Text -- Acts 13:2 (NET)

13:2 While they were serving the Lord and fasting, the Holy Spirit said, “Set apart for me Barnabas and Saul for the work to which I have called them.”

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Act 13:2

As they ministered to the Lord ( leitourgountōn autōn toi kuriōi ).

Genitive absolute of leitourgeō , old verb, used of the Attic orators who served the state at their own cost leōs or laos , people, and ergon , work or service). Common in the lxx of the priests who served in the tabernacle (Exo 28:31, Exo 28:39) like leitourgia (Luk 1:23) which see. So in Heb 10:11. In Rom 15:27 of aiding others in poverty. Here of worship (prayer, exhortation, fasting). The word liturgy grows out of this use.

Robertson: Act 13:2

And fasted ( kai nēsteuontōn ).

Genitive absolute also. Christian Jews were keeping up the Jewish fast (Luk 18:12). Note fasting also in the choice of elders for the Mission Churches (Act 14:23). Fasting was not obligatory on the Christians, but they were facing a great emergency in giving the gospel to the Gentile world.

Robertson: Act 13:2

Separate me ( aphorisate dē moi ).

First aorist active imperative of aphorizō , old verb to mark off boundaries or horizon, used by Paul of his call (Rom 1:1; Gal 1:15). The Greek has dē , a shortened form of ēdē and like Latin jam and German doch , now therefore. It ought to be preserved in the translation. Cf. Luk 2:15; Act 15:36; 1Co 6:20. Moi is the ethical dative. As in Act 13:1Barnabas is named before Saul. Both had been called to ministry long ago, but now this call is to the special campaign among the Gentiles. Both had been active and useful in such work.

Robertson: Act 13:2

Whereunto ( ho ).

Here eis has to be repeated from eis to ergon just before, "for which"as Jesus sent the twelve and the seventy in pairs, so here. Paul nearly always had one or more companions.

Vincent: Act 13:2

Ministered ( λειτουργούντων )

See on the kindred noun ministration, Luk 1:23. This noun has passed through the following meanings: 1. A civil service, especially in the technical language of Athenian law. 2. A function or office of any kind, as of the bodily organs. 3. Sacerdotal ministration, both among the Jews and the heathen (see Heb 8:6; Heb 9:21). 4. The eucharistic services. 5. Set forms of divine worship (Lightfoot, " On Philippians," ii., 17). Here, of the performance of Christian worship. Our word liturgy is derived from it.

Vincent: Act 13:2

Separate

The Greek adds δή , now, which is not rendered by A. V. or Rev. It gives precision and emphasis to the command, implying that it is for a special purpose, and to be obeyed at the time. Compare Luk 2:15; Act 15:36; 1Co 6:20.

Wesley: Act 13:2

This was not ordaining them. St. Paul was ordained long before, and that not of men, neither by man: it was only inducting him to the province for which our Lord had appointed him from the beginning, and which was now revealed to the prophets and teachers. In consequence of this they fasted, prayed, and laid their hands on them, a rite which was used not in ordination only, but in blessing, and on many other occasions.

JFB: Act 13:2

The word denotes the performance of official duties of any kind, and was used to express the priestly functions under the Old Testament. Here it signifies the corresponding ministrations of the Christian Church.

JFB: Act 13:2

As this was done in other cases on special occasions (Act 13:3, Act 13:14, Act 13:23), it is not improbable that they had been led to expect some such prophetic announcement at this time.

JFB: Act 13:2

Through some of the prophets mentioned in Act 13:1.

JFB: Act 13:2

So Rom 1:1.

JFB: Act 13:2

By some communication, perhaps, to themselves: in the case of Saul at least, such a designation was indicated from the first (Act 22:21). Note.--While the personality of the Holy Ghost is manifest from this language, His supreme divinity will appear equally so by comparing it with Heb 5:4.

Clarke: Act 13:2

As they ministered to the Lord, and fasted - On Mondays and Thursdays it was usual with the more pious Jews to attend the public service in their synagogues, and to fast: the former is what we are to understand by ministering to the Lord. On the Sabbaths they attended the service in the synagogue, but did not fast. The Greek word, λειτουργουντων, signifies performing the office of praying, supplicating, rendering thanks, etc.: hence the word λειτουργια, liturgy, the work of prayer, etc., from λιτη, supplication, according to some; or rather from λειτος, common, and εργον, work, the common or public work, in which all the people were engaged

Clarke: Act 13:2

The Holy Ghost said - A revelation of the Divine will was made to some person then present; probably to either Simeon, or Lucius, or Manaen, mentioned before

Clarke: Act 13:2

Separate me Barnabas and Saul - Consecrate, or set them apart, for the particular work whereunto I have called them. How this was done, we find in the next verse.

Calvin: Act 13:2

2.And they ministered to the Lord The word which Luke useth doth not only signify to be occupied about holy things, but also sometimes to bear public offices. And because the holy rites of the Gentiles did for the most part consist upon [of] burnt-offerings and sacrifices, it is oftentimes taken for to offer sacrifice; which sense did well like the Papists, that they might prove that the apostles did use some sacrifice. But admit it were so; yet do they foolishly pretend for defense of their mass, that the teachers of Antioch did sacrifice. First, forasmuch as the word is of the plural number, it followeth that every one of them did say mass. But letting toys pass, I say we must consider what manner of sacrifice Christ commended to his Church. The Papists feign that the office of priesthood is enjoined them, to sacrifice Christ and by sacrificing him to redeem peace with God. There is so little mention made hereof in Scripture, that the Son of God doth rather challenge this honor to himself alone. Wherefore Christ’s Church hath another priesthood, to wit that every man may offer himself and his to God; and that the public ministers may sacrifice to God, souls, with the spiritual sword of the gospel, as Paul teacheth, (Rom 15:16.) Moreover, the prayers of all the godly are the spiritual calves of the lips, (Hos 14:2,) wherewith God is well pleased, when they are offered up upon the holy altar; that is, in Christ’s name, [as] in the thirteenth to the Hebrews, (Heb 13:15.) Therefore, when Luke saith that the prophets and teachers ministered to God when the Spirit spake to them, I understand nothing else but that they were in the public action. He addeth fasting, that we may know that their minds were then free from all impediments, that nothing might hinder them from giving attendance to prophesying. But the question is, ⁷⁷⁴ whether they kept a common fast, or Luke doth only signify that they were fasting then until that time. This is, without question, that these circumstances were expressed, that Paul’s calling may carry the more credit amongst us.

Separate to me God commandeth that Paul and Barnabas be sent by the consent of the Church, thither whither he had appointed them to be sent; whereby we gather that there is no lawful election of pastors, save only wherein God is chief. For whereas he hath commanded that the Church should elect pastors and bishops, he hath not therefore granted men so much liberty, but that he will bear the chief sway as the chief governor. The ordinary election of pastors differeth from this appointing of Paul and Barnabas, because it was requisite that they should be appointed by the heavenly oracle to be the apostles of the Gentiles; which is not necessary to be done daily in ordaining pastors. But they agree in this, that as God did testify that Paul and Barnabas were already appointed by his decree to preach the gospel, so none may be called unto the office of teaching save only those whom God hath already chosen to himself after a sort.

Furthermore, there is no need that the Spirit should cry to us out of heaven, that he is called of God about whom we are, ⁷⁷⁵ because we receive those, as it were, from hand to hand, (as they say,) whom God hath furnished with necessary gifts, forasmuch as they are framed and made fit by his hand. But whereas Luke saith in this place, that Paul was appointed by the voices and consents ⁷⁷⁶ of the Church; it doth seem not to agree with Paul’s own words, where he doth deny that he was called of men, or by men, (Gal 1:1.) I answer, that he was made an apostle long before, (and that by no voices [suffrages] of men,) before such time as he was sent unto the Gentiles; and he had now already executed the office of an apostle many years, when he was called to go unto the Gentiles by a new oracle. Wherefore, that he may have God for the author of his apostleship, it is not without cause that he excludeth men. And he doth not now command that he be ordained by the Church therefore, [viz.] that his calling may depend upon men; but God publisheth that his decree, which was as yet known to a few, and that with a public commandment, and he commandeth that it be sealed with the solemn subscription of the Church. Therefore, this is the meaning of the words, That this is the time wherein Paul must preach the gospel among the Gentiles, and the wall being pulled down, he must gather a Church of the Gentiles, who were before strangers from the kingdom of God, (Eph 2:14.) For although God had used him hitherto at Antioch and elsewhere, this was now added as a peculiar thing, that God did intend to adopt the Gentiles into the same inheritance of life with the Jews. But and if he were thus created a teacher of the Church from the beginning, he should not then have been called at that time by men. For, seeing the Lord doth pronounce that he had called him, what doth he leave for the Church, save only that they subscribe obediently? For men’s judgment is not here put as in a doubtful matter, neither have their voices and consents any freedom. But we must mark what I have already said, that Paul and Barnabas are not now only appointed teachers, but they have an extraordinary office enjoined them, that they may begin to bring the grace of God commonly unto the Gentiles. And that do the words import, when it is said, Separate to the work For undoubtedly he speaketh of a new work, and which had heretofore not been used.

But how is Barnabas in this place appointed to be Paul’s companion and fellow in office, who, as far as we can read, did never execute the office of teaching? yea, who did always give Paul leave to teach, without saying anything himself? I answer, that he had occasions enough offered him to speak in Paul’s absence, so that they had both of them enough to do. For one could not always be present in all places. It is not to be doubted but that he did faithfully discharge that duty which God had enjoined him, and that he was no dumb looker on. And why should we wonder that Luke doth not set down his sermons in plain words, seeing that he scarce repeateth one of a thousand of Paul’s?

The Spirit said Whatsoever Macedonius and his sect object that they may turn their backs, ⁷⁷⁷ yet we have a more plain and sound testimony of the divine essence of the Spirit in this place, than that they can escape it and make it frustrate. There is nothing more proper to God than with his power and commandment to govern the Church alone; but the Spirit challengeth this right when he commandeth that Paul and Barnabas be separated to him, and testifieth that they were called by his beck. Assuredly we must needs confess that the body of the Church is lame and without a head, unless we confess that it is God who ordereth the same at his pleasure, who setteth teachers over it, who governeth the proceedings and order thereof. We shall have afterwards chapter 20, in Paul’s sermon, (Act 20:28,) that all bishops are placed by the Holy Ghost, which govern the Church; but no man is to be counted a lawful pastor of the Church, as the same Paul witnesseth, save he which is called of God; neither doth God point out false prophets by any other mark, save only by this, that he hath not sent them; therefore, we gather that the Holy Ghost is God indeed, whose authority is sufficient to choose pastors, and who hath the chief rule in choosing them, which is likewise confirmed out of the words of Isaiah,

“And now, behold, the Lord hath sent me, and his Spirit,”
(Isa 48:16.)

Furthermore, we must note out of these words, that he is a person truly subsisting in God; for if we admit Sabellius’s invention, that the word Spirit importeth no person, ⁷⁷⁸ but that it is a bare adjunct, [epithet] that shall be a foolish and absurd speech, that the Holy Ghost hath said, ⁷⁷⁹ Isaias also should foolishly ascribe to him the sending of a prophet.

Defender: Act 13:2

Thus the Holy Spirit is clearly a divine Person, not an influence of some kind. When occasion requires (as here), He speaks clearly."

TSK: Act 13:2

they : Act 6:4; Deu 10:8; 1Sa 2:11; 1Ch 16:4, 1Ch 16:37-43; Rom 15:16; Col 4:17; 2Ti 1:11; 2Ti 4:5, 2Ti 4:11

fasted : Act 13:3, Act 10:30; Dan 9:3; Mat 6:16, Mat 9:14, Mat 9:15; Luk 2:37; 1Co 7:5; 2Co 6:5, 2Co 11:27

the Holy : Act 10:19, Act 16:6, Act 16:7; 1Co 12:11

Separate : Act 22:21; Num 8:11-14; Rom 1:1, Rom 10:15; Gal 1:15, Gal 2:8, Gal 2:9; 2Ti 2:2

the work : Act 9:15, Act 14:26; Mat 9:38; Luk 10:1; Eph 3:7; 1Ti 2:7; 2Ti 1:11; Heb 5:4

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Act 13:2

As they ministered to the Lord - It is probable that this took place on some day set apart for fasting and prayer. The expression "ministered to the Lord"means as they were engaged in prayer to the Lord, or as they were engaged in divine service. The Syriac thus renders the passage.

