," and indicates a man high up in the service of the Roman government. There are three possibilities.

(i) Just possibly Theophilus is not a real name at all. In those days it might well be dangerous to be a Christian. Theophilus comes from two Greek words, theos (G2316) which means God and philein (G5368) which means to love. It may be that Luke wrote to a lover of God whose real name he did not mention for safetysake.

(ii) If Theophilus was a real person, he must have been a high government official. Perhaps Luke wrote to show him that Christianity was a lovely thing and that Christians were good people. Maybe his writing was an attempt to persuade a government official not to persecute the Christians.

(iii) There is a more romantic theory than either of these based on the facts that Luke was a doctor and that doctors in the ancient days were often slaves. It has been conjectured that Luke was the doctor of Theophilus, that Theophilus had been gravely ill, that by Lukeskill and devotion he was brought back to health, and that in gratitude he gave Luke his freedom. Then, it may be, Luke wished to show how grateful he was for this gift; and since the most precious thing he had was the story of Jesus, he wrote it down and sent it to his benefactor.

LukeAim In Writing Acts

When a man writes a book he does so for a reason, and maybe for more than one. Let us consider now why Luke wrote Acts.

(i) One of his reasons was to commend Christianity to the Roman government.

Again and again he goes out of his way to show how courteous Roman magistrates were to Paul. In Act_13:12 Sergius Paulus, the governor of Cyprus, becomes a Christian. In Act_18:12 Gallio is absolutely impartial in Corinth. In Act_16:35 . the magistrates at Philippi discover their mistake and apologize publicly to Paul. In Act_19:31 the Asiarchs in Ephesus are shown to be concerned that no harm should come to Paul. Luke was pointing out that in the years before he wrote Roman officials had often been well-disposed and always just to Christianity.

Further, Luke takes pains to show that the Christians were good and loyal citizens. and had always been regarded as such. In Act_18:14 Gallio declares that there is no question of wickedness or villainy. In Act_19:37 the secretary of Ephesus gives the Christians a good testimonial. In Act_23:29 Claudius Lysias is careful to say that he has nothing against Paul. In Act_25:25 Festus declares that Paul has done nothing worthy of death, and in the same chapter Festus and Agrippa agree that Paul might well have been released had he not appealed to Caesar.

Luke was writing in the days when Christians were disliked and persecuted; and he told his story in such a way as to show that the Roman magistrates had always been perfectly fair to Christianity and that they had never regarded the Christians as evil men. In fact, the very interesting suggestion has been made that Acts is nothing other than the brief prepared for Pauldefense when he stood his trial before the Roman Emperor.

(ii) One of Lukeaims was to show that Christianity was for all men of every country.

This was one of the things the Jews found it hard to grasp. They had the idea that they were Godchosen people and that God had no use for any other nation. Luke sets out to prove otherwise. He shows Philip preaching to the Samaritans; he shows Stephen making Christianity universal and being killed for it; he shows Peter accepting Cornelius into the Church; he shows the Christians preaching to the Gentiles at Antioch; he shows Paul travelling far and wide winning men of all kinds for Christ; and in Ac 15 he shows the Church making the great decision to accept the Gentiles on equal terms with the Jews.

(iii) But these were merely secondary aims. Lukechief purpose is set out in the words of the Risen Christ in Luk_1:8 , "You shall be my witnesses in Jerusalem and in all Judaea and Samaria and to the end of the earth." It was to show the expansion of Christianity, to show how that religion which began in a little corner of Palestine had in not much more than thirty years reached Rome.

C. H. Turner has pointed out that Acts falls into six panels, each ending with what might be called a progress report. The six panels are:

(a) Ac 1-5; Act_6:1-7 ; this tells of the church at Jerusalem and the preaching of Peter; and it finishes with the summary, "The word of God increased; and the number of the disciples multiplied greatly in Jerusalem; and a great many of the priests were obedient to the faith."

(b) Act_6:8-15 ; Ac 7-8; Act_9:1-31 ; this describes the spread of Christianity through Palestine and the martyrdom of Stephen, followed by the preaching in Samaria. It ends with the summary, "So the Church throughout all Judaea and Galilee and Samaria had peace and was built up; and, walking in the fear of the Lord and in the comfort of the Holy Spirit, it was multiplied."

(c) Act_9:32-43 ; Ac 10-11; Act_12:1-24 ; this includes the conversion of Paul, the extension of the Church to Antioch, and the reception of Cornelius, the Gentile, into the Church by Peter. Its summary is, "The word of God grew and multiplied."

(d) Act_12:25 ; Ac 13-15; Act_16:1-5 ; this tells of the extension of the Church through Asia Minor and the preaching tour of Galatia. It ends, "So the churches were strengthened in the faith, and they increased in numbers daily."

(e) Act_16:6-40 ; Ac 17-18; Act_19:1-20 ; this relates the extension of the Church to Europe and the work of Paul in great Gentile cities like Corinth and Ephesus. Its summary runs, "So the word of the Lord grew and prevailed mightily."

(j) Act_19:21-41 ; Ac 20-28; this tells of the arrival of Paul in Rome and his imprisonment there. It ends with the picture of Paul "preaching the kingdom of God and teaching about the Lord Jesus Christ quite openly and unhindered."

This plan of Acts answers its most puzzling question, why does it finish where it does? It finishes with Paul in prison awaiting judgment. We would so much have liked to know what happened to him and the end is wrapped in mystery. But Luke stopped there because his purpose was accomplished; he had shown how Christianity began in Jerusalem and swept across the world until it reached Rome. A great New Testament scholar has said that the title of Acts might be, "How they brought the Good News from Jerusalem to Rome."

LukeSources

Luke was an historian, and the sources from which an historian draws his information is all important. Where then did Luke get his facts? In this connection Acts falls into two parts.

(i) There are the first fifteen chapters, of whose events Luke had no personal knowledge. He very likely had access to two sources.

(a) There were the records of the local churches. They may never have been set down in writing but the churches had their stories. In this section we can distinguish three records. There is the record of the Jerusalem church which we find in Ac 1-5 and in Ac 15-16. There is the record of the church at Caesarea which covers Act_8:26-40 , Act_9:31-43 and Act_10:1-48 . There is the record of the church at Antioch which includes Act_11:19-30 , Act_12:25 , Ac 13 and Act_14:1-28 .

(b) Very likely there were cycles of stories which were the Acts of Peter, the Acts of John, the Acts of Philip and the Acts of Stephen. Beyond a doubt Lukefriendship with Paul would bring him into touch with all the great men of all the churches and all their stories would be at his disposal.

(ii) There is Ac 16-28. Of much of this section Luke had personal knowledge. When we read Acts carefully we notice a strange thing. Most of the time Lukenarrative is in the third person plural; but in certain passages it changes over to the first person plural and "they" becomes "we". The "we" passages are as follows--Acts 16:10-17; Act_20:5-16 ; Act_21:1-18 ; Ac 27 ; Act_28:1-16 . On all these occasions Luke must have been present. He must have kept a travel diary and in these passages we have eye-witness accounts. As for the times when he was not present, many were the hours he must have spent in prison with Paul and many were the stories Paul must have told him. There can have been no great figure Luke did not know and in every case he must have got his story from someone who was there.

When we read Acts we may be quite sure that no historian ever had better sources or used his sources more accurately.

FURTHER READING

Acts

F. F. Bruce, The Book of Acts (NLC; E)

E. Haenchen, Die Apostelgeschichte (G)

F. J. Foakes Jackson and K. Lake, The Beginnings Of Christianity (A five-volume work; especially useful are Vol.

IV, The Commentary and Vol. V, Additional Notes)

W. Neil, The Acts of the Apostles (NCB; E)

Abbreviations

NCB: New Century Bible

NLC: New London Commentary

E: English Text

G: Greek Text

Barclay: Acts 8 (Chapter Introduction)

The Church Reaches Out (Act_8:1-4)

Havoc Of The Church (Act_8:1-4 Continued)

In Samaria (Act_8:5-13)

Things Which Cannot Be Bought And Sold (Act_8:14-25)

Christ Comes To An Ethiopian (Act_8:26-40)

Constable: Acts (Book Introduction)

Introduction

Title

The title "Acts of the Apostles" is very ancient. The Anti-Marcionite Prologue to the Gospel of Luke (150-180 A.D.) contains the oldest reference to the book by this name. The title is a bit misleading, however, because the book contains only a few of the acts of some of the apostles, primarily Peter and Paul.

Writer

Two lines of argument lead to the conclusion that Luke, the friend, fellow missionary, and physician of Paul wrote this book under the inspiration of the Holy Spirit. First, there is the internal evidence, the passages written in the first person plural that can refer to Luke (16:10-40; 20:5-21:18; 27:1-28:16). Second, we have external evidence indicating that Luke wrote Acts. This evidence includes references by early church fathers,¹ comments in collections of New Testament books,² and editorial statements in early notes on certain New Testament books.³

Date and place of composition

The date of composition was probably in the early sixties, 60-62 A.D. In view of his emphases Luke probably would have mentioned several important events had they occurred by the time he wrote. These include the destruction of Jerusalem in 70 A.D., Paul's death in 68 A.D., and the Neronian persecution of Christians that began in 64 A.D.

