Acts of The Apostles

ACTS OF THE APOSTLES
INTRODUCTION TO ACTS
Since the second century A.D., the book of Acts has commonly been called,
“The Acts of the Apostles.” In comprehending more completely and correctly
the contents of the book, we may more accurately say that it is “The Acts of
the Holy Spirit Through the Believers.” We find that ten of the apostles’
“ministries” and “acts” are never mentioned; whereas, several “acts” of non-
apostolic believers are mentioned (Acts 8:5-8; 9:10-11, and 17).
The book of Acts is the greatest handbook of information on the workings of

the Holy Spirit in the world today. It is the practical working out of the Great
Commission (Matthew 28:18-20, Mark 16:15-20, and Luke 24:46-49) and
literally fulfills Mark 16:20, “They went forth and preached every where, the
Lord working with them, and confirming the word with signs following.” The
Greek word for “working” in that verse is “SUNERGEO,” and it literally means
“to be a fellow-worker” (Strong’s Concordance). This relationship between the
Holy Spirit and the believers is clearly portrayed throughout the book of Acts.
Whereas “the former treatise” (that is, the Gospel of Luke) dealt with “all that
Jesus began both to do and teach” (Acts 1:1), the book of Acts describes what
Jesus continues to do and teach through the lives of the believers (His
church). We might say, “These are the acts of the resurrected Christ through
the believers.”
As a result of the outpouring of the Holy Spirit, the witness of Christ and His
teachings spread through Jerusalem, Judea, Samaria, and into the uttermost
parts of the earth (Acts 1:8). Certainly one of the aims of this book was to
show that the Jewish Messiah and His atonement were for all people, for all
time.
AUTHORSHIP
a. Internal evidence: Although no claim is made in the book as to authorship,
there is much internal evidence that Luke is the author.
Both the Gospel of Luke and the book of Acts were addressed to Theophilus
(Luke 1:3 and Acts 1:1). This similarity, coupled with the statement, “The
former treatise have I made, O Theophilus” (Acts 1:1), seems to leave no
doubt that Luke was the author.
Furthermore, a careful reading of the book of Acts makes it clear that its
author was a companion of Paul and a partner in many of his travels. Other
companions such as Sopater, Aristarchus, Secundus, Gaius, Timotheus,
Tychicus, and Trophimus are all excluded from being the author due to the
wording of Acts 20:4-5.
However, the Apostle Paul himself stated that Luke was with him during his
imprisonment in Rome (Colossians 4:14, 2 Timothy 4:11, and Philemon 24),
making special mention in 2 Timothy 4:11 that “only Luke is with me.” This
presence of Luke with Paul during his imprisonment, combined with the
narrator’s use of the word “we” throughout his accounts of Paul’s
imprisonment, provides conclusive evidence of Luke’s authorship.
b. External evidence: The extra-biblical sources overwhelmingly support Luke

as the author of the book of Acts. The Muratorian Canon, which Irenaeus
(A.D. 133-200), Tertullian (A.D. 160-200), Clement of Alexandria (A.D. 150-
215), and Origen (A.D. 185-254) all supported, held Luke to be the author of
both Acts and the Gospel of Luke.
THE RECIPIENT OF THE BOOK OF ACTS

The recipient of this book, as well as the Gospel of Luke, was a man named
Theophilus (Luke 1:3 and Acts 1:1). Theophilus could possibly have been an
important Roman official recently converted to Christianity. The term “most
excellent” (Luke 1:3) came from the Greek word meaning “strongest, i.e. (in
dignity) very honorable” (Strong’s Concordance).
It is also possible that Theophilus may not have been a person at all. The
word “Theophilus” is made of two Greek words: “THEOS,” which means “a
deity, especially...the supreme Divinity” (Strong’s Concordance), and
“PHILOS,” which means “a friend” (Strong’s Concordance). It may be that
Luke wrote to a “friend of God” whose real name he did not mention, or to
everyone who was a friend of God (John 15:14).
Whichever the case, Luke’s two-volume work shows us the history of

Christianity and bridges the gap between the Gospels and the teaching of the
Pauline epistles. It is most valuable in understanding the truth of the Gospel
and people’s response to it.
DATE OF WRITING
The date of the writing of this book is probably around A.D. 63, since Luke
ends this book with Paul being a prisoner at Rome for at least two years (Acts
28:30). It seems certain that Luke would have given the outcome of Paul’s trial
if it had been written at a later date. Most historians believe the A.D. 63 date
to be correct.
ABOUT THE AUTHOR

a. Internal information: Luke is mentioned by that name three times in the New
Testament (Colossians 4:14, 2 Timothy 4:11, and Philemon 24 [Lucas]). He is
the one referred to in the “we” portions of Acts (Acts 16:10-17, 20:5-15, 21:1-
18, and 27:1-28:16). It is possible that the Lucius spoken of in Acts 13:1 and
Romans 16:21 could be the same Luke who wrote the Gospel of Luke and the
book of Acts. If the Lucius spoken of in Romans 16:21 was this Luke, then he
would be related to Paul.
Luke was referred to by Paul in Colossians 4:14 as “the beloved physician.” In

the Gospel of Luke, the attention given to the miracles Jesus performed
reflects a physician’s background (see note 2 at Luke 6:6). There is no
evidence that he ministered as a physician after his conversion. On the
contrary, if he had practiced medicine alongside Paul as some suggest, then
he was remiss in not recording even one example of this in the book of Acts.
It is clear, however, that Luke was a close companion of the Apostle Paul.
Luke joined Paul in Troas, as can be seen by the narration changing from the
third person (Acts 16:4) to the first person plural (Acts 16:10-11). This first-
person narration continued until Paul left Philippi heading for Thessalonica.
This leads us to believe that Luke left the group in Philippi, then rejoined them
again in Acts 20:5. The rest of the book of Acts continues to use “we,” and
Paul’s references to Luke (Colossians 4:14, 2 Timothy 4:11, and Philemon 24)
show us that Luke was with Paul during his imprisonment (A.D. 60 to at least
62). In 2 Timothy 4:11, Paul said, “Only Luke is with me.” No doubt, they must
have had close fellowship during that time.
b. External information: External evidence about Luke abounds. Eusebius and

Jerome both assigned Luke as being a native of Antioch in Syria. Nearly all
physicians of his day were Asiatic Greeks educated at Tarsus in Cilicia. This
would further lead one to think that Luke was a Greek.
Eusebius wrote, “And Luke, who was a native of Antioch, and by profession a
physician, for the most part companion of Paul, and who was not slightly
acquainted with the rest of the apostles, has left us two books, divinely
inspired proofs of the art of healing souls, which he won from them.”
Jerome wrote in A.D. 384, “Luke, a physician of Antioch, not unskilled in the
Hebrew language, as his words show, was a follower of the Apostle Paul, and
the companion of all his wanderings. He wrote the gospel of which the same
Paul makes mention.”
Additional material about Luke exists, but it is based mainly on tradition and
not fact.
NOTE 1 AT ACTS 1:3:

The phrase “infallible proofs” comes from one Greek word, “TEKMERION,”
which means “a token (as defining a fact), i.e. criterion of certainty” (Strong’s
Concordance). The only time this word is used in the Bible is in this verse. It is
stressing the surety of the proofs that attested the resurrection of Jesus. The
word “proof” is so strong that it needs no further description; therefore, the
addition of “infallible” is surely underscoring that there could be no reasonable
argument against the resurrection of Jesus.
Indeed, there is more historical evidence of the life and resurrection of Jesus
than of any other person in history. To believe that either the life or
resurrection of Jesus is a myth is intentional ignorance (2 Peter 3:5).
NOTE 2 AT ACTS 1:3:

There are eight recorded appearances of Jesus to His disciples during these
forty days. The first six of these appearances are recorded in order in note 9
at John 21:14. The seventh appearance of Jesus was to His disciples at a
mountain in Galilee (Matthew 28:16-20). His last appearance to His disciples
was when He was received up to the Father, recorded in Mark 16:19, Luke
24:50-53, and Acts 1:4-9.
There is one other mention of Jesus appearing to over 500 brethren at one
time in 1 Corinthians 15:6. I have not included this instance as a ninth
appearance, because this is probably describing the same appearance that
Matthew recorded (Matthew 28:16-20) or this account of His ascension.
NOTE 3 AT ACTS 1:4:

The “them” spoken of in this verse are the apostles that were referred to in
Acts 1:2.
NOTE 4 AT ACTS 1:7:

The disciples had just asked a question about when Jesus would restore the
kingdom to Israel (Acts 1:6). As can be seen in the actions of many in the
Gospels, most people did not have the concept of a second coming of Jesus
to establish God’s physical kingdom on earth. They thought the first advent of
the Messiah and the establishment of the kingdom would happen at the same
time.
Jesus didn’t directly answer their question but rather stated that the time was
in the Father’s control. Jesus had previously said that not even He nor the
angels knew the day and the hour of this event (Mark 13:32). So, in Jesus’
answer to His disciples, He spoke of knowing the time of His second coming
as being beyond their control or ability to know.
However, here He revealed that with the coming of the Holy Spirit, certain
things would be put under the disciples’ power, and He proceeded to speak of
them being His witnesses. The power to witness the Gospel to others has
been delegated to us, the disciples of Jesus, and is not under God’s direct
control. Therefore, it is incorrect to plead with God to save someone. He has
already done His part, and now we must do ours. God will not preach the
Gospel for us. Not even angels are allowed to preach the Gospel for us (Acts
10:3-5). We have received the power to be witnesses. It is not by
God’s choosing that some have still not heard the Gospel. It is because we
have not been faithful to be His witnesses.
NOTE 5 AT ACTS 1:8:

The Greek word used for “power” here is “DUNAMIS,” and it means
“miraculous power” (Strong’s Concordance). This word was also translated as
“ability,” “might,” and “strength.” It is the root word from which we derive our
words “dynamic” and “dynamite.” This clearly speaks of the presence and
anointing of the Holy Spirit as being the power source in the believers’ lives.
It was this anointing power of the Holy Spirit that worked miracles in the life of
Jesus (Acts 10:38). We receive the same Holy Spirit power, and we can
expect to see it accomplish the same miraculous works that Jesus did (John
14:12) if we will believe.
NOTE 6 AT ACTS 1:8:

The Lord has empowered us to be witnesses, not the judge and jury.
Witnesses simply relate what they have experienced, thereby providing
evidence to the truth of something. We are to witness in word and deed to the
truth of Jesus being alive in us, and let God be the one who convicts (see note
76 at John 16:8).
NOTE 7 AT ACTS 1:8:

Jesus specified an orderly progression in the way we should be His
witnesses. First, we start in Jerusalem (i.e., where we live). Then, we go to
Judea (i.e., those nearby). Finally, we take the Gospel to Samaria (i.e., every
religious and racial group throughout the whole world).
There are some very practical reasons for becoming witnesses in this way.
Jesus testified that prophets are honored everywhere except in their
hometowns among their families and friends (Mark 6:4). Typically, home is the
hardest place to witness. Starting with those who know us best will cause us
to humble ourselves and give God all the glory.
Also, if rejection comes, this tempers us and our witness so that we will be
more effective and more resilient when we go to the uttermost parts of the
earth. People who have a desire for the millions overseas to be converted yet
are unconcerned over the condition of their own families and friends, have a
problem and will not be the kind of witnesses that Jesus needs. Those who
are waiting for a worldwide ministry and are not actively pursuing the
opportunities at hand will never be used. We need to be faithful in little before
God will give us the “many things” (Matthew 25:21).
NOTE 1 AT ACTS 1:12:

“Sabbath day’s journey” refers to the distance that the scribes and Pharisees
had decided was permissible to walk on a Sabbath day. They had interpreted
Exodus 16:29 as meaning that travel on the Sabbath day was restricted.
Therefore, they had calculated the exact number of steps that a good Jew
could walk, and it became a unit of measure equal to a little less than one of
our miles.

This was an unspecified upper room. There is no evidence to assume that this
was or was not the upper room used for the Last Supper with Jesus.

All eleven of Jesus’ remaining apostles (Judas had hung himself) were
present and tarrying for the Holy Ghost, as Jesus had instructed them (Acts
1:4).

The fact that these disciples continued in one accord was a very important
part of the whole miracle of Pentecost. The word used for “continued” here is
the Greek word “PROSKARTEREO,” and it means “to be earnest towards...to
persevere, be constantly diligent” (Strong’s Concordance).
They were able to avoid the divisions that customarily separate people
because they had lost themselves in God. They were overwhelmed with the
events of Jesus’ resurrection to such a degree that selfish things were not
important. Since pride is the cause of all contention (Proverbs 13:10), ridding
themselves of pride is the only way that people will ever obtain unity.
Unity brings the blessing of God (Psalms 133), whereas strife brings the curse
of the devil (James 3:16). The power of God is always manifest every time
believers come into unity (see note 3 at John 13:35).

These half-brothers of Jesus had rejected Him as the Messiah before His
crucifixion (see note 2 at John 2:12). The Scriptures don’t tell us exactly when
they became believers, but it is very clear in this passage that they were
among those who were waiting for the coming of the Holy Ghost. One of these
brothers went on to become the head of the Jerusalem church (see note 2 at
John 2:12).

Jesus appeared to His followers eight different times after His resurrection
(see note 2 at Acts 1:3). In one of these appearances, He was seen by over
500 brethren at one time (1 Corinthians 15:6). Therefore, it is of special
interest that only 120 were waiting in the Upper Room for the coming of the
Holy Ghost.
Either Jesus did not command all of those to whom He appeared after His
resurrection to wait in Jerusalem for the baptism of the Holy Ghost or, just as
with His church today, not all of His followers were obedient.

The Old Testament prophecy that Peter was referring to is the prophecy of
Acts 1:20. Before coming to the point, Peter mentioned the same fulfillment of
prophecy concerning Judas’ death that Matthew cited in Matthew 27:9.

There is no one verse in the book of Psalms that contains the prophecy that
Peter quoted here. Rather this is a combination of two different passages. The
first part is quoted from Psalms 69:25, and the second part is probably from
Psalms 109:8.

There is no reason to doubt that Peter was directed by the Holy Ghost to view
these prophecies as pertaining to Judas and giving instruction to find a
replacement. However, it is not as clear that the replacement they found was
really God’s choice.

The only thing the Scriptures record of these two men is listed right here in
this passage. There is no more mention of them in Scripture.

Casting lots was a common practice in the Old Testament. The priests used
lots to choose the scapegoat (Leviticus 16:8) and to divide the Promised Land
among the twelve tribes of Israel (Numbers 26:55 and Joshua 14:2).
Solomon wrote, “The lot is cast into the lap; but the whole disposing thereof is
of the LORD” (Proverbs 16:33), and “The lot causeth contentions to cease,
and parteth between the mighty” (Proverbs 18:18).
However, this is the last mention of casting lots in Scripture. Now that the Holy
Ghost has come, direction comes directly from God to the believer through the
ministry of the Holy Spirit (John 14:26 and James 1:5).
CHAPTER 2
NOTE 1 AT ACTS 2:1:
Saying the day was “fully come” means the sun was completely risen.
NOTE 2 AT ACTS 2:1:

One of the big reasons that the power of God is not more manifest in the
church today is because we are not of one accord and in one place (see note
4 at Acts 1:14).
Of course, it is not possible that all the Christians worldwide can be together
at the same time in the same place, but that is possible on the local level. The
fact that churches are built right across the street from each other and rent the
same spaces in shopping centers or office buildings is just a token of how
disunited the body of Christ is today.
Unity among believers is not a prerequisite of revival, nor is it merely a result

of revival. It is an integral part of revival, without which the great outpouring of
God’s Spirit that all believers long for will not come.
NOTE 3 AT ACTS 2:2:

Notice the Scripture does not say that there was a wind but rather the sound
of a rushing mighty wind. It was apparently calm in the room, and that made
this sound of a rushing mighty wind all the more awesome.
NOTE 4 AT ACTS 2:3:

This was both a visible and audible supernatural manifestation of the Holy
Ghost in addition to the gift of speaking in tongues that accompanied this
baptism. Only one other time (Acts 4:31) was there a similar experience with
the coming of the Holy Spirit.
NOTE 5 AT ACTS 2:4:

It is not completely clear who was included in this “they.” In Acts 1, Luke
spoke of 120 men and women being present in the Upper Room, but it cannot
be said for sure that all of those were present when the Holy Spirit came. It
can be safely assumed that the eleven apostles who were waiting, as Jesus
had commanded them (Acts 1:4-5), spoke in tongues. It is also very possible
that others or all of the believers who were present in the Upper Room spoke
in tongues.
Either way, in Peter’s sermon to the people, he quoted Joel 2:28-29, and he
interpreted this outpouring of the Holy Ghost “upon the servants and upon the
handmaids” as being for all the people who were present (over 3,000, Acts
2:41) and for their “children, and to all that are afar off” (that’s us, Acts 2:39).
This forever proves that this gift of tongues was not just for a very few
apostles.
NOTE 6 AT ACTS 2:4:

This filling of the Holy Ghost was subsequent to the born-again experience
(see note 27 at John 14:17). Paul later revealed in Romans 10:9 that people
had to confess with their mouths that Jesus is Lord and believe in their hearts
that Jesus was raised from the dead before they could be saved.
These disciples had already done this. John 20:28 specifically records
Thomas kneeling before the resurrected Jesus and confessing that Jesus was
both Lord and God. No doubt all of these disciples had already been saved,
yet they had not received the baptism of the Holy Ghost. This same thing was
true of the people who believed on Jesus in Acts 8:12-17 and 19:2-7.
Therefore, it is possible to be saved yet not have the baptism of the Holy Spirit
that Jesus spoke of (John 7:37-39 and Acts 1:4-5). Since the Holy Spirit has
been given and we do not have to tarry for His coming, we can receive
salvation and the baptism of the Holy Spirit at the same time, but it is not
automatic. We must ask and believe (Matthew 7:7 and Luke 11:13) for the
baptism of the Holy Ghost, just as we believed for salvation.
NOTE 7 AT ACTS 2:4:

Speaking in tongues is unique to the church age. This is because when we
believers speak in tongues, our new, born-again (see note 2 at John 3:3)
spirits are speaking (1 Corinthians 14:14), not our minds. Before salvation, our
spirits were the part of us that was “dead in trespasses and sins” (Ephesians
2:1). Therefore, until we received new spirits (2 Corinthians 5:17), the Holy
Ghost could not give us this supernatural communication with the Father.
However, this experience was prophesied in the Old Testament. Joel

prophesied about it in Joel 2:28-29. Peter referred to this passage in his
explanation of this miracle. Isaiah spoke very specifically of speaking in
tongues in Isaiah 28:11-12, and Jesus also said believers would speak with
new tongues (Mark 16:17).
NOTE 8 AT ACTS 2:4:

The other tongues that these disciples spoke in were languages other than
their own; they hadn’t learned them before. These tongues were different than
the tongues that Paul was giving instructions about in 1 Corinthians 12-14, in
that these were known languages.
Two kinds of speaking in tongues are very clearly spoken of in 1 Corinthians

13:1. They are called “the tongues of men and of angels.” The tongues of men
are the known languages, like the disciples spoke in here. The tongues of
angels, or heavenly languages, are the tongues that all Spirit-filled believers
can speak in. This is what Paul was speaking about in 1 Corinthians 12-14.
This is the only example of believers speaking in known languages that is

recorded in the Bible. The other instances of speaking in tongues (Acts 8:18
[implied], 10:45-46, and 19:6) were evidently the heavenly languages
unknown to men.
NOTE 9 AT ACTS 2:4:

This speaking in tongues was not as many have envisioned it. The Holy Spirit
did not take possession of the disciples to the point that they had no control
over what was happening.
Paul made a special point of this in his letter to the Corinthians about how the
gifts should be properly administered. He told the Corinthians to control
themselves and not speak in tongues in church unless there was an
accompanying interpretation (1 Corinthians 14:27-28). He would not have told
them this if they had no control over the gift.
The gift of speaking in tongues is no different than the ministry gifts listed in
Ephesians 4:11. True ministers of God also operate in a supernatural gift
when they preach or teach. Peter was being used of the Holy Spirit just as
much when he preached to this crowd as when he spoke to them in tongues.
Yet no one expected him to simply open his mouth and have God
supernaturally control it.
The Holy Spirit inspires and anoints preachers, but the ministers’ wills are still
intact; the degree to which the Holy Spirit uses the message is largely
dependent on how much the individuals yield to His control. This is how it is
with speaking in tongues. The Holy Spirit gives people the utterance, but they
must exercise their faith to speak (Mark 16:17) and believe that the result is
inspired by God (Luke 11:9-13).
Failure to understand this one truth has caused many people to ask the Lord
for the gift of tongues and then wait for the Lord to supernaturally move their
mouths. If nothing happens, they say that the Lord must not want them to
speak in tongues or else it would have happened.
That is no more true than to say that every person the Lord has called to
preach is preaching or every person He has given a prophecy to has
prophesied. We have to step out in faith.

At least thirteen different foreign regions or groups of people were identified in
this list. That would lead us to believe that more than just the apostles were
speaking in tongues (see note 5 at Acts 2:4). Some have suggested that it
was not the apostles who were speaking in tongues but the hearers who were
hearing in their native tongues. That is definitely not what Luke portrayed in
this account. “They [i.e., the disciples]...began to speak with other tongues, as
the Spirit gave them utterance” (Acts 2:4, brackets mine).

Parthians were people who lived northeast of Israel in a region that now
corresponds roughly with the Iranian province of Khorasan.

The Medes dwelt in what is modern-day Iran just east of the Parthians and
north of the Elamites.

The Elamites dwelt in what is today called southwestern Iran.

Mesopotamia was a country between the Tigris and Euphrates rivers,
northeast of Israel and west of the Parthians in what is called Iraq today.

Cappadocia, Pontus, Asia, Phrygia, and Pamphylia were all districts in Asia
Minor, north and northwest of Israel.

The Egypt referred to here was the same as modern-day Egypt.

Cyrene was in Libya, North Africa, just west of Egypt.

Cretes were the inhabitants of the island Crete in the Mediterranean Sea.

Arabia denoted the large, desert-like peninsula southeast of Israel.

Any time people are speaking in tongues as the Spirit is giving the inspiration
(Acts 2:4), they are always speaking the wonderful works of God (1
Corinthians 2:7; 14:2, and 16-17).

There will always be those who disbelieve and mock no matter how
miraculous a demonstration of God’s power is evident, just like these people
did here.

These events on the Day of Pentecost give us a good example of the purpose
of the miraculous manifestations of God’s power or presence. The miraculous
manifestation that accompanied the coming of the Holy Spirit acted like a bell
to draw thousands of people’s attention to the disciples. The disciples then
explained what was happening and preached Jesus to the people. The results
were that about 3,000 people were born again.
Likewise today, miracles still draw people’s attention to those having received
the miracle, and they provide a perfect opportunity to proclaim Jesus as the
one who can work miracles in their lives.
Peter here exhibited a perception and understanding of the Scriptures that
had not been characteristic of him or the other disciples before. This came as
a direct result of the baptism of the Holy Spirit. Jesus said that the Holy Spirit
would lead us into all truth and teach us all things (John 14:26 and 16:13), and
this is exactly what was happening with Peter.
Receiving the baptism of the Holy Ghost is the single most important key to
receiving revelation knowledge from God (see note 1 at Luke 2:26 and note 1
at John 7:15).

Many people have argued whether or not we are in the last days. Joel
prophesied that this outpouring of the Holy Ghost would take place in the last
days, and Peter said that was what happened here on the Day of Pentecost.
If the coming of the Holy Spirit on the Day of Pentecost, which happened
nearly 2,000 years ago, was the beginning of the last days, then the time must
certainly be getting short for us. That should settle the argument for those who
believe the Bible. At any rate, we can confidently say that this is our
last generation. We need to be about our Father’s work.

This promise of the Spirit being poured out on “all flesh” is speaking of all
manner of flesh, or mankind. It is evident that not everyone has the Holy
Spirit. However, this is revealing that the door of salvation and the infilling of
the Holy Spirit is opened unto Jew and Gentile, male and female, adult and
child.

This scripture clearly states that prophesying, seeing visions, and dreaming
God-inspired dreams are associated with the infilling of the Holy Spirit. The
baptism of the Holy Spirit is the doorway into the miraculous realm of God.

This baptism of the Holy Spirit came on the Day of Pentecost, but it was not
only for these few individuals. Peter said in Acts 2:39, “For the promise is unto
you, and to your children, and to all that are afar off, even as many as the
Lord our God shall call.” This same power is available to all believers today
(Mark 16:17 and Luke 11:13).

The word “salvation” is found 164 times in the Bible–117 times in the Old
Testament and 45 times in the New Testament. Variations of this word such
as “save,” “saved,” etc., are used hundreds of other times. “Salvation” is used
as an all-inclusive word to denote all the acts and processes of God’s
redemption of mankind. One of the great tragedies in the church has been the
association of the word “salvation” with the initial forgiveness of sins only.
As can be clearly seen here by comparing Peter’s quote with the original
passage from Joel 2:32, salvation and deliverance are the same thing.
Deliverance is a part of our salvation, as is healing, prosperity, righteousness,
justification, forgiveness, sanctification, and glorification.
The Greek word translated “saved” in this passage is “SOZO.” This word was
translated “save” or “saved” ninety-four times in the New Testament. SOZO
was used of deliverance from danger or suffering in Matthew 8:25, 14:30;
John 12:27; 1 Timothy 2:15; and Jude 5. In James 5:15, it was used when
referring to physical healing (“shall save”). SOZO was also translated “whole”
or “made whole” eleven other times in reference to a physical healing
(Matthew 9:21-22 [three times]; Mark 5:28 [once], 34 [once]; 6:56 [once];
10:52 [once]; Luke 8:48 [once], 50 [once]; 17:19 [once]; and Acts 4:9 [once];
see note 2 at Matthew 8:17).

The Greek word translated “approved” in this verse is “APODEIKNUMI,” and it
means “to show off, i.e. exhibit; figuratively, to demonstrate, i.e. accredit”
(Strong’s Concordance). In this instance, Peter was saying that God bore
witness to the authenticity of who Jesus was by the miracles He performed
through Him. If Jesus needed the miraculous power of God to bear witness to
His words, then how much more do we? Miracles and wonders are important
to true evangelism.

This scripture, combined with the Old Testament prophecies (see note 1 at
Matthew 26:24) and Jesus’ own words concerning His death and resurrection
(see note 1 at Matthew 16:21), leaves no doubt that the crucifixion didn’t just
happen. It was planned by God.
Does that mean that God bears all responsibility, and those who actually were
instrumental in the rejection and crucifixion of Jesus are not guilty? Not at all.
Jesus came to the earth to die in our place and thereby purchase redemption
for us. That was His plan. But He didn’t force anyone to fulfill it. His ministry
and message placed Him in direct opposition with the devil and his followers.
Their hatred for Jesus caused them, of their own free will, to crucify Jesus.
God, in all His wisdom, simply knew what man would do, and He determined
to use their rejection of His Son to accomplish His will. He never controls our
will to accomplish His (see note 3 at Luke 19:42).

The Greek word translated “pains” here is “ODIN,” and it means “birth pang”
(Strong’s Concordance). This same word was translated “travail” in 1
Thessalonians 5:3 and clearly refers to the birth pangs of a woman in labor.

It had to be possible for Jesus to suffer defeat or else He would not have been
a true “last Adam” (1 Corinthians 15:45) who “was in all points tempted like as
we are, yet without sin” (Hebrews 4:15). However, Jesus’ possibility of sin was
linked to His physical body and its frailties. Once He had proved Himself
faithful while in His mortal flesh, there was no way He could be overcome
when He met the devil in the spiritual realm.

Peter, under the inspiration of the Holy Spirit, began to quote from Old
Testament scriptures to prove to the people that Jesus was indeed the
Messiah. All the things that had happened to Him were prophesied hundreds
of years before.
Just as Peter used fulfillment of prophecy to prove Jesus was the Christ, so
one of our strongest arguments as to the truth of who Jesus is, is the way He
so perfectly fulfilled prophecy (see note 1 at Matthew 26:24).

This portion of Old Testament scripture from Psalms 16:8-11 is a good
example of how Scripture explains itself. If someone read only the scriptures
from Psalms 16:8-11, it would be very easy to think that David was speaking
of himself. Yet Peter, under the inspiration of the Holy Ghost, beautifully
explained why David had to be speaking of the Messiah. Thus the Bible is a
commentary on itself and forever settles that Psalms 16:8-11 is Messianic.
This also gives us a clue that the term “Holy One” refers directly to Christ. This
one truth will give us insight into many other Messianic scriptures (2 Kings
19:22; Job 6:10; Psalms 71:22, 78:41, 89:18-19; Jeremiah 50:29, 51:5;
Ezekiel 39:7; Hosea 11:9; Habakkuk 1:12, and 3:3).
It is no coincidence that Isaiah, who had one of the clearest revelations of the
Messiah in the Old Testament, used the term “Holy One” more than everyone
else in the Old Testament combined (Isaiah 1:4; 5:19, 24; 10:17, 20; 12:6;
17:7; 29:19, 23; 30:11-12, 15; 31:1; 37:23; 40:25; 41:14, 16, 20; 43:3, 14-15;
45:11; 47:4; 48:17; 49:7; 54:5; 55:5; 60:9, and 14).
Some of Isaiah’s references to the “Holy One of Israel” very clearly state that
the “Holy One” is God Almighty (Isaiah 30:15; 41:14; 43:3, 14-15; 45:11;
48:17; and 54:5; see note 1 at Mark 1:24). This is one more piece of evidence
that overwhelmingly states that Jesus is God in the flesh (1 Timothy 3:16).

This verse makes it clear that David had an understanding of what he was
prophesying concerning the bodily resurrection of the Messiah (1 Peter 1:10-
11). There is not an exact account in Scripture of a specific time that he
received this revelation from God. However, it is very clear from the scriptures
Peter was quoting in this passage (Psalms 16:8-11 and 110:1), together with
his Spirit-inspired commentary (this verse), that the revelation prophesied had
come to fulfillment.

This oath is probably referring to David’s statement in Psalms 110:4 where the
Lord swore and would not repent that the Messiah will be a priest forever after
the order of Melchizedek.

As pointed out very clearly here, Jesus was a physical descendant of David,
not a spiritual descendant. This also further attests to the fact of an actual
physical resurrection of Jesus’ body and not just a spiritual resurrection, as
some have suggested.

Peter, under the inspiration of the Holy Ghost, very beautifully explained Old
Testament scripture and used it to verify what they had witnessed. This
provided an irresistible argument to those who were really seeking the truth,
and the results were 3,000 conversions to the belief that Jesus was God and
had redeemed mankind by His blood.
We cannot base our witness on experience only, but the Lord doesn’t want us
to base it on the Word only either. Acts 1:8 commissions us to be witnesses of
what the Lord has done for us. In Acts 4:29-30, the disciples prayed that the
Lord would speak His word through them with healings, signs, and wonders.
Mark 16:20 shows that the Lord works with the true preaching of His Word to
confirm it with signs and wonders.
Paul said that his preaching “was not with enticing words of man’s wisdom,
but in demonstration of the Spirit and of power” (1 Corinthians 2:4). He also
said, “The kingdom of God is not in word, but in power” (1 Corinthians 4:20).
The lost world needs to see as well as hear about the power of God to save.

Jesus used this very scripture to confound those who were questioning Him
and proclaim Himself as David’s Lord (Matthew 22:43-45, Mark 12:35-37, and
Luke 20:41-44).

These people were convicted in their hearts, not their brains. We cannot
argue people into salvation. We can present the arguments, but the Holy Spirit
has to do a work in their hearts (John 6:44). It is with the heart that people
believe (Romans 10:10).

These Jews were cut to the heart by the sermon that Peter preached, and
they called upon Peter and the other apostles to tell them what they had to do
to get right with God. Peter then told them to repent and be baptized for the
remission of sins. Many battles have been fought among Christians over this
verse.
The main point of contention is not repentance. Most will not deny that
repentance is a part of receiving salvation (see note 1 at Matthew 3:2 and
note 3 at Luke 15:18). The real argument is over water baptism. Even more
specifically, the argument is, is water baptism a requirement for salvation or
just an evidence of it?
Being baptized in water is a command of Jesus and should be obeyed as any

other command He gave, but putting our faith in water baptism as a means of
salvation is an offense to Christ and what He has done for us. It’s saying that
Jesus didn’t pay it all; there is also a price that we must pay in order to be
saved.
Those who preach water baptism as necessary in order to obtain salvation

invariably also preach other actions of holiness that we must do to be saved;
they have accepted the belief that faith in what Christ has done is not enough.
They believe we must do certain things to be saved, and they cite this verse
and water baptism as an example. If people believe that, the burden of
salvation shifts from Jesus to man.
The answer to this problem is found in this verse in the little word “for.” The
Greek word that was translated “for” in this verse is “EIS,” and it can mean
because of, as a result of, and since or can also mean so as to obtain.
As explained in note 9 at Mark 16:16, there are two examples of different

groups of people being born again before they were baptized in water;
therefore, water baptism cannot be a requirement in order to obtain salvation.
So it must be an action that comes because of, as a result of, or since the
remission of sins. It is an act of obedience that only a person who is already
born again can perform (Acts 8:36-37).
Water baptism is an outward show of an inward change. It has great benefit

as an action that resists the devil and as a witness that identifies us as one
with Christ, but it cannot save (see note 55 at Matthew 7:21 and note 21 at
Matthew 23:26).

Peter made it very clear that this outpouring of the Holy Spirit was not just a
miracle unique to them at that time; it is for all believers of all ages.

Many people have argued that 3,000 people could not have been water
baptized in one day, especially since there was no naturally flowing streams
or pools within the city of Jerusalem. However, there were man-made pools
within the city that would have proven adequate.
The pool of Siloam, immediately south of the temple, would have been
adequate. It was about 60 feet long and averaged 16 feet wide. This was the
pool that Jesus instructed the blind man to go to and wash in (John 9:1-7).
The upper and the lower Gihon pools were also nearby and suitable for water
baptisms. The upper Gihon pool was 316 feet long and 218 feet wide.
Archaeologists have also uncovered many ritual immersion bath pools
adjoining the temple complex. There were more than enough pools of water to
perform 3,000 baptisms.
As to the time that it would take to baptize 3,000 people, that also could have
been easily done. If only 1 person was baptized every minute, or 60 per hour,
12 men could have baptized 3,000 people in a little over four hours.
Also, as mentioned in note 6 at Matthew 28:19, any believer can administer

water baptism, so there could have been many more than twelve baptizing. It
is also possible that the people baptized themselves without another’s
assistance, as the converts to Judaism did in the temple’s ritual baths and as
some people think John the Baptist administered water baptism
(“Understanding the Difficult Words of Jesus” by Dr. Roy Blizzard).

As Jesus said, “By this shall all men know that ye are my disciples, if ye have
love one to another” (John 13:35). To give of one’s own prosperity to help
another is one of the greatest ways of showing that love (1 John 3:17).
It would appear that the believers still retained their homes by virtue of the fact
that they met daily from house to house (Acts 2:46). It would also appear that
this was not a long-term arrangement, and there is no indication in Scripture
that this type of communal living was repeated in other places where large
numbers were converted to Christ. In fact, just a few years later, Paul took up
a collection for the poor saints in Jerusalem (Romans 15:26), implying that the
communal system had either failed or been abandoned.
This sharing was totally voluntary, as can be seen by Peter’s statement in

Acts 5:4. Many attempts have been made to duplicate this same type of
sharing, but they have and will all fail unless there is a genuine work of love in
the hearts of the people who are giving. Unless their hearts are right, those
people’s giving will profit them nothing, spiritually or physically (1 Corinthians
13:3). Therefore, emphasis should be placed on the heart condition that this
generosity exhibited and not on the action itself.
This was the paradigm of the outpouring of the Holy Ghost, and it provides a
standard that we should be striving for today.
Signs and wonders were present, and that resulted in attracting large crowds
(Mark 16:17-20). The anointed preaching and teaching produced the
conversion of many people (1 Corinthians 1:21). Those who believed were
obedient to the commands of the Lord (John 14:15). Great love among the
brethren (John 13:35) manifested itself in action (James 2:15-17).
There was daily communion with the Lord and other believers (1 John 4:20).
There was great joy in the hearts of the saints, and they had a singleness of
heart (Matthew 6:22-24). As mentioned in Acts 2:47, they were praising God,
and that always happens when people have really been touched by the Lord.
And there was continual growth as “the Lord added to the church daily such
as should be saved” (“those who were being saved,” New International
Version).
CHAPTER 3
NOTE 1 AT ACTS 3:2:
It is implied that this lame man was brought to the temple every day to beg
alms. Since he was over forty years old (Acts 4:22), it is most likely that he
was there begging for alms many times when Jesus and the apostles had
walked by. It is interesting that the miracle took place at this time.
NOTE 2 AT ACTS 3:4:

There is a similar instance where Paul healed a lame man, and in that
situation there is also a special mention of Paul steadfastly beholding the man
(Acts 14:8-10). It would appear there was a special significance to these
penetrating stares.
In the instance of Paul healing the lame man, Acts 14:9 shows that through
Paul “stedfastly beholding” the man, he perceived that the man had faith to be
healed. Peter was probably doing the same thing here. It is certain that this
man did have faith, as can be seen by Peter’s own explanation in Acts 3:16.
NOTE 3 AT ACTS 3:6:

This cannot be interpreted to conclude that the disciples were poverty
stricken. They simply said they didn’t have any money. That could mean that
they didn’t have any money with them. We know from Acts 2:45 that all their
needs were met.
NOTE 4 AT ACTS 3:6:

Notice that Peter said, “Such as I have give I thee” (emphasis mine).
Peter and John knew what they had. They had been given the power and
ability of Jesus to heal. They didn’t just pray that Jesus would heal the man.
They didn’t even pray! They just gave because it was theirs to give.
That does not mean that we can use God’s power contrary to His will. That’s
the reason Peter fastened his eyes on the man to perceive if he had faith (see
note 2 at Acts 3:4). We must know God’s will–revealed to us in His Word (see
note 31 at Matthew 6:10)–and any requirements that must be met on the part
of the person receiving the miracle (see note 2 at Mark 6:5 and note 2 at Luke
7:13).
Once we know God’s will, it is inappropriate for us to be in a passive position

of simply asking for the Lord to heal. He has given us the power to heal
(Matthew 10:1, 7-8; Mark 16:17-18; and John 14:12). We need to boldly
exercise our authority. The signs follow us (Mark 16:17); we don’t follow them.
Many people have desired the miraculous from God, but they have not
received it, because they didn’t know their authority and didn’t exercise it.
NOTE 5 AT ACTS 3:6:

The early church had more power than money. Today, the church has more
money than power (1 Corinthians 4:19-20).
NOTE 6 AT ACTS 3:7:

This man was healed instantaneously (see note 5 at Luke 5:25) but not until
Peter had reached down and lifted the man up. Faith must be acted on (see
note 6 at John 9:7). Peter acted on his faith, and this lame man also acted in
faith (Acts 3:16) by allowing Peter to give him a hand.
Faith is made perfect, or complete, by our actions (James 2:22). Actions do

not produce faith. Faith is a gift of God (Ephesians 2:8) that comes through
hearing God’s Word (Romans 10:17). But true faith doesn’t carry its full power
until it is acted on. There must first be faith, then actions, then physical results,
always in that order.
NOTE 7 AT ACTS 3:8:

Notice that this verse doesn’t say this man was jerked up by Peter. No, the
man leaped up with Peter’s help. This man had faith (Acts 3:16).
NOTE 8 AT ACTS 3:8:

Miracles of healing always cause people to praise God (see note 6 at Luke
5:26).

The miraculous intervention of God should always bless us, but it should not
surprise us. God never intended for mankind to live independently of Him and
His miraculous power. That was our choice. When we come back into
relationship with the Lord through the new birth, we should expect to see the
supernatural power of God manifest in our everyday lives to such a degree
that we could say with Peter, “Why marvel ye at this?” Any perspective other
than this reveals a hard heart (see note 10 at Mark 6:52).

Just as in the case of the outpouring of the Holy Spirit on the Day of
Pentecost, this miracle was used by Peter as an opportunity to point people to
God (see note 1 at Acts 2:14). As long as people fail to seek God on their
own, there will always be a need for miracles.

As on the Day of Pentecost, Peter took the opportunity to convict these people
of their guilt in the crucifixion of Jesus (Acts 2:23). People cannot come to
Jesus until they are convicted of their sin. Jesus came to save sinners (1
Timothy 1:15). Only sinners can be saved. The first step in seeing people born
again is to get them to see their sinfulness and total helplessness to save
themselves.

Some people have argued that the miracles in the book of Acts are not to be
repeated by Christians today, because the men who performed the miracles
were apostles with special power that God does not make available to us
today. The Apostle Peter himself refuted that in his answer to these people
(Acts 3:12). It was not any special power or holiness on his part that produced
the healing. It was the name of Jesus and faith in that name that wrought the
miracle.
We still have the name of Jesus today with all its authority and power, for we
cannot be saved without it (Acts 4:12). And we still have faith, for we cannot
be saved without it either (Ephesians 2:8). Therefore, if the name of Jesus
and faith in that name were responsible for producing this miracle, then the
same miraculous results can be obtained today.

Peter made it very clear that the man who was healed had faith. The recipient
of a miracle always needs to have some degree of faith too (see note 2 at
Luke 7:13).

It is not clear what prophecy Samuel gave that would apply to the church age.
CHAPTER 4
NOTE 1 AT ACTS 4:1:
The Sadducees were one of the sects among the Jewish leadership (see note
1 at Matthew 16:1), the other dominant sect being the Pharisees. The
Sadducees did not believe in a bodily resurrection, and that was why they
were “sad, you see.” Their hatred for the doctrine of the resurrection caused
them to be the first group to bring persecution against the Christians.
NOTE 2 AT ACTS 4:2:

The real point of contention was not the healing of this lame man but rather
the fact that the disciples were teaching that Jesus was risen from the dead.
Today, the situation is reversed. Religious people are not disputing the
resurrection of Jesus, but they deny the power of His resurrection being
available to His followers in visible manifestations such as healing.
NOTE 3 AT ACTS 4:4:

It would be inconceivable to believe that only men repented and were
converted in this instance. Therefore, it is most probable that many women
and children believed on Jesus also. This would possibly double the total
number of converts on this day to 10,000 or more. Including those who were
born again on the Day of Pentecost (Acts 2:41), there were now over 13,000
believers in the church.
NOTE 4 AT ACTS 4:8:

Peter had denied Jesus in front of a servant girl just a few weeks before (Mark
14:66-68 and Luke 22:56-57). Here he fearlessly proclaimed the Lord Jesus in
front of the high priest and the council. The difference was being filled with the
Holy Ghost, whom Jesus said would empower them to be witnesses (Acts
1:8).

