Text -- Acts 4:19 (NET)

4:19 But Peter and John replied, “Whether it is right before God to obey you rather than God, you decide,

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Act 4:19

Was it not by the same spirit, that Socrates, when they were condemning him to death, for teaching the people, said, "O ye Athenians, I embrace and love you; but I will obey God rather than you. And if you would spare my life on condition I should cease to teach my fellow citizens, I would die a thousand times rather than accept the proposal."

JFB: Act 4:18-22

Whether it be right . . . to hearken to you more than . . . God, judge ye.

Clarke: Act 4:19

Whether it be right in the sight of God - As if they had said: Worldly prudence and a consideration of our secular interests would undoubtedly induce us to obey you; but acting as before God, and following the dictates of eternal truth and justice, we dare not be silent. Can it be right to obey men contrary to the command and will of God? When he commands us to speak, dare we hold our tongue? We have received our authority from God through Christ, and feel fully persuaded of the truth by the Holy Spirit which now dwells in us; and we should be guilty of treason against God, were we on any consideration to suppress his testimony. Your own consciences testify that we should be sinners against our heavenly King, were we to act according to your orders; and the conclusion is, that we cannot but speak what we have seen and heard.

Calvin: Act 4:19

19.Whether it be right Let us remember to whom they make this answer. For this council did undoubtedly represent the Church; but because they do abuse their authority, the apostles say flatly that they are not to be obeyed. And (as men use to do in an evident matter) they refer over the judgment unto their adversaries for a reproach unto them. Furthermore it is worth the noting, that they set the authority of God against their decrees; which thing should be done out of season, unless they were the enemies of God, who notwithstanding, were otherwise the ordinary pastors of the Church. Moreover, the apostles express a farther thing also to wit, that the obedience which men use toward evil and unfaithful pastors, howsoever they hold the lawful government of the Church, is contrary to God. This question doth the Pope answer pleasantly, ²¹³ because he saith that all those things are divine oracles whatsoever it hath pleased him to blunder out un-advisedly. ²¹⁴ By this means the danger of contrariety is taken away. But the bishops can challenge no more at this day than God had given then to the order of the priests. Therefore, this is a toy too childish, [viz.] that they can command nothing but that which is agreeable to the commandment of God. ²¹⁵ Yea, rather the thing itself declareth evidently that there shall be no conflict then if they suffer their vain and unbridled lust to range freely, having vanquished and renounced the doctrine of Christ.

Therefore, by what title soever men be called, yet must we hear them only upon this condition, if they lead us not away from obeying God. So that we must examine all their traditions by the rule of the Word of God. We must obey princes and others which are in authority, yet so that they rob not God (who is the chief King, Father, and Lord) of his right and authority. If we must observe such modesty in politic [civil] government, it ought to be of far more force in the spiritual government of the Church. And lest, according to their wonted pride, they think that their authority is abated, when God is extolled above them, Peter draweth them away from such pleasant flattering of themselves, telling them that this matter must be determined before the judgment-seat of God; for he saith plainly before [in the sight of] God; because, howsoever men be blinded, yet will God never suffer any man to be preferred before him. And surely the Spirit did put this answer in the mouth of the apostles, not only to the end he might repress the furiousness of the enemies, but that he might also teach us what we ought to do, so often as men become so proud, that having shaken off the yoke of God, they will lay their own yoke upon us. Therefore, let us then remember this holy authority of God, which is able to drive away the vain smoke of all man’s excellency.

TSK: Act 4:19

Whether : 2Co 4:2; Eph 6:1; 1Ti 2:3

to hearken : Act 5:29; Exo 1:17; 1Ki 12:30, 1Ki 14:16, 1Ki 21:11, 1Ki 22:14; 2Ki 16:15; 2Ch 26:16-20; Dan 3:18, Dan 6:10; Hos 5:11; Amo 7:16; Mic 6:16; Mat 22:21; Heb 11:23; Rev 13:3-10, Rev 14:9-12

judge : Psa 58:1; Joh 7:24; 1Co 10:15; Jam 2:4

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Act 4:19

Whether it be right ... - The apostles abated nothing of their boldness when threatened. They openly appealed to their judges whether their command could be right. And in doing this, they expressed their full conviction of the truth of what they had said, and their deliberate purpose not to regard their command, but still to proclaim to the people the truth that Jesus was the Messiah.

In the sight of God - That is, whether God will judge this to be right. The grand question was how God would regard it. If he disapproved it, it was wrong. It was not merely a question pertaining to their reputation, safety, or life; it was a question of conscience before God. We have here a striking instance of the principle on which Christians act. It is, to lay their safety, reputation, and life out of view, and bring everything to the test whether it will please God. If it will, it is right; if it will not, it is wrong.

To hearken - To "hear"and to "hearken"are often used to denote to "obey,"Joh 5:24; Joh 8:47, etc.

Judge ye - This was an appeal to them directly as judges and as men. And it may be presumed that it was an appeal which they could not resist. The Sanhedrin acknowledged itself to have been appointed by God, and to have no authority which was not derived from his appointment. Of course, God could modify, supersede, or repeal their authority; and the abstract principle that it was better to obey God than man they could not call in question. The only inquiry was whether they had evidence that God had issued any command in the case. Of that the apostles were satisfied, and that the rulers could not deny. It may be remarked that this is one of the first and most bold appeals on record in favor of the right of private judgment and the liberty of conscience. That liberty was supposed in all the Jewish religion. It was admitted that the authority of God in all matters was superior to that of man. And the same spirit manifested itself thus early in the Christian church against all dominion over the conscience, and in favor of the right to follow the dictates of the conscience and the will of God. As a mere historical fact, therefore, it is interesting to contemplate this, and still more interesting in its important bearings on human liberty and human happiness. The doctrine is still more explicitly stated in Act 5:29, "We ought to obey God rather than man."

Poole: Act 4:19

Peter and John answered both spake by one and the same Spirit, and agreed in one and the same answer; they are not solicitous what will best bring them off at present, but

said unto them, Whether it be right in the sight of God from whom nothing is hid, and who is the avenger of all wrong, to hearken unto you more than unto God, judge ye The apostles seem to refer to a commonly received rule amongst their rabbins, which also they make use of, Act 5:29 , We ought to obey God rather than men. In the greatest matters of our most holy religion, God hath not left himself without a witness, or a thousand witnesses, in our own breasts and consciences, Amo 2:11 .

Haydock: Act 4:19

But Peter and John stopped their mouths, by asking them, if it was reasonable for them to hearken to men rather than to God. For we, they say, (ver. 20.) cannot but speak the things which we have seen and heard. (Witham)

Gill: Act 4:19

But Peter and John answered and said unto them,.... With great boldness and courage, and without any fear of man, but in the true fear of God

whether it be right in the sight of God; who is omniscient, and sees, and knows all things, all the actions of men, and the springs of them; who is holy, just, and true, and sits and judges among the gods, that which is right:

to hearken unto you more than unto God, judge ye: it is not denied that magistrates are to be hearkened to, and obeyed: but not more than God, or in things that are contrary to his nature, will, law, honour, and glory: whatever is agreeable to the law and will of God, commanded by magistrates, should be attended to, and cheerfully obeyed; but what is not should be disregarded, whatever follows upon it: and this was so just and reasonable, that the apostles appeal to the sanhedrim, or council itself, to determine.

Commentary -- Verse Notes / Footnotes

NET Notes: Act 4:19

¹ tn Grk “answered and said to them.”

² tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14).

Geneva Bible: Act 4:19

^{( 7 )} But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye.

^{( 7 )} We must obey men to whom we are subject, but especially and before all things we must obey God.

Commentary -- Verse Range Notes

TSK Synopsis: Act 4:1-37

1 The rulers of the Jews, offended with Peter's sermon,

3 imprison him and John.

5 After, upon examination Peter boldly avouching the lame man to be healed by the name of Jesus, and that by the same Jesus only we must be eternally saved,

13 they command him and John to preach no more in that name, adding also threatening;

23 whereupon the church flees to prayer.

31 And God, by moving the place where they were assembled, testifies that he heard their prayer; confirming the church with the gift of the Holy Ghost, and with mutual love and charity.