We do not know for sure where Luke was when he wrote Acts. Perhaps he composed it over a period of years drawing on various sources and then put it into its final form in Rome where Paul was in confinement for two years (28:30-31; 60-62 A.D.).

"Fortunately the intelligibility and value of the book are largely independent of a knowledge of the precise situation in which it was written. While the finer points of the interpretation of Acts can still cause intense discussion among scholars, the essential themes of the book are basically clear and simple."⁴

Scope

The events recorded in Acts cover a period of about 30 years beginning with the Lord's ascension in 33 A.D. to Paul's two-year Roman house arrest that ended about 62 A.D.⁵

Purpose

There seems to have been a three-fold purpose for the writing of Acts. As with the other books of the Bible that record history in narrative form, certainly the Holy Spirit had a historical purpose.⁶ He intended to provide an inspired record of selected events that show the spread of the gospel and the church. They branched out from Jerusalem, the center of Judaism where the church began, to Rome, the uttermost part of the Gentile earth.

"Streeter suggested that an alternative title for the book of Acts might be The Road to Rome', for this is indeed the significance of Luke's work. Whatever minor motifs Luke had in mind, such as the establishment of Christianity in men's minds as a constructive and not destructive element in the social order, his main concern was to show that, in God's plan for the renewal of the life of mankind, Jerusalem, the heart of old Israel, was the goal of Stage I [i.e., the Book of Luke], while Rome, the centre of the world, was the goal of Stage II [i.e., the Book of Acts]."⁷

However the fact that Luke included what he did and omitted much other historical data indicates a second theological purpose. He showed how the plans and purposes of God were working out through history. In particular he showed how Jesus Christ was faithfully and irresistibly building His church (Matt. 16:18).⁸ This involved clarifying how God's dealings with humankind had taken a different course because of the Jews' rejection of their Messiah.

Third, Luke evidently had an apologetic purpose in writing. He frequently pointed out the relationship of the church to the Roman state by referring to many Roman officials not one of whom opposed Christianity because of its doctrines or practices. This would have made Acts a powerful defensive tool for the early Christians in their struggle to survive in a hostile pagan environment.⁹

". . . the Acts is to be seen in close literary association with the Gospel [of Luke]. They form two parts of one work, conceived in its final form as a unity, whether or not the original composition of the Gospel took place independently of the plan to produce the two-part work. Although there are other examples of literary compositions in two parts (Josephus, Contra Apionem, is one of the nearest parallels to Luke-Acts in time and cultural context), Luke's work appears to be unique among Christian writings and to have no close secular precedents in its combination of the stories of a religious leader and of his followers."¹⁰

". . . Luke in Acts is not merely concerned to draw a link between the time of Jesus and the time of the early church, as is commonly noticed, but also between the time of Israel and the time of Jesus and His church. Acts insists that the God who was at work in the history of his ancient people, Israel, bringing them salvation, is the same God who is at work in the church."¹¹

Unique features

Acts is the only New Testament book that continues the history begun in the Gospels. It is also an indispensable historical record for understanding the Apostle Paul's epistles; without it we could not understand some of the things he wrote. It is the only Bible book that records the historical transition from Judaism to Christianity. It provides basic information about and insight into the early church. And it challenges every modern Christian.¹²

Structure

Longenecker identified five phenomena about the structure of Acts that the reader needs to recognize to appreciate what Luke sought to communicate.

"1. It begins, like the [Third] Gospel, with an introductory section of distinctly Lukan cast dealing with the constitutive events of the Christian mission (1:1-2:41) before it sets forth the advances of the gospel in Jerusalem, and in all Judea and Samaria, and to the ends of the earth' (1:7).

"2. This introductory section is followed by what appears to be a thematic statement (2:42-47). This material, while often viewed as a summary of what precedes, most probably serves as the thesis paragraph for what follows.

"3. In his presentation of the advance of the Christian mission, Luke follows an essentially geographical outline that moves from Jerusalem (2:42-6:7), through Judea and Samaria (6:8-9:31), on into Palestine-Syria (9:32-12:24), then to the Gentiles in the eastern part of the Roman Empire (12:25-19:20), and finally culminates in Paul's defenses and the entrance of the gospel into Rome (19:21-28:31).

"4. In his presentation, Luke deliberately sets up a number of parallels between the ministry of Peter in the first half of Acts and that of Paul in the last half.¹³

"5. Luke includes six summary statements or progress reports' (6:7; 9:31; 12:24; 16:5; 19:20; and 28:31), each of which seems to conclude its own panel' of material.¹⁴

"Taking all these literary and structural features into account, we may conclude that Luke developed his material in Acts along the following lines:

"Introduction: The Constitutive Events of the Christian Mission (1:1-2:41)

Part I: The Christian Mission to the Jewish World (2:42-12:24)

Panel 1--The Earliest Days of the Church at Jerusalem (2:42-6:7)

Summary Statement: So the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith' (6:7).

Panel 2--Critical Events in the Lives of Three Pivotal Figures (6:8-9:31)

Summary Statement: Then the church throughout Judea, Galilee and Samaria enjoyed a time of peace. It was strengthened; and encouraged by the Holy Spirit, it grew in numbers, living in the fear of the Lord' (9:31).

Panel 3--Advances of the Gospel in Palestine-Syria (9:32-12:24)

Summary Statement: But the word of God continued to increase and spread' (12:24).

Part II: The Christian Mission to the Gentile World (12:25-28:31)

Panel 4--The First Missionary Journey and the Jerusalem Council (12:25-16:5)

Summary Statement: So the churches were strengthened in the faith and grew daily in numbers' (16:5).

Panel 5--Wide Outreach Through Two Missionary Journeys (16:6-19:20)

Summary Statement: In this way the word of the Lord spread widely and grew in power' (19:20).

Panel 6--To Jerusalem and Thence to Rome (19:21-28:31)

Summary Statement: Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ' (28:31)."¹⁵

Message¹⁶

If I were to boil down to one sentence what the Book of Acts is in the Bible to teach us, I would say this.

The message of Acts is that the church of Jesus Christ is God's instrument to glorify Himself in the present age. The subject of the Book of Acts, what is its primary focus of attention, is the church of Jesus Christ.

Acts contains three major revelations regarding the church that I would like to point out.

The first of these concerns is the origin of the church. Jesus Christ created the church.

During His earthly ministry Jesus Christ prepared for the creation of the church. He instructed His disciples with truth they did not fully understand at the time, and He demonstrated for them life that they did not fully appreciate at the time (John 14:6). We have this record in the Gospels.

After His ascension Christ poured out His Holy Spirit on the day of Pentecost. This was the birthday of the church. The baptism of the Spirit did something God had never done before in history. It united believers with Christ in a new relationship as fellow members of the spiritual body of Christ (John 14:17). Believers then shared the life of Christ in a way never before experienced. God united them with Him. The same Spirit of God that indwelt Him now indwells us. The unity of the church is not external: what we believe (creeds), how we organize ourselves (polity), where we meet (culture), etc. It is internal: who indwells us. The basis of our unity in the church goes back to the origin of the church. It began when the Holy Spirit first baptized believers on the day of Pentecost (1 Cor. 12:13; Rom. 8:9).

The second major revelation of the church that we receive in Acts concerns the nature of the church. The church is one with Jesus Christ. That is its nature. It shares one life with its risen Lord.

In Luke's Gospel our writer presented Jesus Christ as the Head of a new race. As Adam was the head of one race, Christ is the last Adam, the Head of a new race. As Adam was the first man, Christ is the second man, the Head of a new race. As the First-born from the dead, Christ is the Head of a new race.

In Acts we see the new race springing from the First-born from the dead. We see the brotherhood of which Christ is the elder Brother. We see the body growing of which Christ is the Head. The spiritual bonds that unite the members of Christ's race are stronger than the physical bonds that unite the members of Adam's race (Matt. 12:47-50). The members of the new race are feeble, faulty, and foolish, but they possess the life of Christ. Christ is manifesting His life through those who have become partakers of His life by Holy Spirit baptism. The nature of the church is that it is one organic whole empowered by the life of Christ. The Holy Spirit has joined us organically to Christ.

The third major revelation of the church that Acts gives us concerns the function of the church. The function of the church is to be the instrument of Jesus Christ, His hands and feet and mouth, to carry out His will in the world. What is the will of Christ? Let me point out three things that Acts emphasizes.

The will of God is the imparting of life where there is death. Jesus Christ ministers divine life through His human instruments. We see Peter, Paul, and all God's other servants in Acts, doing the same kinds of things Jesus did when He walked this earth. They even did the same types of miracles. Christ by His Spirit was working through them (1:1-2). References to their being filled with the Spirit reflect Christ's control of these people as His instruments. He wants to impart life through us too.

The will of God is also the manifestation of light where there is darkness. The light of the gospel shines through Spirit filled believers to bring the lost into the light of God's presence. In Acts we see Christ through the Holy Spirit choosing the persons to whom the gospel would go. We see Him indicating the places where the gospel would reach. We see Him initiating the processes by which the gospel would penetrate the darkness caused by Satan. This is what Christ wants to do today too. He wants to manifest light through us.

