Text -- Acts 8:38 (NET)

8:38 So he ordered the chariot to stop, and both Philip and the eunuch went down into the water, and Philip baptized him.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Act 8:38

Out of the chariot. It does not follow that he was baptized by immersion. The text neither affirms nor intimates any thing concerning it.

JFB: Act 8:34-38

The respect with which he here addresses Philip was prompted by his reverence for one whom he perceived to be his superior in divine things; his own worldly position sinking before this.

JFB: Act 8:38

Probably laving the water upon him, though the precise mode is neither certain nor of any consequence.

Clarke: Act 8:38

And they went down - They alighted from the chariot into the water. While Philip was instructing him, and he professed his faith in Christ, he probably plunged himself under the water, as this was the plan which appears to have been generally followed among the Jews in their baptisms; but the person who had received has confession of faith was he to whom the baptism was attributed, as it was administered by his authority.

Calvin: Act 8:38

38.They went down into the water Here we see the rite used among the men of old time in baptism; for they put all the body into the water. Now the use is this, that the minister doth only sprinkle the body or the head. But we ought not to stand so much about such a small difference of a ceremony, that we should therefore divide the Church, or trouble the same with brawls. We ought rather to fight even an hundred times to death for the ceremony itself of baptism, inasmuch as it was delivered us by Christ that that we should suffer the same to be taken from us. But forasmuch as we have as well a testimony of our washing, as of newness of life, in the figure of water; forasmuch as Christ representeth unto us his blood in the water as in a glass, that we may fet ⁵⁶⁶ our cleanness thence; forasmuch as he teacheth that we are fashioned again by his Spirit, that being dead to sin, we may live to righteousness; it is certain that we want nothing which maketh to the substance of baptism. Wherefore the Church did grant liberty to herself, since the beginning, to change the rites somewhat, excepting this substance. For some dipped them thrice, some but once. Wherefore there is no case why we should be so straitlaced in matters which are of no such weight; ⁵⁶⁷ so that external pomp do no whit pollute the simple institution of Christ.

TSK: Act 8:38

and he baptized : Joh 3:22, Joh 3:23, Joh 4:1

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Act 8:38

And they went down both into the water - This passage has been made the subject of much discussion on the subject of baptism. It has been adduced in proof of the necessity of immersion. It is not proposed to enter into that subject here (see the Editors’ Notes at Mat 3:6, Mat 3:16). It may be remarked here that the preposition εἰς eis , translated "into,"does not of necessity mean that they went "into"the water. Its meaning would be as well expressed by "to"or "unto,"or as we should say, "they went "to"the water,"without meaning to determine whether they went "into"it or not. Out of "twenty-six"significations which Schleusner has given the word, this is one, and one which frequently occurs: Joh 11:38, "Jesus, therefore, groaning in himself, cometh to εἰς eis the grave"- assuredly not "into"the grave; Luk 11:49, "I send them prophets,"Greek, "I send to εἰς eis them prophets"- "to"them, not "into"them, compare Rom 2:4, 1Co 14:36; Mat 12:41, "They repented at εἰς eis the preaching of Jonas"- not into his preaching; Joh 4:5, "Then cometh he "to" εἰς eis a city of Samaria,"that is, "near to it,"for the context shows that he had not yet entered "into"it, compare Act 7:6, Act 7:8; Joh 21:4, "Jesus stood "on" εἰς eis the shore,"that is, not "in,"but "near"the shore. These passages show:

(1)    That the word does not necessarily mean that they entered "into"the water. But,

(2)    If it did, it does not necessarily follow that the eunuch was immersed. There might be various ways of baptizing, even after they were "in"the water, besides immersing. Sprinkling or pouring might be performed there as well as elsewhere. The most solemn act of baptism that I ever saw performed was, when I was a boy, in the river on the banks of which I was born, where the minister and the candidate went both of them "into"the Myer, and, when near to the middle of the river, the candidate kneeled down in the water, and the minister with a bowl "poured"water on his head. Yet if the fact had been stated, in reference to this case, that "they went both down "into"the water, and came up out of the water,"and it had been hence inferred that the man was "immersed,"it would have been wholly a false inference. No such immersion occurred, and there is, from the narrative here, no more evidence that it occurred in the case of the eunuch. See βαπτίζω baptizō .

(3)\caps1     i\caps0 t is incumbent on those who maintain that "immersion"is the only valid mode of baptism to prove that this passage cannot possibly mean anything else, and that there was no other mode practiced by the apostles.

(4)\caps1     i\caps0 t would still be incumbent to show that if this were the common and even the only mode then, in a warm climate, that it is indispensable that this mode should be practiced everywhere else. No such positive command can be adduced. And it follows, therefore, that it cannot be proved that immersion is the only lawful mode of baptism. See the Editors’ Notes at Mat 3:6, Mat 3:16.

Poole: Act 8:38

In hot countries this was usual, to baptize by dipping the body in the water; and to this the apostle alludes, when he tells the Corinthians, 1Co 6:1 , that they are washed: but God will have mercy, and not sacrifice; sprinkling being as effectual as washing, and as significative also, representing the sprinkling of the blood of the paschal lamb, of which we read, Exo 12:3 , which presignified the sprinkling the blood of Jesus, that Lamb of God which taketh away the sins of the world; and our hearts must by it be sprinkled from an evil conscience, Heb 10:22 . It is not the more or the less of the outward element which makes the sacraments effectual; but they are effectual only as they are God’ s appointments, and attended upon according to his will.

Haydock: Act 8:38

We are not to suppose that in the administration of the sacraments in the primitive Church, nothing more was done than what we read, totidem litteris, in the Scripture. St. Augustine answers this, when he says: "insomuch that he saith, Philip baptized him, he would have it understood, that all things were done, which though in the Scripture, for brevity sake, they are not mentioned, yet by order of tradition we know were to be done."

Gill: Act 8:38

And he commanded the chariot to stand still,.... That is, the eunuch ordered his chariot driver to stop; for to him it better agrees to give this order than to Philip; though otherwise the words are so placed, that it would be difficult to say who gave the command.

And they went down both into the water, both Philip and the eunuch, and he baptized him: upon which Calvin has this note;

"hence we see what was the manner of baptizing with the ancients, for they plunged the whole body into water.''

And indeed, other mode had been practised then, as sprinkling or pouring of water, there would have been no necessity of their going out of the chariot, and much less of their going down into the water; and as for change of apparel, it cannot be reasonably thought that so great a man should take so long a journey without it. In like manner the Jewish ablutions and purifications, which were performed by immersion, and therefore called baptisms, Heb 9:10 are spoken of in the same sort of language as here: so a profluvious person, and a woman that had lain in, were obliged שירדה לטבול, "to go down and dip" ^k.

"It is a tradition of the Rabbins ^l, that he that sees any nocturnal pollution on the day of atonement, יורד וטובל, "goes down and dips himself".--And so all that are obliged to dipping, dip according to their custom on the day of atonement; the profluvious person, man or woman, the leprous person, man or woman, the husband of a menstruous woman, and one defiled with the dead, dip according to their custom on the day of atonement.''

Commentary -- Verse Notes / Footnotes

NET Notes: Act 8:38

¹ tn Grk “and they both went down into the water, both Philip and the eunuch.” Since this is somewhat redundant in English, it was simplified to “and both Philip and the eunuch went down into the water.”

² sn Philip baptized. Again, someone beyond the Twelve has ministered an ordinance of faith.

Commentary -- Verse Range Notes

TSK Synopsis: Act 8:1-40

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

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

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

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

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

Combined Bible: Act 8:38

39. When Philip ascertained that the eunuch believed in the Lord Jesus, and desired to obey him, there was no delay, but his desire to be immersed was immediately gratified. (38) " And he commanded the chariot to stand still, and they went down into the water, both Philip and the eunuch, and he immersed him. (39) And when they were come up out of the water, the Spirit of the Lord caught away Philip; and the eunuch saw him no more, for he went on his way rejoicing. "  

This is one of the passages which the conflict of contending parties has rendered familiar to every reader of the New Testament. The questions in controversy are: First, Whether Philip and the eunuch went into the water, or only to it; Second, Whether the facts in the case afford any evidence that the eunuch was immersed.  

The determination of the first question depends upon the exact force of the antithetical expression, katebesan eis to udor, and anebesan ek tou udatos. If the latter means, "they went up out of the water," then the former necessarily means, "they went down into the water;" and vice versa. There are two methods of inquiry, therefore, by which to determine whether they went into the water: First, The direct method, which depends upon the meaning of the words supposed to declare this fact; Second, The indirect method, which determines whether they went into the water, by determining whether they went out of it.  

In dealing with this question, Dr. Moses Stuart, one of the most learned and candid of the disputants on the pedobaptist side, does great injustice to his own reputation. He says: "That eis, with the verb katabaino, often means going down to a place, is quite certain; e. g., 'Jesus went down to Capernaum;' 'Jacob went down to Egypt;' 'They went down to Attalia;' 'They went down to Troas;' 'He went down to Antioch;' 'Going down to C

Maclaren: Act 8:26-40

A Meeting In The Desert

And the angel of the Lord spake unto Philip, saying, Arise, and go toward the mouth unto the way that goeth down from Jerusalem unto Gaza, which is desert. 27. And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship, 28. Was returning, and sitting in his chariot, read Esaias the prophet. 29. Then the Spirit said unto Philip, Go near, and join thyself to this chariot. 30. And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest? 31. And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him. 32. The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened He not His mouth: 33. In His humiliation His judgment was taken away; and who shall declare His generation? for His life is taken from the earth. 34. And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man 35. Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus. 36. And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? 37. And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. 38. And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. 39. And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing. 40. But Philip was found at Azotus: and passing through, he preached in all the cities, till he came to Caesarea.'--Acts 8:26-40.