Combined Bible: Act 4:19

20. The apostles, if at all anxious concerning their personal safety, might have received this stern command in silence, and retired respectfully from the assembly. (19) " But, Peter and John answered and said to them, Whether it is right, in the sight of God, to hearken to you rather than to God, do you judge. (20) For we can not but speak the things which we have seen and heard. " This was an open defiance of their power, with a direct appeal to their own consciences for a vindication of it. The apostles were not willing that their silence should be construed into even a momentary acquiescence in such a command, and they spoke in such a manner as to be distinctly understood.   

  

  

Maclaren: Act 4:19-31

Obedient Disobedience

But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. 20. For we cannot but speak the things which we have seen and heard. 21. So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people: for all men glorified God for that which was done. 22. For the man was above forty years old, on whom this miracle of healing was shewed. 23. And being let go they went to their own company, and reported all that the chief priests and elders had said unto them. 24. And when they heard that, they lifted up their voice to God with one accord, and said, Lord, Thou art God, which hast made heaven, and earth, and the sea, and all that in them is: 25. Who by the mouth of Thy servant David hast said, Why did the heathen rage, and the people imagine vain things? 26. The kings of the earth stood up, and the rulers were gathered together against the Lord, and against His Christ. 27. For of a truth against Thy holy child Jesus, whom Thou hast anointed, both Herod and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, 28. For to do whatsoever Thy hand and Thy counsel determined before to be done. 29. And now, Lord, behold their threatenings: and grant unto Thy servants, that with all boldness they may speak Thy word, 30. By stretching forth Thine hand to heal; and that signs and wonders may be done by the name of Thy holy child Jesus. 31. And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness.'--Acts 4:19-31.

THE only chance for persecution to succeed is to smite hard and swiftly. If you cannot strike, do not threaten. Menacing words only give courage. The rulers betrayed their hesitation when the end of their solemn conclave was but to straitly threaten'; and less heroic confessors than Peter and John would have disregarded the prohibition as mere wind. None the less the attitude of these two Galilean fishermen is noble and singular, when their previous cowardice is remembered. This first collision with civil authority gives, as has been already noticed, the main lines on which the relations of the Church to hostile powers have proceeded.

I. The Heroic Refusal Of Unlawful Obedience.

We shall probably not do injustice to John if we suppose that Peter was spokesman. If so, the contrast of the tone of his answer with all previously recorded utterances of his is remarkable. Warm-hearted impulsiveness, often wrong-headed and sometimes illogical, had been their mark; but here we have calm, fixed determination, which, as is usually its manner, wastes no words, but in its very brevity impresses the hearers as being immovable. Whence did this man get the power to lay down once for all the foundation principles of the limits of civil obedience, and of the duty of Christian confession? His words take rank with the ever-memorable sayings of thinkers and heroes, from Socrates in his prison telling the Athenians that he loved them, but that he must obey God rather than you,' to Luther at Worms with his It is neither safe nor right to do anything against conscience. Here I stand; I can do nothing else. God help me! Amen.' Peter's words are the first of a long series.

This first instance of persecution is made the occasion for the clear expression of the great principles which are to guide the Church. The answer falls into two parts, in the first of which the limits of obedience to civil authority are laid down in a perfectly general form to which even the Council are expected to assent, and in the second an irresistible compulsion to speak is boldly alleged as driving the two Apostles to a fiat refusal to obey.

It was a daring stroke to appeal to the Council for an endorsement of the principle in Acts 4:19, but the appeal was unanswerable; for this tribunal had no other ostensible reason for existence than to enforce obedience to the law of God, and to Peter's dilemma only one reply was possible. But it rested on a bold assumption, which was calculated to irritate the court; namely, that there was a blank contradiction between their commands and God's, so that to obey the one was to disobey the other. When that parting of the ways is reached, there remains no doubt as to which road a religious man must take.

The limits of civil obedience are clearly drawn. It is a duty, because the powers that be are ordained of God,' and obedience to them is obedience to Him. But if they, transcending their sphere, claim obedience which can only be rendered by disobedience to Him who has appointed them, then they are no longer His ministers, and the duty of allegiance falls away. But there must be a plain conflict of commands, and we must take care lest we substitute whims and fancies of our own for the injunctions of God. Peter was not guided by his own conceptions of duty, but by the distinct precept of his Master, which had bid him speak. It is not true that it is the cause which makes the martyr, but it is true that many good men have made themselves martyrs needlessly. This principle is too sharp a weapon to be causelessly drawn and brandished. Only an unmistakable opposition of commandments warrants its use; and then, he has little right to be called Christ's soldier who keeps the sword in the scabbard.

The articulate refusal in Acts 4:20 bases itself on the ground of irrepressible necessity: We cannot but speak.' The immediate application was to the facts of Christ's life, death, and glory. The Apostles could not help speaking of these, both because to do so was their commission, and because the knowledge of them and of their importance forbade silence. The truth implied is of wide reach. Whoever has a real, personal experience of Christ's saving power, and has heard and seen Him, will be irresistibly impelled to impart what he has received. Speech is a relief to a full heart. The word, concealed in the prophet's heart, burned there like fire in his bones, and he was weary of forbearing.' So it always is with deep conviction. If a man has never felt that he must speak of Christ, he is a very imperfect Christian. The glow of his own heart, the pity for men who know Him not, his Lord's command, all concur to compel speech. The full river cannot be dammed up.

II. The Lame And Impotent Conclusion Of The Perplexed Council.

How plain the path is when only duty is taken as a guide, and how vigorously and decisively a man marches along it! Peter had no hesitation, and his resolved answer comes crashing in a straight course, like a cannon-ball. The Council had a much more ambiguous oracle to consult in order to settle their course, and they hesitate accordingly, and at last do a something which is a nothing. They wanted to trim their sails to catch popular favour, and so they could not do anything thoroughly. To punish or acquit was the only alternative for just judges. But they were not just; and as Jesus had been crucified, not because Pilate thought Him guilty, but to please the people, so His Apostles were let off, not because they were innocent, but for the same reason. When popularity-hunters get on the judicial bench, society must be rotten, and nearing its dissolution. To decree unrighteousness by a law' is among the most hideous of crimes. Judges willing to wound, and yet afraid to strike,' are portents indicative of corruption. We may remark here how the physician's pen takes note of the patient's age, as making his cure more striking, and manifestly miraculous.

III. The Church's Answer To The First Assault Of The World's Power.

How beautifully natural that is,' Being let go, they went to their own,' and how large a principle is expressed in the naive words! The great law of association according to spiritual affinity has much to do in determining relations here. It aggregates men, according to sorts; but its operation is thwarted by other conditions, so that companionship is often misery. But a time comes when it will work unhindered, and men will be united with their like, as the stones on some sea-beaches are laid in rows, according to their size, by the force of the sea. Judas went to his own place,' and, in another world, like will draw to like, and prevailing tendencies will be increased by association with those who share them.

The prayer of the Church was probably the inspired outpouring of one voice, and all the people said Amen,' and so made it theirs. Whose voice it was which thus put into words the common sentiment we should gladly have known, but need not speculate. The great fact is that the Church answered threats by prayer. It augurs healthy spiritual life when opposition and danger neither make cheeks blanch with fear nor flush with anger. No man there trembled nor thought of vengeance, or of repaying threats with threats. Every man there instinctively turned heavenwards, and flung himself, as it were, into God's arms for protection. Prayer is the strongest weapon that a persecuted Church can use. Browning makes a tyrant say, recounting how he had tried to crush a man, that his intended victim,

Stood erect, caught at God's skirts, and prayed, So I was afraid.'

The contents of the prayer are equally noteworthy. Instead of minutely studying it verse by verse, we may note some of its salient points. Observe its undaunted courage. That company never quivered or wavered. They had no thought of obeying the mandate of the Council. They were a little army of heroes. What had made them so? What but the conviction that they had a living Lord at God's right hand, and a mighty Spirit in their spirits? The world has never seen a transformation like that. Unique effects demand unique causes for their explanation, and nothing but the historical truth of the facts recorded in the last pages of the Gospels and first of the Acts accounts for the demeanour of these men.

Their courage is strikingly marked by their petition. All they ask is boldness' to speak a word which shall not be theirs, but God's. Fear would have prayed for protection; passion would have asked retribution on enemies. Christian courage and devotion only ask that they may not shrink from their duty, and that the word may be spoken, whatever becomes of the speakers. The world is powerless against men like that. Would the Church of to-day meet threats with like unanimity of desire for boldness in confession? If not, it must be because it has not the same firm hold of the Risen Lord which these first believers had. The truest courage is that which is conscious of its weakness, and yet has no thought of flight, but prays for its own increase.