Third, the will of God is the production of love where there is apathy, bitterness, and hatred. Christ's love reaches through believers, His instruments, by the Holy Spirit. It produces in the believer love for the Lord, love for the brethren, and love for the world. We see this illustrated in Acts. This is what Christ wants to do through us: produce love.

In summary, these are three great revelations of the church in Acts. As to its origin, Jesus Christ created it (Matt. 16:18). As to its nature, the church is one with Christ (1 Cor. 12:13). As to its function, the church is the instrument of Christ. Rom. 6:13 says, "Present yourselves to God . . . and your members as instruments of righteousness unto God."

Acts also warns us of three major antagonists facing the church.

The first of these is prejudice. Prejudice means prejudging, judging on the basis of limited information.

The outstanding example of this type of opposition in Acts is the unbelieving Jews. They refused to accept the witness of the Christians. They would not tolerate the evidence the Christians presented. They became the major enemies of the church as well as missing the blessings that could have been theirs if they had acknowledged their Messiah. The church faces the same opposition today (e.g., traditional concepts as opposed to Scriptural revelation).

The root cause of this problem is lack of confidence in the Holy Spirit. Prejudice says, "I do not trust what the Holy Spirit has said in Scripture." We must always interpret experience in the light of revelation, not the other way around.

The second antagonist the church faces that Acts identifies is personal interests. By this I mean the desire for something other than the will of God.

There are several examples of this peril in Acts. Ananias and Sapphira wanted a reputation for spirituality as well as spirituality. Simon Magus wanted a supernatural gift for personal glory as well as for the glory of God. Our flesh also tempts us to serve ourselves as well as God. This is compromise.

The root cause of this problem seems to me to be lack of passive yielding to the Holy Spirit. The Spirit does not fill or control us. We are doubleminded.

A third antagonist the church faces that we also see in Acts is pride.

Two men provide perhaps the outstanding examples of this peril: Felix and Agrippa. Their desire for personal prestige determined their response to God's will. Many a person's career goals and ego needs have limited God's use of him.

The cause of this problem is lack of active obedience to the Holy Spirit. When the Spirit through His Word says "Do this," and we refuse, it is because we set our wills against His. That is pride. We need to humble ourselves under the mighty hand of God. In chapter 10 Peter said, "Not me, Lord."

These are three major perils to the church corporately as well as to Christians individually. Luke has warned us of them in Acts. They are major obstacles to Christ's building His church in the world.

Acts also presents three major lessons for the church that it should always keep in view.

First, the church's passion must be the glory of God. This was the driving motive in the lives of Peter, Paul, and the other faithful missionaries and witnesses that Luke recorded in this book. Their passion was not their own personal safety or their physical comfort, or the opportunity to relieve the sufferings of others, or the desire to create better living conditions in the world. They subordinated all these to God's glory in their hearts. We too must commit ourselves to glorifying God above everything else personally and corporately. My goal for this course is that it will glorify God.

Second, the church's governing principle must be loyalty to Christ. Again, the leaders of the early church modelled this for us. They put Christ's interests before their own. They were singleminded in their living. This is the evidence of their being filled with the Spirit. Their primary commitment was to letting His life work in and through them, and to carrying out His work, not their own. How loyal are we to Christ individually and corporately? John the Baptist said, "He must increase, but I must decrease."

Third, the church's power must be the Holy Spirit. The constant references to prayer in Acts show us how conscious the early Christians were of their dependence on God's power. They did not go out in self-confidence but in God-confidence. They called on Him to reveal Christ's life in and through them (4:24-30). They called on Him to direct Christ's works in and through them (12:12; 20:36). We must not only be obedient and yielded to the Holy Spirit but also dependent on Him because He is our power individually and corporately (John 15:5). I'll be praying for you this semester. Please pray for me.

Finally I would like to leave you with three challenges that grow out of the emphases of Acts.

First, what is your motivation? Why do you do what you do? What motivated the Spirit filled believers in Acts was the desire that God get the glory above everything else. Who do you want to get the credit for what you do?

Second, what is your method? How do you do what you do? Our models in Acts cooperated with God so Christ could work through them by His Holy Spirit. This involved having confidence in His revelation, yielding to His will, obeying His Word, and depending on His Holy Spirit.

Third, what is your emphasis? What do you do? In Acts the leaders of the church gave priority to what is most important to God, not to what was most important to them personally. Furthermore they emphasized the essentials, not the incidentals. Let's not get so fascinated with the incidentals, such as how God manifested His power (healings, speaking in tongues, etc.), that we fail to give priority to the essentials. One essential is that He is powerful enough to do anything to accomplish His purposes. Let's give ourselves to the task before us wholeheartedly and enthusiastically (Matt. 28:19-20; Acts 1:8).

Constable: Acts (Outline)

Outline

I. The witness in Jerusalem 1:1-6:7

A. The founding of the church 1:1-2:46

1. The resumptive preface to the book 1:1-5

2. The command to witness 1:6-8

3. The ascension of Jesus 1:9-11

4. Jesus' appointment of a twelfth apostle 1:12-26

5. The birth of the church 2:1-41

6. The early state of the church 2:42-46

B. The expansion of the church in Jerusalem 3:1-6:7

1. External opposition 3:1-4:31

2. Internal compromise 4:32-5:11

3. Intensified external opposition 5:12-42

4. Internal conflict 6:1-7

II. The witness in Judea and Samaria 6:8-9:31

A. The martyrdom of Stephen 6:8-8:1a

1. Stephen's arrest 6:8-7:1

2. Stephen's address 7:2-53

3. Stephen's death 7:54-8:1a

B. The ministry of Philip 8:1b-40

1. The evangelization of Samaria 8:1b-25

2. Philip's ministry to the Ethiopian eunuch 8:26-40

C. The mission of Saul 9:1-31

1. Saul's conversion and calling 9:1-19a

2. Saul's initial conflicts 9:19b-30

3. The church at peace 9:31

III. The witness to the uttermost part of the earth 9:32-28:31

A. The extension of the church to Syrian Antioch 9:32-12:24

1. Peter's ministry in Lydda and Joppa 9:32-43

2. The conversion of Cornelius 10:1-11:18

3. The initiatives of the Antioch church 11:19-30

4. The persecution of the Jerusalem church 12:1-24

B. The extension of the church to Cyprus and Asia Minor 12:25-16:5

1. The divine appointment of Barnabas and Saul 12:25-13:3

2. The mission to Cyprus 13:4-12

3. The mission to Asia Minor 13:13-14:25

4. Paul and Barnabas' return to Antioch of Syria 14:26-28

5. The Jerusalem Council 15:1-35

6. The strengthening of the Gentile churches 15:36-16:5

C. The extension of the church to the Aegean shores 16:6-19:20

1. The call to Macedonia 16:6-10

2. The ministry in Macedonia 16:11-17:15

3. The ministry in Achaia 17:16-18:17

4. The beginning of ministry in Asia 18:18-22

5. The results of ministry in Asia 18:23-19:20

D. The extension of the church to Rome 19:21-28:31

1. Ministry on the way to Jerusalem 19:21-21:16

2. Ministry in Jerusalem 21:17-23:32

3. Ministry in Caesarea 23:33-26:32

4. Ministry on the way to Rome 27:1-28:15

5. Ministry in Rome 28:16-31

Constable: Acts

Acts

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Meisner, Donald R. "Chiasm and the Composition and Message of Paul's Missionary Sermons." S.T.D. thesis, Lutheran School of Theology at Chicago, 1974.

_____. "The Missionary Journeys Narrative: Patterns and Implications." In Perspectives on Luke-Acts, pp. 199-214. Edited by Charles H. Talbert. Danville, Va: Association of Baptist Professors of Religion, 1978.

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_____. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

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_____. "On the Road and on the Sea with St. Paul." Bible Review 1:2 (Summer 1985):38-47.

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Copyright 2003 by Thomas L. Constable

Haydock: Acts (Book Introduction)

THE ACTS OF THE APOSTLES.

INTRODUCTION.