The Holy Ghost said - Evidently by direct revelation.

Separate me - Set apart to me, or for my service. It does not mean to ordain, but simply to designate, or appoint to this specific work.

For the work whereunto I have called them - Not the apostolic office, for Saul was called to that by the express revelation of Jesus Christ Gal 1:12, and Barnabas was not an apostle. The "work"to which they were now set apart was that of preaching the gospel in the regions round about Antioch. It was not any permanent office in the church, but was a temporary designation to a missionary enterprise in extending the gospel, especially through Asia Minor, and the adjacent regions. Accordingly, when, in the fulfillment of this appointment, they had traveled through Seleucia, Cyprus, Paphos, Pamphylia, Pisidia, etc., they returned to Antioch, having fulfilled the work to which they were separated. See Act 14:26-27. "Whereunto I have called them."This proves that they received their commission to this work directly from God the Holy Spirit. Paul and Barnabas had been influenced by the Spirit to engage in this work, but they were to be sent forth by the concurrence and designation of the church.

Poole: Act 13:2

Ministered the word importeth the exercise of any public office, sacred or civil. But in the former verse mentions being made of prophets and teachers, these words are in sense too conjoined with them; and inform us, that they were preaching to and instructing of the people, (for there is no ministry or service which God likes better than to convert and save souls), and, that all might be more effectual, as being done with greater earnestness and intention of mind, whilst they fasted.

The Holy Ghost said by some inward instinct in those prophets before spoken of, who had warrant to declare it as from him.

Separate me Barnabas and Saul these two were to be separated: as the first born under the law, Exo 13:12 , and after them, or in their stead, the Levites, Num 3:12 ; so were Paul and Barnabas in especial manner separated for the calling in of the Gentiles, that great ministry or service which God had for them to do.

Haydock: Act 13:2

As they were ministering to the Lord. [1] Mr. N. and some others translate, offering up sacrifice. There are indeed good grounds to take this to be the true sense, as the Rhemish translators observed, who notwithstanding only put ministering, lest, (said they) we should seem to turn it in favour of our own cause, since neither the Latin nor Greek word signifies of itself to sacrifice, but any public ministry in the service of God; so the St. John Chrysostom says, when they were preaching. (Witham) ---

Separate me. Though Paul and Barnabas are here chosen by the Holy Ghost for the ministry, yet they were to be ordained, consecrated, and admitted by men; which loudly condemns all those modish and disordered spirits, that challenge and usurp the office of preaching, and other sacred and ecclesiastical functions, without any appointment from the Church. (Bristow) ---

Consider, says St. John Chrysostom, by whom they are ordained: by Lucius, of Cyrene, and Manahen, rather than by the Spirit. The less honourable these persons are, the more signal is the grace of God."

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[BIBLIOGRAPHY]

Ministrantibus illus, Greek: leitourgounton de auton.

Gill: Act 13:2

As they ministered to the Lord,.... That is, the five prophets and teachers before mentioned; and whose ministry lay in preaching the Gospel, teaching the people the doctrines of it, and expounding prophecies, and also in prayer; to which latter the Syriac version restrains their ministry, rendering it, "as they prayed to God"; but the phrase seems to be more extensive: "and fasted"; which the Jews were much used to, and the believing ones had not yet left it off; their custom was to fast on Mondays and Thursdays: See Gill on Luk 18:12. Whether it was on one of those days, that these men were ministering and fasting, is not certain; but this we may be sure of, it was not on the Jewish sabbath, for on that day they never fasted; very likely that this was a fast appointed and fixed among themselves, on some particular occasion; it may be on account of the famine, which was at this time, Act 11:28.

The Holy Ghost said; either with an articulate voice, or by an internal impulse, upon the minds of three of the prophets:

separate me Barnabas and Saul, for the work whereunto I have called them; the work which the Holy Ghost had appointed, and called them to before this, was to go and preach the Gospel among the Gentiles, distinct from the Jews, of which we read in the latter part of this chapter; and now he would have them be separated from their brethren, as Aaron and his sons were from theirs, and be sent forth from hence directly, upon that work: this shows the Spirit to be a person, since speaking and commanding in an authoritative way, and calling to a work, are ascribed unto him; and that he is a divine person, and truly God, and equal with God, since calling to a sacred office is attributed to him; and a separation to it is ordered for himself, for his service, honour, and glory; he does not say separate them to the Lord, or to God, but to me.

Commentary -- Verse Notes / Footnotes

NET Notes: Act 13:2

¹ tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.

² tn Or “Appoint.”

Geneva Bible: Act 13:2

As they ^{( b )} ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have ^{( c )} called them.

^{( b )} While they were busy doing their office, that is, as Chrysostom expounds it, while they were preaching.

^{( c )} The Lord is said to call, from which this word "called" comes from, which is common in the Church, when he causes that to be which was not, whether you refer it to the matter itself, or to any quality or thing about the matter: and the use of the word "call" has come about because when things begin to be, then they have some name: and furthermore this also declares God's mighty power, in that he spoke the word, and things were made.

Commentary -- Verse Range Notes

TSK Synopsis: Act 13:1-52

1 Paul and Barnabas are chosen to go to the Gentiles.

6 Of Sergius Paulus, and Elymas the sorcerer.

13 Paul preaches at Antioch that Jesus is Christ.

42 The Gentiles believe;

44 but the Jews gainsay and blaspheme, whereupon they turn to the Gentiles, of whom many believe.

50 The Jews raise a persecution against Paul and Barnabas, who go to Iconium.

Combined Bible: Act 13:2

3. (2) " As they were ministering to the Lord and fasting, the Holy Spirit said, Separate for me Barnabas and Saul to the work to which I have called them. (3) And when they had fasted and prayed and laid hands on them, they sent them away. " This command of the Holy Spirit is not the call of Barnabas and Saul to their peculiar work, but refers to a call which had been previously given. It shows that Barnabas as well as Saul had received a special call to labor among the Gentiles. They had, hitherto, most probably, been associated together mainly through geniality of spirit. This geniality may also have furnished the main reason why they were directed by the Holy Spirit to continued their labors together.  

The design of the ceremony of fasting, prayer, and imposition of hands observed on this occasion is variously understood. There are only two interpretations of it which are worthy of notice. First, it is assumed that the design was to confer on Barnabas and Saul the power of working miracles. The only proof offered in support of this assumption is the fact that neither of them is said to have wrought miracles previous to this time, while they both exhibited miraculous powers shortly after. But this is to argue from the silence of the Scriptures, and is, necessarily, inconclusive. They may have worked miracles before this time, notwithstanding this silence. In the case of Saul, indeed, there is almost positive proof that he did so. The Lord had given him a special commission as an apostle when he first appeared to him on the way to Damascus, and Ananias was sent to him that he "might receive his sight, and be filled with the Holy Spirit. " Immediately after his immersion he began to discharge his apostolic office, and had been thus engaged three years previous to his first return to Jerusalem. Another whole year had been spent in the same work in Antioch, besides the interval of his residence in Tarsus. But an essential mark of the apostolic office was the power to work miracles. This Paul himself assumes, in his Second Epistle to the Corinthians, among whom his apostleship has been denied. As conclusive proof of his apostleship, he says, "Truly the signs of an apostle were wrought among you, in all patience, in signs and wonders and mighty deeds. " If these signs are the proof of apostleship, then he must have been able to exhibit them from the time that he began to be an apostle; and this was more than four years previous to the imposition of hands by the prophets and teachers in Antioch. This fact, coupled with the statement of Ananias, that he was sent to him that he might be filled with the Holy Spirit, indicates clearly that his miraculous endowments dated from his immersion. The first supposition, then, in reference to the design of the ceremony we are considering, proves to be not only unfounded, but inconsistent with the facts of the case.  

The second, and doubtless the true interpretation, is this: That the imposition of hands, accompanied by fasting and prayer, was, in this case, as in that of the seven deacons, merely their formal separation to the special work to which they had been called. This, indeed, is sufficiently evident from the context. What they did was doubtless what they had been told to do by the Holy Spirit. But the Holy Spirit simply said to them, " Separate me Barnabas and Saul to the work to which I have called them." The fasting, prayer, and imposition of hands was, then, merely their separation to this work. It was a ceremony deemed by infinite wisdom suitable to such a purpose; and, therefore, whenever a congregation has a similar purpose to accomplish, they have, in this case, the judgments and will of God, which should be their guide.  

The solemn simplicity of this apostolic ceremony stands in striking contrast with the pompous mummery which often characterizes "ordination" services in modern Churches. No less striking is the contrast between the humility of Saul and the ambitious spirit of many modern clergyman who are extremely exacting in reference to the punctilios of ecclesiastical rank. Though an apostle by special commission, he was "ordained" by his humble fellow-laborers in Antioch. This fact shows that the idea of superior rank and authority had not then begun the work of ruin which it has since accomplished, in filling the minds of preachers with the same lust of office and power which characterizes the intrigues of political partisans.   

  

  

Maclaren: Act 13:1-13

To The Regions Beyond

Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul, 2. As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. 3. And when they had fasted and prayed, and laid their hands on them; they sent them away. 4. So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus. 5. And when they were at Salamis, they preached the word of God in the synagogues of the Jews; and they had also John to their minister. 6. And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar-jesus: 7. Which was with the deputy of the country, Sergius Paulus, a prudent man, who called for Barnabas and Paul, and desired to hear the word of God. 8. But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith. 9. Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes on him, 10. And said, O full of all subtilty and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? 11. And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand. 12. Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord. 13. Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: and John departing from them returned to Jerusalem.'--Acts 13:1-13.

WE stand in this passage at the beginning of a great step forward. Philip and Peter had each played a part in the gradual expansion of the church beyond the limits of Judaism, but it was from the church at Antioch that the messengers went forth who completed the process. Both its locality and its composition made that natural.

I. The Solemn Designation Of The Missionaries Is The First Point In The Narrative.

The church at Antioch was not left without signs of Christ's grace and presence. It had its band of prophets and teachers.' As might be expected, four of the five named are Hellenists,--that is, Jews born in Gentile lands, and speaking Gentile languages. Barnabas was a Cypriote, Simeon's byname of Niger (Black')was probably given because of his dark complexion, which was probably caused by his birth in warmer lands. He may have been a North African, as Lucius of Cyrene was. Saul was from Tarsus, and only Manaen remains to represent the pure Palestinian Jew. His had been a strange course, from being foster-brother of the Herod who killed John to becoming a teacher in the church at Antioch. Barnabas was the leader of the little group, and the younger Pharisee from Tarsus, who had all along been Barnabas's protege, brought up the rear.

The order observed in the list is a little window which shows a great deal. The first and last names all the world knows; the other three are never heard of again. Immortality falls on the two, oblivion swallows up the three. But it matters little whether our names are sounded in men's ears, if they are in the Lamb's book of life.

These five brethren were waiting on the Lord by fasting and prayer. Apparently they had reason to expect some divine communication, for which they were thus preparing themselves. Light will come to those who thus seek it. They were commanded to set apart two of their number for the work whereunto I have called them.' That work is not specified, and yet the two, like carrier pigeons on being let loose, make straight for their line of flight, and know exactly whither they are to go.

If we strictly interpret Luke's words (I have called them'), a previous intimation from the Spirit had revealed to them the sphere of their work. In that case, the separation was only the recognition by the brethren of the divine appointment. The inward call must come first, and no ecclesiastical designation can do more than confirm that. But the solemn designation by the Church identifies those who remain behind with the work of those who go forth; it throws responsibility for sympathy and support on the former, and it ministers strength and the sense of companionship to the latter, besides checking that tendency to isolation which accompanies earnestness. To go forth on even Christian service, unrecognised by the brethren, is not good for even a Paul.

But although Luke speaks of the Church sending them away, he takes care immediately to add that it was the Holy Ghost who sent them forth.' Ramsay suggests that sent them away' is not the meaning of the phrase in Acts 13:3, but that it should be rendered gave them leave to depart.' In any case, a clear distinction is drawn between the action of the Church and that of the Spirit, which constituted Paul's real commission as an Apostle. He himself says that he was an Apostle, not from men, neither through man.'

II. The Events In The First Stage Of The Journey Are Next Summarily Presented.

Note the local colouring in went down to Seleucia,' the seaport of Antioch, at the mouth of the river. The missionaries were naturally led to begin at Cyprus, as Barnabas's birthplace, and that of some of the founders of the church at Antioch.

