Text -- Acts 10:47 (NET)

10:47 “No one can withhold the water for these people to be baptized, who have received the Holy Spirit just as we did, can he?”

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Act 10:47

Can any man forbid the water? ( Mēti to hudōr dunatai kōlūsai tiṡ ).

The negative mēti expects the answer No. The evidence was indisputable that these Gentiles were converted and so were entitled to be baptized. See the similar idiom in Luk 6:39. Note the article with "water."Here the baptism of the Holy Spirit had preceded the baptism of water (Act 1:5; Act 11:16). "The greater had been bestowed; could the lesser be withheld?"(Knowling).

Robertson: Act 10:47

That these should not be baptized ( tou mē baptisthēnai toutous ).

Ablative case of the articular first aorist passive infinitive of baptizō with the redundant negative after the verb of hindering (kōlūsai ) and the accusative of general reference (toutous ). The redundant negative after the verb of hindering is not necessary though often used in ancient Greek and in the Koiné[28928]š (papyri). Without it see note on Mat 19:14 and note on Act 8:36, and with it see note on Luk 4:42, note on Luk 24:16; and note on Act 14:18. Cf. Robertson, Grammar , pp. 1061, 1094, 1171. The triple negatives here are a bit confusing to the modern mind (mēti in the question, kōlūsai , to hinder or to cut off, mē with baptisthēnai ). Literally, Can any one cut off the water from the being baptized as to these? Meyer: "The water is in this animated language conceived as the element offering itself for the baptism."

Robertson: Act 10:47

As well as we ( hōs kai hēmeis ).

The argument was conclusive. God had spoken. Note the query of the eunuch to Philip (Act 8:36).

Vincent: Act 10:47

Water ( τὸ ὕδωρ )

Note the article: the water; co-ordinating the water with the Spirit (see 1Jo 5:8), and designating water as the recognized and customary element of baptism.

Wesley: Act 10:47

He does not say they have the baptism of the Spirit; therefore they do not need baptism with water. But just the contrary: if they have received the Spirit, then baptize them with water. How easily is this question decided, if we will take the word of God for our rule! Either men have received the Holy Ghost or not. If they have not, Repent, saith God, and be baptized, and ye shall receive the gift of the Holy Ghost. If they have, if they are already baptized with the Holy Ghost, then who can forbid water?

JFB: Act 10:46-48

Mark, he does not say, They have received the Spirit, what need have they for water? but, Having the living discipleship imparted to them and visibly stamped upon them, what objection can there be to admitting them, by the seal of baptism, into the full fellowship of the Church?

JFB: Act 10:47

And are thus, in all that is essential to salvation, on a level with ourselves.

Clarke: Act 10:47

Can any man forbid water - These had evidently received the Holy Ghost, and consequently were become members of the mystical body of Christ; and yet St. Peter requires that they shall receive baptism by water, that they might become members of the Christian Church. In other cases, they received baptism first, and the Spirit afterwards by the imposition of hands: see Act 19:4-6, where the disciples who had received only the baptism of John were baptized again with water in the name of the Lord Jesus; and, after even this, the apostles prayed, and laid their hands on them, before they were made partakers of the Holy Ghost. So we find that Jesus Christ had his water baptism as well as John; and that even he who gave the baptism of the Holy Ghost required the administration of water baptism also. Therefore the baptism of the Spirit did not supersede the baptism by water; nor indeed can it; as baptism, as well as the supper of our Lord, were intended, not only to be means of grace, but standing, irrefragable proofs of the truth of Christianity.

Calvin: Act 10:47

47.Peter answered Peter reasoneth from the thing to the sign; for, seeing that baptism is an addition or appurtenance of the spiritual grace, he which hath received the Spirit is also apt [fit] to receive baptism; and this is the (most) lawful order, that the minister admit those unto the receiving of the outward sign whom God hath testified to be his children by the mark and pledge of his Spirit; so that faith and doctrine are first. And whereas unlearned men infer thereupon that infants are not to be baptized, it is without all reason. I grant that those who are strangers from the Church must be taught before the sign of adoption be given them; but I say, that the children of the faithful which are born in the Church are from their mother’s womb of the household of the kingdom of God. Yea, the argument which they use preposterously against us do I turn back [retort] upon themselves; for, seeing that God hath adopted the children of the faithful before they be born, I conclude thereupon that they are not to be defrauded of the outward sign; otherwise men shall presume to take that from them which God hath granted them. As touching the manifest grace of the Spirit, there is no absurdity therein, if ⁷²⁰ it follow after baptism in them.

And as this testimony maketh nothing for maintenance of their error, so it doth strongly refute the error of the Papists, who tie the grace of the Spirit to the signs, and think that the same is fet [fetched] from heaven with enchantments, ⁷²¹ as those witches did think that they did pull down the moon with their charms. But forasmuch as Luke saith that these had the Holy Ghost given them who were not as yet baptized, he showeth that the Spirit is not included in baptism. Lastly, we must note that the apostles were content with water alone when as they did baptize, ⁷²² and would to God this plainness had been retained amongst their posterity, and that they had not gathered here and there divers trifles, whereof baptism is filth in Popery. They think that the worthiness of baptism is adorned with oil, salt, spittle, wax-candles, whereas they are rather filthy pollutions which corrupt the pure and natural [genuine] institution of Christ.

TSK: Act 10:47

Act 8:12, Act 8:36, Act 11:15-17, Act 15:8, Act 15:9; Gen 17:24-26; Rom 4:11, Rom 10:12

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Act 10:47

Can any man forbid water ... - They have shown that they are favored in the same way as the Jewish converts. God has manifested himself to them as he did to the Jews on the day of Pentecost. Is it not clear, therefore, that they are entitled to the privilege of Christian baptism? The expression used here is one that would naturally refer to water as being brought; that is, to a small quantity; and would seem to imply that they were baptized, not by immersion, but by pouring or sprinkling.

Poole: Act 10:47

This question, as Act 8:36 , is without question, and denies that any can forbid water, that is, in order to baptize such as these. As if the apostle had argued thus: They that have the grace signified or promised, have a right unto the seal of the promise: but these Gentiles have the grace signified or promised in baptism; they had the inward part, and therefore the outward part could not be denied unto them. He that hath the inheritance, may claim the writings, wax, and parchment that belong unto it.

Haydock: Act 10:47

Can any man forbid water? &c. or doubt that these, on whom the Holy Ghost hath descended, may be made members of the Christian Church, by baptism, as Christ ordained? (Witham) ---

Such may be the grace of God occasionally towards men, and such their great charity and contrition, that they may have remission, justification, and sanctification, before the external sacraments of baptism, confirmation, and penance be received; as we see in this example: where, at Peter's preaching, they all received the Holy Ghost before any sacrament. But here we also learn one necessary lesson, that such, notwithstanding, must needs receive the sacraments appointed by Christ, which whosoever contemneth, can never be justified. (St. Augustine, sup. Levit. q. 84. T. 4.)