We may observe, too, the body of belief expressed in the prayer. First it lays hold on the creative omnipotence of God, and thence passes to the recognition of His written revelation. The Church has begun to learn the inmost meaning of the Old Testament, and to find Christ there. David may not have written the second Psalm. Its attribution to him by the Church stands on a different level from Christ's attribution of authorship, as, for instance, of the hundred and tenth Psalm. The prophecy of the Psalm is plainly Messianic, however it may have had a historical occasion in some forgotten revolt against some Davidic king; and, while the particular incidents to which the prayer alludes do not exhaust its far-reaching application, they are rightly regarded as partly fulfilling it. Herod is a king of the earth,' Pilate is a ruler'; Roman soldiers are Gentiles; Jewish rulers are the representatives of the people.' Jesus is God's Anointed.' The fact that such an unnatural and daring combination of rebels was predicted in the Psalm bears witness that even that crime at Calvary was foreordained to come to pass, and that God's hand and counsel ruled. Therefore all other opposition, such as now threatened, will turn out to be swayed by that same Mighty Hand, to work out His counsel. Why, then, should the Church fear? If we can see God's hand moving all things, terror is dead for us, and threats are like the whistling of idle wind.

Mark, too, the strong expression of the Church's dependence on God. Lord' here is an unusual word, and means Master,' while the Church collectively is called Thy servants,' or properly, slaves.' It is a different word from that of servant' (rather than child') applied to Jesus in Acts 4:27-30. God is the Master, we are His slaves,' bound to absolute obedience, unconditional submission, belonging to Him, not to ourselves, and therefore having claims on Him for such care as an owner gives to his slaves or his cattle. He will not let them be maltreated nor starved. He will defend them and feed them; but they must serve him by life, and death if need be. Unquestioning submission and unreserved dependence are our duties.

Absolute ownership and unshared responsibility for our well-being belong to Him.

Further, the view of Christ's relationship to God is the same as occurs in other of the early chapters of the Acts. The title of Thy holy Servant Jesus' dwells on Christ's office, rather than on His nature. Here it puts Him in contrast with David, also called Thy servant.' The latter was imperfectly what Jesus was perfectly. His complete realisation of the prophetic picture of the Servant of the Lord in Isaiah is emphasised by the adjective holy,' implying complete devotion or separation to the service of God, and unsullied, unlimited moral purity. The uniqueness of His relation in this aspect is expressed by the definite article in the original. He is the Servant, in a sense and measure all His own. He is further the Anointed Messiah. This was the Church's message to Israel and the stay of its own. courage, that Jesus was the Christ, the Anointed and perfect Servant of the Lord, who was now in heaven, reigning there. All that this faith involved had not yet become clear to their consciousness, but the Spirit was guiding them step by step into all the truth; and what they saw and heard, not only in the historical facts of which they were the witnesses, but in the teaching of that Spirit, they could not but speak.

The answer came swift as the roll of thunder after lightning. They who ask for courage to do God's will and speak Christ's name have never long to wait for response. The place was shaken,' symbol of the effect of faithful witness-bearing, or manifestation of the power which was given in answer to their prayer. They were all filled with the Holy Ghost,' who now did not, as before, confer ability to speak with other tongues, but wrought no less worthily in heartening and fitting them to speak in their own tongue, wherein they were born,' in bold defiance of unlawful commands.

The statement of the answer repeats the petition verbatim: With all boldness they spake the word.' What we desire of spiritual gifts we get, and God moulds His replies so as to remind us of our petitions, and to show by the event that these have reached His ear and guided His giving hand.

Impossible Silence

We cannot but speak the things which we have seen and heard.'--Acts 4:20.

THE context tells us that the Jewish Council were surprised, as they well might be, at the boldness of Peter and John, and traced it to their having been with Jesus. But do you remember that they were by no means bold when they were with Jesus, and that the bravery came after what, in ordinary circumstances, would have destroyed any of it in a man? A leader's execution is not a usual recipe for heartening his followers, but it had that effect in this case, and the Peter who was frightened out of all his heroics by a sharp-eyed, sharp-tongued servant-maid, a few weeks after bearded the Council and rejoiced that he was counted worthy to suffer shame for His Name.' It was not Christ's death that did that, and it was not His life that did that. You cannot understand, to use a long word, the psychological' transformation of these cowardly deniers who fled and forsook Him, unless you bring in three things: Resurrection, Ascension, Pentecost. Then it is explicable.

However the boldness came; these two men before the Council were making an epoch at that moment, and their grand words are the Magna Charta of the right of every sincere conviction to free speech. They are the direct parent of hundreds of similar sayings that flash out down the world's history. Two things Peter and John adduced as making silence impossible --a definite divine command, and an inward impulse. Whether it is right in the sight of God to hearken unto you more than unto God, judge ye. We cannot but speak the things which we have seen and heard.'

But I wish to use these words now in a somewhat wider application. They may suggest that there are great facts which make silence and non-aggressive-ness an impossibility for an individual or a Church, and that by the very law of its being, a Church must be a missionary Church, and a Christian cannot be a dumb Christian, unless he is a dead Christian. And so I turn to look at these words as suggesting to us two or three of the grounds on which Christian effort, in some form or another, is inseparable from Christian experience.

And, first, I wish you to notice that there is,

I. An Inward Necessity Which Makes Silence Impossible.

We cannot but speak the things which we have seen and heard,' is a principle that applies far more widely than to the work of a Christian Church, or to any activity that is put in force to spread the name of Jesus Christ. For there is a universal impulse which brings it about that whatever, in the nature of profound conviction, of illuminating truth, especially as affecting moral and spiritual matters, is granted to any man, knocks at the inner side of the door of his lips, and demands an exit and free air and utterance.

As surely as the tender green spikelet of the springing corn pushes its way through the hard clods, or as the bud in the fig-tree's polished stem swells and opens, so surely whatever a man, in his deepest heart, knows to be true, calls upon him to let it out and manifest itself in his words and in his life. We believe, and therefore speak,' is a universal sequence. There were four leprous men long ago that, in their despair, made their way into the camp of the beleaguering enemy, found it empty; and after they feasted themselves--and small blame to them--then flashed upon them the thought, We do not well, this is a day of good tidings, and we hold our peace; if we tarry till the morning light, some evil will befall us.' Something like that is the uniform accompaniment of all profound conviction. And if so, especially imperative and urgent will this necessity be, wherever there is true Christian life. For whether we consider the greatness of the gift that is imparted to us, in the very act of our receiving that Lord, or whether we consider the soreness of the need of a world that is without Him, surely there can be nothing that so reinforces the natural necessity and impulse to impart what we possess of truth or beauty or goodness as the greatness of the unspeakable gift, and the wretchedness of a world that wants it. Brethren, there are many things that come in the way--and perhaps never more than in our own generation--of Christian men and women making direct and specific efforts, by lip as well as by life, to speak about Jesus Christ to other people. There is the standing hindrance of love of ease and selfish absorption in our own concerns. There are the conventional hindrances of our canons of social intercourse which make it bad form' to speak to men about anything beneath the surface, and God forbid that I should urge any man to a brusque, and indiscriminate, and unwise forcing of his faith upon other people. But I believe, that deep down below all these reasons, there are two main reasons why the practice of the clear utterance of their faith on the part of Christian people is so rare. The one is a deficient conception of what the Gospel is, and the other is a feeble grasp of it for ourselves. If you do not think that you have very much to say, you will not be very anxious to say it; and if your notion of Christianity, and of Christ's relation to the world, is that of the superficial professing Christian, then of course you will be smitten with no earnestness of desire to impart the truth to others. Types of Christianity which enfeeble or obscure the central thought of Christ's work for the salvation of a world that needs a Saviour, and is perishing without Him, never were, never are, never will be, missionary or aggressive. There is no driving force in them. They have little to say, and naturally they are in no hurry to say it. But there is a deeper reason than that. I said a minute ago that a dumb Christian was an impossibility unless he were a dead Christian. And there is the reason why so many of us feel so little, so very little, of that knocking at the door of our hearts, and saying,' Let me out!' which we should feel if we deeply believed, and felt, as well as intellectually accepted, the gospel of our salvation.