St. Luke, who had published his gospel, wrote also a second volume, which, from the first ages, hath been called the Acts of the Apostles. Not that we can look upon this work, as a history of what was done by all the apostles, who were dispersed in different nations; but we have here a short view of the first establishment of the Christian Church, a small part of St. Peter's preaching and actions, set down in the first twelve chapters, and a more particular account of St. Paul's apostolical labours, in the following chapters, for about thirty years, till the year 63, and the 4th year of Nero, where these acts end. (Witham) --- St. Luke, after giving us the history of the life, actions, miracles, sufferings, and instructions of Jesus Christ, in his gospel, here give us the life and actions of the apostles, the primitive Christians, and particularly all that relates to St. Paul, by way of an appendix. And what could he give more useful or more important to the Church, whether we consider the noble examples he offers for our imitation, or the excellent lessons for our improvement in spiritual wisdom? He describes in this book the accomplishment of many things that had been predicted by Jesus Christ, the descent of the Holy Ghost, the prodigious change effected in the minds and hearts of the apostles: we behold here the model of Christian perfection, in the lives of the first Christians, and the practice of the most eminent virtues, in the conduct of the blessed apostles; the miraculous operations of the holy Spirit, in the conversion of the Gentiles, and this wonder of wonders, the foundation of the holy Catholic Church, the establishment of the spiritual kingdom of God promised through all the inspired oracles, and the daily addition which the Lord made to his Church, of such as should be saved. (chap. 2. ver. 47. and chap. xv. ver. 5.) --- St. Luke has entitled this work, the Acts of the Apostles, that we may seek therein, says St. John Chrysostom, (tom. 5. hom. xii.) not so much the miracles that the apostles performed, as their good deeds, and eminent virtues. In appearing to give us a simple history, says St. Jerome, this holy physician furnishes us with as many remedies, to cure the maladies of our souls, as he gives us words for our instruction. (Ep. 103.) --- It is thought, that his principal design was to oppose to the false acts of the apostles, that were then in circulation, a true and authentic history of the actions of St. Peter and St. Paul. The Catholic Church has ever held this work in such great esteem, that it has not only superseded every pretended history of the kind, that preceded it, but also every ascititious one that has succeeded it. (St. Augustine, de consen. Evang. lib. iv. chap. 8.) --- It is very probable, that St. Luke wrote his acts at Rome, whilst he was near St. Paul, during the time of his confinement, for he remained with him till his deliverance. There can be no doubt that the work was written in Greek, and in a more pure and polished style, than we find in any other writings of the New Testament. St. Luke generally cites the Septuagint, apparently because he was ignorant of the Hebrew; and because, St. Paul more frequently having to preach to the Gentiles, preferred citing the sacred text in the language known in common, sooner than in Hebrew, which was understood by few. See St. Jerome, in Isai. vi. and again, tradit. Hebr. in Genes. 45. --- The Catholic Church has ever admitted this book into the canon of Scriptures; though many heretics, says St. Augustine, have rejected it. (ep. 253. and lib. de util. cred. 7.) St. John Chrysostom, (hom. i. in Acta) complains, that this book, in his time, was not sufficiently attended to, which he esteems as no less useful than the gospel itself. Erasmus, in his preface to the Acts, says, that he had, in the first instance, some notion of adding this book to St. Luke's gospel, as they are both addressed to the same person, and the Acts are not inconsiderable part of the sacred history; for, as the gospel shews the seed committed to the earth, and sown in the field, the Acts represent it as taking root, shooting up, and producing its fruit. --- The Acts have not uniformly held the same place in the Testament which they hold at present. Sometimes this book was inserted immediately before the book of Revelation, as St. Augustine and others insinuate. At other times, we find it between the epistles of St. Paul and the canonical epistles. Some persons express their surprise, that St. Luke, who was the inseparable companion of St. Paul, has not given the account of St. Paul's martyrdom. St. John Chrysostom (hom. i. in Acta) gives an excellent solution: "the apostles, and other apostolic men, wrote little, but did a great deal." The martyrdom of St. Paul, that took place in the public theatre of Rome itself, and before the eyes of all the Christians of this capital of the world, could not remain unknown, but the voyages and other circumstances of his life, too useful to the Church to be suffered to pass into oblivion, called for the exertions of St. Luke's eloquent pen, which, though admirably accommodated to an historic design, is not wholly free from Hebraisms, and Syriacisms. The Acts of the Apostles include the history of the infant Church, from the day of our Lord's ascension into heaven, till the deliverance of St. Paul, two years after his arrival at Rome, i.e. a space of thirty years, from the year 33, to the year 63 of Jesus Christ, or from the 19th year of Tiberius, till the 9th year of Nero. This golden book paints, as it were, the face of the primeval Christian Church; it places before our eyes the singular providence of God, in founding and protecting his Church, and how the apostles, (in spite of every opposition of the armed power of the whole world, to oppress the gospel,) without any foreign assistance of learning, credit, power, or expectation of any temporal advantages, but relying solely on the power of truth, and the virtue of the holy Spirit, laboured in the propagation of the faith, without intermission, till the power of God, under the ignominy of the cross, became eventually triumphant. See Wm. Whitfield Dakins, LL.D. in his prolegomena. --- It may be divided into four parts. In the first eight chapters, St. Luke gives the origin and progress of the Christian Church among the Jews. From the 9th to the 16th, he shews how widely it was spread among the Gentiles: from the 16th to the 20th, the diverse peregrinations of St. Paul, till his last journey to Jerusalem: and from the 20th to the end, with what patience he underwent innumerable sufferings, trials, and indignities, with what magnanimity he had head against the violent surges of persecution, and his astonishing equanimity under every possible calamity. --- This account, which is not continued beyond his two years' imprisonment in Rome, contains a general sketch of the history of the Church during the epoch it describes of thirty years. The leading facts therein contained are, the choice of Matthias to be an apostles, in the room of Judas; the descent of the Holy Ghost on the day of Pentecost; the preaching, miracles, and sufferings of the apostles at Jerusalem; the conversion of St. Paul; the call of Cornelius, the first Gentile convert; the persecution of the Christians by Herod Agrippa; the preaching of Paul and Barnabas to the Gentiles, by the express command of the Holy Ghost; the decree made at Jerusalem, declaring that circumcision, and a conformity to other Jewish rites and ceremonies were not necessary in Gentile converts; the miraculous cures performed by the handkerchiefs and aprons which had only touched the body of St. Paul; whilst the latter part of the book is exclusively confined to the history of St. Paul, of whom, as we have already seen, St. Luke was the constant companion for several years. --- The place of its publication is doubtful. A learned prelate advances, that the probability appears to be in favour of Greece, though some contend for Alexandria, in Egypt. This latter opinion rests upon the subscriptions at the end of some Greek manuscripts, and of the copies of the Syriac version; but the best critics think, that these subscriptions, which are also affixed to other books of the New Testament, deserve but little weight; and in this case they are not supported by any ancient authority. But the sentiment of this learned prelate, does not bias the opinion we gave at the beginning, and which we find confirmed by Alban Butler, in his life of St. Luke, vol. x. p. 432. where he says, "that St. Luke attended St. Paul at Rome, whither he was sent prisoner from Jerusalem in 61. The apostle remained there two years in chains; but was permitted to live in a house which he hired, though under the custody of a constant guard; and there he preached to those who daily resorted to hear him. From ancient writings and monuments belonging to the Church of St. Mary in via lata, which is an ancient title of a Cardinal Deacon, Boronius, in his Annals ad. an. 55. and Arringhi, in his Roma Subterranea, lib. iii, chap. 41. tell us, that this Church was built upon the spot where St. Paul then lodged, and where St. Luke wrote the Acts of the Apostles."

====================

Gill: Acts (Book Introduction)

INTRODUCTION TO ACTS

This book, in some copies, is called, "The Acts of the holy Apostles". It contains an history of the ministry and miracles of the apostles of Christ, and is a sort of a journal of their actions, from whence it takes its name. It begins at the ascension of Christ, and reaches to the imprisonment of the Apostle Paul at Rome; and is a history of upwards of thirty years: it gives an account of the first Gospel church at Jerusalem, and of the progress of the Gospel there, and in Judea, by the means of all the apostles, and particularly Peter, the minister of the circumcision, and who also first opened the door of faith to the Gentiles: it shows how the Gospel went forth from Jerusalem, and was spread in the Gentile world, especially by the Apostle Paul, whose companion Luke was, that was the writer of this book; for that it was written by him is very evident from the beginning of it, it being dedicated to the same person his Gospel is, and of which he makes mention; and in the Complutensian edition the book is called, "The Acts of the Apostles of Saint Luke the Evangelist"; and so the title of it in the Syriac version is, "the Book of the Acts: that is, the history of the blessed apostles, which my Lord Luke the Evangelist collected for the saints". It was by him written in the Greek language; and we are told ^a, that there was a version of it into the Hebrew language, and which was laid up in the library of the Jews at Tiberias; and is cited by R. Azarias ^b under the name of twlweph, "the Acts": of the authority of this book there has been no doubt, among the ancients, only Cerinthus the heretic endeavoured to discredit it; and it was not received by another sort of heretics called Severiani, from Severus, a disciple of Tatian ^c. It is a most excellent and useful work, showing the first planting of Christianity, and of Christian churches, both among the Jews and Gentiles; the spread and progress of the Gospel in several parts of the world; what sufferings the apostles endured for the sake of it; and with what patience and courage they bore them; and what success attended them; and is a standing proof and confirmation of the Christian religion.

College: Acts (Book Introduction)

INTRODUCTION

As early as the second century the title "The Acts of the Apostles" was given to this document. Before that time the work probably circulated with its companion volume, "The Gospel of Luke." When the other three Gospels were collected and the New Testament was formed, The Gospel of Luke and The Acts of the Apostles were separated. Both were included in the New Testament as books of history.

AUTHORSHIP

Like the Third Gospel, the Book of Acts does not identify its author. Evidence must be gathered, therefore, from both within the document itself and from references to the document in early church history.