So, for the first time, the Gospel went to sea, the precursor of so many voyages. It was an epoch-making moment' when that ship dropped down with the tide and put out to sea. Salamis was the nearest port on the south-eastern coast of Cyprus, and there they landed,--Barnabas, no doubt, familiar with all he saw; Saul probably a stranger to it all. Their plan of action was that to which Paul adhered in all his after work,--to carry the Gospel to the Jew first, a proceeding for which the manner of worship in the synagogues gave facilities. No doubt, many such were scattered through Cyprus, and Barnabas would be well known in most.

They thus traversed the island from east to west. It is noteworthy that only now is John Mark's name brought in as their attendant. He had come with them from Antioch, but Luke will not mention him when he is telling of the sending forth of the other two, because Mark was not sent by the Spirit, but only chosen by his uncle, and his subsequent defection did not affect the completeness of their embassy. His entirely subordinate place is made obvious by the point at which he appears.

Nothing of moment happened on the tour till Paphos was reached. That was the capital, the residence of the pro-consul, and the seat of the foul worship of Venus. There the first antagonist was met. It is not Sergius Paulus, pro-consul though he was, who is the central figure of interest to Luke, but the sorcerer who was attached to his train. His character is drawn in Luke's description, and in Paul's fiery exclamation. Each has three clauses, which fall like the beats of a hammer.' Sorcerer, false prophet, Jew,' make a climax of wickedness. That a Jew should descend to dabble in the black art of magic, and play tricks on the credulity of ignorant people by his knowledge of some simple secrets of chemistry; that he should pretend to prophetic gifts which in his heart he knew to be fraud, and should be recreant to his ancestral faith, proved him to deserve the penetrating sentence which Paul passed on him. He was a trickster, and knew that he was: his inspiration came from an evil source; he had come to hate righteousness of every sort.

Paul was not flinging bitter words at random, or yielding to passion, but was laying the black heart bare to the man's own eyes, that the seeing himself as God saw him might startle him into penitence. The corruption of the best is the worst.' The bitterest enemies of God's ways are those who have cast aside their early faith. A Jew who had stooped to be a juggler was indeed causing God's name to be blasphemed among the Gentiles.'

He and Paul each recognised in the other his most formidable foe. Elymas instinctively felt that the pro-consul must be kept from listening to the teaching of these two fellow-countrymen, and sought to pervert him from the faith,' therein perverting (the same word is used in both cases) the right ways of the Lord'; that is, opposing the divine purpose. He was a specimen of a class who attained influence in that epoch of unrest, when the more cultivated and nobler part of Roman society had lost faith in the old gods, and was turning wistfully and with widespread expectation to the mysterious East for enlightenment.

So, like a ship which plunges into the storm as soon as it clears the pier-head, the missionaries felt the first dash of the spray and blast of the wind directly they began their work. Since this was their first encounter with a foe which they would often have to meet, the duel assumes importance, and we understand not only the fulness of the narrative, but the miracle which assured Paul and Barnabas of Christ's help, and was meant to diffuse its encouragement along the line of their future work. For Elymas it was chastisement, which might lead him to cease to pervert the ways of the Lord, and himself begin to walk in them. Perhaps, after a season, he did see the better Sun.'

Saul's part in the incident is noteworthy. We observe the vivid touch, he fastened his eyes on him.' There must have been something very piercing in the fixed gaze of these flashing eyes. But Luke takes pains to prevent our thinking that Paul spoke from his own insight or was moved by human passion. He was filled with the Holy Ghost,' and, as His organ, poured out the scorching words that revealed the cowering apostate to himself, and announced the merciful punishment that was to fall. We need to be very sure that we are similarly filled before venturing to imitate the Apostle's tone.

III. The Shifting Of The Scene To The Mainland Presents Some Noteworthy Points.

It is singular that there is no preaching mentioned as having been attempted in Perga, or anywhere along the coast, but that the two evangelists seem to have gone at once across the great mountain range of Taurus to Antioch of Pisidia.

A striking suggestion is made by Ramsay to the effect that the reason was a sudden attack of the malarial fever which is endemic in the low-lying coast plains, and for which the natural remedy is to get up among the mountains. If so, the journey to Antioch of Pisidia may not have been in the programme to which John Mark had agreed, and his return to Jerusalem may have been due to this departure from the original intention. Be that as it may, he stands for us as a beacon, warning against hasty entrance on great undertakings of which we have not counted the cost, no less than against cowardly flight from work, as soon as it begins to involve more danger or discomfort than we had reckoned on.

John Mark was willing to go a-missionarying as long as he was in Cyprus, where he was somebody and much at home, by his relationship to Barnabas; but when Perga and the climb over Taurus into strange lands came to be called for, his zeal and courage oozed out at his finger-ends, and he skulked hack to his mother's house at Jerusalem. No wonder that Paul thought not good to take with them him who withdrew from them.' But even such faint hearts as Mark's may take courage from the fact that he nobly retrieved his youthful error, and won back Paul's confidence, and proved himself profitable to him for the ministry.'

MHCC: Act 13:1-3

What an assemblage was here! In these names we see that the Lord raises up instruments for his work, from various places and stations in life; and zeal for his glory induces men to give up flattering connexions and prospects to promote his cause. It is by the Spirit of Christ that his ministers are made both able and willing for his service, and taken from other cares that would hinder in it. Christ's ministers are to be employed in Christ's work, and, under the Spirit's guidance, to act for the glory of God the Father. They are separated to take pains, and not to take state. A blessing upon Barnabas and Saul in their present undertaking was sought for, and that they might be filled with the Holy Ghost in their work. Whatever means are used, or rules observed, the Holy Ghost alone can fit ministers for their important work, and call them to it.

Matthew Henry: Act 13:1-3

We have here a divine warrant and commission to Barnabas and Saul to go and preach the gospel among the Gentiles, and their ordination to that service by the imposition of hands, with fasting and prayer.

I. Here is an account of the present state of the church at Antioch, which was planted, Act 11:20.

1. How well furnished it was with good ministers; there were there certain prophets and teachers (Act 13:1), men that were eminent for gifts, graces, and usefulness. Christ, when he ascended on high, gave some prophets and some teachers (Eph 4:11); these were both. Agabus seems to have been a prophet and not a teacher, and many were teachers who were not prophets; but those here mentioned were at times divinely inspired, and had instructions immediately from heaven upon special occasions, which gave them the title of prophets; and withal they were stated teachers of the church in their religious assemblies, expounded the scriptures, and opened the doctrine of Christ with suitable applications. These were the prophets, and scribes, or teachers, which Christ promised to send (Mat 23:34), such as were every way qualified for the service of the Christian church. Antioch was a great city, and the Christians there were many, so that they could not all meet in one place; it was therefore requisite they should have many teachers, to preside in their respective assemblies, and to deliver God's mind to them. Barnabas is first named, probably because he was the eldest, and Saul last, probably because he was the youngest; but afterwards the last became first, and Saul more eminent in the church. Three others are mentioned. (1.) Simeon, or Simon, who for distinction-sake was called Niger, Simon the Black, from the color of his hair; like him that with us was surnamed the Black Prince. (2.) Lucius of Cyrene, who some think (and Dr. Lightfoot inclines to it) was the same with this Luke that wrote the Acts, originally a Cyrenian, and educated in the Cyrenian college or synagogue at Jerusalem, and there first receiving the gospel. (3.) Manaen, a person of some quality, as it should seem, for he was brought up with Herod the tetrarch, either nursed of the same milk, or bred at the same school, or pupil to the same tutor, or rather one that was his constant colleague and companion - that in every part of his education was his comrade and intimate, which gave him a fair prospect of preferment at court, and yet for Christ's sake he quitted all the hopes of it; like Moses, who, when he had come to years, refused to be called the son of Pharaoh's daughter. Had he joined in with Herod, with whom he was brought up, he might have had Blastus's place, and have been his chamberlain; but it is better to be fellow-sufferer with a saint than fellow-persecutor with a tetrarch.

2. How well employed they were (Act 13:2): They ministered to the Lord, and fasted. Observe, (1.) Diligent faithful teachers do truly minister unto the Lord. Those that instruct Christians serve Christ; they really do him honour, and carry on the interest of his kingdom. Those that minister to the church in praying and preaching (both which are included here), minister unto the Lord, for they are the church's servants for Christ's sake; to him they must have an eye in their ministrations, and from him they shall have their recompence. (2.) Ministering to the Lord, in one way or other, ought to be the stated business of churches and their teachers; to this work time ought to be set apart, nay, it is set apart, and in this work we ought to spend some part of every day. What have we to do as Christians and ministers but to serve the Lord Christ? Col 3:24; Rom 14:18. (3.) Religious fasting is of use in our ministering to the Lord, both as a sign of our humiliation and a means of our mortification. Though it was not so much practised by the disciples of Christ, while the bridegroom was with them, as it was by the disciples of John and of the Pharisees; yet, after the bridegroom was taken away, they abounded in it, as those that had well learned to deny themselves and to endure hardness.

II. The orders given by the Holy Ghost for the setting apart of Barnabas and Saul, while they were engaged in public exercises, the ministers of the several congregations in the city joining in one solemn fast or day of prayer: The Holy Ghost said, either by a voice from heaven, or by a strong impulse on the minds of those of them that were prophets, Separate me Barnabas and Saul for the work whereunto I have called them. He does not specify the work, but refers to a former call of which they themselves knew the meaning, whether others did or no: as for Saul, he was particularly told that he must bear Christ's name to the Gentiles (Act 9:15), that he must be sent to the Gentiles (Act 22:21); the matter was settled between them at Jerusalem before this, that as Peter, James, and John laid out themselves among those of the circumcision, so Paul and Barnabas should go to the heathen, Gal 2:7-9. Barnabas, it is likely, knew himself designed for this service as well as Paul. Yet they would not thrust themselves into this harvest, though it appeared plenteous, till they received their orders from the Lord of the harvest: Thrust in thy sickle for the harvest is ripe, Rev 14:15. The orders were, Separate me Barnabas and Saul. Observe here, 1. Christ by his Spirit has the nomination of his ministers; for it is by the Spirit of Christ that they are qualified in some measure for his services, inclined to it, and taken off from other cares inconsistent with it. There are some whom the Holy Ghost has separated for the service of Christ, has distinguished from others as men that are offered and that willingly offer themselves to the temple service; and concerning them directions are given to those who are competent judges of the sufficiency of the abilities and the sincerity of the inclination: Separate them. 2. Christ's ministers are separated to him and to the Holy Ghost: Separate them to me; they are to be employed in Christ's work and under the Spirit's guidance, to the glory of God the Father. 3. All that are separated to Christ as his ministers are separated to work; Christ keeps no servants to be idle. If any man desires the office of a bishop, he desires a good work; that is what he is separated to, to labour in the word and doctrine. They are separated to take pains, not to take state. 4. The work of Christ's ministers, to which they are to be separated, is work that is already settled, and that which all Christ's ministers hitherto have been called to, and which they themselves have first been, by an external call, directed to and have chosen.

III. Their ordination, pursuant to these orders: not to the ministry in general (Barnabas and Saul had both of them been ministers long before this), but to a particular service in the ministry, which had something peculiar in it, and which required a fresh commission, which commission God saw fit at this time to transmit by the hands of these prophets and teachers, for the giving of this direction to the church, that teachers should ordain teachers (for prophets we are not now any longer to expect), and that those who have the dispensing of the oracles of Christ committed to them should, for the benefit of posterity, commit the same to faithful men, who shall be able also to teach others, 2Ti 2:2. So here, Simeon, and Lucius, and Manaen, faithful teachers at this time in the church of Antioch, when they had fasted and prayed, laid their hands on Barnabas and Saul, and sent them away (Act 13:3), according to the directions received. Observe, 1. They prayed for them. When good men are going forth about good work, they ought to be solemnly and particularly prayed for, especially by their brethren that are their fellow-labourers and fellow-soldiers. 2. They joined fasting with their prayers, as they did in their other ministrations, Act 13:3. Christ has taught us this by his abstaining from sleep (a night-fast, if I may so call it) the night before he sent forth his apostles, that he might spend it in prayer. 3. They laid their hands on them. Hereby, (1.) They gave them their manumission, dismission, or discharge from the present service they were engaged in, in the church of Antioch, acknowledging that they went off not only fairly and with consent, but honourably and with a good report. (2.) They implored a blessing upon them in their present undertaking, begged that God would be with them, and give them success; and, in order to this, that they might be filled with the Holy Ghost in their work. This very thing is explained Act 14:26, where it is said, concerning Paul and Barnabas, that from Antioch they had been recommended to the grace of God for the work which they fulfilled. As it was an instance of the humility of Barnabas and Saul that they submitted to the imposition of the hands of those that were their equals, or rather their inferiors; so it was of the good disposition of the other teachers that they did not envy Barnabas and Saul the honour to which they were preferred, but cheerfully committed it to them, with hearty prayers for them; and they sent them away with all expedition, out of a concern for those countries where they were to break up fallow ground.