Gill: Act 10:47

Can any man forbid water,.... The use of his river, or bath, or what conveniency he may have for baptizing persons: which shows, that it required a place of some quantity of water, sufficient for baptism by immersion, otherwise it would not be in the power of any man to hinder them having a little water, to be sprinkled or poured on the face: unless rather by water should be meant baptism itself; and then the sense is, who can forbid these persons the ordinance of baptism, or deny the administration of it to them? for such who have the Spirit of Christ, are openly Christ's, and therefore have a right to his ordinances; such, being enlightened by him, are able to see to the end of the ordinance; and to such only can it be of use, and they only can please God in it: nor should it be forbidden them; this is to withstand God, act contrary to the commission of Christ, and resist the Holy Ghost; no, not though Gentiles: converted Gentiles, have as good a right as any to this ordinance; descent from Abraham gives no right to it; there is no difference among men under the Gospel dispensation; Christ's commission reaches both to Jews and Gentiles; and there is but one baptism for both.

That these should not be baptized; though they are uncircumcised Gentiles:

which have received the Holy Ghost as well as we; the extraordinary gifts of the Spirit; though, no doubt also, they had received the Spirit, as a spirit of illumination and conviction, as a spirit of regeneration, sanctification, and conversion, and as a spirit of faith and adoption, and as a witness, earnest, and pledge of future glory: and receiving him supposes, that they were without him before, and that he is a gift of God's free grace unto them; and which is no other than the baptism of the Spirit, and is a necessary pre-requisite to water baptism; and they that have the one, are right subjects of the other; nor ought it to be denied them. From hence it appears that water baptism is an ordinance of Christ, to be continued under the Gospel dispensation; it was not only what was practised in the times of John and of Christ, but what was practised by the apostles after the ascension of Christ, in compliance with the commission he gave, which could have respect to no other baptism; since the apostles were not capable of baptizing with any other, not with the baptism of the Spirit: and it is certain from hence, and by other instances, that they did baptize in water; and from the apostle's question it seems, that it must be by immersion in water, as before observed; and from what follows it is clear, that such who are partakers of the Holy Spirit and his grace, are the proper subjects of it.

Commentary -- Verse Notes / Footnotes

NET Notes: Act 10:47

¹ tn Grk “just as also we.” The auxiliary verb in English must be supplied. This could be either “have” (NIV, NRSV) or “did” (NASB). “Did” is preferred here because the comparison Peter is making concerns not just the fact of the present possession of the Spirit (“they received the Spirit we now possess”), but the manner in which the Gentiles in Cornelius’ house received the Spirit (“they received the Spirit in the same manner we did [on the day of Pentecost]”).

² tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “can he?” The question is rhetorical. Peter was saying these Gentiles should be baptized since God had confirmed they were his.

Geneva Bible: Act 10:47

^{( 9 )} Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?

^{( 9 )} Baptism does not sanctify or make those holy who receive it, but is an outward sign to the world of the profession of faith. (Ed.)

Commentary -- Verse Range Notes

TSK Synopsis: Act 10:1-48

1 Cornelius, a devout man, being commanded by an angel, sends for Peter,

11 who by a vision is taught not to despise the Gentiles;

17 and is commanded by the Spirit to go with the messenger to Caesarea.

25 Cornelius shows the occasion of his sending for him.

34 As he preaches Christ to Cornelius and his company,

44 the Holy Ghost falls on them, and they are baptized.

Combined Bible: Act 10:47

48. The true explanation of this unusual circumstance is given in the following words, together with Peter's own explanation of it in the eleventh chapter: " Then Peter answered, (47) Can any man forbid water, that these should not be immersed, who have received the Holy Spirit as well as we? (48) And he commanded them to be immersed in the name of the Lord. Then they requested him to remain some days. " The use that Peter made of it expresses the design of its occurrence. That use was to remove all possible objection to the immersion of the parties. In any other case which had occurred, or which occurred after this, no such objection could have existed. The very fact, therefore, which led to this unusual occurrence, was an exceptional circumstance, which furnishes the strongest proof that this case is not a precedent for imitation in this particular.  

Before he was interrupted, Peter had already proceeded so far with his discourse as to reach the subject of faith, and of remission of sins, and immersion must have been the next word upon his lips, if he had proceeded after the model of his sermon on Pentecost. The interruption, therefore, did not break the thread of his discourse, but enabled him to proceed with greater confidence to the very conclusion which he had intended. He first appeals to the brethren, to know if any objection yet lingered in their minds, and finding none, he commanded them to be immersed in the name of the Lord.   

Let us now recall the fact that Cornelius had been directed to send for Peter to hear "words by which he and all his family might be saved." Peter has come, and delivered his message. He has told him of Christ, in whom the man now believes. He has commanded him to be immersed, and it has been done. This is the whole story of the conversion. When it was accomplished, the painful anxiety which he must have experienced during the last four days was removed, and his present happiness is indicated by the cordiality with which he invited Peter to remain with him some days.  

We now have three individual cases of conversion before us, each detailed with great minuteness. In some particulars they are precisely alike; in others, they are quite different. But they are all three genuine cases of conversion; and, therefore, the points in which they differ are not essential to conversion, but are accidental circumstances arising from the peculiarities of the individual case. Now, in order that we may learn what is essential to conversion, and what among all the cases on record, are accidental circumstances, we must be guided by the following rule. Whatever is common to all cases is necessary to a scriptural conversion; but whatever we find in one case which certainly did not occur in all others, is a peculiarity of the individual cases in which it occurs. The points in which all the recorded cases agree are the points in which all subsequent conversions must agree with them. The points in which they differ are points in which subsequent conversions may differ from them. In order to determine that certain features are not essential, it is only necessary to find cases in which they do not occur. In order to determine that any one is essential, we must find it in all cases, or find it prescribed in some general law expressly designed to govern all cases.  

While the three cases already before us are fresh in the memory, and before points of difference become multiplied by additional cases, so as to confuse the understanding, we propose to institute a comparison between them, in the light of the rule just prescribed. Leaving out of view the difference in character, occupation, and social position, of the eunuch, Saul, and Cornelius, which show only that the gospel is adapted to all men without regard to previous character or position, we will only notice those differences which might form the ground of erroneous conclusions. First, then, in the cases of the eunuch and Cornelius, there was the visible appearance of an angel; and many converts of modern times have related, as part of their experience in conversion, similar apparitions. But there certainly was not in Saul's case the appearance of an angel; therefore, such an appearance is not necessary to conversion. Second, The Lord himself appeared to Saul and conversed with him; but he certainly did not to either the eunuch or Cornelius. It is not necessary, then, to see the Lord. Third, Saul mourned and prayed for three days after he believed, and before he was immersed; but Cornelius and the eunuch did not; therefore, protracted sorrow and prayer are not necessary to conversion. Fourth, Cornelius was immersed in the Spirit, but Saul and the eunuch were not; therefore, immersion in the Spirit is not essential, but a circumstance arising from the peculiarity of a single case.  