Peter and John were supposed to be the ones on trial, but Peter turned the
tables on them and used this platform to openly proclaim their guilt in
crucifying the Messiah.

This forever ends any question about Jesus being only A way to the Father.
As Jesus said Himself, “I am the way, the truth, and the life: no man cometh
unto the Father, but by me” (John 14:6). We cannot save ourselves; no one
else can save us either. But Jesus can.

Boldness in the face of persecution is a testimony to the power of God at work
in our lives (Proverbs 28:1 and Philippians 1:28).

In other words, the council could not attribute Peter’s and John’s boldness to
anything except the fact that they had been with Jesus. The Lord doesn’t mind
us having an education or anything else that might make us more effective,
but our lives should reflect the supernatural to such a degree that God is the
only explanation for our success.
Peter and John had no education, but they had the power of God. Today,
ministers have the education but no power of God (2 Timothy 3:5). If our lives
are not supernatural, they are superficial.

The miraculous power of God that was manifest in the healing of the lame
man gave irrefutable proof that their message about the resurrection and
Lordship of Jesus was true. Just as God confirmed these disciples’ message
with miraculous signs, so He confirms the true Gospel with signs and wonders
today (see note 2 at Mark 16:20).

What this council should have done was repent and believe on Jesus. They
knew that a notable miracle had been done by Jesus through these disciples,
yet they chose not to believe. There was no deception here. They had chosen
many times before to reject Jesus and His miracles, choosing over and over
again until their hearts were hardened (see note 3 at Mark 8:17).

The reason these rulers wanted Peter and John to quit preaching and
teaching in the name of Jesus was totally selfish. They didn’t care about all
the sick who needed the healing touch of Jesus or all the lost who needed the
salvation that only Jesus could provide. They were only thinking of
themselves. If all the Jews converted to Christ, these rulers would no longer
be leaders. They wanted to retain their power and authority, so they fought
against the power and authority of Jesus.
This is still the same today. People use doctrinal issues to disguise the real
issue. The truth is that “only by pride cometh contention” (Proverbs 13:10).
People who love to have the preeminence (3 John 9) are usually the
instigators of persecution. This is one big reason why Paul commanded the
church not to put a novice in a position of authority (1 Timothy 3:6).

Some people have incorrectly taken Peter’s statements in 1 Peter 2:13-17
about submitting “to every ordinance of man” and applied them in a way that,
in this instance, would have made Peter in violation of his own teaching.
However, Peter and John’s actions here clarify the true meaning of his later
statements.
There is a difference between submission and obedience. Peter and John did
not obey any command that went against God’s laws, but they did submit
themselves to the authority of these Jewish rulers. We are never to obey
anyone or any law that would make us disobey God. Peter asked these rulers
to judge themselves if that was right, knowing that even these corrupt rulers
would not expect them to follow their orders if the disciples had a direct
command from God to the contrary.

This scripture further illustrates how these rulers were not motivated by a
conviction of what was right or wrong but by fear of losing public support.
Justice, whether in the church or in civil government, should always be
dispensed on the basis of what’s right and wrong, not on how people will react
to the decision.
These religious rulers were not spokesmen for God. They were prostituting
their God-given office for their own selfish advantage. However, they were
very shortsighted in their goals. They may have gained something temporarily,
but they damned their souls eternally (2 Corinthians 4:18).

It is very important to take special notice of the contents of this prayer. This is
the first persecution (or censorship) that the church ever experienced and
their first prayer concerning persecution. What did they pray for?
They did not pray for the persecution to stop (see note 7 at Matthew 5:10).
They didn’t pray for change in the religious system or government so that they
could preach the Word without fear of persecution. Rather they prayed for
boldness, so they could continue preaching the Word regardless of what
anyone else did.
Satan’s ultimate purpose in persecution is to stop the spread of God’s Word

(see note 5 at Mark 4:16). Even if we don’t stop speaking the Word, if we
divert the bulk of our energies into social or political reform, then persecution
has had a negative impact.
One might reason, “Through my efforts, even though I am not directly

ministering the Word, I am making it easier for others to minister the Word.”
That is not the reasoning that the first-century church used in this prayer. They
had a totally hostile, pagan government opposing them, yet because they
were not sidetracked from their primary purpose, the message of the Gospel
multiplied faster and farther in that situation than during any other period in
history.
We cannot win the race if we are in the grandstands arguing with the
spectators. The Lord has called every believer to spread the good news of
Jesus’ love. If believers have also been called to work in government, then let
them use that as an opportunity to promote godly legislation and glorify the
Lord, just the same as the Lord would expect craftsmen to use their trade to
advance the Gospel.
However, all believers must remember that the Lord’s commission is to

change hearts with the Gospel, not change governments. If the church was to
keep that as its primary directive, then as people change, governments and
societies would change as a byproduct. Once the emphasis shifts from the
Gospel changing people to laws restraining people, then it is only a matter of
time until darkness prevails. A room cannot be rid of darkness by removing
the dark; the light must be turned on.
This is not to say that Christians should not be involved in politics or

government. All believers have dual citizenship: one on earth and one in
heaven. If believers live in a country that grants its people the freedom to vote,
hold office, and participate, then they should take advantage of it. But
priorities must be maintained.
Daniel, Shadrach, Meshach, Abednego, and Esther all held high positions in
non-religious governments, but their major impact on those governments was
their godly lives, not their legislative initiatives. As their personal lives changed
rulers, then rulers changed governments.

In this prayer, the disciples were pointing out one of the most important things
to remember when persecution comes: The persecution was not really against
them, but against the Lord.

This scripture provides a good commentary on the word “Christ.” The
terminology used in the Old Testament passage being quoted (Psalms 2:2)
says, “against his anointed,” while this passage says, “against his Christ.”
Therefore, even a person who didn’t have access to the original Greek could
see that “Christ” means “anointed,” since these terms were used
interchangeably (see note 2 at Matthew 16:16).
Notice how these disciples asked the Lord to speak the Word (Acts 4:29)
through them: by performing miracles. The working of miracles is part of
preaching the Word. Those who separate speaking the Word from doing the
Word are not following the New Testament example. The Lord’s answer to
this prayer was evident when the apostles wrought many signs and wonders
among the people (Acts 5:12) and multitudes of believers were added to the
Lord (Acts 5:14).

The disciples had already been filled with the Holy Ghost (Acts 2:4), so what
was happening here? The Holy Spirit resides in our spirits, and once He
comes, He doesn’t leave (John 14:16). The initial filling when the Holy Ghost
first comes is what the disciples experienced on the Day of Pentecost.
However, the Holy Spirit’s control and influence over our souls and bodies
fluctuates proportionately to how well our minds are renewed to His will
(Romans 12:2). In that sense, we can be more full of the Holy Ghost at one
particular time than another, although the presence and power of the Holy
Spirit does not come and go in our spirits. Therefore, even after we receive
the baptism of the Holy Ghost, our souls and bodies will sometimes stray from
the leadership of the Holy Spirit, and we will need, once again, to be filled with
the Holy Spirit.

This Joses Barnabas became very prominent among the early believers. He
was a leader in the selling of one’s goods to meet the needs of other
believers. Later, he was the first one in Jerusalem to accept the conversion of
Saul and pleaded his case before the apostles (Acts 9:26-27). Barnabas was
selected by the Jerusalem church to investigate the rumored conversion of
Gentiles at Antioch, and the Scripture reports him as being “a good man, and
full of the Holy Ghost and of faith” who led many people unto the Lord (Acts
11:20-24).
After his mission in Antioch was completed, Barnabas went to Tarsus and
brought Saul (Paul) back to Antioch with him where they stayed for one year
teaching the believers. Barnabas was the one the Lord used to bring the
Apostle Paul out of his fourteen-year seclusion (Galatians 2:1).
Barnabas and Saul were selected by the church in Antioch to carry their gifts
to the church in Judea (Acts 11:29-30). Barnabas and Saul returned to
Antioch where, through the direction of the Holy Spirit, they were sent out on
Paul’s first missionary journey (Acts 13:1-3). They visited Barnabas’ home of
Cyprus as well as cities in Asia Minor (Acts 13:13-14).
After returning to Antioch, the church there sent Paul and Barnabas to
Jerusalem to settle a dispute about the Gentile believers having to be
circumcised (Acts 15:1-2). Barnabas, as well as Paul, spoke to the elders
about this matter (Acts 15:12). The church at Jerusalem then sent Barnabas
and Paul, as well as others, back to Antioch with a decree from the apostles
(Acts 15:30).
Barnabas and Paul again ministered in Antioch (Acts 15:35) until Paul asked
Barnabas to accompany him as he went back to minister to the converts they
had made on their first missionary tour (Acts 15:36). When Barnabas refused
to go without John Mark, Paul and Barnabas parted company. Barnabas and
John Mark went to Cyprus, and Paul and Silas went to Asia Minor.
Paul later mentioned Barnabas in his epistles (1 Corinthians 9:6 and

Colossians 4:10), although there is no further mention of him in the book of
Acts. Apparently, before Barnabas and Paul became companions, Barnabas,
along with Peter and others, was moved away from his conviction of the
liberty in Christ because of a fear of the legalistic Jews (Galatians 2:13).

How is it that Barnabas, who was a Levite, owned land when Numbers 18:20-
24 forbade any Levite to have an inheritance among the children of Israel?
There are at least three viable explanations for this.
First, Barnabas was from the island of Cyprus, and that was not in the land of
Israel. Numbers 18:20-24 had prohibited any Levite from owning any property
in the nation of Israel. It is possible that the land he sold was not in Israel, and
therefore he was not in violation of God’s command.
Second, it is possible that this land actually belonged to Barnabas’ wife before
they were married, and if she was not from the tribe of Levi, then she could
have come by it without violating the instructions of Numbers 18.
Third, it is also possible that the Israelites had ceased to obey the command
of Numbers 18. Even before the captivity of Jerusalem, Jeremiah, who was a
priest, was instructed by the Lord to buy a field (Jeremiah 32:6-25), although
this action cannot be taken as the Lord setting a new precedent but rather as
an exception to illustrate a prophecy.
During the dispersion and the re-gathering of the Jews in Israel, there were
long periods of time when they were without a temple, and therefore the
Levites had no duties to perform and no offerings from the people. So, the
system as God established it in Numbers 18 had ceased to function, and
there is no biblical record that it was ever reinstated.
CHAPTER 5
NOTE 1 AT ACTS 5:1:
This is the only mention of Ananias and his wife, Sapphira, in Scripture. It can
be assumed that they were Jews living in Jerusalem or the surrounding area.
NOTE 2 AT ACTS 5:3:

There is no mention in these scriptures that Peter had any carnal knowledge
of Ananias and Sapphira’s deception. It is therefore probable that this was the
working of supernatural gifts–the word of knowledge and the discerning of
spirits (1 Corinthians 12:8-10)–through Peter.
NOTE 3 AT ACTS 5:4:

Ananias and Sapphira’s sin was not that they kept back part of the money
from the sale of their land. The sharing of their substance among the believers
was totally voluntary (see note 5 at Acts 2:44). That is what Peter was saying
here. Their sin was that they agreed together to lie about the sale price so that
they could appear to have given all when they hadn’t. We can only speculate
about their reasons for doing this.
It is possible that they saw an opportunity to take advantage of the others.

They could have reasoned that by making a token gesture to become a part of
this communal system, they could reap all the benefits and still retain their
assets. Their deception and corruptness in wanting to take advantage of
others’ pure, unselfish love was the sin that brought such swift judgment from
God.
NOTE 4 AT ACTS 5:4:

This is one of the clearest scriptural references about the Holy Ghost being
God. In Acts 5:3, Peter said that Ananias had lied unto the Holy Ghost; then in
this verse, he said Ananias had not lied unto men but unto God, thereby using
the names God and Holy Ghost interchangeably (see note 2 at Mark 1:10).
NOTE 5 AT ACTS 5:5:

There has been much debate about this account of Ananias and Sapphira.
Was it God that actually smote them, or did they simply die from heart failure
when they knew they had been found out? If God killed them, how does that
harmonize with God’s punishment not coming on His covenant children (see
note 8 at John 5:14 and note 8 at John 12:31)? Were they born-again
believers, or were they some of the “tares” that Jesus spoke of (Matthew
13:24-30 and 36-43)?
First, we can confidently say this was a direct judgment of God upon them.
They did not just die of natural causes. Someone might think they died from
fear if they look at the death of Ananias only, but when Sapphira came in,
Peter pronounced God’s judgment upon her. Also, the reaction of everyone
who heard of this would lead us to believe this was a direct act of God. The
people greatly feared God as a result of this (Acts 5:11).
Next, how can we reconcile God bringing such punishment on His own
children who have already had their sins paid for? No one argues that God
deals with sin in the lives of believers (Hebrews 12:5-8), but His chastisement
is always corrective, not punitive. What happened here?
It is possible that Ananias and Sapphira were not truly born again. Jesus
taught in the parable of the tares that some of Satan’s children were mixed
among His true believers (see note 1 at Matthew 13:37). If that were the case,
then God’s wrath falling on Ananias and Sapphira would be no different than
Old Testament examples of God’s punishment. They didn’t have a covenant
with God, so God was completely just in calling their accounts due.
It is also possible that Ananias and Sapphira could have been true believers
who had become reprobate. The first-century church was walking in a
revelation of Jesus that would make it very hard for unbelievers to go
undetected. Also, the fact that Luke stated repeatedly that all the believers
were of one accord (Acts 2:46; 4:24, and 32), plus the fact that there was real
persecution against the believers, would lead one to believe that Ananias and
his wife were a part of the church.
If Ananias and Sapphira were born-again believers and they renounced their
salvation because of greed, that would have removed them from the New
Covenant and made them candidates for the wrath of God (see note 4 at John
3:36).
Many people find it hard to believe that God would hold believers accountable
to the point of being reprobate for greed and deception. After all, there are
Christians today who lie and cheat, and we don’t see them falling over dead.
Hebrews 6:4-6 shows that only mature Christians are capable of rejecting
their salvation. Most Christians today aren’t mature, and therefore God passes
over their blasphemies even as He did with Saul who became the Apostle
Paul (see note 1 at Matthew 12:31). However, Ananias and Sapphira were a
part of the early church that was walking in a revelation of Jesus and His love
as possibly no other group of believers have ever done. They had
experienced much and were therefore accountable for much (see note 5 at
Luke 12:48).

This was the Lord’s answer to the disciples’ prayer recorded in Acts 4:29-30.

It was not just the doctrine of the early church that caused multitudes of
people to come to Jesus. They were walking in one accord (see note 3 at
John 13:35), and they had the power of the Holy Ghost actively displayed in
their lives through signs and wonders (see notes 17-19 at John 14:12). When
believers manifest the power of God’s Word through their lives, multitudes will
come to the Lord (see note 4 at Acts 4:30).

This was a great miracle that has not been recorded anywhere else in
Scripture as being done by anyone else. However, there was no power in the
shadow itself. The power was in Jesus and was released through the faith of
these people and Peter.
Faith can be activated and released through many different physical means
(ex. a rod, Exodus 4:17; a tree, Exodus 15:25; a brazen serpent, Numbers
21:9; salt, 2 Kings 2:19-22; meal, 2 Kings 4:41; a stick, 2 Kings 6:4-7; figs, 2
Kings 20:7; clothes, Mark 5:28-29 and 34; clay, John 9:6-7; and handkerchiefs
and aprons, Acts 19:11-12). However, if a person’s attention moves from God
to the instrument used, then it becomes idolatry (see the example of Moses’
brazen serpent, Numbers 21:9 and 2 Kings 18:4).

Notice that these apostles healed everyone, just as Jesus did. This
miraculous power was not confined only to Jesus or to these apostles; it is
available to all believers today (see note 10 at Mark 16:17).

The Greek word translated “indignation” here is “ZELOS.” This word was used
seventeen times in the New Testament. It was translated “zeal” six times;
“envy,” “envying,” or “envyings” six times; “emulations” once; “fervent mind”
once; “jealousy” once; and “indignation” twice. This word differs from the other
Greek words translated “indignation” in the New Testament in that it “grieves,
not because another has the good, but that one does not have it and seeks to
supply such deficiencies in himself” (“The Complete Word Study: New
Testament” by Dr. Spiros Zodhiates). Therefore, this indignation of the
Sadducees was rooted in envy or jealousy.
Proverbs 13:10 says, “Only by pride cometh contention.” Self-centeredness is

always at the bottom of all strife and persecution. These Sadducees were
jealous of the following the apostles were developing. They wanted to receive
the recognition and prestige that came from being Israel’s spiritual leaders,
and that was being threatened. They couldn’t compete with the apostles’
spiritual power, so they resorted to physical force.
When viewed this way, persecution is actually a compliment from our

persecutors. We should rejoice that we are “counted worthy to suffer shame
for his name” (Acts 5:41).

It is interesting that the angel freed the apostles at night. This could have been
done in broad daylight for everyone to see, but it wasn’t. This is consistent
with many miraculous occurrences in the Bible (see note 1 at Mark 16:9). The
Lord does enough miracles that no one has an excuse to reject Him, but most
of His dealings with us are in ways noticed only by those who already believe.
It is faith that pleases the Lord (Hebrews 11:6), not sight (2 Corinthians 5:7).

This is the first time in Scripture that anyone was miraculously delivered from
prison by an angel. Joseph and Jeremiah were imprisoned without the Lord
providing them with a miraculous escape. Instead, they were vindicated and
released.
Later in the book of Acts (Acts 12:1-19), Peter was also released in a similarly
miraculous fashion. However, the Apostle Paul spent years in prison (Acts 21-
28). As Paul later explained in Philippians 1:12-14, his imprisonment gave him
an all-expense paid trip to Rome to witness to Caesar himself.

The fact that they entered into the temple early in the morning would indicate
that they were eager to once again share the Gospel of Jesus Christ. They
were not intimidated by the chief priests’ threats at all. This is the spirit of a
genuine believer over whom Jesus is truly Lord. “They loved not their lives
unto the death” (Revelation 12:11).

These rulers were afraid that the news of the apostles’ escape would be
proclaimed by the people as a miracle, thus furthering the cause of Christ
instead of deterring it like they had tried to do. Once again, they were
consumed with their own carnal interests. The smart thing to do would have
been to repent and join the Christians, but they were too proud to do that (see
note 1 at Acts 5:17).

Without knowing it, these rulers were actually giving the apostles a
tremendous compliment. It was a great accomplishment to have filled
Jerusalem with the Gospel of the Lord Jesus Christ. However, they were
wrong in their statement that the apostles’ motive was to make them guilty in
the sight of the people for the blood of Jesus. They were simply telling the
truth so that the people could believe. They were not against the religious
rulers.
The guilty parties always think everyone is out to expose their sin, and they
become very defensive. If you throw a rock into a pack of dogs, the one that
barks the loudest is the one that got hit. Likewise, those who complain the
loudest at the preaching of Jesus are the ones who have been convicted by
the message. Their violent opposition is really a sign that the message has hit
its mark.
This is a tremendous lesson on submission. Peter was the one whom the Lord
inspired to write, “Submit yourselves to every ordinance of man for the Lord’s
sake” (1 Peter 2:13), yet we see him not obeying those in authority over him.
What’s the deal? Were Peter’s actions wrong?
The key to understanding this is to properly understand that submission and

obedience are not the same thing. “Obey” means “to carry out the command
of,” while “submit” means “to yield or surrender (oneself) to the will or authority
of another.” People can be submitted to others without obeying them, just as
much as they can obey others without submitting to them.
In the military, subordinate officers do not have the authority to issue

commands on their own that contradict the commanding officers. They can
disobey orders from officers who are above them if they are certain that their
commands are in direct opposition to their superiors. However, the attitude in
which they refuse to obey officers’ unlawful commands can get them in trouble
if it is rebellious, even if their actions are right.
Likewise, God never wants us to obey any law or rule of man that would
contradict His laws, but He does not want us to be rebellious about it. We
should act as these apostles acted. They didn’t obey the rulers’ command,
because it contradicted God’s command, but they submitted to their authority.
They were beaten as punishment (Acts 5:40), yet they didn’t plot a revolt or
criticize the rulers who beat them. They had a submissive attitude, even
though they obeyed the higher law of God (see note 3 at Acts 4:19).

This Gamaliel is only mentioned twice in Scripture (here and Acts 22:3). From
these references we see that Gamaliel was a very respected doctor of the
Law in Jerusalem. Gamaliel’s counsel to the Jewish leaders, that they should
not oppose the Christians, was later thwarted by his most renowned pupil,
Saul, who, after his conversion, became the Apostle Paul.

This counsel from Gamaliel was true in this instance and definitely worked to
the apostles’ advantage, but it is not a truth that is applicable in all situations.
First, not every purpose that is not of God fails. Ultimately, everything that is
not of God will be destroyed at His coming, but until then, many ungodly
causes prosper. In direct opposition to Gamaliel’s advice, the Lord gave
commands to His ministers to counter errors in His church (Titus 1:11;
Revelation 2:14-15, and 20).
Second, not every cause of God succeeds. Ultimately, God’s desire will
prevail, but at the present, many things are happening outside of God’s will. It
is not God’s will that anyone should perish (2 Peter 3:9), but people are
perishing since God has given us the freedom of choice (Deuteronomy 30:19).
It is God’s will for people to be healed (Isaiah 53:5, Matthew 8:17, 1 Peter
2:24, and 3 John 2), but not everyone gets healed. God hates the murdering
of children, yet millions of unborn children are being killed every year.
We cannot adopt the attitude that Gamaliel put forth here to simply be passive
and believe that those things that are not of God will fail. We have to stand up
for what is right and oppose what is wrong.

What a great attitude! These disciples had so completely lost themselves in
God that they didn’t think about personal suffering. Instead, they were
rejoicing that they had been effective enough in their witness to suffer the
same shame Jesus had encountered at these men’s hands. What a great
honor to suffer shame for being associated with Jesus! Jesus died for us. The
least we can do is live for Him, regardless of the costs.
CHAPTER 6
NOTE 1 AT ACTS 6:1:
The choosing of these men was directly related to the number of the disciples
being multiplied. At this time, we know there were at least 8,000 believers in
the Jerusalem church (Acts 2:41, 4:4, and 5:14).
These men (commonly called “deacons,” see note 9 at Acts 6:4) were
ordained to supply a need in the body of believers. Today, many churches are
more concerned with the form than the function of deacons. If the body of
believers is so small that no one is being neglected, then there is no need for
deacons. Deacons are meant to serve, not just hold a position.
NOTE 2 AT ACTS 6:1:

The word “Grecian” means “a Hellenist or Greek-speaking Jew” (Strong’s
Concordance). These were probably not Gentiles who were proselytes to
Judaism but rather Jews who had been scattered to other countries, and
although they were now back in Judea, they spoke Greek as their first
language.
NOTE 3 AT ACTS 6:1:

The name Hebrew was first used in Genesis 14:13 where Abram was called a
Hebrew. The name is derived from the word meaning “a region across...on the
opposite side” (Strong’s Concordance). This was the Canaanites’ way of
referring to Abram being from the other side of the Euphrates or being a
descendant of Eber (Genesis 11:15-26). The name came to be used of all of
God’s chosen people who were descendants of Abraham through Jacob
(Genesis 39:14 and Exodus 1:15).
In this instance, the name specified a Jew who spoke the Hebrew language,
as contrasted with Jews who spoke Greek. In the Jews’ efforts to maintain
their identity as a nation while under Roman occupation, retaining the Hebrew
language and customs became very important to some and gave rise to this
division of the Jews into these two groups.
This group of Hebrew Jews was very similar in origin to the sect of the
Pharisees (see note 2 at Matthew 3:7). Like the Pharisees, there was some
good in their ideas that caused this division. However, as members of Christ’s
body, these believers belonged to a heavenly kingdom. Their preoccupation
with earthly nationalities and preference given to their sect was misplaced and
caused the first contention in the church.
NOTE 4 AT ACTS 6:1:

Paul later wrote in 1 Timothy 5:3-16 about the way the New Testament church
cared for widows. From those verses we can see that the church was totally
responsible for their physical needs. This is what was referenced in this
instance. The Grecian widows were being slighted in the daily distribution of
food and clothing, while the Hebrews were giving preference to their own
widows.
NOTE 5 AT ACTS 6:2:

In this communal system (see note 5 at Acts 2:44), the church took the pooled
resources of the believers and used them to supply food to the widows. The
deacons were to take charge of this business. It is probable that their duties
included all aspects of ministry to physical needs.
NOTE 6 AT ACTS 6:3:

The selection of these deacons was left up to the church under certain
qualifications given by the apostles. The apostles prayed over them and laid
hands on them, but the people selected them.
NOTE 7 AT ACTS 6:3:

Only seven deacons were needed for a church that numbered in the
thousands (see note 1 at Acts 6:1), and this was in a situation where many
people were totally dependent on the church for their physical needs.
NOTE 8 AT ACTS 6:3:

There were three qualifications these first deacons had to meet. First, they
had to be held in high regard by others. Paul expounded on this requirement
in 1 Timothy 3:7 and applied it to a bishop. Second, they had to be full of the
Holy Ghost. Third, they had to be full of wisdom. These last two requirements
went hand in hand. A person cannot be full of God’s wisdom without God’s
Spirit.
NOTE 9 AT ACTS 6:4:

The Greek word “DIAKONIA” was translated “ministry” here, while it was
translated “ministration” in Acts 6:1. In that verse, the ministration was the job
that the deacons (Greek - “DIAKONOS,” 1 Timothy 3:8) were selected to do.
In this verse, it denoted the job that the apostles would do.
The literal meaning of DIAKONIA is “attendance (as a servant, etc.);

figuratively (eleemosynary) aid, (official) service (especially of the Christian
teacher, or technically of the diaconate)” (Strong’s Concordance). It was used
of angels (Hebrews 1:14) and the church at Thyatira (Revelation 2:18-19).
Paul used this word to describe his own ministry (Acts 20:24, Romans 11:13,
and 1 Timothy 1:12) as well as others’ (Colossians 4:17 and 2 Timothy 4:5). A
deacon and a minister who would fit in one of the five offices listed in
Ephesians 4:11 are both servants or DIAKONOS. A deacon simply serves in
the physical realm, while a minister serves in the spiritual realm.

The apostles wisely chose to separate themselves to prayer and the ministry
of the Word. These first ministers of the church set a precedent that should
still be followed today. Ministers should be occupied with spiritual things and
let deacons tend to physical needs. Many a minister has become spiritually
dull because of the physical demands of the ministry dominating all their
attention.

Of these seven men who were selected, Stephen was one of the two
mentioned again in the book of Acts. Acts 6:8 says Stephen was full of faith
and power and did great wonders and miracles among the people. He was a
powerful orator who spoke with godly wisdom under the direction of the Holy
Spirit (Acts 6:10).
Part of his message must have been about the liberty from dead works and
the grace that are available through Christ, as can be seen by the accusations
leveled against him (Acts 6:13-14). The inner presence of Christ was manifest
in his physical appearance (Acts 6:15).
He made a bold defense of his faith in front of the Jewish religious leaders,
and this defense contained many insights into O.T. events not recorded
elsewhere in Scripture. He saw the heavens open and Jesus standing at the
Father’s right hand (Acts 7:55-56), and then as he became the first martyr of
the Christian faith, he prayed for those who were putting him to death (Acts
7:60), as Jesus did (Luke 23:34). His testimony was probably one of the major
witnesses to Saul (Acts 7:58), who later became the Apostle Paul (Acts 13:9).

Philip, along with Stephen, was one of the two men selected here who was
mentioned again in the book of Acts. Philip was also an evangelist (Acts 21:8
and Ephesians 4:11). Philip went to the Samaritans and was used of God to
cause a great number of people to be converted (Acts 8:5-25). The angel of
the Lord spoke to Philip and sent him to witness to a man of great authority
among the Ethiopians (Acts 8:26-35). Upon this man’s conversion, Philip
baptized him and was then translated from the vicinity of Gaza to Azotus, a
distance of about twenty miles (Acts 8:36-40). Philip took up residence in
Caesarea, and the Apostle Paul visited him on his last trip to Jerusalem (Acts
21:8). Philip was married and had four daughters who prophesied (Acts 21:9).

Nothing else is mentioned of these other five men in Scripture.

The laying on of hands was not new with the church age. The whole tribe of
Levi was separated unto the work of God by the Israelites laying hands on
them (Numbers 8:10) at the Lord’s command. The Lord directed the priests to
lay hands on the head of the sacrifices, symbolizing the transferal of sins to
the animal (Leviticus 1:4, 16:21; and Numbers 8:12).
Through the laying on of hands, blessings were conferred (Genesis 48:14-15).

In the N.T., people were separated unto God through the laying on of hands
(here and Acts 13:2-3). The Holy Ghost was given through the laying on of
hands (Acts 8:17 and 19:6). Paul spoke of gifts that had been imparted to
Timothy through the laying on of his hands (1 Timothy 4:14 and 2 Timothy
1:6). Hebrews 6:2 speaks of the doctrine of the laying on of hands as being
one of the foundational truths of the Gospel of Christ (see note 17 at Mark
16:18).

This is speaking of the influence of God’s Word increasing as more and more
people yielded to it.
NOTE 1 AT ACTS 6:8:

Some have argued that miracles stopped with the last of the apostles. First of
all, there are still apostles today (see note 1 at Mark 3:14 and note 2 at Luke
6:13). And second, Stephen was not an apostle, yet he performed miracles.
This is proof that believers (Mark 16:17 and John 14:12), and not just
apostles, can perform miracles by faith in the Lord Jesus (see note 4 at Acts
3:16).
NOTE 2 AT ACTS 6:9:

These Libertines were either Jews who had been slaves but were set free by
the Roman government, or they were possibly from a town in northern Africa
called Libertina. At any rate, they were a group of Jews who, because of their
common bond, had separated themselves from the rest of Judaism by having
their own synagogue.
NOTE 3 AT ACTS 6:9:

Cyrene was an important city in northern Africa, located just a few miles inland
from the Mediterranean Sea in what is today called Libya.
NOTE 4 AT ACTS 6:9:

The city of Alexandria was founded by Alexander the Great in 332 B.C. on the
north coast of Egypt just west of the Nile Delta. During the time of this event in
Acts, Alexandria had between 600,000 and 700,000 residents, a large part of
whom were Jewish.
NOTE 5 AT ACTS 6:9:

Cilicia was a southern province in Asia Minor, in which Tarsus, the home of
Saul, was a principal city.
NOTE 6 AT ACTS 6:9:

“Asia” here denoted a western province in Asia Minor whose capital was
Ephesus.

This wisdom that Stephen spoke with was not his own human wisdom, but it
came directly from the Spirit of God. This was a direct fulfillment of the
promise Jesus made to His disciples in Luke 21:15.

This is a classic example demonstrating that people cannot be argued into
repentance. Stephen confounded them with God’s wisdom, but that didn’t
change them. They chose to disbelieve (2 Peter 3:5).

Jesus didn’t come to destroy the Law but to fulfill it (Matthew 5:17). He then
replaced it with a better covenant (Hebrews 8:6-7). The Jews didn’t
understand this when Jesus taught on it or when Stephen spoke these same
truths. Jesus did prophesy the destruction of the temple (Matthew 24:1-2,
Mark 13:1-2, and Luke 21:5-6) and the changing of the Mosaic customs
(Matthew 5:21-48 and John 4:21-23). However, this was not in contradiction of
the Law but rather the fulfillment of it.
CHAPTER 7
NOTE 1 AT ACTS 7:2:
Stephen’s defense didn’t deny any of the accusations that were made against
him. Instead, he began to assert his identity as a true Jew by tracing Jewish
history. He concluded his statements by saying that just as the Jewish nation
as a whole had resisted God throughout history, so they were resisting God
now by rejecting the Messiah, Jesus Christ, whom God had sent (Acts 7:51-
53).
NOTE 2 AT ACTS 7:2:

Stephen, speaking under the inspiration of the Holy Ghost, gave us details
and insights into Old Testament events in this discourse, and these greatly
enhance our understanding of what actually happened. For instance, Stephen
said that God appeared to Abram. This is a detail we were not furnished with
in the Genesis account.
Stephen also said that the Lord spoke to Abram about leaving his country
before he dwelt in Haran. If we were to read Genesis 11:31-12:4
without the aid of Stephen’s statements, we might think God spoke to Abram
after he was already living in Haran. Therefore, we can conclude that Terah,
Abram’s father, took his family from Ur of the Chaldees and headed toward
Canaan (Genesis 11:31). In route, the Lord appeared to Abram in
Mesopotamia and gave him instructions before he arrived in Haran.
Upon closer examination, we can see this in Genesis 12:1. The scripture
says, “The Lord had said unto Abram” (emphasis mine). Thus
Stephen’s explanation of Jewish history does not contradict Old Testament
accounts but enhances and clarifies certain things.
NOTE 3 AT ACTS 7:6:

This is the precise period of time that God prophesied to Abram in Genesis
15:13. However, because Exodus 12:40-41 clearly states that the children of
Israel came out of Egypt after 430 years, some have argued that Genesis
15:13, and this reference here, was only a round number, not intended to be
accurate.
This difference of 30 years becomes very important, however, when the 40

years (Acts 7:30) Moses spent in the wilderness after his failed deliverance
attempt is subtracted from the 430 years of actual bondage. This means that
Moses killed the Egyptian in an attempt to deliver the Jewish people in the
390th year of their sojourn, or 10 years before the time period prescribed by
God in Genesis 15:13 was up. It is most probable that the 400 years spoken
of by God in Genesis 15:13, and also here, was the exact time the Lord had
intended before He delivered the Jewish people from Egypt, but Moses’ self-
will that was exhibited in killing the Egyptian (Exodus 2:12) cost Moses 40
years in the desert and the children of Israel 30 years of extra bondage.
The Israelites were not slaves in Egypt the entire 400 years. Abram came into
Canaan when he was 75 years old (Genesis 12:4). The covenant of Genesis
15:13-16, which prophesied the 400 years, took place at least a year before
Ishmael’s birth (Genesis 16:15). That means that Abram could not have been
over 85 when this covenant was made (Genesis 16:16 minus nine months),
and he could have possibly been in his 70s. Abraham then had Isaac at 100
years of age. When Isaac was 60, Jacob and Esau were born (Genesis
25:26), and Jacob moved to Egypt with his children when he was 130 years
old (Genesis 47:9). That was not more than 215 years but at least 205 years
after the covenant of Genesis 15 when God spoke of the 400 years that
Abram’s seed would be afflicted.
Joseph was 39 when his father, Jacob (or Israel), came into Egypt (Genesis
41:46-47 and 45:6), and the Israelites enjoyed freedom throughout the rest of
Joseph’s life, another 71 years (Genesis 50:22). That would bring the total
elapsed time from the prophecy of Genesis 15 to the death of Joseph to 276-
286 years.
Exodus 1:8 does not clearly state how long it was after the death of Joseph
until another king arose who didn’t know Joseph, but it can be assumed that it
was at least a period of some years. That would mean that the total time the
Israelites could have been slaves to the Egyptians was 150 years at most,
and probably much less than that.
The first-century historian Josephus arrived at this same conclusion when he

wrote that the Hebrews left Egypt “four hundred and thirty years after our
forefather Abraham came into Canaan, but two hundred and fifteen years only
after Jacob removed into Egypt” (The Antiquities of the Jews, Book 2, Chapter
15, Section 2).

In Genesis 46:26, it is stated that sixty-six males went with Jacob into Egypt.
This number excludes Jacob himself, and Joseph and his two sons who were
already in Egypt. Therefore, adding these four, Genesis 46:27 brings the total
male Israelites who went into Egypt to seventy (Deuteronomy 10:22). That
makes Stephen’s count five more than the count of Genesis 46:27.
It is probable that Stephen was quoting from the Septuagint (a Greek

translation of the Hebrew scriptures) that added the four sons of Manasseh
and Ephraim and one grandson of Manasseh (Numbers 26:29 and 35) to the
list of Genesis 46:26. Therefore, excluding Ephraim’s sons and Manasseh’s
son and grandson, there were seventy male Israelites, and including them,
seventy-five.

The Egyptians were the most advanced civilization in the world during the
time of Moses. For Moses to be “learned in all the wisdom of the Egyptians”
that means he certainly was no dummy, as he claimed to be when trying to
dodge God’s call (Exodus 4:10). Josephus, who wrote in the first century a
history of the Jewish people, said that Moses was general of the Egyptian
army and defeated the invading Ethiopian army (The Antiquities of the Jews,
Book 2, Chapter 10).

This is in sharp contrast with what Moses said in Exodus 4:10. It must be that
Stephen, under the inspiration of the Holy Spirit, spoke the truth and that
Moses simply lied to God in an attempt to excuse himself from service.

This is the only place in Scripture where we are told the age of Moses when
he killed the Egyptian (Exodus 2:12). Together with Acts 7:30, the only place
in Scripture to record the length of time Moses spent in the wilderness, this
provides invaluable information about the life of Moses.

The words that Stephen chose to use here show that Moses’ identification
with his Hebrew brethren was not accidental but a deliberate act from his
heart. He somehow knew that he was an Israelite. This same deliberate
choice on Moses’ part is emphasized by the account of Hebrews 11:24-25.

This scripture does not explain why Moses supposed the Hebrews would
have readily accepted him as the one God would use to set them free from
their Egyptian slavery, but there is a reason that seems to be obvious: Moses
had been supernaturally spared death as an infant and adopted into the royal
family of the Egyptians (Exodus 1:15-2:10). A slave by birth had become
nobility in Egypt! After Moses knew God’s will for his life (see note 10 at this
verse), it was logical to think that God would use his position and prestige to
accomplish His will.
The only fault with this reasoning was that it was wrong! In 1 Corinthians 1:26-
30, Paul clearly stated that God doesn’t use many people who are
“somebodies.” God delights in using “nobodies” so that all the glory goes to
Him and not to the instrument He uses. Moses learned this the hard way.
One of the biggest mistakes believers still make today is to suppose that the
Lord is going to use people because of the position they have gained in the
world. In blatant disregard of the instruction of 1 Timothy 3:6 concerning
novices not being put into positions of authority, Christians have thrust into
leadership celebrities who become believers. This has not only destroyed
many of these celebrities, but it has also weakened the church’s witness to
the world.

This scripture goes contrary to a popular notion that Moses killed the Egyptian
(Exodus 2:12) without any knowledge of God’s call on his life. As discussed in
note 8 at Acts 7:23, Moses knew he was an Israelite, and this verse clearly
states that Moses killed the Egyptian to reveal himself to his brethren as the
one God would use to accomplish their deliverance.
This verse reveals that Moses killed this man in an attempt to fulfill God’s call
on his life. This graphically illustrates that it is not enough just to know God’s
will for our lives; we must also know God’s plan for bringing His will to pass.
Killing this Egyptian was not the way God had planned to bring about the
Israelites’ freedom, nor was it God’s timing (see note 3 at Acts 7:6).
Much damage has been done by people just like Moses, who had a revelation
of God’s will for their lives but didn’t have God’s wisdom as to how to bring it
to pass. In Moses’ case, his independence from God’s direction and timing
cost him forty years in the wilderness and the children of Israel thirty years of
added slavery (see note 3 at Acts 7:6). This is also a possible explanation of
why God was so severe with Moses in Numbers 20:12 when He saw this “I’ll
do it my way” attitude resurface in Moses.

Moses, as the son of Pharaoh’s daughter, was in a position of leadership over
any Jew in Egypt. This man was no doubt referring to the position that Moses
was seeking to occupy as the one whom God had appointed over the
Israelites to lead them to independence. This means that Moses’ motives for
killing the Egyptian the previous day were known and rejected by the
Israelites.

This is the only place in Scripture to record the length of time Moses spent in
the wilderness before bringing deliverance to the Israelites. It is stated in
Exodus 7:7 that Moses was eighty when he stood before Pharaoh, but there
would be no idea as to how long Moses endured in the wilderness without this
information from Stephen in Acts 7:23 and here.

No doubt, one of the reasons Stephen was emphasizing Moses’ rejection was
to draw a comparison between Moses and Jesus. In Acts 7:37, Stephen even
quoted Moses from Deuteronomy 18:15, where Moses prophesied that the
Messiah would be like unto himself. The Israelites rejected Moses, yet God
exalted him to become their ruler and judge. Likewise, Jesus was rejected by
the Jews, but God exalted Him to be both Lord and Christ (Acts 2:36).

Moloch was one of the names given to the idol-god of the Ammonites (1 Kings
11:7). This idol was also called Milcom and Molech (1 Kings 11:5, 7, and 33).
The worship of Molech was also part of the worship of Baal (Jeremiah 32:35).
In the worship of Molech, children were burnt as sacrifices. The Lord
expressly forbade His people from doing this (Leviticus 18:21 and
Deuteronomy 18:10) and prescribed the death penalty for anyone who
disobeyed this commandment (Leviticus 20:2).
According to some ancient descriptions, the image of Molech was a hollow,

brazen figure with the body of a human and the head of an ox. The arms were
outstretched. The image would be heated red hot by fires from within, and
then the children would be placed in the arms of Molech to slowly burn. The
priests would beat drums to drown out the cries of the infants. Solomon
worshiped Molech, although it is not recorded that he sacrificed any of his
children. However, it is recorded that both Ahaz and Manasseh, kings of
Judah, made their children to pass through the fire to Molech (2 Chronicles
28:1-3 and 2 Kings 21:1-6). Other Israelites also offered their children as
sacrifices to this god (Jeremiah 7:31, 19:4-5; Ezekiel 16:21, 23:37, and 39).

This same pagan deity Remphan is called Chiun in Amos 5:26 where Stephen
was quoting from. Most scholars believe that this was the Coptic name for
Ninib, the star-god of Babylon (also known as the god Saturn in Roman
mythology), hence the Lord’s mention of carrying them captive to Babylon
(Amos 5:27 and here).

Given the context, this is no doubt speaking of Joshua of the O.T., not our
Lord Jesus Christ. “Jesus” was derived from “Joshua,” “Jesus” being Greek
and “Joshua” being Hebrew, and the name Joshua means “Jehovah-saved”
(Strong’s Concordance). The Jesus spoken of in Hebrews 4:8 is also a
reference to the O.T. Joshua.