PHILIP had no special divine command either to flee to, or to preach in, Samaria, but an angel of the Lord,' and afterwards the Spirit,' directed him to the Ethiopian statesman. God rewards faithful work with more work. Samaria was a borderland between Jew and Gentile, but in preaching to the eunuch Philip was on entirely Gentile ground. So great a step in advance needed clear command from God to impel to it and to justify it.

I. We Have, Then, First, The New Commission.

Philip might well wonder why he should be taken away from successful work in a populous city, and despatched to the lonely road to Gaza. But he obeyed at once. He knew not for what he was sent there, but that ignorance did not trouble or retard him. It should be enough for us to see the next step. We walk by faith, not by sight,' for we none of us know what comes of our actions, and we get light as we go. Do to-day's plain duty, and when to-morrow is to-day its duty will be plain too. The river on which we sail winds, and not till we round the nearest bend do we see the course beyond. So we are kept in the peaceful posture of dependent obedience, and need to hold our communications with God open, that we may be sure of His guidance.

No doubt, as Philip trudged along till he reached the Gaza road, he would have many a thought as to what he was to find there, and, when he came at last to the solitary track, would look eagerly over the uninhabited land for an explanation of his strange and vague instructions. But an obedient heart is not long left perplexed, and he who looks for duty to disclose itself will see it in due time.

II. So We Have Next The Explanation Of The Errand.

Luke's Behold! suggests the sudden sight of the great man's cortege in the distance. No doubt, he travelled with a train of attendants, as became his dignity, and would be conspicuous from afar. Philip, of course, did not know who he was when he caught sight of him, but Luke tells his rank at once, in order to lay stress on it, as well as to bring out the significance of his occupation and subsequent conversion. Here was a full-blooded Gentile, an eunuch, a courtier, who had been drawn to Israel's God, and was studying Israel's prophets as he rode. Perhaps he had chosen that road to Egypt for its quietness. At any rate, his occupation revealed the bent of his mind.

Philip felt that the mystery of his errand was solved now, and he recognised the impulse to break through conventional barriers and address the evidently dignified stranger, as the voice of God's Spirit, and not his own. How he was sure of that we do not know, but the distinction drawn between the former communication by an angel and this from the Spirit points to a clear difference in his experiences, and to careful discrimination in the narrator. The variation is not made at random. Philip did not mistake a buzzing in his ears from the beating of his own heart for a divine voice. We have here no hallucinations of an enthusiast, but plain fact.

How manifestly the meeting of these two, starting so far apart, and so ignorant of each other and of the purpose of their being thrown together, reveals the unseen hand that moved each on his own line' and brought about the intersection of the two at that exact spot and hour! How came it that at that moment the Ethiopian was reading, of all places in his roll, the very words which make the kernel of the gospel of the evangelical prophet? Surely such coincidences' are a hard nut to crack for deniers of a Providence that shapes our ends!

It is further to be noticed that the eunuch's conversion does not appear to have been of importance for the expansion of the Church. It exercised no recorded influence, and was apparently not communicated to the Apostles, as, if it had been, it could scarcely have failed to have been referred to when the analogous case of Cornelius was under discussion. So, divine intervention and human journeying and work were brought; into play simply for the sake of one soul which God's eye saw to be ripe for the Gospel. He cares for the individual, and one sheep that can be reclaimed is precious enough in the Shepherd's estimate to move His hand to action and His heart to love. Not because he was a man of great authority at Candace's court, hut because he was yearning for light, and ready to follow it when it shone, did the eunuch meet Philip on that quiet road.

III. The Two Men Being Thus Strangely Brought Together, We Have Next The Conversation For The Sake Of Which They Were Brought Together.

The eunuch was reading aloud, as people not very much used to books, or who have some difficult passage in hand, often do. Philip must have been struck with astonishment when he caught the, to him, familiar words, and must have seen at once the open door for his preaching. His abrupt question wastes no time with apologies or polite, gradual approaches to his object. Probably the very absence of the signs of deference to which he was accustomed impressed the eunuch with a dim sense of the stranger's authority, which would be deepened by the home-thrust of his question.

The wistful answer not only shows no resentment at the brusque stranger's thrusting himself in, but acknowledges bewilderment, and responds to the undertone of proffered guidance in the question. A teacher has often to teach a pupil his ignorance, to begin with; but it should be so done as to create desire for instruction, and to kindle confidence in him as instructor. It is insolent to ask, Understandest thou? unless the questioner is ready and able to help to understand.

The invitation to a seat in the great man's chariot showed how eagerness to learn had obliterated distinctions of rank, and swiftly knit a new bond between these two, who had never heard of each other five minutes before. A true heart will hail as its best and closest friend him who leads it to know God's mind more clearly. How earthly dignities dwindle when God's messenger lays hold of a soul!

So the chariot rolls on, and through the silence of the desert the voices of these two reach the wondering attendants, as they plod along. The Ethiopian was reading the Septuagint translation of Isaiah, which, though it missed part of the force of the original, brought clearly before him the great figure of a Sufferer, meek and dumb, swept from the earth by unjust judgment. He understood so much, but what he did not understand was who this great, tragic Figure represented. His question goes to the root of the matter, and is a burning question to-day, as it was all these centuries ago on the road to Gaza. Philip had no doubt of the answer. Jesus was the lamb dumb before its shearers.' This is not the place to enter on such wide questions, but we may at least affirm that, whatever advance modern schools have made in the criticism and interpretation of the Old Testament, the very spirit of the whole earlier Revelation is missed if Jesus is not discerned as the Person to whom prophet and ritual pointed, in whom law was fulfilled and history reached its goal.

No doubt much instruction followed. How long they had rode together before they came to a certain water we know not, but it cannot have been more than a few hours. Time is elastic, and when the soil is prepared, and rain and sunlight are poured down, the seed springs up quickly. People who deny the possibility of sudden conversions' are blind to facts, because they wear the blinkers of a theory. Not always have they who anon with joy receive' the word no root in themselves.'

As is well known, the answer to the eunuch's question (Acts 5:37) is wanting in authoritative manuscripts. The insertion may have been due to the creeping into the text of a marginal note. A recent and most original commentator on the Acts (Blass) considers that this, like other remarkable readings found in one set of manuscripts, was written by Luke in a draft of the book, which he afterwards revised and somewhat abbreviated into the form which most of the manuscripts present However that may be, the required conditions in the doubtful verse are those which the practice of the rest of the Acts shows to have been required. Faith in Jesus Christ the Son of God was the qualification for the baptisms there recorded.

And there was no other qualification. Philip asked nothing about the eunuch's proselytism, or whether he had been circumcised or not. He did not, like Peter with Cornelius, need the evidence of the gift of the Spirit before he baptized; but, notwithstanding his experience of an unworthy candidate in Simon the sorcerer, he unhesitatingly administered baptism. There was no Church present to witness the rite. We do not read that the Holy Ghost fell on the eunuch.

That baptism in the quiet wady by the side of the solitary road, while the swarthy attendants stood in wonder, was a mighty step in advance; and it was taken, not by an Apostle, nor with ecclesiastical sanction, but at the bidding of Christian instinct, which recognised a brother in any man who had faith in Jesus, the Son of God. The new faith is bursting old bonds. The universality of the Gospel is overflowing the banks of Jewish narrowness. Probably Philip was quite unconscious of the revolutionary nature of his act, but it was done, and in it was the seed of many more.

The eunuch had said that he could not understand unless some man guided him. But when Philip is caught away, he does not bewail the loss of his guide. He went on his road with joy, though his new faith might have craved longer support from the crutch of a teacher, and fuller enlightenment. What made him able to do without the guide that a few hours before had been so indispensable? The presence in his heart of a better one, even of Him whom Jesus promised, to guide His servants into all truth. If those who believe that Scripture without an authorised interpreter is insufficient to lead men aright, would consider the end of this story, they might find that a man's dependence on outward teachers ceases when he has God's Spirit to teach him, and that for such a man the Word of God in his hand and the Spirit of God in his spirit will give him light enough to walk by, so that, in the absence of all outward instructors, he may still be filled with true wisdom, and in absolute solitude may go' on his way rejoicing.'

MHCC: Act 8:26-40

Philip was directed to go to a desert. Sometimes God opens a door of opportunity to his ministers in very unlikely places. We should study to do good to those we come into company with by travelling. We should not be so shy of all strangers as some affect to be. As to those of whom we know nothing else, we know this, that they have souls. It is wisdom for men of business to redeem time for holy duties; to fill up every minute with something which will turn to a good account. In reading the word of God, we should often pause, to inquire of whom and of what the sacred writers spake; but especially our thoughts should be employed about the Redeemer. The Ethiopian was convinced by the teaching of the Holy Spirit, of the exact fulfilment of the Scripture, was made to understand the nature of the Messiah's kingdom and salvation, and desired to be numbered among the disciples of Christ. Those who seek the truth, and employ their time in searching the Scriptures, will be sure to reap advantages. The avowal of the Ethiopian must be understood as expressing simple reliance on Christ for salvation, and unreserved devotion to Him. Let us not be satisfied till we get faith, as the Ethiopian did, by diligent study of the Holy Scriptures, and the teaching of the Spirit of God; let us not be satisfied till we get it fixed as a principle in our hearts. As soon as he was baptized, the Spirit of God took Philip from him, so that he saw him no more; but this tended to confirm his faith. When the inquirer after salvation becomes acquainted with Jesus and his gospel, he will go on his way rejoicing, and will fill up his station in society, and discharge his duties, from other motives, and in another manner than heretofore. Though baptized in the name of the Father, Son, and Holy Ghost, with water, it is not enough without the baptism of the Holy Ghost. Lord, grant this to every one of us; then shall we go on our way rejoicing.