The points in which these cases agree are chiefly these: they all heard the gospel preached, with miraculous evidence to sustain it; they all believed what they heard; they were all commanded to be immersed; they were all immersed; and after immersion they were all happy. If, then, we do not hereafter encounter recorded cases from which some of these items are certainly absent, we must conclude that at least all of these are necessary to scriptural conversion. When other cases are before us, we will institute further and more complete comparisons.  

We would be glad to know more of the history of Cornelius, so as to determine how far, even in times of peace, the profession of arms is compatible with the faithful service of the Prince of Peace. He is the only soldier of whose conversion we have an account in the New Testament, and of his subsequent career we know nothing. Whether, amid the scenes of blood and desolation not many years after most wickedly visited upon Judea by the army in which he was an officer, he resigned his office, or made shipwreck of the faith, we can not know till the great day. Let it be noted, however, that his is an instance of a soldier becoming a Christian, not of a Christian becoming a soldier. It furnishes a precedent for the former, but not for the latter. Whether Peter instructed him to resign his position in the army or not, is to be determined not by the silence of the historian in reference to it, but by first determining whether military service is compatible with the moral teachings of the New Testament. If Jesus and the apostles had been, for more than thirty years previous to the publication of Acts, teaching that Christians should not take the sword, it was not at all necessary for Luke to say that Peter so instructed Cornelius.  

  

  

  

MHCC: Act 10:44-48

The Holy Ghost fell upon others after they were baptized, to confirm them in the faith; but upon these Gentiles before they were baptized, to show that God does not confine himself to outward signs. The Holy Ghost fell upon those who were neither circumcised nor baptized; it is the Spirit that quickeneth, the flesh profiteth nothing. They magnified God, and spake of Christ and the benefits of redemption. Whatever gift we are endued with, we ought to honour God with it. The believing Jews who were present, were astonished that the gift of the Holy Ghost was poured out upon the Gentiles also. By mistaken notions of things, we make difficult for ourselves as to the methods of Divine providence and grace. As they were undeniably baptized with the Holy Ghost, Peter concluded they were not to be refused the baptism of water, and the ordinance was administered. The argument is conclusive; can we deny the sign to those who have received the things signified? Those who have some acquaintance with Christ, cannot but desire more. Even those who have received the Holy Ghost, must see their need of daily learning more of the truth.

Matthew Henry: Act 10:44-48

We have here the issue and effect of Peter's sermon to Cornelius and his friends. He did not labour in vain among them, but they were all brought home to Christ. Here we have,

I. God's owning Peter's word, by conferring the Holy Ghost upon the hearers of it, and immediately upon the hearing of it (Act 10:44): While Peter was yet speaking these words, and perhaps designed to say more, he was happily superseded by visible indications that the Holy Ghost, even in his miraculous gifts and powers, fell on all those who heard the word, even as he did on the apostles at first; so Peter saith, Act 11:15. Therefore some think it was with a rushing mighty wind, and in cloven tongues, as that was. Observe, 1. When the Holy Ghost fell upon them - while Peter was preaching. Thus God bore witness to what he said, and accompanied it with a divine power. Thus were the signs of an apostle wrought among them, 2Co 12:12. Though Peter could not give the Holy Ghost, yet the Holy Ghost being given along with the word of Peter, by this it appeared he was sent of God. The Holy Ghost fell upon others after they were baptized, for their confirmation; but upon these Gentiles before they were baptized: as Abraham was justified by faith, being yet in uncircumcision, to show that God is not tied to a method, nor confines himself to external signs. The Holy Ghost fell upon those that were neither circumcised nor baptized; for it is the Spirit that quickeneth, the flesh profiteth nothing. 2. How it appeared that the Holy Ghost had fallen upon them (Act 10:46): They spoke with tongues which they never learned, perhaps the Hebrew, the holy tongue; as the preachers were enabled to speak the vulgar tongues, that they might communicate the doctrine of Christ to the hearers, so, probably, the hearers were immediately taught the sacred tongue, that they might examine the proofs which the preachers produced out of the Old Testament in the original. Or their being enabled to speak with tongues intimated that they were all designed for ministers, and by this first descent of the Spirit upon them were qualified to preach the gospel to others, which they did but now receive themselves. But, observe, when they spoke with tongues, they magnified God, they spoke of Christ and the benefits of redemption, which Peter had been preaching to the glory of God. Thus did they on whom the Holy Ghost first descended, Act 2:11. Note, Whatever gift we are endued with, we ought to honour God with it, and particularly the gift of speaking, and all the improvements of it. 3. What impression it made upon the believing Jews that were present (Act 10:45): Those of the circumcision who believed were astonished - those six that came along with Peter; it surprised them exceedingly, and perhaps gave them some uneasiness, because upon the Gentiles also was poured out the gift of the Holy Ghost, which they thought had been appropriated to their own nation. Had they understood the scriptures of the Old Testament, which pointed at this, it would not have been such an astonishment to them; but by our mistaken notions of things we create difficulties to ourselves in the methods of divine providence and grace.

II. Peter's owning God's work in baptizing those on whom the Holy Ghost fell. Observe, 1. Though they had received the Holy Ghost, yet it was requisite they should be baptized; though God is not tied to instituted ordinances, we are; and no extraordinary gifts set us above them, but rather oblige us so much the more to conform to them. Some in our days would have argued "These are baptized with the Holy Ghost and therefore what need have they to be baptized with water? It is below them."No; it is not below them, while water-baptism is an ordinance of Christ, and the door of admission into the visible church, and a seal of the new covenant. 2. Though they were Gentiles, yet, having received the Holy Ghost, they might be admitted to baptism (Act 10:47): Can any man, though ever so rigid a Jew, forbid water, that these should not be baptized, who have received the Holy Ghost as well as we? The argument is conclusive; can we deny the sign to those who have received the thing signified? Are not those on whom God has bestowed the grace of the covenant plainly entitled to the seals of the covenant? Surely those that have received the Spirit as well as we ought to receive baptism as well as we; for it becomes us to follow God's indications, and to take those into communion with us whom he hath taken into communion with himself. God hath promised to pour his Spirit upon the seed of the faithful, upon their offspring; and who then can forbid water, that they should not be baptized, who have received the promise of the Holy Ghost as well as we? Now it appears why the Spirit was given them before they were baptized - because otherwise Peter could not have persuaded himself to baptize them, any more than to have preached to them, if he had not been ordered to do it by a vision; at least he could not have avoided the censure of those of the circumcision that believed. Thus is there one unusual step of divine grace taken after another to bring the Gentiles into the church. How well is it for us that the grace of a good God is so much more extensive than the charity of some good men! 3. Peter did not baptize them himself, but commanded them to be baptized, Act 10:48. It is probable that some of the brethren who came with him did it by his order, and that he declined it for the same reason that Paul did - lest those that were baptized by him should think the better of themselves for it, or he should seem to have baptized in his own name, 1Co 1:15. the apostles received the commission to go and disciple all nations by baptism. But is was to prayer and the ministry of the word that they were to give themselves. And Paul says that he was sent, not to baptize but to preach, which was the more noble and excellent work. The business of baptizing was therefore ordinarily devolved upon the inferior ministers; these acted by the orders of the apostles, who might therefore be said to do it. Qui per alterum facit, per seipsum facere dicitur - What a man does by another, he may be said to do by himself.