The cause of a silent Church is a defective conception of the Gospel entrusted to it, or a feeble grasp of the same. And as our silence or indifference is the symptom, so by reaction it is in its turn the cause of a greater enfeeblement of our faith, and of a weaker grasp of the Gospel. Of course I know that it is perfectly possible for a man to talk away his convictions, and I am afraid that that temptation which besets all men of my profession, is not always resisted by us as it ought to be. But, on the other hand, sure am I that no better way can be devised of deepening my own hold of the truths of Christianity than an honest, right attempt to make another share my morsel with me. Convictions bottled, like other things bottled up, are apt to evaporate and to spoil. They say that sometimes wine-growers, when they go down into their cellars, find in a puncheon no wine, but a huge fungus. That is what befalls the Christianity of people that never let air in, and never speak their faith out. We cannot but speak the things which we have seen and heard'; and if we do not speak, the vision fades and the sound becomes faint.

Now there is another side to this same inward necessity of which I have been speaking, on which I must just touch. I have referred to the impulse which flows from the possession of the Gospel. There is an impulse which flows from that which is but another way of putting the same thing, the union with Jesus Christ, which is the result of our faith in the Gospel. If I am a Christian I am, in a very profound and real Sense, one with Jesus Christ, and have His Spirit for the life of my spirit. And in the measure in which I am thus one with Him, I shall look at things as He looks at them, and do such things as He did. If the mind of Jesus Christ is in us Who for the joy that was set before Him endured the Cross,' who counted not equality with God a thing to be desired, but made Himself of no reputation,' and was found in fashion as a man,' then we too shall feel that our work in the world is not done, and our obligations to Him are not discharged, unless to the very last particle of our power we spread His name. Brethren, if there were no commandment at all from Christ's lips laying upon His followers the specific duty of making His gospel known, still this inward impulse of which I am speaking would have created all the forms of Christian aggressiveness which we see round about us, because, if we have Christ and His Gospel in our hearts, we cannot but speak the things which we have seen and heard.'

And now turn to another aspect of this matter. There is--

II. A Command Which Makes Silence Criminal.

I do not need to do more than remind you of the fact that the very last words which our Lord has left us according to the two versions of them which are given in the Gospel of Matthew, and the beginning of this Book of the Acts, coincide in this. You are to be My witnesses to the ends of the earth. Go ye into all the world and preach the Gospel to every creature.' Did you ever think what an extraordinary thing it is that that confident anticipation of a worldwide dominion, and of being Himself adapted to all mankind, in every climate and in every age, and at every stage of culture, should have been the conviction which the departing Christ sought to stamp upon the minds of those eleven poor men? What audacity! What tremendous confidence! What a task to which to set them! What an unexampled belief in Himself and His work! And it is all coming true; for the world is finding out, more and more, that Jesus Christ is its Saviour and its King.

This commandment which is laid upon us Christian men submerges all distinctions of race, and speech, and nationality, and culture. There are high walls parting men off from one another. This great message and commission, like some rising tide, rolls over them all, and obliterates them, and flows boundless, having drowned the differences, from horizon to horizon, east and west and south and north.

Now let me press the thought that this commandment makes indifference and silence criminal. We hear people talk, people whose Christianity it is not for me to question, though I may question two things about it, its clearness and its depth--we hear them talk as if to help or not to help, in the various forms of Christian activity, missionary or otherwise, was a matter left to their own inclination. No! it is not. Let us distinctly understand that to help or not to help is not the choice open to any man who would obey Jesus Christ. Let us distinctly understand--and God grant that we may all feel it more--that we dare not stand aside, be negligent, do nothing, leave other people to give and to toil, and say, Oh! my sympathies do not go in that direction.' Jesus Christ told you that they were to go in that direction, and if they do not, so much the worse for the sympathies for one thing, and so much the worse for you, the rebel, the disobedient in heart. I do not want to bring down this great gift and token of love which Jesus Christ has given to His servants, in entrusting them with the spread of the Gospel, to the low level of a mere commandment, but I do sometimes think that the tone of feeling, ay! and of speech, and still more the manner of action, among professing Christian people, in regard to the whole subject of the missionary work of God's Church, shows that they need to be reminded; as the Duke of Wellington said,' There are your marching orders! and the soldier who does not obey his marching orders is a mutineer. There is a definite commandment which makes indifference criminal.

There is another thing I should like to say, viz. That this definite commandment overrides everything else. We hear a great deal from unsympathetic critics, which is but a reproduction of an old grumble that did not come from a very creditable source. To what purpose is this waste?' Why do you not spend your money upon technical schools, soup-kitchens, housing of the poor, and the like? Well, our answer is, He told us.' We hear, too, especially just in these days, a great deal about the necessity for increased caution in pursuing missionary operations in heathen lands. And some people that do not know anything about the subject have ventured to say, for instance, that the missionaries are responsible for Chinese antagonism to Europeans, and for similar phenomena. Well, we are ready to be as wise and prudent as you like. We do not ask any consuls to help us. Our brethren are men who have hazarded their lives; and I never heard of a Baptist missionary running under the skirts of an ambassador, or praying the government to come and protect him. We do not ask for cathedrals to be built, or territory to be ceded, as compensation for the loss of precious lives. But if these advisers of caution mean no more than they say, Caution!' we agree. But if they mean, what some of them mean, that we are to be silent for fear of consequences, then, whether it be prime ministers, or magistrates, or mobs that say it, our answer is, Whether it be right to hearken unto you more than unto God, judge ye! We cannot but speak the things which we have seen and heard.'

So, lastly, there is--

III. The Bond Of Brotherhood Which Makes Silence Unnatural.

I have spoken of an inward impulse. That thought turns our attention to our own hearts. I have spoken of a definite command; that turns our eyes to the Throne. I speak now of a bond of brotherhood. That sends our thoughts out over the whole world. There is such a bond. Jesus Christ by His Incarnation has taken the nature of every man upon Himself, and has brought all men into one. Jesus Christ by the grace of God, has tasted death for every man,' and has brought all men into unity. And so the much-abused and vulgarised conception of fraternity,' and even the very word humanity,' are the creation of Christianity, and flow from these two facts--the Cradle of Bethlehem and the Cross of Calvary, besides that prior one that God hath made of one blood all nations of men.' If that be so, then what flows from that unity, from that brotherhood thus sacredly founded upon the facts of the life and death of Jesus Christ, the world's Redeemer? This to begin with, that Christian men are bound to look out over humanity with Christ's eyes, and not--as is largely the case to-day--to regard other nations as enemies and rivals, and the lower races' as existing to be exploited for our wealth, to be coerced for our glory, to be conquered for our Empire. We have to think of them as Jesus Christ thought. I cannot but remember days in England when the humanitarian sentiment in regard to the inferior races was far more vigorous, and far more operative in national life than it is to-day. I can go back in boyhood's memory to the emancipation of the West Indian slaves, and that was but the type of the general tendency of thought amongst the better minds of England in those days. Would that .it were so now!

But further, brethren, we as Christian people have laid upon us this responsibility by that very bond of brotherhood, that we should carry whithersoever our influence may go the great message of the Elder Brother who makes us all one. We give much to the heathen' populations within our Empire or the reach of our trade. We give them English laws, English science, English literature, English outlooks on life, the English tongue, English vices--opium, profligacy, and the like. Are these all the gifts that we are bound to carry to heathen lands? Dynamos and encyclopaedias, gin and rifles, shirtings and castings? Have we not to carry Christ? And all the more because we are so closely knit with so many of them. I wonder how many of you get the greater part of your living out of India and China?

Surely, if there is a place in England where the missionary appeal should be responded to, it is Manchester. As a nest hast thou gathered the riches of the nations.' What have you given? Make up the balance-sheet, brethren. We are debtors,' let us put down the items: -

Debtors by a common brotherhood.

Debtors by the possession of Christ for ourselves. Debtors by benefits received. Debtors by injuries inflicted.

The debit side of the account is heavy. Let us try to discharge some portion of the debt, in the fashion in which the Apostle from whom I have been quoting thought that he would best discharge it when, after declaring himself debtor to many kinds of men, he added, So as much as in me is, I am ready to preach the Gospel.' May we all say, more truly than we have ever said before, We cannot but speak the things which we have seen and heard!

MHCC: Act 4:15-22

All the care of the rulers is, that the doctrine of Christ spread not among the people, yet they cannot say it is false or dangerous, or of any ill tendency; and they are ashamed to own the true reason; that it testifies against their hypocrisy, wickedness, and tyranny. Those who know how to put a just value upon Christ's promises, know how to put just contempt upon the world's threatenings. The apostles look with concern on perishing souls, and know they cannot escape eternal ruin but by Jesus Christ, therefore they are faithful in warning, and showing the right way. None will enjoy peace of mind, nor act uprightly, till they have learned to guide their conduct by the fixed standard of truth, and not by the shifting opinions and fancies of men. Especially beware of a vain attempt to serve two masters, God and the world; the end will be, you can serve neither fully.