The Greek word used here for “looked up stedfastly” is “ATENIZO,” and it
means “to gaze intently” (Strong’s Concordance). It was also translated
“behold earnestly” and “set eyes.” Stephen did not just glance up. He
purposely focused his attention on Jesus. He was rewarded with a glimpse of
the risen Christ standing at the right hand of God, and this enabled him to
endure the agony of being stoned to death.
The key to enduring any of the afflictions the devil sends our way is to look
beyond the problem unto Jesus, the Author and Finisher of our faith (Hebrews
12:2). Paul was able to say that all his troubles were just a “light affliction,
which is but for a moment” (2 Corinthians 4:17), because he was looking not
at his problems that could be seen but at the great reward God had for him
that could not be seen (2 Corinthians 4:18).
What we focus our attention on determines our attitude. Everyone has

problems, but not everyone has a bad attitude. Circumstances cannot force us
into defeat. Stephen chose to look at Jesus instead of his situation and was
therefore able to triumph in it.
This is the only reference in Scripture to Jesus standing at the Father’s right
hand (compare with Psalms 110:1; Matthew 26:64; Mark 14:62; Luke 22:69;
Acts 2:33-34; Colossians 3:1; Hebrews 1:3, 13, and 8:1). Hebrews 10:12 even
draws special attention to Jesus being seated at the Father’s right hand to
illustrate that His work was complete.
It is possible that this single record of Jesus standing at the Father’s right
hand was Jesus paying special honor to Stephen, His first martyr. This
becomes more probable when we consider Stephen’s use of the term “Son of
man.” This term was used throughout the Gospels to designate Jesus’
humanity and association with mankind (see note 3 at Matthew 9:6). Jesus as
a God-man knew exactly what Stephen was suffering (Hebrews 4:15).

Many people are offended at other people’s claims of spiritual experiences.
However, in this case, these Jews were mostly offended by Stephen’s
reference to Jesus, whom they had condemned as being a blasphemer, being
exalted to the right hand of God (see note 6 at Mark 10:37).

This young man, Saul, went on to persecute those who believed in Jesus
(Acts 8:3) until his own conversion to Christianity (Acts 9:3-20) and
transformation into the Apostle Paul (Acts 13:9). Stephen’s witness was no
doubt one of those pricks that Saul had been kicking against (Acts 9:5).

Stephen exhibited the same forgiveness and compassion toward his
murderers that Jesus had toward His (Luke 23:34). This God-like quality of
forgiveness is not confined to God alone; through Jesus indwelling the
believers (Galatians 2:20), that same love can flow through each one of us.
CHAPTER 8
NOTE 1 AT ACTS 8:1:
It is amazing that the apostles were not scattered from Jerusalem also. They
had already been imprisoned twice (Acts 4:3 and 5:18), and as the leaders of
the Christians, they certainly knew they would be prime targets of this
persecution.
They chose to stay in Jerusalem, and James was killed by Herod (Acts 12:2),
while Peter only escaped death by a miraculous intervention (Acts 12:3-19).
Fourteen years after Saul’s conversion (Acts 9:3-20), the apostles were still
living in Jerusalem (Galatians 2:1) when Paul and Barnabas took the dispute
over circumcision to them (Acts 15:1-4).
NOTE 2 AT ACTS 8:3:

Saul’s actions show a total rejection of Jesus and His followers, but that does
not mean he was not under conviction. On the contrary, the Lord said to him
in Acts 9:5 that it was hard for him to resist the conviction (“kick against the
pricks”). The Holy Ghost was already dealing with Saul.
The conviction of the Holy Ghost upon people’s lives will always produce a
reaction but not necessarily a positive one. Many times, those who protest the
loudest are the ones who were convicted the most (see note 6 at Acts 5:28).
Don’t be discouraged by a negative response to the Gospel. That is a sure
sign that people got the message.
NOTE 3 AT ACTS 8:4:

This was one of the best things that could have happened as far as the
spreading of the Gospel was concerned. These believers took the Gospel of
Jesus everywhere, and the faith was multiplied.
NOTE 1 AT ACTS 8:5:

Jesus had ministered to the people in the city of Sychar, just a short distance
from this city of Samaria (John 4:5-30 and 39-42).
NOTE 2 AT ACTS 8:5:

This was the constant message of the early church. The believers were
preaching Jesus and what He had done for mankind. Today many “ministers”
preach morality or social issues or what we must do for God, but this was not
the message of the first-century church. There is a time to mention these
things, but Jesus always has to have preeminence (Colossians 1:18).
If people claim to represent Jehovah God yet they aren’t preaching Jesus as
the focal point and the only way unto the Father (John 14:6), then they aren’t
truly honoring God the Father (John 5:23 and 1 John 2:22-23).
NOTE 3 AT ACTS 8:6:

Luke clearly tied the tremendous response of the people to the Gospel in with
the working of these miracles. Miracles are an indispensable part of the
preaching of the Gospel.
NOTE 1 AT ACTS 8:9:

The only biblical information we have about this Simon is in this account in
Acts 8. From this we can see he used sorcery to convince the people that he
was “the great power of God” (Acts 8:10). The entire city believed him until
Philip came along with the true power of God, preaching the Gospel of Jesus.
Acts 8:13 says that Simon also believed and was baptized, but it is
questionable whether it was a true conversion because of Peter’s statement in
Acts 8:23 that Simon was “in the gall of bitterness, and in the bond of iniquity.”
Peter said this to Simon because Simon had offered them money if they
would give him the power that they had to lay hands on people and see them
receive the Holy Ghost.
It appeared that he still wanted to portray himself as someone special to the

people, and he had just switched from using sorcery to using the Gospel to do
it. It is to Simon’s credit, though, that when rebuked by Peter, he didn’t appear
to rebel but prayed that none of those things would be so.
There are a number of extra-biblical writings about Simon. They say that he
claimed to be the Messiah, the Son of God. It is also written that Simon
returned to sorcery after the happenings of this chapter and became a
constant antagonist to the Apostle Peter. While interesting, we cannot base
any conclusions on these writings outside of Scripture.

These people had “of a long time” seen supernatural manifestations of
Satan’s power through Simon (Acts 8:11). If Philip had only spoken to them of
the Gospel without demonstrating it through miracles, it is probable that he
would not have gotten as favorable a response (see note 3 at Acts 8:6).

This is speaking of water baptism, as can be seen by the fact that these same
people later received the baptism of the Holy Ghost when the apostles from
Jerusalem came and prayed for them (Acts 8:17).

In a contest between Simon, operating under the supernatural power of
Satan, and Philip, walking in the supernatural power of God, God won so
convincingly that even Simon acknowledged it and was baptized. There are
people who possess demonic power, but it is no match for God’s power.

This was the first time in the experience of the young New Testament church
that anyone except a proper Jew had become a believer in Jesus. The
Samaritans were Jews who had corrupted their bloodline and the true worship
of God, and they were therefore rejected by strict Jews as not being
Abraham’s seed and heirs to the promises (see note 2 at John 4:4).
Because of this, the church at Jerusalem sent Peter and John to Samaria to
check out what was happening there and see if they approved. Peter and
John showed their approval by praying for the Samaritans that they would
receive the Holy Ghost and even shared the Gospel with other Samaritans on
their way back to Jerusalem (Acts 8:25).
Jesus had ministered to the Samaritans before (John 4:4-30 and 39-42) and
had made it clear that He was the Savior of all (see note 2 at Matthew 15:26
and note 1 at John 12:23). The believers came to accept this concerning the
Samaritans, but the same wrong thinking cropped up again when it came to
the conversion of a Roman centurion named Cornelius (Acts 10). This
doctrinal issue of “Does one have to become a Jew to be saved?” caused a
convening of a special council of the apostles and elders at Jerusalem to
consider this issue (Acts 15:1-31). Three books of the New Testament
(Romans, Galatians, and Hebrews) were written containing the major theme
that salvation in Jesus comes through grace by faith alone.
It is not explained in this instance why Philip did not pray for these new
converts to receive the Holy Ghost. Some people have argued that only the
apostles had the power to give the Holy Ghost to others, and therefore Philip
was unable to do so. However, we see in Acts 9:10-18, Ananias, who was just
a disciple at Damascus, was the instrument God used to give the Holy Ghost
to Saul. So believers other than apostles were able to lay hands on people
and have them receive the Holy Spirit.

This is one of the clearest examples in the book of Acts that the born-again
experience and the receiving of the Holy Ghost are two separate experiences
(see note 6 at Acts 2:4). These people were already believers or else Philip
would not have baptized them (Acts 8:36-37), yet they had not received the
power of the Holy Ghost.

Simon saw some kind of visible manifestation of the presence of the Holy
Ghost. This passage does not explain what that visible expression was. There
are three other accounts of people receiving the baptism of the Holy Ghost in
the book of Acts (Acts 2:4, 10:44-46, and 19:6), and in each instance they
spoke in tongues. This was probably the manifestation Simon saw that
caused him to offer the apostles money so that he too could give the Holy
Ghost to people.

It is interesting to note that Simon wanted the ability to give the Holy Ghost to
whomever he wanted so much that he was willing to pay for that power. He
had already continued with Philip and was amazed as he beheld the miracles
and signs that Philip did (Acts 8:13), but he didn’t ask for the power to do
miracles. It is therefore quite an endorsement as to the power of the Holy
Ghost that Simon coveted the power of the Holy Ghost more than the power
to work miracles. He previously had power when he was using sorcery, but
nothing like the power of the Holy Ghost.

The spiritual blessings of God cannot be bought with money. This should
forever settle any question that anyone might have about buying indulgences
to avoid purgatory (see note 6 at Luke 16:26), buying red or green strs to
produce prosperity and healing, etc. The power of God cannot be bought.
Those who say otherwise do not have their hearts right with God (Acts 8:21).

Peter’s statement about Simon certainly showed that Simon’s heart wasn’t
right with God, but it is unclear if that meant he wasn’t truly converted. In Acts
8:20, Peter did mention Simon perishing with his money; however, believers
can also get caught up in bitterness and iniquity. This does show us, though,
that Simon was bitter, probably because the people’s attention and praise had
turned from him unto the true and living God. This bitterness had brought him
into the bondage of the devil.

Gaza was an ancient city of the Philistines that was inhabited long before
Abram came into the land of Canaan (Genesis 10:19). It was located on the
main trade route between Egypt and Mesopotamia and was frequently
mentioned in Old Testament scripture (Joshua 10:41, 11:22, 15:47; Judges
1:18, 16:1, 21; 1 Samuel 6:17; 2 Kings 18:8; Jeremiah 47:1, and 5). The Lord
prophesied the destruction of Gaza because of its wickedness (Amos 1:6-7,
Zephaniah 2:4, and Zechariah 9:5); this came to pass in 96 B.C. under
Alexander Jannaeus (The Antiquities of the Jews, Book 13, Chapter 13,
Section 3).
In 62 B.C., Pompey gave the jurisdiction of Gaza to Syria, and Gabinius, the
Roman governor of Syria, rebuilt the city in 57 B.C. on a site closer to the sea
(approximately two and a half miles from the sea). The new site was
sometimes referred to as Gaza by the Sea and the old site as Desert Gaza. It
is possible the terminology used by Luke in this verse is designating the old
site.

Philip was in the midst of a great revival, yet he willingly obeyed the Lord’s
command to leave and go approximately 100 miles into the desert. He knew
there was a mighty move of God in Samaria, but there was no indication that
he had any promise of what was going to happen in Gaza. This characteristic
of obedience to the Lord is surely one of the reasons the Lord was able to use
Philip so mightily.
The Ethiopia mentioned here was located north of modern-day Ethiopia. This
Ethiopia corresponds to ancient Nubia, the region from Aswan in southern
Egypt to Khartoum in Sudan.

The man that the Holy Ghost led Philip to was a very influential man in the
government of Ethiopia. He was in charge of all the queen’s treasures and
thereby exercised great authority. He had come to Jerusalem to worship,
showing that he was already worshiping the God of Israel. He was reading the
Old Testament scriptures when Philip approached him, and he was easily
converted to Christianity. He apparently used his great authority to share the
Gospel with his people, since this region of eastern Africa is still a Christian
kingdom today.

This man was hungry to know God, as can be seen by the fact that he had
gone to Jerusalem to worship and was reading the Old Testament scriptures
as he traveled. The Lord directed one of His servants to travel over 100 miles
to meet this man’s need. This illustrates the extent to which the Lord will go to
fulfill His promise of feeding those who hunger and thirst after righteousness
(2 Chronicles 16:9 and Matthew 5:6).

The Lord led Philip right to a man who was reading some of the classic Old
Testament scriptures about the Christ (Isaiah 53:7-8) and wondering who the
prophet was speaking of. There could not have been a better situation for
witnessing about Jesus. It is wonderful when the Holy Spirit leads us into
situations like this, where His guidance is so obvious.
However, it is just as true that the Lord will lead us to speak to those who are
not this receptive, because He loves them too. We may not always be led to
people like this eunuch, but that does not mean that the Lord has not directed
us to speak to them.

Judging from the eunuch’s lack of understanding of the scriptures in Isaiah 53,
it is not probable that he knew about water baptism from Scripture. It can
therefore be assumed that Philip included instruction about water baptism in
his preaching of Jesus (Acts 8:35). However, as explained in note 9 at Mark
16:16 and note 2 at Acts 2:38, water baptism is only a sign of salvation and
not something we do in order to obtain salvation.

Philip would not administer water baptism to this eunuch until he had believed
with all his heart. Water baptism does not produce salvation (see note 2 at
Acts 2:38); it is an act of obedience for those who are already born again (see
note 2 at John 3:3).

There are three other instances in Scripture where people were translated.
Jesus, His twelve disciples, and an entire ship were translated (see note 3 at
John 6:21), and Jesus was translated two other times (Luke 24:31 and John
20:19). Philip was translated approximately twenty miles.

Caesarea was a town on the coast of Palestine that was built by Herod the
Great from approximately 25 to 13 B.C. It was named in honor of Caesar
Augustus. It is located approximately twenty-three miles south-southwest of
Mount Carmel.
Philip was found in Caesarea after his translation, and Acts 21:8 reveals that
he took up residence there. Cornelius, a Roman centurion who became a
Christian, also lived in Caesarea (Acts 10:1). Paul visited this city three times
(Acts 18:22; 21:8, and 16). Paul was later imprisoned there (Acts 23:23 and
33) and was tried before Festus and Agrippa (Acts 25:1-4, 6-13; and 26:1).
Caesarea was different than Caesarea Philippi (see note 1 at Matthew 16:13).
CHAPTER 9
NOTE 1 AT ACTS 9:1:
The first mention of Saul in Scripture (Acts 7:58) simply spoke of him being
present at the stoning of Stephen. This reference, along with Acts 8:3, makes
it quite clear, though, that he had been actively persecuting Christians prior to
this time. This chapter details his dramatic conversion to belief in Christ.
Saul immediately preached that Jesus was the Christ in the synagogues of
Damascus (Acts 9:20) but had to flee that city to save his life (Acts 9:23-25).
Saul then went to Jerusalem, but Jesus’ disciples were afraid of him and
weren’t convinced he was converted (Acts 9:26). Barnabas befriended him
and finally got the Christians at Jerusalem to accept him (Acts 9:27).
However, when the Grecians sought to slay him in Jerusalem (Acts 9:29) and
after he had been told by the Lord to leave there (Acts 22:18-21), he fled to
his hometown of Tarsus (Acts 9:30).
Saul is not mentioned again in Scripture until years later when Barnabas went
to Tarsus and took Saul with him to Antioch (Acts 11:25-26). Saul stayed with
the believers in Antioch for one year, teaching the people, until they sent
Barnabas and Saul to Jerusalem with a gift for the saints there.
Barnabas and Saul, along with John Mark, returned to Antioch from
Jerusalem and then left on the first of three missionary journeys. In Acts 13:9
we find that Saul’s name was changed to Paul, and he became the apostle to
the Gentiles (Romans 11:13).
In Galatians 1:17-24, Paul gave us some insight into what he was doing
between his conversion and the time that Barnabas sought him in Tarsus. He
went into Arabia, then Damascus, and then three years later (after his
conversion), he spent fifteen days with the Apostle Peter. He then went to the
regions of Syria and Cilicia (where his hometown of Tarsus was located),
where he was when Barnabas found him.
NOTE 2 AT ACTS 9:2:

Damascus was an ancient city first mentioned in Scripture in Genesis 14:15.
David conquered Damascus and stationed Israelite troops there (2 Samuel
8:5-6). Ananias, who first ministered to Saul after his conversion, lived in
Damascus where there were apparently quite a number of Christians. Paul
had to escape from Damascus by night in a basket that was let down over the
city wall (Acts 9:22-25).
NOTE 3 AT ACTS 9:3:
By comparing this account of Saul’s conversion with his own accounts in Acts
22 and 26, we get an even more complete story. Below are details that Paul
added to this Acts 9 account in his retelling of his conversion when he made
his defense before the Jews in Jerusalem (Acts 22) and King Agrippa (Acts
26).
This appearance of the Lord happened at noon (Acts 22:6) or midday (Acts
26:13). The light was brighter than the noonday sun and encompassed those
who were traveling with Saul (Acts 26:13). Everyone fell to the ground (26:14)
and heard the voice (Acts 9:7) but, except for Paul, didn’t recognize it as a
voice (Acts 22:9, see note 6 at John 12:28 and note 7 at Acts 9:7). Acts 26:14
reveals that the Lord spoke to Paul in the Hebrew language.
Acts 26:14 combines the Lord’s statements of “Why persecutest thou me?”
and “It is hard for thee to kick against the pricks” into one uninterrupted
phrase, thus differing from Acts 9:5 and 22:8. It is most probable that in Acts
26, Paul was incorporating additional revelation that came to him in
Damascus into the account of his conversion to make a point with King
Agrippa, so chronological accuracy was not a factor. Acts 22:8 adds that
Jesus identified Himself as “Jesus of Nazareth.” Saul was to be told in
Damascus all things that the Lord had planned for him (Acts 22:10). Saul’s
blindness was a direct result of the brightness of the light (Acts 22:11).
NOTE 4 AT ACTS 9:4:

This scripture reveals how personally Jesus is touched by our problems. Saul
was not directly persecuting Jesus; he was persecuting His saints, but Jesus
said, “Why are you persecuting Me?” “Inasmuch as ye have done it unto one
of the least of these my brethren, ye have done it unto me” (Matthew 25:40).
NOTE 5 AT ACTS 9:5:

Saul knew whom he had been persecuting, and he no doubt had a very good
idea who this was talking to him. But as Acts 9:6 says, he was astonished and
apparently found it hard to believe that he had been so wrong. However, in
the awesome presence of God, he had the good sense to recognize that
whoever this was, was Lord.
NOTE 6 AT ACTS 9:5:

The word used for “pricks” here is the Greek word “KENTRON,” and it means
“a point (”centre“), i.e. a sting (figuratively, poison) or goad (figuratively, divine
impulse)” (Strong’s Concordance).
A goad was a pointed stick used for urging on oxen, horses, and other beasts
of burden. For Saul to “kick against the pricks,” that means that Saul was
fighting against the reproof and conviction that the Lord had been giving him.
This leaves no doubt that Saul had been under conviction for some time,
possibly since the stoning of Stephen.
As mentioned in note 6 at Acts 5:28, sometimes those who protest the loudest
are the ones who are the most convicted. Saul’s severe persecution against
the Christians was just a manifestation of the conflict that was going on inside
him. He had been trained to adhere to the Law in the strictest sense, but there
was a growing revelation inside him that Jesus had fulfilled the Law.
NOTE 7 AT ACTS 9:7:

Acts 22:9 specifically states that the men with Saul saw the light but didn’t
hear the voice. These two accounts can be harmonized by saying that the
men heard the voice but couldn’t discern it, as in John 12:29 (see note 6 at
John 12:28).
NOTE 8 AT ACTS 9:9:

Saul’s entire life and attention had been arrested by God. He had all of his
attention on the Lord, waiting for His direction.

“Ananias” is the Greek form of the Hebrew “Hananiah.” This Hebrew name,
“CHANANYAH,” means “Jah has favored” (Strong’s Concordance). This
Ananias is only mentioned in Scripture in association with Saul’s conversion
(this passage and Acts 22:12-16), and this was his most important
contribution to the history of the Gospel.
Ananias was “a devout man according to the law, having a good report of all
the Jews which dwelt there” (Acts 22:12). This made him an appropriate
messenger for a skeptical Saul who had been used to criticizing Christians,
probably over their lack of strict adherence to the Jewish Law. There was
nothing for Saul to find fault with in Ananias. Ananias also showed a maturity
and great faith in the Lord to go to Saul and identify himself as a Christian,
knowing that Saul had come to Damascus for the express purpose of
persecuting Christians.
One of the great qualities of Ananias was that when the Lord called for him,
he was there. He was evidently a man who spent time waiting in the presence
of the Lord. There is no other mention in Scripture that the Lord appeared to
Ananias or used him in a similar fashion with others. That is certainly possible,
but it is just as possible that this was the only time the Lord ever appeared to
him in a vision and gave him such an assignment. Tradition holds that
Ananias was the first bishop of Damascus and that he suffered martyrdom.
Miraculous manifestations, such as Ananias had here, are not everyday

occurrences. Some of the mightiest people of God in the Bible went years
between direct miraculous encounters with God, yet the thing that made them
mighty was that they were constantly in communion with God during those
times when there were no blinding revelations or dramatic instructions. Many
have missed being used of God as Ananias was because they were so
impatient for the miraculous that they failed to just be there in the presence of
God day by day.

Visions are supernatural presentations of visual (and many times audible)
messages from God to the minds of people. If people are asleep when they
happen, then they are dreams, or what the Bible calls night visions (Genesis
46:2, Job 33:15, Daniel 2:19, and Acts 18:9), and they are seen not by their
physical eyes but are mental images.
When people are awake and see visions, it is the Lord showing them
something in their mind’s eye, even though to the people they may be so real
that they thought they actually saw with their physical eyes. In the case of
Ezekiel (Ezekiel 8-11), others were present when he had this vision (Ezekiel
8:1), but they were not transported “in the visions of God” to Jerusalem
(Ezekiel 8:3) as he was. Ezekiel’s body stayed put while he experienced being
transported to Jerusalem in his mind. In Acts 12:9, Peter didn’t think that what
he was experiencing was real but rather a vision. This leads us to conclude
that visions are not physical realities but spiritual happenings.
Trances and visions are the same things according to Numbers 24:4, 16; Acts
10:10, and 19. In trances or visions, people’s physical eyes are open and
usually fixed in a stare, but they are not receiving the normal physical images.
Instead they receive direct supernatural images from God.
The transfiguration of Jesus was called a vision (Matthew 17:9) and is
therefore possibly something that didn’t suddenly happen physically. Instead,
the disciples’ spiritual eyes were opened to glimpse the glory of Jesus that
was always there, but they had been blinded to it when looking through their
physical eyes. This would be the same thing that happened to Elisha’s servant
when the Lord opened his spiritual eyes to see the horses and chariots of fire
surrounding them (2 Kings 6:17).
The Scriptures clearly state that Abraham (Genesis 15:1), Jacob (Genesis
46:2), Balaam (Numbers 24:4 and 16), Samuel (1 Samuel 3:15), Nathan (2
Samuel 7:17 and 1 Chronicles 17:15), Isaiah (Isaiah 1:1), Ezekiel (Ezekiel 1:1,
7:13, 8:3, and 11:24), Daniel (Daniel 2:19, 8:1-2, and 9:21-24),
Nebuchadnezzar (Daniel 2:28), Zacharias (Luke 1:22), Peter (Acts 10:10, 19),
John (Revelation 9:17), Ananias (here), Cornelius (Acts 10:3), and Paul (Acts
16:9-10, 18:9; and 2 Corinthians 12:1) all had visions.
Although the word “vision” is not mentioned, the criteria of a vision was met
with Elisha’s servant (2 Kings 6:17) and Micaiah (1 Kings 22:19-22). As
mentioned before, dreams are visions (see note 3 at Matthew 1:20).

Tarsus was the capital of Cilicia and the birthplace of the Apostle Paul. Paul
was brought up in Jerusalem “at the feet of Gamaliel” (Acts 22:3), but he
returned to Tarsus after his conversion and stayed until Barnabas sought him
out and he began his public ministry.

It is evident that the Lord gave Saul a mental picture in this vision, because
Saul was blind at this time (see note 2 at Acts 9:10).

The Greek word “HAGIOS” was translated “saints” here as well as 60 other
times in the New Testament. This same word is translated “holy” 163 times. It
refers to our position in Christ as being righteous and truly holy (Ephesians
4:24). Although it is true that some believers manifest more holiness than
others, there is no scriptural precedent for elevating an elite group of believers
to what religion calls “sainthood.” Every born-again believer in the Lord Jesus
Christ is a saint.

Ananias acted on what the Lord told him instead of what he had heard from
others. This is faith.

By reading Saul’s own account of this same instance (Acts 22:12-16), we can
see that Ananias also spoke to Saul about the call that God placed on his life,
presumably from the information the Lord gave Ananias in Acts 9:15.

Saul had become the persecuted instead of the persecutor. He could no doubt
see himself in his persecutors. This uniquely qualified him for the hardships
that he would encounter.

This verse leaves the impression that Paul went immediately from Damascus
to Jerusalem. However, in Galatians 1:15-18, Paul implied that three years
passed after his conversion before he went to Jerusalem and spent fifteen
days with the Apostle Peter.
It is possible that during the “many days” of Acts 9:23, Paul could have gone
into Arabia and then have returned to Damascus, but the Jerusalem disciples’
fear of him makes it look like Saul’s appearance in Jerusalem was shortly
after his conversion. If this would have taken place three years later, it seems
most Christians would have viewed his noticeable lack of persecution of the
saints as proof enough that his conversion was genuine.
It is also possible that Galatians 1:18 and this account are describing two
separate trips to Jerusalem. Saul could have gone to Jerusalem immediately
after leaving Damascus and then returned three years later and spent fifteen
days with the Apostle Peter. The statement in Galatians 1:17, “Neither went I
up to Jerusalem to them which were apostles before me,” is emphasizing the
fact that Paul was not taught his revelation of the New Testament by any of
the apostles; it does not rule out that he had been in Jerusalem since his
conversion.
Another explanation is that Paul spent three years between Damascus and
Arabia then went to Jerusalem where he spent fifteen days with Peter
(Galatians 1:18).

The believers weren’t sure Saul had really been converted. They thought this
might be a trick so that Saul could obtain names that would aid in his
persecution of the saints. However, Acts 9:27 shows that after Barnabas
explained what had happened at Damascus, they did receive him without
restrictions. This showed a great faith on the saints’ part.

As mentioned in note 2 at Acts 6:1, the term “Grecians” refers to Jews whose
first language was Greek, as opposed to the Jews who spoke Hebrew. It is
inconceivable that this would be referring to Gentiles. The New Testament
church had not yet dealt with the issue of Gentiles becoming Christians, as
can be seen by their reaction to the conversion of Cornelius (Acts 10:1-11:18).
If these Grecians were Gentile believers, the confrontation Paul had with the
apostles in Acts 15 would have been pointless.

According to Strong’s Concordance, this word “edified” was translated from
the Greek word “OIKODOMEO,” and it means “to be a house-builder, i.e.
construct or (figuratively) confirm.” This word comes from the Greek word
“OIKODOME,” a compound word made from “OIKOS” and “DOMA.” In
Strong’s Concordance, OIKOS means “a dwelling...by implication, a family,”
and DOMA means “an edifice” and comes from the word meaning “to build.”
OIKODOMEO came to be “used metaphorically, in the sense of edifying”
(Vine’s Expository Dictionary). This word was translated “emboldened” in 1
Corinthians 8:10. Therefore, the churches in Judea, Galilee, and Samaria
were built up, encouraged, or made bold during this rest from persecution.

Lydda is the same as the Old Testament (and modern) city of Lod (1
Chronicles 8:12 and Ezra 2:33). It is located about eleven miles southeast of
Joppa (see note 1 at Acts 9:36) and nineteen miles northwest of Jerusalem.
Today Israel’s main international airport is just north of the city.

This is the only mention of Aeneas in Scripture. It cannot be said for certain
from these verses whether or not Aeneas was one of the believers that Peter
came to visit (Acts 9:32).

Saron (Greek form of the Hebrew “SHAROWN,” or Sharon) was the region or
district where Lydda was located.

Once again, a miracle from God caused people to be born again (see note 4
at Luke 5:24, note 1 at Acts 2:14, and note 2 at Acts 3:13).

Joppa is the modern-day city of Jaffa, a thriving metropolis in Israel located on
the coast of the Mediterranean Sea, approximately thirty miles northwest of
Jerusalem. It is a very ancient city, having been written about in the 15th
century B.C. concerning the conquests of Thutmose III.
The city of Joppa was assigned to the tribe of Dan when the Hebrews divided
the Promised Land (Japho, Joshua 19:46). Joppa’s harbor was used as the
port of Jerusalem by Solomon in the construction of the temple (2 Chronicles
2:16) and in the rebuilding of the temple by Zerubbabel (Ezra 3:7). It was from
Joppa that Jonah fled from the Lord on a ship bound for Tarshish (Jonah 1:3).
Peter took up residence in Joppa for a time (Acts 9:43) and was there when
Cornelius sent for him (Acts 10:5-6).

Dorcas was a Greek name, while Tabitha was Aramaic or Syrian. Both names
mean “gazelle” (Strong’s Concordance). Dorcas was one of the Lord’s
disciples in Joppa. She used her talents to minister to others, and this
endeared her to the other believers.

We are saved unto good works (Ephesians 2:8-10), not
through good works. Dorcas’ good works helped her in her
relationships with people–and that definitely worked to her advantage here–
but it didn’t give her any extra pull with God (see note 2 at Matthew 20:8 and
note 2 at Luke 11:42).

Why didn’t the disciples raise Dorcas from the dead? Why did they have to
send for Peter? It wasn’t because only apostles had the power to raise
someone from the dead.
Jesus said in John 14:12 that those who believed on Him would do the same
works that He did, and that included raising people from the dead (Luke 7:11-
15 and John 11:43-44). He also said in Mark 9:23, “All things are possible to
him that believeth.” Peter himself had explained that the miracles he
performed were not because of who he was but because of faith in the name
of Jesus (see note 4 at Acts 3:16). These disciples had the name of Jesus
and faith, so they could have done what Peter did.
There are many possible reasons why these disciples didn’t see Dorcas
raised from the dead without Peter’s assistance. It is most probable, however,
that they were hindered by unbelief, as Peter and the other apostles had been
in Matthew 17:20. Jesus had to help them when their unbelief had prevailed,
and now that he had become strong, it was Peter’s turn to help others.

It is evident that time was of the essence in this situation. God is not affected
by time; it is not harder for God to resurrect someone who has been dead for
a week than someone who has been dead only a few minutes. However, the
people involved in believing for this miracle were affected by time. When it
comes to raising someone from the dead, the quicker the better.

Just like Jesus, Elijah, and Elisha, Peter sought seclusion when raising
Dorcas from the dead (see note 2 at Luke 8:51).

Peter prayed before he spoke to Tabitha (Dorcas) and commanded her to
arise. Peter’s purpose in praying was to discern the Lord’s will. It is always
God’s perfect will to heal (see note 1 at Matthew 8:16 and note 2 at Matthew
8:17). However, certain things can keep God’s will from coming to pass (Mark
11:25-26, James 1:5-7, and 1 Peter 3:7). Some degree of faith must be
present among those receiving the miracle (see note 2 at Luke 7:13). There is
a sin unto death that we are not supposed to pray for (1 John 5:16), and there
are many other possible hindrances that keep us from just commanding God’s
perfect will to come to pass.
When administering a healing or resurrection, as in this case, we must be led

of God to deal with any situations that might hinder the manifestation of our
answered prayer. Peter is not recorded as praying in Acts 3 when he healed
the lame man, but he did listen to God and discern the situation (see note 2 at
Acts 3:4).

This is the first account of Jesus’ disciples raising someone from the dead.
Paul raised a young man named Eutychus, in the town of Troas, from the
dead (Acts 20:7-12). It is also possible that Paul himself was raised from the
dead (Acts 14:19-20); at least those who were trying to kill him thought he was
dead.

This Simon is only mentioned in Scripture in connection with Peter staying in
his house (Acts 9:43; 10:6, 17, and 32).
Tanners were considered unclean people by the Jews because they handled
dead bodies.
CHAPTER 10
Cornelius is only mentioned by name here in Acts 10. However, his
conversion is mentioned again in Acts 11:4-17 and referred to in Acts 15:14
and Galatians 2:11-12. The conversion of Cornelius, his kinsmen, and his
friends is one of the most important events recorded in the book of Acts.
This is the first recorded account of a Gentile being converted to Christianity

(with the possible exception of the Ethiopian eunuch in Acts 8:27-38). Prior to
this time, the church was made up entirely of Jews or Jewish proselytes who
believed it was impossible for anyone to become a Christian without being
circumcised or becoming a Jew first.
Through this miraculous set of circumstances, God convinced Peter that the
Gentiles were also God’s people and candidates for salvation (Acts 10:34-35).
Although Peter related this incident to the church at Jerusalem, it was still not
resolved among all the brethren that Gentiles could become Christians, as
can be seen in Acts 15:1. At the Jerusalem conference recorded in Acts 15,
Paul and Barnabas argued for the conversion of Gentiles without circumcision
and the keeping of the Law of Moses. James, the head of the Jerusalem
church, agreed with Paul and cited the conversion of Cornelius as verification
that this was true. It is possible that without Peter having been used to bring
the Gospel to the Gentiles prior to this, the Jerusalem church and its leaders
might have rejected the Gentiles as being heirs of salvation with them. Paul
later brought up the instance of Cornelius’ conversion when Peter visited him
in Antioch and was reproved by Paul for his hypocrisy (Galatians 2:11-14).

Cornelius was a very godly man, but that was not enough. He had to believe
the Gospel, and that’s why the angel instructed him to send for Peter. His
holiness paid him dividends in the sense that the Lord responded and sent
someone who shared with him the Gospel of the Lord Jesus Christ. However,
if he had refused to believe on Jesus for the forgiveness of his sins, trusting
instead in his performance to make him accepted by God, he would have
“split hell wide open.”

This ninth hour was equivalent to our 3:00 p.m. and was the Jewish hour of
prayer at the temple in Jerusalem (Acts 3:1).

It is very interesting that this angel told Cornelius to send to Joppa to get Peter
to come preach Jesus to him. Didn’t the angel know how to tell Cornelius to
be born again? Of course he did, but he didn’t have the authority to preach the
Gospel. The Lord Jesus gave physical human beings, and them alone, power
(or authority) to be His witnesses (Acts 1:8). If we don’t witness, the angels
won’t do it for us (see note 4 at Acts 1:7).

The journey from Caesarea to Joppa was about thirty-five miles, more than
one day’s travel. Cornelius’ servants evidently left the next day and arrived at
Simon’s house around noon two days after Cornelius had seen the angel.
When Peter left with the messengers, they departed on the third day after the
vision and arrived at Cornelius’ house about 3:00 p.m. on the fourth day (Acts
10:30).

It was customary for houses of this day to have flat roofs with outside
stairways, and people would often use that space to relax or pray.

Trances are when people are so dominated by the Spirit of God that their
minds are not functioning in their normal states but are seeing, hearing, and
thinking only on the divine images and messages being given to them by God.
It is very clear, from this verse and Acts 10:19, that trances and visions are
the same things (see note 2 at Acts 9:10).

This vision illustrated to Peter that the Gentiles were no longer to be
considered unclean but fellow heirs (Ephesians 3:6), along with the Jews, of
God’s mercy and salvation through Jesus (Acts 10:28). This was
accomplished by offering Peter all types of animals to eat, animals that were
unclean according to Leviticus 11:1-23 and Deuteronomy 14:3-21. Peter
refused to eat, as any good Jew would, but the voice of the Lord was insistent
that God had cleansed them and that Peter should eat. This was done three
times, to establish the fact that the Lord was making a change in what was
considered clean and unclean. The Lord followed up this vision with a word of
knowledge that three men were at the door seeking Peter and that he was
supposed to go with them. When he found out that these men were Gentiles,
the meaning of the vision became obvious.

This vision was not really dealing with clean and unclean animals but was
symbolizing that the Gentiles were no longer unclean (see note 4 at Acts
10:11). However, the Lord did use truth to illustrate the change. It is true that
the Old Testament laws concerning clean and unclean animals have been
changed. Anyone who still adheres to Old Testament laws concerning clean
and unclean animals is believing a doctrine of devils (1 Timothy 4:1-5). The
dietary laws were symbolic (Colossians 2:16-17).

The angel who instructed Cornelius to send for Peter did not tell him to bring
his relatives and friends to hear what Peter had to say. Cornelius did this of
his own accord, and they too believed and received. Even before his
conversion, Cornelius was a witness. There is no doubt that he continued to
be a witness after receiving the born-again experience and the baptism of the
Holy Ghost (Acts 1:8).

Peter refused Cornelius’ worship, knowing that worship is reserved for God
alone (see note 1 at Matthew 8:2), thereby setting a precedent that all
ministers should adhere to. It is easy for people to think too highly of the one
who brings God’s Word to them, but a minister who is truly preaching Jesus
will make it clear, as Peter did, that Jesus is the only one to be worshiped.

This truth extends far beyond Jew and Gentile. It applies to all races of the
earth. Anyone who will put faith in Jesus for complete salvation can and will
be saved (Romans 10:13).

Here Peter understood that the Gentiles were completely accepted by God
into His family through belief in Jesus and not by becoming a proselyte to
Judaism. Since God had accepted them, Peter accepted Cornelius and his
kinsmen and even ate with them (Galatians 2:12). But when men were sent
from James at the Jerusalem church to obtain a firsthand report (Galatians
2:12), Peter and the six men who were with him (Acts 11:12) withdrew from
Cornelius and separated themselves for fear of what the Jews might think.
Peter could not claim ignorance when Paul rebuked him (Galatians 2:11-14).
Peter was the first apostle to receive the revelation that the Gentiles could be
saved.

From Peter’s statement, we can see that Cornelius and his friends had
already heard of Jesus. Although there is no record in Scripture of Jesus ever
ministering in Caesarea, it would be inconceivable to think that anyone living
in Israel hadn’t heard the miraculous stories of Jesus. It is interesting that
someone who was seeking truth, as Cornelius was, didn’t investigate the
claims of Jesus as the Jewish Christ before this time.

In this verse, Peter was giving a very brief, yet very descriptive, summary of
the life and ministry of Jesus. Jesus was anointed with power and with the
Holy Ghost. He used this power to do good, not evil. This is one of the main
characteristics of God and is one of the easiest ways to discern what is from
God and what is from the devil. God is a good God, and the devil is a bad
devil. If it’s bad, it’s from the devil. If it’s good, it’s from God (see note 5 at
John 10:10).
Jesus healed all who were oppressed of the devil. Therefore, Jesus showed
us the perfect will of the Father by healing all (see note 1 at Matthew 8:16).
This verse says they “were oppressed of the devil” (see note 3 at Mark 1:32),
not of God. God is not the one who brings sickness; it’s the devil, and he does
it only to steal, kill, and destroy (John 10:10).

There is no record in Scripture of Jesus appearing to any unbelievers after His
resurrection (see note 1 at Mark 16:9). He could have made Pilate or Herod
bow the knee, but He couldn’t or wouldn’t make them believe (see note 8 at
Luke 16:31). That is not His way (Hebrews 11:6). Faith has to be voluntary.

The Greek word translated “remission” here is “APHESIS.” It means “freedom;
(figuratively) pardon” (Strong’s Concordance) and was translated
“deliverance,” “forgiveness,” and “liberty.” “Remit,” the verb form of
“remission,” is defined by the American Heritage Dictionary as “1. To transmit
(money) in payment. 2a. To cancel (e.g., a tax or penalty). b. To pardon;
forgive. 3. To slacken. 4. To diminish; abate.”
APHESIS was translated “remission” nine times in the New Testament

(Matthew 26:28; Mark 1:4; Luke 1:77, 3:3, 24:47; Acts 2:38, 10:43; Hebrews
9:22, and 10:18), “forgiveness” six times (Mark 3:29; Acts 5:31, 13:38, 26:18;
Ephesians 1:7; and Colossians 1:14), and “deliverance” and “liberty” one time
each (both in Luke 4:18).

These Gentiles didn’t go through any rituals or repeat any doctrinal
statements, and they hadn’t been baptized yet, as some people teach as a
requirement for salvation (see note 9 at Mark 16:16); yet God gave them the
Holy Ghost. Lost people cannot receive the Holy Ghost (see note 27 at John
14:17). Therefore, we see that the Lord granted salvation solely on the basis
of the faith in their hearts.
In this instance, these Gentiles received the baptism of the Holy Ghost
simultaneously with the new birth. In other cases, the Spirit baptism came
later (see note 3 at Acts 8:16). God, who knows the hearts of everyone (Acts
1:24), must have seen that these men were ready for everything the Lord had
for them, so He gave it to them all at once. The Lord is no respecter of
persons (Romans 2:11), and He will do the same for believers today.

Some scholars speculate that this took place as many as ten years after the
Day of Pentecost. Certainly, Peter, and possibly some of these other Jews,
had been born again and walking with the Lord for a long time in such close
relationship that his shadow had healed people (Acts 5:15) and others had
been raised from the dead (Acts 9:41). Yet they were totally surprised to see
God’s acceptance of the Gentiles, even though it was clearly prophesied in
Old Testament scriptures (Isaiah 11:10, 42:6, 49:6, 22, 60:3-16, 62:2, 66:19;
Jeremiah 16:19-21; and Malachi 1:11) and Jesus Himself spoke of it (Matthew
8:11-12, 21:42-43; Luke 4:25-27, 13:29; and John 10:16).
This illustrates that the Lord doesn’t bring us into all truth instantly; there is a
growth process (Isaiah 28:10). All believers have enough “blind spots” that we
have no right to adopt a know-it-all attitude. “If any man think that he knoweth
any thing, he knoweth nothing yet as he ought to know” (1 Corinthians 8:2).

Speaking in tongues was used as a proof here that Cornelius and these other
Gentiles had received the Holy Ghost.