III. Their owning both Peter's word and God's work in their desire for further advantage by Peter's ministry: They prayed him to tarry certain days. They could not press him to reside constantly among them - they knew that he had work to do in other places, and that for the present he was expected at Jerusalem; yet they were not willing he should go away immediately, but earnestly begged he would stay for some time among them, that they might be further instructed by him in the things pertaining to the kingdom of God. Note, 1. Those who have some acquaintance with Christ cannot but covet more. 2. Even those that have received the Holy Ghost must see their need of the ministry of the word.

Barclay: Act 10:44-48

Even as Peter was speaking things began to happen against which even the Jewish Christians could not argue; the Spirit came upon Cornelius and his friends. They were lifted out of themselves in an ecstasy and began to speak with tongues. This to the Jews was the final proof of the astonishing fact that God had given his Spirit to the Gentiles too.

There are two interesting sidelights in this passage.

(i) These Gentile converts, as always in Acts, were baptized there and then. In Acts there is no trace of one set of people only being able to administer baptism. The great truth was that it was the Christian Church which was receiving these converts. We would do well to remember that in baptism today it is not the minister who is receiving a child; it is the Church which is receiving the child on behalf of Jesus Christ and accepting responsibility for him.

(ii) The very last phrase is significant. They asked Peter to wait with them for some days. Why? Surely in order that he might teach them more. The taking upon ourselves of church membership is not so much the end of the road as the beginning.

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 9:32--12:25

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

As Jerusalem had been the Palestinian center for the evangelization of Jews, Antioch of Syria became the Hellenistic center for Gentile evangelization in Asia Minor and Europe. The gospel spread increasingly to Gentiles, which Luke emphasized in this section of Acts. He recorded three episodes: Peter's ministry in the maritime plain of Palestine (9:32-43), the conversion of Cornelius and his friends in Caesarea (10:1-11:18), and the founding of the Antioch church (11:19-30). Luke then looked back to Jerusalem again to update us on what was happening there (12:1-23). He concluded this section with another summary statement of the church's growth (12:24).

Constable: Act 10:1--11:19

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

The episode concerning Cornelius is obviously very important since there are three lengthy references to it in Acts (chs. 10, 11, and 15). It deals with an important issue concerning the mission that the Lord gave His disciples. That issue is how the Christians should carry out that mission in view of the obstacle of Gentile uncleanness. Gentiles were ritually unclean and communicated ritual uncleanness to Jews, according to the Mosaic Law, mainly because they did not observe Jewish dietary distinctions (Lev. 11). This obstacle kept Jews and Gentiles separate in society.

Luke stressed four things in this conversion story particularly.⁴²³ First, the Christians initially resisted the ideas of evangelizing Gentiles and accepting them into the church apart from any relationship to Judaism (10:14, 28; 11:2-3, 8). Second, God Himself led the way in Gentile evangelism and acceptance, and He showed His approval (10:3, 11-16, 19-20, 22b, 30-33, 44-46; 11:5-10, 13, 15-17). Third, it was Peter, the leader of the Jerusalem apostles, whom God used to open the door of the church to Gentiles rather than Paul (10:23, 34-43, 47-48; 11:15-17). Fourth, the Jerusalem church accepted the conversion of Gentiles apart from their associating with Judaism because God had validated this in Cornelius' case (11:18).

"Although Paul is the primary agent in the mission to the Gentiles, Luke wishes to make it plain, not only that Peter was in full sympathy with his position, but that, as head of the Church, Peter was the first to give its official blessing to the admission of Gentiles as full and equal members of the New Israel [i.e., the church] by his action in the case of a Roman centurion and his friends . . ."⁴²⁴

Constable: Act 10:44-48

The giving of the Holy Spirit to Gentiles 10:44-48

10:44 Peter did not need to call for his hearers to repent on this occasion. As soon as he gave them enough information to trust Jesus Christ, they did so. Immediately the Holy Spirit fell on them filling them (v. 47; 11:15; cf. 2:4) and baptizing them (11:16; cf. 1:5).

God gave His Spirit to individuals from both groups, Jews and Gentiles, solely because of their faith in Jesus Christ (11:17). The Gentiles did not have to do anything but believe on Jesus. They did not need to become Jewish proselytes, experience baptism in water, undergo circumcision, turn from their sins, or even say they were willing to turn from them.⁴⁶¹

Note that Spirit baptism took place here without the laying on of an apostle's hands. The identification of Spirit baptism with the apostles was not necessary here, as it had been with the Samaritans (cf. 8:17-19). Here the important point was the connection between faith in Jesus Christ alone, apart from any external Jewish rite, and Spirit baptism.

10:45 The outward evidence that God had given His Spirit to these Gentile believers as a gift was that they spoke in tongues and praised God (cf. 11:15-16).⁴⁶² This amazed Peter's Jewish companions because it proved that God was not making a distinction between Jewish and Gentile believers in Jesus regarding His acceptance of them.

10:46a Probably Peter and his Jewish companions heard these Gentiles praising God in Aramaic, which these Gentiles would not have known previously since Aramaic was a language the Jews spoke. The Jews present would have understood Aramaic immediately and would have recognized that the ability to speak in an unstudied language was an evidence of Spirit baptism, as it was at Pentecost.

10:46b-48 There was no reason to withhold water baptism from these Gentile converts; they could undergo baptism in water as a testimony to their faith immediately. They had believed in Jesus Christ and had experienced Spirit baptism. Baptism with the Spirit was Jesus' sign of His acceptance of them, and baptism with water was their sign of their acceptance of Him. They had done everything they needed to do. They did not need to experience anything more such as circumcision, or admission into the Jewish community, or the adoption of traditional Jewish dietary laws, or anything else.

"I have heard people say sometimes that if you are baptized with the Holy Ghost you do not need to be baptized in water. It is not a question of what you need--it is a question of what God has commanded."⁴⁶³

The events Luke recorded in 9:32-10:48 prepared Peter for the Lord's further expansion of His church to include Gentiles. Peter had unlocked the door of the church to Jews on Pentecost (Matt. 16:19; cf. Eph. 2:14). What happened in Cornelius' house was "the Pentecost of the Gentile world."⁴⁶⁴ By pouring out His Spirit on these Gentiles, God showed that in His sight Jews and Gentiles were equal. The Jew had no essential advantage over the Gentile in entering the church. God observes no distinction in race when it comes to becoming a Christian (cf. Eph. 2:11-3:12).