Matthew Henry: Act 4:15-22

We have here the issue of the trial of Peter and John before the council. They came off now with flying colours, because they must be trained up to sufferings by degrees, and by less trials be prepared for greater. They now but run with the footmen; hereafter we shall have them contending with horses, Jer 12:5.

I. Here is the consultation and resolution of the court about this matter, and their proceeding thereupon.

1. The prisoners were ordered to withdraw (Act 4:15): They commanded them to go aside out of the council, willing enough to get clear of them (they spoke so home to their consciences), and not willing they should hear the acknowledgements that were extorted from them; but, though they might not hear from them, we have them here upon record. The designs of Christ's enemies are carried on in close cabals, and they dig deep, as if they would hide their counsels from the Lord.

2. A debate arose upon this matter: They conferred among themselves; every one is desired to speak his mind freely, and to give advice upon this important affair. Now the scripture was fulfilled that the rulers would take counsel together against the Lord, and against his anointed, Psa 2:2. The question proposed was, What shall we do to these men? Act 4:16. If they would have yielded to the convincing commanding power of truth, it had been easy to say what they should do to these men. They should have placed them at the head of their council, and received their doctrine, and been baptized by them in the name of the Lord Jesus, and joined in fellowship with them. But, when men will not be persuaded to do what they should do, it is no marvel that they are ever and anon at a loss what to do. The truths of Christ, if men would but entertain them as they should, would give them no manner of trouble or uneasiness; but, if they hold them or imprison them in unrighteousness (Rom 1:18), they will find them a burdensome stone that they will not know what to do with, Zec 12:3.

3. They came at last to a resolution, in two things: -

(1.) That it was not safe to punish the apostles for what they had done. Very willingly would they have done it, but they had not courage to do it, because the people espoused their cause, and cried up the miracle; and they stood now in as much awe of them as they had done formerly, when they durst not lay hands of Christ for fear of the people. By this it appears that the outcry of the mob against our Saviour was a forced or managed thing, the stream soon returned to its former channel. Now they could not find how they might punish Peter and John, what colour they might have for it, because of the people. They knew it would be an unrighteous thing to punish them, and therefore should have been restrained from it by the fear of God; but they considered it only as a dangerous thing, and therefore were held in from it only by the fear of the people. For, [1.] The people were convinced of the truth of the miracle; it was a notable miracle, gnōston sēmeion - a known miracle; it was known that they did it in Christ's name, and that Christ himself had often the like before. This was a known instance of the power of Christ, and a proof of his doctrine. That it was a great miracle, and wrought for the confirmation of the doctrine they preached (for it was a sign), was manifest to all that dwelt in Jerusalem: it was an opinion universally received, and, the miracle being wrought at the gate of the temple, universal notice was taken of it; and they themselves, with all the craftiness and all the effrontery they had, could not deny it to be a true miracle; every body would have hooted at them if they had. They could easily deny it to their own consciences, but not to the world. The proofs of the gospel were undeniable. [2.] They went further, and were not only convinced of the truth of the miracle, but all men glorified God for that which was done. Even those that were not persuaded by it to believe in Christ were yet so affected with it, as a mercy to a poor man and an honour to their country, that they could not but give praise to God for it; even natural religion taught them to do this. And, if the priests had punished Peter and John for that for which all men glorified God, they would have lost all their interest in the people, and been abandoned as enemies both to God and man. Thus therefore their wrath shall be made to praise God, and the remainder thereof shall be restrained.

(2.) That it was nevertheless necessary to silence them for the future, Act 4:17, Act 4:18. They could not prove that they had said or done any thing amiss, and yet they must no more say nor do what they have done. All their care is that the doctrine of Christ spread no further among the people; as if that healing institution were a plague begun, the contagion of which must be stopped. See how the malice of hell fights against the counsels of heaven; God will have the knowledge of Christ to spread all the world over, but the chief priests would have it spread no further, which he that sits in heaven laughs at. Now, to prevent the further spreading of this doctrine, [1.] They charge the apostles never to preach it any more. Be it enacted by their authority (which they think every Israelite is bound in conscience to submit to) that no man speak at all nor teach in the name of Jesus, Act 4:18. We do not find that they give them any reason why the doctrine of Christ must be suppressed; they cannot say it is false or dangerous, or of any ill tendency, and they are ashamed to own the true reason, that it testifies against their hypocrisy and wickedness, and shocks their tyranny. But, Stat pro ratione voluntas - They can assign no reason but their will. "We strictly charge and command you, not only that you do not preach this doctrine publicly, but that you speak henceforth to no man, not to any particular person privately, in this name, "Act 4:17. There is not a greater service done to the devil's kingdom than the silencing of faithful ministers; and putting those under a bushel that are the lights of the world. [2.] They threaten them if they do, strictly threaten them: it is at their peril. This court will reckon itself highly affronted if they do, and they shall fall under its displeasure. Christ had not only charged them to preach the gospel to every creature, but had promised to bear them out in it, and reward them for it. Now these priests not only forbid the preaching of the gospel, but threaten to punish it as a heinous crime; but those who know how to put a just value upon the world's threatenings, though they be threatenings of slaughter that it breathes out, Act 9:1.

II. Here is the courageous resolution of the prisoners to go on in their work, notwithstanding the resolutions of this court, and their declaration of this resolution, Act 4:19, Act 4:20. Peter and John needed not confer together to know one another's minds (for they were both actuated by one and the same Spirit), but agree presently in the same sentiments, and jointly put in the answer: " Whether it be right in the sight of God, to whom both you and we are accountable, to hearken unto you more than unto God, we appeal to yourselves, judge you; for we cannot forbear speaking to every body the things which we have seen and heard, and are ourselves full of, and are charged to publish."The prudence of the serpent would have directed them to be silent, and, though they could not with a good conscience promise that they would not preach the gospel any more, yet they needed not tell the rulers that they would. But the boldness of the lion directed them thus to set both the authority and the malignity of their persecutors at defiance. They do, in effect, tell them that they are resolved to go on in preaching, and justify themselves in it with two things: - 1. The command of God: "You charge us not to preach the gospel; he has charged us to preach it, has committed it to us as a trust, requiring us upon our allegiance faithfully to dispense it; now whom must we obey, God or you?"Here they appeal to one of the communes notitiae - to a settled and acknowledged maxim in the law of nature, that if men's commands and God's interfere God's commands must take place. It is a rule in the common law of England that if any statute be made contrary to the law of God it is null and void. Nothing can be more absurd than to hearken unto weak and fallible men, that are fellow-creatures and fellow-subjects, more than unto a God that is infinitely wise and holy, our Creator and sovereign Lord, and the Judge to whom we are all accountable. The case is so plain, so uncontroverted and self-evident, that we will venture to leave it to yourselves to judge of it, though you are biassed and prejudiced. Can you think it right in the sight of God to break a divine command in obedience to a human injunction? That is right indeed which is right in the sight of God; for his judgment, we are sure, is according to truth, and therefore by that we ought to govern ourselves. 2. The convictions of their consciences. Even if they had not had such an express command from heaven to preach the doctrine of Christ, yet they could not but speak, and speak publicly, those things which they had seen and heard. Like Elihu, they were full of this matter, and the Spirit within them constrained them, they must speak, that they might be refreshed, Job 32:18, Job 32:20. (1.) They felt the influence of it upon themselves, what a blessed change it had wrought upon them, had brought them into a new world, and therefore they could not but speak of it: and those speak the doctrine of Christ best that have felt the power of it, and tasted the sweetness of it, and have themselves been deeply affected with it; it is as a fire in their bones, Jer 20:9. (2.) They knew the importance of it to others. They look with concern upon perishing souls, and know that they cannot escape eternal ruin but by Jesus Christ, and therefore will be faithful to them in giving them warning, and showing them the right way. They are things which we have seen and heard, and therefore will be faithful to them in giving them warning, and showing them the right way. They are things which we only have seen and heard, and therefore, if we do not publish them, who will? Who can? Knowing the favour, as well as the terror of the Lord, we persuade men; for the love of Christ and the love of souls constrain us, 2Co 5:11, 2Co 5:14.