Water baptism came after their conversion and Spirit baptism.
CHAPTER 11
This terminology, “of the circumcision,” is always used to distinguish Jews. It
refers back to the covenant of circumcision that God made with Abraham in
Genesis 17:9-14 and 23-27, and with all his seed. The term became
synonymous with Jews in general and was used to distinguish the nation of
Israel (Romans 2:25-26, 3:30, 4:9; and Galatians 2:9).
In this instance, “of the circumcision” was referring to Jewish Christians.

These people were born again, but they had not yet received the revelation
that Christianity was different than Judaism and that people did not have to be
circumcised to be saved.

As Joseph said when interpreting Pharaoh’s dream (Genesis 41:32), the
repetition of a dream or vision (see note 2 at Acts 9:10) emphasizes that the
thing is established and will shortly come to pass. Peter’s vision being
repeated three times said that it was unchangeable and shortly coming to
pass.

Peter’s recital of his visit to Cornelius before the church in Jerusalem adds two
details to the account we have in Acts 10. This verse states that six Jewish
brethren accompanied him, and Acts 11:16 reveals that Peter remembered
the prophecy of Jesus (Acts 1:5) concerning the baptism of the Holy Ghost
when he saw Cornelius and the others prophesying and speaking in tongues.

The baptism of the Holy Ghost was used by Peter as a proof of salvation.
Jesus had said that the world (lost) cannot receive the Holy Ghost (John
14:17); therefore, Peter is arguing that anyone who receives the Holy Ghost
must be born again.

The account of Cornelius’ water baptism is noticeably missing from Peter’s
arguments. If water baptism was necessary for forgiveness of sins, as some
teach, it wouldn’t have mattered that an angel spoke to Cornelius or that they
had received the Holy Ghost or that anything else happened, if they didn’t
receive water baptism. Peter omitting their water baptism illustrates that the
early church did not believe water baptism was essential for salvation (see
note 9 at Mark 16:16 and note 2 at Acts 2:38).

Phenice is another name for Phoenicia. It is a narrow strip of land between the
Mediterranean Sea and the crest of the Lebanon mountain range. It extended
southward to about fourteen miles south of Tyre (just north of Mount Carmel)
and northward to the vicinity of Arvad. Its principal cities were Tyre and Sidon.
Jesus visited this area during His earthly ministry (Mark 7:24 and 31).
Phoenicia was never conquered by the Israelites. See note 3 at Mark 7:26.

Cyprus is an island in the northeastern part of the Mediterranean Sea, about
sixty miles from the coasts of Syria and forty miles south of the coasts of
Cilicia (modern-day Turkey). In the days of Herod the Great (see note 1 at
Luke 1:5), Cyprus was renowned for its copper mines. The Apostle Barnabas
was from Cyprus (Acts 4:36).
Paul and Barnabas later traveled to Cyprus on their first missionary journey
(Acts 13:4). The Gospel had already been taken to Cyprus by these believers,
but they had not shared it with anyone except the Jews. Paul was able to
convert Sergius Paulus, the Roman governor of the island, through the
judgment that came on a sorcerer named Elymas (Acts 13:8-12).

Antioch was a major city located in Syria. It was the third largest city in the
Roman empire, after Rome and Alexandria. Nicolas, one of the seven
deacons, was from Antioch (Acts 6:5). These believers who traveled to
Antioch because of persecution preached the Gospel to the Gentiles there
and saw large numbers of Gentiles converted.
Barnabas was sent from the church at Jerusalem to investigate reports that
Gentiles were being converted to faith in Jesus, and he traveled as far as
Antioch. After going to Tarsus to find Paul, Barnabas and Paul headquartered
in Antioch for many years (Acts 11:26, 13:1, 14:26-28, and 15:35) and
departed from there on their first two missionary tours. The disciples were first
called Christians at Antioch (Acts 11:26). When Peter visited Antioch, Paul
rebuked him openly in front of the church for being a hypocrite (Galatians
2:11-14).

This term, “the hand of the Lord,” was referring to the power and blessing of
the Lord being with them, probably manifested through the working of signs
and miracles (Mark 16:20).
Although the Gospel had first been preached to the Gentiles by Peter (Acts
10:28-43), this is when Gentiles began to be converted to Christianity in large
numbers. This caused the Jerusalem church to send out Barnabas to evaluate
what was happening (Acts 11:22).

What was causing concern in Jerusalem was these reports that Gentiles were
being saved without becoming proselytes to Judaism. This question could
have been settled through the miraculous events that brought the Gospel to
Cornelius and his household, but many Jewish Christians were still zealous in
the Old Testament Law and believed that people had to be circumcised to be
saved.
Eventually a council of all the church leadership had to consider this matter
(Acts 15), and it was concluded that Gentiles could be Christians without
becoming Jews. However, the same spirit or attitude still existed among many
of the believing Jews who believed faith in Christ was not enough for true
salvation. Paul had to deal with this kind of wrong thinking many times. The
epistles of Romans, Galatians, and Hebrews were written for the express
purpose of establishing faith in Jesus as the only requirement for salvation.

Barnabas witnessed the grace of God in the lives of these Gentile believers. It
can be supposed that he saw and heard evidence of the baptism of the Holy
Ghost (as well as the fruit of the Spirit, Galatians 5:22-23), and he was
thereby convinced that they were true believers, in the same way that the
baptism of the Holy Ghost convinced Peter that Cornelius was born again
(see note 4 at Acts 11:17).

One definition of the word “purpose,” according to the American Heritage
Dictionary, is “determination; resolution.” It takes effort to cleave to the Lord.
Without this determination or resolution, our hearts will naturally become
hardened toward the Lord (Hebrews 3:13, see note 10 at Mark 6:52). People
don’t intentionally fall away from the Lord. It happens because they neglect
their salvation (Hebrews 2:3). Rehoboam, the son of Solomon, “did evil,
because he prepared not his heart to seek the LORD” (2 Chronicles 12:14).
Barnabas befriended Saul when he was rejected by the Jerusalem church
(Acts 9:26-27). This was many years later, and again, Barnabas was used by
God as an instrument in Saul’s life to bring him into public ministry. Only the
Lord knows what the outcome might have been if Barnabas had not been
present to encourage the Apostle Paul. God always uses men and women to
accomplish His will. Although people may not have visible worldwide
ministries, one of the few people that they alone can touch could become a
minister who will shake nations for Christ.

The word “Christian” comes from the Greek word “CHRISTIANOS,” and it
means “follower of Christ” (Strong’s Concordance). It is only used three times
in the New Testament (here, Acts 26:28, and 1 Peter 4:16). This name did not
originate with the followers of Christ but was a term of scorn used by the
opponents of Christianity to criticize the followers of Jesus as acting just like
that Jesus of Nazareth who claimed to be the Christ.
Although the unbelievers did not intend this name to be flattering, it was
actually one of the highest compliments that a believer could be paid. The
church adopted this name for themselves and used it to describe themselves
as early as the second century A.D.
If many so-called Christians were arrested today and tried on charges of being
Christ-like, there wouldn’t be enough evidence to convict them. Such was not
the case with the first-century church. Even their enemies admitted they were
just like Jesus.

The ministry of the prophet has always been very important to God’s people.
There are over 300 references about prophets in the Old Testament and over
150 in the New Testament. In the New Testament, the prophet is the second-
highest position in the church, surpassed only by the apostle (1 Corinthians
12:28). Christ’s church is built on the foundation of the apostles and prophets
(Ephesians 2:20).
A prophet is God’s mouthpiece (2 Kings 17:13, 23, 21:10, 24:2; Hosea 12:10;
and Amos 3:7) whereby He gives specific instructions, warnings, or rebukes.
Although not limited to future events, much of the prophetic ministry deals with
the future. Prophets have also been used to give God’s perspective on past
and current events (1 Kings 20:13-14 and 2 Chronicles 12:5), to anoint people
for service (1 Samuel 10:1, 16:1, 13; 1 Kings 19:15-16; and 2 Kings 9:1-6), to
preach the righteousness of God to those who practiced unrighteousness
(Nehemiah 6:7, Acts 15:32, and 1 Corinthians 14:3), as spiritual advisors to
kings (2 Samuel 7), and to be used for people to inquire of God (1 Samuel
28:6; 1 Kings 14:1-18, 22:7; 2 Kings 3:11; 2 Chronicles 18:6; and Ezekiel
14:7).
Abraham was called a prophet, although he never prophesied any future

events or spoke forth any messages of judgment. Ten prophetesses and one
false prophetess are mentioned in Scripture (see note 1 at Luke 2:36).
The test of a true prophet who is predicting future events is whether or not the
prophecy comes true. “When a prophet speaketh in the name of the LORD, if
the thing follow not, nor come to pass, that is the thing which the LORD hath
not spoken, but the prophet hath spoken it presumptuously: thou shalt not be
afraid of him” (Deuteronomy 18:22).

Agabus was a prophet who came to Antioch during the time that Saul and
Barnabas were there teaching the disciples. He prophesied that there would
be a worldwide famine; this came to pass in the days of Claudius I. History
records a great famine in the fourth year of Claudius, about A.D. 45 (see note
3 at this verse). This would place Agabus’ prophecy, recorded here, sometime
shortly prior to then. This same Agabus met Paul in Caesarea many years
later and prophesied that Paul would be bound and turned over to the
Gentiles (Acts 21:10-12). This also came to pass (Acts 21:33).

Four Roman emperors were referred to as Caesar in the New Testament.
Caesar was a family name of the Julian clan in Rome and can be traced back
to 501 B.C. The name did not gain prominence until Julius Caesar became
one of the greatest generals of all time and dictator of Rome. Julius Caesar
was assassinated in 44 B.C., and his will requested that his grandnephew
Octavius, or Augustus, use his name of Caesar.
At first Caesar Augustus shared the throne of Rome with Mark Antony and
Lepidus. Augustus eventually became sole ruler of Rome and was given the
title of emperor. Caesar Augustus issued a decree for all the world to be
taxed, and that decree caused Joseph and Mary to go to Bethlehem where
Jesus was born (Luke 2:1-7). Augustus allowed daily sacrifices in the temple
at his expense. Caesarea by the Sea was built in his honor by Herod (see
note 3 at Luke 3:1). He died at seventy-seven years of age in A.D. 14.
The second Caesar mentioned in Scripture is Tiberius. He was the adopted

son of Augustus and was referred to in Matthew 22:17; Mark 12:14; Luke 3:1,
20:22; and John 19:12. The city of Tiberias, on the sea of Galilee, was built by
Herod Antipas (see note 3 at Luke 3:1) for him. Tiberius died in A.D. 37 at
seventy-nine years of age.
The third Caesar in Scripture, mentioned in this reference, was Claudius. He

succeeded Caligula in A.D. 41 to become Rome’s fourth Caesar and died in
A.D. 54 at sixty-four years of age, after his wife, Agrippina, supposedly had
him poisoned.
The fourth Caesar mentioned in Scripture is Nero. Nero is referred to in Acts

17:7, 25:8, 10-12, 21, 26:32, 27:24, 28:19; and Philippians 4:22. He was the
adopted son of Claudius. He was known for his cruelty, including poisoning
his stepbrother, Britannicus, to obtain the throne and blaming the Christians
for the burning of Rome, which led to their mass slaughter. He was deserted
by his troops and committed suicide in A.D. 68 at thirty years of age.
Seven other Roman emperors, who are not mentioned in Scripture and had
no relation to the original Julius Caesar, were called by the name Caesar, so
that it came to symbolize the Roman civil power in general.
CHAPTER 12
The word “church” comes from the compound Greek word “EKKLESIA,” and
this Greek word means “calling out” (“EK” - “out” and “KALEO” - “to ‘call’”)
(Strong’s Concordance). The word EKKLESIA, technically, could identify any
assembly, like how it was used in Acts 19:39 to refer to a town assembly and
in Acts 7:38 to refer to the assembly of Israelites who came out of Egypt.
However, the word is typically used to distinguish those who, through faith in
Christ, have been called out of the world into the kingdom of God.
The word “church” identifies the body of Christ as a whole (Matthew 16:18;
Colossians 1:18, and 24) and can also refer to a local part of the body of
Christ (Romans 16:5; 1 Corinthians 1:2; Revelation 2:1, 8, 12, and 18).
Nowhere in Scripture does it refer to a building that the saints meet in. The
church is not brick and mortar but born-again people. The only scriptural
reason for different assemblies, or churches, is location. Doctrinal differences
were meant to be resolved (1 Corinthians 1:10) and are not a justification for
division in the universal church.

A quaternion was four soldiers. Four soldiers were watching Peter on each
three-hour shift, or a total of sixteen soldiers who guarded him (see note 2 at
Acts 12:6) throughout the four watches of the night (see note 2 at Matthew
14:25).

This seems like unusually heavy security for a preacher. It is possible that
Herod had been told of the disciples’ previous miraculous escape from prison,
and he wanted to make sure that no one rescued Peter and attributed it to
God as a miracle. At any rate, just as when the priests sealed Jesus’ tomb
(see note 2 at Matthew 27:64), Herod’s precautions were useless against the
power of God, and they served only to verify the miracle that God performed.

The Greek word “PASCHA,” translated “Easter” here, was translated
“passover” twenty-eight times in the New Testament. This is the only time it
was translated “Easter” and reflects the customs of the translators, not the
first-century Christians. Easter was a pagan festival at the time of this
occurrence and was not celebrated by the Christians.

Peter was well aware that Herod planned to kill him–as he had James (Acts
12:2)–the next morning. Peter also knew that Jesus had told him he would be
martyred (John 21:18-19). In the natural, this looked like the end for Peter. Yet
Peter was not wringing his hands, pacing the floor, or even praying. He was
fast asleep.
This is a tremendous statement about Peter’s faith in the Lord. Before, Peter
had bitterly denied the Lord because he was afraid of persecution (Matthew
26:69-75, Mark 14:66-72, Luke 22:55-62, and John 18:15-27), but he had
resolved to such a degree that it would never happen again that there was no
agonizing over it now. We need to have already settled in our hearts what we
will do in crisis situations before the crises come.

As mentioned in note 2 at Acts 12:4, Peter had sixteen soldiers assigned to
him, four on each watch. The way that this verse describes the soldiers
guarding him, it appears that two of the soldiers were chained to him, one on
each side, and two soldiers were outside the cell, guarding the door. Having
the two soldiers chained to Peter was different than the way the apostles had
been imprisoned before (Acts 5:23) and could reflect Herod’s knowledge of
their previous escape and his determination not to let that happen again (see

The light shining in the prison didn’t wake Peter up; the angel had to hit him in
the side. Peter must have been very sound asleep (see note 1 at Acts 12:6).

There is no mention here that the chains were unlocked. Apparently, Peter’s
arms were made to pass through the metal chains, much as Jesus walked
into a room when the doors were shut (John 20:19).

This is further proof that a vision is not a physical reality but rather our senses
perceiving spiritual messages and truths (see note 2 at Acts 9:10).

The Greek word that was translated “of his own accord” here is
“AUTOMATOS” from which we get our word “automaton.” It is only used twice
in the New Testament (here and in Mark 4:28).

The Scriptures teach that angels are very involved in God’s ministry to us (see
note 12 at Matthew 24:31). They are always present, but they are seldom
visible. Once this angel had accomplished the Lord’s will concerning Peter, he
disappeared. The Lord desires for us to walk by faith and not by sight (2
Corinthians 5:7).
Peter realized that this was not a vision when the angel disappeared and what
he had experienced remained unchanged.

Mark’s mother, Mary, was also Barnabas’ sister (Colossians 4:10). That made
John Mark, Barnabas’ nephew (see Life for Today Study Bible Notes,
Introduction to Mark, About the Author).

The entrances to the bigger houses in Palestine were large, folding gateways,
large enough to allow camels in with their burdens. In these gates was a door
through which people could enter when the larger gateway was not needed.
This was the “door of the gate” that Peter knocked at.

The reason Peter chose to come to the house of Mary was most probably
because it was a common gathering place of the Christians. It is certain that
Peter was a regular guest at Mary’s house because the maid recognized his
voice.
Peter spoke of Mark as being his son in 1 Peter 5:13. This is not speaking of
Mark as his physical son but as a spiritual son, as Paul spoke of Timothy (1
Timothy 1:2). Therefore, it has been supposed that Peter was the one who led
John Mark, and possibly his mother, Mary, to faith in Jesus.

The disciples were praying for Peter, but when he was reported as being freed
from prison, they didn’t believe it. Either they were not praying for his release,
or they had hardened hearts that caused them to be amazed when they saw
the miraculous, such as the disciples had in Mark 6:51 (see note 10 at Mark
6:52).

They didn’t say it was an angel but rather his angel. This
reflects their belief that everyone has his or her own angel, assigned by the
Lord. Jesus made reference to a child’s angel beholding the Lord’s face
continually, ready to minister on that child’s behalf (see note 3 at Matthew
18:10).

Just as Peter was denied access to Mary’s house because they couldn’t
believe, so we deny the Lord access into our lives because of our unbelief.
The disciples were praying for just such a thing as what happened, but they
didn’t really have the faith to believe it. Likewise, we pray for God’s power, but
when it comes, we can’t believe it. Praise God that, like Peter, the Lord keeps
on knocking (Revelation 3:20).

This is speaking of James, the Lord’s half brother (see note 3 at Mark 1:19
and note 2 at John 2:12). James, the brother of John, who was one of Jesus’
original twelve apostles, had already been killed by Herod (Acts 12:2).

Peter was delivered from the power of Herod in a very miraculous way. Four
armed guards and locked gates were no problem for the power of God
released through this angel. Later in this same chapter (Acts 12:23), the angel
of the Lord struck Herod himself so that he died. Peter could have thought that
no matter what he did, God would protect him. However, that was not Peter’s
attitude. After informing the believers about what had happened, Peter went to
an undisclosed place, apparently to avoid Herod.
It is true that the Lord has the power to deliver us from any situation, but as
Jesus showed us, we are never to tempt the Lord (Luke 4:9-12). We should
use wisdom to protect ourselves unless we have to compromise God’s Word
to do so. When Peter was delivered from prison with the other apostles, they
were commanded by the angel to go speak publicly in the temple (Acts 5:19-
20), and the Lord protected them. No such instructions were given here, and
Peter acted prudently to hide himself.

Tyre is an ancient Phoenician city located on the Mediterranean coast
approximately twenty miles south of Sidon and twenty-eight miles due west of
Caesarea Philippi. The city consisted of two parts: (1) a settlement on the
mainland, protected by a rocky coast, and (2) a small, well-fortified city on an
island about one-half mile offshore. Tyre is a very ancient city that was
mentioned in Egyptian writings in the 14th century B.C.
Although the Lord included Phoenicia in the land that He gave to the Jews
(Numbers 34:6-8), they never conquered these people. David made an
alliance with Hiram, the king of Tyre (2 Samuel 5:11), and this was continued
with Solomon after the death of David (1 Kings 5:1). Some of the Bible’s
prophecies against Tyre contain abundant information about the importance of
this city and its vast influence (Ezekiel 27).
Tyre and Israel ceased to have friendly relations, and the prophet Amos
denounced Tyre for delivering up the Israelites to Edom (Amos 1:9). Joel said
the people of Tyre and Sidon had plundered Israel and sold the Jews as
slaves to the Greeks (Joel 3:4-6).
The destruction of Tyre was prophesied by Amos (Amos 1:9-10), Joel (Joel
3:7-8), Isaiah (Isaiah 23), Jeremiah (Jeremiah 27:1-11), and Ezekiel (Ezekiel
26:1-28:19 and 29:18-20). Nebuchadnezzar besieged Tyre for thirteen years
until he finally subdued it. In 332 B.C. Alexander the Great conquered the city
after a siege of seven months and the construction of an earthen causeway
from the mainland to the island.
Jesus visited the coasts of Tyre and Sidon (Matthew 15:21 and Mark 7:24).
People in Tyre had already been converted to Christianity when Paul visited
there (Acts 21:3-4).
The people of Tyre and Sidon mentioned in this verse were not under the
direct rule of Herod, but their small coastland was not able to sustain them
without the aid of the neighboring cities, which were under Herod’s
jurisdiction. This is the reason they came to seek Herod’s favor and flattered
him as they did.

It is very doubtful that these people were actually so impressed with Herod’s
speech that they thought he was a god. They were simply courting his favor
by appealing to his over-inflated ego. Herod accepted their worship, and this
brought a swift reply from God.

This was Herod Agrippa I, the nephew of the Herod that killed John the
Baptist and mocked Jesus (see note 3 at Luke 3:1 and note 1 at Luke 23:8).
Herod Agrippa I followed in his uncle’s footsteps by killing the Apostle James
(Acts 12:2) and seeking to kill the Apostle Peter (Acts 12:3). This man’s
accepting claims of deity for himself was the last straw. The Lord’s spirit will
not always strive with man (Genesis 6:3).

Under the Old Covenant, we see many examples of severe judgment from
God on individuals that would equal what happened to Herod here. However,
Jesus brought in a New Covenant that preached mercy instead of judgment.
There is a noticeable lack of harsh judgment in the ministry of Jesus and even
rebukes for disciples who wanted to call fire down on those who persecuted
Jesus (Luke 9:54-56). How does this awesome display of judgment fit into the
New Covenant?
The answer to that question is that it doesn’t. If Herod had been born again
and therefore under the New Covenant, this wouldn’t have happened to him
(see note 8 at John 5:14). Those who reject Jesus reject God’s mercy that
Jesus brought and are under the Old Testament wrath of God (see note 4 at
John 3:36). Herod was therefore subject to God’s punishment in the same
way as people in the Old Testament.
We see a similar wrath of God displayed in Acts 13:11, where the Lord smote
Elymas the sorcerer with blindness and a mist and darkness. Once again, just
as in the case of Herod, Elymas rejected the preaching of Christ and set
himself against Jesus and His followers. Therefore, the Lord was not violating
His New Covenant of peace because these men had refused it.

A similar thing happened to a king of Judah named Jehoram (2 Chronicles
21). The Lord smote him so that at the end of two years, Jehoram’s bowels
fell out.
The first-century Jewish historian Josephus wrote a detailed account of

Herod’s death. Josephus said Herod was arrayed in a robe woven from silver,
which glistened in the morning sun. He said Herod was seized with violent
pains in the bowels, and that he was in great pain for five days before he died
(The Antiquities of the Jews, Book 19, Chapter 8, Section 2).
CHAPTER 13
This Simeon is not mentioned anywhere else in Scripture. It has been
supposed that because he was called Niger, which means “black” (Strong’s
Concordance), that he was of the African race, but that cannot be certain.

Lucius of Cyrene is possibly the same Lucius who was a worker with Paul and
his kinsmen (Romans 16:21).

The Greek word used for “brought up with,” in describing Manaen’s
relationship with Herod, “primarily denotes one nourished or brought up with
another” (Vine’s Expository Dictionary). The Revised Version says that
Manaen was Herod’s foster-brother. There is a Manahem (possibly the
Hebrew form of Manaen) who Josephus, the Jewish historian, said predicted
that Herod would become king. When the prophecy was fulfilled, Herod called
for him and held him in high regard (The Antiquities of the Jews, Book 15,
Chapter 10, Section 5).

This Herod the tetrarch is the Herod that was commonly called Herod Antipas
(see note 3 at Luke 3:1). He was the one who married his brother Philip’s wife
and was rebuked for it by John the Baptist (Matthew 14:3-4 and Mark 6:17-
18). He killed John the Baptist and mocked Jesus just before His crucifixion
(Luke 23:8-11).

It is very interesting that the Scripture speaks of these men “ministering” to the
Lord. How can we minister unto the Lord? What are His needs?
The Lord created everything for His pleasure (Revelation 4:11), even us. We
were created to fellowship with God. Sin caused us to quit communing with
God, but Jesus paid for our sins to once again bring us back into harmony
with our Creator (2 Corinthians 5:18). As we give the Lord our love through
praise, worship, and service, we minister to the Lord.
The Lord “needs” us to display our love. The Levitical priesthood ministered to
the Lord (Numbers 3:4; Deuteronomy 10:6; 1 Samuel 2:18, 3:1; 1 Chronicles
6:32; and Hebrews 10:11). Peter’s mother-in-law ministered unto Jesus by
fixing His food, possibly washing His feet, etc. (Matthew 8:15, Mark 1:31, and
Luke 4:39). Other women ministered unto Jesus by giving Him money (Luke
8:3). In heaven, thousands and thousands minister unto Him with praise and
worship (Daniel 7:10).
These prophets and teachers in Antioch were ministering unto the Lord
through their praise and worship. When the Scriptures admonish us to bless
the Lord (Psalms 34:1, 134:1-3, etc.), they are not instructing us to simply say
the words, “Bless the Lord.” Rather, they are instructing us to tell Him of our
love and thankfulness. That blesses God!

How did the Holy Spirit speak to these men? There is no indication that it was
through an audible voice but rather through the gifts of the Spirit (1
Corinthians 12-14). The Lord used one or more of these men. Saul could have
dismissed this, but he didn’t despise prophesying (1 Thessalonians 5:20).

Notice the Lord said, “For the work whereunto I have called them”
(emphasis mine). Prophecy can never be the sole foundation of our actions.
True prophetic utterances will always confirm what the Lord has already
spoken in our hearts. The Lord had already spoken to Saul about what He
wanted him to do (Acts 9:15-16 and 22:14-15).

Seleucia was a city on the seacoast of Syria about fifteen miles from Antioch.
It served as the seaport for Antioch. Barnabas and Saul are not mentioned as
preaching in Seleucia, presumably because it had already been evangelized
by the believers in Antioch, and Saul had a desire to preach Christ to those
who had not heard (Romans 15:20).

Salamis was a city on the east coast of Cyprus. The Jews had synagogues
there, where Barnabas and Saul preached. Salamis was located a little north
of the modern-day city of Famagusta.

Paphos was opposite Salamis on the southwest coast of Cyprus, with a
distance of approximately ninety miles between them. This city was the capital
of the Roman province of Cyprus and the residence of Sergius Paulus, the
Roman proconsul.

This Barjesus (meaning “son of Jesus (or Joshua)” [Strong’s Concordance]),
also called Elymas (Acts 13:8), was a sorcerer. This passage does not
expound on exactly how he used sorcery, but it can be assumed that his
practices were similar to those of Simon (Acts 8:9-24).
Special mention is made of Elymas being with Sergius Paulus; this would
imply that he used his sorcery to influence the Roman proconsul. This may
explain why he tried to withstand Barnabas and Saul and turn Sergius Paulus
away from the faith. He didn’t want to lose his influential follower.

This is the only mention of Sergius Paulus in Scripture, so our information
about him from Scripture is limited. As the Roman proconsul, he governed the
island of Cyprus. Coins and a slab mentioning Sergius Paulus have been
discovered.

This is the first time in Scripture that Saul was called Paul. The name Saul
was Hebrew and means “asked” (Strong’s Concordance). Paul was a Latin
name meaning “little” (Strong’s Concordance). It is possible that this name
was descriptive of Paul’s physical stature (2 Corinthians 10:10). Since Paul
was a Roman name and was not used until he began his ministry to the
Gentiles, it is possible that Paul chose to use the name so that the Gentiles
would more readily accept him (1 Corinthians 9:19-23).

Special mention is made of Saul being filled with the Holy Ghost when he
executed this judgment on Elymas. This leaves no doubt that this was done at
the Lord’s leading and wasn’t just Paul’s temper manifesting. However, it is
rare that we see the Lord executing judgment on people in the New
Testament. Jesus even rebuked His disciples for wanting to call fire down
from heaven, as Elijah had done under the Old Covenant (see note 2 at Luke
9:55).
Just as in the case of Herod being eaten with worms (see note 4 at Acts
12:23), God’s wrath and judgment do still exist, but they are not released
against His own children (see note 5 at Acts 5:5). And there are very few
examples of the Lord releasing His wrath on unbelievers. This punishment of
Elymas and God’s judgment upon Herod are the classic New Testament
examples.
In these rare cases where judgment is appropriate, it would be best handled

by God directly, as He did with Herod (Acts 12:23), or by a mature Christian,
as the Apostle Paul was, who is full of the Holy Ghost and only acting at the
Lord’s direction.

Just as in Acts 3:4 where Peter fastened his eyes upon the beggar and in Acts
14:9 where Paul steadfastly beheld a man (see note 2 at Acts 3:4), likewise
there is significance in Paul setting his eyes on Elymas. In the first two
instances, Peter and Paul perceived faith (Acts 14:9). In this instance, Paul
perceived that Elymas was a “child of the devil” and an “enemy of all
righteousness” (Acts 13:10). Before we can minister grace or judgment to
people, we need to know their hearts. This is what Paul was perceiving
through the power of the Holy Ghost as he “set his eyes on him.”

The deputy saw that Paul’s message had power to back up his words (1
Corinthians 2:4-5 and 4:20).

Perga was the capital of the Roman province of Pamphylia (see note 2 at this
verse). It was located about 7 miles inland on the Kestros River (modern-day
Aksu), or approximately 165 miles northwest of Cyprus.

Pamphylia was a Roman province in Asia Minor on the northern coast of the
Mediterranean Sea. It was bordered on the west by Lycia, the north by Pisidia,
the east by Cilicia, and the south by the Mediterranean Sea. Its two principal
cities were Perga (see note 1 at this verse) and Attalia.

The Scriptures do not give John Mark’s reasons for departing from Paul and
Barnabas. We can tell by Paul’s reaction in Acts 15:37-39 that Paul didn’t
consider Mark’s reasons for leaving as being very good.

Antioch in Pisidia was different than Antioch in Syria, where Paul and
Barnabas had spent so much time teaching and where the disciples were first
called Christians (see note 3 at Acts 11:19). Antioch in Pisidia was a strategic
city, with roads radiating from it in every direction. It was visited by Paul on all
three of his missionary journeys.

This is the second time that Scripture mentions Paul and Barnabas entering
into Jewish synagogues to preach the Gospel (first - Acts 13:5). This was
Paul’s normal method of bringing the Gospel to these regions (Iconium, Acts
14:1; Thessalonica, Acts 17:1; Berea, Acts 17:10; Athens, Acts 17:16-17;
Corinth, Acts 18:1 and 4; Ephesus, Acts 18:19; 19:1, and 8, etc.) insomuch
that Acts 17:2 says that it was “his manner.”
This is especially interesting when we realize that the Lord had already told
Paul twice (Acts 9:15-16 and 22:21) that he was specifically sent as an
apostle to the Gentiles. Also, twice when Paul was in the Jewish synagogues
and the Jews rejected his message of Christ as the Messiah, Paul clearly
spoke that from that time on he was going to take the Gospel to the Gentiles
(Acts 13:46 and 18:6), yet in both cases he went back into synagogues to
proclaim Jesus as the Christ. It is true that Gentiles who were seeking the true
God went to the Jewish synagogues (Acts 13:14, 47-48; 14:1; 17:1, 4, 10, 12;
and 18:4), but most of the Gentiles were not in the synagogues.
Paul’s motives for doing this are not explained in the Scriptures. It is true that
the Gentiles who attended the synagogues were seeking the true and living
God of the Jews, and they were probably the most receptive Gentiles to the
Gospel message in these cities. Therefore, this was a logical place for Paul to
begin. However, because of Paul’s own statements about how he longed for
the Jews to be saved (Romans 9:1-3) and his actions to pacify the Jews in
Jerusalem (Acts 21:20-26), it would appear that Paul never limited his ministry
to Gentiles alone but always sought to reach the Jews with the Gospel
message too.

The first five books of the Old Testament, written by Moses, were called “the
law” or the “law of Moses” (Acts 28:23), while the rest of the Old Testament
was called “the prophets” or “the prophets and the psalms” (Luke 24:44).

The Jewish synagogues had degenerated to the point that they had become a
favorite hangout for devils (Mark 1:23 and Luke 4:33). Jesus, as well as Paul,
delivered some of His most stinging rebukes in the synagogues (Mark 3:5;
Luke 4:22-29; Acts 13:46, and 18:6), and Jesus spoke of the hypocrites in the
synagogues (Matthew 6:2).
A parallel can be drawn between the synagogues of Paul’s day and the
merely religious churches today. They both have a form of godliness but deny
the power thereof, and Paul said to turn away from such (2 Timothy 3:5). Why
then did Paul continually go into the synagogues of the Jews (see note 2 at
Acts 13:14)?
The synagogues in Paul’s day did not have a paid minister who preached but
rather a man who was appointed ruler of the synagogue (see note 1 at
Matthew 9:18). He simply directed the synagogue meetings but did not preach
at them. It was customary to read scriptures and then have people in the
congregation comment on them. If those who were known for their insight into
the things of God were present, they were asked to stand and speak, as Paul
and Barnabas were here. Therefore, the synagogues provided them with an
opportunity to minister to others, not to be ministered to.
Paul disputed boldly in the Ephesian synagogue for three months, but when
the Jews rejected his message, he took his converts and separated them from
the synagogue (Acts 19:8-9). Therefore, the scriptural precedent set by Paul
is, “Associate with unbelievers when you have the opportunity to minister to
them, but don’t put yourself in a position where they are ministering to you.”

Some scholars have mistakenly said that this 450 years included the 400
years in Egypt, the 40 years in the wilderness, and about 10 years of the rule
of judges. However, Acts 13:18-19 clearly states that it was after the 40 years
in the wilderness and the division of the Promised Land to the Israelites that
this 450-year period began.
Also, by adding up all the years of oppression and the years of freedom
mentioned in the book of Judges (from Judges 3:8 to Judges 16:31), we find a
total of 409 years that would be considered under the rule of judges. In 1
Samuel 4:18, Eli was also spoken of as judging Israel for 40 years. That would
bring the total time of the judges to 449 years, or so close to the time period
Paul mentions here that there could be no doubt he is referring to the time
after the death of Joshua (Judges 2:8) to the death of Eli (1 Samuel 4:18).

Saul was the first king of Israel. He started out with great humility (1 Samuel
10:21-23, 27; and 15:17), but he quickly became lifted up in pride (Proverbs
16:18) and was rejected by God as being Israel’s king (1 Samuel 15:23-29).
The Lord chose David as Saul’s replacement.

This is the only place in Scripture that the length of Saul’s reign is given. The
first-century Jewish historian Josephus also ascribed forty years as the length
of Saul’s reign (The Antiquities of the Jews, Book 6, Chapter 14, Section 9).
Just as in Stephen’s account of Jewish history (see note 2 at Acts 7:2), this is
a very important piece of information that fills a gap in the Old Testament
historical account.

David was the second king of Israel and was called a man after God’s own
heart (here and 1 Samuel 13:14). His trust in God and refusal to accomplish
God’s will in an improper way concerning his predecessor, King Saul, is one
of the greatest examples of faith in Scripture.
Seventy-three of the Psalms have been attributed to David, and his

skillfulness in and love for music are well attested to in Scripture (1 Samuel
16:17-18; 2 Samuel 6:5, 23:1; 1 Chronicles 16:7, 37-42, and 25:1).
Under God’s guidance, David became a mighty military success. He
expanded Israel’s borders to the greatest extent of any of Israel’s kings,
putting garrisons in Damascus of Syria (2 Samuel 8:5-6).
David was a prophet as well as a king. He prophesied many events in the life
of Jesus (partial list given in note 1 at Matthew 26:24) and was repeatedly
quoted by Jesus and the apostles. Psalms 22 and 69 give some of the most
detailed prophecies of Jesus’ crucifixion of any Old Testament scriptures.

These Jews whom Paul was speaking of had intellectual knowledge of God
and the Scriptures, yet Paul said they didn’t know God or the
Scriptures (see note 94 at John 17:3). This is speaking of a revelation
knowledge (see note 1 at Luke 2:26) versus an intellectual knowledge.

The sinlessness of Jesus is a critical doctrine in Scripture. If Jesus had been a
sinner Himself, then He would have needed a savior; He certainly couldn’t
have been anyone else’s savior. But Jesus was so pure that even His
enemies attested to His innocence.

Paul quoted from Psalms 2:7 and applied this verse to the resurrection of
Jesus. Therefore, Psalms 2:7 is not referring to the incarnation of Jesus into
human form as the son of Mary, but rather the resurrection of Jesus when He
was begotten from the dead. “This day” was not referring to the time in
Bethlehem but to the Resurrection morning.

Paul’s message was very similar to Peter’s message on the Day of Pentecost
(Acts 2:14-36). Paul proclaimed Jesus’ death and emphasized His
resurrection by quoting some of the same Old Testament scriptures that Peter
had used.

Justification is the act of God that makes us totally righteous in His sight. To
accomplish this, the Lord not only forgives our sins but also imparts His
righteousness. This makes us “just-as-if-I’d” never sinned or “justified.”
Under the Old Testament Law, many things were unpardonable and carried
the death sentence (examples - the eating of blood, Leviticus 17:10-14; sexual
sins, Leviticus 18:6-30; offering of children to Molech, Leviticus 20:2-5;
involvement in the occult, Leviticus 20:6 and 27; cursing parents, Leviticus
20:9; etc.). Through Jesus, we can now receive forgiveness from these things
and enjoy right-standing with God.

This verse makes it clear that these people passed sentence on themselves.
It wasn’t God’s will for them to perish (2 Peter 3:9), but God only provided one
way of salvation (John 14:6). No one will ever be able to stand before God
and point the finger at Him and accuse Him of being unfair. Those who reject
God’s Word send themselves to hell.

There is no clear reference in Scripture where the Lord spoke these words to
Paul. The Lord did speak to Paul through Ananias about a ministry to the
Gentiles (see note 7 at Acts 9:17), and the Lord spoke directly to Paul about
being sent to the Gentiles when Paul was in a trance in the temple at
Jerusalem (Acts 22:17-21). However, this is not what Paul was referring to.
Paul was not the light to the Gentiles and the salvation for the ends of the
earth; Jesus was. This is a quotation from Isaiah 49:6. Therefore, this is an
example of the Lord speaking to Paul through His Word. When we receive
revelation from God’s Word, it is God speaking to us. It is a more trustworthy
method of hearing God speak than an audible voice (2 Peter 1:18-20), and it
carries a greater blessing (see note 4 at John 20:29).

Iconium was an important city in the province of Galatia. Paul visited this city
on his first (here, Acts 14:1, and 21), second (Acts 16:1-4), and third (Acts
18:23) missionary journeys. Paul ministered boldly in the synagogue there for
a long time (Acts 14:3) and saw a multitude of Jews and Gentiles converted
(Acts 14:1). Many signs and wonders were performed by Paul and Barnabas
there (Acts 14:3), yet they had to flee the city because of persecution (Acts
14:5-6).
CHAPTER 14
The word “therefore” means that the reason they stayed a long time speaking
boldly in Iconium was because of the persecution mentioned in Acts 14:2.
Instead of fleeing from persecution, Paul and Barnabas became more
determined than ever to stay with the believers and speak God’s Word.

The preaching of the true Gospel will always cause a revival or a riot.
Everywhere Jesus and the apostles went, they were either loved or hated.
They were never ignored. A negative reaction from an individual is actually a
positive sign that the message got through.
The Gospel presented under the anointing of the Holy Spirit will always bring
an individual to a decision. Depending on the decision, there will either be
acceptance or rejection, but never indifference. A bad reaction is better than
no reaction; it means that the Word hit the mark (see note 6 at Acts 5:28).

Both Paul and Barnabas are referred to as apostles here (see note 2 at Luke
6:13).

Lystra was a small city in Lycaonia (see note 6 at this verse), a Roman colony
of Asia Minor. On this first visit to Lystra by Paul, the Lord healed a man who
had been crippled from birth (Acts 14:8-10). The people of the city would have
done sacrifices to Paul and Barnabas if they had not restrained them (Acts
14:11-18). These same people who wanted to worship the apostles later
stoned them and left them for dead (Acts 14:19-20).
It was either at Lystra or Derbe that Paul met Timothy on his second
missionary journey (Acts 16:1-2).
Paul passed through this area on all three of his missionary trips. Lystra was
approximately twenty miles south-southwest of Iconium (see note 3 at Acts
13:51) and twenty (or fifty) miles west-northwest of Derbe (see note 5 at this
verse).

Derbe was a city in the southeastern part of the Roman province of Lycaonia
(see note 6 at this verse) located in Asia Minor. The exact location of Derbe
has recently been disputed since an inscription was found about thirty miles
east of what was commonly thought to be the city’s site. Therefore, Derbe was
either twenty or fifty miles away from Lystra.
Paul went through Derbe on all three of his missionary trips. Gaius, who
became a companion of Paul, was from Derbe (Acts 20:4).

Lycaonia was a small Roman province of Asia Minor, bordered on the north
by Galatia, the east by Cappadocia (see note 15 at Acts 2:9), on the south by
Cilicia (see note 5 at Acts 6:9), and on the west by Pisidia and Phrygia. Its
principal towns were Iconium (see note 3 at Acts 13:51), Lystra (see note 4 at
this verse), and Derbe (see note 5 at this verse). The people of this region
spoke a peculiar dialect–a corrupted Greek mingled with Syrian. This is what
Acts 14:11 refers to when it mentions “the speech of Lycaonia.”

Paul used this man’s faith to effect this healing. It is a misconception that only
the person administering the healing has to have faith. The person receiving
the healing has to have some degree of faith too (see note 2 at Mark 6:5, see
note 2 at Luke 7:13, see note 4 at John 5:8, and see note 5 at Acts 3:16).

Paul speaking with a loud voice demonstrated that he was totally confident of
the results. He was not afraid to speak his faith before he saw any physical
proof.

This man was not helped up. He leaped up on his own. The previous verse
clearly states that this man had faith, and he demonstrated it when he leaped
up. As in the case of the man with the withered hand that Jesus healed (Mark
3:5), it was after he began to act in faith that the healing came.

The tearing of one’s garments was an old custom among the Hebrews. Jacob
was the first person mentioned in Scripture who practiced it (Genesis 37:34)
then his sons followed suit (Genesis 44:13). In these instances, the tearing of
their clothes was a way of declaring their sorrow and grief. Joshua and Caleb
rent their garments when they heard the evil report of their fellow spies, thus
displaying their anger and holy contempt for the others’ opinion (Numbers
14:6). Joshua (Joshua 7:6), David (2 Samuel 1:11), Ahab (1 Kings 21:27),
Elisha (2 Kings 2:12), Hezekiah (2 Kings 19:1), Ezra (Ezra 9:3), Mordecai
(Esther 4:1), Job (Job 1:20), as well as the high priests of Jesus’ day
(Matthew 26:65 and Mark 14:63) also rent their clothes. The Mosaic Law
commanded lepers to rend their clothes (Leviticus 13:45).

Paul clearly stated that it is God who makes provision for man through the
processes of nature. It is wrong to deify nature instead of the Creator of nature
(Romans 1:25).