The Ethiopian eunuch was probably a descendant of Ham, Saul was a descendant of Shem, and Cornelius was a descendant of Japheth (cf. Gen. 10).⁴⁶⁵ Thus with the record of their conversions in chapters 8-10 Luke told us that the church is equally accessible to all branches of the human family.

Why was the conversion of Cornelius rather than the earlier conversion of the Ethiopian eunuch the opening of the church's door to the Gentiles? The conversion of the Gentile eunuch was a case of individual private salvation. The conversion of Cornelius, on the other hand, involved several Gentiles, and it was public. God had saved individual Gentiles by faith throughout history (e.g., Ruth, Naaman, et al.). With the conversion of Cornelius, He now, for the first time, publicly brought Gentiles into the church, the new creation of God, by Spirit baptism. The eunuch became a Christian and a member of the church, but that was not evident to anyone at the time of his conversion. With Cornelius' conversion, God made a public statement, as He had at Pentecost, that He was doing something new, namely forming a new body of believers in Jesus. In chapter 2 He showed that it would include Jews, and in chapter 10 He clarified that it would also include Gentiles. The sole prerequisite for entrance into this group (the church) was faith in Jesus Christ regardless of ethnicity, which had separated Jews from Gentiles in Judaism for centuries. The distinctive difference between becoming a Christian and becoming a Jew (religiously) was that God gave the Holy Spirit to every Christian. The sign of this, for the benefit of the Jews, was that He enabled those to whom He gave the Spirit to speak in tongues.

College: Act 10:1-48

ACTS 10

F. THE CONVERSION OF

THE FIRST GENTILES (10:1-11:18)

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

The Vision Seen by Cornelius (10:1-8)

¹ At Caesarea there was a man named Cornelius, a centurion in what was known as the Italian Regiment. ² He and all his family were devout and God-fearing; he gave generously to those in need and prayed to God regularly. ³ One day at about three in the afternoon he had a vision. He distinctly saw an angel of God, who came to him and said, " Cornelius!" ⁴ Cornelius stared at him in fear. " What is it, Lord?" he asked. The angel answered, " Your prayers and gifts to the poor have come up as a memorial offering before God. ⁵ Now send men to Joppa to bring back a man named Simon who is called Peter. ⁶ He is staying with Simon the tanner, whose house is by the sea." ⁷ When the angel who spoke to him had gone, Cornelius called two of his servants and a devout soldier who was one of his attendants. ⁸ He told them everything that had happened and sent them to Joppa.

Luke now focuses attention on one of the most significant events in all of Acts-the conversion of the first Gentile. Though some identify the Ethiopian as the first Gentile convert in Acts, the language used of Cornelius sets him apart for this honor. Caesarea was predominantly a Gentile city and the position of Cornelius in the Roman army betrays his Gentile background. The term " God-fearing" (fobouvmeno", phoboumenos ) also denotes a Gentile because of its technical application to non-Jews who had not become full proselytes.

The issues raised by this event were far-reaching for the church. Would Christianity continue to be a largely Jewish phenomenon, confined for the most part to Palestine? Would believers continue to be dominated by the Jewish notion that salvation must include circumcision and the laws of separation in matters of table fellowship? Luke points to the preaching by Peter to the household of Cornelius as the resounding answer to these questions. As a matter of fact, reference will be made to this event at the conference in Jerusalem (15:6-11) where these very issues will be discussed in detail.

Cornelius lived in Caesarea, a city considered by the Roman administration to be the capital of Judea. Located about thirty miles north of Joppa, this city on the coast had previously been called Strato's Tower, but was rebuilt by Herod the Great in honor of Augustus Caesar.

As a centurion, Cornelius was considered commander over about a sixth of a regiment. Each Roman legion had about 6,000 men and was divided into ten regiments, sometimes called " cohorts." Cohorts were subdivided into groups of 100. Thus a centurion commanded about 100 men. As Bruce observes, the centurions were considered " the backbone of the Roman army." It was not unusual for a regiment to maintain its individual identity and in the case of " the Italian Regiment," some inscriptional evidence suggests that this force was an auxiliary division.

His spiritual qualities are described in terms of Jewish piety. He was " devout" (eujsebhΙ", eusebçs) and " God-fearing," including such acts of mercy as giving to the needy and also regular prayer. His regular prayers meant that he was in prayer at " three in the afternoon," a customary time for prayer (see 3:1). During this time of prayer Cornelius saw " an angel of God," who spoke his name. The response of Cornelius imitated that of Paul on the road to Damascus (9:5), and the angel continued by explaining that the prayers and acts of benevolence from Cornelius had ascended as a " memorial offering" (mnhmovsunon, mnçmosynon) to God (Lev 2:2). By the standards of some, Cornelius was not a man who needed to be saved.

The command of the angel was that Cornelius send messengers to Joppa and bring Simon Peter to Caesarea. The messengers Cornelius called were trusted attendants. Their means of travel is not specified.

The Vision Seen by Peter (10:9-16)

⁹ About noon the following day as they were on their journey and approaching the city, Peter went up on the roof to pray. ¹⁰ He became hungry and wanted something to eat, and while the meal was being prepared, he fell into a trance. ¹¹ He saw heaven opened and something like a large sheet being let down to earth by its four corners. ¹² It contained all kinds of four-footed animals, as well as reptiles of the earth and birds of the air. ¹³ Then a voice told him, " Get up, Peter. Kill and eat." ¹⁴" Surely not, Lord!" Peter replied. " I have never eaten anything impure or unclean." ¹⁵ The voice spoke to him a second time, " Do not call anything impure that God has made clean." ¹⁶ This happened three times, and immediately the sheet was taken back to heaven.

Peter's role in this event began on the roof of Simon's house in Joppa. He had no idea that the messengers of Cornelius were at that moment drawing near his location. About noon (an hour not usually designated for prayer by the Jews) he was praying. Flat rooftops in Palestine often had awnings for shade, allowing for a peaceful place for meditation, and Peter may have desired such a time and place in view of his ongoing ministry in Joppa. Whether the cloth in this awning had anything to do with Peter's vision is unclear.

While Peter was there he became hungry and a vision from heaven engaged his attention. He " fell into a trance" (e[kstasi", ekstasis ) and watched as heaven opened and something like " a large sheet" was being dropped from heaven, held by its four corners. On the sheet Peter saw all kinds of creatures, described in the typical Jewish categories of " four-footed animals," " reptiles of the earth," and " birds of the air" (see Gen 6:20).

Then a voice from heaven commanded Peter to " kill and eat." At once he objected that he could never do such a thing, since he had always observed the laws of purity. Even the mixture of these unclean animals with the clean presented an abomination to him. But the voice persisted with the primary lesson of the vision. He was not to consider anything unclean which had been cleansed.

This vision brings to mind the teaching of Jesus as recorded in Mark 7:14-19. In his debate with the scribes and Pharisees, Jesus had taught that it was not foods taken into the body that caused defilement, but thoughts and words which proceed from the heart and mouth. Mark then adds the comment, " In saying this, Jesus declared all foods 'clean.'" Peter's vision reinforced this teaching of Jesus. But even in Mark 7 the words of Jesus are brought into close connection with attitudes toward people. Just after Jesus made these comments, he healed the daughter of a Gentile woman. Purity regulations about eating were associated with purity regulations in associations with people.