III. Here is the discharge of the prisoners (Act 4:21): They further threatened them, and thought they frightened them, and then let them go. There were many whom they terrified into an obedience to their unrighteous decrees; they knew how to keep men in awe with their excommunication (Joh 9:22), and thought they could have the same influence upon the apostles that they had upon other men; but they were deceived, for they had been with Jesus. They threatened them, and that was all they did now: when they had done this they let them go, 1. Because they durst not contradict the people, who glorified God for that which was done, and would have been ready (at least they thought so) to pull them out of their seats, if they had punished the apostles for doing it. As rulers by the ordinance of God are made a terror and restraint to wicked people, so people are sometimes by the providence of God made a terror and restrain to wicked rulers. 2. Because they could not contradict the miracle: For (Act 4:22) the man was above forty years old on whom this miracle of healing was shown. And therefore, (1.) The miracle was so much the greater, he having been lame from his mother's womb, Act 3:2. The older he grew the more inveterate the disease was, and the more hardly cured. If those that are grown into years, and have been long accustomed to evil, are cured of their spiritual impotency to good, and thereby of their evil customs, the power of divine grace is therein so much the more magnified. (2.) The truth of it was so much the better attested; for the man being above forty years old, he was able, like the blind man whom Christ healed, when he was asked, to speak for himself, Joh 9:21.

Barclay: Act 4:13-22

Here we see very vividly both the enemy's attack and the Christian defence. In the enemy's attack there are two characteristics. First, there is contempt. The King James Version says that the Sanhedrin regarded Peter and John as unlearned and ignorant men. The word translated unlearned means that they had no kind of technical education, especially in the intricate regulations of the law. The word translated ignorant means that they were laymen with no special professional qualifications. The Sanhedrin, as it were, regarded them as men without a college education and with no professional status. It is often difficult for the simple man to meet what might be called academic and professional snobbery. But the man in whose heart is Christ possesses a real dignity which neither academic attainment nor professional status can give. Second, there are threats. But the Christian knows that anything man does to him is but for a moment whereas the things of God last forever.

In face of this attack Peter and John had certain defences. First, they had the defence of an unanswerable fact. That the man had been cured it was impossible to deny. The most unanswerable defence of Christianity is a Christian man. Second, they had the defence of an utter loyalty to God. If it was a question of choosing between obeying man and obeying God, Peter and John were in no doubt as to what course to take. As H. G. Wells said, "The trouble with so many people is that the voice of their neighbours sounds louder in their ears than the voice of God." The real secret of Christianity lies in that great tribute once paid to John Knox--"He feared God so much that he never feared the face of any man." But the third defence was greatest of all, the defence of a personal experience of Jesus Christ. Their message was no carried tale. They knew at first-hand that it was true; and they were so sure of it that they were willing to stake their life upon it.

Constable: Act 3:1--6:8

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

Luke recorded the events of this section (3:1-6:7) to document the continued expansion of the church and to identify the means God used to produce growth. In chapters 3-5 the emphasis is on how the Christians' witness brought them into conflict with the Jewish leaders.

Constable: Act 3:1--4:32

1. External opposition 3:1-4:31

Opposition to the Christians' message first came from external sources, particularly the leaders of Judaism.

Constable: Act 4:13-22

The Sanhedrin's response 4:13-22

4:13-14 The Sanhedrin observed in Peter and John what they had seen in Jesus, namely courage to speak boldly and authoritatively without formal training (cf. Matt. 7:28-29; Mark 1:22; Luke 20:19-26; John 7:15). They may also have remembered seeing them with Jesus (John 18:15-16). These powerful educated rulers looked on the former fishermen with contempt. What a change had taken place in the apostles since Peter had denied that he knew Jesus (Luke 22:56-60)! The rulers also observed facility in handling the Scriptures that was extraordinary in men who had not attended the priests' schools. The examining board could not dispute the apostles' claim that Jesus' power had healed the former beggar. The obvious change in the man made that impossible. They had no other answer. Unwilling to accept the obvious, the Sanhedrin could offer no other explanation.

Several details in the stories of the apostles' arrests recall Jesus' teaching concerning the persecution that the disciples would experience (cf. Luke 12:12 and Acts 4:8; Luke 21:12 and Acts 4:3 and 5:18; Luke 21:13 and Acts 4:8-12 and 5:29-32; Luke 21:15 and Acts 4:14).

4:15-17 Evidently someone in the Sanhedrin, or someone else present in the room who was then or later became a Christian, reported the information in these verses to Luke. Perhaps Gamaliel told Paul, and Paul told Luke. The most the Sanhedrin felt it could do was to warn and try to intimidate the apostles. The Sanhedrin members acknowledged that a miracle had taken place.

It seems clear that the Jewish leaders could not disprove the miracle. They were completely silent about the apostles' claims that Jesus was alive. After all, the simplest way to discredit the apostles would have been to produce Jesus' body or in some other way prove to the people that Jesus had not risen.

4:18-20 The Sanhedrin ordered the apostles not to speak or teach at all as Jesus' spokesmen. This order provided a legal basis for further action should that be necessary (cf. 5:28). Peter and John saw the command of the Sanhedrin as contradicting the command that Christ had given them (1:8; Matt. 28:19-20). They could not obey both, so they had to obey God (cf. Jer. 20:9). This is the only basis for civil disobedience that Scripture permits. In all other matters we must obey those in authority over us (Rom. 13:1-7; 1 Pet. 2:13-17).²³⁸ Speaking what one has seen and heard (v. 20) is the essence of witnessing (1:8). Contempt and threats have silenced many witnesses, but these tactics did not stop the Spirit-filled apostles.²³⁹

4:21-22 Even in the face of open defiance the Sanhedrin could do no more than threaten the apostles again. Peter and John had done nothing wrong. Furthermore they had become popular heroes by this healing. By punishing them the rulers would have antagonized the people.

"Yet a legal precedent had been set that would enable the council to take, if necessary, more drastic action in the future."²⁴⁰

College: Act 4:1-37

ACTS 4

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

¹ The priests and the captain of the temple guard and the Sadducees came up to Peter and John while they were speaking to the people. ² They were greatly disturbed because the apostles were teaching the people and proclaiming in Jesus the resurrection of the dead. ³ They seized Peter and John, and because it was evening, they put them in jail until the next day. ⁴ But many who heard the message believed, and the number of men grew to about five thousand.

Peter's sermon before the temple crowd caught the attention of the temple leaders. The excitement caused by the healing of the lame man and the explanation given by Peter raised concerns among the religious authorities. Thus the account continues with a description of the apostles' hearing before the Sanhedrin, as well as their release and reception by the church.

The religious authorities are identified as the " priests," the " captain of the temple guard" and " the Sadducees." By the time of Jesus the Sadducean sect controlled the operation of the temple. They are described by Josephus as one of the three " schools of thought" found in Judaism, along with the Pharisees and Essenes. They differed from the Pharisees in doctrinal matters. The Sadducees did not consider the oral law authoritative, as did the Pharisees. For the Sadducees, the written law was the only authority. In addition, they rejected the Pharisaic concept of angels and the resurrection.

Because the Sadducees had responsibility for the temple, they took a more cooperative attitude toward the Romans. Sensing that accommodation was better than confrontation, they did everything possible to remain on peaceful terms with the Romans. Any disturbance in the temple was considered a dangerous situation. For this reason a " temple guard" was posted to prevent any rioting or turmoil. The captain of the guard was an important enough position that one who occupied this office was viewed as having the advantage in reaching the position of high priest.

They approached Peter and John while " they" were speaking to the people. What disturbed the Sadducees was the message of the apostles. Key words in Peter's address could well become inflammatory. Phrases like " times of refreshing," the sending of " the Christ," resurrection, and the new Moses could foster rebellion among the temple crowd. For the Sadducees this disturbance was intolerable. The apostles had to be taken into custody, as far as they were concerned. The late afternoon hour made it impossible to hold the hearing until the next day, so Peter and John spent the night in confinement.

Luke's note about the growth of the church, though seemingly out of place, serves to note how the church's progress was not hindered by resistance from the authorities. When many " believed" (a term used to describe the response of conversion) this meant that they belonged to the fellowship of believers. The number of believers had grown from 120 (1:15) to more than 3,000 (2:41) to 5,000 with the addition of these converts. This calculation includes " the number of men." Women and children were not included in the number.