The strongest evidence within the Book of Acts is its Prologue (1:1-3). When the Prologue of Acts is compared with the Prologue of the Third Gospel (1:1-4), the similarities are striking. Both books mention the name Theophilus as the recipient. Acts refers to "the former book," implying that the Third Gospel is that book. Acts also intends to begin the story at the point that the Third Gospel ends it-the ascension of Christ. The style of Greek used in both cases is polished and formal. The implication that both works were written by the same author is unavoidable.

In addition, the passages in Acts which use the pronoun "we" imply an eyewitness account. Appearing toward the end of Acts, these passages give the impression that whoever was writing the book was also present when some of the recorded events took place. It seems that the author makes himself a companion of Paul at these points in the narrative (Acts 16:10-17; 20:5-21:18; 27:1-28:16). At other points in the record the author was content to use "they" in describing events.

Inevitably, then, the question of authorship focuses on Paul's traveling companions. Because some of the "we" sections overlap with Paul's years in prison at both Caesarea and Rome, the companions who were with him at that time become prime candidates. When Paul wrote the letters to Philemon and to the Colossians from prison, Luke was one of the companions Paul mentioned (Phlm 23-24; Col 4:10-17).

Another line of reasoning was proposed by W.K. Hobart in 1882. He analyzed the vocabulary of Acts and concluded that the language indicated that the author of Acts was a physician. This proposal did not survive the scrutiny of scholarship for long. By 1920 H.J. Cadbury offered a study which showed that much of the language which Hobart considered "technical" medical terminology was in use by such nonmedical writers as Josephus, Plutarch, and Lucian. The most that can be said for this evidence today is that the terminology of Acts is compatible with authorship by a person with a medical background.

These pieces of evidence are consistent with the external evidence. Though references to The Acts of the Apostles do not appear as early in the church fathers as do references to other books of the New Testament, they do appear nonetheless. Diognetus (A.D. 130) and The Didache (A.D. 140) allude to the work, as does The Epistle of the Churches of Vienne and Lyons (A.D. 177), according to Eusebius. The latter source quotes the words of Stephen's prayer in which he asks that his accusers not have their sin charged against them ( Ecclesiastical History V.2). Similarly, Irenaeus (A.D. 180), Clement of Alexandria (A.D. 190), Tertullian (A.D. 200), and Eusebius (A.D. 325) quote from Acts without naming their source.

In addition to this evidence, many early church writers refer to the Third Gospel as written by Luke. This is important since the internal evidence makes the author of the Third Gospel the same as the author of Acts. Such testimony comes from the Muratorian Canon (A.D. 170). Irenaeus, Clement of Alexandria, Tertullian, and Jerome, on the other hand, speak directly of Acts as written by Luke.

Much attention has also been given to the sources used by Luke in writing Acts. Harnack was the primary scholar who promoted the position that underlying Acts are several sources. He argued that one could detect first an "Antioch" source, then a second source describing Paul's conversion, and finally a third source which contained the "Jerusalem Caesarean" tradition. This third source, he said, was actually two sources blended together, one more reliable than the other.

Harnack's proposals ran into trouble on a couple of counts. His approach seemed dominated by a rationalism which excised the miraculous from the text. In addition his theories about the parallels between the two "Jerusalem Caesarean" sources did not hold up under the scrutiny of Joachim Jeremias and others.

Another proposal regarding written sources for Acts came from C.C. Torrey. He argued that an Aramaic source was used in the composition of Acts 1-15, but absent from Acts 16-28. This argument was made on the basis of Semitisms which he found in these earlier chapters. Later scholars argued that these terms and phrases are best explained as coming from the Septuagint or the synagogue.

Also among the possible sources for Acts are oral traditions. C.J. Hemer lists dozens of passages which he thinks are best explained as deriving from reports passed along verbally to Luke.

In recent years scholars have been far more interested in Luke as a writer and theologian than as a compiler of sources. In some cases studies have concentrated on comparing Luke's style with other ancient writers.

With the work of Hans Conzelmann in 1953 the emphasis on Luke's theology as reflected in Acts became pronounced. This perspective continues to dominate scholarly discussions today. One problem with this perspective is that it frequently ignores or denies the value of Acts as a historical record of events in the early church.

DATE OF WRITING

Acts 1:1 indicates that Luke wanted Acts to serve as the second volume of a two-volume work. For this reason Acts must be dated at the same time or later than the Gospel of Luke. The earliest dates that scholars assign to Luke are in the late 50s. Festus had already ascended to power when Acts was written, an event which is dated in A.D. 60. These boundaries fix the earliest date for Acts.

The real question is how late can Acts be dated. Some radical Bible critics have dated Acts as late as A.D. 115-130. This date reduces the chances that Luke was the author. Many scholars fix the date between A.D. 70-80. The reasons often given for this date have to do with the subject matter of Luke's Gospel, especially Luke 21:5-38. In these verses Jesus speaks of the destruction of Jerusalem. His description is so vivid that many scholars believe Luke must have recorded it after the event had occurred in A.D. 70.

One question which must arise in discussing the date of Acts has to do with the last verses of the Book. Acts closes with a description of the Apostle Paul under house-arrest in Rome. He was taken there to stand trial before Caesar. The account ends by noting that he remained there "two whole years," preaching the gospel as he waited for his accusers to arrive. Tradition indicates that he was martyred in Rome during the reign of Nero (A.D. 54-68). The question to be answered is whether Paul was martyred during this Roman imprisonment. If so, why didn't Luke record Paul's death in Acts? Is the absence of any word on Paul's death significant? Was Luke avoiding the issue in order to preserve his focus on the victorious progress of the church? If so, maybe Acts was meant to end at this point in the story. This would allow for Acts to be written later than the year of Paul's death. The date of writing could then be fixed somewhere between A.D. 70-80.

On the other hand, it may be that Luke does not record Paul's death because it had not occurred when he wrote Acts, meaning that the dating of Acts would be earlier. If Luke finished Acts before Paul's death occurred, the work must be dated somewhere in the early or mid 60s. Church tradition (especially Jerome and Eusebius) dates Paul's martyrdom in Rome around A.D. 67-68. Many scholars believe, however, that Paul was released from his house-arrest described in Acts 28. They argue that he resumed his missionary travels until the day he was once again arrested and taken to Rome. They also contend that the Pastoral letters (1, 2 Timothy and Titus) were written before this second imprisonment. If this is true, then Acts may have been written at the end of Paul's first imprisonment, or about A.D. 63.

THEME OF ACTS

Acts opens with a statement from Jesus which seems to set the tone for the entire work. Jesus promises the Apostles that they will receive power in the form of the Holy Spirit (see 1:8). He then tells them that they will be his "witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth" (NIV). This theme of being a witness for the gospel is carried throughout the Book of Acts. Consider the following verses in Acts:

1:22 - the replacement for Judas had to be a witness of Christ's resurrection

2:32 - Peter's sermon on Pentecost emphasized that the apostles were witnesses of the resurrection

3:15 - after healing the beggar Peter proclaimed the resurrected Christ and that the apostles were witnesses

4:20 - the apostles told the Jewish authorities they could not help proclaiming what they had seen and heard

5:32 - when the apostles were again persecuted they said they must obey God because they were witnesses along with the Holy Spirit

8:25 - Peter and John went to Samaria where they "testified and proclaimed the word of the Lord"

10:39 - Peter proclaimed to Cornelius that he was a witness to the ministry of Jesus

13:31 - Paul told the crowd in Pisidian Antioch that Jesus' followers had witnessed Christ's resurrection

22:15 - Ananias went to Paul with the message that Paul would be a witness to all men of what he had seen and heard

23:11 - God appeared to Paul encouraging him that he would testify in Rome concerning the Lord These references do not include the numerous passages in which individuals are found witnessing falsely (e.g., 6:13; 7:58; 24:1; 25:7).

As the witnesses for Christ carried the gospel toward the far reaches of the world, the church advanced everywhere. This theme is also important in Acts. The expansion of the church is presented in a historical context. Luke even dates some of the events in his record by using key Roman names and events as reference points (see 12:1, 19; 18:12; 23:24; 24:24; 25:1, 23).

As Acts 1:8 indicates, Luke shows how the gospel prevailed wherever it was proclaimed. In Jerusalem, huge numbers were baptized on the Day of Pentecost. Later, thousands were added (4:4), even though the believers were being persecuted by the Jewish authorities. Such incidents as the striking down of Ananias and Sapphira and the dissension over the ministry to Hellenistic widows did not slow down the rapid increase of converts to the gospel (5:14; 6:1,7).

Beyond the walls of Jerusalem, the gospel also found fertile ground for growth. After the conversion of Saul of Tarsus, the church in Judea, Galilee, and Samaria experienced peace and saw its numbers increasing (9:31). Peter's work in Lydda bore rich fruit (9:35) and his raising of Tabitha in Joppa brought many to believe in the Lord (9:42).