What a change! Just a short time before, these same people had thought Paul
and Barnabas were gods and wanted to sacrifice to them. This same attitude
swing happened to the people in Jerusalem who welcomed Jesus one day
with cheers (Matthew 21:8-9, Mark 11:9-10, Luke 19:37-38, and John 12:13)
then yelled for His crucifixion just a few days later (Matthew 27:20-23, Mark
15:11-14, Luke 23:18-23, and John 19:12-15).
The Lord did not create mankind to operate independently of Him. Only
people with the Lord at the center of their lives are truly stable. Surely “every
man at his best state is altogether vanity” (Psalms 39:5).

Stoning was an ancient means of capital punishment. The Lord gave stoning
to Moses as the method of execution for most crimes (Leviticus 20:2 and
24:14). The guilty were to be stoned outside the city (Leviticus 24:14, 1 Kings
21:13, Luke 4:29, and Acts 7:58), with the witnesses laying their hands on the
condemned’s heads as a symbol that the guilt was theirs alone.
Paul had participated in the stoning of the church’s first martyr, Stephen (Acts
7:58), and he was no doubt stirred to remember what it must have been like
for Stephen, who was now his brother in the Lord. According to 2 Corinthians
11:25, this is the only time Paul was stoned.

This had to be a very miraculous healing of the Apostle Paul. The Scripture
doesn’t say that Paul was dead, but if not, he was so close to death that the
ones who were trying to kill him were satisfied that he was dead. Yet Paul
rose up on his own and the next day traveled to Derbe, twenty to fifty miles
away (see note 5 at Acts 14:6). To walk or ride that distance would be rough
on a healthy man in good shape, but it would have to be a miracle for a man
who had been stoned and left for dead the day before.
This leaves no doubt that Paul received either a resurrection or a miraculous

healing, yet it is possible that when he arrived in Derbe, his body still bore
some signs of the stoning and was still in the healing process. This is probably
the infirmity that Paul made reference to when he wrote to the Galatians
(Galatians 4:13-15) and may have accounted for some of the scars that he
said he bore in his body (Galatians 6:17).

Attalia was a city located on the coastline of Pamphylia (see note 2 at Acts
13:13) and was named after Attalus II Philadelphus, king of Pergamon, or
Pergamum, from 159-138 B.C.

This trip had covered over 1,200 miles (500 by sea and 700 by land) and took
from one to three years to complete. On this trip, there is only the account of
one man’s conversion, Sergius Paulus, a Roman governor (Acts 13:7 and 12),
although it is clear that many came to faith in the Lord Jesus (Acts 13:43, 48-
49; 14:4, and 21-23).
Four instances are listed where Paul and Barnabas preached in the Jewish
synagogues (Acts 13:5, 14, 44; and 14:1; see note 2 at Acts 13:14). There is
one account of a miraculous healing (Acts 14:8-10) with mention of other
signs and wonders being done (Acts 14:3). And the one miraculous instance
of God’s judgment resulted in the conversion of Sergius Paulus (Acts 13:7-
12).
Paul and Barnabas experienced persecution at Antioch in Pisidia (Acts 13:45

and 50), Iconium (Acts 14:2), and Lystra (Acts 14:19-20). They established
churches in the places where they had ministered, including the ordaining of
elders (Acts 14:23). Paul later rebuked the churches of Galatia (Iconium,
Lystra, and Derbe) for falling from grace and going back under the Law
(Galatians 3:1-3 and 5:1-5).
Certainly the most important thing that happened on this trip, from history’s
viewpoint, is that it was the first time the Gentiles as a group had the Gospel
preached to them (see note 3 at Acts 14:27).

Jesus administered miraculous cures to some Gentiles during His earthly
ministry (the centurion and his servant, Matthew 8:5-13 and Luke 7:1-10, and
the Syrophenician woman and her daughter, Matthew 15:21-28 and Mark
7:24-30), but it was clear that His earthly ministry was to the people of Israel
(Matthew 15:24). However, after His resurrection and ascension, His followers
were to share the Gospel with everyone, Jews and Gentiles (see note 1 at
John 12:23).
Philip shared the Gospel with the Ethiopian eunuch, who was either a Gentile
or a proselyte to Judaism (Acts 8:26-39). Peter’s miraculous experience with
Cornelius (Acts 10) had been debated by the leaders of the church (Acts 11:1-
18), who admitted that the Lord had “granted repentance unto life” (Acts
11:18) to the Gentiles. This caused some disciples, who had been scattered
from Jerusalem (Acts 11:19), to share the Gospel with individual Gentiles
(Acts 11:20-21), but no one had ever actively sought to evangelize the
Gentiles as Paul and Barnabas did.
This was a dramatic new development in the preaching of the Gospel, and it
caused such uproar among the Jewish believers that a special council of the
Jerusalem church elders was convened (Acts 15:6). Paul and Barnabas (Acts
15:2, 4, and 12), as well as Peter (Acts 15:7-11), gave testimony of how the
Lord had granted salvation to the Gentiles through faith alone, without their
conversion to Judaism, and the elders gave their blessing to Paul to be the
apostle to the Gentiles (Romans 11:13 and Galatians 1:15-16).
Millions upon millions of Gentiles have professed faith in the Lord Jesus Christ
over the centuries, and the Gentiles have actually been the ones that the Lord
chose to preserve Christianity after the Jews as a whole rejected it. All of this
came as a result of Paul’s first missionary journey.
CHAPTER 15
Although this same question had arisen earlier in the church (Acts 11:1-18),
this was the first time the debate had actually caused a division among the
disciples. This was the first doctrinal controversy in Christ’s church. The same
basic argument of Law versus grace raged throughout Paul’s lifetime and are
still at the bottom of the divisions we see in the church today.

To understand the Jews’ contention over circumcision, we must understand a
little about Old Testament circumcision and how the Jews had misinterpreted
it.
The covenant of circumcision was given to Abraham in Genesis 17:9-14. In

Genesis 17:14, the Lord said that any man who did not carry this sign of the
covenant in his flesh was to be killed. This placed a great importance on the
act of circumcision, but as Paul explained in Romans 4:3-13, Abraham had
already been justified by faith before he was circumcised. It was Abraham’s
faith that saved him (Genesis 15:6) at least thirteen years before the Lord
commanded him to be circumcised (Genesis 17:24-26).
The Jews had focused on the outward act of obedience instead of the inward
act of faith that caused Abraham to be obedient. This was the source of the
contention between Jesus and the religious leaders as well. They emphasized
all the outward acts that the Lord had commanded the Jews to do and totally
disregarded the motives of the heart (Matthew 23:27-28). But Jesus was
saying that if people would cleanse their hearts, then their actions would
inevitably change too (see note 21 at Matthew 23:26).
The truth of salvation by faith had been lost in Judaism, and even though
many of the Jews had come to put faith in Jesus as their Savior, they were
trying to mix together faith and the keeping of the commandments, as both
being necessary for salvation.
Paul became God’s champion for the doctrine of salvation by grace. Even
Peter and Barnabas were struggling with this issue (Galatians 2:11-21).
Toward the end of his life, Peter wrote of Paul and said that his teachings
were hard to understand; however, only those who were unlearned and
unstable resisted them (2 Peter 3:15-16).
This first church council, considering the issue of whether or not Gentiles had
to be circumcised, was really a matter of whether or not faith was to be the
basis of salvation, or faith plus the keeping of the commandments. The Lord
convinced the elders through Paul’s testimony that circumcision (or the
keeping of any other commandment) was not essential for salvation if faith in
Jesus was present (Romans 3:28). This is the foundational truth of the New
Testament and is the main doctrinal point of the New Testament books of
Romans, Galatians, Ephesians, and Hebrews.

At this time the church was still in unity and had a central governing body in
Jerusalem that all the believers were submitted to. Therefore, Paul and
Barnabas went to them to argue their case for salvation by grace through faith
and trusted that through them, the Lord would resolve the matter. It was
resolved temporarily (Acts 15:19-21), but Paul had to continue to fight for this
doctrine of grace throughout his ministry.

“Being brought on their way by the church” means that their expenses were
paid by the church at Antioch (1 Corinthians 16:6).

It is evident from this verse that these Pharisees were true Christians, yet they
were holding on to some of their previous beliefs that had caused this
dissension (see note 2 at Acts 15:1).
When we are born again, our spirits are the part that is changed (2
Corinthians 5:17), not our brains. We have to renew our minds by the Word of
God (Romans 12:2). Failure to do so will stop the new life that we receive in
Jesus from expressing itself in our thoughts and actions.

Once again, the baptism of the Holy Spirit was used as a proof of salvation.
This is because only those who have already been born again can receive the
Holy Spirit (see note 27 at John 14:17).

From reading Acts 15:20, it would seem that the council at Jerusalem rejected
the one requirement of circumcision that the legalistic Jews had tried to
impose on the Gentiles and replaced it with four requirements. However, their
intent, clearly revealed here, and the great rejoicing that this decree brought to
the Gentile Christians (Acts 15:31), show that these four commandments were
not requirements essential for salvation but were moral codes that the
apostles and elders believed the Gentiles needed to observe.
This verse links these commandments with the fact that the Law of Moses
was well known, even outside the nation of Israel. Therefore, part of the
emphasis on these moral acts was that it would be expected of any followers
of the Jewish Messiah to reflect the same moral pureness. These decrees
dealt with moral issues of the day that the pagans had really corrupted
themselves with.
Idolatry was rampant during that time, as can be seen by Paul’s encounters at
Lystra (Acts 14:11-18), Athens (Acts 17:16-31), and Ephesus (Acts 19:23-28).
This commandment not only dealt with not participating in idolatry but also
specifically mentioned the eating of meat that had been offered in sacrifice to
idols (Acts 15:29). Paul later wrote to the Corinthians about this same issue
and revealed the reasoning behind this commandment (1 Corinthians 8:1-13
and 10:18-33).
Fornication was so commonplace among Gentiles of that day that they had
their consciences seared in that area (1 Timothy 4:2). They needed the
apostles and elders to encourage them that fornication was wrong (1
Corinthians 6:18). The pagan religions of that day actually incorporated sex
into their religious services. They had priests and priestesses with whom the
people had sexual relations every time they went to the pagan temple. And
the concept of one wife was unheard of. Paul also wrote to the Corinthians to
explain this issue (1 Corinthians 7).
Animals that were strangled retained their blood, and the Gentiles thought this
enhanced the taste of the meat. But this was expressly forbidden by God
(Leviticus 7:26-27, 17:10-14; Deuteronomy 12:16, 23, and 15:23). Therefore,
the apostles and elders thought the Gentiles needed to be made aware that
the life was in the blood (Leviticus 17:11).

This is the only mention of Judas Barsabas in Scripture. We know that he was
a prophet (Acts 15:32) and a leader in the Jerusalem church (Acts 15:22). He
ministered briefly in Antioch before returning to Jerusalem (Acts 15:32-33).

This is the first mention of Silas in Scripture. From this verse we can tell that
Silas had already become a leader in the Jerusalem church. He was chosen
along with Judas Barsabas to carry the Jerusalem council’s decision, about
the qualifications for Gentile conversion, to the believers in Antioch, and he
did (Acts 15:27). After fulfilling this mission, he stayed in Antioch for a while
(Acts 15:33-34), ministering to the saints as a prophet (Acts 15:32).
After Paul and Barnabas split company (Acts 15:39), Paul chose Silas to
accompany him on his second missionary journey (Acts 15:40). Silas was with
Paul as he traveled back through the cities he had ministered in during his first
missionary trip, and he was surely a friend of Timothy, who joined Paul at that
time (Acts 16:1-3 and 17:14-15). Paul and Silas were thrown in prison at
Philippi (Acts 16:19-34), but Silas remained in Berea with Timothy when Paul
had to flee that city because of persecution (Acts 17:14).
While Paul was in Athens, he sent for Silas and Timothy (Acts 17:15), but Acts
18:5 would leave the impression that they didn’t catch up with Paul until he
was in Corinth. There is no further mention of Silas in the book of Acts,
although Paul did mention in his letter to the Corinthians that Silas and
Timothy ministered with him in that city (2 Corinthians 1:19). Paul’s first and
second letters to the Thessalonians were from Paul, Silas, and Timothy (1
Thessalonians 1:1 and 2 Thessalonians 1:1). Silas is called Silvanus in the
Epistles.
Most people believe that Silas is the Silvanus who carried the first epistle of
Peter to its readers (1 Peter 5:12), thereby linking Silas with the Apostle Peter.
Silas, like Paul, was a Roman citizen (Acts 16:37), and this was very useful in
his travels.

Syria has been used at times to designate all of the region of Palestine as well
as the Babylonian or Assyrian empire, Syria simply being a shortened version
of Assyria. This verse is speaking of the Gentiles who lived in Antioch (see
note 3 at Acts 11:19) and the area where Paul and Barnabas had just been on
their first missionary journey (i.e., Iconium, Lystra, Derbe, etc.). This would put
the Syria and Cilicia spoken of here as the regions from Antioch through
Galatia.

No mention is made in these scriptures that they heard from God directly.
Rather, they made a decision based on what seemed good to them after
debating the Scriptures. Luke wrote his Gospel based on the same leading
(Luke 1:3). For those who are seeking God with their whole hearts, doing what
seems good is a valid method of following God (Psalms 37:4).

This is very similar to the way the apostles were directed to resolve the matter
of Gentile circumcision (see note 2 at Acts 15:25). This scripture doesn’t say
the Lord commanded Silas to remain in Antioch. He was simply pleased to
dwell there. Yet, because Silas chose to stay, he became Paul’s companion
on the next missionary trip. Many believers have missed God’s guidance
because they don’t walk with the Lord to the degree that the desires of their
hearts come from God (Psalms 37:4).

Paul was going back to the cities where he established churches on his first
missionary trip (Acts 14:21-23). This shows that he had an ongoing
relationship with these churches. He did not just evangelize and then leave
them to make it on their own.

Just as in Acts 15:25 (see note 2 at Acts 15:25) and Acts 15:34 (see note 1 at
Acts 15:34), there is no mention that this was a direct leading of the Lord. It
just didn’t seem right to Paul to take Mark with them, and so Paul wasn’t going
to do something he didn’t feel right about.
As written in Proverbs 11:3, “The integrity of the upright shall guide them.”
Paul had established certain standards of conduct for himself and those who
ministered with him, and Mark had not met those standards. Paul had
established these standards because of his convictions from the Lord, so he
felt right in letting them guide him.
We should always be listening for any special instructions from the Lord, but if
there is no specific word to the contrary, it is proper to let the integrity that the
Lord has already worked in us guide us.

This scripture directly links Paul’s refusal to take Mark with them to the fact
that Mark departed from them prematurely on their first missionary journey.
That still leaves many questions about what Mark’s motives were for the
departure, but suffice it to say Paul thought Mark’s reasons were inadequate.
This reveals an attitude that Paul had toward those in leadership that we
would do well to imitate. Paul did not want to spend his time ministering to his
own team. He needed only strong, mature help. The weak or wounded should
not be put on the front lines, for their own sake as well as the sake of the
mission.
Whatever Mark’s problems were, they were resolved so that he went on to

become a mighty man of God (see note 5 at Acts 15:39). There is no reason
to believe that Paul was against that. In fact, Paul’s treatment of Mark here
could have been the inspiration for him to grow up.

There is no doubt that Barnabas and Paul had a strong disagreement here.
However, the Scripture does not say that strife or hatred was involved. On the
contrary, James 3:16 states, “For where envying and strife is, there is
confusion and every evil work.” If these apostles had parted because of strife,
Satan would have destroyed them and their work.
There is no reason to believe that this was anything more than a difference of
opinion or a difference of what each felt the Lord was leading him to do, and
they resolved it peacefully by going their own ways. We do not have to always
agree in order to walk in unity with our brothers.
Sometimes the Lord will change the hearts or visions of friends for the
purpose of leading them in different directions. As much as we might like to,
we cannot build three tabernacles and just sit around enjoying fellowship with
those we love (Matthew 17:4, Mark 9:5, and Luke 9:33). The Lord wants us on
the front lines fighting the war. In this case, this separation worked out for the
best by actually doubling the missionary force.

This is the last mention of Barnabas in Acts. That does not prove, however,
that he was the one who was wrong in this dispute. Many of the apostles’
exploits were never recorded in the book of Acts, yet no one believes that it
was because they were in error.
Whether right or wrong, Barnabas’ faith and patience with John Mark paid off.
No doubt with the help of Barnabas, Mark went on to prove himself faithful, so
years later, the Apostle Paul himself sent for Mark, saying, “He is profitable to
me for the ministry” (2 Timothy 4:11). This is also the Mark that the Lord
inspired to write the Gospel of Mark (see Life for Today Study Bible Notes,
Introduction to Mark, About the Author), and that has changed the lives of
untold numbers of people.
CHAPTER 16
This is the first mention of Timotheus in Scripture. He is also called Timothy
nine times. From this verse, we can see that Timothy was from the region of
Lystra and Derbe, and his mother was a Jew, while his father was a Greek or
Gentile (see note 45 at Matthew 6:32). Paul circumcised Timothy “because of
the Jews” (see note 3 Acts 16:3).
Because of Paul’s mention of Timothy as “my beloved son” (1 Corinthians

4:17) and “my own son in the faith” (1 Timothy 1:2), it has been supposed that
Paul himself had led Timothy to faith in the Lord on his first missionary trip.
However, Paul mentioned in 2 Timothy 1:5 that Timothy’s grandmother Lois
and his mother, Eunice, were believers before Timothy; it is possible that they
were converted on Paul’s first missionary trip, and then they shared their faith
with Timothy. Either way, it was because of Paul’s witness that Timothy was
born again.
Paul chose Timothy to travel with him during this second missionary trip. Only
passing references are made of Timothy during this second journey, but it is
clear that he accompanied Paul to Philippi, Thessalonica, Berea, Corinth, and
Ephesus (Acts 17:14-15 and Acts 18:5). Timothy was also with Paul on his
third missionary journey, and from Ephesus, Paul sent him into Macedonia
(Acts 19:22). Timothy apparently rejoined Paul and his company back in
Ephesus because Paul besought Timothy to abide in Ephesus while he went
into Macedonia (1 Timothy 1:3). Timothy later accompanied Paul into Greece
because he was with Paul when he left Greece and headed back to Asia
through Macedonia (Acts 20:4).
There is no further mention in the book of Acts as to whether or not Timothy

was with Paul during his imprisonment. However, three of the letters that Paul
wrote from prison are addressed from Paul and Timothy (Philippians 1:1,
Colossians 1:1, and Philemon 1), and Paul wrote from prison that he was
going to send Timothy to Philippi (Philippians 2:19), indicating that Timothy
was indeed with him.
Paul spoke more highly of Timothy than of anyone else who ministered with
him (Philippians 2:20-22). Paul, with the presbytery, laid hands on Timothy
and ordained him into the ministry (1 Timothy 1:18, 4:14; and 2 Timothy 1:6).
Timothy was still a young man when Paul put him in charge of the very large
church at Ephesus (1 Timothy 4:12). From Hebrews 13:23, we see that
Timothy was imprisoned at some time and then released. Even from
childhood, Timothy had been taught the Word of God (2 Timothy 3:15).

When Paul later wrote to Timothy about the qualifications of an elder (1
Timothy 3:1-13), he specifically mentioned that they “must have a good report
of them which are without” (1 Timothy 3:7). This was one of the things that
caused Paul to select Timothy.

Paul had already argued before the council in Jerusalem that it was not
necessary for the Gentiles to be circumcised to be born again (see note 2 at
Acts 15:1). The apostles and elders had agreed with Paul and written letters
to support that position (Acts 15:23). So why then did Paul circumcise Timothy
“because of the Jews”? It looks like Paul compromised after he had already
won the victory.
It is certain that Paul did not circumcise Timothy as a work of the Law for the
purpose of justification. That would have been against everything he taught
(Galatians 5:2-4). It is possible that he did it as a matter of not giving offense;
that would be consistent with his teaching (1 Corinthians 8:9 and 13). When
confronted by the legalistic Jews about Titus’ circumcision, Paul refused to
compromise on this issue (Galatians 2:3-5). Therefore, it is certain that the
circumcision of Timothy was not a reversal of his position on God’s grace.

Galatia was a province in central Asia Minor. Paul and Barnabas had
ministered in Iconium, Lystra, and Derbe, all cities of Galatia, on their first
missionary journey. The epistle to the Galatians was written to the believers in
this area.

No explanation is given as to why the Holy Ghost forbade Paul and his
company to preach the Word in these areas. It is certain that it was not
because the Lord didn’t love these people and desire their salvation. Judging
from the vision that Paul had of the man in Macedonia calling for help (Acts
16:9), it can be supposed that the people of Macedonia were simply hungrier
for the Gospel.

In Paul’s time, “Asia” designated the area that would correspond to most of
present-day Turkey. This was the land bounded by the Mediterranean Sea
and the Black Sea and west of Galatia (see note 1 at Acts 16:6). Mysia and
Bithynia were northwestern and northern portions of Asia. The seven
churches that the book of Revelation was written to were in Asia (Revelation
1:11).

Mysia was a province in the extreme northwest of Asia Minor. Troas (Acts
16:8) and Assos (Acts 20:13) were two of its cities that Paul passed through.
In Revelation 1:11 and 2:12-17, the Apostle John mentioned the church at
Pergamos (also known as Pergamon or Pergamum), also a city of Mysia.

Bithynia was a province in the northwestern portion of Asia Minor, just east of
Mysia (see note 4 at this verse). It was bordered on the north by the Black
Sea.

Some people have the mistaken idea that we should not go anywhere or do
anything without the Lord giving us specific directions. That certainly was not
the way that Paul was operating. Paul and his companions were just
systematically taking the Gospel to everyone without the Lord telling them to
“go here” or “go there.” They were going everywhere (Matthew 28:19-20) at
their own discretion. Otherwise, the Holy Ghost would have been contradicting
Himself.
This does not mean that Paul was insensitive to the leading of the Lord. When
he received specific direction through this vision (Acts 16:9), he followed it
gladly, but he was not waiting until the Lord gave him a specific destination.
He was following the Lord’s general command to all believers to go into all the
world (Matthew 28:19-20) and the Lord’s special instructions to him to go to
the Gentiles (Acts 9:15, see note 7 at Acts 9:17).
This is a very clear example that we should follow today. We as believers

should be listening to the Lord for any special directions that He might choose
to give us, but we should not be waiting on Him before we go witness to the
world that the Lord has given us. Failure to understand this has caused many
sincere people to do nothing in the false name of obedience. Instead of
presuming that there is always a red light and waiting on the Lord for the “go
ahead” of a green light, we should presume that the Lord has given us the
green light to go into all the world, and then watch for a red light.

The name “Troas” meant the region around Troy, the famous city of Homer’s
writings. It was actually located south of Troy. Troas (also known as
Alexandria Troas) was a seaport where Paul had his Macedonian vision. Paul
stayed in Troas for seven days on his third missionary journey (Acts 20:6),
and while in prison he asked Timothy to bring the cloak that he had left in
Troas (2 Timothy 4:13).

Macedonia was the country north of Achaia (see note 11 at Acts 18:12). It
occupied the northeastern part of what we know today as Greece. Its principal
cities were Neapolis (see note 5 at Acts 16:11), Philippi (see note 6 at Acts
16:12), Amphipolis (see note 1 at Acts 17:1), Apollonia (see note 2 at Acts
17:1), Thessalonica (see note 3 at Acts 17:1), and Berea (see note 1 at Acts
17:10).
The first importance of the country of Macedon came in 359 B.C. when Philip
II of Macedon began to expand its borders through conquest. His son,
Alexander the Great (ruling from 336 to 323 B.C.), made Macedon, or Greece,
the worldwide power that was prophesied in Daniel 8:5, 8, and 21-23.
Paul took the Gospel to Macedonia on his second missionary journey (Acts
15:40-19:22) and also passed through this area at least twice on his third
missionary trip (Acts 20:1 and 3). Gaius, Aristarchus, Sopater, and Secundus–
Paul’s companions–were Macedonians (Acts 19:29 and 20:4).

The writer’s change from the third person narrative to second person in this
verse indicates that this is where Luke joined Paul’s group (see Life for Today
Study Bible Notes, Introduction to Acts, About the Author).

Because of this vision, there was no doubt that the Lord had led them to
preach the Gospel in Macedonia. Therefore, most people would expect
nothing but good, knowing that they were in God’s perfect will. However,
within a short time, Paul and Silas were in the stocks in a dungeon in Philippi.
Paul and his company were also persecuted in Thessalonica (Acts 17:5-9)
and Berea (Acts 17:13) so that Paul had to flee for his life (Acts 17:14-15).
They had nothing but trouble, but it is certain that they were doing exactly
what the Lord wanted them to do.
The misconception that “if God is in it, there will be no problems” is not only
wrong, it is dangerous. This kind of thinking has caused many people to back
off from what God has told them to do when things don’t go the way they
expected. If Paul would have thought that way, Satan could have stopped the
Gospel.
Our problems do not come from God (see note 48 at John 15:2); therefore, we
should not pray for problems (Matthew 6:13), and we should not embrace
them as being “a blessing from God in disguise.” We also should not be
shocked that trials come (1 Peter 4:12), and we should not let problems, or
the lack thereof, confirm or deny God’s will for us.

Samothracia (“SAMOTHRAKE”) was a compound Greek word meaning
“Samos of Thrace” (Strong’s Concordance). Samothrace is an island in the
Aegean Sea, approximately twenty-five miles south of ancient Thrace, a
country east of Macedonia (see note 1 at Acts 16:9). It is about seventy
square miles in area and has a mountain over 5,000 feet high.

The name “Neapolis” means “new town” (Strong’s Concordance). It was the
seaport of Philippi (see note 6 at Acts 16:12), located about ten miles east-
southeast of the city. Neapolis was the first place in Europe that Paul visited.

Philippi was a city of Macedonia (see note 1 at Acts 16:9) that originally was a
part of Thrace but was conquered in 356 B.C. by Philip II and annexed to
Macedonia. Philip named the city after himself.
This is the first city in Europe that Paul is recorded as ministering in. It was not
the capital of Macedonia, but it was the first city of importance. It was located
about ten miles inland from Neapolis (see note 5 at Acts 16:11), which served
as its seaport. The two cities were separated by a mountain range, with a
pass between them 1,600 feet above sea level.
Paul made a number of converts in Philippi. Special mention is made of a

merchant woman named Lydia (see note 1 at Acts 16:14) and the Philippian
jailer (Acts 16:23-34), who both became believers. Because Paul cast a spirit
of divination out of a girl (Acts 16:16-18), a riot ensued, and Paul and Silas
were cast into prison where they encountered this jailer.

The fact that these devout women went to the riverside on the Sabbath for
prayer would suggest that there was no Jewish synagogue in Philippi.

Lydia was a merchant from Thyatira (see note 2 at this verse) in Lydia of Asia.
She was Paul’s first convert in Europe, although her hometown was in Asia.
She was already a worshiper of God before Paul shared the Gospel with her.
This verse implies that Lydia was the only woman of the group who received
the Gospel, and it specifically states that the Lord opened her heart so that
she listened to Paul’s words.
Acts 16:15 and 40 mention Paul and Silas entering into Lydia’s house in
Philippi. This, along with the fact that Acts 16:15 mentions her household
being converted, leaves no doubt that she had a residence in Philippi. The
residents of Thyatira were famous for their skill in the dyeing of purple, and
this is no doubt where Lydia became associated with her trade of the selling of
purple. Therefore, there is a definite link between Philippi and Thyatira, and
she may have maintained residences in both cities.
It is evident from Revelation 1:11 and 2:18-24 that Thyatira had a Christian
church. Since the Scriptures don’t mention Paul ministering in Thyatira, it is
possible that Lydia is the one the Lord used to introduce the Gospel to that
town.

Thyatira was a city in the province of Asia (see note 3 at Acts 16:6) on the
edge of Lydia. It was on the road between Pergamum and Sardis. The people
of Thyatira were well known for their skill in the dyeing of purple, and Lydia, a
seller of purple, came from there. There is no record of Paul ministering in
Thyatira, but a Christian church was established there (Revelation 1:11 and
2:18-24), possibly from Lydia’s witness or others that Paul had evangelized in
Asia.

The Greek word used for “soothsaying” is the word “MANTEUOMAI,” and it
means “to divine, i.e. utter spells (under pretense of foretelling)” (Strong’s
Concordance). This is the only time it is used in the New Testament. It differs
from sorcery in the sense that soothsaying is fortune telling, while sorcery is
all forms of witchcraft in the casting of spells and the using of drugs, potions,
charms, amulets, etc.
This soothsaying would correspond to all the ungodly ways people seek to
predict the future today, such as horoscopes, reading of tea leaves, tarot
cards, reading of palms, crystal balls, and on and on. This girl who did these
things was demon-possessed, and so are those who claim to have these
powers today.

Everything that this girl said about Paul and his companions was true. How
could a demon-possessed person magnify the truths that they were
preaching?
She was doing this in mockery. It was well known to everyone in that region
that this girl was possessed by spirits. To have her endorse Paul’s message
was not good. It led people to believe that Jesus and these demon spirits
were cooperating.
This is a good illustration that not every spirit that speaks the right words is of
God. When the Scriptures say, “Every spirit that confesseth that Jesus Christ
is come in the flesh is of God” (1 John 4:2), it is talking about more than
words; it means lifestyle (see note 1 at Mark 1:24). One of the biggest “turn
offs” to the Gospel is someone who says the right thing but doesn’t live it.

Paul did not cast this demon out immediately. He waited many days. Just as
in the case with Elymas the sorcerer, it could have taken Paul some time to
perceive where this girl’s faith was (see note 6 at Acts 13:9). And there is no
mention that this girl became a convert after her deliverance, so he may have
been hesitant to cast the demon out, knowing that without Christ in her life,
the demons would just come back worse (see note 4 at Matthew 12:44).
Also, apparently the Lord does not intervene in an individual’s life against that
person’s will except in judgment (see note 5 at Acts 13:9). Once a person
comes under the punitive judgment of God, there is no repentance (Romans
2:4). Therefore, Paul may have delayed casting this demon out, hoping that
this girl would respond positively to the Gospel and be born again.
When he perceived that she was not going to change but that she was turning
others away from the Gospel, he was forced to intervene. This may be the
reason he was “grieved” (see note 4 at this verse).

There could be different reasons why Paul was grieved. Paul could have been
grieved because this girl’s actions and words were turning others away from
faith in Christ. It’s also possible that he was grieved for the girl’s sake.
He had delayed casting this spirit out for many days, not because he didn’t
have the power to do so, but because under the New Covenant, God does not
judge His people in a punitive way and apparently only judges unbelievers as
a last resort (see note 4 at Acts 12:23). Paul knew that by casting this spirit
out against this girl’s will, there was little or no chance of her ever repenting
and coming to the Lord, and that grieved him. Yet it had to be done for the
sake of the others whom she was seeking to turn away from the faith.

Paul spoke to the spirit, not the girl (see note 2 at Mark 8:33).

The Scriptures say the spirit came out the same hour, not immediately. It may
have only been a few moments of that hour, but this does establish a
precedent that there can be some time between the instant when a person
commands the devil to come out and when it actually leaves. There is no
indication that Paul commanded the spirit to come out more than once.

Paul and Silas were certainly not teaching these people to be lawbreakers.
The customs referred to were probably those regarding there only being one
true God. The Romans worshiped Caesar as deity.

The stocks were a Roman instrument of torture that not only had holes for the
head and arms but also multiple holes for the legs so that the legs could be
forced widely apart into painful positions. The discomfort and pain of the
stocks, coupled with the pain from the many stripes, gave Paul and Silas more
reasons to complain than what most people have today, yet they chose to
pray and sing praises to God (see note 2 at John 14:1).

It is certain that Paul and Silas didn’t feel like praying and singing praises unto
God (see note 2 at Acts 16:24). They were going directly against all their
natural feelings and deliberately exercising their will to enter into praise. This
is the way that we abound in faith (Colossians 2:7), and a supernatural
deliverance was the result. If we praise by faith instead of complaining through
pain, we will experience God’s miraculous power too. If they could do it, so
can we (Colossians 1:12).

Special mention is made of the prisoners hearing Paul and Silas praying and
singing praises unto God. This explains why none of the prisoners escaped
when the earthquake came and their prison cells were opened. They had
apparently been moved by Paul and Silas’ demonstration of joy and faith to
such a degree that they recognized the earthquake as a direct intervention of
God and followed Paul and Silas’ leading in not fleeing the prison. This was as
great a miracle as the earthquake itself.

This earthquake didn’t just happen naturally. This was a mighty demonstration
of God’s power, and it was released because of the apostles’ prayer and
praise. Praise is a powerful force that can cause earthquakes or whatever
miracle we need.

All these prisoners were set free, yet they didn’t leave. They had already been
freed spiritually by the faith they heard in Paul and Silas. When people truly
experience the freedom inside that only God can produce, things that they
previously would have given anything for suddenly become unimportant.

The reason the jailer was going to kill himself was because of the Roman law
that imposed the death penalty on the jailer if his prisoners escaped. Rather
than face execution, he decided to kill himself. The Lord used Paul to point out
to this jailer what God had done for him. Without Paul’s intervention, this jailer
would have died. Likewise, the Lord has called us to tell this hopeless world
that God has provided salvation for them. If we don’t share the Gospel, many
people will destroy their lives too.

This jailer nearly killed himself and went into a Christ-less eternity when God
had provided a great miracle just for him. He just supposed that there was no
way out of this one. Likewise, Satan has convinced many people that their
situations are hopeless when the truth is that God has already provided their
miracles for them. Faith is what allows people to perceive God’s miracles
instead of their problems.

The Greek word translated “sprang in” in this verse is “EISPEDAO,” and it
means “to spring or leap in” (Vine’s Expository Dictionary) and “to rush in”
(Strong’s Concordance). This emphasizes the jailer’s astonishment that the
prisoners could still be in their cells after all their bands were loosed by the
earthquake (see note 4 at Acts 16:25 and note 7 at Acts 16:27).

This jailer’s question was very similar to the rich young ruler’s question to
Jesus (see note 1 at Matthew 19:16 and note 2 at Matthew 19:17), yet what
they were saying was completely different. The rich young ruler was putting
the emphasis on “what good thing shall I do,” while this jailer was totally
repentant and simply asked what the Lord required of him.
The same humble attitude that this jailer expressed is an essential

requirement for salvation. People cannot put their total faith in Jesus as Savior
until they have no faith in themselves and their own good works.

Paul and Silas’ answer to the jailer about what he must do to be saved is
exactly the same as Jesus’ answer to the Jews in John 6:29. Faith in what
Jesus did for us is the only requirement and the only thing that we can do to
produce salvation (see note 2 at Luke 11:42 and note 3 at Luke 11:44).
Paul and Silas did not say that this man had to confess his sins. That is a
common instruction given to people who ask this question today, and it can be
appropriate if, by confessing their sins, people are simply admitting they’re
guilty and need a Savior. But the belief that people have to confess each
individual sin in order to be saved is unscriptural. What would happen if one
was forgotten? Would it not be forgiven? We don’t confess our sins but rather
confess our faith in the sacrifice of Jesus as the perfect payment for our sins
(see note 7 at Mark 1:5).

Many people have mistakenly used this scripture as a verse that promises us
that our loved ones will be saved as we stand in faith believing for their
salvation. That is not what this verse means. We cannot get anyone born
again by our faith, even if that person is near of kin. Paul and Silas were
simply stating that this jailer could be born again by believing on the Lord
Jesus Christ, and the same thing would work for his family if they would
believe.
This is not to say that there are no scriptures to encourage us to believe for
the salvation of our family members and friends. Indeed there are (see note 1
at Matthew 9:38). This is just not one of them.

The Lord had performed a miracle for this jailer that was, to him, greater than
seeing the eyes of the blind opened or the lame walk. This jailer’s life had
been supernaturally spared. This same jailer that just hours before had
disdained Paul and Silas as common criminals and had no doubt treated them
roughly in casting them into the dungeon and fastening them in the stocks,
now was kneeling at their feet.
This miracle was responsible for penetrating this man’s hardened heart and
getting his attention; however, it was the Word of the Lord that brought
salvation to him (see note 2 at Mark 16:20). The Lord will use many things to
reach us, but we can only be born again by receiving the faith that comes by
hearing the Word of God (Romans 10:17 and 1 Peter 1:23; see note 2 at Luke
8:11).

Had it not been for the Lord using Paul and Silas, this jailer would have been
dead. Here he was not only alive, but he had also found eternal life in Jesus
and was rejoicing. What a contrast! What a Savior!

The prison couldn’t hold Paul and Silas. The Lord had already miraculously
set them free through an earthquake, and they were dining with their jailer.
Here they reveal that they are Roman citizens, and the captives become the
captors. Likewise, the Lord can cause us to triumph over every adverse
situation (2 Corinthians 2:14) regardless of how impossible it may look.

Roman law forbade any Roman citizen to be bound or beaten without having
been condemned at a trial (Acts 22:25-29). No Roman could be sentenced to
death without the opportunity to confront his accusers face to face (Acts
25:16). The Romans considered any injustice done to a citizen as an insult to
all of Rome. Therefore, any Roman official who violated these laws would
certainly have been punished, possibly by death.

It is very interesting that Paul and Silas didn’t inform the magistrates that they
were Roman citizens before they were beaten. They could have avoided the
stripes and imprisonment. On another occasion, Paul avoided a beating by
revealing his citizenship (Acts 22:25-29). There is no explanation given as to
why he didn’t do the same here. However, it is evident that it actually worked
out better the way it happened.
Suffice it to say that the Lord must have led them to do it the way they did.
Most people wouldn’t even have been open to the Lord leading them in a
direction like that, because it would have involved physical pain and personal
suffering. People will never successfully be led of the Lord until they deal with
“self.”

This could be taken as Paul getting even with the magistrates for their
treatment of him and Silas. However, that would go directly against Jesus’
teachings (Matthew 5:38-48) and Paul’s own teaching in Romans 12:17-21.
Therefore, Paul’s motive for this could not have been vengeance.
It is possible that Paul wanted his reputation to be cleared publicly for the
sake of the Gospel. The magistrates had publicly condemned them as
criminals, thereby slandering the Gospel that they preached. A public apology
would once again allow their message to go forth, and even further it as their
vindication became the talk of the town.
It is also possible that Paul desired to put these rulers in their place to stop
them from further harassing them or the other believers as they continued to
spread the Gospel. These magistrates were terrified, knowing that if Paul and
Silas protested their treatment in Philippi, they could be expelled from office or
even killed (see note 2 at this verse). Paul and Silas had them “over a barrel.”
Paul took advantage of the situation to further the cause of Christ, thereby
establishing a precedent that occasionally it is needful for we Christians to
exert ourselves and demand the rights given us by our government. This does
not mean we can just disregard Jesus’ instructions about turning the other
cheek. It all comes down to motives. If our motive is to inflict pain on the one
who has hurt us, then it would be wrong to defend ourselves. If, on the other
hand, we bear no malice and legitimate actions can be taken to prevent an
injustice from happening again, then proceed.

Paul’s work in Philippi was certainly fought against but very rewarding. A
church was established in Philippi, and Paul later said this was the only
church that invested financially in his ministry (Philippians 4:15). They sent
money to Paul twice in Thessalonica (Philippians 4:16), once in Corinth (2
Corinthians 11:9), and even many years later when Paul was in prison in
Rome (Philippians 4:14 and 18). Lasting relationships must have been
established, for when Paul was in prison in Rome, he wrote, “For God is my
record, how greatly I long after you all in the bowels of Jesus Christ”
(Philippians 1:8).
CHAPTER 17
The name Amphipolis means “a city surrounded by a river” (Strong’s
Concordance). This name came from the fact that the city was located at a
bend in the mouth of the river Strymon so that it was nearly “surrounded by a
river.” Amphipolis was a city of Macedonia (see note 1 at Acts 16:9)
approximately thirty-three miles southwest of Philippi (see note 6 at Acts
16:12). This is the only mention of Amphipolis in Scripture.

Apollonia was a town of Macedonia (see note 1 at Acts 16:9), located about
twenty-eight miles southwest of Amphipolis (see note 1 at this verse) and
thirty miles east of Thessalonica (see note 3 at this verse). This is the only
mention of Apollonia in Scripture.

Thessalonica was a major city in the western portion of Macedonia (see note
1 at Acts 16:9). It was an ancient city originally named Therma. Cassander, a
successor of Alexander the Great, renamed the city after his wife,
Thessalonike. It was a major military and commercial center located on the
coast of the Aegean Sea.
Paul and Silas were persecuted by the unbelieving Jews in Thessalonica and
forced to flee the town after just three weeks (Acts 17:2), but not before they
had established a church to which Paul later wrote two letters (1Th and 2Th).
Two of Paul’s co-workers, Aristarchus and Secundus, came from
Thessalonica (Acts 20:4 and 27:2).
Thessalonica still exists today in Greece and is called Thessaloniki or

Salonica. It has a present-day population of almost 400,000 people.
Thessalonica is mentioned by name six times in Scripture.

This passage is the only mention of Jason in Scripture, unless the Jason
mentioned in Romans 16:21 was the same man. That would make him a
relative of the Apostle Paul. Jason was apparently Paul’s host while he was in
Thessalonica (Acts 17:7), and because of his hospitality to Paul and Silas, he
was arrested by the civil leaders and only released after posting bail (Acts
17:9).

Berea was a city in the southwestern portion of Macedonia (see note 1 at Acts
16:9) about forty-five miles west-southwest of Thessalonica (see note 3 at
Acts 17:1) and twenty-three miles inland from the Aegean Sea. Paul preached
here on his second missionary journey and passed through Berea twice on his
third missionary journey (Acts 20:1-4). The city still exists today and is called
Veria.
Special mention is made in Acts 17:11 of the Bereans being more noble than
their countrymen in Thessalonica because they searched the Scriptures to
confirm what Paul and Silas were preaching. The result was that many people
believed on the Lord Jesus Christ (see note 2 at Acts 17:12). In Acts 20:4, we
read that one of Paul’s coworkers, Sopater, was from Berea.

The word “therefore” is linking the fact that many believed with the fact that
these people were diligent to search the Scriptures to find for themselves the
truths that Paul was preaching. The Lord uses others to take His truths to
people, but it is only when these truths take root in them personally that the
Word produces its true potential (Mark 4:17 and 20).