Matthew Henry: Act 8:26-40

We have here the story of the conversion of an Ethiopian eunuch to the faith of Christ, by whom, we have reason to think, the knowledge of Christ was sent into that country where he lived, and that scripture fulfilled, Ethiopia shall soon stretch out her hands (one of the first of the nations) unto God, Psa 68:31.

I. Philip the evangelist is directed into the road where he would meet with this Ethiopian, Act 8:26. When the churches in Samaria were settled, and had ministers appointed them, the apostles went back to Jerusalem; but Philip stays, expecting to be employed in breaking up fresh ground in the country. And here we have, 1. Direction given him by an angel (probably in a dream or vision of the night) what course to steer: Arise, and go towards the south. Though angels were not employed to preach the gospel, they were often employed in carrying messages to ministers for advice and encouragement, as Act 5:19. We cannot now expect such guides in our way; but doubtless there is a special providence of God conversant about the removes and settlements of ministers, and one way or other he will direct those who sincerely desire to follow him into that way in which he will own them: he will guide them with his eye. Philip must go southward, to the way that leads from Jerusalem to Gaza, through the desert or wilderness of Judah. He would never have thought of going thither, into a desert, into a common road through the desert; small probability of finding work there! Yet thither he is sent, according to our Saviour's parable, fore-telling the call of the Gentiles, Go you into the highways, and the hedges, Mat 22:9. Sometimes God opens a door of opportunity to his ministers in places very unlikely. 2. His obedience to this direction (Act 8:27): He arose and went, without objecting, or so much as asking, "What business have I there?"Or, "What likelihood is there of doing good there?" He went out, not knowing whither he went, or whom he was to meet.

II. An account is given of this eunuch (Act 8:27), who and what he was, on whom this distinguishing favour was bestowed. 1. He was a foreigner, a man of Ethiopia. There were two Ethiopias, one in Arabia, but that lay east from Canaan; it should seem this was Ethiopia in Africa, which lay south, beyond Egypt, a great way off from Jerusalem; for in Christ those that were afar off were made nigh, according to the promise, that the ends of the earth should see the great salvation. The Ethiopians were looked upon as the meanest and most despicable of the nations, blackamoors, as if nature had stigmatized them; yet the gospel is sent to them, and divine grace looks upon them, though they are black, though the sun has looked upon them. 2. He was a person of quality, a great man in his own country, a eunuch, not in body, but in office - lord chamberlain or steward of the household; and either by the dignity of his place or by his personal character, which commanded respect, he was of great authority, and bore a mighty sway under Candace queen of the Ethiopians, who probably was successor to the queen of Sheba, who is called the queen of the south, that country being governed by queens, to whom Candace was a common name, as Pharaoh to the kings of Egypt. He had the charge of all her treasure; so great a trust did she repose in him. Not many mighty, not many noble, are called; but some are. 3. He was a proselyte to the Jewish religion, for he came to Jerusalem to worship. Some think that he was a proselyte of righteousness, who was circumcised, and kept the feasts; others that he was only a proselyte of the gate, a Gentile, but who had renounced idolatry, and worshipped the God of Israel occasionally in the court of the Gentiles; but, if so, then Peter was not the first that preached the gospel to the Gentiles, as he says he was. Some think that there were remains of the knowledge of the true God in this country, ever since the queen of Sheba's time; and probably the ancestor of this eunuch was one of her attendants, who transmitted to his posterity what he learned at Jerusalem.

III. Philip and the eunuch are brought together into a close conversation; and now Philip shall know the meaning of his being sent into a desert, for there he meets with a chariot, that shall serve for a synagogue, and one man, the conversion of whom shall be in effect, for aught he knows, the conversion of a whole nation.

1. Philip is ordered to fall into company with this traveller that is going home from Jerusalem towards Gaza, thinking he has done all the business of his journey, when the great business which the overruling providence of God designed in it was yet undone. He had been at Jerusalem, where the apostles were preaching the Christian faith, and multitudes professing it, and yet there he had taken no notice of it, and made no enquiries after it - nay, it should seem, had slighted it, and turned his back upon it; yet the grace of God pursues him, overtakes him in the desert, and there overcomes him. Thus God is often found of those that sought him not, Isa 65:1. Philip has this order, not by an angel, as before, but by the Spirit whispering it in his ear (Act 8:29): " Go near, and join thyself to this chariot; go so near as that gentleman may take notice of thee."We should study to do good to those we light in company with upon the road: thus the lips of the righteous may feed many. We should not be so shy of all strangers as some affect to be. Of those of whom we know nothing else we know this, that they have souls.

2. He finds him reading in his Bible, as he sat in his chariot (Act 8:28): He ran to him, and heard him read; he read out, for the benefit of those that were with him, Act 8:30. He not only relieved the tediousness of the journey, but redeemed time by reading, not philosophy, history, nor politics, much less a romance or a play, but the scriptures, the book of Esaias; that book Christ read in (Luk 4:17) and the eunuch here, which should recommend it particularly to our reading. Perhaps the eunuch was now reading over again those portions of scripture which he had heard read and expounded at Jerusalem, that he might recollect what he had heard. Note, (1.) It is the duty of every one of us to converse much with the holy scriptures. (2.) Persons of quality should abound more than others in the exercises of piety, because their example will influence many, and they have their time more at command. (3.) It is wisdom for men of business to redeem time for holy duties; time is precious, and it is the best husbandry in the world to gather up the fragments of time, that none be lost, to fill up every minute with something that will turn to a good account. (4.) When we are returning from public worship we should use means in private for the keeping up of the good affections there kindled, and the preserving of the good impressions there made, 1Ch 29:18. (5.) Those that are diligent in searching the scriptures are in a fair way to improve in knowledge; for to him that hath shall be given.

3. He puts a fair question to him: Understandest thou what thou readest? Not by way of reproach, but with design to offer him his service. Note, What we read and hear of the word of God it highly concerns us to understand, especially what we read and hear concerning Christ; and therefore we should often ask ourselves whether we understand it or no: Have you understood all these things? Mat 13:51. And have you understood them aright? We cannot profit by the scriptures unless we do in some measure understand them, 1Co 14:16, 1Co 14:17. And, blessed by God, what is necessary to salvation is easy to be understood.

4. The eunuch in a sense of his need of assistance, desires Philip's company (Act 8:31): " How can I understand, says he, except some one guide me? Therefore pray come up, and sit with me."(1.) He speaks as one that had very low thoughts of himself, and his own capacity and attainments. He was so far from taking it as an affront to be asked whether he understood what he read, though Philip was a stranger, on foot, and probably looked mean (which many a less man would have done, and have called him an impertinent fellow, and bid him go about his business, what was it to him?) that he takes the question kindly, makes a very modest reply, How can I? We have reason to think he was an intelligent man, and as well acquainted with the meaning of scripture as most were, and yet he modestly confesses his weakness. Note, Those that would learn must see their need to be taught. The prophet must first own that he knows not what these are, and then the angel will tell him, Zec 4:13. (2.) He speaks as one very desirous to be taught, to have some one to guide him. Observe, He read the scripture, though there were many things in it which he did not understand. Though there are many things in the scriptures which are dark and hard to be understood, nay, which are often misunderstood, yet we must not therefore throw them by, but study them for the sake of those things that are easy, which is the likeliest way to come by degrees to the understanding of those things that are difficult: for knowledge and grace grow gradually. (3.) He invited Philip to come up and sit with him; not as Jehu took Jonadab into his chariot, to come and see his zeal for the Lord of hosts (2Ki 10:16), but rather, "Come, see my ignorance, and instruct me."He will gladly do Philip the honour to take him into the coach with him, if Philip will do him the favour to expound a portion of scripture to him. Note, In order to our right understanding of the scripture, it is requisite we should have some one to guide us; some good books, and some good men, but, above all, the Spirit of grace, to lead us into all truth.

IV. The portion of scripture which the eunuch recited, with some hints of Philip's discourse upon it. The preachers of the gospel had a very good handle to take hold of those by who were conversant with the scriptures of the Old Testament and received them, especially when they found them actually engaged in the study of them, as the eunuch was here.