The ever-widening influence of the gospel was felt beyond Judea and Samaria as well. Antioch saw increasing numbers of believers, especially among the Gentile populations (11:21,24). The cities of southern Galatia felt the gospel's impact as Paul and Barnabas evangelized in places like Lystra, Iconium, and Derbe (see 14:1,21). Later, Paul and Silas revisited these cities and more growth came (see 16:5). On this same missionary journey Paul and Silas even crossed into Macedonia where the results were the same (see 17:12). The gospel continued to conquer hearts and minds for Christ with each passing day.

Through all of Luke's record, the role of the Holy Spirit is highlighted. From the Day of Pentecost when he was poured out (see 2:14ff), the Spirit was essential to God's purposes for the proclamation of the gospel. When the men were chosen to administer the benevolence to widows, Stephen was appointed because he was a man full of "faith and of the Holy Spirit" (see 6:5). In Samaria the new converts received a visit from the apostles who placed their hands on them, granting them the power of the Holy Spirit (see 8:17). This was a power which Simon the Sorcerer wanted to buy (see 8:18). Philip heard from the Spirit that he was to go to the chariot of the Ethiopian (see 8:29). While Peter was preaching to Cornelius, the Holy Spirit came on the listeners, interrupting Peter's address (see 10:44). Barnabas and Saul were first selected as missionaries at Antioch when the Spirit spoke to the church (see 13:2). Their travels were guided by the Holy Spirit (see 16:7) and in Ephesus Paul rebaptized believers who had not received the Spirit (see 19:1-7). When Paul addressed the Ephesian elders, he reminded them that they had become leaders because of the Spirit's ministry (see 21:28).

While Acts emphasizes that the apostles received the power of the Spirit (1:8), it also emphasizes how they used this power. They faithfully bore witness for Christ. Acts underscores the work of the apostles, or at least some of the apostles. Roughly speaking, Acts 1-12 focuses on the work of the Apostle Peter. His role in the choosing of a successor for Judas (see 1:15ff) and the preaching on the Day of Pentecost (see 2:14ff) open the book. Almost every chapter which follows contains some report on the work of Peter. He and John heal the lame man (see 3:1-10), and then stand before the Sanhedrin (see 4:1-22). He confronts Ananias and Sapphira (see 5:1-11) and Simon the Sorcerer (see 8:9-25). He experiences the vision which results in the preaching to Cornelius and the conversion of his family (see 10:9-48). He then defends his actions before the church leaders in Jerusalem (see 11:1-18). Finally, he miraculously escapes imprisonment by Herod (see 12:1-19).

With Acts 13 the spotlight shifts to the Apostle Paul. Paul and Barnabas are sent from Antioch as missionaries (see 13:2). Their report at the Jerusalem conference is crucial (see 15:12), and though they cannot agree about John Mark, a second missionary journey is undertaken by Paul and Silas (see 15:40). The second journey is followed immediately by a third (see 18:23), and then comes the account of Paul's tragic visit to Jerusalem and his arrest in the temple (see 21:30). The rest of the book describes the series of hearings Paul endures and his transport to Caesarea and on to Rome. Paul's ministry as a Roman prisoner is the focus of the final comment in Acts. For two whole years Paul stayed there in his own rented house and welcomed all who came to see him. Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ (28:30-31).

THE PURPOSE OF ACTS

For years scholars have puzzled over why Luke produced Acts. Comparing the opening of Acts with that of Luke's Gospel shows that a particular disciple named Theophilus was central to Luke's motives. Was he a new convert? Was he a wealthy patron? Was he an influential Christian? These questions have no obvious answer.

Luke implies in the opening of the gospel that he had carefully researched his material (see Luke 1:1-4). He was concerned to provide a proper sequence of events. He shows awareness of other accounts which have been written concerning Jesus.

One purpose often noted is a historical one. Luke wanted to provide a historical record of the events of Jesus' life and the progress of the first-century church. Though some scholars argue that his reasons had to do with his concerns about the return of Christ, it is possible that he saw the end of the age of the apostles coming. Perhaps Luke wanted a written record of the apostles' work in carrying on the ministry of Jesus.

The immediate purpose of Luke may be indicated in his words in the opening of the gospel. He tells Theophilus that he writes so that this believer will "know the certainty of the things" he had been taught (1:4). This comment may indicate that the two-volume work was meant for Christian instruction.

The apologetic value of Acts has often been noted. Some have wondered if Luke's work was intended to serve as a defense-brief for the Apostle Paul as he stood before Caesar. The problem with this suggestion is that Luke includes so much material that has nothing to do with Paul's defense. Why would he include the birth, ministry, death, and resurrection of the Lord? Why would he focus on the Apostle Peter in the early chapters of Acts? Acts would be very tedious reading if the main purpose were a defense of Paul.

Nevertheless, it is true that much of Acts emphasizes that the believers posed no threat to the Roman empire. When the apostles are summoned before the Jerusalem authorities, their only crime is healing the lame man (see 3:1ff). When Stephen is martyred, his only fault is his zeal for the faith (see 6:8ff). Peter's imprisonment at the hands of Herod Agrippa I is due to no fault of the Apostle (see 12:1ff). Paul's hearing before Gallio is a matter of questions about the Jewish Law (see 18:12-16). The series of trials experienced by Paul repeatedly emphasizes his innocence (see 21:29; 23:29; 24:27; 25:19; 26:31). The cumulative effect of these statements establishes that the church was never any real threat to Caesar.

Beyond these purposes, Acts has a theological purpose. Luke intends to show how the apostles began the work Jesus initiated on the earth. Acts 1:1 describes Luke's Gospel as an account of "all that Jesus began to do and to teach." Acts intends to describe how the apostles continued this work of Jesus. The Gospel begins in Jerusalem and fans out over the whole Roman world to the Imperial City itself. The salvation of the Lord is, in Paul's language, "first for the Jew, then for the Gentile" (Rom. 1:16). Acts records how God used human means to send out the divine message of salvation in Christ.

THE HISTORICITY OF ACTS

Concerning the historical accuracy of the Book of Acts modern scholarship appears to be at an impasse. Questions have been raised for years about Luke's account of events. Many of the questions have been aimed at the portrait of Paul which is presented in Acts. Since the days of F.C. Baur and the Tübingen school, the issue of how Paul is presented in Acts as compared with the Pauline letters has been prominent among scholars who study Acts. The result has been a series of scholars who cast doubts upon the historical accuracy of Acts.

Drawing much of this attention has been the relationship between Acts and Galatians. Especially important to scholars are such topics as the number of visits Paul made to Jerusalem, the description of the debate about circumcision, the matter of Paul's relationship to the other apostles, the position of Paul regarding the "apostolic decrees" (see 15:19-20), and other matters relating to Paul's association with the Jerusalem leaders. In addition questions have been raised about Paul's portrait in Acts as an apostle who would carry the decrees from church to church when he says nothing of them in his letters to some of the same churches. Also a problem is the fact that Acts is silent with regard to any of these letters Paul was addressing to the churches, even though he wrote during the very time covered in Acts. Beyond this strange silence is the other important event in Paul's ministry about which Acts is so quiet-the collection for the believers in Judea (see 1 Cor 16:1-4; Rom 15:23-33).

These differences have caused some scholars to speak of the "Lucan Paul" in contrast to the "Paul of the epistles." Another scholar explains the difference (in the tradition of Baur) by referring to the "Paulinism of Acts." Luke is viewed not as a historian recording events in the ministry of Paul, but as a theologian who carefully constructs a historical explanation of Paul even if it is at odds with historical reality. The Pauline speeches of Acts, in particular, are viewed as fabrications of Luke's theological genius, motivated by the need to present Paul in terms which agree with his own theological perspective.

For many scholars, then, Acts is regarded as so preoccupied with theological concerns as to render it suspect as a historical report of events in the life of the first-century church. In the late nineteenth and early twentieth centuries this skepticism was met with a wave of scholars who resisted such a pessimistic assessment of the historicity of Acts. Such scholars as James Smith, Henry Alford, J.B. Lightfoot, F.W. Farrar, R.B. Rackham, William Ramsay, Theodor Zahn, Adolf Harnack, Arthur McGiffert, C.C. Torrey, and H.J. Cadbury found more reasons for confidence in the historical value of Acts. The impact of Martin Dibelius, however, was decisive. His critical studies of Acts produced a significant trend toward the conclusion that Acts should be understood in terms of descriptive theology rather than history. Hans Conzelmann and Ernst Haenchen were instrumental in systematically applying the approach of Dibelius to the text of Acts. Thus a powerful stream of thought continues to influence scholars who study Acts for the purpose of clarifying the theological tendencies of early church teaching, while dismissing the historical contribution of the work.

These trends have been called into question in recent years by such scholars as F.F. Bruce, I.H. Marshall, Martin Hengel, and C.J. Hemer. But no consensus among scholars has been reached. To some extent, then, the study of Acts advances on two entirely different (if not always unrelated) tracks. Work goes on in the effort to understand the theological tendencies which shape Luke's production of the Book of Acts. At the same time other scholars look to historical and archaeological studies as potential sources for additional help in comprehending the contribution Acts makes to the historical picture of the emerging church of the first century.