Barclay: Act 13:1-3

Ac 13-14 tell the story of the first missionary journey. Paul and Barnabas set out from Antioch. Antioch was 15 miles up the River Orontes so that they actually sailed from Seleucia, its port. From there they went across the sea to Cyprus where they preached at Salamis and Paphos. From Paphos they sailed to Perga in Pamphylia. Pamphylia was a low-lying coastal province and they did not preach there because it did not suit Paul's health. They struck inland and came to Antioch in Pisidia. When things grew too dangerous there they went 90 miles further on to Iconium. Once again their lives were threatened and they moved on to Lystra, about 20 miles away. After suffering a very serious and dangerous attack there they passed on to Derbe, the site of which has not yet been definitely identified. From Derbe they set out home, going back to Lystra, Iconium and Antioch in Pisidia on the way. Having this time preached in Perga in Pamphylia, they took ship from Attalia, the principal port of Pamphylia, and sailed via Seleucia to Antioch. The whole journey occupied about three years.

Barclay: Act 13:1-3

The Christian Church was now poised to take the greatest of all steps. They had decided, quite deliberately, to take the gospel out to all the world. It was a decision taken under the direct guidance of the Holy Spirit. The men of the Early Church never did what they wanted to do but always what God wanted them to do.

Prophets and teachers had different functions. The prophets were wandering preachers who had given their whole lives to listening for the word of God then taking that word to their fellow men. The teachers were the men in the local churches whose duty it was to instruct converts in the faith.

It has been pointed out that this very list of prophets is symbolic of the universal appeal of the Gospel. Barnabas was a Jew from Cyprus; Lucius came from Cyrene in North Africa; Simeon was also a Jew but his other name Niger is given and, since this is a Roman name, it shows that he must have moved in Roman circles; Manaen was a man with aristocratic connections; and Paul himself was a Jew from Tarsus in Cilicia and a trained rabbi. In that little band there is exemplified the unifying influence of Christianity. Men from many lands and many backgrounds had discovered the secret of "togetherness" because they had discovered the secret of Christ.

One extremely interesting speculation has been made. Simeon not improbably came from Africa, for Niger is an African name. It has been suggested that he is the Simon of Cyrene who carried Jesus' Cross (Luk 23:26). It would be a thing most wonderful if the man whose first contact with Jesus was the carrying of the Cross--a task which he must have bitterly resented--was one of those directly responsible for sending out the story of the Cross to all the world.

Constable: Act 9:32--Rom 1:1

III. THE WITNESS TO THE UTTERMOST PART OF THE EARTH 9:32--28:31

Luke next recorded the church's expansion beyond Palestine to the uttermost parts of the earth (1:8). The Ethiopian eunuch took the gospel to Africa, but he became a Christian in Judea. Now we begin to read of people becoming Christians in places farther from Jerusalem and Judea.

Constable: Act 12:25--16:6

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

Luke recorded that Jesus came to bring deliverance to the Jews and to the whole world (Luke 4:14-30). In his Gospel, Luke told the story of Jesus' personal ministry, primarily to the Jews. In Acts the emphasis is mainly on Jesus' ministry, through His apostles, to the Gentile world. As the mission to the Gentiles unfolds in Acts we can see that Luke took pains to show that the ministry to the Gentiles paralleled the ministry to the Jews. He did this by relating many things that the missionaries to the Gentiles did that were very similar to what the missionaries to the Jews did. This demonstrates that God was indeed behind both missions and that they are really two aspects of His worldwide plan to bring the gospel to all people and to build a worldwide church.

The present section of text (12:25-16:5) does more than just present the geographical expansion of the church into Asia Minor (modern western Turkey). Primarily it shows the legitimacy of dealing with Gentiles as Gentiles rather than through Judaism before and after their conversion. It becomes increasingly clear that the church and Judaism are two separate entities. God was not renewing the remnant in Israel and refreshing it with Gentile's who believed in Jesus. He was creating a new body: the church. This section culminates in the Jerusalem Council (ch. 15) in which the issue of the Gentiles' relationship to the church came to a head. The last verse (16:5) summarizes these events and issues.

Constable: Act 12:25--13:4

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

Luke recorded these verses to set the stage for the account of Barnabas and Saul's first missionary journey that follows.

"The world ministry which thus began was destined to change the history of Europe and the world."⁵¹⁵

12:25 After delivering the Antioch Christians' gift to the church in Jerusalem (11:27-30), Barnabas and Saul returned to Antioch taking with them John Mark (12:12) who was Barnabas' cousin (Col. 4:10). This verse bridges what follows with the earlier account of the virile Antioch church (11:19-30). The reference to John Mark here also connects the preceding section about the Jerusalem church (12:1-24) with what follows. The effect is to give the reader the impression that what follows has a solid basis in both the Gentile Antioch church and the Jewish Jerusalem church, which it did.

13:1 There were five prominent prophets and teachers in the Antioch church at this time. The Greek construction suggests that Barnabas, Simeon, and Lucius were prophets (forthtellers and perhaps foretellers), and Manaen and Saul were teachers (Scripture expositors).⁵¹⁶ Barnabas (cf. 4:36-37; 9:27; 11:22-30) seems to have been the leader among the prophets and teachers. The priority of his name in this list, as well as other references to his character qualities, suggests this. Simeon is a Jewish name, but this man's nickname or family name, Niger, is Roman and implies that he was dark skinned, possibly from Africa.⁵¹⁷ Lucius was a common Roman name; Luke was his Greek name. He was from North Africa (cf. 11:20).⁵¹⁸ Herod the tetrarch refers to Herod Antipas who beheaded John the Baptist and tried Jesus (Mark 6:14-19; Luke 13:31-33; 23:7-12). Saul was evidently the newcomer (cf. 7:58-8:3; 9:1-30; 11:25-30). This list of leaders shows that the church in Antioch was cosmopolitan and that God had gifted it with several speakers who exhorted and taught the believers.

"There in that little band there is exemplified the unifying influence of Christianity. Men from many lands and many backgrounds had discovered the secret of togetherness' because they had discovered the secret of Christ."⁵¹⁹

13:2 It was while these men were serving that God redirected them.⁵²⁰ Notice also that the ministry of these men, while to the church, was primarily to the Lord (cf. Col. 3:24). Fasting in this context undoubtedly involved going without food temporarily to give attention to spiritual matters of greater importance than eating.

"Pious Jews of the time fasted twice each week, and early Christians may have continued the custom."⁵²¹

The Holy Spirit probably revealed His "call" through one or more of these prophets (cf. 8:29; 10:19; 13:4). How He did it was less important to Luke than that He did it (cf. v. 4). God leads His people though a variety of means that His disciples who are walking with Him can identify as His leading. If Luke had revealed just how the Spirit gave this "missionary call," every missionary candidate that followed might expect exactly the same type of leading. One commentator speculated as follows.

". . . this would seem to suggest that at a service of divine worship one of the prophets was moved by the Spirit to propose the mission of Paul and Barnabas."⁵²²

13:3 "They" probably refers to the entire congregation together with its leaders (cf. 14:27; 15:2). The other church leaders did several things for Barnabas and Saul. They fasted and prayed, presumably for God's blessing on them. They probably fasted as they prayed indicating the priority they placed on seeking God's blessing in prayer. They also laid their hands on them, evidently not to bestow a spiritual power but to identify with and encourage them (cf. 9:17). Then they released them from their duties in Antioch so they could depart. This was a commissioning for a particular work, not ordination to lifetime service.⁵²³

"In commissioning Barnabas and Saul by the imposition of hands, the other office-bearers invest them with authority to act on behalf of the Christian community at Antioch, and symbolically identify the whole congregation with their enterprise."⁵²⁴

"This short paragraph [13:1-3] marks a major departure in Luke's story. Up to this point, contacts with Gentiles (one might almost say, missionary activity in general) have been almost fortuitous. Philip was despatched along an unusual road not knowing that he would encounter an Ethiopian eunuch reading Scripture; Peter was surprised by the gift of the Holy Spirit to an uncircumcised and unbaptized Gentile; the missionaries to Antioch did not set out with the intention of evangelizing Gentiles. Here, however, though the initiative is still ascribed to the Holy Spirit (v. 2), an extensive evangelistic journey into territory in no sense properly Jewish (though there was a Jewish element in the population, as there was in most parts of the Empire) is deliberately planned, and two associates of the local church are commissioned to execute it."⁵²⁵

College: Act 13:1-52

ACTS 13

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)

¹ In the church at Antioch there were prophets and teachers: Barnabas, Simeon called Niger, Lucius of Cyrene, Manaen (who had been brought up with Herod the tetrarch) and Saul. ² While they were worshiping the Lord and fasting, the Holy Spirit said, " Set apart for me Barnabas and Saul for the work to which I have called them." ³ So after they had fasted and prayed, they placed their hands on them and sent them off.

With this chapter of Acts a new division begins in this book. Luke has recorded the witness of the gospel in Jerusalem (chapters one through seven), as well as in Judea and Samaria (chapters eight through twelve). Now the spotlight swings toward the progress of the gospel as it reaches to the wider targets of the Roman world. Thus Luke is fulfilling his theme as recorded in 1:8 in the quotation of Jesus.

Luke does not, however, move into this division of his book without preparation. At several points along the way he has included glimpses of the outreach of the gospel into the non-Jewish world. The conversion of Cornelius in chapter ten foreshadowed a successful mission to the Gentiles. In 11:20-21 the Antioch church's evangelism among Gentiles prefigured the thrust by the church into brand new regions of mission endeavor.

From this point in the record of Acts, then, Saul (Paul) and his companions will depart from Antioch for the West on three different occasions. Led by the Holy Spirit, these gospel pioneers will accumulate thousands of miles in the interest of proclaiming the message of Christ.

They will visit many of the most important cities of the Roman Empire. The term " missionary journeys" should not be understood in the sense of established itineraries with brief stops in every case. In some instances a city like Corinth or Ephesus will become the headquarters for the missionaries' work for extended periods of time.

Acts 13:1 begins by drawing attention away from the events with Herod in Caesarea and focuses on what was happening in the church in Antioch. This congregation had already shown itself to be very active in evangelism (see 11:19-30) and it is not surprising that the earliest efforts to spread the gospel on a worldwide scale began with this congregation.

The " prophets and teachers" who were present in this church made it similar to many first-century congregations. These roles are mentioned in connection with the Ephesian church (Eph 4:11), the Roman church (Rom 12:6), and the Corinthian church (1 Cor 12:10, 28), among the congregations of Paul. The gift of prophecy was known in the Old Testament (Deut 18:18-20; 2 Pet 1:21), but was promised for the New Testament age, as well (2:17-18).

" Prophets" (profh'tai, prophçtai) were those believers to whom God revealed his will so that it might be communicated to the church. Together with teachers they took the responsibility of instructing the congregation in matters of doctrine and practical Christianity.

The names of these prophets and teachers, except for Barnabas and Saul, are unfamiliar to the New Testament. Though the name Simeon is Jewish, the term " Niger" (Latin for " black" ) may suggest a dark complexion. Lucius is not likely a reference to Luke, our author. Manaen was " brought up with" (suvntrofo", syntrophos ) Herod Antipas (Luke 3:1; Acts 4:27). This advantage would have given Manaen a social standing of high importance.

The dramatic story began to unfold " while they were worshiping," a phrase indicating a habitual practice among the Antiochian disciples. The word for " worship" (leitourgevw, leitourgço) was used in the Old Testament of the service rendered by priests in the temple. Its use here shows that the church understood that believers had become a priesthood before God (see 1 Pet 2:5).

Worth noting also is that the Spirit spoke to the church (probably through one of the prophets in the church) while they were already active in serving him. God rarely speaks his will to those not fully engaged in some manner of service. " Fasting" was frequently practiced by the Jews as an expression of single-minded worship (see Luke 18:12; Matt 9:14).