1. The chapter he was reading was the fifty-third of Isaiah, two verses of which are here quoted (Act 8:32, Act 8:33), part of the seventh and eighth verses; they are set down according to the Septuagint version, which in some things differs from the original Hebrew. Grotius thinks the eunuch read it in the Hebrew, but that Luke takes the Septuagint translation, as readier to the language in which he wrote; and he supposes that the eunuch had learned from the many Jews that were in Ethiopia both their religion and language. But, considering that the Septuagint version was made in Egypt, which was the next country adjoining to Ethiopia, and lay between it and Jerusalem, I rather think that translation was most familiar to him: it appears by Isa 20:4 that there was much communication between those two nations - Egypt and Ethiopia. The greatest variation from the Hebrew is that what in the original is, He was taken from prison and from judgment (hurried with the utmost violence and precipitation from one judgment-seat to another; or, From force and from judgment he was taken away; that is, It was from the fury of the people, and their continual clamours, and the judgment of Pilate thereupon, that he was taken away), is here read, In his humiliation his judgment was taken away. He appeared so mean and despicable in their eyes that they denied him common justice, and against all the rules of equity,. to the benefit of which every man is entitled, they declared him innocent, and yet condemned him to die; nothing criminal can be proved upon him, but he is down, and down with him. Thus in his humiliation his judgment was taken away; so, the sense is much the same with that of the Hebrew. So that these verses foretold concerning the Messiah, (1.) That he should die, should be led to the slaughter, as sheep that were offered in sacrifice - that his life should be taken from among men, taken from the earth. With what little reason then was the death of Christ a stumbling-block to the unbelieving Jews, when it was so plainly foretold by their own prophets, and was so necessary to the accomplishment of his undertaking! Then is the offence of the cross ceased. (2.) That he should die wrongfully, should die by violence, should be hurried out of his life, and his judgment shall be taken away - no justice done to him; for he must be cut off, but not for himself. (3.) That he should die patiently. Like a lamb dumb before the shearer, nay, and before the butcher too, so he opened not his mouth. Never was there such an example of patience as our Lord Jesus was in his sufferings; when he was accused, when he was abused, he was silent, reviled not again, threatened not. (4.) That yet he should live for ever, to ages which cannot be numbered; for so I understand those words, Who shall declare his generation? The Hebrew word properly signifies the duration of one life, Ecc 1:4. Now who can conceive or express how long he shall continue, notwithstanding this; for his life is taken only from the earth; in heaven he shall live to endless and innumerable ages, as it follows in Isa 53:10, He shall prolong his days.

2. The eunuch's question upon this is, Of whom speaketh the prophet this? Act 8:34. He does not desire Philip to give him some critical remarks upon the words and phrases, and the idioms of the language, but to acquaint him with the general scope and design of the prophecy, to furnish him with a key, in the use of which he might, by comparing one thing with another, be led into the meaning of the particular passage. Prophecies had usually in them something of obscurity, till they were explained by the accomplishment of them, as this now was. It is a material question he asks, and a very sensible one: "Does the prophet speak this of himself, in expectation of being used, being misused, as the other prophets were? or does he speak it of some other man, in his own age, or in some age to come?"Though the modern Jews will not allow it to be spoken of the Messiah, yet their ancient doctors did so interpret it; and perhaps the eunuch knew this, and did partly understand it so himself, only he proposed this question, to draw on discourse with Philip; for the way to improve in learning is to consult the learned. As they must enquire the law at the mouth of the priests (Mal 2:7), so they must enquire the gospel, especially that part of the treasure which is hid in the field of the Old Testament, at the mouth of the ministers of Christ. The way to receive good instructions is to ask good questions.

3. Philip takes this fair occasion given him to open to him the great mystery of the gospel concerning Jesus Christ, and him crucified. He began at this scripture, took this for his text (as Christ did another passage of the same prophecy, Luk 4:21), and preached unto him Jesus, Act 8:35. This is all the account given us of Philip's sermon, because it was the same in effect with Peter's sermons, which we have had before. The business of gospel ministers is to preach Jesus, and this is the preaching that is likely to do good. It is probable that Philip had now occasion for his gift of tongues, that he might preach Christ to this Ethiopian in the language of his own country. And here we have an instance of speaking of the things of God, and speaking of them to good purpose, not only as we sit in the house, but as we walk by the way, according to that rule, Deu 6:7.

V. The eunuch is baptized in the name of Christ, Act 8:36-38. It is probable that the eunuch had heard at Jerusalem of the doctrine of Christ, so that it was not altogether new to him. But, if he had, what could that do towards this speedy conquest that was made of his heart for Christ. It was a powerful working of the Spirit with and by Philip's preaching that gained the point. Now here we have,

1. The modest proposal which the eunuch made of himself for baptism (Act 8:36): As they went on their way, discoursing of Christ, the eunuch asking more questions and Philip answering them to his satisfaction, they came unto a certain water, a well, river, or pond, the sight of which made the eunuch think of being baptized. Thus God, by hints of providence which seem casual, sometimes puts his people in mind of their duty, of which otherwise perhaps they would not have thought. The eunuch knew not how little a while Philip might be with him, nor where he might afterwards enquire for him. He could not expect his travelling with him to his next stage, and therefore, if Philip think fit, he will take the present convenience which offers itself of being baptized: " See, here is water, which perhaps we may not meet with a great while again; what doth hinder me to be baptized? Canst thou show any cause why I should not be admitted a disciple and follower of Christ by baptism?"Observe, (1.) He does not demand baptism, does not say, "Here is water and here I am resolved I will be baptized;"for, if Philip have any thing to offer to the contrary, he is willing to waive it for the present. If he think him not fit to be baptized, or if there be any thing in the institution of the ordinance which will not admit such a speedy administration of it, he will not insist upon it. The most forward zeal must submit to order and rule. But, (2.) He does desire it, and, unless Philip can show cause why not, he desires it now, and is not willing to defer it. Note, In the solemn dedicating and devoting of ourselves to God, it is good to make haste, and not to delay; for the present time is the best time, Psa 119:60. Those who have received the thing signified by baptism should not put off receiving the sign. The eunuch feared lest the good affections now working in him should cool and abate, and therefore was willing immediately to bind his soul with the baptismal bonds unto the Lord, that he might bring the matter to an issue.

2. The fair declaration which Philip made him of the terms upon which he might have the privilege of baptism (Act 8:37): " If thou believest with all thy heart, thou mayest; that is, If thou believest this doctrine which I have preached to thee concerning Jesus, if thou receivest the record God has given concerning him, and set to thy seal that it is true."He must believe with all his heart, for with the heart man believeth, not with the head only, by an assent to gospel truths in the understanding; but with the heart, by a consent of the will to gospel terms. "If thou do indeed believe with all thy heart, thou art by that united to Christ, and, if thou give proofs and evidences that thou dost so, thou mayest by baptism be joined to the church."

3. The confession of faith which the eunuch made in order to his being baptized. It is very short, but it is comprehensive and much to the purpose, and what was sufficient: I believe that Jesus Christ is the Son of God. He was before a worshipper of the true God, so that all he had to do now was to receive Christ Jesus the Lord. (1.) He believes that Jesus is the Christ, the true Messiah promised, the anointed One. (2.) That Christ is Jesus - a Saviour, the only Saviour of his people from their sins. And, (3.) That this Jesus Christ is the Son of God, that he has a divine nature, as the Son is of the same nature with the Father; and that, being the Son of God, he is the heir of all things. This is the principal peculiar doctrine of Christianity, and whosoever believe this with all their hearts, and confess it, they and their seed are to be baptized.

4. The baptizing of him hereupon. The eunuch ordered his coachman to stop, commanded the chariot to stand still. It was the best baiting place he ever met with in any of his journeys. They went down both into the water, for they had no convenient vessels with them, being upon a journey, wherewith to take up water, and must therefore go down into it; not that they stripped off their clothes, and went naked into the water, but, going barefoot according to the custom, they went perhaps up to the ankles or mid-leg into the water, and Philip sprinkled water upon him, according to the prophecy which this eunuch had probably but just now read, for it was but a few verses before those which Philip found him upon, and was very apposite to his case (Isa 52:15): So shall he sprinkle many nations, kings and great men shall shut their mouths at him, shall submit to him, and acquiesce in him, for that which had not before been told them shall they see, and that which they had not heard shall they consider. Observe, Though Philip had very lately been deceived in Simon Magus, and had admitted him to baptism, though he afterwards appeared to be no true convert, yet he did not therefore scruple to baptize the eunuch upon his profession of faith immediately, without putting him upon a longer trial than usual. If some hypocrites crowd into the church, who afterwards prove a grief and scandal to us, yet we must not therefore make the door of admission any straiter than Christ has made it; they shall answer for their apostasy, and not we.

VI. Philip and the eunuch are separated presently; and this is as surprising as the other parts of the story. One would have expected that the eunuch should either have stayed with Philip, or have taken him along with him into his own country, and, there being so many ministers in those parts, he might be spared, and it would be worth while: but God ordered otherwise. As soon as they had come up out of the water, before the eunuch went into his chariot again, the Spirit of the Lord caught away Philip (Act 8:39), and did not give him time to make an exhortation to the eunuch, as usual after baptism, which it is probable the one intended and the other expected. But his sudden departure was sufficient to make up the want of that exhortation, for it seems to have been miraculous, and that he was caught up in the air in the eunuch's sight, and so carried out of his sight; and the working of this miracle upon Philip was a confirmation of his doctrine, as much as the working of a miracle by him would have been. He was caught away, and the eunuch saw him no more, but, having lost his minister, returned to the use of his Bible again. Now here we are told,

1. How the eunuch was disposed: He went on his way rejoicing. He pursued his journey. Business called him home, and he must hasten to it; for it was no way inconsistent with his Christianity, which places no sanctity nor perfection in men's being hermits or recluses, but is a religion which men may and ought to carry about with them into the affairs of this life. But he went on rejoicing; so far was he from reflecting upon this sudden revolution and change, or advancement rather, in his religion, with any regret, that his second thoughts confirmed him abundantly in it, and he went on, rejoicing with joy unspeakable and full of glory; he was never better pleased in all his life. He rejoiced, (1.) That he himself was joined to Christ and had an interest in him. And, (2.) That he had these good tidings to bring to his countrymen, and a prospect of bringing them also, by virtue of his interest among them, into fellowship with Christ; for he returned, not only a Christian, but a minister. Some copies read this verse thus: And, when they were come up out of the water, the Holy Spirit fell upon the eunuch (without the ceremony of the apostle's imposition of hands), but the angel of the Lord caught away Philip.