The Arrival at Joppa of Servants Sent by Cornelius (10:17-23a)

¹⁷ While Peter was wondering about the meaning of the vision, the men sent by Cornelius found out where Simon's house was and stopped at the gate. ¹⁸ They called out, asking if Simon who was known as Peter was staying there. ¹⁹ While Peter was still thinking about the vision, the Spirit said to him, " Simon, three ^a men are looking for you. ²⁰ So get up and go downstairs. Do not hesitate to go with them, for I have sent them." ²¹ Peter went down and said to the men, " I'm the one you're looking for. Why have you come?" ²² The men replied, " We have come from Cornelius the centurion. He is a righteous and God-fearing man, who is respected by all the Jewish people. A holy angel told him to have you come to his house so that he could hear what you have to say." ²³ Then Peter invited the men into the house to be his guests.

^a 19 One early manuscript two ; other manuscripts do not have the number.

As if frozen by the vision, Peter remained on the roof " wondering about the meaning" of what he had seen. As the messengers from Cornelius were arriving, Peter was being instructed by the Holy Spirit to go down and meet them.

Whether the Spirit spoke to him audibly or with an inner voice we are not told. What matters is that the Holy Spirit was directing Peter to welcome Gentiles into the home in which he was staying. Peter's obedience to the Spirit permitted him to take the first steps in fulfilling the lesson of the vision.

Descending by the outside stairs, Peter welcomed the messengers. After he asked why they had come, they explained the vision of Cornelius the day before. As Polhill notes in this section, Luke may easily have abbreviated his report by simply summarizing the details here of Cornelius' vision. But each time the details of the vision and other aspects of the event are repeated their significance is underscored once again.

The Visit of Peter to the House of Cornelius (10:23b-33)

²³ The next day Peter started out with them, and some of the brothers from Joppa went along. ²⁴ The following day he arrived in Caesarea. Cornelius was expecting them and had called together his relatives and close friends. ²⁵ As Peter entered the house, Cornelius met him and fell at his feet in reverence. ²⁶ But Peter made him get up. " Stand up," he said, " I am only a man myself." ²⁷ Talking with him, Peter went inside and found a large gathering of people. ²⁸ He said to them: " You are well aware that it is against our law for a Jew to associate with a Gentile or visit him. But God has shown me that I should not call any man impure or unclean. ²⁹ So when I was sent for, I came without raising any objection. May I ask why you sent for me?" ³⁰ Cornelius answered: " Four days ago I was in my house praying at this hour, at three in the afternoon. Suddenly a man in shining clothes stood before me ³¹ and said, 'Cornelius, God has heard your prayer and remembered your gifts to the poor. ³² Send to Joppa for Simon who is called Peter. He is a guest in the home of Simon the tanner, who lives by the sea.' ³³ So I sent for you immediately, and it was good of you to come. Now we are all here in the presence of God to listen to everything the Lord has commanded you to tell us."

The day after the messengers arrived (two days after the vision of Cornelius), Peter started for Caesarea with both the messengers from Cornelius and several believers from Joppa. The journey took the whole day, requiring a stop overnight. They arrived in Caesarea on the third day after the original vision (or the fourth day if the day of the vision is counted).

Peter's entrance into the house was met with a reverent greeting from Cornelius, which indicates that he understood Peter's arrival to be part of the divine direction related to the vision. Peter was horrified at the gesture, seeing in it too much reverence for a mere man. It may well have been going through his mind that Cornelius' actions represented the spirit of idolatry which Gentiles were all too accustomed to participating in.

When Peter saw the large group of " relatives and close friends" of Cornelius gathered at his house, he immediately raised the issue which stood at the heart of the lesson from his vision in Joppa. Jews considered it unlawful " to associate with a Gentile or visit him." But Peter answered his own observation by recalling the vision of the animals on the sheet. He demonstrated that he had understood the point of the vision when he said that God showed him he should not call " any man impure or unclean." For Peter the summons from Cornelius was the divine invitation to apply directly the truth of the vision.

Cornelius responded by giving Peter the details of his own vision, which Luke again repeats in detail. Then Cornelius offered his own conclusion of the purposes of God. They were gathered because God had a message to deliver through Peter.

The Sermon by Peter (10:34-43)

³⁴ Then Peter began to speak: " I now realize how true it is that God does not show favoritism ³⁵ but accepts men from every nation who fear him and do what is right. ³⁶ You know the message God sent to the people of Israel, telling the good news of peace through Jesus Christ, who is Lord of all. ³⁷ You know what has happened throughout Judea, beginning in Galilee after the baptism that John preached- ³⁸ how God anointed Jesus of Nazareth with the Holy Spirit and power, and how he went around doing good and healing all who were under the power of the devil, because God was with him. ³⁹ We are witnesses of everything he did in the country of the Jews and in Jerusalem. They killed him by hanging him on a tree, ⁴⁰ but God raised him from the dead on the third day and caused him to be seen. ⁴¹ He was not seen by all the people, but by witnesses whom God had already chosen-by us who ate and drank with him after he rose from the dead. ⁴² He commanded us to preach to the people and to testify that he is the one whom God appointed as judge of the living and the dead. ⁴³ All the prophets testify about him that everyone who believes in him receives forgiveness of sins through his name."

Peter now made clear his understanding of the vision. God does not show favoritism (proswpolhvmpth", prosôpolçmptçs). The word literally speaks of an " acceptor of faces" and was used by Peter to refer to a God who did not show preference among nationalities. The particular context of this statement was the Jewish prejudice against Gentiles. God does not show favoritism among nations, though he does favor those " who fear him and do what is right."

Peter thus began his sermon by tracing the ministry of Jesus from the baptism by John, to his acts of mercy, healings, and exorcisms, his crucifixion and resurrection. In mentioning the anointing of Jesus with the Holy Spirit, Peter made reference to the Holy Spirit's descending at Jesus' baptism (Luke 3:21-22) and to the words of Jesus himself when he read to the worshipers in the synagogue at Nazareth. Jesus read from Isaiah 61 (see Luke 4:18f) and then applied the passage to himself. The passage begins with the words, " The Spirit of the Sovereign Lord is on me."

The crucifixion is described as " hanging him on a tree." This expression is traced back to Deuteronomy 21:23 and carries with it the idea of suffering under the curse of God.

Again as in previous sermons, Peter presented the two sides of Jesus' crucifixion. Concerning the human side, " they (the Jews in Jerusalem) killed him," but God " raised him from the dead." Beyond the facts about Jesus' ministry, death, and resurrection, Peter also emphasized that the apostles were witnesses of all of these events. As witnesses, Peter focused on the experience of eating and drinking with the risen Lord (see Luke 24:30f; John 21:13-14). These experiences not only stayed in the memories of the apostles, but demonstrated that Jesus was resurrected in bodily form.