When God did speak it was " the Holy Spirit" who revealed the Divine will. So by God's initiative this work was brought about, not by human imagination. " Set apart" describes an appointment for fulfilling a specific task, but the work envisioned is not fully defined. Only in reading the following verses does one understand the scope of this " work" to which they were called.

The formal commissioning of Barnabas and Saul was accompanied by prayer and fasting. Then, probably in a public assembly, they " placed hands on them" as a symbol of their designation for service (see 14:23,26). Finally, they sent them on their way.

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

⁴ The two of them, sent on their way by the Holy Spirit, went down to Seleucia and sailed from there to Cyprus. ⁵ When they arrived at Salamis, they proclaimed the word of God in the Jewish synagogues. John was with them as their helper.

Barnabas and Saul were missionaries " sent on their way by the Holy Spirit," a reference to the fact that their calling and even the nature and extent of their work would be directed by the Spirit (see 13:9, 52; 15:12; 16:6-7).

About a day's walk toward the coast (sixteen miles) stood the port city of Seleucia. The two missionaries used this city as a place to board a ship which would take them to Cyprus. The island of Cyprus was about 100 miles off the coast in the Mediterranean Sea. It was the birthplace of Barnabas (4:36) and had belonged to the Roman Empire since 57 B.C. In 22 B.C. it became a senatorial province and a proconsul began to govern it. Luke notes that Sergius Paulus (13:7) was the proconsul at the time Barnabas and Saul arrived, and he uses the correct term for proconsul (anqupavto", anthypatos ).

One of the major cities of Cyprus was Salamis. Located on the eastern coast of the island, it was the nearest Cyprian city from their point of departure. They immediately visited " in the Jewish synagogues." The presence of Jews on Cyprus is a historical point also established by both Philo and Josephus. The missionary message is summarized with the phrase " the word of God" (toÉn lovgon tou' qeou', ton logon tou theou ) - a description of the gospel, as becomes obvious when the content of the speeches of Acts 13-14 is studied.

Here Luke also notes that John Mark, a cousin of Barnabas, was present (see 12:25; Col 4:10). Possibly Luke waits to mention him now in order to distinguish between his role as " helper" (uJphrevth", hypçretçs, which means " assistant" ) from that of Barnabas and Saul who were called by the Holy Spirit to lead in the work.

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

⁶ They traveled through the whole island until they came to Paphos. There they met a Jewish sorcerer and false prophet named Bar-jesus, ⁷ who was an attendant of the proconsul, Sergius Paulus. The proconsul, an intelligent man, sent for Barnabas and Saul because he wanted to hear the word of God. ⁸ But Elymas the sorcerer (for that is what his name means) opposed them and tried to turn the proconsul from the faith. ⁹ Then Saul, who was also called Paul, filled with the Holy Spirit, looked straight at Elymas and said, ¹⁰" You are a child of the devil and an enemy of everything that is right! You are full of all kinds of deceit and trickery. Will you never stop perverting the right ways of the Lord? ¹¹ Now the hand of the Lord is against you. You are going to be blind, and for a time you will be unable to see the light of the sun." Immediately mist and darkness came over him, and he groped about, seeking someone to lead him by the hand. ¹² When the proconsul saw what had happened, he believed, for he was amazed at the teaching about the Lord.

Traveling the entire width of Cyprus would be about ninety miles. The word for " traveled" is dievrcomai ( dierchomai ) and in Acts frequently means " to travel while preaching."

Paphos was located on the western end of Cyprus. This city was considered important enough by the Romans to become the seat of governmental administration. Barnabas and Saul came into contact with the proconsul Sergius Paulus here and were making progress with him in their witness for the gospel. This particular Roman official has left no definite record in history other than this mention in Acts, though two inscriptions found in Pisidian Antioch may refer to him.

A Jewish sorcerer, however, sought to obstruct their progress. Luke describes him as a " false prophet named Bar-Jesus," a description which distinguishes him from the prophets in Antioch (13:1). Beyond the label false prophet, he is also called a sorcerer (mavgo", magos ), a term which invites comparisons with Simon the Sorcerer (8:9ff). In addition, his name was Bar-Jesus (" son of Jesus" or " son of Joshua" in Aramaic), and he apparently had taken the name " Elymas," which probably comes from an Arabic word meaning " sage," but in this case had the practical reference to a court magician.

It was quite common for Roman officials to consult magicians. In the case of Elymas, he may have felt that his position would be threatened if Sergius Paulus took seriously the claims of the gospel.

Just as Peter had denounced Simon the Sorcerer, so Saul did in this case. It is at this very point that Luke chooses to note the change in his identification of Saul. He notes that he was also called Paul. The significance of this item has nothing to do with the name of the proconsul or of any heavenly revelation. Rather, the use of the Roman name Paul begins just at that point where the apostle launches into his mission to the Greco-Roman world. Perhaps Paul felt the need to identify more closely with his non-Jewish audience. Luke's sensitivity to the realities of the Mediterranean world are also obvious in this gesture.

Besides the change in Paul's name, another fascinating development in the record begins at this point. Until now, references to the two missionaries were always " Barnabas and Saul," in that order (see 13:1,7; 11:30; 12:25). From here on the references will be " Paul and Barnabas" or " Paul and his companions" (see 13:13,42,46). This change in order implies that Paul's role was becoming more prominent in the work.

Thus it was Paul, " filled with the Holy Spirit," who looked at Elymas and called him a " child of the devil." This sorcerer was no true son of Jesus as his name might suggest ( bar means " son" in Aramaic). His actions placed him totally at odds with the ways of the Lord. Such an indictment would be a serious blow to one who promoted himself as having intimate contact with the Divine will, as did all court magi.

The sentence pronounced by Paul was ironic. Just as the apostle had experienced blindness on the way to Damascus (9:9), so now he describes for Elymas what he will experience. In pronouncing this sentence from God, Paul was fulfilling the role of a prophet. He was filled with the Spirit, and thus possessed Divine authority to speak words of condemnation in regard to Elymas.

For the proconsul the effects were immediate. He " believed" in the sense that he was converted. The miracle confirmed what he had already heard regarding " the teaching about the Lord."

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

¹³ From Paphos, Paul and his companions sailed to Perga in Pamphylia, where John left them to return to Jerusalem. ¹⁴ From Perga they went on to Pisidian Antioch. On the Sabbath they entered the synagogue and sat down. ¹⁵ After the reading from the Law and the Prophets, the synagogue rulers sent word to them, saying, " Brothers, if you have a message of encouragement for the people, please speak."

After the episode in Paphos, the missionaries sailed on toward the city of Perga in the province of Pamphylia. They journeyed northwest to reach the harbor city of Attalia where they disembarked. Getting to Perga meant sailing some seven miles up the Cestrus River and then walking about five miles west. Pamphylia was made a separate province by the Romans from 25 B.C. to A.D. 43, and then was merged with Lycia to become Pamphylia-Lycia from A.D. 43-68. Perga's history predated the Hellenistic period, and by the time Paul visited it was the capital of Pamphylia. Apparently the missionaries did no preaching here until their next visit (14:25), but used the city as a springboard for their push toward Pisidian Antioch.

At Perga, however, John Mark decided to abandon the journey. No reasons are give by Luke for this decision. Did he resent Paul's becoming the leader of the mission effort? Did he oppose the plan to travel the long distance to Antioch of Pisidia? Did he become ill and need to return home? Did he reject something in the content of Paul's message? All of these questions have been asked, but there is little evidence to answer them.

At any rate, Paul and Barnabas moved on some 110 miles northwest to Pisidian Antioch. To do so meant a climb across the Taurus Mountain Range to an elevation of 3,600 feet. They traveled through barren land which sometimes became dangerous with flooded streams and criminals waiting in ambush. Antioch itself was a Roman colony and populated with large numbers of retired military men.

After making the long journey (which Luke passes over with a phrase), they " entered the synagogue." Antioch had a substantial Jewish population, and Paul and Barnabas again chose to begin their work here. Doing so would allow Paul to speak the gospel first to the people to whom the Messiah came (see Rom 1:16; 9-11). At the same time he would be reaching Gentiles who were the " God-fearers" in the synagogue.

" After the reading from the Law and the Prophets" the missionaries were asked to speak. According to the best evidence, synagogues in the Diaspora used a pattern for worship involving specific activities. These included the recitation of the Shema, followed by prayer, the reading from the Torah (Law), the reading from the prophets, preaching, and the priestly benediction. Often competent visitors were asked to deliver the sermon.

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

Old Testament Prelude to Christ (13:16-22)

¹⁶ Standing up, Paul motioned with his hand and said: " Men of Israel and you Gentiles who worship God, listen to me! ¹⁷ The God of the people of Israel chose our fathers; he made the people prosper during their stay in Egypt, with mighty power he led them out of that country, ¹⁸ he endured their conduct ^a for about forty years in the desert, ¹⁹ he overthrew seven nations in Canaan and gave their land to his people as their inheritance. ²⁰ All this took about 450 years. After this, God gave them judges until the time of Samuel the prophet. ²¹ Then the people asked for a king, and he gave them Saul son of Kish, of the tribe of Benjamin, who ruled forty years. ²² After removing Saul, he made David their king. He testified concerning him: 'I have found David son of Jesse a man after my own heart; he will do everything I want him to do.'

^a 18 Some manuscripts and cared for them

Paul's opening remarks took stock of the make-up of his audience. Two groups were represented in the synagogue. " Men of Israel" was Paul's phrase to acknowledge the Jewish hearers and " you Gentiles who worship God" paid respect to the non-Jewish listeners.

Paul then launched into a brief summary of Old Testament history (much as Stephen had done in 7:2-53). Throughout this address, however, Paul's emphasis was on the gracious dealings of God with the people of Israel. Polhill draws attention to the verbs used by Paul. God " chose" (ejklevgomai, eklegomai , " elected" ) the patriarchs. He " made the people prosper" in Egypt (uJyovw, hypsôo, " exalted" ). He " led them out" (ejxavgw, exagô) of Egypt. Beyond all this, he " endured their conduct," and " overthrew" their enemies. He then " gave their land to his people as their inheritance" (kataklhronomevw, kataklçronomço), " gave them judges," and at their request " gave them Saul" as their king. Finally, he " made (literally " raised up" ) David" as their king. All of these verbs argue for the kindnesses of God as demonstrated to Israel.

David's reign was characterized by righteousness because of David's own sense of loyalty to the Lord, especially as contrasted with Saul. When God announced that Saul would be replaced, the king was told that the Lord had " sought out a man after his own heart" (1 Sam 13:14).

Paul's approach in covering this period of Old Testament history stands in contrast to that of Stephen. When Stephen addressed the Sanhedrin, his point was how rebellious the fathers had always been in matters of fulfilling God's will. Paul's purpose differed from Stephen's and so Paul's approach built a foundation for demonstrating that Christ was the ultimate fulfillment of God's gracious care over Israel.

Paul's mention of " 450 years" presents some problems only if we try to make the number apply to the period of the judges. But Paul's reference is to the 400 years of Egyptian bondage, plus the forty years of wilderness wanderings and ten years for the conquest of Canaan.

Fulfillment in Christ (13:23-37)

²³" From this man's descendants God has brought to Israel the Savior Jesus, as he promised. ²⁴ Before the coming of Jesus, John preached repentance and baptism to all the people of Israel. ²⁵ As John was completing his work, he said: 'Who do you think I am? I am not that one. No, but he is coming after me, whose sandals I am not worthy to untie.' ²⁶ Brothers, children of Abraham, and you God-fearing Gentiles, it is to us that this message of salvation has been sent. ²⁷ The people of Jerusalem and their rulers did not recognize Jesus, yet in condemning him they fulfilled the words of the prophets that are read every Sabbath. ²⁸ Though they found no proper ground for a death sentence, they asked Pilate to have him executed. ²⁹ When they had carried out all that was written about him, they took him down from the tree and laid him in a tomb. ³⁰ But God raised him from the dead, ³¹ and for many days he was seen by those who had traveled with him from Galilee to Jerusalem. They are now his witnesses to our people. ³² We tell you the good news: What God promised our fathers ³³ he has fulfilled for us, their children, by raising up Jesus. As it is written in the second Psalm: 'You are my Son; today I have become your Father. ^a ' ^{b 34} The fact that God raised him from the dead, never to decay, is stated in these words: 'I will give you the holy and sure blessings promised to David.' ^{c 35} So it is stated elsewhere: 'You will not let your Holy One see decay.' ^{d 36} For when David had served God's purpose in his own generation, he fell asleep; he was buried with his fathers and his body decayed. ³⁷ But the one whom God raised from the dead did not see decay.