2. How Philip was disposed of (Act 8:40): He was found at Azotus or Ashdod, formerly a city of the Philistines; there the angel or Spirit of the Lord dropped him, which was about thirty miles from Gaza, whither the eunuch was going, and where Dr. Lightfoot thinks he took ship, and went by sea into his own country. But Philip, wherever he was, would not be idle. Passing through, he preached in all the cities till he came to Cesarea, and there he settled, and, for aught that appears, had his principal residence ever after; for at Cesarea we find him in a house of his own, Act 21:8. He that had been faithful in working for Christ as an itinerant at length gains a settlement.

Barclay: Act 8:26-40

There was a road from Jerusalem which led via Bethlehem and Hebron and joined the main road to Egypt just south of Gaza. There were two Gazas. Gaza had been destroyed in war in 93 B.C. and a new Gaza had been built to the south in 57 B.C. The first was called Old or Desert Gaza to distinguish it from the other. This road which led by Gaza would be one where the traffic of half the world went by. Along in his chariot came the Ethiopian eunuch. He was the chancellor of the exchequer of Candace. Candace is not so much a proper name as a title, the title which all the queens of Ethiopia bore. This eunuch had been to Jerusalem to worship. In those days the world was full of people who were weary of the many gods and the loose morals of the nations. They came to Judaism and there found the one God and the austere moral standards which gave life meaning. If they accepted Judaism and were circumcised they were called proselytes; if they did not go that length but continued to attend the Jewish synagogues and to read the Jewish scriptures they were called God-fearers. This Ethiopian must have been one of these searchers who came to rest in Judaism either as a proselyte or a God-fearer. He was reading Isa 53 ; and beginning from it Philip showed him who Jesus was.

When he became a believer he was baptized. It was by baptism and circumcision that the Gentile entered the Jewish faith. In New Testament times baptism was largely adult baptism. It was not that there was anything against infant baptism, but in those early days men and women were coming in from other faiths and the Christian family had not had time to develop. To the early Christians baptism was, whenever possible, by immersion and in running water. It symbolized three things. (i) It symbolized cleansing. As a man's body was cleansed by the water, so his soul was bathed in the grace of Christ. (ii) It marked a clean break. We are told how one missionary when he baptized his converts made them enter the river by one bank and sent them out on the other, as if at the moment of baptism a line was drawn in their lives which sent them out to a new world. (iii) Baptism was a real union with Christ. As the waters closed over a man's head he seemed to die with Christ and as he emerged he rose with Christ (compare Rom 6:1-4).

Tradition has it that this eunuch went home and evangelized Ethiopia. We can at least be sure that he who went on his way rejoicing would not be able to keep his newfound joy to himself.

Constable: Act 6:8--9:32

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

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

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

Constable: Act 8:1-40

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

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

Constable: Act 8:26-40

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

Luke recorded this incident to show the method and direction of the church's expansion to God-fearing Gentiles who were attracted to Judaism at this time. This man had visited Jerusalem to worship, was studying the Old Testament, and was open to instruction by a Jew. Therefore he was much more sympathetic to the Christians' gospel than the average Gentile. This man was the first full-fledged Gentile that Luke recorded being evangelized in Acts.

"The admirably-told story of the Ethiopian is probably in Philip's own words, passed on to the author when he and Paul were entertained in the evangelist's house at Caesarea, twenty years later (xxi. 8). As a piece of narrative it ranks with the stories of the Lord's own personal work (e.g. John iii and iv)."³⁶⁶

8:26 God's messenger (an angel? cf. 5:19) directed Philip to go south to a road that ran from Jerusalem to Gaza. Philip did not return to Jerusalem with Peter and John. Whenever Luke introduced "an angel of the Lord" (Gr. angelos kyriou) into his narrative he desired to stress God's special presence and activity (Luke 1:11; 2:9; Acts 12:7, 23; cf. Acts 7:30, 35, 38; 10:3, 7, 22; 11:13; 12:11; 27:23).³⁶⁷ The Lord's direction was evidently strong because Philip had been involved in evangelizing multitudes successfully (v. 6). Now God definitely told him to leave that fruitful ministry to go elsewhere.

Luke did not say exactly where Philip was when he received this direction, but he was probably somewhere in Samaria or in Caesarea, where we find him later (v. 40; 21:8).

"The church did not simply stumble upon' the idea of evangelizing the Gentiles; it did so in accordance with God's deliberate purpose."³⁶⁸

Luke added for the benefit of Theophilus (1:1), who was evidently not familiar with the geography of Palestine, that this was desert territory. The word "desert" can modify either "road" or "Gaza."

"The old town was referred to as Desert Gaza', and this is probably meant here rather than a desert road, which properly begins only at Gaza on the way to Egypt."³⁶⁹

To get from Jerusalem to Gaza a traveler such as this eunuch would normally route himself west through the hill country of Judah, the Shephelah (foothills), and down to the coastal plain. There he would finally turn south onto the international coastal highway that ran along the Mediterranean Sea connecting Damascus and Egypt. Only as it left Gaza, the southeasternmost city in Palestine, did the road pass through desert. This is in the modern Gaza Strip.

The Ethiopian's spiritual condition when Philip met him was as arid as the desert. However when the two men parted the eunuch had experienced the refreshing effects of having been washed by the Water of Life.

8:27-28 We can see Philip's yieldedness to the Spirit's control in his obedience. On the road he met the man who was evidently in charge of the Ethiopian treasury (cf. Isa. 56:3-8; Ps. 68:31). The name "Ethiopia" at this time described a kingdom located between modern Egypt and the Sudan (i.e., Nubia). It lay between the first Nile cataract at Aswan and the modern city of Khartoum.

"When told that a man was Ethiopian, people of the ancient Mediterranean world would assume that he was black, for this is the way that Ethiopians are described by Herodotus and others."³⁷⁰

Candace was the dynastic title of the queen mother who at this time served as the head of the government in Ethiopia. Her personal name was evidently Amanitare (25-41 A.D.).³⁷¹ The king of Ethiopia did not involve himself in the routine operations of his country since his people regarded him as the child of the sun.

It was not uncommon for men in high Near Eastern government positions to be castrated. This prevented their impregnating royal women and then making claims on the throne. However the word "eunuch" (Gr. eunouchos) appears often in the Septuagint (e.g., of Potiphar, Gen. 39:1) and in other Greek writings describing a high military or political figure.³⁷² This eunuch may, therefore, not have been emasculated but simply a high official. This seems probable since Luke repeatedly referred to him as a eunuch (vv. 27, 34, 36, 38, 39).³⁷³

This official had made a pilgrimage to worship Yahweh. Somehow he had heard of Him and had come to reverence Him. On the trip home (to the capitol city of Meroe) in his "covered wagon"³⁷⁴ he was reading the Septuagint translation of Isaiah's prophecy (i.e., Isa. 53:7-9; cf. Isa. 56:3-8).

"The chariot would have been in fact an ox-drawn wagon and would not have moved at much more than a walking pace, so that it would cause no difficulty for Philip to run alongside it and call out to the occupant."³⁷⁵

It was unusual for a non-Jew to possess a personal copy of the Old Testament.³⁷⁶ Perhaps he was able to do so because of his high government position, or perhaps he had only a part of Isaiah's prophecy that he had copied. In any case his great interest in the Jews' religion is obvious.

"In those days the world was full of people who were weary of the many gods and the loose morals of the nations. They came to Judaism and there they found the one God and the austere moral standards which gave life meaning. If they accepted Judaism and were circumcised and took the Law upon themselves they were called proselytes; if they did not go that length but continued to attend the Jewish synagogues and to read the Jewish scriptures they were called God-fearers. So this Ethiopian must have been one of these searchers who came to rest in Judaism either as a proselyte or a God-fearer."³⁷⁷

"Some of the God-fearers were only one step from becoming converts [to Judaism], while others just added the Jewish God to their pantheon. So long as they showed some kind of sympathy with the Jewish religion they were considered God-fearers."³⁷⁸

8:29-31 Philip felt compelled by the Holy Spirit's leading to approach the wagon (cf. v. 26). The Spirit's leading is essential in evangelism; He sometimes directs us to people whom He has prepared to trust in Jesus Christ.

Possibly this important official was part of a caravan that was heading to Africa, and Philip joined it temporarily.³⁷⁹ Evidently the eunuch's vehicle was either standing still or moving slowly down the road. Luke's comment that Philip ran up to the wagon may reflect the evangelist's willing compliance or simply the fact that he needed to run to catch up with it. There were probably other people besides Philip who were walking beside the various vehicles in this caravan. As he approached, Philip heard the Ethiopian reading aloud. This was the common method of reading in ancient times due to the difficulty of deciphering sentences with no spaces between words and no punctuation marks.³⁸⁰ Philip recognized what the Ethiopian was reading and struck up a conversation with him. The official was having difficulty understanding what he read so he invited Philip into his wagon to see if he could get some help.

8:32-35 Philip responded to the eunuch's perplexity by explaining how Jesus fulfilled Isaiah's prophecy of the Suffering Servant.

". . . there is no evidence that anyone in pre-Christian Judaism ever thought of the Messiah in terms of a Suffering Servant."³⁸¹

Most of the Jews regarded Isaiah 52:13-53:12 as referring to their nation or to the Gentile nations. Jesus quoted Isaiah 53 as finding fulfillment in His passion (Luke 22:37). Philip followed Jesus' interpretation and from this passage proceeded to preach Jesus to the eunuch.

This is an excellent example of the Spirit of God using the Word of God through a man of God to bring salvation to the elect of God (cf. 1 Pet. 1:23-25).