Athens was an ancient city named after the patron goddess, Athena. The
town surrounded the hill called the Acropolis, which is approximately 500 feet
high. It was located about five miles from the Aegean Sea and was connected
to its port city of Piraeus by long walls.
The Athenians, allied with Sparta, reached the zenith of their military power
with successive victories over the Persian king Darius in 490 B.C. and his son
Xerxes in 480 B.C. However, Sparta conquered Athens in 404 B.C., ending
the rule of the Athenian state. Athens was conquered again by Philip II, and
Philip’s son Alexander the Great extended the Greek empire, of which Athens
was a part, all the way to India and south into Egypt. In 86 B.C., the Roman
general Sulla captured Athens.
Far greater than Athens’ political influence was its cultural influence. Despite
its political fortunes, Athens continued to be the cultural center of the pre-
Christian world. The conquering Romans sent their promising students to
study in Athens, thus merging the Greek and Roman cultures. The Greek
language gave many words to every major language of the earth. Greece
produced authors and philosophers like Homer, Socrates, Plato, and Aristotle.
Hippocrates, who is called the father of medicine, was from the golden age of
Pericles, ruler of Athens.
This is the Athens that Paul visited. The grandeur of Athens was visible in the
temples built on the Acropolis, such as the temple to Athena, the Parthenon.
Yet Paul was grieved as he saw the city wholly given to idolatry (Acts 17:16).
No doubt he was including the Athenians in his statements to the Corinthians
(Corinth being close to Athens) recorded in 1 Corinthians 1:18-25.
Second-century A.D. writers, such as Pausanias and Philostratus, have

verified the existence of this altar to the unknown God (Acts 17:23), stating
that it existed along the road from the port city Piraeus to the city of Athens, as
well as other locations within the city. Pausanias goes on to say that the
Athenians surpassed all others in the attention that they paid to gods.
Athens still exists today as the capital of modern Greece, and its metro area
has a population of over 3 million.

This scripture shows that Paul followed his normal procedure of entering the
Jewish synagogues to share the Gospel (see note 2 at Acts 13:14). He also
met with the devout people in the marketplace daily. There certainly must
have been some interesting things happening. However, it is intriguing to note
that the Scriptures give no details of these ministry times.
Rather, there is a fairly detailed account of his encounter with the

philosophers of Athens. Unlike the religious Jews he customarily addressed,
these philosophers were eager to hear Paul’s new doctrine. Although some
mocked him for preaching a resurrection (Acts 17:32), there was none of the
violent persecution that Paul had experienced from the Jews.

The Epicureans were so named after the philosopher Epicurus. He was born
in 341 B.C. and taught for thirty-six years in a school that he founded in
Athens. He did not believe in a Creator, believing that everything just
happens. However, he did believe in multiple gods that took no part in human
affairs.
He taught that simple pleasures were to be pursued and pain avoided.

Regardless of how pure Epicurus’ motives may have been, it was not long
until the Epicureans had degenerated into a materialistic, pleasure-seeking
sect. This was the exact opposite of the other popular school of thought
upheld by the Stoics (see note 4 at this verse).
The name “Stoick” came from the Greek word “STOA”; STOA means “a
colonnade or interior piazza” (Strong’s Concordance). This sect was so
named because its founder, Zeno, taught for about thirty-nine years (301-262
B.C.) at the Painted Porch (“STOA POIKILE”) in the marketplace of Athens.
The Stoic philosopher Seneca was a tutor to Nero; and Marcus Aurelius, a
Roman emperor, was a devout Stoic.
Stoics believed that truly wise people would dominate their emotions so that
emotion would never influence them positively or negatively. They
accomplished this by believing that whatever happened was fate and
therefore their lot in life. They taught a very frugal life, rejecting all luxury in
food and clothing. Their philosophy was the opposite of the Epicureans (see
note 3 at this verse), although neither believed in a resurrection of the body.
Together the Stoics and Epicureans represented the complete spectrum of
man’s wisdom at that time.

The use of the word “strange” here means more than just unusual or different.
The Greek word used is “XENOS,” and it means “foreign (literally, alien...)”
(Strong’s Concordance). They were accusing Paul of preaching a new
religion, and this was expressly forbidden and punishable by death.
The Athenians believed in many gods, but their law forbade the introduction of
any new religion or god. This was common throughout the Roman world and
was the offense referred to when the Philippians persecuted Paul and Silas
(Acts 16:21), and it later became the basis of expelling the Jews from Rome.
Cicero (106-43 B.C. - Roman statesman and orator) wrote, “No person shall
have any separate gods, nor new ones; nor shall he privately worship any
strange gods, unless they be publicly allowed.”
Because of this law, the Athenians brought Paul to Areopagus (or Mars Hill,
Acts 17:22) where one of the highest courts of Athens held session. It is
supposed that what is recounted in Acts 17:19-32 is actually a trial of the
Apostle Paul for introducing a strange god. This gives added importance to
Paul’s defense made before the Athenians in these verses (see note 1 at Acts
17:23).

Paul’s defense of the Gospel here takes on added significance when we
realize that he was probably on trial for introducing a strange god, with the
death penalty as his sentence if he was found guilty (see note 5 at Acts
17:18).
Paul masterfully dodged being in violation of their law, while still taking
advantage of this opportunity to preach the Gospel by referring to their altar to
the “unknown god.” It was probably out of pure superstition that they had an
altar to this unknown god, but nonetheless, they had acknowledged a god
existed that they did not know.
Paul used this to his advantage and proclaimed the only true and living God
as this unknown god. The Athenians could not judge him in violation of their
law, since they could not prove exactly who this unknown god was. Paul’s
opinion was as good as anyone else’s.
Paul’s knowledge of the Athenian’s idolatry not only possibly saved his life but
also granted him an opportunity to present the truths of the Gospel to one of
the highest courts in Athens. Once again we see Paul becoming all things to
all people that he might use all means to save some (1 Corinthians 9:19-22).

Paul’s method of presenting the Gospel to these Athenians is a model for
evangelism today. Paul began from a common point that he and the
Athenians could agree on. They believed there was a god that they didn’t
have revelation of; Paul believed that too. He began from this common point
and proceeded to preach Jesus unto them.
He then used reason, which is common to all people, to expose their error in
believing in idols. The reasoning was that if the heavens and earth were
created by God, then how could He be confined to a temple or idol, which are
the works of people’s hands? The creation cannot create a Creator. God is
greater than that.
Although the Epicureans did not believe in a god who created the earth or was
personally involved in our affairs (see note 3 at Acts 17:18), that did not keep
Paul from making his point. Regardless of what they had deceived their minds
into believing, they knew in their hearts the basic truths of a divine God
because God reveals these truths to every person (Romans 1:18-20).
Paul then cited certain of the Athenians’ own poets and philosophers (see
note 4 at Acts 17:28) who wrote that we are the offspring of God (Acts 17:28).
If we are God’s offspring, then how can we justify making an idol out of wood
or stone that has no life and believe that our life came from it? That’s not
rational! If all that be true, then the true and living God, who was the real
Creator, would surely bring them into judgment for comparing Him to animals
and grotesque figures that they worshiped as gods (Acts 17:31).
They listened without interruption up to this point. It would appear that Paul’s
arguments for a one true God, who was Creator and incapable of being
compared to an idol, had prevailed or at least left them without an answer.
However, Paul was not content to simply convert them from polytheism to
monotheism; he pressed on to mention the bodily resurrection of Jesus. Some
who had listened up to this point refused to listen any longer and began to
mock Paul (Acts 17:32).
By mentioning the resurrection of Jesus, Paul was bringing all his statements
out of the realm of theory and making them facts that had to be accepted or
rejected. The Athenians, like many people today, could tolerate theory
because it could not be proved or disproved and therefore didn’t demand any
accountability on their part. But if what Paul was saying about Jesus was fact,
then they would have to admit that they were wrong. Some chose to find out
more, and others rejected Paul’s arguments at this point.
Likewise today, when presenting the Gospel, we are not just presenting a
theory about God, but the factual account of God’s dealings with man, as
revealed through His Word, with the ultimate witness being the bodily
resurrection of Jesus. Our personal witness of the reality of Jesus being alive
in our lives brings Christ from theory to reality and forces people to choose.
It’s naive to always expect a positive response, but it’s scriptural to get some
response (see note 2 at Acts 14:4).

This phrase, “they might feel after him,” paints the picture of a blind man
groping for his way. This graphically represents the sad state of man’s
attempts to find God. However, Paul went on to state that the Lord is not far
from any of us. It is true that man is hopelessly lost and has little chance of
finding the right way, but it’s not left up to chance. God, in His omnipresence,
is seeking man.
In reality, we don’t find God. He’s not the one that’s lost. God finds us. No one
need ever despair of coming to know God in His fullness. God wants us to
know Him more than we want to know Him. If we will just humble ourselves
and seek Him, He will always reveal Himself (Matthew 5:6).

Paul’s quotation here is generally ascribed to Aratus (c. 315-240 B.C.) from a
poem entitled “Phaenomena.” The same line appears in a poem by Cleanthes
(c. 331-231 B.C.) in his “Hymn to Zeus.” Although Paul does not cite the
Cretan poet Epimenides (c. 600 B.C.), the phrase “in him we live, and move,
and have our being” is also found in his poem “Cretica.” Since Paul didn’t give
anyone credit, it is unclear whether Paul was quoting “Cretica” or whether this
phrase was his own.
These quotations of Greek poets show an unusual familiarity on Paul’s part

with the Greek literature. Paul was well educated but in the strictest Jewish
sense. It would be questionable that Paul studied Greek literature under
Gamaliel (see note 1 at Acts 5:34).

Paul’s argument was that since man is the offspring of God, it is inexcusable
to liken God to an idol of gold or wood or stone. The parent would resemble
the offspring.

This verse reflects the fact that God’s judgment will be according to the
revelation that a person has (see note 5 at Luke 12:48). God put an intuitive
knowledge of Himself into all people so that we are without excuse (Romans
1:18-20). However, God was still extending mercy to us. But since the express
image of God has been revealed in Jesus (Hebrews 1:3), our accountability
has increased and so will our judgment, if we change this truth into a lie and
serve idols (Romans 1:25).

This is the only mention of Dionysius in Scripture. However, much can be
gleaned about him from this verse.
The use of the word “Areopagite” means that Dionysius was a member of
Athens’ highest court, which met on the Areopagus or Mars Hill (see note 5 at
Acts 17:18). To be a member of this court, all the judges had to have been an
archon or governor of the city. Therefore, it is certain that Dionysius was one
of the men before whom Paul was being tried and was a very prominent man
in Athens.
There is an abundance of references about Dionysius outside of Scripture,

including one account that he became the first bishop of Athens, possibly at
Paul’s appointment, but these claims cannot be substantiated.

This is the only time that this woman Damaris is mentioned in Scripture. As
with Dionysius (see note 7 at this verse), extra-biblical comments on this
woman exist but cannot be proven.
CHAPTER 18
Corinth was the capital city of all Achaia (see note 11 at Acts 18:12). It is
located 45 miles west-southwest of Athens (see note 1 at Acts 17:15) and 350
miles southwest of present-day Istanbul. It was a major commercial city,
located on the isthmus connecting Peloponnesus and Attica, with ports on
both the Ionian and Aegean Seas.
Corinth, along with all of Greece, was declared independent by the Romans in
196 B.C., but as a result of their rebellion in 146 B.C., the Roman consul
Lucius Mummius burned the city to the ground. Julius Caesar rebuilt the city in
44 B.C., and by the time Paul visited it, it was estimated that 250,000 free
persons and 400,000 slaves lived in Corinth.
Corinth was similar to Athens in its culture and worship of many gods. The
famous temple of Apollo was there, dating from the sixth century B.C., and a
temple dedicated to Aphrodite (the same as the Ashtaroth of Judges 2:13 and
the Roman Venus), the goddess of love. The worshipers of Aphrodite
practiced religious prostitution, with 1,000 pagan priestess-prostitutes who
served at the temple.
The city of Corinth was so given to immorality that the word “Corinthianize”
came to mean “to practice immorality.” Because of the rampant sexual
immorality in the city and the fact that many in the Corinthian church had
participated in that lifestyle and were still being influenced by it, the Apostle
Paul took quite a bit of time dealing with them on the subject (1 Corinthians 5-
7).
It is fairly certain that Paul arrived in Corinth around A.D. 52 because of the
mention of Claudius Caesar’s order for all Jews to depart from Rome (Acts
18:2). Paul remained in Corinth for eighteen months (Acts 18:11), staying with
a Jewish couple, Aquila and Priscilla (see note 2 at Acts 18:2), working with
them in the craft of tent making (Acts 18:3).
Quite a number of Corinthians believed in Jesus, and Paul was able to

establish a church there. He wrote three epistles to the Corinthians, of which
we have the second and third in our Bible (1 Corinthians 5:9). Paul suffered
such opposition in the Jewish synagogue in Corinth that he departed from
there and entered into Justus’ house (see note 6 at Acts 18:7), next door to
the synagogue.
The Lord visited Paul in a night vision and told him not to be afraid but to
speak boldly, and the Lord gave him the promise that he would not be hurt
(Acts 18:9-10). At the end of eighteen months, Paul was brought before
Gallio, the deputy of Achaia, but he was acquitted. After this Paul left Corinth
with Aquila and Priscilla, sailed to Syria (see note 1 at Acts 15:23), and
preached at Ephesus (Acts 18:18-19). Paul visited Corinth again for three
months during his third missionary journey (Acts 20:2-3).
Corinth still exists today by the name of Gortho, located three miles northeast
of the ancient site, and has a population of over 36,000.

Aquila was a Jew, born in Pontus (see note 3 at this verse), who had been
living in Rome with his wife, Priscilla. After being expelled from Rome, they
came to live in Corinth where they met Paul on his first visit to Corinth. They
were tentmakers by trade, as was the Apostle Paul, so Paul lived with them
during his stay in Corinth (18 months, Acts 18:11).
Aquila and Priscilla left Corinth with the Apostle Paul and went with him to
Ephesus (Acts 18:18-19), remaining there even after Paul left for Jerusalem.
While in Ephesus, Aquila and Priscilla encountered Apollos (see note 1 at
Acts 18:24), who was eloquent and mighty in his teaching of the Scriptures,
but he didn’t have a full revelation of the Gospel. Aquila and Priscilla were
grounded enough in the Scriptures to explain “the way of God more perfectly”
(Acts 18:26) unto Apollos.
Paul included a salutation from Aquila and Priscilla to the Corinthians in his
first epistle to that church (1 Corinthians 16:19). This epistle was written from
Asia (1 Corinthians 16:19), probably from Ephesus, where Aquila and Priscilla
were residing. Paul later sent greetings to Aquila and Priscilla, who lived in
Rome at that time, saying that they were his helpers who had “laid down their
own necks” for his life (Romans 16:3-4). Paul also spoke of the church that
met in their home in Rome.
Still later, they must have moved back to Ephesus, because the Apostle Paul
again sent greetings to Aquila and Priscilla when he wrote his second epistle
to Timothy while Paul was imprisoned in Rome (2 Timothy 4:19).

The name Pontus means “a sea” (Strong’s Concordance). It was the region
occupying the eastern half of the Asia Minor coast of the Black Sea. The
Black Sea was originally called Pontos Euxeinos, from which the name
Pontus was derived. When conquered by the Romans around 63 B.C., the
province of Pontus was merged with the province of Bithynia (see note 5 at
Acts 16:7) to form the single province of Pontus and Bithynia.

Paul had told Silas and Timotheus to meet him in Athens (Acts 17:15), and it
is certain that Timotheus did (1 Thessalonians 3:1-2). Paul then sent
Timotheus back to Thessalonica, where Timotheus, and probably Silas, were
joining him from.

The phrase “opposed themselves” is simply an old English way of saying they
set themselves in opposition to, or resisted, what Paul was preaching.
However, the play on words is very appropriate. Those who resist the Gospel
are opposing themselves, since the Gospel is the power of God unto salvation
(Romans 1:16).

The name Justus means “just” (Strong’s Concordance). Justus was a godly
man who had no doubt heard Paul speak in the Jewish synagogue and
received the Gospel. It is unclear whether this is the same man whom Paul
mentioned in Colossians 4:11 as being his fellow worker and a comfort to him.
It would not be at all unreasonable to think that Paul continued teaching from
Justus’ house, next door to the synagogue. His crowds could have easily
been larger than those in the synagogue, infuriating the Jewish leaders.

As explained in note 1 at Matthew 9:18, the chief ruler of the synagogue was
a very influential man. Crispus was one of the few people that Paul baptized in
Corinth (1 Corinthians 1:14). It must have dealt a major blow to the Jews who
rejected the Gospel to see their chief ruler converted. We can see in Acts
18:17 that Sosthenes succeeded Crispus as chief ruler of the synagogue and
was later converted to faith in Jesus also (1 Corinthians 1:1).

Was Paul afraid? According to Paul’s own words when he recounted his
ministry in Corinth, he said, “I was with you in weakness, and in fear, and in
much trembling” (1 Corinthians 2:3). Paul was afraid and might possibly have
left Corinth if the Lord hadn’t intervened.
It is not sin to experience emotions contrary to faith. It becomes sin if we

embrace them and allow them to deter us from God’s will. We can see by the
length of time that Paul stayed in Corinth (Acts 18:11), that once he had God’s
word on what to do, he overcame his fears.

Paul already had a good idea of how many Christians there were in Corinth;
he was the one who had introduced the Gospel of Jesus to them. Therefore,
this must be speaking of others who were not yet Christians but yet were
God’s people.
God, in His foreknowledge (see note 4 at John 13:5), knew those who would
accept the Gospel if given the opportunity, and this must have been the group
He was referring to. He urged Paul to stay and continue to preach the good
news till all those who were ordained to eternal life believed (Acts 13:48).

Gallio was the brother of Seneca, the famous Stoic philosopher (see note 4 at
Acts 17:18) who was Nero’s tutor. According to Adam Clarke’s Commentary,
Seneca described his brother Gallio as “a man of the most amiable mind and
manners.... He was of the sweetest disposition, affable to all, and beloved by
every man.” Gallio’s treatment of the Jews’ accusations against Paul certainly
shows that he was a fair man and not interested in perverting justice for
favors.
Gallio was the ruler over all of Achaia (see note 11 at this verse). Gallio, along
with his brother Seneca and another brother named Annaeus Mela, were
murdered by the tyrant Nero.

When the Romans conquered Greece, they divided it into two provinces,
Macedonia (see note 1 at Acts 16:9) and Achaia. Achaia was the southern
province, with Corinth (see note 1 at Acts 18:1) as its capital.

This persecution against Paul was a good testimony to the fact that he was
having a large impact with the Gospel message. Although persecution is not
good, it’s a good sign (see note 1 at Acts 5:17 and note 6 at Acts 5:28).

Sosthenes (Greek - “of safe strength”[Strong’s Concordance]) became the
chief ruler of the synagogue after Crispus converted to Christianity. It is also
supposed that this Sosthenes became a Christian, because he was included
in Paul’s greeting to the Corinthians in 1 Corinthians 1:1. This is possibly why
the Jews beat Sosthenes.
Since they couldn’t take their wrath out on Paul, they turned on Sosthenes,
who was sympathetic to Paul’s teachings, or else had already embraced the
Christian faith. If Sosthenes was not yet a believer when the Jews beat him,
maybe that was the last straw that turned him from the hypocrisy of the Jews
to the message of God’s love that Paul taught.

Cenchrea was one of the two seaports of the city of Corinth (see note 1 at
Acts 18:1). It was the eastern port located on the Aegean Sea, about five
miles from the city. Paul embarked for Syria (see note 1 at Acts 15:23) from
this port. There was a church located in Cenchrea that Paul mentioned years
later in his letter to the Romans, in association with Phebe (Romans 16:1).
It is not clear what this vow was or even who took it. Some people have
argued that it was Aquila who took the vow instead of Paul. If people who had
made a Nazarite vow became defiled, they had to shave their heads and start
over (Numbers 6:1-21), but it isn’t certain this is the vow that is referred to.

Ephesus was the main commercial center of Asia Minor. The Romans made it
the capital of proconsular Asia. It was located at the mouth of the Cayster,
about thirty-five miles southeast of Smyrna. It had an excellent harbor on the
Aegean Sea. Many famous orators and philosophers lived there, rivaling the
city of Athens (see note 1 at Acts 17:15).
The architecture of Ephesus was among the best in the world at that time. The
temple of Diana was three times as large as the Parthenon in Athens. The
theater of Ephesus was one of the largest known in ancient times. It was
semicircular with a diameter of over 465 feet and could seat over 21,000
people. Paul visited Ephesus briefly here on his second missionary journey,
leaving Aquila and Priscilla (see note 2 at Acts 18:2) there as he hurried to
Jerusalem (Acts 18:20-21).
On Paul’s third missionary trip, he spent at least three years in Ephesus (Acts
20:31) with great success. A thriving church was established in Ephesus, of
which Timothy was ordained the first bishop (subscript at 2 Timothy 4:22
[found in some Bibles]). One of the letters in Revelation was written to the
church at Ephesus. Even into the fifth century, the church at Ephesus was a
dominant force in the Christian world. In A.D. 431, the Third Ecumenical
Council of the church was held in Ephesus. Tradition has it that the Apostle
John spent his last days in Ephesus.
Like most major cities of that time, Ephesus was given to idolatry, with many
temples to different gods. The dominant temple in Ephesus was the Temple of
Diana (see note 1 at Acts 19:24). This temple was considered one of the
Seven Wonders of the Ancient World. Paul’s success in sharing the Gospel
was greatly diminishing the worship of the goddess Diana. This enraged those
who made their living from the sale of her idols (Acts 19:24-27). A riot ensued,
and Paul eventually left Ephesus (Acts 20:1).
Paul wrote an epistle to the church at Ephesus, and toward the end of his third
missionary journey, he called all the elders of the church together and
delivered a charge to them (Acts 20:17-36).
In A.D. 263, Ephesus was destroyed by the Goths, and it never regained its
former glory. The site of the Temple of Diana is marked only by a single
column built of fragments from the temple. Little remains of this city that was
once a stronghold of the Christian faith. Ephesus’ ruins lie near the modern-
day Turkish city of Seljuk.

This ended Paul’s second missionary trip. On this second missionary journey,
Paul had chosen Silas as his companion instead of Barnabas (Acts 15:39-40).
He had then retraced his steps back through Asia (see note 3 at Acts 16:6),
visiting the places where he had ministered on his first trip (Acts 15:41-16:6).
In Derbe (see note 5 at Acts 14:6) or Lystra (see note 4 at Acts 14:6), Paul
had taken Timotheus (see note 1 at Acts 16:1) to travel with him as a
coworker.
Paul had had a vision that had taken him to Philippi (Acts 16:9-12), and the
first European converts had been made (Acts 16:14-15, 33-34). In a Philippian
prison, Paul and Silas’ cell had been opened and their chains broken by an
earthquake (Acts 16:26). Paul had gone on to minister in Thessalonica (see
note 3 at Acts 17:1), Berea (see note 1 at Acts 17:10), Athens (see note 1 at
Acts 17:15), Corinth (see note 1 at Acts 18:1), and Ephesus (see note 3 at
Acts 18:19) before going to Jerusalem and finally back to Antioch (see note 3
at Acts 11:19).
On Paul’s second missionary trip, he basically covered all the places he had
visited on his first trip (see note 2 at Acts 14:26) plus an additional 2,000
miles, at least, as he traveled through Macedonia (see note 1 at Acts 16:9)
and Greece, to Jerusalem (see note 1 at John 5:1), and back to Antioch (see
note 3 at Acts 11:19). That would bring the total distance traveled on this trip
to over 3,200 miles.
The dates of this second missionary trip are about A.D. 51 to 53. This can be
deduced from the fact that secular history has dated Claudius Caesar’s order
for the Jews to leave Rome as either A.D. 49 or 50 (see note 1 at Acts 18:1).
Acts 18:2 says that Aquila and Priscilla had just recently come from Rome
because of this order, and Paul arrived in Corinth about that same time.
Although the Scriptures don’t give the details of how long it took Paul to reach
Corinth, it can be supposed that at least the better part of a year was used to
travel the 1,300-plus miles to Corinth and minister along the way.
History also records Gallio (see note 10 at Acts 18:12) as being the deputy of
Achaia (see note 11 at Acts 18:12) from A.D. 51 to 53, thereby confirming the
date that Paul must have been in Corinth (Acts 18:12). We know that Paul
stayed in Corinth at least eighteen months (Acts 18:11 and 18) and then
hurried to Jerusalem (Acts 18:21).

This was the beginning of Paul’s third missionary journey. This trip lasted
about four years, from about A.D. 54 to 58, with three of those years being
spent in ministry in Ephesus (Acts 20:31).

Apollos was a Jew, born at Alexandria (see note 4 at Acts 6:9) in Egypt.
Special mention is made of Apollos’ powerful ability to communicate and his
knowledge of the Scriptures; therefore, his skills must have been very
impressive.
Apollos knew only the baptism of John the Baptist (Acts 18:25, see note 2 at
Acts 19:3). This would imply that he received his revelation of the Messiah
from John the Baptist but somehow missed the ministry of Jesus Himself, or if
exposed to the ministry of Jesus, he left before the establishment of the
church on the Day of Pentecost. It is possible, since Apollos was from
Alexandria, that he was in Jerusalem for one of the feasts when he heard the
message and believed, then went back home, thus missing the complete
Gospel.
Regardless, it is clear Apollos was preaching that Jesus was the Christ. The
thing that was missing was he was not aware of the ministry of the Holy Spirit.
This can be seen by the disciples Paul encountered on his third missionary
journey in Ephesus (Acts 19:1-7). These twelve men were believers in Jesus,
but they had never heard of the Holy Ghost. When Paul asked them unto what
they were baptized, they answered, “unto John’s baptism” (Acts 19:3). This no
doubt reflects that they were converts of Apollos during his ministry in
Ephesus, before Aquila and Priscilla instructed him.
Therefore, it can be supposed that part of the instruction that Aquila and
Priscilla gave Apollos was about the baptism of the Holy Ghost (see note 6 at
Acts 2:4). It is also possible that Aquila and Priscilla shared Paul’s revelation
of grace with Apollos (Acts 18:27). It is to Apollos’ credit that such a powerful
man was willing to humble himself and receive instruction (Proverbs 9:9).
When Apollos decided to head into Achaia (see note 11 at Acts 18:12), the
disciples at Ephesus sent a letter to the brethren there, exhorting them to
receive Apollos and his ministry (Acts 18:27). Apollos was used mightily to
preach the Gospel (Acts 18:28), insomuch that many of the Corinthians
formed a sect around his teachings (1 Corinthians 3:4).
Despite the fact that some of the Corinthians used Apollos’ teachings to cause
a division in the church and discredit Paul, there is no indication that Paul and
Apollos ever had a problem with each other or their teachings. To the
contrary, Paul greatly urged Apollos to return to Corinth to instruct the
brethren (1 Corinthians 16:12), and he instructed Titus to help Apollos with
anything he needed for his journey (Titus 3:13).
CHAPTER 19
These twelve men (Acts 19:7) were born again (see note 2 at John 3:3 and
note 5 at John 3:7). Otherwise, they would not have been called disciples (see
note 8 at John 8:31). It was certain that they were not the Pharisees’ or
anyone else’s disciples except the disciples of Jesus, or else Paul would not
have asked them if they had received the Holy Ghost since they had believed.
He would have known that people cannot receive the baptism of the Holy
Ghost until they have first believed on Jesus (see note 27 at John 14:17).
Therefore, these men had believed (Acts 19:2) in Jesus, but they were not
operating in the power of the Spirit that came through the baptism of the Holy
Spirit (Acts 19:2, see note 1 at Acts 18:24). This shows that Christians can be
born again without having the baptism of the Holy Spirit. The baptism of the
Holy Spirit is a separate experience from being born again (see note 6 at Acts
2:4).
They heard about the Spirit baptism, believed, were re-baptized in water in the
name of the Lord Jesus (Acts 19:5), and then immediately received the
baptism of the Holy Ghost with gifts of the Holy Spirit evident (Acts 19:6). This
proves that there does not have to be a waiting period or tarrying for the Holy
Ghost (see note 4 at Luke 24:49).

John’s baptism was a baptism with water unto repentance for the remission of
sins (see note 4 at Matthew 3:11). John preached that the Lamb of God had
come to take away the sin of the world (John 1:29), but he didn’t administer
the baptism of the Holy Spirit. However, both John the Baptist (Matthew 3:11,
Mark 1:8, and Luke 3:16) and Jesus (John 7:38-39) prophesied the church
age when believers would be baptized with the Holy Ghost.
Therefore, these disciples were men who had been born again through
hearing the good news about the Messiah having come to bear mankind’s
sins, but they had not been baptized with the Holy Spirit. It amazed Paul that
they had become disciples without hearing about the baptism of the Holy
Spirit. This shows that Paul included teaching on receiving the baptism of the
Holy Spirit as a part of the Gospel that he shared.
These disciples were most likely converts of Apollos (see note 1 at Acts
18:24). Apollos did not have the revelation of the baptism of the Holy Spirit
(see note 5 at Acts 2:4) until Aquila and Priscilla (see note 2 at Acts 18:2)
explained it to him in Ephesus.

As mentioned in note 2 at Acts 13:14, it was Paul’s usual manner to enter the
Jewish synagogues to share the Gospel. The synagogues were different from
our churches today in that they didn’t have a paid minister who conducted the
services, and anyone, especially visitors of repute, were allowed to share with
those in attendance. Paul took full advantage of this platform.
It was not Paul’s desire to start a new religion. Jesus was the Savior of all, but
He was specifically the Messiah of the Jews. Therefore, Paul sought to turn
the Jews to their Messiah. However, when these Jews rejected the Gospel
and began to speak evil of it, so as to turn others from faith in Jesus, Paul
separated the disciples of Jesus from the synagogue and continued his
teaching.
This set a precedent for us to follow. We should seek to work with all who
claim to worship the same Lord. If given the opportunity to minister, we can
associate with anyone. However, when people are not receiving and instead
begin to speak evil of the truths of the Gospel, it is to our advantage to
separate ourselves from that situation.
Failure to follow this example has left many Christians in dead religious
churches. They desire to minister to the people there but are given no
opportunity to do so. Instead, they are being slowly killed themselves by the
unbelief that is preached from the pulpit. This is not the way Paul conducted
himself (2 Timothy 3:5).

It was quite an accomplishment for all the inhabitants of Asia to have heard
the Gospel in two years’ time. It is very unlikely, if not impossible, that Paul
personally came in contact with each person in Asia; rather, this reveals that
the first-century Christians were true disciples who were evangelistic and able
to reproduce their faith in others (see note 5 at Matthew 28:19).

The Greek words that are translated “special” here mean “‘not common or
ordinary’” (Vine’s Expository Dictionary). There is no record of others
performing miracles like these. However, Paul’s own words to the Galatians
show that the working of miracles was not according to people’s goodness but
rather their faith (Galatians 3:5). Therefore, the reason these miracles were
not performed by others was that they didn’t believe for them.

The power of God is spiritual in nature, but it can be manifested physically.
This happened with Jesus when virtue or power physically flowed out of Him
and healed people (Luke 6:19). The robe of Jesus became a conductor of the
power of God between Jesus and the woman who touched the hem of His
garment (Matthew 9:20-22, Mark 5:25-34, and Luke 8:43-48). This is the
same principle that’s involved in the laying on of hands (see note 17 at Mark
16:18).
Paul simply applied this principle, by faith, to such a degree that he

transferred the anointing of God to handkerchiefs and aprons, and then when
these materials came in contact with sick or demon-possessed people, they
were delivered. Although it is not specifically stated, it is understood that the
people who received the benefit had to exercise some degree of faith to make
this work, just as it had with Jesus (see note 2 at Mark 6:5). To affect others
without their consent is not God’s way. That is like magic and is in the realm of
witchcraft.

These were Jewish itinerants who used incantations to effect deliverance for
people who were demon possessed. The first-century historian Josephus
wrote of an exorcism that he witnessed in the presence of Vespasian and
many of his soldiers. The exorcist supposedly followed a ritual passed down
from King Solomon to effect the deliverance (The Antiquities of the Jews,
Book 8, Chapter 2, Section 5). There is no doubt that people throughout all
history have tried to resist demonic spirits, but as this example proves, only
Jesus and those who have received His life are successful.
For people to relegate demonic spirits to the realm of superstition, they would
have to do irreparable damage to their belief in the Word of God. The Gospels
alone contain over eighty references to the devil or devils (demons). The
Apostle Paul said, when writing to these people in Ephesus, “We wrestle not
against flesh and blood, but against principalities, against powers, against the
rulers of the darkness of this world, against spiritual wickedness in high
places” (Ephesians 6:12). The devil and demons do exist, but all believers in
Jesus share in His total victory over them (Matthew 28:18-19, Colossians
2:15, and Hebrews 2:14).

The name of Jesus is not magic. It does not work like a charm. As Peter said,
“his name through faith in his name” (Acts 3:16) is what brings results. If the
people using the name of Jesus do not have faith in the name of Jesus (see
note 89 at John 16:24), then this is an example of the results they should
expect.

The word “chief” here probably means a leader, or head, of the priests that
were in Ephesus or that region, not the high priest, as some have suggested.

Of course the devils knew Jesus. He had devastated hell (Revelation 1:18)
and put all the demonic spirits to public shame (Colossians 2:15). They also
knew Paul, and that was quite a testimony as to how powerful he was in the
Lord. But they didn’t know these seven men. We aren’t really anybody until we
are known and feared in hell.

Now, just as then, this story gives a stern warning to all who would try to
associate with Christianity and gain its results without putting total faith in
Jesus, the source of all our victory.

The Greek word used for “curious arts” is “PERIERGOS.” It is a compound
word of “PERI,” meaning “properly, through (all over), i.e. around” and
“ERGON,” meaning “toil (as an effort or occupation); by implication, an act”
(Strong�s Concordance). Therefore, PERIERGOS means “a work
about...‘busy about trifles’” (Vine’s Expository Dictionary). It was a technical
term for magic. This word was translated “busybodies” in 1 Timothy 5:13.
Paul had encountered those who were operating in witchcraft before. Paul
spoke judgment on Elymas the sorcerer during his first missionary journey
(Acts 13:6-11), and on his second journey, he cast a spirit of divination out of
a girl in Philippi (Acts 16:16-18). Neither of these two people are mentioned in
Scripture as having repented; however, Philip, the evangelist, did see Simon
the sorcerer converted (Acts 8:9-13).
There are numerous examples of witchcraft in the Old Testament among the
pagans. The Pharaoh of Egypt, during the Jews’ captivity, had his own court
magicians (Exodus 7:11, 22; 8:7, and 18-19), two of which were named in 2
Timothy 3:8. The Scriptures also mention the rulers of Babylon as having
court magicians, astrologers, and sorcerers (Daniel 2:2, 4:7, and 5:7).
Witchcraft was also commonplace in the land of Canaan among the people
whom the Lord drove out before the Israelites. The Lord specifically
commanded the Jews not to adopt their practices. In Deuteronomy 18:9-14,
He mentioned by name the different curious arts that were forbidden (see also
Leviticus 19:26 and 31). King Saul was killed by God because he used a
medium to perform a seance (1 Chronicles 10:13-14). In the Old Testament,
the Lord commanded that those who practiced such things should be put to
death (Leviticus 20:6 and 27).

This clearly reveals that the first-century Christians saw witchcraft and
Christianity as being incompatible. Those who try to mix the two today are
denying the practice of the early church, as well as the teachings of Scripture
(see note 1 at this verse).

The estimates on exactly how much money this equals today vary greatly
from $1,000 (Rienecker/Rogers) to $32,000 (Dake). It is very hard to place an
exact amount on some of the Bible’s monetary figures. Suffice it to say, this
must have been a considerable amount, and it must have made quite an
impression on all the inhabitants of Ephesus.

The name Erastus means “beloved” (Strong’s Concordance). Erastus was a
believer who ministered to Paul. In this instance, Paul sent Erastus with
Timotheus to Macedonia (see note 1 at Acts 16:9). Erastus was spoken of by
Paul in Romans 16:23 as being the chamberlain of Corinth (see note 1 at Acts
18:1), so it is probable that they were sent to the city of Corinth.
The word “chamberlain,” used of Erastus in Romans 16:23, originally

identified one who kept the bedchamber of a king. However, it came to mean
any officer with various duties. The Revised Version uses the word “treasurer”
for “chamberlain,” and most scholars agree with this. At any rate, this shows
that Erastus was an influential man in Corinth. Paul also mentioned Erastus in
his second letter to Timothy (2 Timothy 4:20).

The name Demetrius means “belonging to Ceres” (Smith’s Bible Dictionary).
Ceres, also known as Demeter, was the goddess of agriculture. Demetrius
was a silversmith who made small silver shrines of the temple of Diana or of
the goddess herself. Because of Paul’s preaching, many were turning from
idolatry to the worship of the true God, and Demetrius and his fellow
craftsmen were feeling the effects in their pocketbooks. This caused
Demetrius to call together the craftsmen of like occupation. Although their true
concern was money (1 Timothy 6:10), they turned this into a religious issue
and incited a riot. This probably hastened Paul’s departure from Ephesus
(Acts 20:1).
It is very unlikely that this Demetrius and the one spoken of in 3 John 12 are
the same man.

The Temple of Diana located in Ephesus was one of the Seven Wonders of
the Ancient World. It was three times as large as the Parthenon at Athens
(see note 1 at Acts 17:15). According to Pliny the Elder, the temple measured
425 by 225 feet. It had 127 columns, each 60 feet tall, that supported a roof
covered with large white marble tiles.
The interior of the temple was said to have been of surpassing beauty, and
many works of art were displayed. The temple was destroyed in 260 A.D. by
the Goths.

The goddess Diana that the Ephesians worshiped was a combination of the
Semitic moon goddess, Ashtoreth, and the Greek goddess, Artemis. The
image of Diana was a crude figure of a woman with her entire torso covered
with many breasts. Her arms were extended, and her arms and legs were
covered with the heads of animals.
It was said that this image of Diana fell to the earth from the sky (Acts 19:35),
causing some speculation that the idol may have been fashioned from a
meteorite. However, ancient authorities state that the image was made of
wood.
The temple erected at Ephesus (see note 3 at Acts 18:19) for the worship of
the goddess Diana was one of the Seven Wonders of the Ancient World (see
note 2 at this verse).

This cannot be the same Gaius as mentioned in Acts 20:4, because special
mention is made of this Gaius being of Macedonia (see note 1 at Acts 16:9),
whereas the Gaius of Acts 20:4 was from Derbe (see note 5 at Acts 14:6) in
Asia (see note 3 at Acts 16:6).
There is also a Gaius spoken of in Romans 16:23 as being Paul’s host while
he was in Corinth and whom Paul spoke of in 1 Corinthians 1:14 as being one
of the few people he baptized in Corinth.
The Apostle John addressed his third epistle to Gaius. We don’t know which
of these three Gaiuses was being referred to, or if this was yet another man of
that name.
The only definite information we have on the Gaius mentioned here is what
this verse says about him. He and Aristarchus (see note 5 at this verse) were
Paul’s traveling companions who, in his absence, suffered persecution in the
theater in Ephesus.

This is the first of five times that Aristarchus is mentioned in Scripture (Acts
19:29, 20:4, 27:2; Colossians 4:10; and Philemon 24). Aristarchus was from
Thessalonica (Acts 20:4 and 27:2, see note 3 at Acts 17:1), and along with
Gaius (see note 4 at this verse), he was persecuted in the theater in Ephesus.
Aristarchus survived the persecution at Ephesus, as can be seen by the fact
that he accompanied Paul on his return trip to Asia (see note 3 at Acts 16:6) a
few months later (Acts 20:4) and was also Paul’s companion during his
voyage to Rome (Acts 27:2).
When Paul wrote to the Colossians from Rome, he spoke of Aristarchus as

being his fellow prisoner (Colossians 4:10). Paul also wrote a letter from
Rome to Philemon, who is supposed to be a believer of Colosse (Philemon 2
and Colossians 4:17), that mentioned Aristarchus as a fellow laborer
(Philemon 24).

The Greek word used here for “chief of Asia” is “ASIARCHES,” and it is a
combination of Greek words that literally mean “Asia” and “chief” (Strong’s
Concordance). This distinguishes these men as either past or present political
rulers in Asia. The fact that they were Paul’s friends shows that the Gospel
Paul preached had made strong inroads among the elite also.

There is much disagreement about who this Alexander was. Some scholars
believe he was a Christian who was thrust into the mob as a scapegoat to
appease the crowd. Others believe that since the Jews were the ones
responsible for “putting him forward,” Alexander was not a Christian but a Jew
who was trying to make clear to the Ephesians that the Jewish community had
nothing to do with these Christians whom Demetrius and his companions
were persecuting.
Some have also thought this might be Alexander the coppersmith that Paul
spoke of in 2 Timothy 4:14 as having done Paul much evil. If so, it would raise
many questions as to why the Jews used him as their spokesman and why a
member of the craftsmen who incited the riot would be making a defense
before them.
There is also an Alexander, who was an apostate Christian, mentioned by

Paul in 1 Timothy 1:20. Paul turned this man over to Satan (see note 6 at
Matthew 18:18) that he might learn not to blaspheme.

This is a reference to the supreme god of the Romans, Jupiter, who
corresponds to Zeus of the Greeks. This is not a reference to the planet
Jupiter.
CHAPTER 20
Paul said in 1 Timothy 1:3, “As I besought thee to abide still at Ephesus, when
I went into Macedonia, that thou mightest charge some that they teach no
other doctrine.” Therefore, this was when Paul placed Timothy (see note 1 at
Acts 16:1) in charge of the church at Ephesus.

In Paul’s day, Greece and Achaia (see note 11 at Acts 18:12) referred to the
same geographical area.
The history of Greece establishes it as one of the world’s ancient civilizations,

being mentioned in biblical history under the name Javan in Genesis 10:4.
However, myth and history are so mixed that definitive statements about
Greece from written records can only be made from the time of the first
Olympiad in 776 B.C.
From 776 B.C. to 500 B.C., Greece was united by a common language,
sports, and literature, but the major cities maintained independence from each
other with sometimes bloody rivalry. However, during this period, the Greek
culture was developing and would forever change the world.
Different city-states of Greece, as they were called, gained leadership of the

whole country and expanded its borders through conquest (see note 1 at Acts
17:15). Philip II of Macedon (see note 1 at Acts 16:9) conquered Greece in
359 B.C., and under Philip’s son Alexander the Great, Greece, as part of the
Macedonian empire, reached its greatest extent, conquering the Persian
Empire and reaching all the way to India.
Greece was brought under Roman influence around 150 B.C., but because of
its rebellion, Rome conquered it, making it an official part of the Roman
Empire. However, its cultural influence continued to prevail, with Greek being
the common language of the New Testament days.