The epitome of God's goodness to Israel, declared Paul, was his choice of David to be king. Behind these words stands the promise made to David in 2 Samuel 7:12-16. God promised David that he would raise up his offspring to succeed him on the throne and establish his throne forever.

Paul announced to the worshipers at Antioch that this promise had been fulfilled in Christ. " From this man's descendants," that is, from the royal line of David himself God " brought to Israel the Savior" (see Matt 1:1-17; Luke 3:23-38; Rom 1:3).

Pointing to John's baptism, Paul described how God had prepared the way for the Savior's arrival. The quotation from John is found in all four gospels (Matt 3:11; Mark 1:7; Luke 3:15; John 1:27). John insisted that he was not the one coming (possibly a reference to the Messianic prophecy of Mal 3:1), and was unworthy to perform even the slave's duty of untying the sandals of the one coming. The influence of John's baptism of repentance was still being felt in communities as far away as Ephesus (see 19:1-7).

Paul's concern was to get to the core of the gospel-the crucifixion and resurrection of Jesus. As in previous apostolic addresses, the blame for the crucifixion was placed on the people of Jerusalem, especially the leaders (see 2:23; 3:17; 4:27; 10:39). In this sermon Paul even referred to Pilate's conclusion that Jesus was innocent (see Luke 23:4; Acts 3:13). In spite of the Jews' actions, Paul insisted, God used the event to fulfill every Scripture which spoke of him.

Paul used the word " tree" to speak of the cross, probably to show the connection between Jesus' death and the words of Deuteronomy 21:23: " anyone who is hung on a tree is cursed" (see also 5:30; 10:39; and Gal 3:13). Of course, the reference to their taking him down from the cross fits the Gospel narratives which name Joseph of Arimathea and Nicodemus as the ones who performed this act of mercy (Luke 23:53; John 19:38-42).

Christ could not, however, be kept in the tomb. " God raised him from the dead," Paul announced. He also referred to the witnesses who saw him after the resurrection.

So Paul came to the climax of his discourse about Christ. He is the fulfillment of " what God promised our fathers." His resurrection is the fulfillment of such passages as Psalm 2:7, Isaiah 55:3, and Psalm 16:10 which Paul strung together in this sermon. " You are my Son" was a Messianic Psalm based on the promise of 2 Samuel 7. Paul was arguing that Jesus is the " Son" whom the Father claimed as his own. " Today" refers to the event of the resurrection of Jesus (see Rom 1:4).

The " holy and sure blessings promised to David" also referred to the promise of 2 Samuel 7. Paul insisted that it was in Christ's resurrection that these blessings were offered, largely because of the statement in Psalm 16:10 that God's " Holy One" would not see decay. Paul argued that this promise could not apply to David, since this famous king was dead and buried (compare 2:31). The promise could only refer to Jesus, who was raised from the dead.

Conclusion and Warning (13:38-41)

³⁸" Therefore, my brothers, I want you to know that through Jesus the forgiveness of sins is proclaimed to you. ³⁹ Through him everyone who believes is justified from everything you could not be justified from by the law of Moses. ⁴⁰ Take care that what the prophets have said does not happen to you: ⁴¹ 'Look, you scoffers, wonder and perish, for I am going to do something in your days that you would never believe, even if someone told you.' ^a"

^a 41 Hab. 1:5

Now Paul was driving to his final point. If Jesus was sent as God's Holy One, then " forgiveness of sins" can be found only in him. Furthermore, Paul summarized the doctrine of justification through faith in Christ, for which he is so famous in such letters as Romans and Galatians. " Everyone who believes" may find forgiveness, and that not by obedience to " the law of Moses," since by that means one " could not be justified" (dikaiovw, dikaiôo; compare Rom 3:20-26).

Paul's last word was a quotation of Habakkuk 1:5, a passage which served originally as a warning to Israel about King Nebuchadnezzar's rise to world dominion. Paul indicated that God was about to bring these words to fulfillment again, and this time in Antioch of Pisidia. God would do something they never would have believed-he turned to the Gentiles with salvation.

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

⁴² As Paul and Barnabas were leaving the synagogue, the people invited them to speak further about these things on the next Sabbath. ⁴³ When the congregation was dismissed, many of the Jews and devout converts to Judaism followed Paul and Barnabas, who talked with them and urged them to continue in the grace of God.

The response of the synagogue audience was positive. Many were impressed enough to ask for further discussion of the message Paul had preached. Evidently from among both " Jews and devout converts to Judaism," the two groups represented in the synagogue (see comments above on 13:16), came interested listeners. Some were serious enough that they " followed Paul and Barnabas" as they left the synagogue, seeking more information. For these listeners the missionaries expressed encouragement to continue their eagerness for " the grace of God."

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

⁴⁴ On the next Sabbath almost the whole city gathered to hear the word of the Lord. ⁴⁵ When the Jews saw the crowds, they were filled with jealousy and talked abusively against what Paul was saying. ⁴⁶ Then Paul and Barnabas answered them boldly: " We had to speak the word of God to you first. Since you reject it and do not consider yourselves worthy of eternal life, we now turn to the Gentiles. ⁴⁷ For this is what the Lord has commanded us: 'I have made you ^a a light for the Gentiles, that you may bring salvation to the ends of the earth.' ^{b 48} When the Gentiles heard this, they were glad and honored the word of the Lord; and all who were appointed for eternal life believed. ⁴⁹ The word of the Lord spread through the whole region. ⁵⁰ But the Jews incited the God-fearing women of high standing and the leading men of the city. They stirred up persecution against Paul and Barnabas, and expelled them from their region. ⁵¹ So they shook the dust from their feet in protest against them and went to Iconium. ⁵² And the disciples were filled with joy and with the Holy Spirit.

^a 47 The Greek is singular. ^b 47 Isaiah 49:6

As Paul fully intended, the Gentiles were captivated by the idea that salvation also included them. One Sabbath later, " almost the whole city" was present to hear what they could of the preaching of Paul and Barnabas. Even if this phrase is intended as hyperbole, the crowd was large enough that the Jews " were filled with jealousy" and began opposing Paul's proclamation of the gospel.

Paul's reaction was decisive. The Jews were showing their rejection of the message bringing eternal life. Paul announced that the gospel mission would now turn to the Gentiles. He reinforced this principle by quoting Isaiah 49:6, a passage which Paul applied to what Jesus Christ did. He came to serve as a " light for the Gentiles." So to the Gentiles Paul would go.

This principle will be followed throughout the rest of Acts. We should not understand that Paul abandoned the idea that Jews could still be converted to Christ. Neither did he quit preaching to them whenever the opportunity came (see 14:1). His practice of beginning with the local synagogue continued. But he now considered his primary mission to be one to the Gentiles (see Rom 11:13; Eph 3:8).

Paul's principle was met with enthusiasm by the Gentiles of Antioch. They " were glad and honored the word of the Lord." Besides this, " many believed," meaning that they became converts. Luke clarifies his mention of this group with the description " all who were appointed for eternal life." As Bruce notes, the participle " appointed" comes from the Greek word tavssw (tassô), which carries the idea of being " enrolled" or " inscribed," and seems to refer to the book of life (Exod 32:32-33; Ps 69:28; Isa 4:3; Dan 12:1; Luke 10:20; Rev 13:8). The phrase implies the initiative of God in the matter of personal salvation, but does not contradict the role of free will when a person comes to Christ. God can " work in" us to accomplish our salvation, but we must also " work out" our salvation (Phil 2:12-13).

While the Gentiles were rejoicing, however, the Jewish element of the city was enraged. " The word of the Lord spread," and the Jews decided to do what they could to derail its progress, even enlisting the help of women of high social status who came from the ranks of the God-fearers. Evidently these women had enough influence among the political forces in Antioch that a persecution of the apostles was initiated. They saw to it that Paul and Barnabas were expelled " from their region," which would include the area around Antioch.

In response the apostles " shook the dust from their feet." This practice was used by the Jews to indicate their disgust at being defiled by even the clinging earth from Gentile lands they visited. In the case of the apostles a reversal of this implication was given. They were ridding themselves of the remnants of these antagonistic Jews. Meanwhile, these disciples who were largely Gentiles, were filled with " joy and with the Holy Spirit" (see 2:4; 4:31).

-College Press New Testament Commentary: with the NIV

McGarvey: Act 13:2-3

2, 3. (2) " As they were ministering to the Lord and fasting, the Holy Spirit said, Separate for me Barnabas and Saul to the work to which I have called them. (3) And when they had fasted and prayed and laid hands on them, they sent them away. " This command of the Holy Spirit is not the call of Barnabas and Saul to their peculiar work, but refers to a call which had been previously given. It shows that Barnabas as well as Saul had received a special call to labor among the Gentiles. They had, hitherto, most probably, been associated together mainly through geniality of spirit. This geniality may also have furnished the main reason why they were directed by the Holy Spirit to continued their labors together.

The design of the ceremony of fasting, prayer, and imposition of hands observed on this occasion is variously understood. There are only two interpretations of it which are worthy of notice. First, it is assumed that the design was to confer on Barnabas and Saul the power of working miracles. The only proof offered in support of this assumption is the fact that neither of them is said to have wrought miracles previous to this time, while they both exhibited miraculous powers shortly after. But this is to argue from the silence of the Scriptures, and is, necessarily, inconclusive. They may have worked miracles before this time, notwithstanding this silence. In the case of Saul, indeed, there is almost positive proof that he did so. The Lord had given him a special commission as an apostle when he first appeared to him on the way to Damascus, and Ananias was sent to him that he "might receive his sight, and be filled with the Holy Spirit. " Immediately after his immersion he began to discharge his apostolic office, and had been thus engaged three years previous to his first return to Jerusalem. Another whole year had been spent in the same work in Antioch, besides the interval of his residence in Tarsus. But an essential mark of the apostolic office was the power to work miracles. This Paul himself assumes, in his Second Epistle to the Corinthians, among whom his apostleship has been denied. As conclusive proof of his apostleship, he says, "Truly the signs of an apostle were wrought among you, in all patience, in signs and wonders and mighty deeds. " If these signs are the proof of apostleship, then he must have been able to exhibit them from the time that he began to be an apostle; and this was more than four years previous to the imposition of hands by the prophets and teachers in Antioch. This fact, coupled with the statement of Ananias, that he was sent to him that he might be filled with the Holy Spirit, indicates clearly that his miraculous endowments dated from his immersion. The first supposition, then, in reference to the design of the ceremony we are considering, proves to be not only unfounded, but inconsistent with the facts of the case.

The second, and doubtless the true interpretation, is this: That the imposition of hands, accompanied by fasting and prayer, was, in this case, as in that of the seven deacons, merely their formal separation to the special work to which they had been called. This, indeed, is sufficiently evident from the context. What they did was doubtless what they had been told to do by the Holy Spirit. But the Holy Spirit simply said to them, " Separate me Barnabas and Saul to the work to which I have called them." The fasting, prayer, and imposition of hands was, then, merely their separation to this work. It was a ceremony deemed by infinite wisdom suitable to such a purpose; and, therefore, whenever a congregation has a similar purpose to accomplish, they have, in this case, the judgments and will of God, which should be their guide.

The solemn simplicity of this apostolic ceremony stands in striking contrast with the pompous mummery which often characterizes "ordination" services in modern Churches. No less striking is the contrast between the humility of Saul and the ambitious spirit of many modern clergyman who are extremely exacting in reference to the punctilios of ecclesiastical rank. Though an apostle by special commission, he was "ordained" by his humble fellow-laborers in Antioch. This fact shows that the idea of superior rank and authority had not then begun the work of ruin which it has since accomplished, in filling the minds of preachers with the same lust of office and power which characterizes the intrigues of political partisans.

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 13 (Chapter Introduction)

Overview

Act 13:1, Paul and Barnabas are chosen to go to the Gentiles; Act 13:6, Of Sergius Paulus, and Elymas the sorcerer; Act 13:13, Paul preaches at Antioch that Jesus is Christ; Act 13:42, The Gentiles believe; Act 13:44, but the Jews gainsay and blaspheme, whereupon they turn to the Gentiles, of whom many believe; Act 13:50, The Jews raise a persecution against Paul and Barnabas, who go to Iconium.

Poole: Acts 13 (Chapter Introduction)

CHAPTER 13

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 13 (Chapter Introduction)

(Act 13:1-3) The mission of Paul and Barnabas.

(Act 13:4-13) Elymas the sorcerer.