Whenever scholars from the Restoration Movement have engaged in major studies of Acts, the issue of the historicity of the Book has been dominant. Alexander Campbell's Acts of the Apostles is largely a grammatical analysis of the text of Acts, but the historicity of Luke's work is assumed throughout. J.W. McGarvey's New Commentary on Acts of Apostles not only proceeds on the presupposition that Acts can be trusted as a historical representation of the events it records, but argues the point against such "infidel" scholars as Baur and Zeller. Another commentary was produced in 1896, this time by David Lipscomb. His work makes theology the primary focus, but once again the issue of the historical credibility of Acts is central.

More recent volumes have appeared which offer the same balance. H. Leo Boles produced his commentary in 1941, a study which follows in the same tradition. Don DeWelt's commentary appeared in 1958, and it is stamped with a devotional and didactic quality that makes the message of Acts practical for the believer, yet it never compromises on the assumption that Acts is reliable as a historical account. Finally, the work of Gareth Reese was pivotal. His New Testament History: A Critical and Exegetical Commentary on the Book of Acts is from the very start a work which argues the case for the historicity of Acts. With full awareness of the challenges from the Bible critics, Reese builds his case for the credibility of Luke's account of these events.

In this commentary our approach is to appreciate the theological motivations of Luke's work while not rejecting this record as the most valuable source we have regarding the developing church. Our confidence does not rest entirely on the fact that Luke's abilities as a historian have proven to be convincing. We also believe in the promise of the Lord to direct his servant into all truth.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

Commentaries:

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-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

AUSS . . . Andrews University Seminary Studies

BA . . . Biblical Archaeology

BAR . . . Biblical Archaeology Review

BiblThecSac . . . Bibliotheca Sacra

BJRL . . . Bulletin of the John Rylands Library

BTr . . . Bible Translator

ChrSt . . . Christian Standard

ed. . . . edited by

EQ . . . Evangelical Quarterly

ExpT . . . Expository Times

HTR . . . Harvard Theological Review

JBL . . . Journal of Biblical Literature

JSNT . . . Journal of Studies in the New Testament

JETS . . . Journal of the Evangelical Theological Society

JTS . . . Journal of Theological Studies

n. . . . note

NovT . . . Novum Testamentum

RevEx . . . Review and Expositor

TB . . . Tyndale Bulletin

TDNT . . . Theological Dictionary of the New Testament

TS . . . Theological Studies

trans . . . translated by

WThJ . . . Westminster Theological Journal

-College Press New Testament Commentary: with the NIV

College: Acts (Outline)