Peter also made it clear that the ministry of the apostles was a work of divine origin. They were " commanded" to preach. This explained Peter's visit to the house of Cornelius. God commanded the apostles to preach " to the people," that is the Jews. But the wider reach of the gospel message included all the living and the dead over whom Jesus has been " appointed as judge."

What an exalted position obtained by Christ! He had gone from the cursed cross in Jerusalem to the right hand of God as judge over all the earth. Such authority was his that sinners could find " forgiveness of sins" only through his name.

The Reception of the Holy Spirit by Gentiles (10:44-48)

⁴⁴ While Peter was still speaking these words, the Holy Spirit came on all who heard the message. ⁴⁵ The circumcised believers who had come with Peter were astonished that the gift of the Holy Spirit had been poured out even on the Gentiles. ⁴⁶ For they heard them speaking in tongues ^a and praising God. Then Peter said, ⁴⁷" Can anyone keep these people from being baptized with water? They have received the Holy Spirit just as we have." ⁴⁸ So he ordered that they be baptized in the name of Jesus Christ. Then they asked Peter to stay with them for a few days.

^a 46 Or other languages

Peter did not get to finish this sermon. He had just spoken of the forgiveness of sins which comes through Christ when suddenly he was interrupted. He watched as the Gentiles before him, Cornelius, his family, friends, and servants, began " speaking in tongues" (lalouvntwn glwvssai", lalountôn glôssais). Peter recognized immediately that this event was a repetition of the Day of Pentecost, and that the Gentiles had received the Holy Spirit " just as (wJ" kaiv, hôs kai) we have." Later Peter will state the case even stronger in his statement before the apostles in Jerusalem: " the Holy Spirit came on them as (w{sper, hôsper) he had come on us at the beginning" (11:15). He saw no difference in the Spirit's gift when he compared it with the Day of Pentecost. Apparently, the Spirit's outpouring on Cornelius also included speaking in other (known) languages as was true at Pentecost.

Those Jewish Christians who had traveled with Peter from Joppa were also amazed. The gift of the Spirit had been " poured out" (ejkkevcutai, ekkechytai ) on Gentiles. The verb appears in the perfect tense, and places the emphasis on the effects of the " pouring out." All doubt was removed because they could see them speaking in tongues and praising God.

After seeing what was surely the work of the Spirit on this Gentile audience, Peter concluded that these people were truly believers, accepted by God. If the Lord had determined to give them the Spirit, how could anyone argue that they should not be baptized into Christ, just as Peter had commanded on the Day of Pentecost?

Whether this mention of the outpouring of the Spirit included the indwelling of the Spirit as well cannot be determined from the language of the text. Bruce points out that the sequence at Pentecost for the believers was conviction of sin, repentance and faith, baptism into Christ for the forgiveness of sins and the reception of the Spirit. In the case of Cornelius this order was interrupted. The reception of the Spirit came first. God poured out the Spirit in a way unlike anything since the Day of Pentecost.

Peter's question about baptizing these believers points again to the connection between the reception of the Spirit and baptism. Had no connection been expected, there would have been no reason to ask how anyone could object to the baptism of these Gentiles. Had baptism not been understood as the moment for believers to receive the Spirit, Peter would never have asked the question. But after asking the question, Peter commanded them to submit themselves to baptism, and they did so. They showed their gratitude by asking Peter to stay on, perhaps for further instruction in the gospel.

-College Press New Testament Commentary: with the NIV

McGarvey: Act 10:47-48

47, 48. The true explanation of this unusual circumstance is given in the following words, together with Peter's own explanation of it in the eleventh chapter: " Then Peter answered, (47) Can any man forbid water, that these should not be immersed, who have received the Holy Spirit as well as we? (48) And he commanded them to be immersed in the name of the Lord. Then they requested him to remain some days. " The use that Peter made of it expresses the design of its occurrence. That use was to remove all possible objection to the immersion of the parties. In any other case which had occurred, or which occurred after this, no such objection could have existed. The very fact, therefore, which led to this unusual occurrence, was an exceptional circumstance, which furnishes the strongest proof that this case is not a precedent for imitation in this particular.

Before he was interrupted, Peter had already proceeded so far with his discourse as to reach the subject of faith, and of remission of sins, and immersion must have been the next word upon his lips, if he had proceeded after the model of his sermon on Pentecost. The interruption, therefore, did not break the thread of his discourse, but enabled him to proceed with greater confidence to the very conclusion which he had intended. He first appeals to the brethren, to know if any objection yet lingered in their minds, and finding none, he commanded them to be immersed in the name of the Lord.

Let us now recall the fact that Cornelius had been directed to send for Peter to hear "words by which he and all his family might be saved." Peter has come, and delivered his message. He has told him of Christ, in whom the man now believes. He has commanded him to be immersed, and it has been done. This is the whole story of the conversion. When it was accomplished, the painful anxiety which he must have experienced during the last four days was removed, and his present happiness is indicated by the cordiality with which he invited Peter to remain with him some days.

We now have three individual cases of conversion before us, each detailed with great minuteness. In some particulars they are precisely alike; in others, they are quite different. But they are all three genuine cases of conversion; and, therefore, the points in which they differ are not essential to conversion, but are accidental circumstances arising from the peculiarities of the individual case. Now, in order that we may learn what is essential to conversion, and what among all the cases on record, are accidental circumstances, we must be guided by the following rule. Whatever is common to all cases is necessary to a scriptural conversion; but whatever we find in one case which certainly did not occur in all others, is a peculiarity of the individual cases in which it occurs. The points in which all the recorded cases agree are the points in which all subsequent conversions must agree with them. The points in which they differ are points in which subsequent conversions may differ from them. In order to determine that certain features are not essential, it is only necessary to find cases in which they do not occur. In order to determine that any one is essential, we must find it in all cases, or find it prescribed in some general law expressly designed to govern all cases.

While the three cases already before us are fresh in the memory, and before points of difference become multiplied by additional cases, so as to confuse the understanding, we propose to institute a comparison between them, in the light of the rule just prescribed. Leaving out of view the difference in character, occupation, and social position, of the eunuch, Saul, and Cornelius, which show only that the gospel is adapted to all men without regard to previous character or position, we will only notice those differences which might form the ground of erroneous conclusions. First, then, in the cases of the eunuch and Cornelius, there was the visible appearance of an angel; and many converts of modern times have related, as part of their experience in conversion, similar apparitions. But there certainly was not in Saul's case the appearance of an angel; therefore, such an appearance is not necessary to conversion. Second, The Lord himself appeared to Saul and conversed with him; but he certainly did not to either the eunuch or Cornelius. It is not necessary, then, to see the Lord. Third, Saul mourned and prayed for three days after he believed, and before he was immersed; but Cornelius and the eunuch did not; therefore, protracted sorrow and prayer are not necessary to conversion. Fourth, Cornelius was immersed in the Spirit, but Saul and the eunuch were not; therefore, immersion in the Spirit is not essential, but a circumstance arising from the peculiarity of a single case.

The points in which these cases agree are chiefly these: they all heard the gospel preached, with miraculous evidence to sustain it; they all believed what they heard; they were all commanded to be immersed; they were all immersed; and after immersion they were all happy. If, then, we do not hereafter encounter recorded cases from which some of these items are certainly absent, we must conclude that at least all of these are necessary to scriptural conversion. When other cases are before us, we will institute further and more complete comparisons.

We would be glad to know more of the history of Cornelius, so as to determine how far, even in times of peace, the profession of arms is compatible with the faithful service of the Prince of Peace. He is the only soldier of whose conversion we have an account in the New Testament, and of his subsequent career we know nothing. Whether, amid the scenes of blood and desolation not many years after most wickedly visited upon Judea by the army in which he was an officer, he resigned his office, or made shipwreck of the faith, we can not know till the great day. Let it be noted, however, that his is an instance of a soldier becoming a Christian, not of a Christian becoming a soldier. It furnishes a precedent for the former, but not for the latter. Whether Peter instructed him to resign his position in the army or not, is to be determined not by the silence of the historian in reference to it, but by first determining whether military service is compatible with the moral teachings of the New Testament. If Jesus and the apostles had been, for more than thirty years previous to the publication of Acts, teaching that Christians should not take the sword, it was not at all necessary for Luke to say that Peter so instructed Cornelius.

Commentary -- Other

Evidence: Act 10:47

Baptism . If we are saved by being water baptized (as certain Scriptures seem to imply), then we are saved by works and not grace. The Holy Spirit fell on the Gentles before they were baptized. This means they were saved (by God’s grace) before they went near water. Paul said that Christ sent him not to baptize, but to preach ( 1Co 1:17 ). That’s because it is the gospel that saves us, not our works in response to it. As this verse shows, baptism is an act of obedience after salvation.

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 10 (Chapter Introduction)

Overview

Act 10:1, Cornelius, a devout man, being commanded by an angel, sends for Peter, Act 10:11. who by a vision is taught not to despise the Gentiles; Act 10:17, and is commanded by the Spirit to go with the messenger to Caesarea; Act 10:25, Cornelius shows the occasion of his sending for him; Act 10:34, As he preaches Christ to Cornelius and his company, Act 10:44. the Holy Ghost falls on them, and they are baptized.

Poole: Acts 10 (Chapter Introduction)

CHAPTER 10

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 10 (Chapter Introduction)

(Act 10:1-8) Cornelius directed to send for Peter.

(Act 10:9-18) Peter's vision.

(Act 10:19-33) He goes to Cornelius.

(Act 10:34-43) His discourse to Cornelius.

(Act 10:44-48) The gifts of the Holy Spirit poured out.

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 10 (Chapter Introduction)

It is a turn very new and remarkable which the story of this chapter gives to the Acts of the apostles; hitherto, both at Jerusalem and every where else where the ministers of Christ came, they preached the gospel only to the Jews, or those Greeks that were circumcised and proselyted to the Jews' religion; but now, " Lo, we turn to the Gentiles;" and to them the door of faith is here opened: good news indeed to us sinners of the Gentiles. The apostle Peter is the man that is first employed to admit uncircumcised Gentiles into the Christian church; and Cornelius, a Roman centurion or colonel, is the first that with his family and friends is so admitted. Now here we are told, I. How Cornelius was directed by a vision to send for Peter, and did send for him accordingly (Act 10:1-8). II. How Peter was directed by a vision to go to Cornelius, though he was a Gentile, without making any scruple of it, and did go accordingly (Act 10:9-23). III. The happy interview between Peter and Cornelius at Cesarea (Act 10:24-33). IV. The sermon Peter preached in the house of Cornelius to him and to his friends (Act 10:34-43). V. The baptizing of Cornelius and his friends with the Holy Ghost first, and then with water (Act 10:44-48).

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 10 (Chapter Introduction)

A Devout Soldier (Act_10:1-8)

Peter Learns A Lesson (Act_10:9-16)

The Meeting Of Peter And Cornelius (Act_10:17-33)

The Heart Of The Gospel (Act_10:34-43)

The Entry Of The Gentiles (Act_10:44-48)

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.

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-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

AUSS . . . Andrews University Seminary Studies

BA . . . Biblical Archaeology

BAR . . . Biblical Archaeology Review

BiblThecSac . . . Bibliotheca Sacra

BJRL . . . Bulletin of the John Rylands Library

BTr . . . Bible Translator

ChrSt . . . Christian Standard

ed. . . . edited by

EQ . . . Evangelical Quarterly

ExpT . . . Expository Times

HTR . . . Harvard Theological Review

JBL . . . Journal of Biblical Literature

JSNT . . . Journal of Studies in the New Testament

JETS . . . Journal of the Evangelical Theological Society

JTS . . . Journal of Theological Studies

n. . . . note

NovT . . . Novum Testamentum

RevEx . . . Review and Expositor

TB . . . Tyndale Bulletin

TDNT . . . Theological Dictionary of the New Testament

TS . . . Theological Studies

trans . . . translated by

WThJ . . . Westminster Theological Journal

-College Press New Testament Commentary: with the NIV

College: Acts (Outline)

OUTLINE

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

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

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

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

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

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

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

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

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

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

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

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

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

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

5. The First Church - 2:41-47

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

1. A Cripple Cured - 3:1-10

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

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

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

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

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

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

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

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

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

a. Their Reunion with the Twelve - 4:23

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

b. Israel in Egypt - 7:9-19

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

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

e. The Wilderness Wanderings - 7:35-43

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

g. The Personal Application - 7:51-53

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

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

j. The Consent of Saul - 8:1a

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

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

B. MINISTRY OF PHILIP - 8:4-40

1. Philip in Samaria - 8:4-8

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

c. The Defense Accepted - 11:18

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

b. Fulfillment in Christ - 13:23-37

c. Conclusion and Warning - 13:38-41

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

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

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

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

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

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

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

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

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

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

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

3. The Convening of the Council - 15:6

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

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

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

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

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

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

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

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

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

4. The Growth of the Churches - 16:5

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

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

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

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

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

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

c. The Imprisonment - 16:23-26

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

e. The Departure - 16:35-40

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

14. The Visit at Cenchrea - 18:18

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

f. The Emotional Parting - 20:36-38

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1) The Introduction - 26:1-3

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

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

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

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

6) Paul's Arrest - 26:21

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

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

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

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

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

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

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

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

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

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

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

6. The Shipwreck - 27:18-44

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

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

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

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

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

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

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

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

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

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

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

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

10. The Welcome at Three Taverns - 28:15

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

a. The Arrival at Rome - 28:16

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

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

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

3) The Interview with the Jews - 28:23

4) The Mixed Response - 28:24-29

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

-College Press New Testament Commentary: with the NIV