(v. 14-41) Paul's discourse at Antioch.

(Act 13:42-52) He preaches to the Gentiles, and is persecuted by the Jews.

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 13 (Chapter Introduction)

We have not yet met with any things concerning the spreading of the gospel to the Gentiles which bears any proportion to the largeness of that commission, " Go, and disciple all nations." The door was opened in the baptizing of Cornelius and his friends; but since then we had the gospel preached to the Jews only, Act 11:19. It should seem as if the light which began to shine upon the Gentile world had withdrawn itself. But here in this chapter that work, that great good work, is revived in the midst of the years; and though the Jews shall still have the first offer of the gospel made to them, yet, upon their refusal, the Gentiles shall have their share of the offer of it. Here is, I. The solemn ordination of Barnabas and Saul, by divine direction, to the ministry, to the great work of spreading the gospel among the nations about (and it is probable that other apostles or apostolical men dispersed themselves by order from Christ, upon the same errand (Act 13:1-3). II. Their preaching the gospel in Cyprus, and the opposition they met with there from Elymas the sorcerer (Act 13:4-13). III. The heads of a sermon which Paul preached to the Jews at Antioch in Pisidia, in their synagogue, which is given us as a specimen of what they usually preached to the Jews, and the method they took with them (v. 14-41). IV. The preaching of the gospel to the Gentiles at their request, and upon the Jews' refusal of it, wherein the apostles justified themselves against the displeasure which the Jews conceived at it, and God owned them (Act 13:42-49). V. The trouble which the infidel Jews gave to the apostles, which obliged them to remove to another place (Act 13:50-52), so that the design of this chapter is to show how cautiously, how gradually, and with what good reason the apostles carried the gospel into the Gentile world, and admitted the Gentiles into the church, which was so great an offence to the Jews, and which Paul is so industrious to justify in his epistles.

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 13 (Chapter Introduction)

The First Missionary Journey (Act_13:1-3)

Sent Out By The Holy Spirit (Act_13:1-3 Continued)

Success In Cyprus (Act_13:4-12)

The Deserter (Act_13:13)

An Adventurous Journey For A Sick Man (Act_13:14-15)

The Preaching Of Paul (Act_13:16-41)

Trouble At Antioch (Act_13:42-52)

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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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."

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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:

Arrington, French. The Acts of the Apostles: An Introduction and Commentary . Peabody, MA: Hendrickson, 1988.

Boles, H.L. A Commentary on Acts of the Apostles . Nashville: Gospel Advocate, 1941.

Campbell, Alexander. Acts of the Apostles . Nashville: Gospel Advocate, 1858.

Conzelmann, Hans. Acts of the Apostles , trans. James Limburg, A. Thomas Kraabel, Donald Juel. Philadelphia: Fortress, 1987.

Carter, C.W. and Ralph Earle. Acts of the Apostles . Grand Rapids: Zondervan, 1959.

DeWelt, Don. Acts Made Actual . Joplin, MO: College Press, 1969.

Foster, Lewis. "Acts," in The NIV Study Bible . Grand Rapids: Zondervan, 1985.

Harnack, Adolf. The Acts of the Apostles , trans. J.R. Wilkinson. London: Williams & Norgate, 1909.

Haenchen, Ernst. The Acts of the Apostles: A Commentary , trans.Bassil Blackwell. Philadelphia: Westminster, 1971.

Harrison, E.F. Interpreting Acts . Grand Rapids: Zondervan, 1986.

Lake, Kirsopp and H.J. Cadbury. The Beginnings of Christianity , ed. F.J. Foakes-Jackson. Vol. 4. Grand Rapids: Baker, 1979.

Lipscomb, David. Commentary on Acts of the Apostles . Nashville: Gospel Advocate, 1896.

McGarvey, J.W. New Commentary on the Acts of the Apostles . 2 Vols. in One. Cincinnati: Standard, 1892.

Marshall, I.H. The Acts of the Apostles , Tyndale Commentary. Grand Rapids: Eerdmans, 1980.

Munck, Johannes. The Acts of the Apostles . The Anchor Bible. Garden City, NY: Doubleday, 1967.

Pesch, Rudolf. Die Apostelgeschichte . Teilband I: Apg. 1-12. Zurich: Benziger, 1986.

Polhill, John. Acts . The New American Commentary. Nashville: Broadman, 1992.

Stagg, Frank. The Book of Acts: The Early Struggle for an Unhindered Gospel . Nashville: Broadman, 1955.

Reese, Gareth. New Testament History: A Critical and Exegetical Commentary on the Book of Acts . Joplin, MO: College Press, 1991.

Williams, C.S.C. A Commentary on the Acts of the Apostles . Harper's New Testament Commentaries. Peabody, MA: Hendrickson, 1988.

Special Studies:

Arrington, French. New Testament Exegesis: Examples . Washington, D.C.: University Press of America, 1977.

Barrett, C.K. The New Testament Background: Selected Documents . New York: Harper & Row, 1961.

Bassler, Jouette. Divine Impartiality: Paul and a Theological Axiom . Chico, CA: Scholars Press, 1982.

Beasley-Murray, George. Baptism in the New Testament . Grand Rapids: Eerdmans, 1974.

Behm, Johannes. "Glossa," in TDNT , ed. Gerhard Kittel, Gerhard Friedrich; trans. Geoffrey Bromiley. Vol. 1. Grand Rapids: Eerdmans, 1964.

Beitzel, Barry. The Moody Atlas of Bible Lands . Chicago: Moody, 1985.

Blaiklock, E.M. "The Acts of the Apostles as a Document of First-Century History," in Apostolic History and the Gospel , ed. Ward Gasque, Ralph Martin. Grand Rapids: Eerdmans, 1970.

Cadbury, H.J. "Roman Law and the Trial of Paul," in The Beginnings of Christianity , ed. F.J. Foakes-Jackson. Vol. 5. Grand Rapids: Baker, 1975.

. Style and Literary Method of Luke Part 1. Cambridge: Harvard University Press, 1920.

. The Making of Luke-Acts . New York: MacMillan, 1927.

Casson, Lionel. Ships and Seamanship in the Ancient World . Princeton: Princeton University Press, 1973.

. The Ancient Mariners . New York: Macmillan, 1959.

Conzelmann, Hans. The Theology of St. Luke , trans. G. Buswell. New York: Harper & Row, 1960.

Cottrell, Jack. Baptism: A Biblical Study . Joplin, MO: College Press, 1989.

Dahl, Nils. "The Story of Abraham in Luke-Acts," in Studies in Luke-Acts , ed. Leander Keck, J.L. Martyn. Philadelphia: Fortress, 1980.

Davies, W.D. Paul and Rabbinic Judaism . London: SPCK, 1958.

. The Gospel and the Land . Berkeley: University of California, 1974.

. Torah in the Messianic Age and/or the Age to Come. Philadelphia: SBL, 1952.

Dibelius, Martin. "The Acts of the Apostles in the Setting of the History of Early Christian Literature," in Studies in the Acts of the Apostles , trans. M. Ling. London: SCM, 1956.

. "Paul on the Areopagus," Ibid.

Dunn, J.D.G. Baptism in the Holy Spirit . Philadelphia: Westminster, 1970.

. Jesus and His Spirit . Philadelphia: Westminster, 1975.

Dupont, Jacques. The Salvation of the Gentiles: Essays on the Acts of the Apostles . New York: Paulist, 1967.

. The Sources of Acts: The Present Position , trans. Kathleen Pond. London: Darton, Longman, & Todd, 1964.

Easton, Burton. Early Christianity: The Purpose of Acts and Other Papers , ed. F.C. Grant. London: SPCK, 1955.

Ellis, E.E. Paul's Use of the Old Testament . Grand Rapids: Baker, 1985.

Enslin, Morton. Reapproaching Paul . Philadelphia: Westminster, 1987.

Esler, Philip. Community and Gospel in Luke-Acts: The Social and Political Motivations of Lucan Theology . Cambridge: Cambridge University Press, 1987.

Filson, Floyd. "The Journey Motif in Luke-Acts," in Apostolic History and the Gospel , ed. W.W. Gasque and Ralph Martin. Grand Rapids: Eerdmans, 1970.

Fitzmyer, Joseph. Essays on the Semitic Background of the New Testament . London: Geoffrey Chapman, 1971.

Flew, R.N. Jesus and His Church: A Study of the Idea of the Ecclesia in the New Testament . London: Epworth, 1943.

Gärtner, Bertil. The Areopagus Speech and Natural Revelation . Uppsala: Gleerup, 1955.

Gasque, Ward. A History of the Criticism of the Acts of the Apostles . Tübingen: Mohr, 1975.

Gaston, Lloyd. No Stone on Another: Studies in the Significance of the Fall of Jerusalem in the Synoptic Gospels . Leiden: E.J. Brill, 1970.

Georgi, Dieter. The Opponents of Paul in Second Corinthians . Philadelphia: Fortress, 1986.

Goulder, M.D. Type and History in Acts . London: SPCK, 1964.

Guthrie, Donald. New Testament Introduction . Downers Grove, IL: InterVarsity, 1970.

Hamey, L.A. and J.A. The Roman Engineers . Cambridge: Cambridge University Press, 1981.

Harnack, Adolf. Luke the Physician , trans. J.R. Wilkinson. New York: Putnam's, 1907.

Harris, J.R. Testimonies , I, II. Cambridge: Cambridge University Press, 1916.

Hemer, C.J. The Book of Acts in the Setting of Hellenistic History , ed. Conrad Gempf. Winona Lake, IN: Eisenbrauns, 1990.

Hengel, Martin. Between Jesus and Paul , trans. John Bowden. Philadelphia: Fortress, 1983.

. Judaism and Hellenism: Studies in Their Encounter in Palestine during the Early Hellenistic Period , trans. John Bowden. 2 Vols. in One. Philadelphia: Fortress, 1981.

Hobart, W.K. The Medical Language of St. Luke . London: Longmans Green, 1882.

Horsley, Richard. Bandits, Prophets, and Messiahs: Popular Movements in the Time of Jesus . New York: Harper and Row, 1985.

Horton, Jr., Fred. "Reflections on the Semitisms of Luke-Acts," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Hubbard, Benjamin. "The Role of Commissioning Accounts in Acts," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Hurd, John. The Origin of 1 Corinthians . London: SPCK, 1965.

Jensen, Irving. Acts: An Independent Study . Chicago: Moody, 1974.

Jeremias, Joachim. Jerusalem in the Time of Jesus , trans. F.H. and C.H. Cave. Philadelphia: Fortress, 1989.

Jervell, Jacob. Luke and the People of God: A New Look at Luke-Acts . Minneapolis: Augsburg, 1979.

Jewett, Paul. Infant Baptism and the Covenant of Grace . Grand Rapids: Eerdmans, 1978.

Jewett, Robert. A Chronology of Paul's Life . Philadelphia: Fortress, 1979.

Johnson, Luke. S haring Possessions: Mandate and Symbol of Faith . Philadelphia: Fortress, 1981.

Kim, Seyoon. The Origin of Paul's Gospel . Tübingen: J.C.B. Mohr, 1981.

Kurz, William. "Luke-Acts and Historiography in the Greek Bible," in SBL Seminar Papers 1980, ed. P.J. Achtemeier. Chico, CA: Scholars Press, 1980.

Ladd, George. A Theology of the New Testament . Grand Rapids: Eerdmans, 1974.

Lohse, Eduard. "Pentekoste," in TDNT , ed. Gerhard Kittel, Gerhard Friedrich; trans. Geoffrey Bromiley. Vol. 6. Grand Rapids: Eerdmans, 1964.

Longenecker, Richard. Paul, Apostle of Liberty . Grand Rapids: Baker, 1977.

McRay, John. Archaeology and the New Testament . Grand Rapids: Baker, 1991.

Maddox, Robert. The Purpose of Luke-Acts . Edinburgh: T & T Clark, 1982.

Manson, T.W. The Servant-Messiah . Cambridge: Cambridge University Press, 1953.

Marshall, I.H. Luke: Historian and Theologian . Grand Rapids: Zondervan, 1970.

Martin, Ralph. New Testament Foundations . 2 Vols. Grand Rapids: Eerdmans, 1978.

Miesner, Donald. "The Missionary Journeys Narrative: Patterns and Implications," in Perspective on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Minear, Paul. Images of the Church in the New Testament . Philadelphia: Westminster, 1977.