8:36-38 The road on which this conversation took place crossed several stream beds that empty water from the higher elevations into the Mediterranean Sea during the wetter months. Even though the land generally was desert, water was not entirely absent at some times of the year. The Ethiopian may have already known about water baptism since he had an interest in Judaism. The Jews required water baptism of Gentile converts. Philip may have instructed him further on the importance of baptism (cf. 2:38; 8:12). In any case the official was eager to submit to it. The Jews did not baptize physical eunuchs and take them in as proselytes of Judaism (Deut. 23:1). If he was a physical eunuch, perhaps this is why the official asked if there was some reason he could not undergo baptism as a Christian.

Obviously there was enough water for Philip to immerse the Ethiopian, the normal method of baptism in Judaism and early Christianity. Some interpreters have argued, however, that the two men may have stood in the water while Philip poured water over or sprinkled the Ethiopian. This is a possibility but, I believe, it is improbable. The normal meaning of the Greek word baptizo (to baptize) is to immerse, and this was the common custom. The Ethiopian official testified to his faith in Jesus as the Messiah by submitting to water baptism (cf. 2:38; 8:12).

8:39-40 The Holy Spirit directed Philip to the eunuch (v. 29), and He led him away from him (v. 39). Luke stressed the Spirit's leadership in this evangelism of the first Gentile convert in Acts (Matt. 16:18). God had prepared both Philip (v. 29) and the eunuch (v. 30) for their especially important conversation.

Luke described the Lord's leading of Philip away from the eunuch very dramatically. Perhaps the Spirit jerked Philip out of the wagon physically (cf. 1 Kings 18:12; 2 Kings 2:16).³⁸² More likely, I think, this description reflects the Lord's immediate direction to another place where He wanted Phillip to serve next.

"Philip's behavior in this incident is reminiscent of that of Elijah, following impulses which he recognizes as divine prompting, appearing in unexpected places, and disappearing equally unexpectedly. It has also often been noted that there are curious correspondences between Zeph. 2-3 and this passage--among other similarities Gaza, Ethiopia and Azotus are mentioned in both."³⁸³

"There is a contrast between Simon Magus and this Ethiopian treasurer which recalls the contrast between Gehazi and the stranger Naaman who was baptized in the Jordan."³⁸⁴

The eunuch rejoiced in his new faith (cf. 2:46-47; 8:8; 16:34). Presumably he returned home and became one of the earliest Gentile witnesses and missionaries in Africa. This is what happened according to early Christian tradition.

Philip proceeded up the coast north, probably along the international highway, to Azotus (Ashdod) and farther on to Caesarea. He preached the gospel in all the intermediate cities. About 20 years later we find him living in Caesarea (21:8). In the Roman world the average distance that people would travel in one day on land was about 20 miles.³⁸⁵

Philip was the first Jewish Christian in Acts to evangelize a Gentile who lived at what the first readers of this book regarded as the uttermost part of the earth (cf. 1:8).

"The conviction that the Ethiopians lived at the ends of the earth is well documented in ancient literature."³⁸⁶

The very first Christians were Jews (2:1-8:4). Then Samaritans became Christians (8:5-25). Now a Gentile who was a Jewish proselyte or near-proselyte entered the church. Probably all these converts thought of themselves now as simply religious Jews who believed that Jesus was the Messiah. Only later did they learn that what God was doing was not just creating a group of believers in Jesus within Judaism but a whole new entity, namely the Christian church (cf. Eph. 2-3).

College: Act 8:1-40

ACTS 8

II. THE CHURCH IN

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

A. PERSECUTION AND

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

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

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

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

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

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

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

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

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

^a 5 Or Messiah ^b 7 Greek unclean

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

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

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

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

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

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

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

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

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

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

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

^a 16 Or in

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

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

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

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

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

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

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

4. Peter's Condemnation of Simon's Offer

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

-College Press New Testament Commentary: with the NIV

McGarvey: Act 8:38-39

38, 39. When Philip ascertained that the eunuch believed in the Lord Jesus, and desired to obey him, there was no delay, but his desire to be immersed was immediately gratified. (38) " And he commanded the chariot to stand still, and they went down into the water, both Philip and the eunuch, and he immersed him. (39) And when they were come up out of the water, the Spirit of the Lord caught away Philip; and the eunuch saw him no more, for he went on his way rejoicing. "

This is one of the passages which the conflict of contending parties has rendered familiar to every reader of the New Testament. The questions in controversy are: First, Whether Philip and the eunuch went into the water, or only to it; Second, Whether the facts in the case afford any evidence that the eunuch was immersed.

The determination of the first question depends upon the exact force of the antithetical expression, katebesan eis to udor, and anebesan ek tou udatos. If the latter means, "they went up out of the water," then the former necessarily means, "they went down into the water;" and vice versa. There are two methods of inquiry, therefore, by which to determine whether they went into the water: First, The direct method, which depends upon the meaning of the words supposed to declare this fact; Second, The indirect method, which determines whether they went into the water, by determining whether they went out of it.

In dealing with this question, Dr. Moses Stuart, one of the most learned and candid of the disputants on the pedobaptist side, does great injustice to his own reputation. He says: "That eis, with the verb katabaino, often means going down to a place, is quite certain; e. g., 'Jesus went down to Capernaum;' 'Jacob went down to Egypt;' 'They went down to Attalia;' 'They went down to Troas;' 'He went down to Antioch;' 'Going down to Cæsarea.'" How strange it is that the learned author did not perceive that in every one of these examples the meaning is necessarily into! If he had paused to ask himself whether Jesus went into Capernaum, and Jacob into Egypt, and so of the others, or merely went to the boundary line of those places, he would have spared his reputation by erasing this paragraph. He would also have saved himself the utterance of another unfortunate sentence on the same page: "I find but one passage in the New Testament where it seems to mean into when used with katabaino. This is in Romans 10:7 Ro 10:7>, Who shall go down, eis abusson, into the abyss? " Besides the examples mentioned above, he must have searched with very little industry not to have discovered the following: "Let him that is on the housetop not go down into, katabato eis, the house." "Now that he ascended, what is it but that he also first descended into, katebe eis, the lower parts of the earth?" "This man went down into, katebe eis, his house, justified rather than the other." "A certain man was going down, katabainen, from Jerusalem into, eis, Jericho." "The road that goes down, katabainousan, from Jerusalem into, eis, Gaza."

These are all the instances in the New Testament in which these two words occur together; and the reader can but see, that in every single instance the controverted expression means to go down into. By our first method of inquiry, therefore, it is settled that Philip and the eunuch went down into the water.

It is not logically necessary to pursue this discussion any further; but, let it might be imagined that the conclusion we have already reached should be modified by the force of the other member of the antithesis, we must give some attention to the meaning of anebesan ek tou udatos. And here I must take exception to another sweeping declaration of Dr. Stuart's. He says: " anabaino is never employed in the sense of emerging from a liquid substance. The preposition ek, here, would agree with this idea-although it, by no means, of necessity implies it; but anabaino forbids us to thus construe it." Why is this apparently broad assertion so cautiously limited to the single case of "emerging from a liquid substance?" Is it possible that Dr. Stuart knew that the expression meant to go up out of, but, thinking that it did not occur in any other passage in connection with a liquid, framed his proposition to suit such an accident? It is humiliating in the extreme to see so great a mind descend to such special pleading on so grave a subject. If anabaiein ek means to go up out of, nothing but the most determined obduracy can preclude the admission that it means the same when referring to liquids as to other substances. Now, it is a fact, and it must have been known to Dr. Stuart, if he examined into the ground of his own statements, that, in every single occurrence of these two words in connection, in the New Testament, they men to go up out of. Moreover, in one of these occurrences they are "employed in the sense of emerging from a liquid substance. In Revelations 13:1 Re 13:1>, John says: "I stood upon the sand of the sea, and saw a beast, ek tes thalasses anabainon, rising up out of the sea. " Notwithstanding this broad assertion of Dr. Stuart's, therefore, the expression in question does, without a single exception, invariably mean to go up out of. Philip and the eunuch, then, went up out of the water; hence, they must first have gone down into it. By both methods of inquiry, the conclusion is established.

The most astonishing display of partisan blindness on this passage is yet to be noticed. It is an argument employed by Moses Stuart, in which he is followed by Dr. Alexander. He says: "If katebesan eis to udor is meant to designate the action of plunging, or being immersed into the water, as a part of the rite of baptism, then was Philip baptized as well as the eunuch: for the sacred writer says they both went into the water. Here, then, must have been a rebaptism of Philip; and, what is at least singular, he must have baptized himself as well as the eunuch." This argument proceeds upon the assumption that immersionists regard the act of going down into water as the act of immersion, than which there could not be a grosser perversion of their meaning. When a strong mind descends to arguments so weak and childish as this, we have the clearest evidence that the cause in which it is employed is felt to be weak and untenable.

We must now address ourselves to the inquiry, whether this passage affords any evidence in favor of immersion. This much-controverted question may be discussed either as a philological question, or as a question of fact. In the former method, the controversy turns upon the meaning of the Greek word baptizo. In the latter, upon the action performed by the apostles when they baptized men. Questions of fact are much more tangible than those in philology, especially when the philological inquiry runs into a foreign language. We prefer, therefore, to discuss this question as a simple matter of fact; and this method is the more appropriate in this work, which treats of acts performed by apostles. It can be most easily determined what act was performed when men were baptized, without any discussion as to the meaning of the word baptizo.