The name Sopater means “of a safe father” (Strong’s Concordance). This
man was one of Paul’s converts in Berea (see note 1 at Acts 17:10) during his
second missionary journey (see note 1 at Acts 18:22). This verse reveals that
during Paul’s third missionary journey, Sopater accompanied Paul into Asia
(see note 3 at Acts 16:6). Some speculate that the Sosipater of Romans 16:21
is the same man, but there is no scriptural evidence for or against that.

This is the only mention of Secundus in Scripture. The name means “second”
(Strong’s Concordance).

This is not the same Gaius who was from Macedonia and was mentioned in
Acts 19:29 (see note 4 at Acts 19:29).

Tychicus is mentioned five times in Scripture (Acts 20:4, Ephesians 6:21,
Colossians 4:7, 2 Timothy 4:12, and Titus 3:12) and twice in subscripts
(Ephesians 6:24 and Colossians 4:18).
Tychicus was a Christian from Asia (see note 3 at Acts 16:6) who
accompanied Paul on his travels. He is first mentioned in Scripture here in
Acts 20:4 as going in advance of Paul with others from Macedonia (see note 1
at Acts 16:9) unto Troas (Acts 20:5, see note 7 at Acts 16:8) of Asia during
Paul’s third missionary journey.
Paul called Tychicus “a beloved brother and faithful minister in the Lord” in
Ephesians 6:21. Tychicus was with Paul during his imprisonment in Rome, as
can be seen by Tychicus being the bearer of two of Paul’s epistles that were
written from Rome (Ephesians 6:21 and Colossians 4:7), and had an intimate
knowledge of all of Paul’s affairs. Paul also sent Tychicus from Rome to
Ephesus (2 Timothy 4:12) and spoke of sending Tychicus or Artemas to Titus
in Crete (Titus 3:12, see note 18 at Acts 2:11).

Trophimus was a Christian of Ephesus (Acts 21:29, see note 3 at Acts 18:19)
who accompanied Paul on his third missionary journey. Paul left Trophimus at
the seaport of Miletum, sick (2 Timothy 4:20). However, Trophimus must not
have remained sick very long since he was in Jerusalem at the same time
Paul was there, and Paul was falsely accused of having brought Trophimus
into the temple (Acts 21:29).

This is probably referring to communion, the taking of the Lord’s Supper
(Matthew 26:26-29, Mark 14:22-25, and Luke 22:19-20), since this same
terminology is clearly applied to the Lord’s Supper in 1 Corinthians 10:16.

This message of Paul’s could have been six hours long or more. After the
raising of Eutychus from the dead, Paul started preaching again till the break
of day (Acts 20:11), bringing his total ministry to twelve hours or more.
This is not the only time that Paul was long-winded. In Acts 28:23, Luke said
that Paul taught the people from the Word of God from morning to evening.
Jesus also had some marathon sessions, like the one where the people left
everything and came out to where He was for three days of ministry (Matthew
15:32 and Mark 8:1-3).
This says quite a bit about the power in which Jesus and Paul ministered.
People today would sit for hours, too, if the power of God was in manifestation
to meet all their needs. There is no virtue in long messages if no power is
present. However, there is also no virtue in keeping it short when the power of
God is moving.

Eutychus’ name means “well-fated, i.e. fortunate” (Strong’s Concordance),
which certainly was true for him. As related in this passage, he fell asleep
during Paul’s message and fell from the window he was sitting in. He was
pronounced dead, but Paul raised him from the dead (Acts 20:10).

The mention of Eutychus being in a deep sleep shows that he did not just
doze off for a second; he had been asleep for some time. This reveals
something about the way the first-century church services were conducted.
No usher was there to thump him on the head for going to sleep, and there is
no mention of his sleep grieving the Holy Spirit so much that Paul couldn’t
preach. Paul didn’t reprimand Eutychus for falling asleep or just leave him
dead as an example to others who would dare to fall asleep while he was
preaching.
Many of our modern notions about what’s proper in church would have been
laughed at in the ministries of Jesus and Paul. They constantly had people
mocking them while they were ministering, and it is certain that there must
have been much commotion in Jesus’ ministry when men, women, and
children stayed with Him for days.
The Holy Spirit is not as irritable as many have portrayed Him to be. When the
power of God is not in manifestation, then people’s attention turns to trifles.

Some people have argued that because Paul said his life was in him, that this
young man was not really dead, just close to it. However, it was after Paul had
embraced Eutychus in a similar fashion to how Elijah and Elisha had when
raising people from the dead, that Paul said this.
If Paul would have simply discerned that Eutychus was still alive by embracing
him, then there would be no explanation for his miraculous recovery. No, there
is no reason to doubt that Eutychus was dead, and God raised him up through
Paul’s faith.
Assos was a seaport of Mysia (see note 4 at Acts 16:7) located a short
distance southwest of Troas (see note 7 at Acts 16:8). The road from Troas to
Assos, which Paul probably traveled, was about twenty miles long. An early
geographer named Strabo described Assos as “strong and well-fortified; and
the ascent to it from the sea and the harbor is very steep and long”
(Geography, Book 13, Chapter 1, Section 57). Aristotle founded a Platonic
school of philosophy in Assos.

Mitylene was the capital city of the island of Lesbos, located in the Aegean
Sea just off the coast of Asia (see note 3 at Acts 16:6). It was located on the
southeast part of the island and had a magnificent harbor. Today, it is still the
capital of Lesbos and is known as Mytilene.

Chios is a large island in the Aegean Sea off the coast of what was then
called Asia (see note 3 at Acts 16:6). It was south of Lesbos and Mitylene
(see note 2 at Acts 20:14) and separated from the mainland of Asia by a
narrow channel, only five miles wide at places. The island is about thirty miles
long, north to south, and eight to eighteen miles wide.
Chios was reputed to be the home of the poet Homer. Those who lived on
Chios were supposed to be the richest of the Greeks in the fifth century B.C.

Samos is an island in the Aegean Sea off the west coast of Asia Minor (N.T.
Asia, see note 3 at Acts 16:6), twenty-seven miles long by eight miles wide. It
is separated from the mainland by a narrow strait of only one mile.

Trogyllium was located on the mainland of Asia Minor (N.T. Asia, see note 3
at Acts 16:6) at the narrow strait separating the mainland from the island of
Samos (see note 4 at this verse), about twenty miles southwest of Ephesus
(see note 3 at Acts 18:19). Paul spent the night there at the end of his third
missionary journey as he traveled toward Jerusalem. According to Smith’s
Bible Dictionary, there was an anchorage near there called St. Paul’s Port.
Miletus was a city on the coast of Asia Minor (N.T. Asia, see note 3 at Acts
16:6) about thirty-six miles south of Ephesus. Paul came to Miletus toward the
end of his third missionary journey and summoned the elders from the church
at Ephesus (see note 3 at Acts 18:19) to Miletus to exhort them and tell them
good-bye (Acts 20:17-38). Paul also left Trophimus (see note 7 at Acts 20:4)
at Miletus (Miletum, 2 Timothy 4:20) because he was sick.

Paul had originally come into Asia Minor, or what the New Testament calls
Asia (see note 3 at Acts 16:6), during the first part of his second missionary
trip (see note 1 at Acts 18:22). However, he was forbidden by the Holy Ghost
to preach the Word in Asia at that time (Acts 16:6) and was instead directed to
Philippi in Europe (Acts 16:9-12). About two years later, during this same
second missionary trip, Paul ministered briefly in the synagogue in Ephesus
(Acts 18:19-21).
In this instance, where Paul was addressing the leaders of the church at
Ephesus, he was probably referring to his third missionary trip when he spent
three years in ministry at Ephesus (Acts 20:31). This was Paul’s longest
recorded stay in any one place.

Paul, in a sense, was bragging on his own humility. That does not fit most
people’s teaching on humility, but it’s our teaching that’s wrong, not Paul’s
example. A person can be humble and know it. Consider that Moses wrote of
himself as being the meekest man on the face of the whole earth (Numbers
12:3).

There is only one recorded instance during Paul’s three-year stay in Ephesus
(Acts 20:31) where Paul was openly attacked (Acts 19:23-41), and that was
by Demetrius the silversmith, not the Jews. Therefore, it is certain by Paul’s
statement here that there were many persecutions he endured that are not
recorded in Scripture.

The opposite of Paul’s statement is true too. Those who count their lives as
dear unto themselves will not finish their courses with joy. It is only in losing
our lives in Jesus that we really find the joy of what God intended life to be
(Matthew 16:24-25, Mark 8:34-35, and Luke 9:23-24).

When this verse is compared with Galatians 1:6, it is very clear that the
Gospel is the grace of God, and the grace of God is the Gospel. The word
“Gospel” comes from the Greek word “EUAGGELION.” EUAGGELION means
“a good message” (Strong’s Concordance). It is only in the grace (unmerited
favor) of God that there is any good news.
The religious church has, in many cases, become the standard-bearer of

God’s moral laws and the “bad news” that judgment is certain if there is no
repentance. While that is certainly true, it is not the good news of the Gospel,
and it is the Gospel that is the power of God unto salvation (Romans 1:16).
Knowledge of our sinfulness and need for a Savior is certainly essential, but if
the good news of God’s grace is omitted, then the knowledge of sin kills and
condemns (2 Corinthians 3:7 and 9), produces guilt (Romans 3:19), and
actually brings people further under the dominion of sin (Romans 6:14).
It is not the Gospel to tell people of their sinfulness and God’s hatred for sin.
The Gospel is the good news that although we are sinners and worthy of
God’s wrath, God, in love, sent His Son to be our substitute, bearing our
punishment so that we could be made completely righteous in His sight,
based only on our faith in this completed work of Christ and not our own
performance.
This is not only the way we receive the new birth, but it is also the only way to
continue our walk with God after the initial salvation experience (Colossians
2:6). The Galatians started their relationship with God through faith in what
Jesus accomplished for them, but they were later deceived into thinking that
as they grew in the Christian life, their walk with the Lord was dependent on
their own acts of holiness. Paul called this being bewitched (Galatians 3:1).
Likewise today, some people start their Christian lives in total dependence on
a Savior, but they gradually move to the conviction that without their holiness
added to their faith in Jesus, God will not move in their lives. That won’t work!
That is not the Gospel of the grace of God! “As ye have therefore received
Christ Jesus the Lord, so walk ye in him” (Colossians 2:6).
Paul was not just “left in the dark” about what was going to happen to him. He
knew through his communion with the Holy Ghost that he would not be
coming back to Ephesus. He didn’t know the details (Acts 20:22), but he knew
the overall plan (Acts 20:23). Thus Paul illustrated how the Lord wants to
show us things to come (John 16:13) and challenges every believer to walk in
this mostly untapped ministry of the Holy Ghost (see note 83 at John 16:13).

The word that was translated “overseers” here is the Greek word
“EPISKOPOS.” This word was translated “bishop(s)” in Philippians 1:1, 1
Timothy 3:2, Titus 1:7, and 1 Peter 2:25. This lends further clarification to the
job of bishops. They oversee the work of the local church.

Paul went on to warn these leaders that spiritual hard times were coming to
the believers at Ephesus through false doctrines that would be taught.
Although the Lord administered rebukes to the leaders of the seven Asian
churches because they did not deal with those who were corrupting their
people (Ephesus was one of them, Revelation 2-3), Paul just admonished
these leaders to be faithful to feed the flock that the Holy Ghost had set them
over.
Just as in Jesus’ teaching on the parable of the tares and the wheat (see note
1 at Matthew 13:37), trying to discern false teachers is hard and dangerous. It
is much easier to discern false teachings. Our first line of defense against
wrong teaching is right teaching, and that is what Paul majored on here. There
is a place for those in leadership to administer rebukes, but we would have
much less need to do so if we were faithful to teach the Word.

If Paul knew these terrible things were going to take place in the church at
Ephesus after he left, why didn’t he just rebuke the devil and stop those things
from happening? Because he didn’t have the authority to do that.
Some people have taken man’s authority over the devil to the extent that they
fault anyone who has problems. Paul would have certainly been guilty by that
standard. The truth is that we have not been promised the absence of battles
but the ability to win every battle. However, when other people’s wills are
involved, we cannot stop evil from coming their way. They have a choice.
Paul charged these elders to be faithful to feed the flock; that was their best
protection against Satan’s onslaught. This worked to such a large degree that
some historical accounts record as many as 70,000 to 100,000 people in the
church at Ephesus (see note 3 at Acts 18:19) during the time Timothy was
bishop there (see note 1 at Acts 16:1).
However, the church at Ephesus didn’t prosper just because Paul was the one
who started it and Timothy was its first bishop; it was because the people
believed for themselves what Paul and Timothy ministered. Within a few
hundred years, the church at Ephesus became virtually extinct because God’s
Word ceased to be taught and believed.

This is an awesome prophecy! Paul was saying that some of these men who
were standing before him, whom he had probably helped pick and ordain,
would become the very ones Satan would use to bring heresy and division to
the church at Ephesus.
It is a wrong concept to think that if an individual is really a man or woman of

God, he or she will never appoint anyone to a position of leadership that turns
out badly. Even Jesus had one of His twelve disciples sell out to the devil.
Biblical as well as secular history is full of examples of people who started out
with pure motives but were corrupted after success came their way.

Once again we see that pride, or the exalting of self, lies at the root of all
division (Proverbs 13:10). This was what caused the Pharisees to persecute
Jesus and the apostles (see note 2 at Acts 4:17 and note 1 at Acts 5:17), and
this is what causes strife in the church today.

Acts 19:8 speaks of Paul ministering in the Jewish synagogues of Ephesus for
three months. Then Paul separated those who believed in Jesus from the
synagogue and ministered in the school of Tyrannus for two years (Acts 19:9-
10), bringing that total ministry time to two years and three months. That
leaves nine months of Paul’s ministry in Ephesus, which he referred to here,
not detailed in the account of Acts 19.
The Greek word “PARATITHEMI” was translated “commend” here, and it
means “to put near...to place with someone, entrust, commit” (Vine’s
Expository Dictionary). It is the same word Jesus used when He said, “Father,
into thy hands I commend my spirit” (Luke 23:46). Paul entrusted these men
and their ministries to the Gospel (see note 5 at Acts 20:24) that he had
preached to them. When all is said and done, it is God’s Word that builds us
up and gives us an inheritance among the brethren.

The Greek word that was translated “to build you up” is “EPOIKODOMEO,”
and it means to edify, to build up in the faith as you build a house. It comes
from the root word “OIKODOME” that is translated “edify,” or a variation of
that, twelve times in the New Testament.
Therefore, God’s kind of love (1 Corinthians 8:1 and Ephesians 4:16), the
word of His grace (Acts 20:32), relief from persecution (Acts 9:31), faith (1
Timothy 1:4), the gifts of the Holy Spirit (1 Corinthians 14:3-5, 12, and 26),
and the ministry gifts of Ephesians 4:11-12 are spoken of as edifying or
building up the body of Christ.

There is no record in the Gospels of Jesus having said this. Therefore, we
don’t know where or when He said this, but the truth of this statement is
powerful. It is very important that Paul imparted this knowledge to us.

This verse specifically mentions that they all wept, hugged, and kissed Paul,
even those who were going to speak perverse things after his departure and
draw disciples away after themselves (Acts 20:30). This further illustrates that
deception and error can happen to people who were once sincere (see note
10 at Acts 20:30).
CHAPTER 21
Coos (also known as Cos or Kos) is an island in the Aegean Sea off the coast
of Asia Minor (N.T. Asia, see note 3 at Acts 16:6), located about fifty miles
south of Miletus (see note 6 at Acts 20:15) and about one day’s sail northwest
of Rhodes (see note 2 at this verse). It is about twenty-five miles long by five
miles wide, lying northeast to southwest. Coos was the birthplace of
Hippocrates, the father of medicine. Paul spent the night at Coos on his
voyage from Miletus to Judea (see note 1 at John 4:3).

Rhodes is a large island off the coast of present-day Turkey. It is about fifty
miles long by twenty-four miles broad. The capital of this island is also named
Rhodes. Paul sailed to Rhodes at the end of his third missionary journey as
he headed toward Jerusalem.
Rhodes was settled by the Greeks and was part of the Athenian state (see
note 1 at Acts 17:15). Rhodes broke away from Athens around 400 B.C., and
three city-states emerged, with the city of Rhodes as the capital. The island
came under the control of Persia, then Macedonia (see note 1 at Acts 16:9),
and then the Romans.
The city of Rhodes was a commercial center of the Mediterranean and had a
beautiful harbor. At the entrance to the harbor was one of the Seven Wonders
of the Ancient World–the Colossus of Rhodes. It stood over 100 feet high and
held a lamp or torch that served as a lighthouse. Some have said that the
ships would sail in and out of port between the feet of this statue. The
Colossus was destroyed by an earthquake about 226 B.C., less than sixty
years after it was erected.

Patara was a city of Lycia, a region in southern Asia Minor, or what the New
Testament calls Asia (see note 3 at Acts 16:6), lying just west of Pamphylia
(see note 2 at Acts 13:13). This was a large city with a fine harbor, and trade
routes throughout Asia. Paul visited Patara during his third missionary journey
and changed ships there as he headed toward Jerusalem.

Some people have suggested that this verse doesn’t actually say that the Holy
Ghost forbade Paul to go to Jerusalem, that the Holy Ghost was saying he
should not go to Jerusalem if he did not want to be persecuted. If that was the
case, then Paul had a choice, and he simply chose to continue on to
Jerusalem. That would solve many questions that might arise about this being
an example of Paul disobeying God.
Although one may argue that it is inferred in this verse that Paul was given a
choice, it is not clearly stated. This verse, taken at face value, would suggest
that Paul disobeyed the Holy Ghost, although this seems totally inconsistent
with his previous actions (ex. Acts 16:6-7) and his future statements (Acts
23:1). The noticeable absence of Paul mentioning this as a sin or mistake in
any of his later writings would further cause one to think that he must have
had a choice in the matter.

Ptolemais was a city in Palestine, located about thirty miles south of Tyre (see
note 1 at Acts 12:20) on the Mediterranean coast. It was originally called
Accho, but was renamed after Ptolemy, the king of Egypt, who rebuilt the city
in 100 B.C.
Paul visited Ptolemais at the end of his third missionary journey as he was
making his way to Jerusalem. He stayed there one day and visited with the
brethren.

This was Paul’s third visit to Caesarea (see note 2 at Acts 8:40) recorded in
Scripture (1st, Acts 9:30; and 2nd, Acts 18:22). Paul was later imprisoned in
Caesarea for over two years (Acts 24:27).
The church at Caesarea was begun by the ministry of Peter as he saw

Cornelius (see note 1 at Acts 10:1) and his relatives born again (Acts 10).
Philip the evangelist, who was one of the seven original deacons of the
Jerusalem church, also lived in Caesarea and provided Paul with a place to
stay.

Unlike the message from the Holy Ghost that Paul received at Tyre (see note
1 at Acts 12:20), this prophecy did not say that Paul was not supposed to go
to Jerusalem; it just told what would happen to him there (see note 4 at Acts
21:4).

This is the only mention of Mnason in Scripture. However, much can be
gleaned about him from this verse. Mnason was from the island of Cyprus
(see note 2 at Acts 11:19) as was Barnabas (see note 1 at Acts 4:36). He was
an “old disciple,” referring to the time of his conversion (see note 2 at this
verse). He was hospitable, as can be seen by his treatment of Paul and his
company here.
Some have even speculated that since Luke was among Paul’s companions,
Mnason may have provided some of the information that Luke used to
compile the chronology of events for the early days of the church in the book
of Acts.

The Greek word translated “old” here is “ARCHAIOS,” and it has a variety of
meanings. In this instance, many scholars think that it is describing Mnason
as “‘an early disciple’...not referring to age, but to his being one of the first who
had accepted the Gospel from the beginning of its proclamation” (Vine’s
Expository Dictionary).
This event occurred somewhere between A.D. 57-58 (see note 2 at Acts
18:23), or thirty-five to thirty-seven years after the resurrection of Jesus.
Supposing that Mnason was born again on the Day of Pentecost at the age of
twenty, he would have been in his mid-fifties at this time.

This James was the Lord’s half brother (see note 3 at Mark 1:19, note 2 at
John 2:12, and note 15 at Acts 12:17). This James was the same head of the
Jerusalem church that Paul and Barnabas had appeared before in Acts 15.
This is the last mention of James in Acts, and it is not revealed in Scripture
what happened to him. The first-century historian Josephus wrote that James
was illegally tried by the Sanhedrin and stoned to death. He dated James’
death as occurring between the governorships of Festus and Albinus (The
Antiquities of the Jews, Book 20, Chapter 9, Section 1). Festus died in A.D.
62; therefore, this would be the approximate year of James’ martyrdom.

This was not an accurate statement. Paul wasn’t instructing the Gentile
Christians to forsake Moses. They were never under the Law of Moses!
People cannot forsake something to which they were never bound. The Law
was given to the Jews and was never intended for the Gentiles (Romans 2:14
and Ephesians 2:12).
The Sabbath–one of the prominent commands of the Law of Moses–was

clearly never intended for Gentiles (Exodus 31:16-17). Circumcision was the
rite that Paul was specifically accused of instructing the Gentiles to forsake,
but again, this was a part of the Jewish covenant. The Gentiles were not
becoming proselytes to Judaism; they were becoming Christians.
The contention that Paul found himself in the midst of was caused by Jewish
Christians thinking that Christianity was just an extension of Judaism. They
did not understand that the Jewish religion and Christianity didn’t mix. They
don’t contradict, but the New Covenant supersedes the Old Covenant by such
a great extent that there cannot be a mixing of the two (see note 1 at Luke
5:36).

James’ statement here, about the multitude hearing that Paul had arrived and
the multitude’s coming together, demonstrates that this matter of Law versus
grace was a hot issue of contention among the Jewish Christians. Therefore,
James and the other elders thought it would be prudent to have Paul do
something that would diffuse the situation.

To “be at charges with them” simply means that Paul bore the expenses of
their vow. This was an attempt to witness to the Jews that he was not anti-
Law, since he was performing a vow himself and supporting others who did
the same.
According to the laws of the Nazarite vow (Numbers 6:13-15), which it is

supposed that Paul and these men were performing, the offerings that had to
be made per person were two lambs, one ram, a basket of unleavened bread,
cakes of flour and oil, wafers of unleavened bread anointed with oil, meat
offerings, and drink offerings. At today’s prices, this would amount to
hundreds of dollars per person and thousands of dollars for this group of five.
Although Paul spoke of times when he was without natural resources

(Philippians 4:12), we can see that this was not always the case. Paul had
quite a bit of money, or he would not have been able to finance these men in
this vow. If this money had been given to him by the elders of the church at
Jerusalem, then it wouldn’t have impressed anyone that he bore the expenses
of this vow. Therefore, this is quite a statement of the financial condition that
Paul operated in at least part of the time.

Paul did keep the Law. But his actions of holiness that fulfilled the
commandments of the Law were the natural outflow of the relationship that he
had with the Lord through faith, not as a way to it. Holiness is a fruit, not a
root, of salvation (see note 1 at Matthew 22:36 and note 21 at Matthew
23:26).

Here begins the story of some of the most difficult scriptures in Acts to
understand. Paul had become God’s “champion of grace,” opening the door of
salvation to the Gentiles. Six or seven years prior to this (Acts 15), Paul had
successfully argued before the elders of the church that keeping the Law was
not a requirement for salvation. James and the other elders agreed with him
and put their conclusions in writing (Acts 15:20 and 29).
Here, in an apparent reversal of his hard-fought victories, Paul sought to

prove to the Jews that he was not against the Law of Moses by performing a
vow (probably Nazarite, Numbers 6) and paying for four other men to do the
same. He had refused to make concessions like this before (Galatians 2:3-5).
This looks like a compromise on Paul’s part, and it has caused some to
speculate that all the trouble that Paul encountered in Jerusalem and his
subsequent years of imprisonment were all his fault or, even worse, God’s
punishment on him for surrendering to the Jews’ demands.
When this is combined with the prophecies that Paul received on his way to
Jerusalem (see note 4 at Acts 21:4 and note 2 at Acts 21:11), then the
evidence seems overwhelming that this was a major mistake, if not an outright
act of disobedience on Paul’s part.
Even if this was the case, we can at least say that this illustrated Paul’s
extreme love for the Jews (Romans 9:1-3). If he did err, it was his love for
others that got him in trouble. Most of us would be blessed to have faults such
as that.
It can be said for sure that Paul was not performing this act of the Law for the
purpose of seeking to be justified with God. Paul made it abundantly clear in
his teachings that anyone who sought to be justified by the works of the Law
had fallen from grace (Galatians 5:4). That was certainly not the case with
him.
Paul had already written that there was nothing wrong with still observing
rituals of the Law, as long as it was understood that they were only symbolic
(Romans 14:1-7 and Colossians 2:16-17). Only when people trusted in their
performance of the rites of the Law, instead of in Jesus, did Paul have a
problem. It was, no doubt, his intention to show these Jews through his
actions that he also lived a holy life and was not a lawbreaker.
Although it takes some effort, it is possible to explain all of these events in a

way that would not fault Paul and still have him in the perfect will of God. This
seems like a more consistent interpretation of Paul’s life, and it would explain
the noticeable lack of confession of this as a sin or mistake in his later
writings.
The Lord had not clearly communicated yet that the Law had been abolished
(2 Corinthians 3:13, Ephesians 2:15, and Hebrews 7:18). He tolerated it until
the destruction of Jerusalem and the temple in A.D. 70 (see note 4 at Luke
19:43) when it became impossible to perform many of the Law’s rituals.
Therefore, it can be supposed that Paul was well within his limits to perform
the ceremonial rites of the Law with the understanding that this was just a
formality to placate the Jews so that they would listen to what he had to say.

The Old Testament forbade any Gentile from entering the tabernacle, and
later the temple, upon penalty of death (Numbers 1:51). The first-century
historian Josephus wrote that on the wall separating the court of the Gentiles
from the holy place was written in Greek and Latin that “no foreigner should
go within that sanctuary” (The Wars of the Jews, Book 5, Chapter 5, Section
2).

These Jews “supposed” that Paul was the one responsible for bringing
Trophimus into the temple, but there is no indication that it was the truth. Just
as their other accusations were false, so this supposition was also incorrect.

These were not the believing Jews, whom Paul and the elders sought to
appease, who were trying to kill Paul. These were the Jews who had rejected
Jesus as Messiah. Paul’s defense in Acts 22 was of the Christian faith as a
whole, not just a defense of grace versus Law for salvation.

As explained in note 3 at John 18:3, a band of soldiers was 600 men. A
captain or centurion (see note 1 at Matthew 8:8) ruled over each 100 men;
therefore, this band had six captains. This man, named Claudius Lysias (Acts
23:26), was the highest-ranking captain of the six.

It was certainly not Paul’s time to die, as can be seen by the Lord’s later
appearance to him and the instruction that he was to also bear witness of
Jesus in Rome (Acts 23:11). Therefore, the Lord had to deliver Paul from this
attempt to kill him.
There were a number of times when Jesus just supernaturally walked through
the midst of His persecutors (Luke 4:30; John 7:30, and 8:59), and this could
have happened with Paul. Yet in this case, the Lord used the Roman military
to protect Paul. In Lystra and Derbe, the Lord didn’t deliver Paul from stoning,
but rather He supernaturally raised him up after the mob had left him for dead
(see note 3 at Acts 14:20). We can be assured of the Lord’s protection, but we
cannot be sure of the method He will use.

Paul was probably bound between two soldiers with each of his hands
chained to the hand of a soldier.

Josephus wrote of this incident to which the chief captain is referring. He said
an Egyptian whose name was not known led an attack on Jerusalem. He had
caused the people to believe that if they would help him attack the Romans
that the walls of Jerusalem would fall down flat. The Romans defeated this
group, killing 400 and taking 200 prisoner. The Egyptian escaped and was
never found (The Antiquities of the Jews, Book 20, Chapter 8, Section 6).
Although Josephus spoke of this Egyptian leading 30,000 men, and Luke
recorded the chief captain as mentioning only 4,000, most scholars consider
this an error on some scribe’s part in copying Josephus’ work. The Greek
symbol for “4,” “delta,” and “lambda,” the symbol for “30,” are very similar.
Also the casualties reflect an army the size of 4,000 more closely than an
army of 30,000 (Adam Clarke’s Commentary).

Most people would have been so enraged at the false accusations and the
beating they had received from the mob that all they would have wanted to do
would be to justify themselves or vent their anger. It is to Paul’s credit that he
used this opportunity to preach Jesus to the very people who were trying to kill
him.
CHAPTER 22
The fact that Paul spoke to the crowd in the Hebrew language made them
even more attentive to what he had to say. The Hebrew language had come
to be a matter of great national pride among the Jews. During the years of
captivity, the Hebrew language had nearly been lost. Therefore, Paul was
displaying his “Jewishness” and hoping to show them that he had not forsaken
his Jewish roots, as the Asian Jews (Acts 21:27) were accusing him.

Paul’s defense before the Jews began with him reminding them that he was
every bit as much a Jew and Pharisee as any of them claimed to be. It was
not as though he didn’t understand their objections. Paul admitted that at one
time he persecuted Christians to the point of death in his zeal for the Law
(Acts 22:4).
He then recounted his miraculous conversion on the road to Damascus (Acts

22:6-16). These non-Christian Jews listened attentively throughout this
account, revealing the tremendous impact that Jesus and His followers had
made upon the Jewish people. The real point of contention in this instance
was not whether or not Jesus was the Jewish Messiah, but rather how the
crowd exploded when Paul said that the Lord was sending him to the Gentiles
with the message of salvation (see note 13 at Acts 22:22).

Prior to this, the Scriptures revealed that Paul had persecuted the Christians
(Acts 8:1, 3; and 9:1-2), but it had not been mentioned that he had actually
killed any believers. Paul must be referring to the time when he consented to
Stephen’s death (Acts 8:1) or giving us additional insight into just how far he
went in his persecution of the disciples of Jesus. He did clearly state that
Christians were put to death with his approval (Acts 26:10).

This is an added piece of information about Paul’s conversion that was not
given during the earlier account in Acts 9. Later, before King Agrippa (Acts
26:13), Paul again mentioned that his encounter took place at noon. See note
3 at Acts 9:3.

This is the only account of Paul’s conversion that records the Lord identifying
Himself as Jesus of Nazareth.

According to Acts 22:7, these men did hear the voice of God. Paul’s statement
here must mean that they didn’t discern that what they heard was the voice of
God. Just as in John 12:29, some people heard a voice, while others thought
it was thunder (see note 6 at John 12:28).

Although implied in the other two accounts of Paul’s conversion, this verse
links Paul’s blindness directly to the brightness of the light.

Acts 9:18 reveals that Paul’s eyes were actually opened immediately.

Paul not only received Jesus as his Lord, but he also was baptized in water,
was baptized in the Holy Ghost, received instruction about God’s call on his
life, and was healed all at the same time. This experience left no room in his
theology to disbelieve that God healed (see note 1 at Matthew 8:16 and note
2 at Matthew 8:17).
This could either be referring to Paul’s conversion experience, where he heard
the audible voice of Jesus, or perhaps the Lord communicated with Paul later
in an audible voice. It is certain that he continued to be instructed directly by
the Lord, whether it was an audible voice or the voice of the Lord speaking to
his spirit (1 Corinthians 11:23, 15:3; and Galatians 1:12).

Water baptism does not produce forgiveness of sins. This is referring to the
cleansing of our consciences that comes through obeying the Lord’s
commands. That is what Peter spoke of in 1 Peter 3:21, “The like figure
whereunto even baptism doth also now save us (not the putting away of the
filth of the flesh, but the answer of a good conscience toward God,) by the
resurrection of Jesus Christ.”

The instance recorded in Acts 22:17-21 is not recorded anywhere else in
Scripture, unless this is describing the experience that Paul briefly referred to
in 2 Corinthians 12:2-4.

The Jews had put up with Paul recounting his experience where he came to
recognize Jesus as the Christ, but they exploded again when he mentioned
Jesus sending him to the Gentiles. This was the real issue.
The Jews had become more devoted to the rituals of their religion than they
were to the God toward whom their religion was supposed to point them. They
might possibly have accepted Jesus as the Christ if He would have left their
religion alone, but He was constantly breaking their traditions (see note 8 at
Mark 7:13 and note 9 at Mark 7:15).
One of the most dramatic and noticeable traditions of the Jews was the
covenant of circumcision (see note 2 at Acts 15:1) and the concept that any
non-circumcised person (Gentile) was totally separated from God (see note 3
at Luke 7:9 and note 3 at Acts 10:45). It infuriated the Jews to think that the
Christians were presenting the Jewish Messiah to the Gentiles and telling
them that they could become joint heirs with the Jews without becoming
proselytes to Judaism through circumcision.
This chief captain did not understand Hebrew, so he did not know what Paul
had just said and what the Jews were accusing him of. Therefore, he
determined to find out what the truth of the matter was by torturing Paul until
he told everything.

It is very interesting to note that Paul used his Roman citizenship to stop the
Romans from beating him (see note 2 at Acts 16:37). This is the opposite of
what he did in Philippi (see note 3 at Acts 16:37). It is possible that he simply
didn’t want another beating, so he demanded his rights; or perhaps this was
the leading of the Lord that eventually gave him an all-expense paid trip to
Rome (Acts 25:10-12).
Regardless of his reasons, Paul did wait until he had been bound before he
mentioned his Roman citizenship, thereby still gaining the advantage of
causing the chief captain to fear (Acts 22:29) and averting another beating.

Paul was born in Tarsus (see note 3 at Acts 9:11) of Cilicia (see note 5 at Acts
6:9). Tarsus and all its citizens had been given a grant from Julius Caesar
(see note 3 at Acts 11:28) that made them Roman citizens. It is supposed that
this is how Paul’s father became a Roman, although it could possibly have
been granted to him personally for some meritorious service or he could have
bought it like this centurion did.
CHAPTER 23
What a statement! Paul was saying that his actions had not violated his
conscience right up until that day. That doesn’t mean that he was claiming to
have never sinned, but it should be understood that he was claiming that his
actions had been motivated by a pure heart. That would be quite a claim for
anyone, but it is especially interesting that the man who was saying this had
persecuted Christians to the death (Acts 22:4). This shows that he was
sincere but genuinely deceived in his persecution of Christianity.
This also illustrates how the conscience cannot be trusted. Paul spoke of
Christians following the leading of their consciences in a positive way
(Romans 13:5; 1 Corinthians 8:7-12, 10:25-29; 2 Corinthians 1:12; 1 Timothy
1:5, 19, 3:9; 2 Timothy 1:3; Hebrews 9:9, 14, 10:2, 22, 13:18; 1 Peter 2:19,
3:16, and 21), yet he also revealed that the conscience can be corrupted or
ignored (1 Timothy 4:2 and Titus 1:15). Paul’s own life is a perfect example of
how people can never violate their consciences yet be totally wrong. We need
to let God’s Word be the final authority.

This is the first of three times Ananias is mentioned in Scripture (2nd, Acts
24:1; and 3rd, Acts 25:2). From these references we can see that Ananias
was the leader of the Jews’ opposition against the Apostle Paul. He even
agreed to request another audience with Paul so that certain Jews could
ambush and kill him along the way.
Josephus wrote that Ananias was appointed high priest by Herod in A.D. 48
(The Antiquities of the Jews, Book 20, Chapter 5, Section 2). Ananias
commanded Paul to be struck for saying he had lived in all good conscience
before God. This caused Paul to respond with a prophecy that God would
strike Ananias. This came to pass a few years later in A.D. 67 when Ananias
was murdered as a result of a tumult caused by his own son (The Wars of the
Jews, Book 2, Chapter 17, Sections 2 and 9).

Paul was not aware that Ananias was the high priest when he spoke this
scathing prophecy against him. When apprised of the situation, he softened
out of respect for the office that Ananias held, but there is no indication that he
withdrew his judgment of Ananias. Indeed, Ananias was smitten by God in just
a few short years (see note 2 at Acts 23:2).

Paul had been tried and imprisoned before. He could tell that this trial was not
going well. Therefore, he cleverly changed the focus of the trial from an issue
of Christianity versus Judaism to a debate of whether or not there was a
bodily resurrection. This pitted the Pharisees, who believed there was a
resurrection, against the Sadducees, who did not (Acts 23:8). He got them
fighting among themselves and got himself “off the hook” temporarily. These
Pharisees, who had been so violently opposed to Paul just minutes before,
now found no evil in him (Acts 23:9). This reveals their hypocrisy and once
again illustrates that persecution is really motivated by pride (see note 2 at
Acts 4:17, note 1 at Acts 5:17, and note 11 at Acts 20:30).

Because the Lord told Paul to be of good cheer, it can be assumed that Paul
needed cheering up. During a previous imprisonment, Paul and Silas cheered
themselves up through the power of the Holy Ghost and broke into songs of
praise at midnight (Acts 16:25). It can only be speculated as to what the
differences might have been in this instance.
One possible difference may have been Paul’s confidence level–whether he

was doing what the Lord wanted him to do. Before Paul was thrown in jail in
Philippi, he had been given a vision in which he was told to go to that city and
preach the Gospel (Acts 16:9). Paul was assured that the Lord had sent him
to Philippi (Acts 16:10).
In this instance, Paul had received two prophecies warning him against going
to Jerusalem (see note 4 at Acts 21:4 and note 2 at Acts 21:11). It is possible
that Paul was contemplating whether or not he had missed God (see note 2 at
this verse).
It is true that our ability to rejoice in trying situations is increased when we

know that we are in that position at God’s leading and not because of our own
stubbornness.

It cannot be said for certain that Paul was in any disobedience in going to
Jerusalem (see note 1 at this verse). However, if there were any questions as
to whether or not the Lord’s blessing was still upon Paul, they were all erased
as the Lord Jesus Himself cheered Paul up and reassured him that he would
preach the Gospel in Rome.
This might lead some to expect that there would be no more problems; the
Lord had spoken. However, we find that Paul was left in prison another two
years just to please the Jews (Acts 24:27). At that time, the Jews made
another attempt to kill Paul (Acts 25:2-3), and Paul finally appealed to the
judgment seat of Caesar (Acts 25:10-11). This led to a long and dangerous
voyage to Rome, where Paul fasted for many days to assure his safety and
the safety of the others on the ship.
Being in the Lord’s will does not guarantee us the absence of problems (see

This is a direct fulfillment of the prophecy of Jesus, where He said, “They shall
put you out of the synagogues: yea, the time cometh, that whosoever killeth
you will think that he doeth God service” (John 16:2). The curse taken by this
band of Jews would invoke a curse from God if they failed in their mission.
That’s how sure they were that they were doing God a service by killing Paul.
They felt completely justified in requesting the chief priests’ help with the plot,
and the chief priests showed no reservations about participating.
How blind can people get! They were enraged at Paul for supposedly
proclaiming salvation without holiness (see note 13 at Acts 22:22), yet they
were lying and seeking to commit murder. Just as Jesus said, those seeking
to cast a speck out of another’s eye should remove the beams from their own
eyes first (Matthew 7:3-5). These were the blind leading the blind (Matthew
15:14).

This is one of the few times Paul’s family is mentioned in Scripture. It appears
that Paul’s nephew had received salvation through Jesus, or at least, he was
not hostile toward it, as the nonbelieving Jews were.
Also in Romans 16, Paul mentioned a number of his kinsmen. He specifically

mentioned Andronicus and Junia, who were born again before Paul (Romans
16:7) and also imprisoned for their faith in Christ. Herodion was also a relative
of Paul’s and one of the believers in Rome (Romans 16:11). In Romans
16:13, Paul saluted Rufus and stated that Rufus’ mother was his mother also.
This could be speaking figuratively, or it could literally be a reference to Paul’s
mother and brother Rufus being believers.
In Romans 16:21, Paul used the word “kinsmen” after listing several men. It is
not clear which of these men he was referring to as his kinsmen.

This amounted to a suicide pact. Since Paul was a prisoner, there would be
some type of Roman guard accompanying him. For these men to kill Paul,
they would have to fight the Roman soldiers. This would have certainly
brought a swift death for them, even if they had been successful in their
mission to kill Paul.

This totaled 470 soldiers who were assigned to Paul’s protection. This was
quite an escort for one little preacher. The Lord used the same establishment
that had crucified Jesus and killed James to protect the Apostle Paul in a
grand fashion.

History records that Felix was originally a slave who, for unknown reasons,
was appointed procurator (or governor, Acts 23:26) of Judea by Claudius
Caesar (see note 3 at Acts 11:28) around A.D. 52. It is reported that Felix felt
a license to commit any crime and often indulged himself in all manner of
cruelty and lust (Tacitus - The Annals, Book 12, Chapter 54).
Felix desired Drusilla, the daughter of Herod Agrippa I (see note 3 at Luke
3:1), to be his wife while she was still married to Azizus, the king of Emesa.
He accomplished this with the aid of a man named Simon, who pretended to
be a magician promising her happiness if she married Felix (The Antiquities of
the Jews, Book 20, Chapter 7, Section 2).
It is also reported that Felix had Jonathan, a high priest not mentioned in
Scripture, assassinated by villains who mingled among the crowds going to
worship in Jerusalem (Unger’s Bible Dictionary, pp. 348-349).
Felix resided in Caesarea (see note 2 at Acts 8:40) where Paul was brought to
him for safety. Paul defended himself to Felix in front of his Jewish accusers
(Acts 24:1-21), but Felix left Paul bound for two years (Acts 24:27). Paul was
not in chains but was kept by a centurion who allowed his friends to come to
him freely (Acts 24:23).
During this time, Felix called for Paul and trembled as Paul reasoned with him
of righteousness, temperance, and judgment to come (Acts 24:25). Felix left
Paul bound to do the Jews a favor (Acts 24:27) and also because he hoped
Paul would offer him money for his release (Acts 24:26).
During Paul’s imprisonment in Caesarea, Felix was summoned to Rome to

answer questions about the increasing unrest in Judea. Felix avoided physical
punishment through the intercession of his brother Pallas, but he was
replaced as procurator of Judea by Porcius Festus (Acts 24:27).
This was not a true statement by Claudius Lysias. He did not find out that Paul
was a Roman citizen (Acts 22:25-29) until after he had saved him from the
mob (Acts 21:31-32). This was nothing but a self-serving attempt to portray
himself in a better light than what he deserved.