Moore, G.F. Judaism in the First Centuries of the Christian Era . New York: Schocken, 1971.

Moule, C.F.D. "Obligation in the Ethic of Paul," in Essays in New Testament Interpretation . Cambridge: Cambridge University Press, 1982.

. "The Christology of Acts," in Studies in Luke-Acts , ed. Leander Keck, J.L. Martyn. Philadelphia: Fortress, 1980.

Moulton, J.H., W.F. Howard, and Nigel Turner. A Grammar of New Testament Greek . 4 Vols. Edinburgh: T & T Clark, 1963.

Munck, Johannes. Paul and the Salvation of Mankind , trans. Frank Clarke. Richmond, VA: John Knox, 1959.

Nickle, K.F. The Collection . London: SCM, 1966.

Norden, Eduard. Agnostos Theos . Stuttgart: Teubner, 1923.

O'Neill, J.C. The Theology of Acts in Its Historical Setting . London: SPCK, 1961.

Plevnik, Joseph. What Are They Saying about Paul? New York: Paulist Press, 1986.

Ramsay, William. Luke the Physician . London: Hodder and Stoughton, 1908.

. St. Paul the Traveller and Roman Citizen . Grand Rapids: Baker, 1978.

Richard, Earl. Acts 6:1-8:4: The Author's Method of Composition. Missoula: Scholars Press, 1978.

Rienecker, Fritz. A Linguistic Key to the Greek New Testament , trans. Cleon Rogers, Jr. Grand Rapids: Zondervan, 1980.

Rivkin, Ellis. A Hidden Revolution . Nashville: Abingdon, 1978.

Robertson, A.T. Luke the Historian in Light of Research . Edinburgh: T & T Clark, 1920.

Robinson, J.A.T. Twelve New Testament Studies . London: SCM, 1962.

Robbins, Vernon. "By Land and by Sea: The We-Passages and Ancient Sea Voyages," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Russell, Bob. Making Things Happen: The Power of Christian Leadership . Cincinnati: Standard, 1987.

Sanders, E.P. Paul and Palestinian Judaism . Philadelphia: Fortress, 1977.

Scharlemann, Martin. Stephen: A Singular Saint . Rome: Pontifical Biblical Institute, 1968.

Schürer, Emil. The History of the Jewish People in the Age of Jesus Christ , ed. and rev. Geza Vermes, Fergus Millar, and Matthew Black. Edinburgh: T & T Clark, 1979.

Shepard, J.W. The Life and Letters of the Apostle Paul: An Exegetical Study . Grand Rapids: Eerdmans, 1956.

Sherwin-White, A.N. Roman Society and Roman Law in the New Testament . Oxford: Clarendon, 1963.

Smith, James. The Voyage and Shipwreck of St. Paul , 3rd ed. London: Longmans, Green, and Co., 1866.

Spiro, Abram. "Stephen's Samaritan Backgound," in Johannes Munck, The Acts of the Apostles , Anchor Bible. Garden City, NY: Doubleday, 1967.

Stagg, Frank. The Book of Acts: The Early Struggle for an Unhindered Gospel . Nashville: Broadman, 1955.

Stagg, Frank and Evelyn . Woman in the World of Jesus . Philadelphia: Westminster, 1978.

Stendahl, Krister. "The Apostle Paul and the Introspective Conscience of the West," in Paul among Jews and Gentiles . Philadelphia: Fortress, 1983.

Swidler, Leonard. Biblical Affirmations of Woman . Philadelphia: Westminster, 1979.

Talbert, Charles. Literary Patterns, Theological Themes and the Genre of Luke-Acts . Missoula: Scholars Press, 1974.

Tarn, W.W. and G.T. Griffith. Hellenistic Civilization . Cleveland: World Publishing, 1969.

Torrey, C.C. The Composition and Date of Acts . Cambridge: Harvard University Press, 1916.

Trites, Allison. The New Testament Concept of Witness . Cambridge: Cambridge University Press, 1977.

van Unnik, W.C. "Luke-Acts, A Storm Center in Contemporary Scholarship," in Studies in Luke-Acts , ed. Leander Keck and J.L. Martyn. Philadelphia: Fortress, 1980.

. "Tarsus or Jerusalem: The City of Paul's Youth," trans. G. Ogg, in Sparsa Collecta . Part 1. Leiden: E.J. Brill, 1973.

Veltman, Fred. "The Defense Speeches of Paul in Acts," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Via, E.J. "An Interpretation of Acts 7:35-37 from the Perspective of Major Themes in Luke-Acts," in Society of Biblical Literature 1978 Seminar Papters , ed. Paul Achtemeier. Missoula: Scholars Press, 1978.

Vielhauer, Philipp. "On the 'Paulinism' of Acts," in Studies in Luke-Acts , ed. Leander Keck, J.L. Martyn. Philadelphia: Fortress, 1980.

Wilson, Stephen. "Law and Judaism in Acts," in SBL Seminar Papers 1980, ed. Paul Achtemeier. Chico, CA: Scholars Press, 1980.

. The Gentiles and the Gentile Mission in Luke-Acts . Cambridge: Cambridge University Press, 1973.

Periodicals:

Acworth, Angus. "Where Was St. Paul Shipwrecked? A Re-examination of the Evidence." JTS 24 (1973): 190-193.

Bamberger, Bernard. "The Sadducees and the Belief in Angels." JBL 82 (1963): 433-435.

Best, Ernest. "Acts XIII.1-3." JTS 11 (1960): 344-348.

Blevins, William. "The Early Church: Acts 1-5." RevEx 71 (1974): 463-474.

Bowker, J.W. "Speeches in Acts." NTS 14 (1968): 96-111.

Bruce, F.F. "Chronological Questions in the Acts of the Apostles." BJRL 68 (1986): 273-295.

Bull, Robert. "Caesarea Maritima: The Search for Herod's City." BAR 8 (1982): 24-41.

Cadbury, H.J. "Erastus of Corinth." JBL 50 (1930): 42-58.

. "Lexical Notes on Luke-Acts: V. Luke and the Horse-Doctors." JBL 52 (1933): 55-65.

Catchpole, David. "Paul, James and the Apostolic Decree." NTS 23 (1977): 428-444.

Cosgrove, Charles. "The Divine dei in Luke-Acts." NovT 26 (1984): 168-190.

Clark, David. "What Went Overboard First?" BTr 26 (1975): 144-146.

Culpepper, R.A. "Paul's Mission to the Gentile World." RevEx 71 (1974): 487-497.

Daube, David. "On Acts 23: Sadducees and Angels." JBL 109 (1990): 493-497.

Davis, J.C. "Another Look at the Relationship between Baptism and Forgiveness of Sins in Acts 2:38." RestQ 24 (1981): 80-88.

Downing, F.G. "Common Ground with Paganism in Luke and Josephus." NTS 28 (1982): 546-559.

Duncan, G.S. "Paul's Ministry in Asia - The Last Phase." NTS 3 (1957): 211-218.

Filson, Floyd. "The Christian Teacher in the First Century." JBL 60 (1941): 317-328.

Fitzgerald, Michael. "The Ship of Saint Paul: Comparative Archaeology." BA 53 (1990): 31-39.

Fitzmyer, Joseph. "The Ascension of Christ and Pentecost." TS 45 (1984): 409-440.

Gilchrist, J.M. "On What Charge Was St. Paul Brought to Rome?" ExpT 78 (1967): 264-266.

Goldsmith, Dale. "Acts 13:33-37: A Pesher on II Samuel 7." JBL 87 (1968): 321-324.

Goodspeed, E.J. "Gaius Titius Justus." JBL 69 (1950): 382-383.

Gordon, Alasdair. "The Fate of Judas according to Acts 1:18." EQ 43 (1971): 97-100.

Greenhut, Zvi. "Burial Cave of the Caiaphas Family." BAR 18 (1992): 29-36.

Haldane, Douglas. "Anchors of Antiquity." BA 53 (1990): 19-24.

Hemer, C.J. "First Person Narrative in Acts 27-28." TB 36 (1985): 97-98.

Hirschfield, Nicolle. "The Ship of St. Paul - Part I: Historical Background." BA 53 (1990): 19-24.

Hohlfelder, Robert. "Caesarea beneath the Sea." BAR 8 (1982): 42-47.

Horsley, G.H.R. "The Inscriptions of Ephesos and the New Testament." NovT 34 (1992): 105-168.

Kepple, Robert. "The Hope of Israel, The Resurrection of the Dead, and Jesus: A Study of Their Relationship in Acts with Particular Regard to the Understanding of Paul's Trial Defense." JETS 20 (1977): 231-241.

Kilgallen, John. "The Function of Stephen's Speech (Acts 7:2-53)." Biblica 70 (1989). 173-193.

Kilpatrick, G.D. "Acts XXIII.23 DEXIOLABOI ." NTS 14 (1963): 393-394.

Kodell, Jerome. "'The Word of God grew': The Ecclesial Tendency of logos in Acts 1,7; 12,24; 19,20." Biblica 55 (1974): 505-519.

Ladouceur, David. "Hellenistic Preconceptions of Shipwreck and Pollution as a Context for Acts 27-28." HTR 73 (1980): 435-449.

Lofthouse, W.F. "The Holy Spirit in the Acts and the Fourth Gospel." ExpT 52 (1940-41): 334-337.

Malherbe, Abraham. "Gentle as Nurse." NovT 12 (1970): 203-217.

Mare, Harold. "Acts 7: Jewish or Samaritan?" WThJ 34 (1971): 1-21.

Mastin, B.A. "Scaeva the Chief Priest." JTS 27 (1976): 405-412.

Meinardus, Otto. "St. Paul Shipwrecked in Dalmatia." BA 39 (1976): 145-147.

Merrill, Eugene. "Paul's Use of 'About 450 Years' in Acts 13:20." BiblThecSac 138 (1981): 246-257.

Metzger, Bruce. "The Meaning of Christ's Ascension." ChrT 10 (1966): 863-864.

Miles, Gary and Garry Trompf. "Luke and Antiphon: The Theology of Acts 27-28 in the Light of Pagan Beliefs about Divine Retribution, Pollution, and Shipwreck." HTR 69 (1976): 259-267.

Nash, Donald. "For the Remission of Sin." ChrSt (3-30-75): 270-272.

Palmer, Darryl. "Acts and the Historical Monograph." TB 43 (1992): 373-388.

Parrat, J.K. "The Rebaptism of the Ephesian Disciples." ExpT (1968): 182-183.

Parker, Pierson. "Once More, Acts and Galatians." JBL 36 (1967): 175-182.

Rapuano, Yehudah. "Did Philip Baptize the Eunuch at Ein Yael?" BAR (1990): 44-49.

Scott, J.J. "Stephen's Speech: A Possible Model for Luke's Historical Method?" JETS 17 (1974): 91-97.

. "The Cornelius Incident in the Light of Its Jewish Setting." JETS 34 (1991): 475-484.

Slater, Thomas. "The Possible Influence of LXX Exodus 20:11 on Acts 14:15." AUSS 30 (1992): 151-152.

Stagg, Frank. "The Unhindered Gospel." RevEx 71 (1974): 451-462.

Stein, Robert. "The Relationship of Galatians 2:1-10 and Acts 15:1-35: Two Neglected Arguments." JETS 17 (1974): 239-242.

Stoops, Jr., R.F. "Riot and Assembly: The Social Context of Acts 19:23-41." JBL 108 (1989): 73-91.

Talbert, Charles. "The Place of the Resurrection in the Theology of Luke." Int 46 (1992): 19-30.

Thornton, T.C.G. "Stephen's Use of Isaiah LXVI.1." JTS 25 (1974): 432-435.

Tiede, David. "The Exaltation of Jesus and the Restoration of Israel in Acts 1." HTR 79 (1986): 278-286.

Trites, Allison. "The Importance of Legal Scenes and Language in the Book of Acts." NovT 16 (1974): 278-284.

Viviano, Benedict and Justin Taylor. "Sadducees, Angels, and Resurrection (Acts 23:8-9)." JBL 111 (1992): 496-498.

Walker, William. "Acts and the Pauline Corpus Reconsidered." JSNT 24 (1985): 3-23.

Wall, Robert. "Successors to 'the Twelve' according to Acts 12:1-17." CBQ 53 (1991): 628-643.

Wilcox, Max. "The 'God-Fearers' in Acts - A Reconsideration." JSNT 13 (1981): 102-122.

Workman, W.P. "A New Date Indication in Acts." ExpT 11 (1900): 316-317.

-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