If the passage before us contains any evidence that the eunuch was immersed, outside of the meaning of the word, it must be circumstantial evidence, and not direct testimony. In ordinary jurisprudence, the former is often more conclusive than the latter; for living witnesses may be bribed, or voluntarily bear false testimony; but facts, however grossly they may be misinterpreted, can never give real utterance to falsehood. Circumstantial evidence is that derived from facts which transpired in such connection with the main fact assumed as to indicate its existence or character. There are two conditions necessary to its conclusiveness: First, That the facts which constitute the circumstances be fully authenticated; Second, That they shall be such as can not be accounted for without the admission of the main fact at issue. The first condition is always satisfied in scriptural inquiries, because the facts are asserted by infallible witnesses. Every thing depends, therefore, upon compliance with the second condition. This compliance may be so various in degree, as to admit of every possible degree of conclusiveness, from the slightest presumption up to absolute certainty. When the circumstances are as easily accounted for without the fact assumed as with it, they afford no evidence at all. When they can be better accounted for with the fact than without it, the evidence is probable. When they can not possibly be accounted for without the fact, and are fully accounted for by the fact, the evidence is irresistible.

When the facts constituting the circumstances are actions performed by men, this introduces an additional element into the argument. In this case, if the agent is a rational man, he must be supposed to act for a reason, and his actions, as circumstances, may be regarded with reference to the reasons for which they were performed. We further observe, that the question, What act was performed by the apostles under the name of baptism? has not reference to an indefinite number of actions, but is confined, by the nature of the controversy, to two. It was either immersion or affusion; the latter term embracing both the specific acts of sprinkling and pouring. This is admitted by all parties; for, although some contend that either act will serve the purpose of a valid baptism, no one, at the present day, contends that the apostles practiced both. Those who contend for affusion deny that the apostles or John the harbinger practiced immersion; while those who contend for immersion deny that they practiced affusion. It is as if A and B were brought into court for trial in reference to the murder of C. It is admitted by both the parties, and known to the counsel, the jurors, the judge, the sheriff, and the spectators, that the murder was committed by one of these two parties. Now, whatever evidence might be presented to exculpate A, would have precisely the same tendency to the conviction of B. And if the demonstration of A's innocence were complete, the jury would render a verdict against B, though not a witness had testified directly to his guilt. Just so in the present case. Whatever evidence can be fund against the affusion of the eunuch and others, is good to the same extent in favor of their immersion, and vice versa.

The circumstances by which this question is to be decided are divided into two distinct classes, which we may style, respectively, circumstances of fact, and circumstances of allusion. We will consider them in the order in which they are here named.

There are some circumstances of fact which afford no evidence upon this question whatever. For instance, three thousand persons were baptized in Jerusalem on the day of Pentecost, in one afternoon. Now, if it were impossible for the agents employed to immerse so many in so short a time, or if sufficient water for that purpose could not have been found in Jerusalem, the two circumstances of place and time would furnish evidence against immersion. But as the facts on which this evidence would depend did not exist, no such evidence is here found. All the circumstances involved in the transaction can be accounted for by the supposition of either affusion or immersion; hence they furnish no evidence in favor of either as against the other. In like manner, the command of Ananias to Saul, to " Arise and be baptized," though it supplies the fact that previous to being baptized he must arise from his prostrate or recumbent position, furnishes no evidence bearing upon our question, because it is consistent with either immersion or affusion. If it were proved that C was murdered with a club, this in itself would be no evidence again A, or in favor of B, seeing that either of them could have used a club.

But there are other circumstances of fact which afford unmistakable evidence upon this question. The agent about to perform the act in dispute selected for the purpose a river, as the Jordan, or a place where there was " much water, " as in "Ænon near to Salim." When the parties about to perform the act were in an ordinary dwelling, they went out of doors for the purpose, though it were the hour of midnight, as in the case of the Philippian jailer. When they came down to the water selected, both the administrator and the subject went down into it, as in the case of the eunuch, and the baptism was performed while they were in it. These are all unquestionable facts, for they are declared in unambiguous terms by infallible witnesses. They are also actions performed by rational men, and, therefore, each of them must have been performed for some reason. Moreover, the reason for each was furnished by the nature of the main act, for the purpose of accomplishing which each of these subordinate actions was performed. But the supposition of affusion furnishes no conceivable reason for any one of these actions. It can not, therefore, be the main act in question.

Again: If the main act could have been as well and as conveniently performed without these subordinate actions as with them, then all these agents acted without a reason. But certain affusion, even of the multitudes baptized by John, could have been performed as conveniently to himself and the people, at some well or fountain centrally located, as at the Jordan, or in Ænon. Paul could have sprinkled the jailer as conveniently in the house at midnight, as out of doors; and Philip could have sprinkled or poured water on the eunuch as well at the brink of the water, as by going down into it. Each of these subordinate actions, therefore, was an irrational one, if affusion was the main act performed.

But, still further, there are good and valid reasons against such a line of action as we are considering, such as have sufficed, in every age and country, and among all ranks of society, to cause those who perform affusion to pursue a course the reverse of this in every particular. To save time and labor, and to avoid personal discomfort, instead of going to rivers and places of much water, they administer the rite at home or at church. Instead of going out of doors at night, if they happen to be out of doors at night, they prefer to go into the house. And, instead of going down into the water, they dip into it merely the tips of their fingers, or, avoiding all contact with the water themselves, they pour it from a vessel upon the subject. To suppose, in the face of all these reasons, which are controlling with rational men, that the apostles performed the various actions which we know they did, for the purpose of affusion, is to suppose them to act not only irrationally, but contrary to all the reasons which govern rational men. But they were rational men; therefore, he who reasons thus concerning them is convicted, beyond question, of drawing an irrational conclusion.

So far as the circumstances of fact are concerned, we might logically rest the case here; for, having sustained the negative proposition that affusion was not the act in question, we have no alternative but to conclude that it was immersion. But the same circumstantial evidence which brings us to so solid a conclusion by this indirect method, serves the purpose equally well when applied to the direct proof of immersion. The supposition of immersion furnishes the desired reason for each one of the subordinate actions we have been considering. It accounts for the selection of a river or a place of much water; for leaving the house at midnight, and for going down into the water. It is the only supposition which can account for them; and, therefore, their existence demands the existence of immersion. We must either deny these facts, which would be infidelity; deny that the apostles acted rationally, which would be the height of folly and impiety; or admit that immersion, and not affusion, was the apostolic practice.

The circumstances of allusion are equally conclusive with those already considered. Their force may be stated thus: When parties who are certainly acquainted with the facts in dispute let drop incidental remarks indicative of the nature of the facts, such remarks afford evidence, by indicating the knowledge possessed by the speaker. If, in the case of trial for murder above supposed, it were known that D was cognizant of all the facts, any incidental statement of his, inconsistent with the supposition that he knew A to be the murderer, would afford circumstantial evidence in favor of A, and against B. Now, Jesus and the apostles were cognizant of all the facts in reference to baptism, and they have made certain allusions to it, which, so far as the nature of the act is concerned, are incidental, but which indicate what they knew the act to be. If, upon a collation of these allusions, we find them inconsistent with the knowledge, on their part, that baptism was affusion, but just such as imply the knowledge that it was immersion, the evidence from this source will be conclusive.

Of the many allusions at hand, we will select, for our present purpose, only a few, the bearing of which appears least liable to dispute. First, in the words of our Savior, "Except a man be born of water and the Spirit, he can not enter into the kingdom of God." That the expression, "born of water," is an allusion to baptism, is admitted by all standard commentators and critics known to the writer, and is disputed by none but those who are incapable of being candid upon this subject. The term is used metaphorically, and, therefore, indicates some connection with water, which is analogous to a birth. But there is no conceivable analogy between a birth and an application of water by affusion; hence it is impossible that Jesus could have known the act alluded to to be affusion. The expression forces the mind to something like a birth, which can be found only in the act of drawing the body out of water, which takes place in immersion. This, alone, could have suggested the metaphor to the mind of Jesus, and to this our minds intuitively run when we hear the words pronounced. It is intuitively certain, therefore, that Jesus alluded to immersion, and not to sprinkling.

The next allusion to which we invite attention is that in which Jesus calls the unspeakable sufferings which were to terminate his life, "The baptism with which I am to be baptized. " Here the term baptism is used metaphorically for his sufferings, which could not be unless there is, in literal baptism, something analogous to the overwhelming agonies of Gethsemane and Calvary. The soul revolts at the supposition that a mere sprinkling, or pouring of water on the face, could have supplied this analogy, and intuitively demands something like the sweep of water over the sinking body, which is witnessed in immersion. Immersion supplies the analogy, and it must be the meaning of the term baptism, if there is any meaning in the Savior's mournful words.

One allusion from the Apostle Paul, and one from Peter, will suffice for our present purpose. Paul exhorts the brethren to draw near to God, "having our hearts sprinkled from an evil conscience, and our bodies washed with pure water." Here is an allusion to the sprinkled blood of Christ, as cleansing the heart from an evil conscience, and to baptism as a washing of the body. But this language is inconsistent with the idea of sprinkling or pouring a little water on the face, which could, by no propriety of speech, be styled a washing of the body. Nothing but immersion will meet the demands of the expression, for the words describe what takes in immersion, and in no other ordinance of the New Testament. Peter's allusion is quite similar to this. He says: "Baptism doth also now save us, not the putting away of the filth of the flesh, but the seeking of a good conscience toward God." Now Peter could not have supplied the words, "Not the putting away of the filth of the flesh," unless there was something in baptism which might possibly be mistaken for this. But it would be impossible for any one to so mistake sprinkling, while immersion might be readily mistaken for a cleansing of the flesh. Peter, then, knew that immersion, and not affusion, was baptism, and so indicates by this language.

We now have before us, from Jesus and Paul and Peter, who certainly knew what baptism was, unmistakable allusions to it, which could not have been made if they knew it to be affusion, and which force us to the conclusion that they knew it to be immersion. It is difficult to conceive how circumstantial evidence could be more conclusive.