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

⁵ The next day the rulers, elders and teachers of the law met in Jerusalem. ⁶ Annas the high priest was there, and so were Caiaphas, John, Alexander and the other men of the high priest's family. ⁷ They had Peter and John brought before them and began to question them: " By what power or what name did you do this?" ⁸ Then Peter, filled with the Holy Spirit, said to them: " Rulers and elders of the people! ⁹ If we are being called to account today for an act of kindness shown to a cripple and are asked how he was healed, ¹⁰ then know this, you and all the people of Israel: It is by the name of Jesus Christ of Nazareth, whom you crucified but whom God raised from the dead, that this man stands before you healed. ¹¹ He is 'the stone you builders rejected, which has become the capstone. ^a ' ^{b 12} Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved."

^a 11 Or cornerstone ^b 11 Psalm 118:22

The day after the arrest of Peter and John they were brought before the " rulers, elders and teachers of the law." This phrase designates the Sanhedrin (see 22:5; Luke 22:66). The Sanhedrin was the Jewish high court, the ruling council of Jerusalem. The Romans permitted the council to exercise authority over the civic life of the Jews.

Membership of the court consisted of seventy-one men from both the Sadducees and the Pharisees (though the Pharisees were probably always a minority). The presiding officer was the high priest. Included among the members were the ruling priests, landed aristocrats, and experts in the law of Moses. Their meeting place may have been just west of the temple precincts.

Annas is mentioned as high priest, though officially he was priest only from A.D. 6-15. He was appointed to the position by Quirinius, legate of Syria. By the early 30s when Peter and John stood before the Sanhedrin he did not occupy the position in any formal sense. But since his son-in-law, Caiaphas, held the position from A.D. 18-36, Annas was often referred to as high priest by the Jews. Such respect for him may be due to the fact that his presence continued to be felt in major decisions during the years after his term had ended.

In addition to Annas and Caiaphas, a man named John is mentioned as holding an official role in the proceedings. Some suggest that this John may have been the son of Annas who was appointed high priest in A.D. 36, but no certainty is possible on this point. Alexander cannot be identified.

Rabbinic literature indicates that the Sanhedrin sat in a semi-circle. Peter and John thus stood before (or in the midst) of the Council. Questioning focused on their authority to " do this." Perhaps the high priest had heard the report of the healing and that the name of the resurrected Christ was used to explain it. At any rate, the court was interested in the claims of the apostles.

Peter's address was the fulfillment of Christ's prediction. The apostles would not have to plan their defense in these situations because they would be given words to speak (Luke 12:11-12; 21:14-15). Peter was " filled with the Holy Spirit" as the apostles were on the Day of Pentecost (see 2:4). His address repeats many of the themes he had already announced to the temple crowd.

The source of power for this miracle, Peter contended, was the name of Jesus of Nazareth. This name is the one in which " salvation" may be found. The word " saved" is used in two senses here. The first refers to the lame man's healing in v. 9 (" healed" is the Greek swv/zw, sôzô, " to save" ). The second refers to salvation from sin in v. 12.

As Peter had done before (2:23-24; 3:15) he now contrasts what the Jewish leaders did with Jesus and what God did with Jesus. They had crucified him, but God raised him from death. He then cited Psalm 118:22, identifying Jesus as " the stone you builders rejected." God made him the " capstone" in the resurrection. Salvation, both of body and spirit, could be found only in him.

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

¹³ When they saw the courage of Peter and John and realized that they were unschooled, ordinary men, they were astonished and they took note that these men had been with Jesus. ¹⁴ But since they could see the man who had been healed standing there with them, there was nothing they could say. ¹⁵ So they ordered them to withdraw from the Sanhedrin and then conferred together. ¹⁶" What are we going to do with these men?" they asked. " Everybody living in Jerusalem knows they have done an outstanding miracle, and we cannot deny it. ¹⁷ But to stop this thing from spreading any further among the people, we must warn these men to speak no longer to anyone in this name."

The Sanhedrin was in a quandary. Healing a man in the temple courts was not illegal. No charge could be made against the apostles.

They duly noted the courage of Peter and John in speaking so boldly before this august body of authorities. This astonishment was increased by the fact that these were simple men. They were " unschooled" (ajgravmmato", agrammatos ) as far as rabbinic training was concerned and not considered professional interpreters (ijdiw'th", idiôtçs) of the law. The rulers took note, however, that " these men had been with Jesus." Such an observation would have been important to many members who remembered the hearings only weeks before, which sent the one called Jesus to the cross.

Dismissing the defendants was a normal practice for the Sanhedrin, allowing private deliberation of the facts of the case. Their conclusion shows that they found no way to refute the basic claim of the apostles. Had it been possible to produce the body of Jesus, they could have easily disposed of the testimony of the apostles. They could not do it. They had to be satisfied with giving a warning to the apostles not to speak any more in the name of Jesus.

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

¹⁸ Then they called them in again and commanded them not to speak or teach at all in the name of Jesus. ¹⁹ But Peter and John replied, " Judge for yourselves whether it is right in God's sight to obey you rather than God. ²⁰ For we cannot help speaking about what we have seen and heard." ²¹ After further threats they let them go. They could not decide how to punish them, because all the people were praising God for what had happened. ²² For the man who was miraculously healed was over forty years old.

After summoning Peter and John, the Sanhedrin revealed their conclusion. The apostles were ordered not to speak or teach in the name of Jesus. Peter and John replied in terms that may be traced back to Socrates and his reply to the authorities in Athens. Truth cannot be chained by civil authorities. The apostles repeated this well-known axiom to their adversaries. They were duty-bound to heed God's will when any authority placed themselves in the way of the gospel.

As a matter of fact, the apostles indicated that even if they wanted to, they could not hold their tongues. Once again they emphasized that they were eyewitnesses to these things. They were merely reporting on what they had " seen and heard."

Since punishing the apostles seemed out of the question, they resorted to further threats before releasing them. In view of the Jerusalem crowd which had witnessed the miracle, persecuting Peter and John could have been disastrous.

The note about the age of the lame man indicates the length of his malady. The miracle did not involve someone engaged in a fraudulent claim. For forty years the Jerusalem community had known about the tragedy of the lame man's condition. There could be no doubt that the healing was a sign from God.

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

Their Reunion with the Twelve (4:23)

²³ On their release, Peter and John went back to their own people and reported all that the chief priests and elders had said to them.

After their release, Peter and John " went back," perhaps to the same upper room in which the church had been meeting. They communicated to the other apostles and believers what the Sanhedrin said.

Their Prayer for Boldness (4:24-30)

²⁴ When they heard this, they raised their voices together in prayer to God. " Sovereign Lord," they said, " you made the heaven and the earth and the sea, and everything in them. ²⁵ You spoke by the Holy Spirit through the mouth of your servant, our father David: 'Why do the nations rage and the peoples plot in vain? ²⁶ The kings of the earth take their stand and the rulers gather together against the Lord and against his Anointed One. ^a ' ^{b 27} Indeed Herod and Pontius Pilate met together with the Gentiles and the people ^c of Israel in this city to conspire against your holy servant Jesus, whom you anointed. ²⁸ They did what your power and will had decided beforehand should happen. ²⁹ Now, Lord, consider their threats and enable your servants to speak your word with great boldness. ³⁰ Stretch out your hand to heal and perform miraculous signs and wonders through the name of your holy servant Jesus."

^a 26 That is, Christ or Messiah ^b 26 Psalm 2:1,2 ^c 27 The Greek is plural.

The reaction of the believers took the form of a prayer. Using an address for God that is unusual in the New Testament, they asked God for divine protection in their witnessing. " Sovereign Lord" (despovth", despotçs) is the address that was used. It appears frequently in the Septuagint and calls attention to the supreme authority of the Lord as ruler of the universe. The address is significant here in view of the threats from the Sanhedrin. Powers and authorities of this earth are nothing compared to the God who is sovereign.

Polhill notes the similarities between this prayer and that of Hezekiah in Isaiah 37:16-20. In that prayer the address of God also includes his role as Lord and Creator. In addition that prayer contains a reference to the enemies of Israel and a prayer for deliverance.

In this prayer, however, the new element is the reference to Psalm 2. In its original context Psalm 2 was probably a royal psalm, referring to the enthronement of Israel's king and the conspiracies of surrounding enemies. Bruce notes that Psalm 2 was recognized to be Messianic at least as early as the middle of the first century B.C. The reference to the Lord's anointed was understood as an indication that God's chosen servant would bring deliverance to his people.

As these believers prayed, it was obvious that the " Anointed One," the " holy servant," in this Psalm was a reference to Jesus Christ. Those conspiring against him, the " rulers" and " kings of the earth," were Herod and Pontius Pilate. The " peoples" and the " nations" raging against him were the Jews and the Gentiles. Their plotting was an attempt to hinder the gospel. For this reason, they prayed along the same lines as the apostles' stance before the Sanhedrin. Refusing to give up preaching in the name of Jesus, the believers petitioned God to go on healing and performing " miraculous signs and wonders through the name" of Jesus.

Their confidence was firm in the God who had absolute control over these actions by the Sanhedrin. As a matter of fact, God was not caught by surprise. The " Sovereign Lord" knew that these leaders would oppose the gospel. The rulers had acted only in terms of what God's " power and will had decided beforehand" would happen.

For this reason they requested " boldness" for their preaching. As Hezekiah had taken the blasphemous letter from the Assyrian king to the temple and prayed to God, the believers prayed that God would once again overrule authorities who resisted God's will.

Their Power from the Holy Spirit (4:31)

³¹ After they prayed, the place where they were meeting was shaken. And they were all filled with the Holy Spirit and spoke the word of God boldly.

God's immediate response to their prayer was a fresh filling of the Holy Spirit. The verb " filled" (ejplhvsqhsan, from pivmplhmi, pimplçmi ) is the same word as in 2:4 where the events of Pentecost are described. The filling here is not identical to the one in Acts 2 and this filling does not imply that the experience of Pentecost was repeated here. The apostles already had received the baptism of the Spirit and it was the Spirit which empowered them as they stood before the Sanhedrin. Thus it is best to understand this filling as a renewal of the Spirit's presence with the apostles and believers.

Accompanying this activity of the Spirit was a display of power. On the day of Pentecost these indications of power had been present (see 2:2). Now the place was " shaken," whether from an earthquake, a miraculous tremor, or from some inner sense of God's power.

Along with these signs of God's presence came a renewed enthusiasm for the proclamation of the gospel. As they sensed the power of the Spirit among them, they " spoke the word of God boldly," a phrase which captures the spirit of courage with which the apostles preached.

H. THE UNITY AND GENEROSITY

OF THE EARLY CHURCH (4:32-5:16)

1. The Sharing of

Material Possessions by Believers (4:32-35)

³² All the believers were one in heart and mind. No one claimed that any of his possessions was his own, but they shared everything they had. ³³ With great power the apostles continued to testify to the resurrection of the Lord Jesus, and much grace was upon them all. ³⁴ There were no needy persons among them. For from time to time those who owned lands or houses sold them, brought the money from the sales ³⁵ and put it at the apostles' feet, and it was distributed to anyone as he had need.

Once again Luke supplies a summary to describe the progress of the church (see 2:42-47). In this case, however, the summary points ahead rather than behind. Luke gives these words to prepare for the accounts which follow-the generosity of Barnabas and the hypocrisy of Ananias and Sapphira.

" One in heart and mind" describes the spiritual unity of the believers. This sense of oneness extended to a concern for the practical needs of one another. A spirit of voluntary sharing dominated the church. Possessions were shared so that " there were no needy persons among them." Polhill notes that the ideal of such communal sharing can be found as early as the Greeks. Certainly the Old Testament required that needy members of the congregation be cared for (Deut 15:4; 14:29; Lev 25:35).

Every indication in the text is that this sharing was not the kind which characterized the Jewish sect at Qumran. There communal living was enforced in writing. In the Jerusalem church those who had possessions determined in what way they might assist the needs of other believers. " From time to time those who owned land or houses sold them," implying that the rest of the time the rule of private ownership prevailed. Money from the sale of these properties was placed at " the apostles' feet" because these church leaders were active in the distribution to needy households.

Meanwhile the apostles continued their testifying. The content of their message was " the resurrection of the Lord Jesus." To this event they were eyewitnesses. " God's grace was upon them" so that the powerful voice of the gospel continued to have success.

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

³⁶ Joseph, a Levite from Cyprus, whom the apostles called Barnabas (which means Son of Encouragement), ³⁷ sold a field he owned and brought the money and put it at the apostles' feet.

In the context of this sharing of possessions the example of Barnabas is presented by Luke. He voluntarily sold a field " he owned" and donated the money to the ministry for those in need. The implication is that he brought the entire amount as a contribution. He laid it at the apostles' feet as evidence of his submission to their leadership and cooperation with their ministry.

The exact derivation of the name Barnabas is uncertain, but for those who knew him he was a " Son of Encouragement." He was a Jew from Cyprus, the island in the eastern Mediterranean Sea. A Jewish presence was found on Cyprus since Maccabean times.

Barnabas was a Levite. By this time in the first century Levites occupied a secondary role in the operation of the Temple, often serving as gatekeepers or enforcement officials. The Levitical background of Barnabas is added without further comment by Luke. The Old Testament restrictions which prohibited a Levite from owning property may not have been observed in the first century or Barnabas may have owned the property through marriage.

Luke introduces Barnabas into the Book of Acts in his characteristic way. He mentions him here quite briefly only to return to a much fuller description of his contributions to the spread of the gospel (see 9:27; 11:22,25; 13:1-4; 15:37-39).

-College Press New Testament Commentary: with the NIV

McGarvey: Act 4:19-20

19, 20. The apostles, if at all anxious concerning their personal safety, might have received this stern command in silence, and retired respectfully from the assembly. (19) " But, Peter and John answered and said to them, Whether it is right, in the sight of God, to hearken to you rather than to God, do you judge. (20) For we can not but speak the things which we have seen and heard. " This was an open defiance of their power, with a direct appeal to their own consciences for a vindication of it. The apostles were not willing that their silence should be construed into even a momentary acquiescence in such a command, and they spoke in such a manner as to be distinctly understood.

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 4 (Chapter Introduction)

Overview

Act 4:1, The rulers of the Jews, offended with Peter’s sermon, Act 4:3, imprison him and John; Act 4:5, After, upon examination Peter boldly avouching the lame man to be healed by the name of Jesus, and that by the same Jesus only we must be eternally saved, Act 4:13. they command him and John to preach no more in that name, adding also threatening; Act 4:23, whereupon the church flees to prayer; Act 4:31, And God, by moving the place where they were assembled, testifies that he heard their prayer; confirming the church with the gift of the Holy Ghost, and with mutual love and charity.

Poole: Acts 4 (Chapter Introduction)

CHAPTER 4

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 4 (Chapter Introduction)

(Act 4:1-4) Peter and John imprisoned.

(Act 4:5-14) The apostles boldly testify to Christ.

(Act 4:15-22) Peter and John refuse to be silenced.

(Act 4:23-31) The believers unite in prayer and praise.

(Act 4:32-37) The holy charity of the Christians.

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 4 (Chapter Introduction)

In going over the last two chapters, where we met with so many good things that the apostles did, I wondered what was become of the scribes and Pharisees, and chief priests, that they did not appear to contradict and oppose them, as they had used to treat Christ himself; surely they were so confounded at first with the pouring out of the Spirit that they were for a time struck dumb! But I find we have not lost them; their forces rally again, and here we have an encounter between them and the apostles; for from the beginning the gospel met with opposition. Here, I. Peter and John are taken up, upon a warrant from the priests, and committed to jail (Act 4:1-4). II. They are examined by a committee of the great sanhedrim (Act 4:5-7). III. They bravely avow what they have done, and preach Christ to their persecutors (Act 4:8-12). IV. Their persecutors, being unable to answer them, enjoin them silence, threatening them if they go on to preach the gospel, and so dismiss them (Act 4:13-22). V. They apply to God by prayer, for the further operations of that grace which they had already experienced (Act 4:23-30). VI. God owns them, both outwardly and inwardly, by manifest tokens of his presence with them (Act 4:31-33). VII. The believers had their hearts knit together in holy love, and enlarged their charity to the poor, and the church flourished more than ever, to the glory of Christ (Act 4:33-37).

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 4 (Chapter Introduction)

Arrest (Act_4:1-4)

Before The Sanhedrin (Act_4:5-12)

No Loyalty Save To God (Act_4:13-22)

The Triumphant Return (Act_4:23-31)

All Things In Common (Act_4:32-37)

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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Stott, John R. W. Basic Christianity. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1958.

_____. The Message of Acts. Downers Grove: InterVarsity Press, 1990.

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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

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

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

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

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

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

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

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

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

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

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

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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