OUTLINE

I. THE CHURCH IN JERUSALEM - 1:1-8:1a

A. INTRODUCTION OF THE BOOK - 1:1-3

B. THE COMMISSIONING OF THE APOSTLES - 1:4-8

C. THE ASCENSION OF CHRIST - 1:9-11

D. WAITING FOR THE HOLY SPIRIT - 1:12-14

E. THE REPLACEMENT OF JUDAS ISCARIOT - 1:15-26

F. THE DAY OF PENTECOST - 2:1-47

1. The Apostles Baptized with the Holy Spirit - 2:1-4

2. The Amazement of the Crowd - 2:5-13

3. The Sermon of Peter - 2:14-36

a. The Promise of Joel - 2:14-21

b. The Proclamation of Jesus' Resurrection - 2:22-28

c. Jesus the Lord and Messiah - 2:29-36

4. The Call to Repentance - 2:37-40

5. The First Church - 2:41-47

G. THE HEALING OF THE LAME MAN AND ITS CONSEQUENCES - 3:1-4:31

1. A Cripple Cured - 3:1-10

2. Peter's Address in Solomon's Colonnade - 3:11-26

a. The Power of Jesus' Name - 3:11-16

b. The Call to Repentance - 3:17-21

c. The Witness of the Prophets - 3:22-26

3. The Arrest of Peter and John - 4:1-4

4. Peter and John before the Sanhedrin - 4:5-12

5. The Debate in the Sanhedrin - 4:13-17

6. The Prohibition against Preaching Christ - 4:18-22

7. The Release of Peter and John - 4:23-31

a. Their Reunion with the Twelve - 4:23

b. Their Prayer for Boldness - 4:24-30

c. Their Power from the Holy Spirit - 4:31

H. THE UNITY AND GENEROSITY OF THE EARLY CHURCH - 4:32-5:16

1. The Sharing of Material Possessions by Believers - 4:32-35

2. The Example of Barnabas - 4:36-37

3. The Deceit of Ananias and Sapphira - 5:1-11

4. The Signs and Wonders from the Apostles - 5:12-16

I. THE ARREST OF THE APOSTLES - 5:17-42

1. The Imprisonment of the Apostles - 5:17-26

2. The Apostles before the Sanhedrin - 5:27-40

3. The Continued Witness of the Apostles - 5:41-42

J. THE CHOOSING OF THE SEVEN DEACONS - 6:1-7

K. THE ARREST, TRIAL, AND STONING OF STEPHEN - 6:8-8:1a

1. False Accusations Against Him - 6:8-15

2. Stephen's Defense - 7:1-53

a. The Old Testament Patriarchs - 7:1-8

b. Israel in Egypt - 7:9-19

c. Early Days of Moses - 7:20-29

d. The Call of Moses - 7:30-34

e. The Wilderness Wanderings - 7:35-43

f. The Tabernacle and the Temple - 7:44-50

g. The Personal Application - 7:51-53

h. The Final Witness of Stephen - 7:54-56

i. The Death of Stephen - 7:57-60

j. The Consent of Saul - 8:1a

II. THE CHURCH IN JUDEA AND SAMARIA - 8:1b-12:25

A. PERSECUTION AND DISPERSION OF THE CHURCH - 8:1b-3

B. MINISTRY OF PHILIP - 8:4-40

1. Philip in Samaria - 8:4-8

2. The Conversion of Simon Magus - 8:9-13

3. The Visit of Peter and John to Samaria - 8:14-17

4. Peter's Condemnation of Simon's Offer to Pay for the Holy Spirit - 8:18-24

5. The Return of the Apostles to Jerusalem - 8:25

6. Philip and the Conversion of the Ethiopian - 8:26-40

C. THE CONVERSION OF SAUL OF TARSUS - 9:1-31

1. The Expedition of Saul to Damascus - 9:1-2

2. The Light and the Voice from Heaven - 9:3-7

3. The Entrance of Saul to Damascus - 9:8-9

4. The Commissioning of Ananias to Visit Saul - 9:10-16

5. The Visit from Ananias - 9:17-19a

6. The Preaching of Saul in Damascus - 9:19b-22

7. The Escape of Saul from Damascus - 9:23-25

8. The Ministry of Saul in Jerusalem and His Departure for Tarsus - 9:26-30

D. PEACE AND PROSPERITY FOR THE CHURCH - 9:31

E. PETER'S MINISTRY IN WESTERN JUDEA - 9:32-43

1. The Ministry at Lydda: Healing of Aeneas - 9:32-35

2. The Ministry at Joppa: The Raising of Dorcas - 9:36-43

F. THE CONVERSION OF THE FIRST GENTILES - 10:1-11:18

1. The Ministry of Peter at Caesarea - 10:1-48

a. The Vision Seen by Cornelius - 10:1-8

b. The Vision Seen by Peter - 10:9-16

c. The Arrival at Joppa of Servants Sent by Cornelius - 10:17-23a

d. The Visit of Peter to the House of Cornelius - 10:23b-33

e. The Sermon by Peter - 10:34-43

f. The Reception of the Holy Spirit by Gentiles - 10:44-48

2. The Endorsement of Peter's Ministry by the Jerusalem Leadership - 11:1-18

a. The Questioning of the Jerusalem Leaders - 11:1-3

b. The Defense by Peter - 11:4-17

c. The Defense Accepted - 11:18

G. THE CHRISTIANS AT ANTIOCH - 11:19-30

1. Evangelism among the Gentiles of Antioch - 11:19-21

2. The Ministry of Barnabas and Saul at Antioch - 11:22-26

3. The Famine Relief Work from Antioch - 11:27-30

H. THE PERSECUTION OF THE CHURCH BY HEROD AGRIPPA I - 12:1-25

1. The Martyrdom of James and Imprisonment of Peter - 12:1-4

2. The Escape of Peter from Prison - 12:5-11

3. The Report of Peter about the Escape - 12:12-17

4. The Discovery of Peter's Escape - 12:18-19a

5. The Death of Herod Agrippa I - 12:19b-23

6. The Continued Progress of the Gospel - 12:24

7. The Return of Barnabas and Saul to Antioch - 12:25

III. THE CHURCH IN THE ENDS OF THE EARTH - 13:1-28:31

A. THE FIRST MISSIONARY JOURNEY - 13:1-14:28

1. The Commissioning of Barnabas and Saul at Antioch - 13:1-3

2. The Arrival of Barnabas and Saul on Cyprus - 13:4-5

3. The Confrontation at Paphos - 13:6-12

4. The Arrival at Pisidian Antioch - 13:13-15

5. Paul's Address in the Synagogue - 13:16-41

a. Old Testament Prelude to Christ - 13:16-22

b. Fulfillment in Christ - 13:23-37

c. Conclusion and Warning - 13:38-41

6. The Response to Paul's Address - 13:42-43

7. Gentile Interest and Jewish Opposition - 13:44-52

8. The Visit to Iconium - 14:1-7

9. The Healing at Lystra - 14:8-13

10. Paul's Address about the Living God - 14:14-18

11. The Stoning of Paul - 14:19-20a

12. The Visit to Derbe and Return to Lystra, Iconium, and Pisidian Antioch - 14:20b-23

13. Return to Antioch of Syria - 14:24-28

B. THE COUNCIL AT JERUSALEM - 15:1-35

1. The Visit of Judaizers to Antioch - 15:1-2

2. The Journey of Paul and Barnabas to Jerusalem - 15:3-5

3. The Convening of the Council - 15:6

4. The Address of Peter - 15:7-11

5. The Address of Paul and Barnabas - 15:12

6. The Summation by James - 15:13-21

7. The Apostolic Letter to Gentile Christians - 15:22-29

8. The Reception of the Apostolic Letter by the Church in Antioch - 15:30-35

C. THE SECOND MISSIONARY JOURNEY - 15:36-18:22

1. The Proposal and the Debate about John Mark - 15:36-39

2. The Journey through Syria and Cilicia - 15:40-41

3. The Visit to Derbe and Lystra - 16:1-4

4. The Growth of the Churches - 16:5

5. The Journey through Phrygia and Galatia - 16:6-7

6. The Macedonian Vision in Troas - 16:8-10

7. The Visits to Samothrace and Neapolis - 16:11

8. The Visit to Philippi - 16:12-40

a. The Faith of Lydia - 16:12-15

b. The Slave Girl with the Spirit of Divination - 16:16-22

c. The Imprisonment - 16:23-26

d. The Conversion of the Jailer - 16:27-34

e. The Departure - 16:35-40

9. The Visits at Amphipolis and Apollonia - 17:1a

10. The Visit at Thessalonica - 17:1b-9

a. Paul's Preaching in the Synagogue - 17:1b-4

b. The Backlash from the Jews - 17:5-9

11. The Visit of Paul and Silas in Berea - 17:10-14

12. The Visit at Athens - 17:15-34

a. Paul's Preaching in Athens - 17:15-17

b. Paul's Encounter with the Philosophers - 17:18

c. Paul's Address in the Areopagus - 17:19-31

1) Paul's Acknowledgement of Their Idols - 17:19-23

2) God the Creator of Everything - 17:24-26

3) God Who is Near Enough to Touch - 17:27-29

4) God Who Judges and Demands Repentance - 17:30-31

d. The Reaction to Paul's Preaching - 17:32-34

13. The Visit at Corinth - 18:1-17

a. Paul's Arrival and Ministry with Aquila and Priscilla - 18:1-4

b. Resistance from the Jews and Paul's Decision to Preach to the Gentiles - 18:5-6

c. Encouragement in a Night Vision - 18:7-10

d. Paul's Trial before Gallio - 18:11-17

14. The Visit at Cenchrea - 18:18

15. The Visit at Ephesus - 18:19-21

16. The Journey to Caesarea, Jerusalem,and Antioch of Syria - 18:22

D. THE THIRD MISSIONARY JOURNEY - 18:23-21:16

1. The Journey through Galatia and Phrygia - 18:23

2. The Ministry of Apollos in Ephesus and Corinth - 18:24-28

3. The Twelve Disciples at Ephesus - 19:1-7

4. Paul's Preaching in the Synagogue and the School of Tyrannus - 19:8-10

5. The Conflict with the Exorcists - 19:11-19

6. The Growth of Paul's Ministry - 19:20

7. Paul's Plans to Visit Rome - 19:21-22

8. The Riot of Demetrius and the Silversmiths - 19:23-41

a. The Anger of the Silversmiths - 19:23-28

b. The Demonstration in the Theater - 19:29-34

c. The Calming Words of the Town Clerk - 19:35-41

9. The Journey through Macedonia and Greece - 20:1-6

10. The Visit at Troas - 20:7-12

11. The Visits at Assos, Mitylene, Kios (Chios), Samos, and Miletus - 20:13-15

12. The Meeting with the Ephesian Elders - 20:16-38

a. Paul's Summons of the Ephesian Elders - 20:16-17

b. Paul's Reflections on His Ephesian Ministry - 20:18-21

c. Paul's Expectations for the Future - 20:22-24

d. Paul's Charge to the Ephesian Elders - 20:25-31

e. Paul's Final Admonition - 20:32-35

f. The Emotional Parting - 20:36-38

13. The Stops at Cos, Rhodes, and Patara - 21:1-2

14. The Arrival at Tyre - 21:3-6

15. The Arrival at Ptolemais and Caesarea - 21:7-14

a. The Entrance into the Home of Philip - 21:7-9

b. The Warning of Agabus and Paul's Response - 21:10-14

16. The Arrival at Jerusalem - 21:15-16

E. PAUL'S VISIT TO THE TEMPLE AND HIS ARREST - 21:17-23:30

1. Paul's Reception by the Church - 21:17-26

a. Paul's Report of the Gentile Response to the Gospel - 21:17-19

b. The Proposal of James and the Elders - 21:20-26

2. The Riot in the Temple - 21:27-30

3. Paul's Rescue by the Romans - 21:31-36

4. Paul's Request for Permission to Address the Mob - 21:37-40

5. Paul's Defense to the Jews - 22:1-21

a. Paul's Early Days - 22:1-5

b. The Episode on the Damascus Road - 22:6-11

c. The Visit from Ananias of Damascus - 22:12-16

d. The Vision in the Temple - 22:17-21

6. The Reaction of the Mob and Paul's Imprisonment - 22:22-29

7. The Trial before the Sanhedrin - 22:30-23:10

a. The Confrontation with the High Priest - 22:30-23:5

b. The Division of the Pharisees and Sadducees over the Resurrection Hope - 23:6-10

8. The Word of Encouragement from God - 23:11

9. The Conspiracy Against Paul's Life - 23:12-15

10. The Discovery of the Conspiracy - 23:16-22

11. The Decision to Transfer Paul to Caesarea - 23:23-24

12. The Letter from the Tribune to Felix - 23:25-30

F. THE IMPRISONMENT AT CAESAREA - 23:31-26:32

1. Paul's Transfer to Caesarea - 23:31-35

2. Paul's Trial before Felix - 24:1-21

a. The Accusations Against Paul - 24:1-9

b. The Defense by Paul - 24:10-21

3. The Postponement of a Verdict by Felix - 24:22-23

4. Paul's Interviews with Felix - 24:24-26

5. The Ascension of Festus: Paul's Continued Custody - 24:27

6. The Visit of Festus to Jerusalem - 25:1-5

7. Paul's Appeal to Caesar - 25:6-12

8. The Visit of Agrippa II and Bernice to Festus - 25:13-22

9. Paul's Appearance before Agrippa - 25:23-26:32

a. The Presentation of Paul to Agrippa by Festus - 25:23-27

b. Paul's Address to Agrippa - 26:1-23

1) The Introduction - 26:1-3

2) Paul's Pharisaic Heritage - 26:4-8

3) Paul's Former Zeal Against Christians - 26:9-11

4) Paul's Experience on the Road to Damascus - 26:12-18

5) Paul's Obedience to God - 26:19-20

6) Paul's Arrest - 26:21

7) Paul's Continuing Preaching of Christ - 26:22-23

c. The Interchange Between Festus, Paul, and Agrippa - 26:24-29

d. The Agreement Regarding Paul's Innocence - 26:30-32

G. PAUL'S VOYAGE TO ROME - 27:1-28:31

1. The Journey from Caesarea to Sidon - 27:1-3

2. The Journey from Sidon to Myra - 27:4-6

3. The Journey from Myra around Crete - 27:7

4. The Arrival at Fair Havens - 27:8-15

a. Paul's Warning About the Coming Danger - 27:8-12

b. The Storm at Sea - 27:13-15

5. The Difficult Journey around Cauda - 27:16-17

6. The Shipwreck - 27:18-44

a. The Attempts to Lighten the Ship - 27:18-19

b. Paul's Words of Encouragement - 27:20-26

c. The Sighting of Land - 27:27-29

d. The Attempt of the Sailors to Escape - 27:30-32

e. Paul's Encouragement of the Crew to Eat - 27:33-38

f. The Running Aground of the Ship - 27:39-41

g. The Escape to Dry Land - 27:42-44

7. The Winter at Malta - 28:1-10

a. The Welcome by the Barbarians - 28:1-6

b. Paul's Ministry of Healing - 28:7-10

8. The Journey to Syracuse - 28:11-12

9. The Journey to Rhegium and Puteoli - 28:13-14

10. The Welcome at Three Taverns - 28:15

11. The Imprisonment at Rome - 28:16-29

a. The Arrival at Rome - 28:16

b. Paul's Preaching to the Jews - 28:17-29

1) Paul's Defense - 28:17-20

2) The Request for Further Information by the Jews - 28:21-22

3) The Interview with the Jews - 28:23

4) The Mixed Response - 28:24-29

12. Paul's Two Years in Rome - 28:30-31

-College Press New Testament Commentary: with the NIV