We might add to our list of circumstances of allusion the statement of Paul in Romans 6:4 Ro 6:4>, and Colossians 2:12 Col 2:12>, that in baptism we are buried and raised again. But I regard this as direct testimony to what is done in baptism, and not a mere allusion to it. If any man were to try to frame a statement of what takes place in the act of immersion, he could not do so in more unambiguous terms than to say, "We are buried and raised again." If he were to say, "We are immersed, " it would not be so specific a description of the act, nor so little liable to dispute as to its real meaning.

The last clause of the passage under consideration demands some notice ere we introduce another section of the text. It is said that "when they came up out of the water, the Spirit of the Lord caught Philip away; and the eunuch saw him no more, for he went on his way rejoicing." No doubt the influence of the Spirit by which Philip was caught away was the same as that which had at first joined him to the chariot. It was that monition of the Spirit by which the movements of inspired men were frequently directed. We will notice frequent instances of the kind in the course of this work.

When Philip was caught away to other labors, the eunuch "went on his way rejoicing." So universally does joy pervade the hearts of those whose sins are forgiven, that many sectaries of modern times have mistaken it for the evidence of pardon. The fallacy which they commit is to assume, without authority, that a real pardon from God is the only cause which can induce this feeling. Now, we know that joy must spring up in the heart, under the belief that pardon has been dispensed, however mistaken that belief may be. The convict awaiting execution would be just as happy if deceived by a counterfeit pardon, as if it were genuine. So with the penitent sinner. When his soul has been racked, for hours and days together, by the torture of an awakened conscience, it is likely, by the reaction of its own powers, or through exhaustion of the nervous system, to become calm. Now, if he has been taught that the supervening of this calm is an indication of pardon, immediately upon the consciousness of its presence there will spring up that joy which he alone feels who believes his sins are pardoned. Such individuals, however, generally have serious doubts, at times, whether they did not mistake the natural for the supernatural, and they seldom obtain more than a hope that their sins were forgiven. The rejoicing of the eunuch was based upon far different and more solid ground. Taught by Philip, according to the commission, and according to the preaching of Peter, who had been Philip's own teacher, that the penitent believer was to be immersed for the remission of sins; realizing in his own consciousness, that he was a penitent believer; and having been immersed, his conviction that his sins were pardoned was as solid as his confidence in the word of God and in his own consciousness. In neither of these could he well be mistaken, and, therefore, his joy was not alloyed by any harassing doubts.

We now part company with this noble man, whose ready faith and prompt obedience give evidence of such a character that we would love to travel with him further; but here the curtain of authentic history drops upon him, and we see him no longer. Happily, the echoes that come back to us, as he passes on, are notes of joy, and we may hope to meet him at the point where all our journeys meet, and rejoice with him forever.

Introduction / Outline

Robertson: Acts (Book Introduction)

THE ACTS OF THE APOSTLES

By Way of Introduction

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

Luke the Author

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

The Author of the Gospel Also

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

The Unity of the Acts

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

Sources of the Acts

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

The Date

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

The Historical Value

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

The Purpose of the Acts

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

The Text of the Acts

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

JFB: Acts (Book Introduction)

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

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

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

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

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

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

JFB: Acts (Outline)

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

TSK: Acts (Book Introduction)

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

TSK: Acts 8 (Chapter Introduction)

Overview

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

Poole: Acts 8 (Chapter Introduction)

CHAPTER 8

MHCC: Acts (Book Introduction)

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

MHCC: Acts 8 (Chapter Introduction)

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

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

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

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

Matthew Henry: Acts (Book Introduction)

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

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

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

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

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

Matthew Henry: Acts 8 (Chapter Introduction)

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

Barclay: Acts (Book Introduction)

INTRODUCTION TO THE ACTS OF THE APOSTLES

A Precious Book

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

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

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

The Writer Of The Book

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

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

The Recipient Of The Book

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

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

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

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

LukeAim In Writing Acts

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

LukeSources

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

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

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

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

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

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

FURTHER READING

Acts

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

E. Haenchen, Die Apostelgeschichte (G)

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

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

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

Abbreviations

NCB: New Century Bible

NLC: New London Commentary

E: English Text

G: Greek Text

Barclay: Acts 8 (Chapter Introduction)

The Church Reaches Out (Act_8:1-4)

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

In Samaria (Act_8:5-13)

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

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

Constable: Acts (Book Introduction)

Introduction

Title

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

Writer

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

Date and place of composition

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

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

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

Scope

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

Purpose

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

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

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

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

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

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

Unique features

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

Structure

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Message¹⁶

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: Acts (Outline)

Outline

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

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

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

2. The command to witness 1:6-8

3. The ascension of Jesus 1:9-11

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

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

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

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

1. External opposition 3:1-4:31

2. Internal compromise 4:32-5:11

3. Intensified external opposition 5:12-42

4. Internal conflict 6:1-7

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

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

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

2. Stephen's address 7:2-53

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

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

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

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

C. The mission of Saul 9:1-31

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

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

3. The church at peace 9:31

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

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

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

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

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

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

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

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

2. The mission to Cyprus 13:4-12

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

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

5. The Jerusalem Council 15:1-35

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

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

1. The call to Macedonia 16:6-10

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

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

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

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

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

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

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

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

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

5. Ministry in Rome 28:16-31

Constable: Acts

Acts

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

_____. Luke and the Gnostics. Nashville: Abingdon Press, 1966.

Tannehill, Robert C. The Narrative Unity of Luke-Acts: A Literary Interpretation. Vol. 2: The Acts of the Apostles. Minneapolis: Fortress Press, 1990.

Tannenbaum, Robert F. "Jews and God-Fearers in the Holy City of Aphradite." Biblical Archaeology Review 12:5 (September-October 1986):54-57.

Tanton, Lanny T. "The Gospel and Water Baptism: A Study of Acts 2:38." Journal of the Grace Evangelical Society 3:1 (Spring 1990):27-52.

Theological Dictionary of the New Testament. S.v. "kyrios," by Werner Foerster.

_____. S.v. "pneuma . . .," by Eduard Schweizer.

Thiessen, Henry Clarence. Introduction to the New Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1962.

Thomas, W. H. Griffith. The Acts of the Apostles: Outline Studies in Primitive Christianity. Chicago: Bible Institute Colportage Association, n.d.

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Copyright 2003 by Thomas L. Constable

Haydock: Acts (Book Introduction)

THE ACTS OF THE APOSTLES.

INTRODUCTION.

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

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Gill: Acts (Book Introduction)

INTRODUCTION TO ACTS

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

College: Acts (Book Introduction)

INTRODUCTION

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

AUTHORSHIP

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

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

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

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

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

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

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

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

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

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

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

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

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

DATE OF WRITING

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

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

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

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

THEME OF ACTS

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

THE PURPOSE OF ACTS

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

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

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

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

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

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

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

THE HISTORICITY OF ACTS

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

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

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

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

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

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

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

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

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

Commentaries:

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Special Studies:

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

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. "Paul on the Areopagus," Ibid.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Periodicals:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

AUSS . . . Andrews University Seminary Studies

BA . . . Biblical Archaeology

BAR . . . Biblical Archaeology Review

BiblThecSac . . . Bibliotheca Sacra

BJRL . . . Bulletin of the John Rylands Library

BTr . . . Bible Translator

ChrSt . . . Christian Standard

ed. . . . edited by

EQ . . . Evangelical Quarterly

ExpT . . . Expository Times

HTR . . . Harvard Theological Review

JBL . . . Journal of Biblical Literature

JSNT . . . Journal of Studies in the New Testament

JETS . . . Journal of the Evangelical Theological Society

JTS . . . Journal of Theological Studies

n. . . . note

NovT . . . Novum Testamentum

RevEx . . . Review and Expositor

TB . . . Tyndale Bulletin

TDNT . . . Theological Dictionary of the New Testament

TS . . . Theological Studies

trans . . . translated by

WThJ . . . Westminster Theological Journal

-College Press New Testament Commentary: with the NIV

College: Acts (Outline)

OUTLINE

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

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

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

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

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

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

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

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

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

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

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

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

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

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

5. The First Church - 2:41-47

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

1. A Cripple Cured - 3:1-10

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

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

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

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

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

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

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

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

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

a. Their Reunion with the Twelve - 4:23

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

b. Israel in Egypt - 7:9-19

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

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

e. The Wilderness Wanderings - 7:35-43

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

g. The Personal Application - 7:51-53

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

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

j. The Consent of Saul - 8:1a

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

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

B. MINISTRY OF PHILIP - 8:4-40

1. Philip in Samaria - 8:4-8

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

c. The Defense Accepted - 11:18

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

b. Fulfillment in Christ - 13:23-37

c. Conclusion and Warning - 13:38-41

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

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

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

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

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

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

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

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

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

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

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

3. The Convening of the Council - 15:6

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

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

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

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

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

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

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

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

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

4. The Growth of the Churches - 16:5

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

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

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

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

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

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

c. The Imprisonment - 16:23-26

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

e. The Departure - 16:35-40

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

14. The Visit at Cenchrea - 18:18

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

f. The Emotional Parting - 20:36-38

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1) The Introduction - 26:1-3

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

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

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

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

6) Paul's Arrest - 26:21

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

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

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

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

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

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

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

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

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

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

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

6. The Shipwreck - 27:18-44

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

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

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

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

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

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

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

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

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

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

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

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

10. The Welcome at Three Taverns - 28:15

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

a. The Arrival at Rome - 28:16

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

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

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

3) The Interview with the Jews - 28:23

4) The Mixed Response - 28:24-29

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

-College Press New Testament Commentary: with the NIV