Claudius Lysias here admitted that there was no reason to imprison Paul. He
could have let him go. It is possible that he kept Paul in custody for Paul’s
protection.

Antipatris was located on the main coastal road and occupied the site of the
Old Testament city of Aphek (1 Samuel 4:1 and 29:1). Herod the Great (see
note 3 at Luke 3:1) built Antipatris in 9 B.C. and named it after his father,
Antipater.
The city was located twenty-seven miles south of Caesarea (see note 2 at
Acts 8:40) and nearly thirty miles northwest of Jerusalem (see note 1 at John
5:1). Acts 23:23 says Paul and the soldiers left Jerusalem at 9:00 p.m., and
this verse implies that they reached Antipatris by morning. This was quite an
accomplishment, especially at night.

Notice that this letter from Claudius Lysias to Felix was called an epistle. This
was what we would call a formal letter today, and it was called that in Acts
23:34.

This hall was called by the same name as the judgment hall where Christ was
brought before Pilate at His trial (Matthew 27:27 and John 18:28). However,
this judgment hall was in Caesarea instead of Jerusalem. Both the palaces in
Jerusalem and Caesarea were built by Herod the Great (see note 3 at Luke
3:1) and therefore had similar designs.
CHAPTER 24
Tertullus was apparently a professional orator whom the Jews employed to
argue their case against Paul before Felix the governor. His name is Roman;
therefore, some have thought he was hired by the Jews because of his
knowledge of the Roman legal system and his speaking ability. Others have
suggested that he was a convert to Judaism, but it is doubtful that that would
have impressed the Roman governor Felix.
As with most people whom the world considers eloquent speakers, this man
was adept at lies and flatteries to court the favor of those he was speaking to.
He spoke of the “very worthy deeds” that Felix had done for the Jews (Acts
24:2). This was certainly not true (see note 2 at Acts 23:24).
In contrast, Paul specifically stated that he didn’t use “excellency of speech or

of wisdom” (1 Corinthians 2:1), but he had God on his side. Paul prevailed in
every encounter with his accusers.

When Tertullus used the word “sedition,” he was accusing Paul of inciting
treason among the Jews throughout the Roman Empire. This was nothing but
a lie and a feeble attempt to change the charges against Paul to a political
nature, in the hopes of obtaining Rome’s judgment against him.

Remember that Tertullus tried to change the charges against Paul from a
religious nature to a political nature (see note 2 at Acts 24:5). Here Paul was
seeking to refute that by insisting that this dispute was purely over religious
issues.

Paul not only denied any sedition and stated that his accusation was over
religious matters (see note 1 at Acts 24:14), but he also went on to specify the
main religious issue in question–the Resurrection. By mentioning the
Resurrection, he was rekindling the rivalry between the Pharisees and the
Sadducees (see note 4 at Acts 23:6) that had gotten him “off the hook” before.

Some people believe in only a partial resurrection. There are different
variations of this belief, but usually they believe that only a select group will be
resurrected to eternal life and the rest of the dead are just nonexistent. Paul
clearly did not believe this. He believed that the just and unjust would both be
resurrected.

A clear conscience is not something that happens naturally. Paul had to
exercise himself to have a clear conscience. That implies not only effort but
also effort in a disciplined fashion over a period of time (see note 1 at Acts
23:1).

This is the only place in Acts where Paul stated his purpose in going to
Jerusalem that last time: it was to bring alms and offerings. In his letter to the
Romans, he explained that these alms were from the saints in Macedonia
(see note 1 at Acts 16:9) and Achaia (see note 11 at Acts 18:12) for the poor
saints at Jerusalem (Romans 15:25-26).

From the context (Acts 24:14), “that way” that Felix had more perfect
knowledge of was Christianity. It is unclear where Felix gained this
knowledge, but his wife Drusilla (see note 2 at Acts 24:24) was a Jew and
certainly had knowledge of Jesus and His followers. It can be assumed that
she contributed to his knowledge.

Felix had three wives, two of whom were named Drusilla. This Drusilla was a
daughter of King Agrippa I (see note 3 at Luke 3:1 and note 3 at Acts 12:22).
Her Jewishness was reflected in the fact that her betrothal to Epiphanes was
called off because he would not convert to Judaism by being circumcised.
She later married Azizus, king of Emesa, after he consented to the Jewish rite
of circumcision. Felix met Drusilla, fell madly in love with her, and with the aid
of a fake magician, convinced her to leave Azizus and marry him contrary to
all Jewish law.
Drusilla was said to have possessed great beauty, quite in contrast to her
eldest sister, Bernice (see note 2 at Acts 25:13), who was very plain in
appearance. Felix and Drusilla had one son, named Agrippa, who perished
with Drusilla in the eruption of Mount Vesuvius (The Antiquities of the Jews,
Book 20, Chapter 7, Sections 1-2).

As mentioned in note 1 at Acts 24:22, Felix already had some knowledge of
Christianity. He had probably heard about it through his Jewish wife, Drusilla
(see note 2 at this verse), as well as through the daily affairs of his
governorship. However, his life didn’t reflect any serious desire to know God.
It is, therefore, very interesting that Felix called for Paul and asked him of his
faith in Christ.
Acts 24:26 clearly states that Felix had hopes that Paul would offer him
money to obtain his freedom, and this may have been his sole purpose in
summoning Paul. Yet, Felix did not have to inquire of Paul’s faith in Christ to
further that end. Also, the fact that Felix trembled as Paul reasoned with him
of his faith (Acts 24:25) would imply that Felix was under the conviction of the
Lord. Felix summoned Paul on other occasions also and no doubt heard
similar messages from Paul (Acts 24:26). Regardless of his motives, the end
result was that Felix refused the invitation that the Lord gave him through
Paul.

Paul reasoned with Felix of “righteousness, temperance, and judgment to
come.” Today, most people reverse this order when witnessing to the lost.
They use God’s judgment as the primary motive for repentance. They preach
impending judgment if there is no repentance, and holiness as a necessity for
obtaining God’s mercy. Then last of all–if at all–they mention that if the
conditions are met, God will grant righteousness, or right standing, as a
reward.
Paul started by explaining that righteousness was a gift from God, with faith
being the only payment to be made on our part. He explained temperance, or
a holy life, not as a way to obtaining righteousness, but as a result of a
changed life. Then he used the judgment to come as a closing argument for
salvation.
If people’s motivation for calling on the Lord is to escape disaster, then that
will continue to be the way they think after their conversion. Unless they are
taught differently, people will tend only to depend on the Lord in crisis
situations. But those who are drawn to the Lord because of the goodness of
God (Romans 2:4) have an advantage. The goodness of God will continue to
motivate them in the good times and the bad.
By using the very compelling argument of eternal judgment as the primary–

and sometimes only–reason for accepting the Lord, we have unknowingly
taught people that salvation is just for the life hereafter. But that is not true. If
there were no judgment to come, we would still desperately need the Lord.
Only in Him can we find true happiness and peace in this life. Salvation is not
just an insurance policy; it is the way to experience the supernatural life and
goodness of God in our daily lives here and now.

The Greek words used for “trembled” are “GINOMAI” and “EMPHOBOS,” and
they mean “to cause to be...to become” and “in fear, i.e. alarmed” (Strong’s
Concordance). EMPHOBOS is only used five other times in the Bible, and in
those cases it is clearly referring to fear (Luke 24:5, 37; Acts 10:4, 22:9; and
Revelation 11:13). Therefore, we can say that it was fear that caused Felix to
tremble.
Felix had much to be alarmed about. As mentioned in note 2 at Acts 23:24,

Felix was a tyrant with virtually no morals, as exhibited in his seduction of
Drusilla while she was still married to another man (see note 2 at Acts 24:24).
The fact that Felix trembled as Paul reasoned with him shows that God was
convicting him, but he chose not to respond positively.

Many people have this same attitude today. They want to finish doing “their
own thing,” and then when they’re through, they will turn to the Lord. But it
doesn’t work that way.
Jesus said, “No man can come to me, except the Father which hath sent me
draw him” (John 6:44). People can’t come to God when they get ready. They
have to come at the Lord’s invitation. Genesis 6:3 says, “My spirit shall not
always strive with man.”
There is no record that Felix’s convenient season ever came. Surely one of
the torments of hell will be the memory of spurning the conviction of the Holy
Spirit. If we could hear Felix today, he would cry out, with the rich man that
Jesus spoke of (Luke 16:27-28), to heed the drawing of the Holy Spirit and not
put Him off.
Felix knew that many thousands of people loved and respected Paul.
Therefore, Felix hoped that they would try to obtain Paul’s release through a
bribe. The fact that Luke recorded Felix’s motives for sending for Paul
indicates that Felix communicated to Paul his desire for a bribe.

Paul had been imprisoned before (Acts 16:23) but just overnight. Paul was not
beaten this time, and he was not isolated from his friends (Acts 24:23). But
this imprisonment must have been a much stronger trial of Paul’s faith.
Paul had a burning desire in his heart to preach the Gospel, and his
imprisonment kept him from doing that in person. He did redeem this time by
writing many of his “prison epistles,” but this confinement must have been
frustrating. The thing that kept Paul from despairing was that he was more
committed to God than to the work that God had called him to. No doubt his
personal relationship with the Lord was what sustained him.

Porcius Festus succeeded Felix (see note 2 at Acts 23:24) as procurator of
Judea. Scholars disagree on the exact time that Festus came to power, but
they all place the time around A.D. 58-60. Festus died in office, two years
after taking the post.
History portrays Festus in a much better light than his predecessor, Felix, but
he had a very difficult situation to govern. The assassins that Felix had used
to kill the Jewish high priest (see note 2 at Acts 23:24) were growing in
numbers and plundering Judea. Festus eventually slaughtered many of these
men in a military campaign. This, however, did nothing to stop the growing
unrest in Judea, and it was just a short four to six years later when a full-
fledged rebellion broke loose. It was finally extinguished when the Roman
general Titus destroyed Jerusalem in A.D. 70 (see note 4 at Luke 19:43).
Festus’ place in Scripture comes through his dealings with the Apostle Paul.
Festus convened another hearing in Caesarea, at the request of the Jews, to
review Paul’s case (Acts 25:1-6). When Festus asked Paul if he was willing to
travel to Jerusalem and stand a religious trial, Paul appealed to Caesar (Acts
25:11). Festus authorized Paul’s appeal to travel to Rome and be tried by
Caesar.
On another occasion, when Paul was speaking of his faith before King
Agrippa and Bernice (Acts 26), Festus cried out with a loud voice that Paul
must be mad (Acts 26:24). This reveals a callousness on Festus’ part toward
the things of God, a callousness that Felix didn’t have (Acts 24:25).
CHAPTER 25
The province that is being referred to is the province of Judea. At the time of
his father’s death (see note 3 at Luke 3:1 and note 3 at Acts 12:22), Herod
Agrippa II was in Rome and only seventeen years old. Therefore, Claudius
Caesar did not think it wise to trust the government to Agrippa II, so he
established governors, or procurators, to rule over provinces within the realm
of Herod Agrippa I. This province of Judea, referred to here, was under the
governorship of Porcius Festus (see note 9 at Acts 24:27).

Paul had been imprisoned in Caesarea for more than two years, yet the Jews
were still incensed at him. Paul was not just a passing evangelist who had
been silenced by imprisonment. He had made disciples, not just converts, and
the Gospel was still spreading like wildfire even though he was in prison.

Approximately two years before this, the Lord appeared to Paul and told him
he would testify of Him at Rome (Acts 23:11). Paul could have brought this
word to pass by appealing to Caesar anytime during those two years and
would have been guaranteed an all-expense paid trip to Rome. His hesitancy
to do this must have been because he preferred to travel to Rome as a free
man rather than as a prisoner. Yet, when he perceived another plot by the
Jews to kill him, he felt “constrained” to make his appeal to Caesar (Acts
28:19).
The right of a Roman citizen to appeal to Caesar was a sacred thing. Any
magistrate who disregarded an appeal to Caesar would suffer the severest
condemnation of the Roman government. Paul’s appeal to Caesar obligated
Festus to send Paul to Rome to stand trial before Caesar and also took him
“off the hook” with the Jews. Once the appeal was made, the matter was out
of Festus’ hands. The Jews could not condemn him for not bowing to their
demands.

The Agrippa spoken of here was commonly called King Agrippa II to
distinguish him from his father, King Agrippa I (see note 3 at Acts 12:22). This
was the last of the five Herods mentioned in the Bible (see note 3 at Luke
3:1).
King Agrippa II was only seventeen years old when his father died, and the
Roman Caesar, Claudius (see note 3 at Acts 11:28), did not think it prudent to
place such a young man in authority. Therefore, the territory that Herod
Agrippa I ruled over (approximately the same size as that governed by Herod
the Great) was divided into provinces (see note 1 at Acts 25:1). Agrippa II still
retained the title of king, but his territory was administered by governors, or
procurators.
Claudius Caesar gave Agrippa II the power to appoint the Jewish high priest,
and Josephus wrote that he did (The Antiquities of the Jews, Book 20,
Chapter 1, Section 3 and Chapter 5, Section 2). He was also the custodian of
the temple treasury. Agrippa II was loyal to the Roman government
throughout his lifetime, and he did everything within his power to stop the
Jews from revolting. When all his efforts failed, he joined his armies with those
of Titus and participated in the destruction of Jerusalem in August of A.D. 70
(see note 4 at Luke 19:43).
Herod Agrippa II was Felix’s brother-in-law, one of the governors of his realm
(see note 2 at Acts 23:24), through his sister Drusilla (Acts 24:24). His other
sister Bernice (see note 2 at this verse) was widowed after her second
husband, Herod of Chalcis (who was also her uncle), died. She came to live
with her brother, Agrippa II, and it was commonly reported that they had an
incestuous relationship.
Herod Agrippa II had a long family history of acquaintance with the Jewish
people and especially Jesus the Messiah. It was Herod Agrippa’s great-
grandfather, Herod the Great (see note 1 at Luke 1:5), who murdered all the
children in the vicinity of Bethlehem (Matthew 2:16). His granduncle, Herod
Antipas, or Herod the tetrarch (see note 2 at Matthew 14:1), was the man who
beheaded John the Baptist (Mark 6:16) and whom Jesus appeared before
during his trial (Luke 23:8-11). His father, Agrippa I (see note 3 at Acts 12:22),
killed the Apostle James and tried to kill Peter. Agrippa I was later smitten by
the Lord and eaten of worms because of his receiving the praise of people as
a god (Acts 12:23).
Thus was the background of Herod Agrippa II. He knew exactly who Jesus
claimed to be, and he was well aware of the atrocities that his father had done
to the followers of Jesus.
Herod Agrippa II died in Rome at the age of seventy, sometime between A.D.
93 and 100. He was the last of the Herodian dynasty.

Bernice (or Berenice) was the eldest daughter of Herod Agrippa I (see note 3
at Acts 12:22). She was at odds with her younger sister Drusilla (see note 2 at
Acts 24:24), apparently over Drusilla’s beauty and her lack of it.
Bernice was married twice before this mention of her. Her second marriage
was to her uncle, Herod of Chalcis, who was not mentioned in Scripture. After
his death, she came to live with her brother, Herod Agrippa II (see note 1 at
this verse). Josephus reported that there were rumors that she had an
incestuous relationship with Agrippa. In an effort to squelch these rumors, she
married Polemon II, the king of Cilicia, but she soon left him and returned to
her brother (The Antiquities of the Jews, Book 20, Chapter 7, Section 3).
There is no record of Bernice and Agrippa II having any children.
While Titus (see note 1 at this verse) was conducting his campaigns in
Palestine, Bernice was his mistress. In A.D. 75, Bernice and Agrippa II went to
Rome, and the relationship between Titus and Bernice resumed. But the
Romans saw her as an intruder, so Titus was forced to send her away. When
Titus became emperor, Bernice once again returned to Rome, but Titus
ignored her in order to win favor with the people.
This was the Bernice who sat and listened to Paul share his faith in Jesus.

The name Augustus means “venerable (august)” (Strong’s Concordance) and
was a title for the Roman emperors, much like the title Caesar (see note 1 at
Luke 2:1). It was first conferred on Gaius Octavius in 27 B.C., and he became
commonly known as Caesar Augustus (see note 3 at Acts 11:28). After his
death, the title Augustus continued to be used of the succeeding Roman
emperors. The Caesar being referred to here was Nero, who is not mentioned
by name in Scripture, except in the subscript of 2 Timothy (2 Timothy 4:22,
found in some Bibles). He is referred to, however, in Acts 17:7, 25:8, 10-12,
21, 26:32, 27:24, 28:19; and Philippians 4:22.

Paul had already made his appeal unto Caesar, so he was not on trial. This
was simply an inquiry to satisfy the curiosity of King Agrippa. Paul did not
have to worry about offending anyone. The principal leaders of the city were
assembled there to listen. What an opportunity! The Lord truly did make
Paul’s bonds work together for good and for the furthering of the Gospel
(Romans 8:28 and Philippians 1:12-13).
CHAPTER 26
Paul was obviously excited that he finally got to present his case in front of
someone who understood the situation. King Agrippa (see note 1 at Acts
25:13) had Jewish blood in him and was well acquainted with Jewish customs
(Acts 26:3).

Paul’s question was pretty incredible itself. Most people would consider it very
incredible that the dead would be raised. But Paul was surprised that others
would think that way. We can renew our minds to the degree that what was
once unthinkable becomes commonplace to us.

When debating an issue, one of the strongest arguments your opponent can
offer is to say that you are biased or that you don’t know both sides of the
issue. Paul was negating that argument by recounting that he had been
stricter in Pharisaism than any of his accusers, even persecuting the followers
of Jesus unto death. By bringing this up, he showed that his accusers were
the ones who were prejudiced. He had been on both sides of this issue.
When sharing our faith with others, it is beneficial to identify with the ones we
are witnessing to, if possible. This will let them know that we have had similar
questions or doubts and that there is an answer. They will be more attentive.
However, just because we have not encountered the same situations as the
people we are sharing with does not mean we cannot be effective in our
witness. God’s Word, not our experience, is their answer. Relating similar
incidents in our lives simply helps others to drop their barriers to receiving
God’s Word.

Festus had heard Paul speak before (Acts 25:7-8), but what he heard was just
the Jews’ accusations concerning Paul breaking their customs. This was the
first time Festus had really heard Paul speak of his faith in a risen Christ. He
was overwhelmed. He thought Paul had gone crazy. Festus certainly thought
it was incredible that anyone could be raised from the dead (Acts 26:8).

Compare King Agrippa’s response with that of Festus. They were both
nonbelievers, yet Agrippa showed a sensitivity that reflected the conviction of
the Lord in his life. Paul even said that he believed the prophets, referring to
the Old Testament scriptures. As mentioned in note 1 at Acts 25:13, Agrippa
was well acquainted with who Jesus claimed to be. We can only speculate as
to the reasons why Agrippa rejected the Lord when he knew that the things
Paul was speaking of were true.

It appears that if Paul had just held out a little longer, King Agrippa would have
freed him. But since he had appealed to Caesar, this was no longer possible.
However, if Festus hadn’t wanted him to travel to Jerusalem to be tried in front
of the Jews (Acts 25:9-10), Paul might never have appeared in front of King
Agrippa II.
CHAPTER 27
Here Paul began his eventful trip to Rome. Before this, he had already been
imprisoned over two years (Acts 24:27), and once in Rome, he remained in
prison for at least another two years (Acts 28:30). This trip took at least six
months, so Paul was under arrest about five years.

“Italy” originally designated only a small district in what we now call Italy. As
the Roman Empire gained strength, this name was applied to all the
geographical areas in the famous “boot” peninsula in the Mediterranean Sea
and northward to the Alps.

Paul was only one of many prisoners on the ship, but before the trip was over,
he had risen to the greatest place of importance because of his faith in God.

Julius was a centurion of Augustus’ band. Paul was committed to his trust for
safe conduct to Rome. Julius was a considerate man, as can be seen in his
actions when he allowed Paul to go ashore at Sidon and visit his friends (Acts
27:3). He rejected Paul’s counsel as to where to spend the winter (Acts 27:10-
11), but after Paul’s prediction came true, he heeded Paul’s instructions
completely (Acts 27:31-32).
When the ship they were traveling on wrecked and the other Romans wanted
to kill the prisoners, Julius forbade them, specifically desiring to save Paul’s
life. It is possible that Julius may have been instrumental in granting Paul
private quarters and special treatment during his imprisonment in Rome.

Adramyttium was the home port of the ship Paul sailed on from Caesarea. It
was located almost fifty miles east-southeast of Troas (see note 7 at Acts
16:8) and thirty-seven miles due east of Assos (see note 1 at Acts 20:13) on
the coast of Asia Minor, or what the Bible calls Asia (see note 3 at Acts 16:6).

Myra was one of the principal cities of Lycia (see note 7 at this verse) and the
city where Paul changed ships on his voyage to Rome. It was built on cliffs
about two miles inland but located at the mouth of a navigable river with an
excellent harbor.

Lycia was the southernmost province of Asia Minor, or the biblical Asia (see
note 3 at Acts 16:6). It was bounded on the west by Caria, on the north by
Pisidia (Acts 14:24, see note 1 at Acts 13:14), and on the east by Pamphylia
(see note 2 at Acts 13:13).
On Paul’s third missionary journey, he landed at Patara (see note 3 at Acts

21:1), one of Lycia’s principal cities, on his way to Jerusalem. Myra (see note
6 at this verse) was another major city of Lycia where Paul changed ships on
his journey to Rome.

Cnidus was less than 150 miles from Myra (see note 6 at Acts 27:5). Paul was
emphasizing how slowly they were traveling.

Cnidus was a town located on a jut of land in the extreme southwest part of
Asia Minor (biblical Asia, see note 3 at Acts 16:6) between the islands of Coos
(see note 1 at Acts 21:1) and Rhodes (see note 2 at Acts 21:1). Paul sailed by
here on his trip to Rome.

Crete is an island in the Mediterranean Sea, south of the Aegean Sea. It
measures 160 miles long and varies in width from 7 to 37 miles. Mount Ida,
near the center of the island, is 8,057 feet high. Paul sailed just south of Crete
on his trip to Rome. Cretans were among those attending the feast of
Pentecost when the gift of the Holy Spirit was poured out (Acts 2:11).
Paul quoted one of the Cretan poets in Titus 1:12, saying, “The Cretians are
alway liars, evil beasts, slow bellies.” Paul went on to say in the next verse
that this witness was true. Ancient literature agrees with this. The word
“kretizein,” which meant to act the Cretan, became synonymous with playing
the liar.
Paul mentioned leaving Titus in Crete so that he would ordain elders in every
city and set the churches in order (Titus 1:5). This is interesting, since the
book of Acts does not relate that Paul ever ministered in Crete. This passage
does mention three cities of Crete (see notes 12-13 at Acts 27:8 and note 1 at
Acts 27:12) in association with Paul’s voyage to Rome, but no ministry was
recorded as taking place there.
This has led some to believe that Paul was released from his imprisonment in
Rome and once again traveled, spreading the Gospel to such places as
Crete. However, the scriptural account of Paul’s life ends in Acts 28:30-31,
with Paul still imprisoned. Therefore, it is not clear when he shared the Gospel
in Crete. It is possible that Paul had the opportunity to preach in Crete during
the trip to Rome, and it was just not recorded.

Salmone was the name of a rock outcropping on the extreme eastern end of
the island of Crete (see note 10 at this verse) in the Mediterranean Sea.
Today, this promontory is called Cape Sidero.

Fair Havens was the name of a port on the southeastern side of the island of
Crete (see note 10 at Acts 27:7). It was here that Paul admonished the
centurion in charge of the ship to winter, but his advice was refused because
“the haven was not commodious to winter in” (Acts 27:12). The town of Fair
Havens still exists by that name on the island of Crete.

Lasea was a city on the island of Crete (see note 10 at Acts 27:7) just a short
distance from Fair Havens (see note 12 at this verse). The exact location of
Lasea is not certain, but many have thought it to be associated with ruins five
miles east of Fair Havens. If so, the distance of Lasea from Fair Havens may
have been one of the reasons the sailors thought Fair Havens was not a good
place to spend the winter.
Many people have speculated that Lasea is the same place as the Lasos that
Pliny mentioned in “The Natural History” (Book 4, Chapter 20).

The fast being referred to is the Day of Atonement. It was on the tenth day of
the seventh month, or about October 1. After this time, the Mediterranean
became dangerous to navigate.

Phenice was a city on the southern coast of Crete (see note 10 at Acts 27:7).
It had an excellent harbor that was divided by a small island into two
entrances to the sea (see note 2 at this verse). This was the only port on the
southern side of Crete that was safe during every season of the year.
Phenice was located less than fifty miles from Fair Havens (see note 12 at
Acts 27:8), thus the sailors of Paul’s ship thought they could surely make this
port even though the storm season was upon them.
Phenice was also known by the name of Phoenix and is today called Loutro.
However, it is not to be confused with the Phenice (Phenicia) of Acts 11:19,
15:3, and 21:2 (see note 1 at Acts 11:19).

This mention of the port of Phenice (see note 1 at this verse) lying toward the
southwest and northwest is interesting. The harbor entrance was divided by a
small island into two openings to the sea: one facing northeast and the other
toward the southeast. These are exactly opposite the directions given in this
verse.
The apparent harmony is that this verse is speaking of the winds when it
mentions southwest and northwest. The southwest winds would facilitate a
ship leaving through the northeast opening, and likewise, a northwest wind
would aid a ship to sail through the southeast opening to the sea.

This is what storms on the Mediterranean were called. Today they are called
Gregale. This would correspond to a typhoon or hurricane.

Clauda was a small island lying about thirty miles off the southern coast of
Crete (see note 10 at Acts 27:7). The ship Paul was sailing on to Rome got
caught in a storm and sailed south of this island. It was as Paul’s ship came
under the lee of Clauda that the crew was able to haul in their lifeboat (see
note 5 at this verse).

The boat being spoken of is considered by most scholars to be a small
lifeboat that ships like these towed behind them in the wake of the ship. When
they sailed under the lee of the island of Clauda (see note 4 at this verse),
they were granted enough relief from the storm to haul the lifeboat on board.

These “helps” were cables or ropes that they strung under the ship and
anchored to the decks. They gave extra strength to the hull of the ship against
the violence of the storm.
The Greek word that is translated “helps” here is only used twice in the Bible.
The other time is in Hebrews 4:16, “Let us therefore come boldly unto the
throne of grace, that we may obtain mercy, and find grace to help in time of
need.” The help that these cables supplied to this ship is very descriptive of
the help afforded us by the Lord in time of need.

In a storm such as this, it is certain that the sails had already been lowered.
Therefore, most scholars believe this refers to the removal of the mast to
which the sails were attached, so that the structure of the ship would not be
weakened by the working of the mast.

The Greek word translated “saved” here is “SOZO” (see note 2 at Matthew
8:17). It is the same word that is used to refer to our spiritual salvation (see
note 7 at Acts 2:21). Here it clearly refers to more than just spiritual matters.
Hence, our salvation is for spirit, soul, and body.

Why did Paul go on a long fast in this situation? Hadn’t the Lord personally
appeared to him and assured him that he would testify of Him in Rome (Acts
23:11)? Couldn’t he just rest in the Lord and His promise?
It is possible that Paul was confident that the Lord would preserve him
personally, but he was seeking protection for the others who were on the ship
with him. When he did finally hear from the Lord, the Lord specifically
mentioned that Paul had been granted the lives of the others (Acts 27:24),
implying that this was part of his request.
It is also possible that even though Paul still believed God’s promise, the
circumstances were stealing his hope. That was certainly the case of the
crew, and even Luke expressed hopelessness in Acts 27:20. “Faith is the
substance of things hoped for” (Hebrews 11:1). Therefore, if Paul allowed his
hope to crumble, his faith would follow suit. So this fast could also have been
for him personally, to maintain his faith (see note 1 at Matthew 4:2).

Paul was not speaking these things from his own intellect; he was saying,
“thus saith the Lord.” The angel of the Lord had told him that every person on
the ship would be saved (Acts 27:24), yet Paul said that this prophecy would
not come true if the centurion allowed certain sailors to try to escape in the
lifeboat (Acts 27:31). Was Paul saying that an unmistakable word from the
Lord could possibly not come to pass?
The Lord can and has made unconditional promises that only require His
faithfulness to bring them to pass. But many promises of God are conditional.
In this case, no conditions were stated, but apparently they were implied. Paul
made it very clear that if the crew didn’t comply with his instructions, they
would die, contrary to what he was shown from the Lord and what he
prophesied.
There is an Old Testament example of a prophecy from God not coming to

pass also, because the person to whom the prophecy was made refused to
obey God. Huldah, the prophetess, prophesied to King Josiah, in the name of
the Lord, that he would die in peace (2 Chronicles 34:28). For thirteen years
Josiah had peace; however, he went to war with the king of Egypt when the
king of Egypt clearly did not want to fight him. Necho, the king of Egypt, even
said to Josiah, in the name of the Lord, that it was not God’s will for them to
fight, but Josiah went to battle anyway. Thus, Josiah died in battle, contrary to
the word of the Lord (2 Chronicles 35:20-24).
These examples reveal that the fulfillment of the word of the Lord can depend
on our cooperation, even when that cooperation is not clearly stated as a
condition.
Nearly forty times in Scripture, the Lord spoke to people, saying, “Fear not.”

The Lord did not choose to give the name of the island to Paul, although He
certainly could have. Many times, this is the case when receiving instructions
from the Lord; He gives us generalities with the details omitted.

This was apparently the fourteenth night since the storm hit. In Acts 27:19,
Luke mentioned that on the third day of the storm, they cast out the tackling of
the ship. Paul started his fast sometime after the storm began, and he ended
it before this fourteenth night.

The name Adria referred to the body of water between Italy and the Balkans
and extended southward into the Mediterranean Sea near Greece. The name
apparently came from a town in northern Italy named Adria or Atria, at the
mouth of the Po river. Adria originally applied to the immediate area of water
around the town but was later extended to include the area between Crete
(see note 10 at Acts 27:7) and Melita (see note 1 at Acts 28:1).

Paul had gained the respect of the centurion and the other Roman soldiers
through his ability to hear from God. They had ignored him once (Acts 27:11),
but they would not make that mistake again. The manifestation of God’s
power in his life had exalted Paul from prisoner to commander.

There is a place on Malta (see note 1 at Acts 28:1) that fits this description. It
has long been the traditional spot where the Apostle Paul was shipwrecked. It
is called St. Paul’s Island and lies in St. Paul’s Bay.

Their willingness to run the ship aground showed the desperation of their
situation. They had despaired of life (Acts 27:20) and were willing to sacrifice
anything for a chance to live.

As mentioned before (see note 4 at Acts 27:32), Paul had found favor with his
captors because of the manifest blessing of God in his life. Here this centurion
was risking his life (see note 7 at Acts 16:27) to save Paul’s. Proverbs 16:7
says, “When a man’s ways please the LORD, he maketh even his enemies to
be at peace with him.”
Although not stated in Scripture, it is very probable that this centurion who put
his life on the line for Paul’s sake also embraced the Gospel Paul preached
and later used his influence to obtain a private house for Paul to be kept in
(Acts 28:16 and 30).

We know that this deliverance was definitely of God (Acts 27:23-24), yet there
was no supernatural intervention. The storm was not miraculously calmed, as
Jesus had done (Mark 4:39), and the boat was not instantly transported to
some safe haven, as had happened with the disciples (John 6:21). God
delivered them, true to His promise (Acts 27:24), but in a natural way. It would
have been very possible for some of these people to think that their
deliverance just happened without God’s intervention.
Likewise today, many people don’t discern that it is God who delivers them,
because sometimes He accomplishes it through natural means. But just as
surely as the Scriptures reveal that this seemingly natural shipwreck was
God’s doing, so many things that just work out naturally in our lives are the
working of God. A refusal to accept nothing but the miraculous intervention of
God can cause a person to miss God’s supply.
CHAPTER 28
The Melita where Paul was shipwrecked is now called Malta. It is located in
the Mediterranean Sea about sixty miles south of Sicily. The island is small,
measuring only twenty miles long and eight miles wide at its widest point. On
the northern coast of the island is a place called St. Paul’s Bay. This is the
traditional site of Paul’s shipwreck.

It was, no doubt, acts like these from non-Jewish people that Paul referred to
in Romans 2:14-15 and 26-27. His own countrymen, who were supposed to
be the people of God, were responsible for him being in bonds, while these
pagans were treating him with kindness.

The Greek word translated “kindness” here is “PHILANTHROPIA.” It is only
used one other time in the Bible, and that is in Titus 3:4, where it is translated
“love.” We get the word “philanthropy” from this word. PHILANTHROPIA
means “fondness of mankind, i.e. benevolence” (Strong’s Concordance).

It is true that God has pronounced judgment against the ungodly, and this
judgment has at times been carried out by beasts (Numbers 21:6, 1 Kings
13:24, and 2 Kings 17:25) as well as natural disasters such as storms (Jonah
1:4). However, it is not true that all adversities such as these are a sign of
judgment. The storm that Paul was caught in was not God’s judgment on him,
and this snake biting Paul was not God’s punishment either.
Tragedy can come from three sources: God, Satan, and violation of natural
law. As mentioned, God has used nature to bring judgment. However, the
New Testament believer is exempt from this punitive judgment of God, since
Jesus bore that for us (see note 8 at John 5:14 and note 2 at John 9:2).
Satan is the source of much of the calamity that people ascribe to God (John
10:10, Romans 6:16, and 1 Peter 5:8), and many problems happen because
people violate the natural laws that God put in motion. If people drive
recklessly and kill themselves, it’s not God or the devil that killed them. They
violated natural law and paid the price.
It is incorrect to believe that God controls everything and, therefore, always

has some redemptive design in our tragedy. That type of thinking will lead us
to ignore the devil, thereby giving him a free hand to destroy our lives. And it
will also cause us not to use wisdom concerning the natural laws, thinking that
nothing can happen unless God wills it.

This is a literal fulfillment of the Scripture in Mark 16:18 that we would take up
serpents and they would not hurt us. Notice that Paul did not handle this
snake and make a show out of this, as some people do today, claiming to be
acting on faith in Mark 16:18. He immediately shook the snake off into the fire.

It’s a good thing that Paul’s theology didn’t agree with that of these people and
many people today (see note 4 at Acts 28:4), or he would have been dead.

What a difference! This illustrates how impossible it is to discern what God is
doing based on circumstances. These people vacillated from one extreme to
the other in just a matter of minutes because they were judging carnally
(James 1:8).

Publius was the chief man or probably the governor of the island of Melita
(see note 1 at Acts 28:1). Publius lodged Paul for three days after his
shipwreck. Paul prayed for Publius’ father, and he was healed of dysentery.
This occasioned others coming for healing. No doubt they heard the Gospel,
and many were converted.
Tradition states that Publius was the first bishop of Melita and that he later
succeeded Dionysius as bishop of Athens. Jerome, who wrote in A.D. 384,
said that Publius died a martyr’s death.

Syracuse is a famous city on the southeast coast of Sicily. It was founded
around 735 B.C. and flourished for over five centuries. It was reported that the
original colony was located on a small island, possibly linked to Sicily by a
causeway at one time. It was conquered in 212 B.C. by the Romans.
Paul visited Syracuse for three days on his journey to Rome. Since there has
been a Christian community there since the first century, it is supposed that
Paul was the one who evangelized it.
A city still exists there today called Siracusa and has a population of over
120,000.

The name Rhegium means it breaks away, and this is descriptive of the
coastline of this town. It is located on the southwestern coast of Italy at the
southern entrance to the Strait of Messina. Today the town is called Reggio
and has over 185,000 inhabitants.

Puteoli is an ancient city located on the Bay of Naples. It had the closest
accessible harbor to Rome; therefore, Paul and his company landed there and
proceeded to Rome by land. Paul found Christians there who were possibly
converts of Aquila and Priscilla (see note 2 at Acts 18:2). Puteoli still exists but
is now called Pozzuoli.

Appii forum (also called Forum of Appius or Forum Appii) was a small town,
not much more than a travelers’ stop, located about forty miles south of Rome
on the famous Appian Way. Horace wrote of Appii forum, saying it was an
unsavory place crammed with boatmen, innkeepers, and wayfarers, who
cheat, carouse, and quarrel. This was one of the places where the Roman
Christians came to meet Paul as he journeyed toward Rome.

Three Taverns was a small stop on the Appian Way, located about ten miles
south of Rome and twenty miles north of Appii forum (see note 4 at this
verse). Christians from Rome met Paul there as he traveled toward Rome.

There were at least two purposes for Paul calling these Jewish leaders
together. First, it had been the Jews in Judea who instigated all the turmoil
that resulted in Paul’s arrest. Again, the Jews were instrumental in keeping
him bound when the Romans were determined to let him go (Acts 24:27 and
25:9). Certainly, he wanted to present his case to these Jewish leaders to try
to prevent a repeat of that.
Second, Paul had purposed in his spirit to minister to those in Rome, even
before the riot and his imprisonment in Jerusalem (Acts 19:21). Therefore, he
was simply taking advantage of the situation to share the Gospel with the
leaders of the Jewish community. He was successful in obtaining a day when
they came together to hear him share the Gospel.

The Jews of Jerusalem had pursued the prosecution of Paul for over two
years (see note 8 at Acts 24:27), even to other cities. It is interesting that they
had not sent letters to the leaders of the Jewish community in Rome or sent
their own envoy to pursue it further.

The book of Acts chronicles the acts of the Holy Spirit through the lives of the
believers in the critical, formative years of the church. From Acts 10 and
forward, the preaching of the Gospel to the Gentiles occupies much of the
narrative. Here the book of Acts closes with Paul’s restatement of the
prophecy that the Gentiles would receive the Gospel that the Jews, as a
whole, had rejected. History has proven this to be true.

These scriptures conclude the narrative of Paul’s life without giving us the final
chapter. Paul is left in bonds in Rome. However, other scriptures “suggest”
that Paul may have been released from prison and continued ministering.
In Romans 15:24 and 28, Paul spoke twice of ministering in Spain. In the light
of what Paul said in 2 Corinthians 1:16, a very strong argument could be
made that he did just that. Early church tradition, from a number of different
writers, also states that Paul traveled to Spain and then back to Asia and
finally back to Rome. Although these sources disagree and cannot be
conclusive, it would seem that if it was common knowledge that Paul died in
Rome during this first imprisonment, then any other accounts of his travels
would have been discounted by the earliest traditions. Such is not the case.
In Titus 1:5, Paul mentioned leaving Titus in Crete (see note 10 at Acts 27:7).
Since there is no record of this in the book of Acts, some have supposed that
this took place after the close of the events listed in Acts. Paul also wrote to
Philemon that he was expecting to be released soon and asked Philemon to
prepare him a lodging (Philemon 22).
Early church tradition records Paul as having been beheaded by order of

Nero, just a few miles south of Rome. He was supposed to have been buried
at Via Ostiensis, where Constantine later erected a church.
The way the book of Acts concludes the life of Paul is really the most fitting
way to deal with him. Paul’s ministry never did end. He made disciples, not
just converts (see note 5 at Matthew 28:19), and through his epistles, he
ministers to more people today than he ever did in all his missionary travels.

These two years in Rome, his two-year imprisonment in Caesarea (Acts
24:27), plus the time it took Paul to travel to Rome bring the total time of this
imprisonment to at least five years.

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ACTS OF THE APOSTLES

The book of Acts is the greatest handbook of information on the workings of

b. External evidence: The extra-biblical sources overwhelmingly support Luke

THE RECIPIENT OF THE BOOK OF ACTS

Whichever the case, Luke’s two-volume work shows us the history of

ABOUT THE AUTHOR

Luke was referred to by Paul in Colossians 4:14 as “the beloved physician.” In

b. External information: External evidence about Luke abounds. Eusebius and

NOTE 1 AT ACTS 1:3:

NOTE 2 AT ACTS 1:3:

NOTE 3 AT ACTS 1:4:

NOTE 4 AT ACTS 1:7:

NOTE 5 AT ACTS 1:8:

NOTE 6 AT ACTS 1:8:

NOTE 7 AT ACTS 1:8:

NOTE 1 AT ACTS 1:12:

NOTE 2 AT ACTS 1:13:

NOTE 3 AT ACTS 1:13:

NOTE 4 AT ACTS 1:14:

NOTE 5 AT ACTS 1:14:

NOTE 6 AT ACTS 1:15:

NOTE 7 AT ACTS 1:16:

NOTE 8 AT ACTS 1:20:

NOTE 9 AT ACTS 1:21:

NOTE 10 AT ACTS 1:23:

NOTE 11 AT ACTS 1:26:

NOTE 2 AT ACTS 2:1:

Unity among believers is not a prerequisite of revival, nor is it merely a result

NOTE 3 AT ACTS 2:2:

NOTE 4 AT ACTS 2:3:

NOTE 5 AT ACTS 2:4:

NOTE 6 AT ACTS 2:4:

NOTE 7 AT ACTS 2:4:

However, this experience was prophesied in the Old Testament. Joel

NOTE 8 AT ACTS 2:4:

Two kinds of speaking in tongues are very clearly spoken of in 1 Corinthians

This is the only example of believers speaking in known languages that is

NOTE 9 AT ACTS 2:4:

NOTE 10 AT ACTS 2:8:

NOTE 11 AT ACTS 2:9:

NOTE 12 AT ACTS 2:9:

NOTE 13 AT ACTS 2:9:

NOTE 14 AT ACTS 2:9:

NOTE 15 AT ACTS 2:9:

NOTE 16 AT ACTS 2:10:

NOTE 17 AT ACTS 2:10:

NOTE 18 AT ACTS 2:11:

NOTE 19 AT ACTS 2:11:

NOTE 20 AT ACTS 2:11:

NOTE 21 AT ACTS 2:13:

NOTE 1 AT ACTS 2:14:

NOTE 3 AT ACTS 2:17:

NOTE 4 AT ACTS 2:17:

NOTE 5 AT ACTS 2:17:

NOTE 6 AT ACTS 2:17:

NOTE 7 AT ACTS 2:21:

NOTE 8 AT ACTS 2:22:

NOTE 9 AT ACTS 2:23:

NOTE 10 AT ACTS 2:24: