Chapter 1

Introduction

1

The first account I composed, Theophilus, about all that Jesus began to do and teach,

About I, the author is believed to be Luke (Col 4:14; Phm 1:24; 2Ti 4:11). The only gentile author in the NT; Col 4:11 lists Paul’s Jewish companions and lists Luke in v. 14.
Theophilus is also mentioned in Lk 1:3, the addressing as most excellent there is a sign of utter respect (see also in Act 23:26, 24:3, 26:25).

2

until the day when He was taken up to heaven, after He had given orders by the Holy Spirit to the apostles whom He had chosen.

The chosen refers to the eleven remaining of the first twelve Jesus had chosen. Matthias is selected to replace Judas (1:24); Paul is also chosen (9:15, 22:14-15).
The Holy Spirit is the main character of this book.
The word for apostle in Greek is ἀπόστολος; it meant envoy, ambassador, messenger. This term appears in Matthew, Mark, and Luke, but it does not appear in John’s gospel. It was a term given by Jesus (Lk 6:13).

3

To these He also presented Himself alive after His suffering, by many convincing proofs, appearing to them over a period of forty days and speaking of things regarding the kingdom of God.

One of the main themes of this book is the divine role of the apostles as witness of what they saw and heard, in particular the resurrection (1:22, 2:32, 3:15, 5:32, 10:41, 13:31, 17:31, 23:6, 25:19)
Note the kingdom was a topic of discussion, The teachings were on the kingdom to come (Ps 110:4; Dan 2:44, 4:3, 7:14; Is 9:6-7, 16:5, 32:1; Mic 4:7; Lk 1:33; Jn 12:34; Heb 12:28; Rev 11:15).

4

Gathering them together, He commanded them not to leave Jerusalem, but to wait for what the Father had promised,

“Which,”

He said,

“you heard of from Me;

The book starts in Jerusalem and ends in Rome (28:14).
To wait for God and his promises is a common admonishing (Ps 40:1; Is 30:18, 40:31).

5

for John baptized with water, but you will be baptized with the Holy Spirit not many days from now.”

The promise of the Holy Spirit was announced by the prophets (Is 32:14-15, 44:2-3, 59:20-21; Ezk 36:25-27, 39:29; Joe 2:28-29).

6

So, when they had come together, they began asking Him, saying, “Lord, is it at this time that You are restoring the kingdom to Israel?”

There was an expectation that Jesus’ rule as king was imminent (Mt 3:2, 20:21, 21:9; Mk 11:10; Lk 19:11, 24:19-21; Jn 1:49, 6:14-15, 12:12).
Even after forty days of speaking about this, they still have questions about the kingdom. This question reveals their mindset. They are asking about the restoration of a previous temporal kingdom whereas Jesus was establishing an eternal kingdom (Ps 110:4; Dan 2:44, 4:3, 7:14; Is 9:6-7, 16:5, 32:1; Mic 4:7; Lk 1:33; Jn 12:34; Heb 12:28; Rev 11:15). Their focus was on Israel whereas the new kingdom was universal (Is 42:6, 49:5-6; 55:3-5; Zch 8:22-23). Their expectation was that moment, perhaps to be vindicated in the eyes of the people, whereas the time is for the Father to reveal (Mt 24:36).

7

But He said to them,

“It is not for you to know periods of time or appointed times which the Father has set by His own authority;

Not for them or us to know (Mt 24:36).

8

but you will receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem and in all Judea, and Samaria, and as far as the remotest part of the earth.”

The power will be from the Spirit and not from an earthly kingdom power.
The charge is to be witnesses as also declared by Isaiah (Is 43:10, 43:12, 44:80).
In Deuteronomy, the charge was to bring the word to the city gates (Dt 6:9). The commandment now takes it from Jerusalem’s city gates to all Judea, Samaria, and the remotest parts of the earth.
The preaching and gathering of the Gentiles had been foretold by Isaiah (Is 2:1-3, 11:10-12, 12:4-6, 49:5-6, 52:13-15, 56:6-8, 60:1-3, 61:11, 62:10, 66:18-20).
Once the gospel is preached to all nations, the end will come (Mt 24:14).

The Ascension

9

And after He had said these things, He was lifted up while they were watching, and a cloud took Him up, out of their sight.

10

And as they were gazing intently into the sky while He was going, then behold, two men in white clothing stood beside them,

11

and they said, “Men of Galilee, why do you stand looking into the sky? This Jesus, who has been taken up from you into heaven, will come in the same way as you have watched Him go into heaven.”

After the resurrection, angels tell the women not to look for Jesus among the dead (Lk 24:4-9). Here angels tell the disciples not to look for Jesus in the sky. Both the dead and the sky are not where we should look for Jesus.

The Upper Room

12

Then they returned to Jerusalem from the mountain called Olivet, which is near Jerusalem, a Sabbath day’s journey away.

Jesus ascended into heaven from the Mount of Olives. The day of the Lord will also take place on the Mount of Olives (14:4).

13

When they had entered the city, they went up to the upstairs room where they were staying, that is, Peter, John, James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James the son of Alphaeus, Simon the Zealot, and Judas the son of James.

Note Peter being mentioned first.
It is speculated that this upper room was in Mary’s house (Act 12:12) and perhaps the room where the Last Supper took place (Lk 22:11-12).
It is not clear why James is specifically mentioned as the son of Alpheus (Lk 6:16).

14

All these were continually devoting themselves with one mind to prayer, along with the women, and Mary the mother of Jesus, and with His brothers.

Luke emphasizes frequently how the body of believers acted as one (Act 1:14, 2:46, 4:24, 4:32, 5:12, 15:25) evoking Jesus' prayer for unity (Jn 17:11, 21-22).
Notice that prayer in taking place in the house, not at the temple
The women present might have included those mentioned in Lk 8:2-3, 23:49, 23:55, 24:5, and 24:10.
Jesus’ brothers are mentioned in Mk 6:3.

15

At this time Peter stood up among the brothers and sisters (a group of about 120 people was there together), and said,

The number of people that went to Egypt was seventy (Ex 1:5).

16

“Brothers, the Scripture had to be fulfilled, which the Holy Spirit foretold by the mouth of David concerning Judas, who became a guide to those who arrested Jesus.

To select a replacement for Judas, the disciples confer as a group (see note in v. 26 for a summary).

17

For he was counted among us and received his share in this ministry.”

18

(Now this man acquired a field with the price of his wickedness, and falling headlong, he burst open in the middle and all his intestines gushed out.

19

And it became known to all the residents of Jerusalem; as a result that field was called Hakeldama in their own language, that is, Field of Blood.)

20

“For it is written in the book of Psalms:‘M

AY HIS RESIDENCE BE MADE DESOLATE

,
A

ND MAY THERE BE NONE LIVING IN IT

’;
and,
‘M

AY ANOTHER TAKE HIS

OFFICE

.’

A quote from Ps 69:25.
To select a replacement for Judas, the disciples are guided by scripture (see note in v. 26 for a summary).

21

Therefore it is necessary that of the men who have accompanied us all the time that the Lord Jesus went in and out among us—

22

beginning with the baptism of John until the day that He was taken up from us—one of these must become a witness with us of His resurrection.”

To select a replacement for Judas, the disciples define a criteria to help them make a decision: someone who had been with them from the time they were with John the baptist (e.g. Jn 1:35-17), who received instruction by Jesus, who was there during Jesus’ death on the cross, and a witness of the resurrection (see note in v. 26 for a summary).

23

So they put forward two men, Joseph called Barsabbas (who was also called Justus), and Matthias.

Their criteria narrows the field of candidates to two.

24

And they prayed and said, “You, Lord, who know the hearts of all people, show which one of these two You have chosen

To select a replacement for Judas, the disciples pray and acknowledge that God is making the selection (see note in v. 26 for a summary).

25

to occupy this ministry and apostleship from which Judas turned aside to go to his own place.”

26

And they drew lots for them, and the lot fell to Matthias; and he was added to the eleven apostles.

To select a replacement for Judas, the disciples cast lots. We have multiple examples in scripture where the casting of lots was considered a revelation from God (Josh 18:3-10; Pr 16:33, Jon 1:7; Lk 1:9).
It is important to present a summary, to select someone to replace Judas, the disciples confer as a group (v. 15-16), they look at scripture (v. 20), they define a criteria that is reasonable (v. 22), they pray (v. 24), and lastly they cast lots. Note that this is the last time in the bible where we see the will of God revealed by the casting of lots and it occurs just before the disciples are filled with the Holy Spirit.
Paul is chosen by Jesus as an apostle, he was a witness of the resurrected Jesus (Act 9:3-6).

Chapter 2

The Day of Pentecost

1

When the day of Pentecost had come, they were all together in one place.

It is not clear from the text if this one place was the same house as in 1:12.

2

And suddenly a noise like a violent rushing wind came from heaven, and it filled the whole house where they were sitting.

The Holy Spirit will manifest as a sound, like fire, and in speech in the mouth of the disciples.

3

And tongues that looked like fire appeared to them, distributing themselves, and a tongue rested on each one of them.

The tongues like fire evoke the burning bush in Ex 3. John the baptist spoke of a baptism with the Holy Spirit and fire (Mt 4:11; Lk 3:16).
This verse evokes Is 62:1.

4

And they were all filled with the Holy Spirit and began to speak with different tongues, as the Spirit was giving them the ability to speak out.

Tongues could also translate as languages. From v. 2:8 we learn that these were other languages spoken on earth.
Paul alludes to angelic languages (1Co 13:1).

5

Now there were Jews residing in Jerusalem, devout men from every nation under heaven.

This might refer to Jews who have relocated to Jerusalem in addition to the visitors mentioned in 2:9.

6

And when this sound occurred, the crowd came together and they were bewildered, because each one of them was hearing them speak in his own language.

A fulfillment of Is 28:11 and Is 33:19 as pointed out by Paul in 1Co 14:21.

7

They were amazed and astonished, saying, “Why, are not all these who are speaking Galileans?

Galileans were considered provincial and looked down upon by the people in Jerusalem (Mt 26:73).

8

And how is it that we each hear them in our own language to which we were born?

9

Parthians, Medes, and Elamites, and residents of Mesopotamia, Judea, and Cappadocia, Pontus and Asia,

10

Phrygia and Pamphylia, Egypt and the parts of Libya around Cyrene, and visitors from Rome, both Jews and proselytes,

The church in Rome might have started with believers from this occasion.

11

Cretans and Arabs—we hear them speaking in our own tongues of the mighty deeds of God.”

Here we have the reversal of the Babel episode.
In the Genesis passage, God descends to earth (Gen 11:5, 7) to thwart the plans of men who want to bring praise to themselves (Gen 11:4), confuses their language, and scatters them around earth (Gen 11:7-8).
Here the Holy Spirit descends from heaven (Act 2:1-4). God has gathered people from many nations and places (Act 2:5, 9-11), and they all are able to understand the praises of the disciples for the mighty acts of God (Gen 2:11).

12

And they all continued in amazement and great perplexity, saying to one another, “What does this mean?”

13

But others were jeering and saying, “They are full of sweet wine!”

Peter’s Sermon

14

But Peter, taking his stand with the other eleven, raised his voice and declared to them: “Men of Judea and all you who live in Jerusalem, know this, and pay attention to my words.

Peter is no longer a timid follower, unable to fulfill his role as in the night when Jesus was arrested (Mt 26:69-75; Mk 14:66-72; Lk 22:55-62; Jn 18:16-18, 25-27). The Holy Spirit has changed him into another man (1Sa 10:6).

15

For these people are not drunk, as you assume, since it is only the third hour of the day;

Being filled with the Holy Spirit can make people lose their balance. Paul also knows this and contrasts it with being drunk with wine (Eph 5:18).

16

but this is what has been spoken through the prophet Joel:

17

‘A

ND IT SHALL BE IN THE LAST DAYS

,’ God says,‘T

HAT

I

WILL POUR OUT

M

Y

S

PIRIT ON ALL

MANKIND

;
A

ND YOUR SONS AND YOUR DAUGHTERS WILL PROPHESY

,
A

ND YOUR YOUNG MEN WILL SEE VISIONS

,
A

ND YOUR OLD MEN WILL

HAVE DREAMS

;

Verses 2:17-21 are a quote from Joel 2:28-32.
Pentecost marks the beginning of the last days.
Prior to Pentecost, the Holy Spirit would be upon kings and prophets (e.g. Num 11:25, 11:29; 1Sa 10:6, 10; Ps 51:11; Is 61:1), but a promise to be given to all was still pending (Is 32:14-15, 44:2-3, 59:20-21; Ezk 36:25-27, 39:29; Joe 2:28-29). From here onward the Holy Spirit is given to all who believe (Eph 1:13-14), demonstrating this is a theme of this book.
All mankind reveals that the Gentiles will receive the message and share in the blessings with Israel.
Comp Lk 2:31, 3:6 & Isa 40:5
Moses wished that the people would prophesy like him (Num 11:29).
Visions and dreams are ways God uses to communicate messages (e.g. Num 12:5-7).

18

A

ND EVEN ON

M

Y MALE AND FEMALE

SERVANTS

I

WILL POUR OUT

M

Y

S

PIRIT IN THOSE DAYS

,
And they will prophesy.

Notice both genders, social classes , and all ages.
Since women would prophesy, they would exercise their gifs in public settings, see 1Co 11:5. Some think this allows women to be priests or pastors.

19

-‘A

ND

I

WILL

DISPLAY WONDERS IN THE SKY ABOVE

A

ND SIGNS ON THE EARTH BELOW

,
B

LOOD

,

FIRE

,

AND

VAPOR OF SMOKE

.

20

-‘T

HE SUN WILL BE TURNED INTO DARKNESS

A

ND THE MOON INTO BLOOD

,
B

EFORE THE GREAT AND GLORIOUS DAY OF THE

L

ORD COMES

.

21

-‘A

ND IT SHALL BE

THAT

EVERYONE WHO CALLS ON THE NAME OF THE

L

ORD WILL BE SAVED

.’

The Lord in this setting is Jesus whereas the Lord in Joel 2:32 is the Father; thus Peter is declaring the divinity of Jesus and His equality with God.
Paul makes a similar point in Rom 10:9-13.

22

“Men of Israel, listen to these words: Jesus the Nazarene, a Man attested to you by God with miracles and wonders and signs which God performed through Him in your midst, just as you yourselves know—

23

this Man, delivered over by the predetermined plan and foreknowledge of God, you nailed to a cross by the hands of godless men and put Him to death.

The you here is a plural, Peter is laying out a corporate responsibility. Each one of us participated in the death of Jesus.

24

But God raised Him from the dead, putting an end to the agony of death, since it was impossible for Him to be held in its power.

25

For David says of Him,‘I

SAW THE

L

ORD CONTINUALLY BEFORE ME

,
B

ECAUSE

H

E IS AT MY RIGHT HAND

,

SO THAT

I

WILL NOT BE SHAKEN

.

Verses 25-28 are a quote from Ps 16:8-11.

26

-‘T

HEREFORE MY HEART WAS GLAD AND MY TONGUE WAS OVERJOYED

;M

OREOVER MY FLESH ALSO WILL LIVE IN HOPE

;

27

F

OR

Y

OU WILL NOT ABANDON MY SOUL TO

H

ADES

,N

OR WILL

Y

OU

ALLOW

Y

OUR

H

OLY

O

NE TO

UNDERGO DECAY

.

28

-‘Y

OU HAVE MADE KNOWN TO ME THE WAYS OF LIFE

;Y

OU WILL MAKE ME FULL OF GLADNESS WITH

Y

OUR PRESENCE

.’

29

“Brothers, I may confidently say to you regarding the patriarch David that he both died and was buried, and his tomb is with us to this day.

30

So because he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants on his throne,

31

he looked ahead and spoke of the resurrection of the Christ, that He was neither abandoned to Hades, nor did His flesh suffer decay.

Jesus’ body resurrected before decay took hold. This is in contrast with Lazarus, who was in the tomb for four days (Jn 11:17).

32

It is this Jesus whom God raised up, a fact to which we are all witnesses.

Peter is responding to the task given by Jesus; see comment in 1:8.

33

Therefore, since He has been exalted at the right hand of God, and has received the promise of the Holy Spirit from the Father, He has poured out this which you both see and hear.

34

For it was not David who ascended into heaven, but he himself says:‘T

HE

L

ORD SAID TO MY

L

ORD

,
“S

IT AT

M

Y RIGHT HAND

,

A quote from Ps 110:1.

35

U

NTIL

I

MAKE

Y

OUR ENEMIES A FOOTSTOOL FOR

Y

OUR FEET

.”’

36

Therefore let all the house of Israel know for certain that God has made Him both Lord and Christ—this Jesus whom you crucified.”

37

Now when they heard this, they were pierced to the heart, and said to Peter and the rest of the apostles, “Brothers, what are we to do?”

38

Peter said to them, “Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit.

This is a new idea, Jewish people did not have to be baptized to be or continue being Jewish. It also reveals a new era in which forgiveness is no longer provided by the sacrifices performed by the priests at the temple.
The repentance and baptism bring two favors to the people, the forgiveness of our sins and the receiving of the Holy Spirit.
John’s baptism was nor performed in the name of Jesus.

39

For the promise is for you and your children and for all who are far away, as many as the Lord our God will call to Himself.”

40

And with many other words he solemnly testified and kept on urging them, saying, “Be saved from this perverse generation!”

The speech was much longer, here we only have a summary.

41

So then, those who had received his word were baptized; and that day there were added about three thousand souls.

Pentecost is the holiday that commemorates the giving of the commandments at Sinai. In contrast, the giving of the Law resulted in three thousand people dying (Ex 24:3, 32:28).
Acts describes the constant growth of the church as an increase of numbers or as the spreading of the word of God (Act 2:41, 2:47, 4:4, 5:14, 6:1, 6:7, 9:31, 9:35, 9:42, 11:21, 11:24, 12:24, 14:1, 14:21, 16:5, 17:12, 19:20).

42

They were continually devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer.

The receiving of the Holy Spirit is a beginning, not an end. This verse describes the activities of Jesus’ followers afterward. The teaching and learning, along with fellowship and prayer are continuous. The results are described in the following verses: a sense of awe and miracles (2:43), sharing of possessions (2:44-45), gladness (2:46), worship (2:47), favor with the people (2:47), and increase in numbers (2:47).
Breaking of bread could be the celebration of the eucharist or simply sharing meals.

43

Everyone kept feeling a sense of awe; and many wonders and signs were taking place through the apostles.

The results of the activities described in the previous verse result in a sense of awe. Miracles are present among the apostles.

44

And all the believers were together and had all things in common;

Another result is the sharing of goods.

45

and they would sell their property and possessions and share them with all, to the extent that anyone had need.

Sharing is particularly highlighted in Luke’s gospel (e.g. Lk 3:11, 6:35, 12:33, 14:12-14, 14:33, 18:22).

46

Day by day continuing with one mind in the temple, and breaking bread from house to house, they were taking their meals together with gladness and sincerity of heart,

Notice the overlapping of activities between the temple and from house to house.
Luke emphasizes frequently how the body of believers acted as one (Act 1:14, 2:46, 4:24, 4:32, 5:12, 15:25) evoking Jesus' prayer for unity (Jn 17:11, 21-22).

47

praising God and having favor with all the people. And the Lord was adding to their number day by day those who were being saved.

Acts describes the constant growth of the church as an increase of numbers or as the spreading of the word of God (Act 2:41, 2:47, 4:4, 5:14, 6:1, 6:7, 9:31, 9:35, 9:42, 11:21, 11:24, 12:24, 14:1, 14:21, 16:5, 17:12, 19:20).

Chapter 3

Healing the Beggar Who Was Unable to Walk

1

Now Peter and John were going up to the temple at the ninth hour, the hour of prayer.

Note the continuous visiting of the temple (2:46, 3:1).
The miracle shares many motifs with the healing of the blind man in Jn 9. It occurs in the vicinity of the temple, the portico of Solomon is mentioned in both, the men have been suffering the infirmity from birth, the men are not identified by name, they are both adults. This miracle elevates the disciples’ roles as miracle workers to that of Jesus’.
The miracle in Act 14:8-10 elevated Paul’s role to that of the disciples.
Both miracles are a fulfillment of Is 35:6.

2

And a man who had been unable to walk from birth was being carried, whom they used to set down every day at the gate of the temple which is called Beautiful, in order for him to beg for charitable gifts from those entering the temple grounds.

3

When he saw Peter and John about to go into the temple grounds, he began asking to receive a charitable gift.

4

But Peter, along with John, looked at him intently and said, “Look at us!”

Later Paul is presented at the same level as Peter, see 14:9.

5

And he gave them his attention, expecting to receive something from them.

6

But Peter said, “I do not have silver and gold, but what I do have I give to you: In the name of Jesus Christ the Nazarene, walk!”

We are expected to be kind to the disabled (Job 29:15).
There is no correlation between serving God and our earthly possessions.
In our prayers we might ask for silver and gold, but God has better things for us.

7

And grasping him by the right hand, he raised him up; and immediately his feet and his ankles were strengthened.

The power of God is complemented by the action of men.

8

And leaping up, he stood and began to walk; and he entered the temple with them, walking and leaping and praising God.

A fulfillment of Isa 35:6.

9

And all the people saw him walking and praising God;

10

and they recognized him as being the very one who used to sit at the Beautiful Gate of the temple to beg for charitable gifts, and they were filled with wonder and amazement at what had happened to him.

Peter’s Second Sermon

11

While he was clinging to Peter and John, all the people ran together to them at the portico named Solomon’s, completely astonished.

Like Ruth to Naomi (Rth 1:14).

12

But when Peter saw this, he replied to the people, “Men of Israel, why are you amazed at this, or why are you staring at us, as though by our own power or godliness we had made him walk?

In v. 4 Peter fixed his gaze on the man. Here the crowd fix their gaze on Peter and John.

13

The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified His Servant Jesus, the one whom you handed over and disowned in the presence of Pilate, when he had decided to release Him.

This is a reference to the Servant in Isaiah, also v.26
In this speech, Peter presents Jesus as Servant (v. 13, 26), Messiah (v. 18), Restorer (v. 19), Prophet (v. 22), a blessing to the nations (v. 25-26).

14

But you disowned the Holy and Righteous One, and asked for a murderer to be granted to you,

15

but put to death the Prince of life, whom God raised from the dead, a fact to which we are witnesses.

Peter also refers to Jesus with different names: Holy and Righteous one, Prince of Life.
The disciples are Jesus' witnesses (1:8) in Jerusalem, they still have to go to Samaria and the ends of the earth.

16

And on the basis of faith in His name, it is the name of Jesus which has strengthened this man whom you see and know; and the faith which comes through Him has given him this perfect health in the presence of you all.

The name of Jesus is power (3:6).

17

“And now, brothers, I know that you acted in ignorance, just as your rulers also did.

Even in ignorance we are guilty (Num 15:27).

18

But the things which God previously announced by the mouths of all the prophets, that His Christ would suffer, He has fulfilled in this way.

19

Therefore repent and return, so that your sins may be wiped away, in order that times of refreshing may come from the presence of the Lord;

Even in ignorance we have to repent and return. The Old Testament is rich in texts that call the people to return and what the refreshing would be (e.g. Jer 3:12, 3:14, 3:22, 4:1; Ezk 36:24-28, Hos 14:1-7, Joel 2:12-32).

20

and that He may send Jesus, the Christ appointed for you,

Notice the announcement of Jesus' return (Mt 5:10).

21

whom heaven must receive until the period of restoration of all things, about which God spoke by the mouths of His holy prophets from ancient times.

Isaiah spoke of a new creation, new heavens and a new earth (Is 65:17, 66:22). The kingdom will be restored too; see comment in 1:6.

22

Moses said, ‘T

HE

L

ORD

G

OD WILL RAISE UP FOR YOU A PROPHET LIKE ME FROM YOUR COUNTRYMEN

;

TO

H

IM YOU SHALL LISTEN

regarding everything He says to you.

Peter quotes Dt 18:15, 18 and presents Jesus as the promised prophet. A topic of discussion in John’s gospel particularly (Jn 1:21-25, 6:14, 7:40, 7:52).
A key aspect about the prophet was that the people need to give heed to His word.

23

‘And it shall be that every soul that does not listen to that prophet shall be utterly destroyed from among the people.’

A paraphrase of Dt 18:19.

24

And likewise, all the prophets who have spoken from Samuel and his successors onward, have also announced these days.

See for example 2Sa 7:12-16; Is 9:6-7; Jer 23:5-6.

25

It is you who are the sons of the prophets and of the covenant which God ordained with your fathers, saying to Abraham, ‘A

ND IN YOUR SEED ALL THE FAMILIES OF THE EARTH SHALL BE BLESSED

.’

Peter quotes Gen 12:3, 22:18, 26:4

26

God raised up His Servant for you first, and sent Him to bless you by turning every one of you from your wicked ways.”

This is a reference to the Servant in Isaiah, also v.13, who becomes a blessing to all.
We might want wealth (3:3), but forgiveness is of greater value.

Chapter 4

Peter and John Arrested

1

As they were speaking to the people, the priests and the captain of the temple guard and the Sadducees came up to them,

These might have been the same people that arrested Jesus (Lk 22:4).
The Sadducees Do not believe in the resurrection, comp v10. (Mt 22:23; Lk 20:27; Act 23:8).
The Sadducees dominated the Sanhedrin and were considered Roman lackeys

2

being greatly disturbed because they were teaching the people and proclaiming in Jesus the resurrection from the dead.

The Sadducee likely participated in bribing the tomb guards to not speak about the resurrection (Mt 28:12).

3

And they laid hands on them and put them in prison until the next day, for it was already evening.

Nightly trials were unlawful, which did not stop them to hold a trial for Jesus (Mt 27:1).

4

But many of those who had heard the message believed; and the number of the men came to be about five thousand.

Acts describes the constant growth of the church as an increase of numbers or as the spreading of the word of God (Act 2:41, 2:47, 4:4, 5:14, 6:1, 6:7, 9:31, 9:35, 9:42, 11:21, 11:24, 12:24, 14:1, 14:21, 16:5, 17:12, 19:20).

5

On the next day, their rulers and elders and scribes were gathered together in Jerusalem;

6

and Annas the high priest was there, and Caiaphas, John, and Alexander, and all who were of high-priestly descent.

7

When they had placed them in the center, they began to inquire, “By what power, or in what name, have you done this?”

The word for power is δύναμις, which is where we get dynamo and dynamite. This is a question similar to the one presented to Jesus (Mt 21:23; Mk 11:28; Lk 20:2; Jn 2:18).

8

Then Peter, filled with the Holy Spirit, said to them, “Rulers and elders of the people,

9

if we are on trial today for a benefit done to a sick man, as to how this man has been made well,

10

let it be known to all of you and to all the people of Israel, that by the name of Jesus Christ the Nazarene, whom you crucified, whom God raised from the dead—by this name this man stands here before you in good health.

In the previous verse, Peter points out that he is on trial for having done something good. Here he points to his audience and charges them for having crucified Jesus.

11

He is the

STONE WHICH WAS

REJECTED

by you,

THE BUILDERS

, but

WHICH BECAME THE CHIEF CORNERSTONE

.

Peter is speaking now about a new temple.
This is a quote from Ps 118:22.

12

And there is salvation in no one else; for there is no other name under heaven that has been given among mankind by which we must be saved.”

This is a point that Peter made in 2:21, implicitly declaring the divinity of Jesus.

Threat and Release

13

Now as they observed the confidence of Peter and John and understood that they were uneducated and untrained men, they were amazed, and began to recognize them as having been with Jesus.

They were not really untrained, they were taught and trained by Jesus, even after His resurrection (1:3).
Jesus had told them not to worry about what they would say in front of the authorities (Lk 12:11-12, 21:15).

14

And seeing the man who had been healed standing with them, they had nothing to say in reply.

In the eyes of the authorities, the debate had been won by the untrained.

15

But when they had ordered them to leave the Council, they began to confer with one another,

16

saying, “What are we to do with these men? For the fact that a noteworthy miracle has taken place through them is apparent to all who live in Jerusalem, and we cannot deny it.

17

But so that it will not spread any further among the people, let’s warn them not to speak any longer to any person in this name.”

18

And when they had summoned them, they commanded them not to speak or teach at all in the name of Jesus.

19

But Peter and John answered and said to them, “Whether it is right in the sight of God to listen to you rather than to God, make your own judgment;

20

for we cannot stop speaking about what we have seen and heard.”

There are a number of obstacles to overcome when preaching the gospel. In this case, the obstacles are the civil and religious authorities. There is the threat of physical punishment or harassment by authorities (Act 5:40), the risks of moral compromise in the church (Act 5:1-2) , and everyday distractions like serving food (Act 6:2).

21

When they had threatened them further, they let them go (finding no basis on which to punish them) on account of the people, because they were all glorifying God for what had happened;

22

for the man on whom this miracle of healing had been performed was more than forty years old.

23

When they had been released, they went to their own companions and reported everything that the chief priests and the elders had said to them.

24

And when they heard this, they raised their voices to God with one mind and said, “Lord, it is You who

MADE THE HEAVEN AND THE EARTH AND THE SEA

,

AND EVERYTHING THAT IS IN THEM

,

It evokes the time Jesus looked upwards and prayed (Jn 17:1).
Luke emphasizes frequently how the body of believers acted as one (Act 1:14, 2:46, 4:24, 4:32, 5:12, 15:25) evoking Jesus' prayer for unity (Jn 17:11, 21-22).

25

who by the Holy Spirit, through the mouth of our father David Your servant, said,‘W

HY WERE THE

NATIONS INSOLENT

,
A

ND THE PEOPLES PLOTTING IN VAIN

?

26

-‘T

HE KINGS OF THE EARTH

TOOK THEIR STAND

,A

ND THE RULERS WERE GATHERED TOGETHER

A

GAINST THE

L

ORD AND AGAINST

H

IS

C

HRIST

.’

A quotation of Ps 2:1-2
Notice that the fight is not against the disciples, it is against God and his anointed, Jesus.

27

For truly in this city there were gathered together against Your holy Servant Jesus, whom You anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel,

Everyone bears responsibility, Jews and Gentiles.

28

to do whatever Your hand and purpose predestined to occur.

29

And now, Lord, look at their threats, and grant it to Your bond-servants to speak Your word with all confidence,

30

while You extend Your hand to heal, and signs and wonders take place through the name of Your holy Servant Jesus.”

Extending the hand or arm of the Lord is a sign of power and might (e.g. Ex 3:20, 6:6; Dt 4:34, 5:15, 6:21; Jer 32:21), often in reference to the liberation from Egypt. Notice that the prayer now is for the arm of the Lord to heal (Jer 3:22).
Notice that signs and wonders followed in 4:33-5:16. The sharing of goods and the story of Ananias and Sapphira in 4:34-5:1-11 are bracketed by 4:31 and 5:12-16, thus should be considered a part of the signs and wonders.

31

And when they had prayed, the place where they had gathered together was shaken, and they were all filled with the Holy Spirit and began to speak the word of God with boldness.

The presence of God can manifest in the ground’s shaking (Ex 19:18, Isa 6:4).
This is a second outpouring, being filled with the Holy Spirit can happen repeatedly (2:4, 4:31).
Keener has pointed out how prayer is associated with the giving of the Spirit (Lk 3:21-22, 11:9-13; Act 1:14, 2:4, 4:31, 8:15, 9:11-17, 10:30-45). In 19:6, it follows the laying on of hands.

Sharing among Believers

32

And the congregation of those who believed were of one heart and soul; and not one of them claimed that anything belonging to him was his own, but all things were common property to them.

Notice that being filed with the Spirit is followed by a verse about sharing goods and assets.
As Paul stated, “the goal is equality” (Ex 16:18; 2Co 8:14-15).
Luke emphasizes frequently how the body of believers acted as one (Act 1:14, 2:46, 4:24, 4:32, 5:12, 15:25) evoking Jesus' prayer for unity (Jn 17:11, 21-22).

33

And with great power the apostles were giving testimony to the resurrection of the Lord Jesus, and abundant grace was upon them all.

Evoking Jesus’ being full of grace (Lk 2:40).

34

For there was not a needy person among them, for all who were owners of land or houses would sell them and bring the proceeds of the sales

Being filled with the Spirit (4:31) and displaying great power (4:33) brings a fulfillment of Dt 15:4. Ministering to the poor is a Messianic sign (Is 61:1; Lk 4:18, 6:20, 7:22).

35

and lay them at the apostles’ feet, and they would be distributed to each to the extent that any had need.

They had special rules for selling land among the tribes (Lev 25:14-16).

36

Now Joseph, a Levite of Cyprian birth, who was also called Barnabas by the apostles (which translated means Son of Encouragement),

Barnabas was a cousin of John Mark (Col 4:10) and thus a relative of Mary, the owner of the house where the believers would meet (12:12) and plays an important role in Acts (Act 4:36, 9:26-27, 11:22-23, 15:37-39). Cyprus ia also relevant in Acts (Act 4:36, 11:19, 13:4)

37

owned a tract of land. So he sold it, and brought the money and laid it at the apostles’ feet.

Perhaps Barnabas owned this land in Cyprus as the Levites did not own property in Israel (Num 18:20, 24; Dt 10:8-9, 12:12, 14:27, 14:29, 18:1-2) except for the cities of refuge (Num 35:2-7; Jos 14:4, 21:3, 21:13-18). In Israel the land could be sold according to the Jubilee year (Lev 25:14-16).
Jeremiah was a Levite (Jer 1:1) and bought land (Jer 32:6-15) in Anathoth, one of the cities of refuge. See comment in Jer 1:1.

Chapter 5

Fate of Ananias and Sapphira

1

But a man named Ananias, with his wife Sapphira, sold a piece of property,

The story of Ananias and Sapphira evokes that of Achan Scott: See story of Achan (Jos 7:16-26).

2

and kept back some of the proceeds for himself, with his wife’s full knowledge, and bringing a portion of it, he laid it at the apostles’ feet.

3

But Peter said, “Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back some of the proceeds of the land?

Satan filled Ananias heart as opposed to being filled with the Spirit (4:31).

4

While it remained unsold, did it not remain your own? And after it was sold, was it not under your control? Why is it that you have conceived this deed in your heart? You have not lied to men, but to God.”

To lie to the Holy Spirit is to lie to God.

5

And as he heard these words, Ananias collapsed and died; and great fear came over all who heard about it.

More than one witness is needed to sentence someone (Dt 17:6-7, 19:15). Ananias died not as the result of a sentence dictated by Peter. Peter made the charge.

6

The young men got up and covered him up, and after carrying him out, they buried him.

7

Now an interval of about three hours elapsed, and his wife came in, not knowing what had happened.

8

And Peter responded to her, “Tell me whether you sold the land for this price?” And she said, “Yes, for that price.”

9

Then Peter said to her, “Why is it that you have agreed together to put the Spirit of the Lord to the test? Behold, the feet of those who have buried your husband are at the door, and they will carry you out as well.”

To test the Spirit is to test God Testing God (Ex 17:2; Dt 6:16; Ps 17:18, 17:41; Mt 4:7; 1Co 10:9).

10

And immediately she collapsed at his feet and died; and the young men came in and found her dead, and they carried her out and buried her beside her husband.

Sapphira lies at Peter’s feet, like the contributions brought by the people (Act 4:35).

11

And great fear came over the whole church, and over all who heard about these things.

This is the first time we see church in Acts. It is a word that does not appear often in the gospels, only twice in Mt 16:18 and 18:27. The Greek word is ἐκκλησία; it meant a regular assembly of citizens.
A grave threat to the church is the people that pretend to be something they are not. There was a fear among those in the church,
The fear that God stills in us is to keep us from doing evil (e.g Dt 13:11, 17:13, 19:20, 21:21).

12

At the hands of the apostles many signs and wonders were taking place among the people; and they were all together in Solomon’s portico.

This mentioning of signs and wonder by the apostles closes the bracket opened in 4:31. See note in 4:31.
Other translations they were all with one accord in.
Luke emphasizes frequently how the body of believers acted as one (Act 1:14, 2:46, 4:24, 4:32, 5:12, 15:25) evoking Jesus' prayer for unity (Jn 17:11, 21-22).

13

But none of the rest dared to associate with them; however, the people held them in high esteem.

Associating with the apostles had serious consequences to anyone who would try to pretend to be a disciple, as the episode with Ananias and his wife showed

14

And increasingly believers in the Lord, large numbers of men and women, were being added to their number,

Acts describes the constant growth of the church as an increase of numbers or as the spreading of the word of God (Act 2:41, 2:47, 4:4, 5:14, 6:1, 6:7, 9:31, 9:35, 9:42, 11:21, 11:24, 12:24, 14:1, 14:21, 16:5, 17:12, 19:20).

15

to such an extent that they even carried the sick out into the streets and laid them on cots and pallets, so that when Peter came by at least his shadow might fall on any of them.

Elijah’s mantle was used to perform a miracle ( 2Ki 2:13-14).
The faith displayed by the people resembles the faith seen in the gospels (Mk 6:56) similar to that of the woman suffering from bleeding (Mt 9:20-22, Mk 5:24-34, Lk 8:42-48).

16

The people from the cities in the vicinity of Jerusalem were coming together as well, bringing people who were sick or tormented with unclean spirits, and they were all being healed.

Jesus had said to go (1:8), but people were coming to Jerusalem. Notice the distinction between being physically sick and hosting unclean spirits.

Imprisonment and Release

17

But the high priest stood up, along with all his associates (that is the sect of the Sadducees), and they were filled with jealousy.

Luke’s perspective places the Sadducees as a sect.

18

They laid hands on the apostles and put them in a public prison.

It is unclear how many of the apostles were arrested, not just Peter and John (5:29).

19

But during the night an angel of the Lord opened the gates of the prison, and leading them out, he said,

The miraculous release might have been in response to the Sadducees' jealousy (5:17), as we see the principle of giving more to those that have much and taking away from those that have little (Mt 25:29-30; Lk 19:26-27).

20

“Go, stand and speak to the people in the temple area the whole message of this Life.”

The charge from the angel is to preach the whole message of this life. This charge evokes that given to Jeremiah (Jer 7:2, 26:2).

21

Upon hearing this, they entered into the temple area about daybreak and began to teach.
Now when the high priest and his associates came, they called the Council together, that is, all the Senate of the sons of Israel, and sent orders to the prison for them to be brought.

22

But the officers who came did not find them in the prison; and they returned and reported,

23

saying, “We found the prison locked quite securely and the guards standing at the doors; but when we opened them, we found no one inside.”

24

Now when the captain of the temple guard and the chief priests heard these words, they were greatly perplexed about them as to what would come of this.

25

But someone came and reported to them, “The men whom you put in prison are standing in the temple area and teaching the people!”

26

Then the captain went along with the officers and proceeded to bring them back without violence (for they were afraid of the people, that they might be stoned).

27

When they had brought them, they had them stand before the Council. The high priest interrogated them,

28

saying, “We gave you strict orders not to continue teaching in this name, and yet, you have filled Jerusalem with your teaching and intend to bring this Man’s blood upon us.”

Notice that the effect was felt in all Jerusalem. The people in the council cannot bring themselves to say Jesus’ name. See comments in (Mt 27:24-25).

29

But Peter and the apostles answered, “We must obey God rather than men.

30

The God of our fathers raised up Jesus, whom you put to death by hanging Him on a cross.

Jesus hung on the cross (Dt 21:23). Peter accuses the authorities of having killed Jesus.

31

He is the One whom God exalted to His right hand as a Prince and a Savior, to grant repentance to Israel, and forgiveness of sins.

Despite having died on the cross (5:30), Jesus is a prince, heir to David and the kingdom
The disciples were taught about the kingdom (1:3).
Notice the focus on Israel at this moment.

32

And we are witnesses of these things; and so is the Holy Spirit, whom God has given to those who obey Him.”

The disciples mission was to be witnesses (1:8). Here they mention having the Holy Spirit as a witness too (Jn 15:26-27). This would be sufficient to condemn the people in the council for the death of Jesus (Dt 17:6-7, 19:15).
The council looked down on the apostles (4:13). Here the apostles claim to embody the Holy Spirit, as they did in 5:3-4.

Gamaliel’s Counsel

33

But when they heard this, they became infuriated and nearly decided to execute them.

Notice that the response was anger.

34

But a Pharisee named Gamaliel, a teacher of the Law, respected by all the people, stood up in the Council and gave orders to put the men outside for a short time.

Gamaliel was a student of Hillel and a teacher of Paul (Act 22:3).

35

And he said to them, “Men of Israel, be careful as to what you are about to do with these men.

36

For, some time ago Theudas appeared, claiming to be somebody, and a group of about four hundred men joined him. But he was killed, and all who followed him were dispersed and came to nothing.

37

After this man, Judas of Galilee appeared in the days of the census and drew away some people after him; he also perished, and all those who followed him were scattered.

38

And so in the present case, I say to you, stay away from these men and leave them alone, for if the source of this plan or movement is men, it will be overthrown;

The merit of Gamaliel is that he considered he might be wrong. They should have investigated thoroughly (Dt 13:14, 17:4) to figure out if they were wrong.

39

but if the source is God, you will not be able to overthrow them; or else you may even be found fighting against God.”

Leaving a matter to God is the attitude displayed by the disciples (Act 4:24-29).

40

They followed his advice; and after calling the apostles in, they flogged them and ordered them not to speak in the name of Jesus, and then released them.

They took Gamaliel’s advice for the time being; Paul certainly did not follow this advice afterwards (9:1-2).

41

So they went on their way from the presence of the Council, rejoicing that they had been considered worthy to suffer shame for His name.

The response would be puzzling to many (Jn 3:8).

42

And every day, in the temple and from house to house, they did not stop teaching and preaching the good news of Jesus as the Christ.

We see a transition from ministering in the temple to the houses (Act 2:46, 3:1-2, 5:20-21).

Chapter 6

Choosing of the Seven

1

Now at this time, as the disciples were increasing in number, a complaint developed on the part of the Hellenistic Jews against the native Hebrews, because their widows were being overlooked in the daily serving of food.

Acts describes the constant growth of the church as an increase of numbers or as the spreading of the word of God (Act 2:41, 2:47, 4:4, 5:14, 6:1, 6:7, 9:31, 9:35, 9:42, 11:21, 11:24, 12:24, 14:1, 14:21, 16:5, 17:12, 19:20).
It is unclear if the complaint is presented as similar to the grumbling in the wilderness (e.g. Ex 16:7; Num 14:27; 1Co 10:10; Php 2:14, 1Pet 4:9) or if it is entirely justified as mistreating widows and foreigners were serious offenses (e.g. Dt 10:17-18, 27:19; Is 10:2).

2

So the twelve summoned the congregation of the disciples and said, “It is not desirable for us to neglect the word of God in order to serve tables.

The disciples did not follow Mt 18:15-17 because it was a public matter that needed to be dealt with in public.

3

Instead, brothers and sisters, select from among you seven men of good reputation, full of the Spirit and of wisdom, whom we may put in charge of this task.

The apostles acknowledge their responsibility in leading and delegate a task to other men full of the Spirit. Similarly to the building of the Tabernacle (Ex 31:1-5) and the overseeing of the people (Num 11:24-29).

4

But we will devote ourselves to prayer and to the ministry of the word.”

5

The announcement found approval with the whole congregation; and they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a proselyte from Antioch.

6

And they brought these men before the apostles; and after praying, they laid their hands on them.

7

The word of God kept spreading; and the number of the disciples continued to increase greatly in Jerusalem, and a great many of the priests were becoming obedient to the faith.

Acts describes the constant growth of the church as an increase of numbers or as the spreading of the word of God (Act 2:41, 2:47, 4:4, 5:14, 6:1, 6:7, 9:31, 9:35, 9:42, 11:21, 11:24, 12:24, 14:1, 14:21, 16:5, 17:12, 19:20).
These priests who believed were probably among those that challenged Peter (11:2) and supported the Pharisees who advocated for the circumcision of the gentiles (15:1-2,5).

8

And Stephen, full of grace and power, was performing great wonders and signs among the people.

Performing signs and wonders is not exclusive to the twelve apostles (2:22, 2:43, 4:33, 5:12).
Notice Stephen is described similarly to the apostles (Act 4:33) evoking Jesus’ being full of grace (Lk 2:40).

9

But some men from what was called the Synagogue of the Freedmen, including both Cyrenians and Alexandrians, and some from Cilicia and Asia, rose up and argued with Stephen.

Freedmen might refer to people who were former slaves.
Paul was from Tarsus (9:11), which was in Cilicia (22:3). Though Paul had not been a slave, it is likely that Paul was part of this group or that he might have heard about this group, and had grown an animosity towards Stephen (8:1).
Notice that this activity takes part in addition to the serving of tables.

10

But they were unable to cope with his wisdom and the Spirit by whom he was speaking.

A fulfillment of Lk 21:15.

11

Then they secretly induced men to say, “We have heard him speak blasphemous words against Moses and God.”

12

And they stirred up the people, the elders, and the scribes, and they came up to him and dragged him away, and brought him before the Council.

The people were stirred, Paul would face similar circumstances later (e.g. Act 13:50, 14:2, 21:27).

13

They put forward false witnesses who said, “This man does not stop speaking against this holy place and the Law;

Jeremiah faced a situation similar to Stephen’s when he spoke about Jerusalem becoming like Shiloh (Jer 26:4-11).
Several similarities between Jesus and Stephen are displayed: False witnesses (Mt 26:59-61; Mk 14:56-59 and Act 6:13); accusations about destroying the temple (Mt 27:40; Mk 15:29 and Act 6:14); a reply about Jesus sitting at the right hand of God (Mt 26:64 and Act 7:56); a plea to forgive the executors (Lk 23:34 and Act 7:60).

14

for we have heard him say that this Nazarene, Jesus, will destroy this place and change the customs which Moses handed down to us.”

Jesus did claim to be greater than the temple (Mt 12:6). But Jesus was not to destroy the temple (Mt 27:40; Mk 15:29), but to build the church (Mt 16:18).
Jesus came to fulfill the Law (Mt 5:17).
It is the enemy who destroys (Jn 10:10).

15

And all who were sitting in the Council stared at him, and they saw his face, which was like the face of an angel.

Evokes the people’s sight of Moses (Ex 34:29).

Chapter 7

Stephen’s Defense

1

Now the high priest said, “Are these things so?”

2

And Stephen said, “Listen to me, brothers and fathers! The God of glory appeared to our father Abraham when he was in Mesopotamia, before he lived in Haran,

God appeared to Abraham (Gen 11:27-12:3, 15:7; Jos 24:2-3; Neh 9:7).

3

and He said to him, ‘G

O FROM YOUR COUNTRY AND YOUR RELATIVES

,

AND COME TO THE LAND WHICH

I

WILL SHOW YOU

.’

Abraham was a foreigner in Canaan.
Stephen likely was a Hellenistic jew (Act 6:1), thus a “foreigner”, not a local like his audience.

4

Then he left the land of the Chaldeans and settled in Haran. And from there, after his father died, God had him move to this country in which you are now living.

5

But He gave him no inheritance in it, not even a foot of ground, and yet, He promised that He would give it to him as a possession, and to his descendants after him, even though he had no child.

Abraham owned a burial ground (Gen 23:3-20), but He did not receive it as inheritance, he bought it.
God’s promises were land and descendants.

6

But God spoke to this effect, that his

DESCENDANTS WOULD BE STRANGERS IN A LAND THAT WAS NOT THEIRS

,

AND

THEY WOULD ENSLAVE AND MISTREAT

THEM

FOR FOUR HUNDRED YEARS

.

7

‘A

ND WHATEVER NATION TO WHICH THEY ARE ENSLAVED

I M

YSELF WILL JUDGE

,’ said God, ‘

AND

AFTER THAT THEY WILL COME OUT AND

SERVE

M

E IN THIS PLACE

.’

8

And He gave him the covenant of circumcision; and so Abraham fathered Isaac, and circumcised him on the eighth day; and Isaac fathered Jacob, and Jacob, the twelve patriarchs.

The covenant included circumcision, not a temple, not the Law.

9

“The patriarchs became jealous of Joseph and sold him into Egypt. Yet God was with him,

Joseph was also a foreigner in Egypt.

10

and rescued him from all his afflictions, and granted him favor and wisdom in the sight of Pharaoh, king of Egypt, and he made him governor over Egypt and his entire household.

God was with Joseph in Egypt.
Notice the parallel between Stephen and Joseph in regard to wisdom (6:10).

11

“Now a famine came over all Egypt and Canaan, and great affliction with it, and our fathers could find no food.

12

But when Jacob heard that there was grain in Egypt, he sent our fathers there the first time.

13

And on the second visit, Joseph made himself known to his brothers, and Joseph’s family was revealed to Pharaoh.

Jesus’ second coming is foretold in the OT in several ways. In the book of Genesis, Joseph is arguably the strongest messianic figure as he saves the incipient nation of Israel. Joseph’s brothers did not recognize him the first time they encountered him, and he revealed himself to them in their second journey to Egypt (Gen 45:3). In the book of Exodus, Moses' first commission to deliver the Israelites fails (Ex 5:19-21), it is in his second commissioning that the people are liberated (Ex 5:22-6:9). The prophet Isaiah speaks of a second ingathering of His people (Is 11:10-12).

14

Then Joseph sent word and invited his father Jacob and all his relatives to come to him, seventy-five people in all.

15

And Jacob went down to Egypt, and he and our fathers died there.

16

And they were brought back from there to Shechem and laid in the tomb which Abraham had purchased for a sum of money from the sons of Hamor in Shechem.

17

“But as the time of the promise which God had assured to Abraham was approaching, the people increased and multiplied in Egypt,

18

until

ANOTHER KING AROSE OVER

E

GYPT WHO DID NOT KNOW

J

OSEPH

.

19

It was he who shrewdly took advantage of our nation and mistreated our fathers in order that they would abandon their infants in the Nile, so that they would not survive.

A case of ancient racism in which the mistreatment was based on a national origin.

20

At this time Moses was born; and he was beautiful to God. He was nurtured for three months in his father’s home.

A reference to Ex 2:2.

21

And after he had been put outside, Pharaoh’s daughter took him away and nurtured him as her own son.

22

Moses was educated in all the wisdom of the Egyptians, and he was proficient in speaking and action.

23

But when he was approaching the age of forty, it entered his mind to visit his countrymen, the sons of Israel.

24

And when he saw one of them being treated unjustly, he defended and took vengeance for the oppressed man by fatally striking the Egyptian.

25

And he thought that his brothers understood that God was granting them deliverance through him; but they did not understand.

The futility of Moses’ or anybody’s human effort (Ex 2:11-12).

26

And on the following day he appeared to them as they were fighting each other, and he tried to reconcile them to peace, by saying, ‘Men, you are brothers, why are you injuring each other?’

27

But the one who was injuring his neighbor pushed him away, saying, ‘W

HO MADE YOU A RULER AND JUDGE OVER US

?

Moses was appointed a ruler and judge to the Jewish people, but he was rejected like Jesus was (Ex 2:14).

28

‘Y

OU DO NOT INTEND TO KILL ME AS YOU KILLED THE

E

GYPTIAN YESTERDAY

,

DO YOU

?’

29

At this remark, M

OSES FLED AND BECAME A STRANGER IN THE LAND OF

M

IDIAN

, where he fathered two sons.

The Midianites were descendants of Abraham (Gen 25:1-4).
Moses’ wife was not an Israelite.

30

“After forty years had passed, an angel appeared to him in the wilderness of Mount Sinai, in the flame of a burning thorn bush.

God appeared in the land of Midian.

31

When Moses saw it, he was astonished at the sight; and as he approached to look more closely, the voice of the Lord came:

32

‘I

AM THE

G

OD OF YOUR FATHERS

,

THE

G

OD OF

A

BRAHAM

,

AND

I

SAAC

,

AND

J

ACOB

.’ Moses shook with fear and did not dare to look closely.

33

But the L

ORD

said to him, ‘R

EMOVE YOUR SANDALS FROM YOUR FEET

,

FOR THE PLACE ON WHICH YOU ARE STANDING IS HOLY GROUND

.

Note that the holy ground where Moses was standing is not in the land of what later became Israel (Ex 3:5).

34

‘I

HAVE CERTAINLY SEEN THE OPPRESSION OF

M

Y PEOPLE WHO ARE IN

E

GYPT

,

AND HAVE HEARD THEIR GROANING

,

AND

I

HAVE COME DOWN TO RESCUE THEM

;

AND

NOW COME

, I

WILL SEND YOU TO

E

GYPT

.’

God’s coming down denotes a dire or critical situation that needs attention (Gen 11:5-7, 18:21; Ex 3:8; 12:12, 23, 19:11, 18, 20; Ps 18:9, 144:5; Jn 1:14).

35

“This Moses whom they disowned, saying, ‘W

HO MADE YOU A RULER AND A JUDGE

?’ is the one whom God sent to be both a ruler and a deliverer with the help of the angel who appeared to him in the thorn bush.

See note in Ex 3:2 about the angel of the Lord who appears in the burning bush.

36

This man led them out, performing wonders and signs in the land of Egypt and in the Red Sea, and in the wilderness for forty years.

The text shows a parallel between Stephen and Moses in regard to wonders and signs (Act 6:8).

37

This is the Moses who said to the sons of Israel, ‘G

OD WILL RAISE UP FOR YOU A PROPHET

LIKE ME FROM YOUR COUNTRYMEN

.’

A quote from Dt 18:15.

38

This is the one who was in the assembly in the wilderness together with the angel who spoke to him at length on Mount Sinai, and who was with our fathers; and he received living words to pass on to you.

Notice that the word for assembly here is ἐκκλησίᾳ, the same word translated as church.
The angel was an incarnation of God, see comment in Ex 3:2.

39

Our fathers were unwilling to be obedient to him; on the contrary they rejected him and turned back to Egypt in their hearts,

40

saying to Aaron, ‘M

AKE US

A GOD WHO WILL GO BEFORE US

;

FOR THIS

M

OSES WHO LED US OUT OF THE LAND OF

E

GYPT

—

WE DO NOT KNOW WHAT HAPPENED TO HIM

.’

41

At that time they made a calf and brought a sacrifice to the idol, and were rejoicing in the works of their hands.

Their object of worship was the work of their hands

42

But God turned away and gave them over to serve the heavenly lights; as it is written in the book of the prophets: ‘Y

OU DID NOT OFFER

M

E VICTIMS AND SACRIFICES

FOR FORTY YEARS IN THE WILDERNESS

,

DID YOU

,

HOUSE OF

I

SRAEL

?

A reference to Amos 5:25-27.

43

‘Y

OU ALSO TOOK ALONG THE TABERNACLE OF

M

OLOCH AND THE STAR OF YOUR GOD

R

OMPHA

,

THE IMAGES WHICH YOU MADE TO WORSHIP

. I

ALSO WILL DEPORT YOU BEYOND

B

ABYLON

.’

44

“Our fathers had the tabernacle of testimony in the wilderness, just as He who spoke to Moses directed him to make it according to the pattern which he had seen.

45

Our fathers in turn received it, and they also brought it in with Joshua upon dispossessing the nations that God drove out from our fathers, until the time of David.

46

David found favor in God’s sight, and asked that he might find a dwelling place for the house of Jacob.

A reference to 2Sa 7:6-11, 1Ch 17:10.

47

But it was Solomon who built a house for Him.

48

However, the Most High does not dwell in houses made by human hands; as the prophet says:

Compare with v. 41 where human hands had fashioned the calf idol.

49

‘H

EAVEN IS

M

Y THRONE

,A

ND THE EARTH IS THE FOOTSTOOL OF

M

Y FEET

;
W

HAT KIND OF HOUSE WILL

YOU BUILD FOR

M

E

?’ says the Lord,
‘O

R WHAT PLACE IS THERE FOR

M

Y REST

?

A reference to Is 66:1-2. See also 1Ki 8:27; 2Ch 6:18.

50

-‘W

AS IT NOT

M

Y HAND THAT MADE ALL THESE THINGS

?’

An important point that Stephen will make in his speech is that God is not confined to a region, a city, or a building.
Stephen argues that He appeared to Abraham in Haran (7:2). He argues that God was with Joseph in Egypt (7:9-10). He argues that God appeared to Moses at Sinai (7:30) and reminds his audience that the ground on which Moses was standing was holy ground (7:33). He argues that God was with Israel in Egypt, the Red Sea and in the wilderness for forty years (7:36). And Stephen closes his speech stating that God is not confined to buildings (7:48-50).

51

“You men who are stiff-necked and uncircumcised in heart and ears are always resisting the Holy Spirit; you are doing just as your fathers did.

After presenting the evidence, Stephen declares his verdict.
The early respect shown (7:2) has become You men. Notice how your fathers also separate them from the our father Abraham in 7:2.
By declaring them uncircumcised, he declares them out of the covenant with Abraham (7:8). This is a charge also presented by Jeremiah, see comment in Jer 4:4.

52

Which one of the prophets did your fathers not persecute? They killed those who had previously announced the coming of the Righteous One, and you have now become betrayers and murderers of Him;

A second verdict that Stephen presents is guilty of murder.
Scriptures tell of the scoffing, threatening, and killing of prophets (1Ki 18:4; 2Ch 36:16; Neh 9:26; Jer 26:10-12).

53

you who received the Law as ordained by angels, and yet did not keep it.”

Stephen’s third verdict against those who received the Law is that they did not keep it. Notice how Stephen flips the charge of speaking against the Law (6:13) and of changing Moses’ customs (6:14).
The angels had an important role in the giving of the Law (e.g Ex 3:2, 14:19, 23:20; Dt 33:2; Ps 68:17; Gal 3:19; Heb 2:2).

Stephen Put to Death

54

Now when they heard this, they were infuriated, and they began gnashing their teeth at him.

55

But he, being full of the Holy Spirit, looked intently into heaven and saw the glory of God, and Jesus standing at the right hand of God;

Notice how the glory of God brackets Stephen’s speech (7:2, 55).

56

and he said, “Behold, I see the heavens opened and the Son of Man standing at the right hand of God.”

Stephen sawa the heavens opened, the Son of Man, and the right hand of God. These words are
similar to Jesus’ reply to the high priest (Mt 26:64).
Several similarities between Jesus and Stephen are displayed: False witnesses (Mt 26:59-61; Mk 14:56-59 and Act 6:13); accusations about destroying the temple (Mt 27:40; Mk 15:29 and Act 6:14); a reply about Jesus sitting at the right hand of God (Mt 26:64 and Act 7:56); a plea to forgive the executors (Lk 23:34 and Act 7:60).

57

But they shouted with loud voices, and covered their ears and rushed at him with one mind.

Paul confesses to be a blasphemer and persecutor in 1Tm 1:13

58

When they had driven him out of the city, they began stoning him; and the witnesses laid aside their cloaks at the feet of a young man named Saul.

They were not allowed by the Roman government to execute anyone (Jn 18:31).
Paul reflects on this day later in his commissioning (Act 22:19-20).

59

They went on stoning Stephen as he called on the Lord and said, “Lord Jesus, receive my spirit!”

Stephen reflects the character of Jesus (Lk 23:34).

60

Then he fell on his knees and cried out with a loud voice, “Lord, do not hold this sin against them!” Having said this, he fell asleep.

Several similarities between Jesus and Stephen are displayed: False witnesses (Mt 26:59-61; Mk 14:56-59 and Act 6:13); accusations about destroying the temple (Mt 27:40; Mk 15:29 and Act 6:14); a reply about Jesus sitting at the right hand of God (Mt 26:64 and Act 7:56); a plea to forgive the executors (Lk 23:34 and Act 7:60).
The story of Stephen started with grace, signs and wonders (6:8) and ends with death interceding for his executors.

Chapter 8

Saul Persecutes the Church

1

Now Saul approved of putting Stephen to death.
And on that day a great persecution began against the church in Jerusalem, and they were all scattered throughout the regions of Judea and Samaria, except for the apostles.

Saul harbored deeply hostile feelings towards the believers (Acts 8:1, 9:1, 22:4, 22:19; 26:10).

2

Some devout men buried Stephen, and mourned loudly for him.

3

But Saul began ravaging the church, entering house after house; and he would drag away men and women and put them in prison.

The teaching of the word had moved from house to house (5:42), the persecution follows the same path.
This verse explicitly mentions men and women. Women were considered equally threatening.

Philip in Samaria

4

Therefore, those who had been scattered went through places preaching the word.

The persecution finally pushes the gospel according to Jesus’ instructions (1:8). The preaching of the good news is emphasized in this chapter (8:4, 12, 25, 35, 40).

5

Philip went down to the city of Samaria and began proclaiming the Christ to them.

Philip is called the evangelist in 21:8, likely in reference to the role he played in this chapter (8:5-40).
Luke met him then
The city of Samaria would have been "The city"
Perhaps Shechem or Sychar

6

The crowds were paying attention with one mind to what was being said by Philip, as they heard and saw the signs which he was performing.

7

For in the case of many who had unclean spirits, they were coming out of them shouting with a loud voice; and many who had been paralyzed or limped on crutches were healed.

Notice that the words of Philip (8:6) are accompanied by the signs. Compare with Ex 4:29-31 where the people believe after they hear the words and see the signs.

8

So there was much rejoicing in that city.

9

Now a man named Simon had previously been practicing magic in the city and astonishing the people of Samaria, claiming to be someone great;

10

and all the people, from small to great, were paying attention to him, saying, “This man is the Power of God that is called Great.”

11

And they were paying attention to him because for a long time he had astounded them with his magic arts.

12

But when they believed Philip as he was preaching the good news about the kingdom of God and the name of Jesus Christ, both men and women were being baptized.

13

Now even Simon himself believed; and after being baptized, he continued on with Philip, and as he observed signs and great miracles taking place, he was repeatedly amazed.

14

Now when the apostles in Jerusalem heard that Samaria had received the word of God, they sent them Peter and John,

Peter plays a prominent role in the preaching of the gospel to the Jewish people (2:14), to the Samaritans (8:15), and to the Gentiles (10:34).

15

who came down and prayed for them that they would receive the Holy Spirit.

Keener has pointed out how prayer is associated with the giving of the Spirit (Lk 3:21-22, 11:9-13; Act 1:14, 2:4, 4:31, 8:15, 9:11-17, 10:30-45). In 19:6, it follows the laying on of hands.

16

(For He had not yet fallen upon any of them; they had simply been baptized in the name of the Lord Jesus.)

Some have speculated that the apostles need to come to Samaria to demonstrate the acceptance of the Samaritans back into the fold of God.

17

Then they began laying their hands on them, and they were receiving the Holy Spirit.

There is no specific pattern as to how people may receive the Holy Spirit. The promise is for all who believe (2:38, Rom 8:9). It can happen after being baptized and having hands laid on (8:12-17, 19:5-7). It can happen before being baptized and without having hands laid on (10:44-48).

18

Now when Simon saw that the Spirit was given through the laying on of the apostles’ hands, he offered them money,

Most likely the people stumbled as though they were drunk (2:13) or spoke in tongues or prophesied (2:4, 19:6).

19

saying, “Give this authority to me as well, so that everyone on whom I lay my hands may receive the Holy Spirit.”

20

But Peter said to him, “May your silver perish with you, because you thought you could acquire the gift of God with money!

Ananias and Sapphira also thought they could find favor with God with the giving of money (5:1-10).

21

You have no part or share in this matter, for your heart is not right before God.

22

Therefore, repent of this wickedness of yours, and pray to the Lord that, if possible, the intention of your heart will be forgiven you.

23

For I see that you are in the gall of bitterness and in the bondage of unrighteousness.”

Perhaps a reference to the bitterness in Dt 29:18.
Peter describes sinful behavior as a type of captivity (Is 58:6; Jn 8:32; Rom 6:16-18, 8:1-2).

24

But Simon answered and said, “Pray to the Lord for me yourselves, so that nothing of what you have said may come upon me.”

An Ethiopian Receives Christ

25

So, when they had solemnly testified and spoken the word of the Lord, they started back to Jerusalem, and were preaching the gospel to many villages of the Samaritans.

This is the first missionary trip that reports back to the church in Jerusalem.

26

But an angel of the Lord spoke to Philip, saying, “Get ready and go south to the road that descends from Jerusalem to Gaza.” (This is a desert road.)

One goes up to Jerusalem and comes down from Jerusalem, an idiom common in the gospels and in Acts (8:26, 11:2,27, 15:1,2 18:22, 21:12,15, 24:11, 25:1,7,9). Todo make blue

27

So he got ready and went; and there was an Ethiopian eunuch, a court official of Candace, queen of the Ethiopians, who was in charge of all her treasure; and he had come to Jerusalem to worship,

Ethiopia was a type of ends of the earth (1:8). A eunuch (εὐνούχος) would act as a chamberlain employed to take a charge of the women of a court. Candence is a feminine name and perhaps the name of a court. The eunuch is not called a proselyte, thus he was probably a God-fearer like Cornelius (10:1-2).
Under the Law of Moses, a eunuch would not be allowed to be part of the assembly of God (Dt 23:1), but Isaiah had foretold a time where this would change (Is 56:3-5). Jesus made a reference who would become eunuch for the kingdom (Mt 19:12).

28

and he was returning and sitting in his chariot, and was reading Isaiah the prophet.

To have a scroll of the prophet Isaiah denotes considerable wealth.

29

Then the Spirit said to Philip, “Go up and join this chariot.”

The Spirit words, like an angel’s, are God’s (8:26).

30

Philip ran up and heard him reading Isaiah the prophet, and said, “Do you understand what you are reading?”

Philip was likely of the Hellnistic Jews (6:2, 5); they probably spoke in Greek.

31

And he said, “Well, how could I, unless someone guides me?” And he invited Philip to come up and sit with him.

God has appointed teachers to explain scripture (1Co 12:27-28; Eph 4:11-12).

32

Now the passage of Scripture which he was reading was this:“H

E WAS LED LIKE A SHEEP TO SLAUGHTER

;
A

ND LIKE A LAMB THAT IS SILENT BEFORE ITS SHEARER

,
S

O

H

E DOES NOT OPEN

H

IS MOUTH

.

33

-“I

N HUMILIATION

H

IS JUSTICE WAS TAKEN AWAY

;W

HO WILL

DESCRIBE

H

IS

GENERATION

?
F

OR

H

IS LIFE IS TAKEN AWAY FROM THE EARTH

.”

A text from Is 53:7-8.

34

The eunuch answered Philip and said, “Please tell me, of whom does the prophet say this? Of himself, or of someone else?”

Some refer to the Messiah as the Son of Joseph, meaning that he would suffer unjustly.
Jesus pointed out that this text in Isaiah referred to Himself (Lk 22:37).

35

Then Philip opened his mouth, and beginning from this Scripture he preached Jesus to him.

36

As they went along the road they came to some water; and the eunuch said, “Look! Water! What prevents me from being baptized?”

Acts: 8:37 - Missing

38

And he ordered that the chariot stop; and they both went down into the water, Philip as well as the eunuch, and he baptized him.

39

When they came up out of the water, the Spirit of the Lord snatched Philip away; and the eunuch no longer saw him, but went on his way rejoicing.

Rejoicing is part of the believer’s life (e.g. Rom 14:17, 15:13; Gal 5:22-23), perhaps that is the clue that the text gives us about the eunuch receiving the Holy Spirit.

40

But Philip found himself at Azotus, and as he passed through he kept preaching the gospel to all the cities, until he came to Caesarea.

Philip might have settled in Caesarea as the text finds him there in 21:8.

Chapter 9

The Conversion of Saul

1

Now Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest,

2

and asked for letters from him to the synagogues in Damascus, so that if he found any belonging to the Way, whether men or women, he might bring them in shackles to Jerusalem.

First time we see the Way to describe the body believers (9:2, 19:9, 19:23, 22:4, 24:14, 24:22).

3

Now as he was traveling, it happened that he was approaching Damascus, and suddenly a light from heaven flashed around him;

World art frequently depicts Saul as having fallen off a horse, but there is no explicit mention of the means of transportation. Verses 9:8 and 22:11 suggest they were traveling on foot as afterwards he was led by the hand.
This story, like the story of Cornelius in the next chapter, is told three times (9:1-19, 22:3-21, 26:9-18).

4

and he fell to the ground and heard a voice saying to him,

“Saul, Saul, why are you persecuting Me?”

5

And he said, “Who are You, Lord?” And He said,

“I am Jesus whom you are persecuting,

6

but get up and enter the city, and it will be told to you what you must do.”

7

The men who traveled with him stood speechless, hearing the voice but seeing no one.

We do not know what might have happened afterwards to the man accompanying Saul.

8

Saul got up from the ground, and though his eyes were open, he could see nothing; and leading him by the hand, they brought him into Damascus.

They probably were traveling on foot.

9

And for three days he was without sight, and neither ate nor drank.

10

Now there was a disciple in Damascus named Ananias; and the Lord said to him in a vision,

“Ananias.”

And he said, “Here I am, Lord.”

A reply that denotes being ready to serve (Gen 22:1, 22:11, 31:11, 46:2, Ex 3:4, 1Sa 3:4, Is 6:8, Act 9:10).

11

And the Lord said to him,

“Get up and go to the street called Straight, and inquire at the house of Judas for a man from Tarsus named Saul, for he is praying,

12

and he has seen in a vision a man named Ananias come in and lay his hands on him, so that he might regain his sight.”

13

But Ananias answered, “Lord, I have heard from many people about this man, how much harm he did to Your saints in Jerusalem;

14

and here he has authority from the chief priests to arrest all who call on Your name.”

Calling on the name of the Lord denotes being part of His people (Gen 4:26, Joe 2:32, Rom 10:12-13, Act 2:21, 9:14).

15

But the Lord said to him,

“Go, for he is a chosen instrument of Mine, to bear My name before the Gentiles and kings and the sons of Israel;

16

for I will show him how much he must suffer in behalf of My name.”

Saul's path will resemble Jesus' in many facets.

17

So Ananias departed and entered the house, and after laying his hands on him said, “Brother Saul, the Lord Jesus, who appeared to you on the road by which you were coming, has sent me so that you may regain your sight and be filled with the Holy Spirit.”

Saul, a Pharisee, is ministered to by Ananias, a common man.
In 9:1 we read that Saul was breathing threats, now he receives the Holy Spirit (a play of words on breath).

18

And immediately something like fish scales fell from his eyes, and he regained his sight, and he got up and was baptized;

19

and he took food and was strengthened.
Now for several days he was with the disciples who were in Damascus,

20

and immediately he began to proclaim Jesus in the synagogues, saying, “He is the Son of God.”

Throughout Acts, we see Paul speaking in the synagogues and to the local Jewish community and leaders first (9:20, 13:5,14, 14:1, 16:13, 17:1,10,17, 18:4, 19:8, 28:17).

21

All those hearing him continued to be amazed, and were saying, “Is this not the one who in Jerusalem destroyed those who called on this name, and had come here for the purpose of bringing them bound before the chief priests?”

Destroying was a charge they brought against Stephen (6:14). See Gal 1:13.

22

But Saul kept increasing in strength and confounding Jews who lived in Damascus by proving that this Jesus is the Christ.

Despite its dramatic encounter with Jesus, Saul's spiritual growth requires time.

23

When many days had elapsed, the Jews plotted together to do away with him,

These many days may have been up to three years after. From Gal 1:17-18, Saul left for Arabia, came back to Damascus, then he went to Jerusalem; this during a three-year period.

24

but their plot became known to Saul. They were also closely watching the gates day and night so that they might put him to death;

25

but his disciples took him at night and let him down through an opening in the wall, lowering him in a large basket.

26

When he came to Jerusalem, he tried repeatedly to associate with the disciples; and yet they were all afraid of him, as they did not believe that he was a disciple.

Saul comes to Jerusalem three years after (Gal 1:18).

27

But Barnabas took hold of him and brought him to the apostles and described to them how he had seen the Lord on the road, and that He had talked to him, and how he had spoken out boldly in the name of Jesus at Damascus.

Barnabas was successful in persuading Peter as he took Saul in for fifteen days (Gal 1:18-19).

28

And he was with them, moving about freely in Jerusalem, speaking out boldly in the name of the Lord.

29

And he was talking and arguing with the Hellenistic Jews; but they were attempting to put him to death.

This was what Stephen was doing, and Saul was probably in that crowd at that time too (see 6:9).

30

Now when the brothers learned of it, they brought him down to Caesarea and sent him away to Tarsus.

31

So the church throughout Judea, Galilee, and Samaria enjoyed peace, as it was being built up; and as it continued in the fear of the Lord and in the comfort of the Holy Spirit, it kept increasing.

The church has expanded from Jerusalem to Galilee and to Samaria, it is still to expand to the ends of the earth (1:8). Notice that Samaria is fully included as being part of the church.
Acts describes the constant growth of the church as an increase of numbers or as the spreading of the word of God (Act 2:41, 2:47, 4:4, 5:14, 6:1, 6:7, 9:31, 9:35, 9:42, 11:21, 11:24, 12:24, 14:1, 14:21, 16:5, 17:12, 19:20).
This was a period of peace after the persecution that had started after the death of Stephen.

Peter’s Ministry

32

Now as Peter was traveling through all those regions, he also came down to the saints who lived at Lydda.

Peter had gone to Samaria with John (8:14). During the persecution the apostles had remained in Jerusalem (8:1). It seems that the period of peace experienced by the church also allowed the apostles to travel.

33

There he found a man named Aeneas who had been bedridden for eight years, because he was paralyzed.

34

Peter said to him, “Aeneas, Jesus Christ heals you; get up and make your own bed.” Immediately he got up.

Echoes the miracle by the Sheep Gate (Jn 5:2-9).

35

And all who lived at Lydda and Sharon saw him, and they turned to the Lord.

Acts describes the constant growth of the church as an increase of numbers or as the spreading of the word of God (Act 2:41, 2:47, 4:4, 5:14, 6:1, 6:7, 9:31, 9:35, 9:42, 11:21, 11:24, 12:24, 14:1, 14:21, 16:5, 17:12, 19:20).

36

Now in Joppa there was a disciple named Tabitha (which when translated means Dorcas); this woman was excelling in acts of kindness and charity which she did habitually.

Joppa was a port and the place of an important event described in Ch 10.
These miracles and the commissioning to preach to Cornelius raise Peter's significance next to that of Jesus, and the prophets Elijah, Elisha, and Jonah.
There are several parallels between this miracle and those told in 1Ki 17:17-24, 2Ki 4:32-37, and Lk 8:40-56.

37

But it happened at that time that she became sick and died; and when they had washed her body, they laid it in an upstairs room.

38

Since Lydda was near Joppa, the disciples, having heard that Peter was there, sent two men to him, urging him, “Do not delay in coming to us.”

39

So Peter got ready and went with them. When he arrived, they brought him into the room upstairs; and all the widows stood beside him, weeping and showing all the tunics and garments that Dorcas used to make while she was with them.

40

But Peter sent them all out and knelt down and prayed, and turning to the body, he said, “Tabitha, arise.” And she opened her eyes, and when she saw Peter, she sat up.

Compare with Mk 5:41, "Talitha koum!".

41

And he gave her his hand and raised her up; and calling the saints and widows, he presented her alive.

42

It became known all over Joppa, and many believed in the Lord.

Acts describes the constant growth of the church as an increase of numbers or as the spreading of the word of God (Act 2:41, 2:47, 4:4, 5:14, 6:1, 6:7, 9:31, 9:35, 9:42, 11:21, 11:24, 12:24, 14:1, 14:21, 16:5, 17:12, 19:20).

43

And Peter stayed in Joppa many days with a tanner named Simon.

Chapter 10

Cornelius’ Vision

1

Now there was a man in Caesarea named Cornelius, a centurion of what was called the Italian cohort,

The name Caesarea derives from Caesar, it was the governing capital of the region. In contrast with Lydda (9:32) and Joppa (9:36), Caesarea was not a predominantly Jewish town.
As the Roman empire conquered the world, they would learn the cultural practices of the occupied territories: Roman mythology is a clone of Greek mythology. Here we see a Roman official having adopted the local religion, Judaism.
This story, like the encounter of Saul and Jesus on the road to Damascus, is told three times (10:1-48, 11:5-17, 15:7-11)

2

a devout man and one who feared God with all his household, and made many charitable contributions to the Jewish people and prayed to God continually.

That he feared God most probably implied that he believed in the God of Israel but had not been circumcised (13:16). See next verse.

3

About the ninth hour of the day he clearly saw in a vision an angel of God who had just come in and said to him, “Cornelius!”

The ninth hour was the hour of prayer in Jewish practices (3:1).

4

And he looked at him intently and became terrified, and said, “What is it, lord?” And he said to him, “Your prayers and charitable gifts have ascended as a memorial offering before God.

The word memorial is usually reserved for a physical structure to help the people remember an event (e.g. Ex 28:12,28:29,30:16,39:7). It can also mean the offerings presented by the priests (e.g. Lev 2:2,9,16,5:12,6:15,24:7). Notice its use here to refer to the prayers and gifts to the poor (Heb 13:16).

5

Now dispatch some men to Joppa and send for a man named Simon, who is also called Peter;

Though Saul was chosen to preach to the Gentiles (9:15), Peter is charged to bring the message to Cornelius.

6

he is staying with a tanner named Simon, whose house is by the sea.”

7

When the angel who spoke to him left, he summoned two of his servants and a devout soldier from his personal attendants,

8

and after he had explained everything to them, he sent them to Joppa.

9

On the next day, as they were on their way and approaching the city, Peter went up on the housetop about the sixth hour to pray.

10

But he became hungry and wanted to eat; but while they were making preparations, he fell into a trance;

11

and he saw the sky opened up, and an object like a great sheet coming down, lowered by four corners to the ground,

12

and on it were all kinds of four-footed animals and crawling creatures of the earth and birds of the sky.

The animals mentioned evoke the image of Isa 43:20 where unclean animals receive water (the Spirit) from God.

13

A voice came to him, “Get up, Peter, kill and eat!”

God is giving Peter a command.

14

But Peter said, “By no means, Lord, for I have never eaten anything unholy and unclean.”

Peter’s response is like Ezekiel’s (Ezk 4:14). In true Peter's fashion, he tries to outsmart God: Peter refuses to comply with God's command (Mt 16:22, Mk 8:32, Jn 13:6-9). To his merit, he is refusing food even though he is hungry.

15

Again a voice came to him a second time, “What God has cleansed, no longer consider unholy.”

16

This happened three times, and immediately the object was taken up into the sky.

17

Now while Peter was greatly perplexed in mind as to what the vision which he had seen might mean, behold, the men who had been sent by Cornelius had asked directions to Simon’s house, and they appeared at the gate;

18

and calling out, they were asking whether Simon, who was also called Peter, was staying there.

19

While Peter was reflecting on the vision, the Spirit said to him, “Behold, three men are looking for you.

Notice it is the Spirit speaking to Peter.

20

But get up, go downstairs and accompany them without misgivings, for I have sent them Myself.”

Other commentators have observed that "without misgivings" can also be translated as "making no distinctions" (see 11:12, 15:9).
This commissioning of Peter echoes the story of the prophet Jonah. He was tasked with preaching to the Assyrians, and refusing to obey, he went to Joppa to flee westwards, in the direction of Rome.

21

Peter went down to the men and said, “Behold, I am the one you are looking for; what is the reason for which you have come?”

22

They said, “Cornelius, a centurion, a righteous and God-fearing man well spoken of by the entire nation of the Jews, was divinely directed by a holy angel to send for you to come to his house and hear a message from you.”

23

So he invited them in and gave them lodging.
Now on the next day he got ready and went away with them, and some of the brothers from Joppa accompanied him.

They spent the night there before heading to Joppa.

24

On the following day he entered Caesarea. Now Cornelius was expecting them and had called together his relatives and close friends.

Notice that the Holy Spirit will be given to all those who would be listening (10:44).

25

When Peter entered, Cornelius met him, and fell at his feet and worshiped him.

26

But Peter helped him up, saying, “Stand up; I, too, am just a man.”

Notice Peter's acknowledgment that Cornelius is equal to him.

27

As he talked with him, he entered and found many people assembled.

28

And he said to them, “You yourselves know that it is forbidden for a Jewish man to associate with or visit a foreigner; and yet God has shown me that I am not to call any person unholy or unclean.

Examples of this are in Jn 4:9,18:28. God commanded them not to learn about their worshiping practices (Dt 12:29-31)

29

That is why I came without even raising any objection when I was sent for. So I ask, for what reason did you send for me?”

30

Cornelius said, “Four days ago to this hour, I was praying in my house during the ninth hour; and behold, a man stood before me in shining clothing,

31

and he said, ‘Cornelius, your prayer has been heard and your charitable gifts have been remembered before God.

32

‘Therefore send some men to Joppa and invite Simon, who is also called Peter, to come to you; he is staying at the house of Simon the tanner, by the sea.’

33

So I sent men to you immediately, and you have been kind enough to come. Now then, we are all here present before God to hear everything that you have been commanded by the Lord.”

Gentiles Hear Good News

34

Opening his mouth, Peter said: “I most certainly understand now that God is not one to show partiality,

35

but in every nation the one who fears Him and does what is right is acceptable to Him.

Peter acknowledges what he has heard about Cornelius (10:20,30-33), that Cornelius fears the God of Israel and acts righteously. Peter also testifies that God welcomes Cornelius into the fold of believers.
Peter is not making a general theological statement about requirements that would make someone acceptable to God. Comp. with v. 43, "... everyone who believes ..."

36

The word which He sent to the sons of Israel, preaching peace through Jesus Christ (He is Lord of all)—

37

you yourselves know the thing that happened throughout Judea, starting from Galilee, after the baptism which John proclaimed.

38

You know of Jesus of Nazareth, how God anointed Him with the Holy Spirit and with power, and how He went about doing good and healing all who were oppressed by the devil, for God was with Him.

39

We are witnesses of all the things that He did both in the country of the Jews and in Jerusalem. They also put Him to death by hanging Him on a cross.

40

God raised Him up on the third day and granted that He be revealed,

41

not to all the people, but to witnesses who had been chosen beforehand by God, that is, to us who ate and drank with Him after He arose from the dead.

42

And He ordered us to preach to the people, and to testify solemnly that this is the One who has been appointed by God as Judge of the living and the dead.

One might expect Peter to say that Jesus ordered them to preach to all the peoples (1:8). A focus on Israel can be seen in 5:31.

43

All the prophets testify of Him, that through His name everyone who believes in Him receives forgiveness of sins.”

The mentioning of believing in Him and receiving forgiveness seem to cut deep into their hearts.

44

While Peter was still speaking these words, the Holy Spirit fell upon all those who were listening to the message.

The Holy Spirit seems to interrupt Peter's discourse.
Notice that there is no laying off of hands, and that those listening have not been baptized nor circumcised.
Notice also that all who were listening received the Spirit, the household, relatives, and close friends (v.24).

45

All the Jewish believers who came with Peter were amazed, because the gift of the Holy Spirit had also been poured out on the Gentiles.

The image of the Spirit being poured can be seen in Isa 44:3-4 and Joel 2:28-29.

46

For they were hearing them speaking with tongues and exalting God. Then Peter responded,

As in 2:4,11, exalting God in other tongues is a manifestation of the Spirit.

47

“Surely no one can refuse the water for these to be baptized, who have received the Holy Spirit just as we did, can he?”

This makes Peter the only person present when the Spirit was poured upon the Jewish people (2:4,14), upon the Samaritans (8:14-17), and now the Gentiles.

48

And he ordered them to be baptized in the name of Jesus Christ. Then they asked him to stay on for a few days.

The commission was to baptize people (e.g. Mt 28:19, Mk 16:16), Peter abides to the commandment and does not order circumcision.
Peter had the example of Jesus eating and lodging with sinners (e.g. Lk 5:29-30, Jn 4:40).
There is no specific pattern as to how people may receive the Holy Spirit. The promise is for all who believe (2:38, Rom 8:9). It can happen after being baptized and having hands laid on (8:12-17, 19:5-7). It can happen before being baptized and without having hands laid on (10:44-48).

Chapter 11

Peter Reports in Jerusalem

1

Now the apostles and the brothers and sisters who were throughout Judea heard that the Gentiles also had received the word of God.

2

And when Peter came up to Jerusalem, the Jewish believers took issue with him,

Peter was traveling (9:32) and in Joppa (9:36).
These Jewish believers might refer to the priests that have believed (6:7).
See comment in 8:26.

3

saying, “You went to uncircumcised men and ate with them.”

This is a complaint similar to those the Pharisees would bring against Jesus (e.g. Lk 5:29-30), but this one is coming from Jesus' followers.

4

But Peter began and explained at length to them in an orderly sequence, saying,

5

“I was in the city of Joppa praying; and in a trance I saw a vision, an object coming down like a great sheet lowered by four corners from the sky; and it came to where I was,

A retelling of the story in 10:11-16.

6

and I stared at it and was thinking about it, and I saw the four-footed animals of the earth, the wild animals, the crawling creatures, and the birds of the sky.

7

I also heard a voice saying to me, ‘Get up, Peter; kill and eat.’

8

But I said, ‘By no means, Lord, for nothing unholy or unclean has ever entered my mouth.’

9

But a voice from heaven answered a second time, ‘What God has cleansed, no longer consider unholy.’

10

This happened three times, and everything was drawn back up into the sky.

11

And behold, at that moment three men who had been sent to me from Caesarea came up to the house where we were staying.

12

And the Spirit told me to go with them without misgivings. These six brothers also went with me, and we entered the man’s house.

"Without misgivings" can be translated as "making no distinctions" (see 10:20, 15:9).

13

And he reported to us how he had seen the angel standing in his house, and saying, ‘Send some men to Joppa and have Simon, who is also called Peter, brought here;

14

and he will speak words to you by which you will be saved, you and all your household.’

15

And as I began to speak, the Holy Spirit fell upon them just as He did upon us at the beginning.

16

And I remembered the word of the Lord, how He used to say,

‘John baptized with water, but you will be baptized with the Holy Spirit.’

17

Therefore, if God gave them the same gift as He also gave to us after believing in the Lord Jesus Christ, who was I that I could stand in God’s way?”

The Kingdom is advancing, Saul could not stop it. Peter will not even try.

18

When they heard this, they quieted down and glorified God, saying, “Well then, God has also granted to the Gentiles the repentance that leads to life.”

The Church in Antioch

19

So then those who were scattered because of the persecution that occurred in connection with Stephen made their way to Phoenicia, Cyprus, and Antioch, speaking the word to no one except to Jews alone.

No apostles were involved in this expansion (8:1), but the expansion had not included Gentiles.

20

But there were some of them, men of Cyprus and Cyrene, who came to Antioch and began speaking to the Greeks as well, preaching the good news of the Lord Jesus.

Barnabas was from Cyprus (4:36), perhaps he knew some of the people that had gone to Antioch (see v.22). What is to become the church of Antioch was formed with Jewish and Greek believers, this will bring important theological discussions later (15:1, Gal 2:11).

21

And the hand of the Lord was with them, and a large number who believed turned to the Lord.

Barnabas is fulfilling the role that Peter and John played when the Samaritans believed (8:14).
Acts describes the constant growth of the church as an increase of numbers or as the spreading of the word of God (Act 2:41, 2:47, 4:4, 5:14, 6:1, 6:7, 9:31, 9:35, 9:42, 11:21, 11:24, 12:24, 14:1, 14:21, 16:5, 17:12, 19:20).

22

The news about them reached the ears of the church in Jerusalem, and they sent Barnabas off to Antioch.

See v.20.

23

Then when he arrived and witnessed the grace of God, he rejoiced and began to encourage them all with resolute heart to remain true to the Lord;

Unlike with the Samaritans (8:16), Barnabas does not report not having found the Holy Spirit absent from the believers.

24

for he was a good man, and full of the Holy Spirit and faith. And considerable numbers were added to the Lord.

Evokes the growth seen in Jerusalem (2:47, 5:14).
Acts describes the constant growth of the church as an increase of numbers or as the spreading of the word of God (Act 2:41, 2:47, 4:4, 5:14, 6:1, 6:7, 9:31, 9:35, 9:42, 11:21, 11:24, 12:24, 14:1, 14:21, 16:5, 17:12, 19:20).

25

And he left for Tarsus to look for Saul;

Saul left for Tarsus to avoid being murdered (9:30).
Perhaps as numbers are added help is needed and Barnabas remembers that Paul had been called to minister to the Gentiles (9:15)

26

and when he had found him, he brought him to Antioch. And for an entire year they met with the church and taught considerable numbers of people; and the disciples were first called Christians in Antioch.

27

Now at this time some prophets came down from Jerusalem to Antioch.

See 8:26.

28

One of them, named Agabus, stood up and indicated by the Spirit that there would definitely be a severe famine all over the world. And this took place in the reign of Claudius.

Abraham goes to Egypt during a famine that scripture does not announce (Gen 12:10). God forbids Isaac to go to Egypt during a different famine (Gen 26:1).
God reveals to Pharaoh in dreams an upcoming global famine (Gen 41:1-7). God reveals to Elijah about an upcoming famine (2Ki 8:1).

29

And to the extent that any of the disciples had means, each of them determined to send a contribution for the relief of the brothers and sisters living in Judea.

Sharing among the believers with those in need was common (2:45, 4:35).

30

And they did this, sending it with Barnabas and Saul to the elders.

Perhaps this is the trip to Jerusalem Paul refers to in Gal 2:1-2 since a revelation is mentioned. However most commentators believe that the narrative in Galatians refers to the council at Jerusalem that we learn about in Ch 15.
This narrative continues in 12:25.

Chapter 12

Peter’s Arrest and Deliverance

1

Now about that time Herod the king laid hands on some who belonged to the church, to do them harm.

Herod the Great is the king mentioned in Mt 2, he order the killing of babies around Bethlehem.
Herod the tetrarch was a nephew and is mentioned in Mt 14, Mk 6, Lk 23; he order the killing of John the Baptist and also cross-examined Jesus.
The Herod of this verse is Herod Agrippa I and the grandson of the former and a nephew of the latter. He died in the year 44 AD.

2

And he had James the brother of John executed with a sword.

This is the first of the apostles to be martyred, probably beheaded.

3

When he saw that it pleased the Jews, he proceeded to arrest Peter as well. (Now these were the days of Unleavened Bread.)

4

When he had arrested him, he put him in prison, turning him over to four squads of soldiers to guard him, intending only after the Passover to bring him before the people.

5

So Peter was kept in the prison, but prayer for him was being made to God intensely by the church.

6

On the very night when Herod was about to bring him forward, Peter was sleeping between two soldiers, bound with two chains, and guards in front of the door were watching over the prison.

That theres were two soldiers probably shows that Peter was a special prisoner.

7

And behold, an angel of the Lord suddenly stood near Peter, and a light shone in the cell; and he struck Peter’s side and woke him, saying, “Get up quickly.” And his chains fell off his hands.

Peter was sleeping deeply as the light was not enough to wake him up and needed to be struck.

8

And the angel said to him, “Put on your belt and strap on your sandals.” And he did so. And he said to him, “Wrap your cloak around you and follow me.”

9

And he went out and continued to follow, and yet he did not know that what was being done by the angel was real, but thought he was seeing a vision.

Peter is still half-sleep.

10

Now when they had passed the first and second guard, they came to the iron gate that leads into the city, which opened for them by itself; and they went out and went along one street, and immediately the angel departed from him.

11

When Peter came to himself, he said, “Now I know for sure that the Lord has sent forth His angel and rescued me from the hand of Herod and from all that the Jewish people were expecting.”

Peter is now fully awake.

12

And when he realized this, he went to the house of Mary, the mother of John, who was also called Mark, where many were gathered together and were praying.

The first mention of John, also called Mark. He will be the reason for a disagreement between Paul and Barnabas later (15:36-41).
That there were many praying in this place suggests that it might be the same place mentioned in 1:13 (the upper room of Mk 14:15, Lk 22:12).
Notice that they are praying in the middle of the night.

13

When he knocked at the door of the gate, a slave woman named Rhoda came to answer.

Perhaps there was a patio in between the main house building and the gate.
Since this was Mary's house, Rhoda was a slave owned my Mary.

14

When she recognized Peter’s voice, because of her joy she did not open the gate, but ran in and announced that Peter was standing in front of the gate.

15

They said to her, “You are out of your mind!” But she kept insisting that it was so. They said, “It is his angel.”

16

But Peter continued knocking; and when they had opened the door, they saw him and were amazed.

17

But motioning to them with his hand to be silent, he described to them how the Lord had led him out of the prison. And he said, “Report these things to James and the brothers.” Then he left and went to another place.

They are so joyous that Peter needs to tell them to quiet down.
A hand motion was a common gesture to request silence and call for attention (12:17, 13:16, 19:33, 21:40, 26:1)
James the brother of John had died (v.2); the James of this verse must be the one mentioned in 15:13 and 21:18.
Peter fears for his life and leaves like Saul (9:30). Acts does not mention John after Ch 8, James his bother is dead, here Peter goes into exile, this leaves James as the main leader in Jerusalem.

18

Now when day came, there was no small disturbance among the soldiers as to what could have become of Peter.

19

When Herod had searched for him and had not found him, he examined the guards and ordered that they be led away to execution. Then he went down from Judea to Caesarea and was spending time there.

The escaping of prisoners would mean that the guards would be executed (16:27, 27:42)

Death of Herod

20

Now he was very angry with the people of Tyre and Sidon; and with one mind they came to him, and having won over Blastus the king’s chamberlain, they were asking for peace, because their country was supported with grain from the king’s country.

In Roman times, it was common to secure access to an lower official, in this case Blastus, to gain access to a higher functionary.

21

On an appointed day, after putting on his royal apparel, Herod took his seat on the rostrum and began delivering an address to them.

22

The people repeatedly cried out, “The voice of a god and not of a man!”

Contrast with Peter (10:26).

23

And immediately an angel of the Lord struck him because he did not give God the glory, and he was eaten by worms and died.

Herod's arrogance was in addition to his killing of the apostles (1Sa 15:23).

24

But the word of the Lord continued to grow and to be multiplied.

The persecution against the church (8:1) championed by Saul (9:1-2) and this one championed by Herod have similar outcomes. In the former, God strikes Saul and selects him as His instrument to carry His word to the Gentiles, then the church experiences peace and growth (9:31). In the latter, God strikes Herod dead, then the church experiences a period of growth.
Acts describes the constant growth of the church as an increase of numbers or as the spreading of the word of God (Act 2:41, 2:47, 4:4, 5:14, 6:1, 6:7, 9:31, 9:35, 9:42, 11:21, 11:24, 12:24, 14:1, 14:21, 16:5, 17:12, 19:20).

25

And Barnabas and Saul returned when they had fulfilled their mission to Jerusalem, taking along with them John, who was also called Mark.

Barnabas and Saul return to Antioch (11:30). The perspective to describe this event might imply that Luke, the writer, was in Antioch at this point.

Chapter 13

First Missionary Journey

1

Now there were prophets and teachers at Antioch, in the church that was there: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen who had been brought up with Herod the tetrarch, and Saul.

Barnabas was a Levite (probably wealthy, 4:36-37), Manaen had a royal or aristocrat background and probably not Jewish since he is connected with Herod, Saul was a Pharisee. The leadership included people who were educated and with a high social status.

2

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

Though we do not know how the Holy Spirit communicated this message, we know from the previous verse that there were prophets in Antioch. However, the point to highlight is that the prophets and teachers in Antioch acknowledge the authority of the Holy Spirit to direct their ministry (see 10:19).

3

Then, when they had fasted, prayed, and laid their hands on them, they sent them away.

4

So, being sent out by the Holy Spirit, they went down to Seleucia and from there they sailed to Cyprus.

Jesus also acknowledged the authority of the Spirit to be sent out (Mk 1:12).
Notice the harmony between the Holy Spirit and the church (v.3), both the Holy Spirit and the church send them away/out.
There were strong links between Antioch and Cyprus. Believers had come from Cyprus to Antioch to preach to the Greeks (11:20). Barnabas was from Cyprus (4:16); he starts off his second missionary trip by going to Cyprus too (15:39).

5

When they reached Salamis, they began to proclaim the word of God in the synagogues of the Jews; and they also had John as their helper.

Throughout Acts, we see Paul speaking in the synagogues and to the local Jewish community and leaders first (9:20, 13:5,14, 14:1, 16:13, 17:1,10,17, 18:4, 19:8, 28:17).

6

When they had gone through the whole island as far as Paphos, they found a magician, a Jewish false prophet whose name was Bar-Jesus,

7

who was with the proconsul, Sergius Paulus, a man of intelligence. This man summoned Barnabas and Saul and sought to hear the word of God.

8

But Elymas the magician (for so his name is translated) was opposing them, seeking to turn the proconsul away from the faith.

The response to magic is a miracle.

9

But Saul, who was also known as Paul, filled with the Holy Spirit, stared at him,

10

and said, “You who are full of all deceit and fraud, you son of the devil, you enemy of all righteousness, will you not stop making crooked the straight ways of the Lord?

11

Now, behold, the hand of the Lord is upon you, and you will be blind and not see the sun for a time.” And immediately a mist and a darkness fell upon him, and he went about seeking those who would lead him by the hand.

12

Then the proconsul believed when he saw what had happened, being amazed at the teaching of the Lord.

13

Now Paul and his companions put out to sea from Paphos and came to Perga in Pamphylia; but John left them and returned to Jerusalem.

14

But going on from Perga, they arrived at Pisidian Antioch, and on the Sabbath day they went into the synagogue and sat down.

Pisidian Antioch, Iconium, and the cities mentioned in 14:6 are situated in the southernmost part of the region of Galatia. The churches to form in these cities are those addressed to by the Epistle to the Galatians.
Other commentators have observed that Paul might have been sick around this time (Gal 4:13).
See note v.5.

15

After the reading of the Law and the Prophets, the synagogue officials sent word to them, saying, “Brothers, if you have any word of exhortation for the people, say it.”

Perhaps something in Paul's attire him identified him as a Pharisee and knowing that he had come from Jerusalem they invited him to speak.

16

Paul stood up, and motioning with his hand said,
“Men of Israel, and you who fear God, listen:

A hand motion was a common gesture to request silence and call for attention (12:17, 13:16, 19:33, 21:40, 26:1).

17

The God of this people Israel chose our fathers and made the people great during their stay in the land of Egypt, and with an uplifted arm He led them out from it.

18

For a period of about forty years He put up with them in the wilderness.

19

When He had destroyed seven nations in the land of Canaan, He distributed their land as an inheritance—all of which took about 450 years.

20

After these things He gave them judges until Samuel the prophet.

21

Then they asked for a king, and God gave them Saul the son of Kish, a man of the tribe of Benjamin, for forty years.

22

After He had removed him, He raised up David to be their king, concerning whom He also testified and said, ‘I have found David, the son of Jesse, a man after My heart, who will do all My will.’

23

From the descendants of this man, according to promise, God has brought to Israel a Savior, Jesus,

24

after John had proclaimed, before His coming, a baptism of repentance to all the people of Israel.

25

And while John was completing his course, he kept saying, ‘What do you suppose that I am? I am not He. But behold, One is coming after me, the sandals of whose feet I am not worthy to untie.’

26

“Brothers, sons of Abraham’s family, and those among you who fear God, to us the message of this salvation has been sent.

27

For those who live in Jerusalem, and their rulers, recognizing neither Him nor the declarations of the prophets which are read every Sabbath, fulfilled these by condemning Him.

28

And though they found no grounds for putting Him to death, they asked Pilate that He be executed.

29

When they had carried out everything that was written concerning Him, they took Him down from the cross and laid Him in a tomb.

30

But God raised Him from the dead;

31

and for many days He appeared to those who came up with Him from Galilee to Jerusalem, the very ones who are now His witnesses to the people.

32

And we preach to you the good news of the promise made to the fathers,

33

that God has fulfilled this promise to those of us who are the descendants by raising Jesus, as it is also written in the second Psalm: ‘Y

OU ARE

M

Y

S

ON

;

TODAY

I

HAVE FATHERED

Y

OU

.’

Ps 2:7.

34

As for the fact that He raised Him from the dead, never again to return to decay, He has spoken in this way: ‘I

WILL GIVE YOU THE HOLY

AND

FAITHFUL

MERCIES

OF

D

AVID

.’

Is 55:3.

35

Therefore, He also says in another Psalm: ‘Y

OU WILL NOT

ALLOW

Y

OUR

H

OLY

O

NE TO

UNDERGO DECAY

.’

Ps 16:10

36

For David, after he had served God’s purpose in his own generation, fell asleep, and was buried among his fathers and underwent decay;

37

but He whom God raised did not undergo decay.

38

Therefore let it be known to you, brothers, that through Him forgiveness of sins is proclaimed to you,

Sacrifices at the temple for atoning sins are not available to this audience, thus the forgiveness of sins through Jesus must have been a puzzling statement.

39

and through Him everyone who believes is freed from all things, from which you could not be freed through the Law of Moses.

The Messiah was to have the role of a liberator, a deliverer (Isa 9:4).
The word for "freed" is also the word for "justified", which we encounter frequently in the letter to the Romans.

40

Therefore, see that the thing spoken of in the Prophets does not come upon you:

41

‘L

OOK

,

YOU SCOFFERS

,

AND BE ASTONISHED

,

AND

PERISH

;F

OR

I

AM ACCOMPLISHING A WORK IN YOUR DAYS

,
A

WORK WHICH YOU WILL NEVER BELIEVE

,

THOUGH SOMEONE SHOULD DESCRIBE IT TO YOU

.’”

Hab 1:5.

42

As Paul and Barnabas were going out, the people repeatedly begged to have these things spoken to them the next Sabbath.

43

Now when the meeting of the synagogue had broken up, many of the Jews and the God-fearing proselytes followed Paul and Barnabas, who were speaking to them and urging them to continue in the grace of God.

Paul Turns to the Gentiles

44

The next Sabbath nearly all the city assembled to hear the word of the Lord.

45

But when the Jews saw the crowds, they were filled with jealousy and began contradicting the things spoken by Paul, and were blaspheming.

The proselytes that verses 16 and 43 speak of and were part of the congregation that met in Pisidian Antioch were the result of the missionary work by these Jews (or their parents). They had left Jerusalem in the years prior and had witnessed to the people about the God of Israel; they had shared the scriptures and the commandments. At a human level, one may understand why there were jealous.

46

Paul and Barnabas spoke out boldly and said, “It was necessary that the word of God be spoken to you first. Since you repudiate it and consider yourselves unworthy of eternal life, behold, we are turning to the Gentiles.

Notice that eternal life (also in v. 48) is only possible if undergoing decay does not occur, like in the case of Jesus (v.37).

47

For so the Lord has commanded us,‘I

HAVE APPOINTED

Y

OU AS A

LIGHT

TO THE

G

ENTILES

,
T

HAT

Y

OU MAY

BRING SALVATION TO THE END OF THE EARTH

.’”

Is 49:6.

48

When the Gentiles heard this, they began rejoicing and glorifying the word of the Lord; and all who had been appointed to eternal life believed.

This verse conveys a strong sense of predestination but compare it with v.46 where it is clear that the listeners made the decision to reject the message that Paul had brought.

49

And the word of the Lord was being spread through the whole region.

50

But the Jews incited the devout women of prominence and the leading men of the city, and instigated a persecution against Paul and Barnabas, and drove them out of their region.

The congregation included important women who had significant influence with the local government.

51

But they shook off the dust from their feet in protest against them and went to Iconium.

2Tim 3:11.

52

And the disciples were continually filled with joy and with the Holy Spirit.

Chapter 14

Acceptance and Opposition

1

In Iconium they entered the synagogue of the Jews together, and spoke in such a way that a large number of people believed, both of Jews and of Greeks.

Throughout Acts, we see Paul speaking in the synagogues and to the local Jewish community and leaders first (9:20, 13:5,14, 14:1, 16:13, 17:1,10,17, 18:4, 19:8, 28:17).
See comment in 13:14.
Acts describes the constant growth of the church as an increase of numbers or as the spreading of the word of God (Act 2:41, 2:47, 4:4, 5:14, 6:1, 6:7, 9:31, 9:35, 9:42, 11:21, 11:24, 12:24, 14:1, 14:21, 16:5, 17:12, 19:20).

2

But the unbelieving Jews stirred up the minds of the Gentiles and embittered them against the brothers.

See 13:45.

3

Therefore they spent a long time there speaking boldly with reliance upon the Lord, who was testifying to the word of His grace, granting that signs and wonders be performed by their hands.

The were no miracles mentioned in the previous stop, Antioch.

4

But the people of the city were divided; and some sided with the Jews, while others, with the apostles.

For the most part, the word apostle is reserved for people appointed directly by Jesus especially in the synoptics (eg. Mt 10:2, Mk 6:30, Lk 6:13, Act 1:2, Gal 1:1). But Lk 11:49 seems to draw an equivalence between prophets and apostles as emissaries. See v.14 where both Barnabas and Paul are referred to as apostles.

5

And when an attempt was made by both the Gentiles and the Jews with their rulers, to treat them abusively and to stone them,

6

they became aware of it and fled to the cities of Lycaonia, Lystra and Derbe, and the surrounding region;

7

and there they continued to preach the gospel.

8

In Lystra a man was sitting whose feet were incapacitated. He had been disabled from his mother’s womb, and had never walked.

There is no mentioning of Lystra having a synagogue.
Other commentators have observed the striking close parallels between this miracle and the subsequent preaching and the one told in 3:2-21
We can add that Luke is raising the relevance of Paul to the level of Peter's; but more importantly Luke shows that a miracle that had occurred in the temple area can also occur far away from Jerusalem. However, the same miracle produces vastly different reactions; in Jerusalem, the crowd praises God, here the crowd wants to make gods of Paul and Barnabas.

9

This man was listening to Paul as he spoke. Paul looked at him intently and saw that he had faith to be made well,

Paul's ministry is equal to Peter (todo verse)
We do not know what words Paul spoke that stirred the faith inside this man.
From v.11 and v.18 and the uproar that follows, we can infer that Paul did not speak the local language. Thus we do not know if this was understanding the words of Paul.

10

and he said with a loud voice, “Stand upright on your feet!” And the man leaped up and began to walk.

Perhaps the faith the previous verse mentions refers to the need to receive Paul's words even though the man would have not understood them.'

11

When the crowds saw what Paul had done, they raised their voice, saying in the Lycaonian language, “The gods have become like men and have come down to us!”

Language does seem to play a role in the difficulty that Paul and Barnabas have to communicate their message (v.18). Paul and Barnabas seem unaware of the crowd's reaction and plans until v.14.
It is a bit ironic that the crowd's reaction reflects the gospel message in that Jesus being God became like a man and came down to us.

12

And they began calling Barnabas, Zeus, and Paul, Hermes, since he was the chief speaker.

Zeus and Hermes were Jupiter and Mercury in the Roman pantheon.
Perhaps in their interactions, Paul showed a deference to Barnabas that the locals had observed.

13

Moreover, the priest of Zeus, whose temple was just outside the city, brought oxen and garlands to the gates, and wanted to offer sacrifice with the crowds.

Though the two miracles in Ch 3 and this passage and share many details, the response is much different. In Ch 3 the people praise God, in this passage they come to believe that Paul and Barnabas are gods.

14

But when the apostles Barnabas and Paul heard about it, they tore their robes and rushed out into the crowd, crying out

15

and saying, “Men, why are you doing these things? We are also men, of the same nature as you, preaching the gospel to you, to turn from these useless things to a living God, who

MADE THE HEAVEN AND THE EARTH AND THE SEA

,

AND EVERYTHING THAT IS IN THEM

.

This statement is similar to Peter's response in 3:12.

16

In past generations He permitted all the nations to go their own ways;

A similar statement to 3:17.

17

yet He did not leave Himself without witness, in that He did good and gave you rains from heaven and fruitful seasons, satisfying your hearts with food and gladness.”

18

And even by saying these things, only with difficulty did they restrain the crowds from offering sacrifices to them.

19

But Jews came from Antioch and Iconium, and having won over the crowds, they stoned Paul and dragged him out of the city, thinking that he was dead.

These had been their intention (14:5); a bit ironic since it was they the ones blaspheming (13:45).
The stoning Paul mentions in 2Co 11:25.

20

But while the disciples stood around him, he got up and entered the city. The next day he left with Barnabas for Derbe.

We can only wonder what the disciples were doing while huddling around Paul, perhaps they were praying.
For the people of the city, this must have been another sign to reckon with. The crippled man had been made well (v.8-10) and now Paul had also risen after being left for dead.

21

And after they had preached the gospel to that city and had made a good number of disciples, they returned to Lystra, to Iconium, and to Antioch,

Despite the risks, they go back following a route similar to how they had come in.
Acts describes the constant growth of the church as an increase of numbers or as the spreading of the word of God (Act 2:41, 2:47, 4:4, 5:14, 6:1, 6:7, 9:31, 9:35, 9:42, 11:21, 11:24, 12:24, 14:1, 14:21, 16:5, 17:12, 19:20).

22

strengthening the souls of the disciples, encouraging them to continue in the faith, and saying, “It is through many tribulations that we must enter the kingdom of God.”

A fair statement after being left for dead (entering the kingdom, Jn 3:5).

23

When they had appointed elders for them in every church, having prayed with fasting, they entrusted them to the Lord in whom they had believed.

Perhaps they had realized that in the hastened departure from those places, they had forgotten to appoint leadership that could look after the congregations of believers.
These early churches were probably much different than those in Israel or Antioch. Luke does not mentioned that there were prophets or teachers (13:1) and did certainly have not apostles in their midst.
Notice that on their way back, Paul and Barnabas strengthen the souls of the disciples to continue in the faith, warn them about the possible difficulties they may face, appoint local leadership, and entrust them to the Lord.

24

They passed through Pisidia and came into Pamphylia.

25

When they had spoken the word in Perga, they went down to Attalia.

26

From there they sailed to Antioch, where they had been entrusted to the grace of God for the work that they had accomplished.

27

When they had arrived and gathered the church together, they began to report all the things that God had done with them and how He had opened a door of faith to the Gentiles.

28

And they spent a long time with the disciples.

Chapter 15

The Council in Jerusalem

1

Some men came down from Judea and began teaching the brothers, “Unless you are circumcised according to the custom of Moses, you cannot be saved.”

You cannot be saved are emphatic words that we should be wary of using as they imply closing the doors to salvation.
Luke is very intentional in giving the names of the people playing a role in a situation (e.g. 1:13, 5:1, 6:5, 8:1, 10:1, 13:1), that he does not mention the names of these men is also very intentional.
The Gentiles were being baptized (10:47-48) but not circumcised. In view of Gen 17:12-13 and Ex 12:48, the question of if circumcision is needed has merit.
See 6:7, 11:2, and v.5 as to who might be the people advocating for circumcision.
The notion of a circumcised heart was well known (Dt 10:16, 30:6).
It is widely accepted that these men are those mentioned by Paul in Gal 1:12 and that Peter was in Antioch when these men arrived. That would also mean that groups advocating circumcision had visited the believers in Galatia.

2

And after Paul and Barnabas had a heated argument and debate with them, the brothers determined that Paul and Barnabas and some others of them should go up to Jerusalem to the apostles and elders concerning this issue.

Barnabas was led astray at some point (Gal 2:13); most probably Paul persuaded him.
See 15:39.
At the end of the chapter, Paul and Barnabas end up having a big disagreement

3

Therefore, after being sent on their way by the church, they were passing through both Phoenicia and Samaria, describing in detail the conversion of the Gentiles, and they were bringing great joy to all the brothers and sisters.

4

When they arrived in Jerusalem, they were received by the church, the apostles, and the elders, and they reported all that God had done with them.

Paul and Barnabas were well-regarded in Jerusalem.
These events happen around 50 AD.

5

But some of the sect of the Pharisees who had believed stood up, saying, “It is necessary to circumcise them and to direct them to keep the Law of Moses.”

Most likely they meant all the commandments of the Law
One side of the debate advocates for an external sign and submission to the Law of Moses. In v.28 we see submission to and approval by the Holy Spirit.

6

The apostles and the elders came together to look into this matter.

7

After there had been much debate, Peter stood up and said to them, “Brothers, you know that in the early days God made a choice among you, that by my mouth the Gentiles would hear the word of the gospel and believe.

Most likely this refers to the events in 10:1-11:18.
The first half of Acts is largely dominated by Peter, as such this verse if the last mentioning of Peter in Acts. From here on, the focus will be the ministry to the Gentiles by Paul.

8

And God, who knows the heart, testified to them giving them the Holy Spirit, just as He also did to us;

Notice the shift from the outward appearance, circumcision, to the heart
See 1Sa 16:7, 1:24.

9

and He made no distinction between us and them, cleansing their hearts by faith.

This verse evokes 10:20 and 11:12, see comment there.

10

Since this is the case, why are you putting God to the test by placing upon the neck of the disciples a yoke which neither our forefathers nor we have been able to bear?

The role of the Messiah was one of liberation, deliverance (Isa 9:4, Jn 8:36), here Peter portrays being bound to the Law as a yoke.

11

But we believe that we are saved through the grace of the Lord Jesus, in the same way as they also are.”

Notice the mentioning of God in v. 7, the Holy Spirit in v. 8, and Jesus in v. 11.
Gal 2:16.

12

All the people kept silent, and they were listening to Barnabas and Paul as they were relating all the signs and wonders that God had done through them among the Gentiles.

James’ Judgment

13

After they stopped speaking, James responded, saying, “Brothers, listen to me.

14

Simeon has described how God first concerned Himself about taking a people for His name from among the Gentiles.

Evokes Dt 4:34.

15

The words of the Prophets agree with this, just as it is written:

16

‘A

FTER THESE THINGS

I will return,A

ND

I

WILL REBUILD THE FALLEN

TABERNACLE OF

D

AVID

,
A

ND

I

WILL REBUILD ITS RUINS

,
A

ND

I

WILL RESTORE IT

,

Amos 9:11-12

17

S

O THAT THE REST OF MANKIND MAY SEEK THE

L

ORD

,A

ND ALL THE

G

ENTILES

WHO ARE CALLED BY

M

Y NAME

,’

Amos 9:11-12.

18

S

AYS THE

L

ORD

,

WHO

MAKES THESE THINGS

known from long ago.

19

Therefore, it is my judgment that we do not cause trouble for those from the Gentiles who are turning to God,

If indeed the men mentioned in v.1 had a mandate from James (Gal 2:12), here we see a change of heart.

20

but that we write to them that they abstain from things contaminated by idols, from acts of sexual immorality, from what has been strangled, and from blood.

The recommendations in this verse seem to focus on things the gentiles would do that would offend the Jewish people
See v.29.

21

For from ancient generations Moses has those who preach him in every city, since he is read in the synagogues every Sabbath.”

22

Then it seemed good to the apostles and the elders, with the whole church, to choose men from among them to send to Antioch with Paul and Barnabas: Judas who was called Barsabbas, and Silas, leading men among the brothers,

Antioch was the place where the dispute initially arose (todo).
Other commentators have observed that "it seemed good" was a common idiom in decrees (also in v.25,28).

23

and they sent this letter with them: “The apostles and the brothers who are elders, to the brothers and sisters in Antioch, Syria, and Cilicia who are from the Gentiles: Greetings.

The opening of this letter is similar to that in Jam 1:1, also attributed to James.
Notice the use of brothers to address the non-Jewish believers.
The party of the circumcision had been to the places mentioned here and the churches in Galatia.

24

Since we have heard that some of our number to whom we gave no instruction have confused you by their teaching, upsetting your souls,

Paul mentions in Gal 2:12 that some men had come from James; it seems unlikely that they would have come after the council took place; this would be an argument in favor of timing Galatians before the council.
Notice their acknowledging that these men were indeed part of the church in Jerusalem and the hurt they had caused among the churches.
These men must have reached the churches in Galatia as "throwing into confusion" is mentioned in Gal 1:7, 5:10.

25

it seemed good to us, having become of one mind, to select men to send to you with our beloved Barnabas and Paul,

Luke emphasizes frequently how the body of believers acted as one (Act 1:14, 2:46, 4:24, 4:32, 5:12, 15:25) evoking Jesus' prayer for unity (Jn 17:11, 21-22). This is the last time we see this in Acts.

26

men who have risked their lives for the name of our Lord Jesus Christ.

See 9:24,29, 14:5,19.

27

Therefore, we have sent Judas and Silas, who themselves will also report the same things by word of mouth.

28

For it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these essentials:

The Holy Spirit is acknowledged as the authority to follow (7:51, 8:28, 10:19, 11:12, 13:2,4, 15:28, 16:6-7, 20:22).

29

that you abstain from things sacrificed to idols, from blood, from things strangled, and from acts of sexual immorality; if you keep yourselves free from such things, you will do well. Farewell.”

Since the point of the debate was if circumcision and following the Law was necessary for salvation (v.1,5), James cannot be stating that these are necessary for salvation either. These recommendations seem to be a summary of Lev 17:10-16 and 18:6-28 and given to facilitate the fellowship between observant Jewish and Gentile believers.
Paul further discuss the matter of eating and drinking in Rom 14 and 1Co 8, see also Mt 15:11-20, Mk 7:14-22.
A particular example of sexual immorality related to Lev 18:7 is addressed in 1Co 5:1-3 and 2Co 2:5-11.

30

So when they were sent away, they went down to Antioch; and after gathering the congregation together, they delivered the letter.

31

When they had read it, they rejoiced because of its encouragement.

32

Judas and Silas, also being prophets themselves, encouraged and strengthened the brothers and sisters with a lengthy message.

Prophets are to encourage and strengthen the believers (todo Corinthians?).

33

After they had spent time there, they were sent away from the brothers and sisters in peace to those who had sent them out.

35

But Paul and Barnabas stayed in Antioch, teaching and preaching the word of the Lord, with many others also.

Second Missionary Journey

36

After some days Paul said to Barnabas, “Let’s return and visit the brothers and sisters in every city in which we proclaimed the word of the Lord, and see how they are.”

37

Barnabas wanted to take John, called Mark, along with them also.

Barnabas was a cousin of John Mark (Col 4:10) and thus a relative of Mary, the owner of the house where the believers would meet (12:12). But trying to integrate John Mark is not out of character for him; twice he had opened doors for Paul (9:27, 11:25-26).

38

But Paul was of the opinion that they should not take along with them this man who had deserted them in Pamphylia and had not gone with them to the work.

John Mark’s separating from the group is mentioned in Acts 13:13.

39

Now it turned into such a sharp disagreement that they separated from one another, and Barnabas took Mark with him and sailed away to Cyprus.

Notice this happens after the unity reached in v.25.
Cyprus is where the first journey had started (13:4). Paul and Silas will approach the churches in Galatia from the east, in reverse order from the first journey.

40

But Paul chose Silas, and left after being entrusted by the brothers to the grace of the Lord.

Silas had returned to Jerusalem (v.32-33), he must have been called back by Paul.

41

And he was traveling through Syria and Cilicia, strengthening the churches.

Notice these cities are mentioned in v.23 as recipients of the letter.

Chapter 16

The Macedonian Vision

1

Now Paul also came to Derbe and to Lystra. And a disciple was there, named Timothy, the son of a Jewish woman who was a believer, but his father was a Greek,

The first mentioning of Timothy, a young fellow (1Ti 4:12). Timothy was raised in the knowledge of God (2Ti 1:5, 3:15) but for some reason he was not circumcised.
Paul frequently refers to him as his son (1Co 4:17, Phi 2:22, 1Ti 1:1,18, 2Ti 1:2,2:1)
Paul probably recruited and baptized Gaius at this point too (19:29, 20:4, 1Co 1;14).

2

and he was well spoken of by the brothers and sisters who were in Lystra and Iconium.

Timothy was well-regarded in Galatia, this shows that the churches interacted among them, and this esteem was likely a factor that prompted Paul to recruit him.

3

Paul wanted this man to leave with him; and he took him and circumcised him because of the Jews who were in those parts, for they all knew that his father was a Greek.

After the commotion around the council at Jerusalem, circumcising Timothy might seem odd; but the resolution reached at the council was for the Gentiles, not for the Jewish people. Likely, Paul might be acknowledging Timothy as a Jew (rather than mixed) and therefore needed to be circumcised (compare with Titus, Gal 2:3).

4

Now while they were passing through the cities, they were delivering the ordinances for them to follow which had been determined by the apostles and elders in Jerusalem.

If one takes the view that the letter to the Galatians was written after the council, then these ordinances were not as effective as they would have hoped.

5

So the churches were being strengthened in the faith, and were increasing in number daily.

This growth was constant and not simply the result of Paul's visiting.
Acts describes the constant growth of the church as an increase of numbers or as the spreading of the word of God (Act 2:41, 2:47, 4:4, 5:14, 6:1, 6:7, 9:31, 9:35, 9:42, 11:21, 11:24, 12:24, 14:1, 14:21, 16:5, 17:12, 19:20).

6

They passed through the Phrygian and Galatian region, after being forbidden by the Holy Spirit to speak the word in Asia;

The authority of the Holy Spirit is recognized (also v. 7). See comment in 13:4.

7

and after they came to Mysia, they were trying to go into Bithynia, and the Spirit of Jesus did not allow them;

The Holy Spirit is also referred to as the Spirit of Jesus, stating the equality between God the Father and God the Son.
Peter had addressed the people in Asia and Bithynia, thus someone else preached the gospel in these regions (1Pe 1:1).

8

and passing by Mysia, they went down to Troas.

9

And a vision appeared to Paul in the night: a man of Macedonia was standing and pleading with him, and saying, “Come over to Macedonia and help us.”

Macedonia was in modern-day Greece, its capital was Thessalonica.

10

When he had seen the vision, we immediately sought to leave for Macedonia, concluding that God had called us to preach the gospel to them.

The perspective of the narrative changes, though the pronoun we is implied in Greek it is needed in the English translation. This indicates that perhaps Luke joined Paul during this second missionary journey.
From here on, frequently the text will reflect a we perspective (16:10-13, 16:16, 20:6-8, 20:13-15, 21:1-17, 27:1-8, 27:15-18, 27:27-29, 28:1, 28:10-16).

11

So after setting sail from Troas, we ran a straight course to Samothrace, and on the following day to Neapolis;

12

and from there to Philippi, which is a leading city of the district of Macedonia, a Roman colony; and we were spending some days in this city.

Being a Roman jurisdiction is important and this becomes evident in v.21 and v.37-38.
Macedonian churches were very poor (2Co 8:1-2).

13

And on the Sabbath day we went outside the gate to a riverside, where we were thinking that there was a place of prayer; and we sat down and began speaking to the women who had assembled.

Most likely there was not a synagogue in Philippi (comp. 17:1).
Notice the use of "we".
Throughout Acts, we see Paul speaking in the synagogues and to the local Jewish community and leaders first (9:20, 13:5,14, 14:1, 16:13, 17:1,10,17, 18:4, 19:8, 28:17).

First Convert in Europe

14

A woman named Lydia was listening; she was a seller of purple fabrics from the city of Thyatira, and a worshiper of God. The Lord opened her heart to respond to the things spoken by Paul.

Purple fabrics were for royal and government attire, Lydia was probably well-off, or wealthy.
Thyatira was in Asia, in the region of Lydia, thus Lydia might have been a nickname denoting her origin.
Lydia listened, the Lord opened her heart, Lydia responded. Three agents in action: the one who speaks the words, the Lord who opens the heart, the listener who responds.

15

Now when she and her household had been baptized, she urged us, saying, “If you have judged me to be faithful to the Lord, come into my house and stay.” And she prevailed upon us.

Perhaps the baptisms happened right there by the riverside (v.13). The household would have included servants and children. That Lydia hosted Paul and his companions is further evidence that she must have been wealthy.
A bit reminiscent of Jesus meeting with the Samaritan woman. Jesus spoke with the woman by the well and then stayed two days in the town (Jn 4:11,40).

16

It happened that as we were going to the place of prayer, a slave woman who had a spirit of divination met us, who was bringing great profit to her masters by fortune-telling.

The narrative presents a perspective from the missionary group (16:10-13, 16:16, 20:6-8, 20:13-15, 21:1-17, 27:1-8, 27:15-18, 27:27-29, 28:1, 28:10-16).

17

She followed Paul and us and cried out repeatedly, saying, “These men are bond-servants of the Most High God, who are proclaiming to you a way of salvation.”

Evokes Lk 4:34, 8:28. The miracle that follows displays the authority of Jesus.

18

Now she continued doing this for many days. But Paul was greatly annoyed, and he turned and said to the spirit, “I command you in the name of Jesus Christ to come out of her!” And it came out at that very moment.

"greatly annoyed" is special.

19

But when her masters saw that their hope of profit was suddenly gone, they seized Paul and Silas and dragged them into the marketplace before the authorities,

20

and when they had brought them to the chief magistrates, they said, “These men, Jews as they are, are causing our city trouble,

The masters must have been heard the preaching of Paul as they must have been following the woman, who was following Paul; and they must have understood some aspects of the preaching of Paul, perhaps the monotheistic aspect of Judaism.

21

and they are proclaiming customs that are not lawful for us to accept or to practice, since we are Romans.”

Notice the emphasis on the Roman character of the city (v.12).
Notice also that Paul and his companions did not have a chance to present a defense before the magistrates. Paul and Silas will be beaten, which is not allowed without a trial under Roman law. An irony as this is not something Romans would do. Thus, there is a prejudice against foreigners from the locals and the authorities.

Paul and Silas Imprisoned

22

The crowd joined in an attack against them, and the chief magistrates tore their robes off them and proceeded to order them to be beaten with rods.

Paul refers to this event (2Co 11:25).

23

When they had struck them with many blows, they threw them into prison, commanding the jailer to guard them securely;

This beating and imprisonment might be what Paul refers to in Ph 1:30 and 1Th 2:2.

24

and he, having received such a command, threw them into the inner prison and fastened their feet in the stocks.

25

Now about midnight Paul and Silas were praying and singing hymns of praise to God, and the prisoners were listening to them;

26

and suddenly there was a great earthquake, so that the foundations of the prison were shaken; and immediately all the doors were opened, and everyone’s chains were unfastened.

Though this earthquake is not referred to as a miracle, we see God use the natural world to advance His purpose.

27

When the jailer awoke and saw the prison doors opened, he drew his sword and was about to kill himself, thinking that the prisoners had escaped.

The escaping of prisoners would mean that the guard would be executed (12:19, 27:42)

28

But Paul called out with a loud voice, saying, “Do not harm yourself, for we are all here!”

29

And the jailer asked for lights and rushed in, and trembling with fear, he fell down before Paul and Silas;

30

and after he brought them out, he said, “Sirs, what must I do to be saved?”

The jailer must have heard the message of salvation out in the public when Paul was preaching or during the course of the night. Notice the use of "Sirs".

The Jailer Converted

31

They said, “Believe in the Lord Jesus, and you will be saved, you and your household.”

When condemning or showing mercy, treating a household as a unit is not uncommon in the bible. Examples include Noah (Gen 7:1,7), Lot (Gen 19:12-13), Rahab (Jos 2:12-14), Acham (Jos 7:11-12, 24-26),
on the Day of Atonement (Lev 16:6), Lev 20:5, an anonymous family (Jdg 1:24-25), Cornelius (10:24,44), Lydia (16:15), the jailer in Philippi (Act 16:3), and Crispus (18:8). See also 1Co 7:14.

32

And they spoke the word of God to him together with all who were in his house.

Reminiscent of the episode at Cornelius' house (10:24,44)). This was still nighttime.

33

And he took them that very hour of the night and washed their wounds, and immediately he was baptized, he and all his household.

Since after this, they go into the jailer's house (verse following), the washing of wounds and the baptism must have happened by a stream or pool of water.

34

And he brought them into his house and set food before them, and was overjoyed, since he had become a believer in God together with his whole household.

This was the fulfillment of the promise/prophesy in v.31.

35

Now when day came, the chief magistrates sent their officers, saying, “Release those men.”

36

And the jailer reported these words to Paul, saying, “The chief magistrates have sent word that you be released. So come out now and go in peace.”

37

But Paul said to them, “After beating us in public without due process—men who are Romans—they threw us into prison; and now they are releasing us secretly? No indeed! On the contrary, let them come in person and lead us out.”

Paul is now able to introduce himself as a Roman citizen (also in 22:25-29).

38

The officers reported these words to the chief magistrates. And they became fearful when they heard that they were Romans,

The magistrates realize that the way they treated Paul and his companions is not the Roman law is followed, which is ironic in the view of the charges they had brought against them (v.21).

39

and they came and pleaded with them, and when they had led them out, they repeatedly asked them to leave the city.

40

They left the prison and entered the house of Lydia, and when they saw the brothers and sisters, they encouraged them and departed.

The people at Lydia's house could have been her household or other believer that had gathered.

Chapter 17

Paul in Thessalonica

1

Now when they had traveled through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews.

Thessalonica was the capital of Macedonia, thus larger and with enough Jewish people to have a synagogue.
Throughout Acts, we see Paul speaking in the synagogues and to the local Jewish community and leaders first (9:20, 13:5,14, 14:1, 16:13, 17:1,10,17, 18:4, 19:8, 28:17).

2

And according to Paul’s custom, he visited them, and for three Sabbaths reasoned with them from the Scriptures,

Between Sabbaths, Paul and his companions worked to pay for their expenses (1Th 2:9, 2Th 3:7-10).

3

explaining and giving evidence that the Christ had to suffer and rise from the dead, and saying, “This Jesus whom I am proclaiming to you is the Christ.”

Along with the discussions, there might have been miracles too (1Th 1:5).

4

And some of them were persuaded and joined Paul and Silas, along with a large number of the God-fearing Greeks and a significant number of the leading women.

In Galatia, the leading women were incited against Paul (13:50). Here the leading women support Paul and they are perhaps whom Paul refers to in Ph 4:3. The leading women in Berea also believed (v.12)
Paul likely recruited Aristarchus and Secundus here (19:29, 20:4, 27:2). Aristarchus was also imprisoned with Paul (Col 4:10, Phm 1:24)
Some believers must have come from outside the synagogue as Paul mentions idol worshiping in 1Th 1:9; but these might have been the result of Paul's subsequent visit (20:1,3, 1Th 2:18).

5

But the Jews, becoming jealous and taking along some wicked men from the marketplace, formed a mob and set the city in an uproar; and they attacked the house of Jason and were seeking to bring them out to the people.

A reaction similar to that in Galatia (Act 13:45, see comment there).
Stirring a crowd is reminiscent of Mk 15:11 (also v.8).
Jason lived in Thessalonica and was probably well-known. It is rather unfortunate that this episode evokes the assault on the house of Lot in Gen 19:4. He might be the same Jason mentioned in Rom 16:21.

6

When they did not find them, they began dragging Jason and some brothers before the city authorities, shouting, “These men who have upset the world have come here also;

Other translations "... have turned the world upside down".

7

and Jason has welcomed them, and they all act contrary to the decrees of Caesar, saying that there is another king, Jesus.”

This charge is similar to that brought before Pilate by the Jewish leaders in Jerusalem (Jn 19:12,15, see comment there).

8

They stirred up the crowd and the city authorities who heard these things.

A bit reminiscent of Mk 15:11 (also v.5).

9

And when they had received a pledge from Jason and the others, they released them.

Paul in Berea

10

The brothers immediately sent Paul and Silas away by night to Berea, and when they arrived, they went into the synagogue of the Jews.

Throughout Acts, we see Paul speaking in the synagogues and to the local Jewish community and leaders first (9:20, 13:5,14, 14:1, 16:13, 17:1,10,17, 18:4, 19:8, 28:17).

11

Now these people were more noble-minded than those in Thessalonica, for they received the word with great eagerness, examining the Scriptures daily to see whether these things were so.

Daily contrast with the weekly discussions in Thessalonica (v.2).

12

Therefore, many of them believed, along with a significant number of prominent Greek women and men.

Similar to Thessalonica in this respect (v.4).
Acts describes the constant growth of the church as an increase of numbers or as the spreading of the word of God (Act 2:41, 2:47, 4:4, 5:14, 6:1, 6:7, 9:31, 9:35, 9:42, 11:21, 11:24, 12:24, 14:1, 14:21, 16:5, 17:12, 19:20).

13

But when the Jews of Thessalonica found out that the word of God had been proclaimed by Paul in Berea also, they came there as well, agitating and stirring up the crowds.

14

Then immediately the brothers sent Paul out to go as far as the sea; and Silas and Timothy remained there.

Paul had come to Macedonia because of a vision (16:9-10), his experience there turned out to be rather turbulent.

15

Now those who escorted Paul brought him as far as Athens; and receiving a command for Silas and Timothy to come to him as soon as possible, they left.

The noble character of he Bereans is displayed here by accompanying him to Athens.

Paul in Athens

16

Now while Paul was waiting for them in Athens, his spirit was being provoked within him as he observed that the city was full of idols.

Though Luke sometimes employs seemingly hyperbolic expressions (e.g. 11:28, 13:44, 19:10,29), historians do point out that there was a rather large quantity of idols in Athens.

17

So he was reasoning in the synagogue with the Jews and the God-fearing Gentiles, and in the marketplace every day with those who happened to be present.

See note v.10.

18

And some of the Epicurean and Stoic philosophers as well were conversing with him. Some were saying, “What could this scavenger of tidbits want to say?” Others, “He seems to be a proclaimer of strange deities,”—because he was preaching Jesus and the resurrection.

The Epicureans were the school of the Greek philosopher Epicurus. A very simple way to describe their core beliefs is that they denied the interference of the divine in the world and sought a life of continuous pleasure without pain or fear.
The Stoics accepted life without displeasure or indignation. They would try to reason the events of the world, avoid seeking pleasure and not try to evade pain.

19

And they took him and brought him to the Areopagus, saying, “May we know what this new teaching is which you are proclaiming?

"Areopagus" translates as the Hill of Ares (the god of war), it is also known as Mars' Hill. It was also a court where crimes like homicides were tried.

20

For you are bringing some strange things to our ears; so we want to know what these things mean.”

21

(Now all the Athenians and the strangers visiting there used to spend their time in nothing other than telling or hearing something new.)

Sermon on Mars Hill

22

So Paul stood in the midst of the Areopagus and said, “Men of Athens, I see that you are very religious in all respects.

It is common to open a speech with a compliment, perhaps Paul's is seeking favor with the members of the Areopagus. The Epicureans were not religious.

23

For while I was passing through and examining the objects of your worship, I also found an altar with this inscription, ‘TO AN UNKNOWN GOD.’ Therefore, what you worship in ignorance, this I proclaim to you.

After the compliment of the previous verse, a charge of ignorance.
Similar to the comment made by Jesus to the Samaritan woman (Jn 4:22). See v.30.

24

The God who made the world and everything that is in it, since He is Lord of heaven and earth, does not dwell in temples made by hands;

Paul opens with a comment about creation.
The statement about temples would include the temple in Jerusalem.

25

nor is He served by human hands, as though He needed anything, since He Himself gives to all people life and breath and all things;

With our hands, we serve others, not God.

26

and He made from one man every nation of mankind to live on all the face of the earth, having determined their appointed times and the boundaries of their habitation,

God determined the time and place of our births.

27

that they would seek God, if perhaps they might feel around for Him and find Him, though He is not far from each one of us;

This verse gives the picture of a blind person feeling around.
See Isa 55:6. Jesus proclaimed the Kingdom was near (e.g. Mt 3:2,4:17,10:7, Mk 1:15, Lk 10:9,11).

28

for in Him we live and move and exist, as even some of your own poets have said, ‘For we also are His descendants.’

29

Therefore, since we are the descendants of God, we ought not to think that the Divine Nature is like gold or silver or stone, an image formed by human skill and thought.

We are living beings because God is also living, thus non-living materials cannot represent Him.

30

So having overlooked the times of ignorance, God is now proclaiming to mankind that all people everywhere are to repent,

The charge of ignorance is against us all.

31

because He has set a day on which He will judge the world in righteousness through a Man whom He has appointed, having furnished proof to all people by raising Him from the dead.”

Here Paul lays the resurrection as the cornerstone of our faith (1Co 15:3-8,12-19).

32

Now when they heard of the resurrection of the dead, some began to scoff, but others said, “We shall hear from you again concerning this.”

33

So Paul went out from among them.

34

But some men joined him and believed, among whom also were Dionysius the Areopagite and a woman named Damaris, and others with them.

Since the Areopagus was a court, Dionysius might have been one of the magistrates. Some have pointed out that a respectable woman would not happen to be in the marketplace, Damaris might have been a prostitute. Others believe that only a woman of stature would be at the Aroopagus and mentioned by name.

Chapter 18

Paul in Corinth

1

After these events Paul left Athens and went to Corinth.

This is the first mention of Corinth, it was the capital of the region of Achaia and it had a proconsul (v. 12).
Their stay in Athens must have been short as Timothy and Silas catch up with Paul in Corinth (v. 5).
1Co 6:9-11, Paul is likely referring to practices that were common among the people in Corinth.

2

And he found a Jew named Aquila, a native of Pontus having recently come from Italy with his wife Priscilla, because Claudius had commanded all the Jews to leave Rome. He came to them,

The expulsion of Jews from Rome was in the year 49 AD.
Aquila and Priscilla offer hospitality to Paul but we do not know if they were already believers when they met Paul. They have a deep understanding of the scriptures (v. 26). They play an important role in the church (Rom 16:3; 1Cor 16:19; 2Tim 4:19).
Claudius reigned during todo-. He is also mentioned in 11:28.
They join Paul in his journey (v. 18) and move to Ephesus where they host a church (1Co 16:19). Subsequently, they return to Rome (Rom 16:3).
People from the city of Pontus were in Jerusalem on Pentecost (Act 2:9); Peter addressed a letter to them too (1Pet 1:1).

3

and because he was of the same trade he stayed with them, and they worked together, for they were tent-makers by trade.

4

And Paul was reasoning in the synagogue every Sabbath and trying to persuade Jews and Greeks.

Throughout Acts, we see Paul speaking in the synagogues and to the local Jewish community and leaders first (9:20, 13:5,14, 14:1, 16:13, 17:1,10,17, 18:4, 19:8, 28:17).
In this episode, we do not hear of miracles, it is more of an intellectual pursuit with Paul reasoning and trying to persuade his audience.
Todo: reason with me Isaiah

5

But when Silas and Timothy came down from Macedonia, Paul began devoting himself completely to the word, testifying to the Jews that Jesus was the Christ.

Silas and Timothy must have brought a donation from Philippi (Phi 4:15) as Paul refers to their arrival in 2Co 11:8-9; he had left Macedonia in a hurry (17:14-15).

6

But when they resisted and blasphemed, he shook out his garments and said to them, “Your blood is on your own heads! I am clean. From now on I will go to the Gentiles.”

Blasphemed was a strong reaction (todo: greek).
A reaction by the locals and by Paul similar to that in Galatia (13:45-46).
In that location, he goes back to a synagogue in v. 19
Also in 13:46 - todo
To instead go to the Gentiles would be demeaning for Jewish people to hear.

7

Then he left the synagogue and went to the house of a man named Titius Justus, a worshiper of God, whose house was next door to the synagogue.

Titus Justus was probably a friend, he was not Jewish. Justus means righteous (todo greek).
Maybe to gather and preach, not necessarily moving from A&P<-todo?

8

Crispus, the leader of the synagogue, believed in the Lord together with his entire household; and many of the Corinthians, as they listened to Paul, were believing and being baptized.

Paul baptized Crispus (1Co 1:14). It is a bit ironic that Luke mentions the leader of the synagogue having believed right after mentioning Paul's strong reaction in the previous two verses.
After the rejection from the Jewish synagogue, there is a revival in Corinth. Todo: contrast with initial impressions at beginning of chapter.

9

And the Lord said to Paul by a vision at night,

“Do not be afraid any longer, but go on speaking and do not be silent;

In a previous vision, a man had asked Paul to come to the region of Macedonia (16:9).

10

for I am with you, and no one will attack you to harm you, for I have many people in this city.”

The Lord grants Paul peace and he is able to stay in Corinth a long time (see 18:11,18). The many believers were likely the result of Paul’s preaching (v. 8).
Jesus encourages Paul with a strong assurances, do not be afraid, go on speaking, do not be silent, I am with you, no man will attack or harm you.
Todo->Paul fled in 9:25 (basket), 14:6, 17:10

11

And he settled there for a year and six months, teaching the word of God among them.

Likely, Paul wrote the letters to the Thessalonians during this time in Corinth. Paul mentions Silas (Silvanus) and Timothy as co-authors (1Th 1:1, 2Th 1:1), the believers in Corinth (1Th 1:7-8), and the arrival of Timothy (v. 5 and 1Th 3:6). 2 Thessalonians has fewer clues as to when it was written but it reads as a follow up to 1 Thessalonians.

12

But while Gallio was proconsul of Achaia, the Jews rose up together against Paul and brought him before the judgment seat,

13

saying, “This man is inciting the people to worship God contrary to the law.”

14

But when Paul was about to open his mouth, Gallio said to the Jews, “If it were a matter of some crime or vicious, unscrupulous act, O Jews, it would be reasonable for me to put up with you;

15

but if there are questions about teaching and persons and your own law, see to it yourselves; I am unwilling to be a judge of these matters.”

16

And he drove them away from the judgment seat.

This episode evokes the responses of Pilate to the Jewish authorities when they brought charges against Jesus.

17

But they all took hold of Sosthenes, the leader of the synagogue, and began beating him in front of the judgment seat. And yet Gallio was not concerned about any of these things.

After a year and a half (v.11) the synagogue had a new leader (v.8). This is likely the Sosthenes mentioned in 1Co 1:1.
As unfortunate as it was that Sosthenes was beaten, our Lord kept Paul safe as promised (v.9-10).

18

Now Paul, when he had remained many days longer, took leave of the brothers and sisters and sailed away to Syria, and Priscilla and Aquila were with him. Paul first had his hair cut at Cenchrea, for he was keeping a vow.

Mentioning Priscilla before Aquila (also in v.26 and Rom 16:3) would imply Priscilla's higher status (comp. v.2).
Phoebe was a member of the church in Cenchrea (Rom 16:1).
This vow might have been a reason for the charge presented in 24:5.

19

They came to Ephesus, and he left them there. Now he himself entered the synagogue and reasoned with the Jews.

Todo: Copy note about reasoning
The fact that he was reasoning with the Jewish people does not imply that miracles were not happening, see 19:11.

20

When they asked him to stay for a longer time, he did not consent,

Paul would listen to God, not people, see next verse.

21

but took leave of them and said, “I will return to you again if God wills,” and he set sail from Ephesus.

"... if God wills ..." is how James instructs to speak about plans (Jam 4:15).
Paul returns to Ephesus in 19:1.

22

When he had landed in Caesarea, he went up to Jerusalem and greeted the church, and went down to Antioch.

The church here refers to the group of believers in Jerusalem.
This was the end of Paul's second missionary journey, which started on 15:36.

Third Missionary Journey

23

And after spending some time there, he left and passed successively through the Galatian region and Phrygia, strengthening all the disciples.

Paul's third missionary journey starts off following the same route he took in his second one (16:1,6).

24

Now a Jew named Apollos, an Alexandrian by birth, an eloquent man, came to Ephesus; and he was proficient in the Scriptures.

Alexandria was the cultural capital of the ancient world. The scriptures would be the Torah, the Prophets, and the Writings (the Old Testament).
The ministry of John the Baptist reached Alexandria (v. 25) and Ephesus (19:3).
Apollo, the twelve disciples (19:1-7), and the seven sons of Sceva (19:13-17) are three instances of incomplete faith. They deal with three areas of growth: knowledge of the scriptures, fellowship with the Holy Spirit and the ministry of His gifts, and an intimate knowledge of Jesus.
Luke describes Apollos the same way he described Aquila (18:2).

25

This man had been instructed in the way of the Lord; and being fervent in spirit, he was accurately speaking and teaching things about Jesus, being acquainted only with the baptism of John;

Notice that Apollo is able to speak about Jesus from the scriptures even though he is only acquainted with the baptism of John. Perhaps Apollo's teaching referred to a Messiah without actually mentioning Jesus. His teaching was accurate but incomplete.

26

and he began speaking boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside and explained the way of God more accurately to him.

The description of Apollos in v.24-25 is that of an educated, articulate, and passionate man. However, there is a humbleness in him that allows him to receive teaching from Priscilla (a woman nonetheless) and Aquila. His teaching reaches a higher level.
Priscilla and Aquila display sensitivity by taking him aside rather than engaging him in public.
It was unusual to name a woman before mentioning a man.

27

And when he wanted to go across to Achaia, the brothers encouraged him and wrote to the disciples to welcome him; and when he had arrived, he greatly helped those who had believed through grace,

Apollo becomes an important leader in Corinth (1Co 1:12, 3:22, 4:6) and continues the work that Paul started (1Co 3:6).
Apollos might have returned to Ephesus as Paul encourages him to go to Corinth (1Co 16:12).

28

for he powerfully refuted the Jews in public, demonstrating by the Scriptures that Jesus was the Christ.

Chapter 19

Paul in Ephesus

1

Now it happened that while Apollos was in Corinth, Paul passed through the upper country and came to Ephesus, and found some disciples.

Paul might have met Apollos later. Apollos likely returned to Ephesus and Paul encouraged him to go back to Corinth (1Co 16:12).
It is interesting that Luke uses the word disciple to refer to these men.

2

He said to them, “Did you receive the Holy Spirit when you believed?” And they said to him, “On the contrary, we have not even heard if there is a Holy Spirit.”

The Old Testament mentions the Holy Spirit (e.g. Psa 51:11, Isa 63:10-11).
Paul must have noticed that these disciples did not show gifts or fruit of the Holy Spirit.

3

And he said, “Into what then were you baptized?” And they said, “Into John’s baptism.”

John the Baptist preached a baptism of repentance and a subsequent baptism with the Holy Spirit (Mat 3:11).

4

Paul said, “John baptized with a baptism of repentance, telling the people to believe in Him who was coming after him, that is, in Jesus.”

5

When they heard this, they were baptized in the name of the Lord Jesus.

A similar action to that when Cornelius and his household were baptized (10:48) todo copy to 19:5.

6

And when Paul had laid hands upon them, the Holy Spirit came on them and they began speaking with tongues and prophesying.

This evokes the events in Samaria (8:14-17). Two spiritual gifts are mentioned, tongues and prophesy.

7

There were about twelve men in all.

8

And he entered the synagogue and continued speaking out boldly for three months, having discussions and persuading them about the kingdom of God.

Throughout Acts, we see Paul speaking in the synagogues and to the local Jewish community and leaders first (9:20, 13:5,14, 14:1, 16:13, 17:1,10,17, 18:4, 19:8, 28:17).

9

But when some were becoming hardened and disobedient, speaking evil of the Way before the people, he withdrew from them and took the disciples away with him, and had discussions daily in the school of Tyrannus.

Some manuscripts include the times of Paul's lecturing, the middle of the day.

10

This took place for two years, so that all who lived in Asia heard the word of the Lord, both Jews and Greeks.

Paul's experience during his time teaching in Tyrannus' school (v.9-11) is probably summarized in 1Co 17-25.
Paul is aware that the message is spreading throughout Asia. Epaphras brought the message to Colossae (Col 1:7), a city in Phyrgia. Another church in the nearby Laodicea is mentioned several times in the letter to the Colossians (Col 2:1,4:13-16).
The seven churches mentioned in Revelation are all in Asia.
The Holy Spirit had prevented Paul and his team from preaching in Asia (16:6-7).

Miracles at Ephesus

11

God was performing extraordinary miracles by the hands of Paul,

The academic lecturing of Paul is paired with the miraculous signs.
Luke emphasizes that it is God who is performing these "extraordinary" miracles.

12

so that handkerchiefs or aprons were even carried from his body to the sick, and the diseases left them and the evil spirits went out.

It is likely the faith of these people that is at work rather than the objects themselves (e.g. Mk 6:56, Lk 8:42-48).
At the same time, Luke draws a parallel between the ministries of Paul and Peter (see note in 5:15)

13

But also some of the Jewish exorcists, who went from place to place, attempted to use the name of the Lord Jesus over those who had the evil spirits, saying, “I order you in the name of Jesus whom Paul preaches!”

The Jewish exorcist are aware of the power of the name of Jesus, but they do not know Him personally.

14

Now there were seven sons of Sceva, a Jewish chief priest, doing this.

"Son" may refer to a follower, a disciple (Lk 11:19).

15

But the evil spirit responded and said to them, “I recognize Jesus, and I know of Paul, but who are you?”

Evil spirits know Jesus (Mt 5:28-29, Mk 5:7-8, Lk 8:27-28).
Exercising the power of the Name is not a sign of salvation, it is knowing Jesus personally (Mt 7:21-23).

16

And the man in whom was the evil spirit, pounced on them and subdued all of them and overpowered them, so that they fled out of that house naked and wounded.

17

This became known to all who lived in Ephesus, both Jews and Greeks; and fear fell upon them all and the name of the Lord Jesus was being magnified.

18

Also many of those who had believed kept coming, confessing and disclosing their practices.

19

And many of those who practiced magic brought their books together and began burning them in the sight of everyone; and they added up the prices of the books and found it to be fifty thousand pieces of silver.

In Acts, we see frequently the power of God displayed in signs to oppose magic (8:9-24, 13:6-12, 16:16-19) and having monetary consequences.
The considerable amount of money involved was probably not missed by the idols makers (v.27).

20

So the word of the Lord was growing and prevailing mightily.

Acts describes the constant growth of the church as an increase of numbers or as the spreading of the word of God (Act 2:41, 2:47, 4:4, 5:14, 6:1, 6:7, 9:31, 9:35, 9:42, 11:21, 11:24, 12:24, 14:1, 14:21, 16:5, 17:12, 19:20).

21

Now after these things were finished, Paul resolved in the Spirit to go to Jerusalem after he had passed through Macedonia and Achaia, saying, “After I have been there, I must also see Rome.”

22

And after he sent into Macedonia two of those who assisted him, Timothy and Erastus, he himself stayed in Asia for a while.

Paul likely refers to this event in 1Co 4:17,16:10-11. Since Erastus had been a public official in Corinth (Rom 16:23), they likely went first to Macedonia and then Corinth (Achaia) as the previous v.21 mentions both places. Paul reunites with Timothy in Corinth (Greece in 20:2, 20:4).

23

About that time a major disturbance occurred in regard to the Way.

24

For a man named Demetrius, a silversmith who made silver shrines of Artemis, was bringing considerable business to the craftsmen;

25

he gathered these men together with the workmen of similar trades, and said, “Men, you know that our prosperity depends upon this business.

26

You see and hear that not only in Ephesus, but in almost all of Asia, this Paul has persuaded and turned away a considerable number of people, saying that gods made by hands are not gods at all.

Demetrius tries to give this matter a theological relevance but his true motive is revealed in the next verse.

27

Not only is there danger that this trade of ours will fall into disrepute, but also that the temple of the great goddess Artemis will be regarded as worthless, and that she whom all of Asia and the world worship will even be dethroned from her magnificence.”

The actual concern is commercial and financial.
The temple of Artemis was one of the seven wonders of the ancient world.

28

When they heard this and were filled with rage, they began shouting, saying, “Great is Artemis of the Ephesians!”

29

The city was filled with the confusion, and they rushed together into the theater, dragging along Gaius and Aristarchus, Paul’s Macedonian traveling companions.

Gaius was from Derbe in Galatia and Aristarchus from Thessalonica in Macedonia (20:4). See note in 17:4.

30

And when Paul wanted to go into the assembly, the disciples would not let him.

31

Also some of the Asiarchs who were friends of his sent word to him and repeatedly urged him not to venture into the theater.

The Asiarchs were high-level officials.

32

So then, some were shouting one thing and some another, for the assembly was in confusion and the majority did not know for what reason they had come together.

33

Some of the crowd concluded it was Alexander, since the Jews had put him forward; and having motioned with his hand, Alexander was intending to make a defense to the assembly.

A hand motion was a common gesture to request silence and call for attention (12:17, 13:16, 19:33, 21:40, 26:1).

34

But when they recognized that he was a Jew, a single outcry arose from them all as they shouted for about two hours, “Great is Artemis of the Ephesians!”

35

After quieting the crowd, the town clerk said, “Men of Ephesus, what person is there after all who does not know that the city of the Ephesians is guardian of the temple of the great Artemis and of the image which fell down from the sky?

36

So, since these are undeniable facts, you ought to keep calm and to do nothing rash.

The town clerk appeals to the crowd's own beliefs as prove that what Paul is doing is of no consequence.

37

For you have brought these men here who are neither temple robbers nor blasphemers of our goddess.

Paul disapproved strongly of temple robbers (Rom 2:22). Other commentators have observed that robbing a temple was a capital offense.

38

So then, if Demetrius and the craftsmen who are with him have a complaint against anyone, the courts are in session and proconsuls are available; have them bring charges against one another.

39

But if you want anything beyond this, it shall be settled in the lawful assembly.

40

For indeed, we are in danger of being accused of a riot in connection with today’s events, since there is no real reason for it, and in this connection we will be unable to account for this disorderly gathering.”

The town clerk points out the real danger, being this assembly considered a riot and provoking imperial discipline, rather than the fictitious danger that Demetrius had claimed in v.27.

41

After saying this he dismissed the assembly.

Chapter 20

Paul in Macedonia and Greece

1

After the uproar had ceased, Paul sent for the disciples, and when he had encouraged them and taken his leave of them, he left to go to Macedonia.

2

When he had gone through those regions and had given them much encouragement, he came to Greece.

Greece is likely a reference to Corinth where he reunites with Timothy (v.4), who had gone ahead of Paul (19:21-22). See comment in 19:22.

3

And there he spent three months, and when a plot was formed against him by the Jews as he was about to set sail for Syria, he decided to return through Macedonia.

It widely is accepted that Paul spent these three months in Corinth and wrote the letter to the Romans during this time. Rom 15:26 mentions the layovers in Macedonia and Achaia (Greece) and Rom 15:25,31-32 glimpse at an upcoming journey to Jerusalem and an intent to visit Rome.
This period is likely referred to (still in the future) in 1Co 16:5-6.
Paul's intent to sail for Syria mirrors his second journey schedule (18:18). See comment in 18:23.

4

And he was accompanied by Sopater of Berea, the son of Pyrrhus, and by Aristarchus and Secundus of the Thessalonians, and Gaius of Derbe, and Timothy, and Tychicus and Trophimus of Asia.

Sopater might be the Sosipater in Rom 16:21.
Aristarchus was in peril in Ephesus (19:29) and continued traveling with Paul (27:2, Col 4:10, Phlm 1:24).
Gaius was also in peril in Ephesus (19:29). He was one of those few baptized by Paul (1Co 1:14).
See comment in 16:1 about Timothy.
Erastus had been sent with Timothy (19:21) but he stays in Corinth at this point or during subsequent travels (2Tim 4:20).
Asia must refer to Ephesus (21:29).
Tychicus becomes an important companion (Eph 6:21, Col 4:7, 2Tim 4:12, Tit 3:12).
Trophimus is seen near the temple in Jerusalem (21:29). Paul mentions that Trophimus becomes sick (2Tim 4:20) and stays in Miletus, thus this illness probably happens during a subsequent visit to Miletus and not the one mentioned in v.15-17.
No women are mentioned here but there might have been women traveling with Paul (1Co 9:5).

5

Now these had gone on ahead and were waiting for us at Troas.

Note the use of us (16:10, 20:5, 21:1, 27:1, 28:16).

6

We sailed from Philippi after the days of Unleavened Bread, and reached them at Troas within five days; and we stayed there for seven days.

Some speculate that Luke had stayed in Philippi up to this point (starting in 16:10) as the text resumes the narrative using the pronoun we from 16:16 (16:10-13, 16:16, 20:6-8, 20:13-15, 21:1-17, 27:1-8, 27:15-18, 27:27-29, 28:1, 28:10-16).

7

On the first day of the week, when we were gathered together to break bread, Paul began talking to them, intending to leave the next day, and he prolonged his message until midnight.

The first mentioning of the believers gathering on a Sunday.
Breaking bread means having a meal (e.g. Lk 9:26, 22:19, 24:30,35).
Other commentators have observed that the word for "talking" here and in v.9 is the Greek word for dialog, perhaps suggesting that the meeting was a series of exchanges between Paul and the attendants.

8

There were many lamps in the upstairs room where we were gathered together.

9

And there was a young man named Eutychus sitting on the window sill, sinking into a deep sleep; and as Paul kept on talking, Eutychus was overcome by sleep and fell down from the third floor, and was picked up dead.

10

But Paul went down and fell upon him, and after embracing him, he said, “Do not be troubled, for he is still alive.”

Paul is raised to the level of Peter (9:37-41) and the prophets (1Ki 17:17-23, 2Ki 4:32-36).

11

When Paul had gone back up and had broken the bread and eaten, he talked with them a long while until daybreak, and then left.

12

They took away the boy alive, and were greatly comforted.

Troas to Miletus

13

But we went ahead to the ship and set sail for Assos, intending from there to take Paul on board; for that was what he had arranged, intending himself to go by land.

The narrative presents a perspective from the missionary group (16:10-13, 16:16, 20:6-8, 20:13-15, 21:1-17, 27:1-8, 27:15-18, 27:27-29, 28:1, 28:10-16).

14

And when he met us at Assos, we took him on board and came to Mitylene.

15

Sailing from there, we arrived the following day opposite Chios; and the next day we crossed over to Samos, and on the following day we came to Miletus.

Paul writes to Timothy that Trophimus (v.4) became sick in Miletus (2Tim 4:20) and did not continue traveling with Paul but that must have occurred in a subsequent visit.

16

For Paul had decided to sail past Ephesus so that he would not have to lose time in Asia; for he was hurrying, if it might be possible for him to be in Jerusalem the day of Pentecost.

The letter to the Romans was probably written about this time (Rom 15:25-26).
Perhaps Paul's original intention was to reach Jerusalem by Passover but the uncovered plot to kill him (v.3) prevented him from that.

Farewell to Ephesus

17

From Miletus he sent word to Ephesus and called to himself the elders of the church.

Paul intently avoided Ephesus (v.16) but there must have been an important item to discuss with them, perhaps he was trying to clear his name, or warn them about those who will try to destroy the church.

18

And when they came to him, he said to them,
“You yourselves know, from the first day that I set foot in Asia, how I was with you the whole time,

This is the first of a sequence of meetings where Paul meets with believers, a change of pace as he meets friendly audiences.

19

serving the Lord with all humility and with tears and trials which came upon me through the plots of the Jews;

20

how I did not shrink from declaring to you anything that was beneficial, and teaching you publicly and from house to house,

21

solemnly testifying to both Jews and Greeks of repentance toward God and faith in our Lord Jesus Christ.

These are two important elements of our faith, repentance toward God and faith in Jesus.

22

And now, behold, bound by the Spirit, I am on my way to Jerusalem, not knowing what will happen to me there,

23

except that the Holy Spirit solemnly testifies to me in every city, saying that chains and afflictions await me.

Paul knows that his trials are part of the cost of having called to be an apostle (9:16), but it is also a reason to rejoice (5:41).

24

But I do not consider my life of any account as dear to myself, so that I may finish my course and the ministry which I received from the Lord Jesus, to testify solemnly of the gospel of God’s grace.

Phil 1:21.

25

“And now behold, I know that all of you, among whom I went about preaching the kingdom, will no longer see my face.

26

Therefore, I testify to you this day that I am innocent of the blood of all people.

The images in this speech of caring shepherds and Paul's' innocence evoke passages from Ezekiel (Ek 33:1-9, 34:1-10).
Paul might have not been innocent if Jesus had not stopped him (9:1).

27

For I did not shrink from declaring to you the whole purpose of God.

In presenting his testimony, Paul does not mention miracles or number of people having believed because he knows that is God's doing and not his.

28

Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood.

Be on guard, be on the alert (v.31); perhaps the reason why Paul wanter to talk to the Ephesian leaders.
The Trinity builds the church, God the Father is the owner, God the Son paid with His blood, the Holy Spirit appoints leaders.
Notice the mentioning of wolves after mentioning the flock and the leaders themselves, who are entrusted with somebody else's (God's) property.
This is the first time in Acts we see "flock" being used to refer to the believers, this to emphasize their vulnerability and the responsibility of the leaders.
"The church of God" is a common phrase used by Paul (Act 20:28, 1Co 1:2,10:32,11:22,15:9, 2Co 1:1, Gal 1:13, 1Tim 3:5).

29

I know that after my departure savage wolves will come in among you, not sparing the flock;

30

and from among your own selves men will arise, speaking perverse things to draw away the disciples after them.

Just as sin comes from within (Jam 1:14), confusion and misguiding will come from within the congregation.

31

Therefore, be on the alert, remembering that night and day for a period of three years I did not cease to admonish each one with tears.

32

And now I entrust you to God and to the word of His grace, which is able to build you up and to give you the inheritance among all those who are sanctified.

Paul knows his limits and that he has to trust God as the Shepherd.

33

I have coveted no one’s silver or gold or clothes.

Paul discussed coveting in Rom 7:7-11.

34

You yourselves know that these hands served my own needs and the men who were with me.

35

In everything I showed you that by working hard in this way you must help the weak and remember the words of the Lord Jesus, that He Himself said,

‘It is more blessed to give than to receive.’

”

36

When he had said these things, he knelt down and prayed with them all.

37

And they all began to weep aloud and embraced Paul, and repeatedly kissed him,

38

grieving especially over the word which he had spoken, that they would not see his face again. And they were accompanying him to the ship.

Chapter 21

Paul Sails from Miletus

1

Now when we had parted from them and had set sail, we ran a straight course to Cos, and on the next day to Rhodes, and from there to Patara;

There is a sense of sadness in this verse. Todo greek
The narrative presents a perspective from the missionary group (16:10-13, 16:16, 20:6-8, 20:13-15, 21:1-17, 27:1-8, 27:15-18, 27:27-29, 28:1, 28:10-16).

2

and having found a ship crossing over to Phoenicia, we went aboard and set sail.

3

When we came in sight of Cyprus, leaving it on the left, we kept sailing to Syria and landed at Tyre; for the ship was to unload its cargo there.

4

After looking up the disciples, we stayed there for seven days; and they kept telling Paul, through the Spirit, not to set foot in Jerusalem.

Paul was compelled by the Spirit to go to Jerusalem (19:21,20:22), but here the disciples are trying to keep him from going there. This is reminiscent of Pater's trying to stop Jesus from going to Jerusalem (Mt 16:21-23, Mk 8:31-33) but here we are told the disciples' motivations are from the Spirit (also v.12).
The days of being of one mind seem to be of the past (see comment in 1:14).
Somewhat ironically, even with a friendly audience, Paul still faces opposition to his ministry.

5

When our days there were ended, we left and started on our journey, while they all, with wives and children, escorted us until we were out of the city. After kneeling down on the beach and praying, we said farewell to one another.

6

Then we boarded the ship, and they returned home.

7

When we had finished the voyage from Tyre, we arrived at Ptolemais, and after greeting the brothers and sisters, we stayed with them for a day.

8

On the next day we left and came to Caesarea, and we entered the house of Philip the evangelist, who was one of the seven, and stayed with him.

Philip (one of the seven 6:5) left Jerusalem after a great persecution broke out (8:1), he preached in Samaria (8:5) and to the Ethiopian (8:27), he then reached and settled in Caesarea (8:40). Philip's ministry was much like Paul's.
Paul must have found it remarkable that Philip welcomed him into his home after he had been one of the protagonists of the persecution that had sent Philip into exile (8:1).
Philip is called the evangelist likely in reference to the role he played in 8:5-40.

9

Now this man had four virgin daughters who were prophetesses.

10

As we were staying there for some days, a prophet named Agabus came down from Judea.

Agabus had predicted a famine (11:28).

11

And he came to us and took Paul’s belt and bound his own feet and hands, and said, “This is what the Holy Spirit says: ‘In this way the Jews in Jerusalem will bind the man who owns this belt and hand him over to the Gentiles.’”

12

When we had heard this, we as well as the local residents began begging him not to go up to Jerusalem.

See 8:26.

13

Then Paul replied, “What are you doing, weeping and breaking my heart? For I am ready not only to be bound, but even to die in Jerusalem for the name of the Lord Jesus.”

Paul like Jesus accepts his sentence voluntarily.

14

And since he would not be persuaded, we became quiet, remarking, “The will of the Lord be done!”

Lk 22:42.

Paul in Jerusalem

15

After these days we got ready and started on our way up to Jerusalem.

See 8:26.

16

Some of the disciples from Caesarea also came with us, taking us to Mnason of Cyprus, a disciple of long standing with whom we were to stay.

Mnason might have been a close associate of Barnabas (4:36).

17

After we arrived in Jerusalem, the brothers and sisters received us gladly.

Luke, the author, arrives in Jerusalem, likely the first time he is there. He spends at least two years in the area while Paul is imprisoned (24:27).
It is a bit odd that Luke does not mention the collection that Paul organized among the churches in Asia and Greece, but Paul must have presented it at this moment (24:17). Perhaps that was the reason for the joyful reception.

18

And the following day Paul went in with us to James, and all the elders were present.

Todo James 12:17, 15:13, Gal 1:19.

19

After he had greeted them, he began to relate one by one the things which God had done among the Gentiles through his ministry.

In the letter to the Romans, Paul had requested prayers for a warm reception in Jerusalem (Rom 15:25,30-31).
Though they glorify God, the testimony that Paul presents to James and the elders does not seem enough for them as James recommends Paul to take further actions.

20

And when they heard about them, they began glorifying God; and they said to him, “You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the Law;

While Paul faced much opposition from the synagogues in Asia and Greece, James and the disciples had a harvest of myriads of believers in Jerusalem.
Perhaps priest and Pharisees are among these counted as zealous for the Law (6:7, 15:5).
Observing the Law is not opposed to believing in Jesus, see comment in 22:12.

21

and they have been told about you, that you are teaching all the Jews who are among the Gentiles to abandon Moses, telling them not to circumcise their children nor to walk according to the customs.

The council at Jerusalem had decided that Gentiles did not have to do these (15:1-19), thus the charge here is that Paul is making Jews behave like Gentiles, abandon or forsake Moses. The accusation is like assimilation, not being separate

22

So what is to be done? They will certainly hear that you have come.

They have a problem to deal with that somehow did not arise the previous time Paul was in Jerusalem (18:22).

23

Therefore, do as we tell you: we have four men who have a vow upon themselves;

24

take them along and purify yourself together with them, and pay their expenses so that they may shave their heads; and then everyone will know that there is nothing to what they have been told about you, but that you yourself also conform, keeping the Law.

Ending a Nazirite vow required two lambs and a ram along with wafers (Num 6:14-17).

25

But regarding the Gentiles who have believed, we sent a letter, having decided that they should abstain from meat sacrificed to idols and from blood and what is strangled, and from sexual immorality.”

26

Then Paul took along the men, and the next day, after purifying himself together with them, he went into the temple giving notice of the completion of the days of purification, until the sacrifice was offered for each one of them.

Paul shows humility by submitting to James's advice. Perhaps a more natural reaction for Paul would have been to discuss the matter with the believers that had objections to his preaching.

Paul Seized in the Temple

27

When the seven days were almost over, the Jews from Asia, upon seeing him in the temple, began to stir up all the crowd and laid hands on him,

Though the differences were among believers (v. 20), non-believers from Asia, most likely Ephesus (see v. 29), stir up the crowd against Paul.

28

crying out, “Men of Israel, help! This is the man who instructs everyone everywhere against our people and the Law and this place; and besides, he has even brought Greeks into the temple and has defiled this holy place!”

Judea was part of the (Hellenistic) Seleucid Empire in the second century BCE. Antiochus IV Epiphanes banned the practice of Judaism and the Temple in Jerusalem was desecrated (ca. 168 BCE). The Maccabees started a revolt and a few years later regained control of Jerusalem. They then rededicated the Temple; this event is known as the holiday of Hanukkah (Jn 10:22).
Paul being charged with bringing Greeks into the Temple and desecrating it is intended to stir the painful memory that triggered the Maccabean revolt.
Todo Comp Isa 56:6-8, 49:6

29

For they had previously seen Trophimus the Ephesian in the city with him, and they thought that Paul had brought him into the temple.

Trophimus is one of the companions listed on 20:4, hei is also mentioned in 2Ti 4:20.

30

Then the whole city was provoked and the people rushed together, and taking hold of Paul they dragged him out of the temple, and immediately the doors were shut.

Other commentators have observed the symbolism of shutting the doors of the Temple as a further rejection of the gospel.
todo: shutting from Matthew

31

While they were intent on killing him, a report came up to the commander of the Roman cohort that all Jerusalem was in confusion.

We learn the name of the commander in 23:26, Claudius Lysias. A riot in a city was a serious breach in the peace the empire demanded in the provinces (see comment in 19:40).
A cohort was 480 soldiers.

32

He immediately took along some soldiers and centurions and ran down to the crowd; and when they saw the commander and the soldiers, they stopped beating Paul.

Todo: they were not allowed to kill him.

33

Then the commander came up and took hold of him, and ordered that he be bound with two chains; and he began asking who he was and what he had done.

34

But among the crowd, some were shouting one thing and some another, and when he could not find out the facts because of the uproar, he ordered that Paul be brought into the barracks.

Like with Jesus, the testimony against Paul was not consistent (Mk 14:56-59).
The barracks were probably the fortress of Mark Anthony.

35

When Paul got to the stairs, it came about that he was carried by the soldiers because of the violence of the mob;

36

for the multitude of people kept following them, shouting, “Away with him!”

Similar to the words spoken to Jesus in Lk 23:18 (Mt 27:22-23, Mk 15:13-14, Jn 19:15).

37

As Paul was about to be brought into the barracks, he said to the commander, “May I say something to you?” And he said, “Do you know Greek?

Paul likely spoke in Greek.

38

Then you are not the Egyptian who some time ago stirred up a revolt and led the four thousand men of the Assassins out into the wilderness?”

The false accusations have evolved from defiling the temple (v. 28) to leading a revolt.

39

But Paul said, “I am a Jew of Tarsus in Cilicia, a citizen of no insignificant city; and I beg you, allow me to speak to the people.”

Perhaps the opportunity to speak to his opponents was what Paul wanted to do all along (see comment in v.26).

40

When he had given him permission, Paul, standing on the stairs, motioned to the people with his hand; and when there was a great silence, he spoke to them in the Hebrew dialect, saying,

Paul is at least bilingual, he can speak Hebrew (or Aramaic, the Hebrew dialect) and Greek (v. 37).
A hand motion was a common gesture to request silence and call for attention (12:17, 13:16, 19:33, 21:40, 26:1).

Chapter 22

Paul’s Defense before the Jews

1

“Brothers and fathers, hear my defense which I now offer to you.”

Paul demonstrates respect by addressing them as brothers and fathers (similar to Stephen's opening, 7:2).

2

And when they heard that he was addressing them in the Hebrew dialect, they became even more quiet; and he said,

The crowd must have initially thought a foreigner of Paul (21:38).

3

“I am a Jew, born in Tarsus of Cilicia, but brought up in this city, educated under Gamaliel, strictly according to the Law of our fathers, being zealous for God just as you all are today.

Paul must have been younger than Jesus, but since he was brought up in the city, it is very likely that Paul had seen Jesus and was in Jerusalem when Jesus died.
Notice that Paul mentions to be zealous for God (just as his audience) but zealous not for the Law (21:20).
There must have been something in his appearance that identified Paul as a Pharisee.

4

I persecuted this Way to the death, binding and putting both men and women into prisons,

This story, like the story of Cornelius in Chapter 10, is told three times (9:1-19, 22:3-21, 26:9-18).

5

as also the high priest and all the Council of the elders can testify. From them I also received letters to the brothers, and started off for Damascus in order to bring even those who were there to Jerusalem as prisoners to be punished.

The Council would be the Sanhedrin; also in 22:30, 23:1,6.

6

“But it happened that as I was on my way, approaching Damascus at about noon, a very bright light suddenly flashed from heaven all around me,

7

and I fell to the ground and heard a voice saying to me,

‘Saul, Saul, why are you persecuting Me?’

Persecuting the believers is persecuting Jesus (Mt 25:40,45).

8

And I answered, ‘Who are You, Lord?’ And He said to me,

‘I am Jesus the Nazarene, whom you are persecuting.’

9

And those who were with me saw the light, but did not understand the voice of the One who was speaking to me.

10

And I said, ‘What shall I do, Lord?’ And the Lord said to me,

‘Get up and go on into Damascus, and there you will be told about everything that has been appointed for you to do.’

God prepares work for us to do after we are saved (Eph 2:10).

11

But since I could not see because of the brightness of that light, I came into Damascus being led by the hand by those who were with me.

See comment in 9:3.

12

“Now a certain Ananias, a man who was devout by the standard of the Law and well spoken of by all the Jews who lived there,

Paul emphasizes the observance of the Law by Ananias (observing the Law is not opposed to believing in Jesus); this is a detail not included in the telling of this story in Chapter 9 but important for the audience in this case.

13

came to me, and standing nearby he said to me, ‘Brother Saul, receive your sight!’ And at that very moment I looked up at him.

Evokes the passage of the man blind from birth (Jn 9:12).

14

And he said, ‘The God of our fathers has appointed you to know His will and to see the Righteous One and to hear a message from His mouth.

15

‘For you will be a witness for Him to all people of what you have seen and heard.

Paul receives the same charge as the twelve apostles to be a witness (1:8).

16

‘Now why do you delay? Get up and be baptized, and wash away your sins by calling on His name.’

Calling on His name, Gen 4:26, Isa 55:6, Joe 2:32, Act 2:21,9:14, Rom 10:12-13.
Paul was trying to get to Jerusalem by Pentecost (20:16), it is likely that Paul is addressing the crowd around this time. This speech is parallel in that sense to Peter's speech in 2:14-36. The quote from Joel 2:32 is something both speeches share in common.

17

“It happened when I returned to Jerusalem and was praying in the temple, that I fell into a trance,

Paul went to Jerusalem three years after spending some time in Damascus and Arabia (Act 9:22-26, Gal 1:17).
Other commentators have observed that the vision Paul has is reminiscent of the vision Isaiah has of the temple (Isa 6:1-13) in which God commissions Isaiah to preach His message.

18

and I saw Him saying to me,

‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about Me.’

This vision took place more than ten years prior (this must be ca. 60 and the council of Jerusalem took place ca. 49), but the message of Jesus is still current as they would still not accept Paul's testimony (v.22).

19

And I said, ‘Lord, they themselves understand that in one synagogue after another I used to imprison and beat those who believed in You.

In this verse and next, Paul confesses his transgressions seemingly thinking that his past faults will open a door to bring the message to his opponents in Jerusalem. At the same time, he seems to be arguing with God's about His instructions. God repeats His commandment in v.21.

20

‘And when the blood of Your witness Stephen was being shed, I also was standing nearby and approving, and watching over the cloaks of those who were killing him.’

21

And He said to me,

‘Go! For I will send you far away to the Gentiles.’

”

This commissioning is several years after the commissioning delivered by Ananias in Damascus (9:15, v.14-15).

22

They listened to him up to this statement, and then they raised their voices and said, “Away with such a man from the earth, for he should not be allowed to live!”

There was great silence (21:40, 22:2) but here the crowd explodes after hearing about the Gentiles.

23

And as they were shouting and throwing off their cloaks and tossing dust into the air,

24

the commander ordered that he be brought into the barracks, saying that he was to be interrogated by flogging so that he would find out the reason why they were shouting against him that way.

The commander does not know what is going on, perhaps he did not understand Paul's speech; he then decides to do some fact-gathering the roman way by flogging.

25

But when they stretched him out with straps, Paul said to the centurion who was standing by, “Is it lawful for you to flog a man who is a Roman and uncondemned?”

This time Paul is able to highlight his citizenship before the beating by the soldiers (16:37).
Notice how Paul emphasizes his Jewish background to the crowd (v.3) and his Roman background to the soldiers and officers.

26

When the centurion heard this, he went to the commander and told him, saying, “What are you about to do? For this man is a Roman.”

27

The commander came and said to Paul, “Tell me, are you a Roman?” And he said, “Yes.”

28

The commander answered, “I acquired this citizenship for a large sum of money.” And Paul said, “But I was actually born a citizen.”

29

Therefore, those who were about to interrogate him immediately backed away from him; and the commander also was afraid when he found out that he was a Roman, and because he had put him in chains.

Like in Philippi, the soldiers are afraid of having breached proper procedures (16:38).

30

Now on the next day, wanting to know for certain why Paul had been accused by the Jews, he released him and ordered the chief priests and all the Council to assemble, and he brought Paul down and placed him before them.

The Council would be the Sanhedrin.

Chapter 23

Paul before the Council

1

Now looking intently at the Council, Paul said, “Brothers, I have lived my life with an entirely good conscience before God up to this day.”

2

But the high priest Ananias commanded those standing beside him to strike him on the mouth.

We can only speculate as to what Ananias was offended by, perhaps he knew Paul before Paul believed and Ananias considered him a traitor.
Another similarity with Jesus' passion (Jn 18:22-23).

3

Then Paul said to him, “God is going to strike you, you whitewashed wall! Do you sit to try me according to the Law, and in violation of the Law, order me to be struck?”

A strong insult (Mt 23:27); corpses make a person unclean.

4

But those present said, “Are you insulting God’s high priest?”

5

And Paul said, “I was not aware, brothers, that he is high priest; for it is written: ‘Y

OU SHALL NOT SPEAK EVIL OF A RULER OF YOUR PEOPLE

.’”

Ex 22:28.
Other commentators have observed that Paul's intent might have been showing the Council that he knew the Law better than them.

6

But Paul, perceiving that one group were Sadducees and the other Pharisees, began crying out in the Council, “Brothers, I am a Pharisee, a son of Pharisees; I am on trial for the hope and resurrection of the dead!”

Paul highlights that his ancestors were also Pharisees, in v.16 we see that his nephew had access to privileged information, it is quite likely that some of Paul's relatives or people close to his family were members of the council.
It was the Sadducees who tried to stump Jesus with a question about marriage after the resurrection (Mt 22:23-33, Mk 12:18-27, Lk 20:27-40).
The hope of Israel, 23:6, 24:15, 26:6-7, 28:20.

7

When he said this, a dissension occurred between the Pharisees and Sadducees, and the assembly was divided.

8

For the Sadducees say that there is no resurrection, nor an angel, nor a spirit, but the Pharisees acknowledge them all.

9

And a great uproar occurred; and some of the scribes of the Pharisaic party stood up and started arguing heatedly, saying, “We find nothing wrong with this man; suppose a spirit or an angel has spoken to him?”

10

And when a great dissension occurred, the commander was afraid that Paul would be torn to pieces by them, and he ordered the troops to go down and take him away from them by force, and bring him into the barracks.

The Sanhedrin behaves like the mob (22:22-23) and Paul's life is in danger again. The commander rescues Paul a second time.

11

But on the following night, the Lord stood near him and said,

“Be courageous! For as you have testified to the truth about Me in Jerusalem, so you must testify in Rome also.”

The Lord knows that Paul's life is still in peril and that a new threat is brewing. Though Paul had been called to the Gentiles, the Lord acknowledges the work Paul has done in Jerusalem. Notice that we do not hear of any people coming to believe because of Paul's preaching (22:18), nonetheless the Lord takes notice of the work Paul has done.
To be courageous is a call to all believers (Dt 31:6,7,23, Jos 1:6,7,9,10:25, Jn 16:33).

A Conspiracy to Kill Paul

12

When it was day, the Jews formed a conspiracy and put themselves under an oath, saying that they would neither eat nor drink until they had killed Paul.

A new day, a new threat to Paul's life.

13

There were more than forty who formed this plot.

14

They came to the chief priests and the elders and said, “We have put ourselves under an oath to taste nothing until we have killed Paul.

15

Now therefore, you and the Council notify the commander to bring him down to you, as though you were going to investigate his case more thoroughly; and as for us, we are ready to kill him before he comes near the place.”

16

But the son of Paul’s sister heard about their ambush, and he came and entered the barracks and told Paul.

Paul's family must have continued being influential, his upbringing was certainly of privilege (22:3, 23:6), as his nephew had access to the contents of discussions of the chief priests.

17

Paul called one of the centurions to himself and said, “Take this young man to the commander, for he has something to report to him.”

18

So he took him and led him to the commander and said, “Paul the prisoner called me over to him and asked me to bring this young man to you because he has something to tell you.”

19

The commander took him by the hand, and stepping aside, began to inquire of him privately, “What is it that you have to report to me?”

20

And he said, “The Jews have agreed to ask you to bring Paul down tomorrow to the Council, as though they were going to inquire somewhat more thoroughly about him.

21

So do not listen to them, for more than forty of them are in hiding to ambush him, and these men have put themselves under an oath not to eat or drink until they kill him; and now they are ready and waiting for assurance from you.”

22

Then the commander let the young man go, instructing him, “Tell no one that you have notified me of these things.”

Paul Moved to Caesarea

23

And he called to him two of the centurions and said, “Get two hundred soldiers ready by the third hour of the night to proceed to Caesarea, with seventy horsemen and two hundred spearmen.”

24

They were also to provide mounts to put Paul on and bring him safely to Felix the governor.

25

And he wrote a letter with the following content:

26

“Claudius Lysias, to the most excellent governor Felix: Greetings.

We finally know the name of the commander.

27

When this man was seized by the Jews and was about to be killed by them, I came up to them with the troops and rescued him, after learning that he was a Roman.

The commander certainly tweaks the story to position himself under the best light.

28

And wanting to ascertain the basis for the charges they were bringing against him, I brought him down to their Council;

29

and I found that he was being accused regarding questions in their Law, but was not charged with anything deserving death or imprisonment.

A similarity with Jesus' passion.(Lk 23:4, Jn 19:4).

30

When I was informed that there would be a plot against the man, I sent him to you at once, also instructing his accusers to bring charges against him before you.”

31

So the soldiers, in accordance with their orders, took Paul and brought him by night to Antipatris.

32

But on the next day they let the horsemen go on with him, and they returned to the barracks.

33

When these horsemen had come to Caesarea and delivered the letter to the governor, they also presented Paul to him.

34

Now when he had read it, he also asked from what province Paul was, and when he learned that he was from Cilicia,

Lk 23:6-7.

35

he said, “I will give you a hearing when your accusers arrive as well,” giving orders for Paul to be kept in Herod’s Praetorium.

Chapter 24

Paul before Felix

1

Now after five days the high priest Ananias came down with some elders and an attorney named Tertullus, and they brought charges against Paul to the governor.

2

After Paul had been summoned, Tertullus began accusing him, saying to the governor,
“Since we have attained great peace through you, and since reforms are being carried out for this nation by your foresight,

3

we acknowledge this in every way and everywhere, most excellent Felix, with all thankfulness.

4

But, that I may not weary you further, I beg you to grant us a brief hearing, by your kindness.

5

For we have found this man a public menace and one who stirs up dissensions among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes.

The charges convey a person who stirs riots across the Roman world, a rather serious charge. Notice the contrast between this charge and the peace attributed to Felix in v.2.
Paul had taken a Nazarene vow (18:18).
The term sect was also used in 5:17 and 15:5 for the Sadducees and Pharisees but in this case it may denote a heretical character.

6

And he even tried to desecrate the temple, so indeed we arrested him.

An egregious misrepresentation of what had happened (see 21:27-32).
Notice the absence of v. 6b, 7, 8a.

8

By interrogating him yourself concerning all these matters, you will be able to ascertain the things of which we are accusing him.”

9

The Jews also joined in the attack, asserting that these things were so.

This is false testimony (Ex 20:16, Dt 5:20)

10

And when the governor had nodded for him to speak, Paul responded: “Knowing that for many years you have been a judge to this nation, I cheerfully make my defense,

As Tertullus pointed to the peace Felix had made possible (v.2), here Paul appeals to Felix's long tenure exercising justice, though he might have heard about Felix's willingness to take bribes (v.26).

11

since you can take note of the fact that no more than twelve days ago I went up to Jerusalem to worship.

Of the twelve days Paul has been in the region, he has spent more than half of that time in custody (22:30, 23:11-12,32, 24:1); Paul might be implying that an uprising cannot be organized in a few days.
See 8:26.

12

And neither in the temple did they find me carrying on a discussion with anyone or causing a riot, nor in the synagogues, nor in the city itself.

13

Nor can they prove to you the things of which they now accuse me.

14

But I confess this to you, that in accordance with the Way, which they call a sect, I do serve the God of our fathers, believing everything that is in accordance with the Law and is written in the Prophets;

Paul rejects calling believing in Jesus to be the Messiah a sect. For Paul, believing in Jesus is not deviation of Judaism.

15

having a hope in God, which these men cherish themselves, that there shall certainly be a resurrection of both the righteous and the wicked.

The resurrection of the righteous and the wicked is not idea originated after Jesus (Dan 12:2-3).
The hope of Israel, 23:6, 24:15, 26:6-7, 28:20.

16

In view of this I also do my best to maintain a blameless conscience both before God and before other people, always.

Paul is accused of being a menace (v.5), he defends his character in this verse and next.

17

Now after several years I came to bring charitable gifts to my nation and to present offerings,

Paul mentions does not mention the gifts to receive honor but to show his character before the court. Is mentioning the collect a mistake (Mt 6:2-4)? Felix tries to extract a bribe from Paul (v.26) perhaps thinking that Paul has access to sizeble funds.
This is the only mention of the collect for Jerusalem in Acts.

18

in which they found me occupied in the temple, having been purified, without any crowd or uproar. But there were some Jews from Asia—

Paul is explains to the court that he was purified, so the charge of "tried to desecrate the temple" (v.6) was false.

19

who ought to have been present before you and to have been bringing charges, if they should have anything against me.

The accused had a right to face his accusers (25:16).

20

Or else have these men themselves declare what violation they discovered when I stood before the Council,

21

other than in regard to this one declaration which I shouted while standing among them, ‘For the resurrection of the dead I am on trial before you today!’”

22

But Felix, having quite accurate knowledge about the Way, adjourned them, saying, “When Lysias the commander comes down, I will decide your case.”

Felix probably became acquainted with the Way through his wife Drusilla, who was Jewish (v.24) and of Herod's family. The believers were also a sizable sector of the population in Jerusalem (21:20).

23

He gave orders to the centurion for Paul to be kept in custody and yet have some freedom, and not to prevent any of his friends from providing for his needs.

People like Phillip and Mnason (21:8,16) lived in Caesarea and likely supported Paul during this time. Felix might have allowed Paul's friends access to him to have an avenue to ask for a bribe (v.26).

24

Now some days later Felix arrived with Drusilla his wife, who was Jewish, and he sent for Paul and heard him speak about faith in Christ Jesus.

Drusilla was the sister of King Agrippa and Bernice (25:13) and had been married to King Azizus of Emesa. Felix enticed Drusilla to leave Azizus and marry him.

25

But as he was discussing righteousness, self-control, and the judgment to come, Felix became frightened and responded, “Go away for now, and when I have an opportunity, I will summon you.”

Felix seems to have a longing for his spiritual redemption and Paul's preaching has an effect on him, but his greed was likely an obstacle (v.26); perhaps an example of a thorny soil (Mt 13:22, Mk 4:18, Lk 8:14).
Paul's words bring Felix from being the judge to be the defendant in front of the judgment seat of God.

26

At the same time he was also hoping that money would be given to him by Paul; therefore he also used to send for him quite often and talk with him.

Bribing a court official is strongly condemned in the Law and the Prophets (e.g. Dt 10:17, 16:19, 27:25, Isa 1:23, 5:23, 33:15).

27

But after two years had passed, Felix was succeeded by Porcius Festus; and Felix, wanting to do the Jews a favor, left Paul imprisoned.

We do not read about any efforts to free Paul. The disciples must have been praying (12:12). We do not see a divine intervention like in Philippi (16:26). God must have had a purpose for leaving Paul in prison for two years, perhaps he would have been killed, but most likely, God wanted King Agrippa to hear Paul's testimony (26:27-28).
It is believed that Luke spent these two years traveling around Israel and interviewing people to write his gospel and the book of Acts.

Chapter 25

Paul before Festus

1

Festus, then, after arriving in the province, went up to Jerusalem from Caesarea three days later.

See 8:26.

2

And the chief priests and the leading men of the Jews brought charges against Paul, and they were pleading with Festus,

3

requesting a concession against Paul, that he might have him brought to Jerusalem (at the same time, setting an ambush to kill him on the way).

James and the elders were the leaders of the church in Jerusalem (21:18) and Paul's influence in the region was limited. These efforts might have been a personal vendetta, otherwise it is difficult to understand why, after two years, the chief priest were still trying to kill Paul.

4

Festus then answered that Paul was being kept in custody in Caesarea, and that he himself was about to leave shortly.

5

“Therefore,” he said, “have the influential men among you go there with me, and if there is anything wrong about the man, have them bring charges against him.”

6

After Festus had spent no more than eight or ten days among them, he went down to Caesarea, and on the next day he took his seat on the tribunal and ordered that Paul be brought.

7

After Paul arrived, the Jews who had come down from Jerusalem stood around him, bringing many, and serious, charges against him which they could not prove,

From the next verse, we can infer that the charges included offenses against the Law and the temple (which can be expected) but they now also included offenses against Caesar.
See 8:26.

8

while Paul said in his own defense, “I have not done anything wrong either against the Law of the Jews, or against the temple, or against Caesar.”

9

But Festus, wanting to do the Jews a favor, replied to Paul and said, “Are you willing to go up to Jerusalem and stand trial before me on these charges?”

See 8:26.

10

But Paul said, “I am standing before Caesar’s tribunal, where I ought to be tried. I have done nothing wrong to the Jews, as you also very well know.

11

If, therefore, I am in the wrong and have committed something deserving death, I am not trying to avoid execution; but if there is nothing to the accusations which these men are bringing against me, no one can hand me over to them. I appeal to Caesar.”

12

Then when Festus had conferred with his council, he answered, “You have appealed to Caesar; to Caesar you shall go.”

13

Now when several days had passed, King Agrippa and Bernice arrived in Caesarea, paying their respects to Festus.

King Agrippa II, Bernice, and Drusilla (24:24) were siblings, their father was Herod Agrippa I, whose death we learn about in 12:21-23.

14

And while they were spending many days there, Festus presented Paul’s case to the king, saying, “There is a man who was left as a prisoner by Felix;

Felix was Agrippa and Bernice's brother in-law. Perhaps Festus is complaining that Felix did not do his job as a magistrate and that now Agrippa needs to deal with the problem.

15

and when I was in Jerusalem, the chief priests and the elders of the Jews brought charges against him, asking for a sentence of condemnation against him.

16

I replied to them that it is not the custom of the Romans to hand over any person before the accused meets his accusers face to face, and has an opportunity to make his defense against the charges.

The initial accusers were people from Ephesus (21:27-29) who had never presented their charges in court.

17

So after they had assembled here, I did not delay, but on the next day took my seat on the tribunal and ordered that the man be brought.

18

When the accusers stood up, they did not begin bringing any charges against him of crimes that I suspected,

19

but they simply had some points of disagreement with him about their own religion and about a dead man, Jesus, whom Paul asserted to be alive.

20

And being at a loss how to investigate such matters, I asked whether he was willing to go to Jerusalem and stand trial there on these matters.

21

But when Paul appealed to be held in custody for the Emperor’s decision, I ordered that he be kept in custody until I send him to Caesar.”

22

Then Agrippa said to Festus, “I also would like to hear the man myself.” “Tomorrow,” he said, “you shall hear him.”

Paul before Agrippa

23

So, on the next day when Agrippa and Bernice came amid great pomp and entered the auditorium, accompanied by the commanders and the prominent men of the city, at the command of Festus, Paul was brought before them.

The pomp of this audience contrast with the chains on Paul (26:29).

24

And Festus said, “King Agrippa, and all you gentlemen present with us, you see this man about whom all the people of the Jews appealed to me, both in Jerusalem and here, shouting that he ought not to live any longer.

25

But I found that he had committed nothing deserving death; and since he himself appealed to the Emperor, I decided to send him.

26

Yet, I have nothing definite about him to write to my lord. Therefore, I have brought him before you all and especially before you, King Agrippa, so that after the investigation has taken place, I may have something to write.

27

For it seems absurd to me in sending a prisoner, not to indicate the charges against him as well.”

Festus implies that the charges against Paul are inconsequential, frivolous charges against Paul.

Chapter 26

Paul’s Defense before Agrippa

1

Now Agrippa said to Paul, “You are permitted to speak for yourself.” Then Paul extended his hand and proceeded to make his defense:

Speaking in front of kings and governors is a fulfillment of Lk 21:12-13, Act 9:15.
A hand motion was a common gesture to request silence and call for attention (12:17, 13:16, 19:33, 21:40, 26:1).

2

“Regarding all the things of which I am accused by the Jews, King Agrippa, I consider myself fortunate that I am about to make my defense before you today,

Unlike the trials before Felix (24:2-22) and before Festus (25:6-12), Paul's accusers did not present charges before him, Paul's defense focuses not on declaring his innocence (24:13, 25:8) but on presenting his testimony, which is rich in allusions to Jewish culture and history.

3

especially because you are an expert in all customs and questions among the Jews; therefore I beg you to listen to me patiently.

Paul does highlight a quality of King Agrippa (as in 24:10) and appeals to his knowledge of the Jewish culture faith, this would include topics like the twelve tribes (v.7), the resurrection (v.8), and Messianic prophesies (v.22).

4

“So then, all Jews know my way of life since my youth, which from the beginning was spent among my own nation and in Jerusalem,

5

since they have known about me for a long time, if they are willing to testify, that I lived as a Pharisee according to the strictest sect of our religion.

6

And now I am standing trial for the hope of the promise made by God to our fathers;

The hope of Israel, 23:6, 24:15, 26:6-7, 28:20.

7

the promise to which our twelve tribes hope to attain, as they earnestly serve God night and day. For this hope, O king, I am being accused by Jews.

Paul highlights that the hope and promises are for the twelve tribes, all Israel (Rom 11:26, promises of restoration of the twelve tribes are e.g. Isa 11:12, 27:12-13, 43:5-6, Ez 37:21)

8

Why is it considered incredible among you people if God raises the dead?

People rose from the dead in the Old Testament (1Ki 17:17-24, 2Ki 4:18-37, 13:20-21); but mentioning the resurrection did cause a stir in Athens (17:32).

9

“So I thought to myself that I had to act in strong opposition to the name of Jesus of Nazareth.

10

And this is just what I did in Jerusalem; not only did I lock up many of the saints in prisons, after receiving authority from the chief priests, but I also cast my vote against them when they were being put to death.

Some commentators argue that Paul had been a member of the Sanhedrin but this verse might simply imply that Paul agreed with verdicts as in the case with Stephen (8:1, 9:1, 20:26).

11

And as I punished them often in all the synagogues, I tried to force them to blaspheme; and since I was extremely enraged at them, I kept pursuing them even to foreign cities.

This verse gives a glimpse into Paul's personality.
Mk 13:9.

12

“While so engaged, as I was journeying to Damascus with the authority and commission of the chief priests,

13

at midday, O king, I saw on the way a light from heaven, brighter than the sun, shining around me and those who were journeying with me.

That the light was brighter than the sun and around them is a detailed not included in the other two accounts.

14

And when we had all fallen to the ground, I heard a voice saying to me in the Hebrew dialect,

‘Saul, Saul, why are you persecuting Me? It is hard for you to kick against the goads.’

The saying about kicking against the goads is meant to imply the futility of fighting a deity.
That Jesus speaks in the Hebrew dialect (Aramaic) is a detail not included in the other two accounts.

15

And I said, ‘Who are You, Lord?’ And the Lord said,

‘I am Jesus whom you are persecuting.

16

‘But get up and stand on your feet; for this purpose I have appeared to you, to appoint you as a servant and a witness not only to the things in which you have seen Me, but also to the things in which I will appear to you,

"Get up" or "Arise" are common calls to prophets (Jer 1:17, Jon 1:2).

17

rescuing you from the Jewish people and from the Gentiles, to whom I am sending you,

18

to open their eyes so that they may turn from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in Me.’

The mentioning of opening their eyes, light and darkness, and Satan and sins strongly evoke the events of the creation and the Fall.
Opening their eyes is meant to convey understanding (Isa 6:8). An inheritance brings the idea of wealth that somebody else created.

19

“For that reason, King Agrippa, I did not prove disobedient to the heavenly vision,

20

but continually proclaimed to those in Damascus first, and in Jerusalem, and then all the region of Judea, and even to the Gentiles, that they are to repent and turn to God, performing deeds consistent with repentance.

We do not know much about Paul's preaching in Jerusalem and other parts of Judea apart from the speech in 22:1-21 but this verse evokes the commissioning to preach in Jerusalem, Judea, and to the end of the earth (1:8).
Paul emphasizes that believers are to show a change of character (Eph 2:10).

21

For these reasons some Jews seized me in the temple and tried to murder me.

21:27-32.

22

So, having obtained help from God, I stand to this day testifying both to small and great, stating nothing but what the Prophets and Moses said was going to take place,

Paul knows that the commander Claudius Lysias saved him in different occasions (21:30-31, 22:23, 23:10), but Paul gives God the credit for being alive at that moment.
Paul is presenting Jesus as the fulfillment of the Law and the Prophets.

23

as to whether the Christ was to suffer, and whether, as first from the resurrection of the dead, He would proclaim light both to the Jewish people and to the Gentiles.”

Isa 9:1-2, 49:6, 53:4-5.
Paul has not mentioning any of the miracles that God has performed through him. See comment in 20:27.

24

While Paul was stating these things in his defense, Festus said in a loud voice, “Paul, you are out of your mind! Your great learning is driving you insane.”

To Festus, speaking of the resurrection of the dead, of Jesus being alive, of a a vision on the road to Damascus, of Moses and the Prophets, is madness.

25

But Paul said, “I am not insane, most excellent Festus; on the contrary, I am speaking out with truthful and rational words.

Reactions like Festus' are familiar to Paul (17:32, 2Co 5:13).

26

For the king knows about these matters, and I also speak to him with confidence, since I am persuaded that none of these things escape his notice; for this has not been done in a corner.

Perhaps at this point Paul realizes that his preaching is not as much for Festus as it is for King Agrippa; Paul then addresses Agrippa directly.
Alternatively, as other commentators have observed, Paul might be appealing to King Aggripa for support so Festus does not think Paul is insane; but Paul being afraid or needing justification from Agrippa seems unlikely.

27

King Agrippa, do you believe the Prophets? I know that you believe.”

Paul points to the words of the prophets as the authority, not his own.
Herod the Great was king over Israel when Jesus was born. Three of his sons, Archelaus, Philip, and Antipas inherited the kingdom in three separate regions. Agrippa I was a nephew of these three and grandson of Herod the Great. Agrippa II was Agrippa I's son.
Note that Herod the Great tried to kill Jesus (Mt 2:16), his son Antipas had John the baptist killed (Mt 14:9-10) and cross-examined Jesus (Lk 23:8-11). Agrippa I persecuted the church and had the apostle James killed (12:1-2). Despite this family history, here we see God's mercy reaching out to King Agrippa II to bring him into His grace.
Paul is now a court prophet like Nathan and Isaiah (e.g. 2Sam 12:1, Isa 7:3,39:3).

28

Agrippa replied to Paul, “In a short time you are going to persuade me to make a Christian of myself.”

11:26.

29

And Paul said, “I would wish to God that even in a short or long time not only you, but also all who hear me this day would become such as I myself am, except for these chains.”

Paul is expressing that in all the pomp of the occasion (25:23), he in chains is in a better position that those listening and are yet to believe.

30

The king stood up and the governor and Bernice, and those who were sitting with them,

31

and when they had gone out, they began talking to one another, saying, “This man is not doing anything deserving death or imprisonment.”

32

And Agrippa said to Festus, “This man could have been set free if he had not appealed to Caesar.”

Felix, Festus, Agrippa all would have declared Paul free (todo) to walk as Pilate would have done with Jesus. Paul knew he needed to be in Rome (Act 19:21, 23:11; Rom 1:10-15).

Chapter 27

Paul Is Sent to Rome

1

Now when it was decided that we would sail for Italy, they proceeded to turn Paul and some other prisoners over to a centurion of the Augustan cohort, named Julius.

Luke had arrived in Jerusalem in 21:17, about two years earlier. It is believed that he traveled during this time researching and fact-finding.
The narrative presents a perspective from the missionary group (16:10-13, 16:16, 20:6-8, 20:13-15, 21:1-17, 27:1-8, 27:15-18, 27:27-29, 28:1, 28:10-16).

2

And we boarded an Adramyttian ship that was about to sail to the regions along the coast of Asia, and put out to sea accompanied by Aristarchus, a Macedonian of Thessalonica.

Paul recruited Aristarchus in Thessalonica and traveled extensively with Paul (17:4, 19:29, 20:4, Col 4:10, Phlm 1:24).
Notice the pronoun todo we, Luke was also traveling with Paul.
This ship was probably smaller in size as it would travel along the coast.

3

The next day we put in at Sidon; and Julius treated Paul with consideration and allowed him to go to his friends and receive care.

In Sidon Paul is likely given provisions and articles for his journey (this happens again in 28:10). This along with the travel company of Aristarchus and Luke must have made Julius realize that Paul was no ordinary prisoner. Julius must have known also that Paul was a religious leader, not a dangerous criminal, and that the charges against him were frivolous (25:27, 26:32).

4

From there we put out to sea and sailed under the shelter of Cyprus, because the winds were contrary.

5

When we had sailed through the sea along the coast of Cilicia and Pamphylia, we landed at Myra in Lycia.

6

There the centurion found an Alexandrian ship sailing for Italy, and he put us aboard it.

This would be a larger ship required to cross the Mediterranean, 276 people were on board (v.37).

7

When we had sailed slowly for a good many days, and with difficulty had arrived off Cnidus, since the wind did not permit us to go farther, we sailed under the shelter of Crete, off Salmone;

8

and with difficulty sailing past it, we came to a place called Fair Havens, near which was the city of Lasea.

9

When considerable time had passed and the voyage was now dangerous, since even the fast was already over, Paul started admonishing them,

The fast would refer to Yom Kippur, the winter weather was approaching and sailing would be harder and more dangerous.
Some commentators date this event in the year 59 as the holiday was on October 5. In all other years between 57 and 62, the holiday was earlier on the calendar.

10

saying to them, “Men, I perceive that the voyage will certainly be with damage and great loss, not only of the cargo and the ship, but also of our lives.”

The special status that Paul had gained in the eyes of Julius (v.3) gave him special access to the people in charge.
This is Paul's first admonition.

11

But the centurion was more persuaded by the pilot and the captain of the ship than by what was being said by Paul.

Compare with v. 31 where the centurion gives more weigth to Paul’s words.

12

The harbor was not suitable for wintering, so the majority reached a decision to put out to sea from there, if somehow they could reach Phoenix, a harbor of Crete facing southwest and northwest, and spend the winter there.

The harbor might have been a small town with not enough food and lodging or perhaps the sea tides were too big for the ship.
The majority were probably Julius, the pilot, and the captain.

13

When a moderate south wind came up, thinking that they had attained their purpose, they weighed anchor and began sailing along Crete, closer to shore.

Shipwreck

14

But before very long a violent wind, called Euraquilo, rushed down from the land;

15

and when the ship was caught in it and could not head up into the wind, we gave up and let ourselves be driven by the wind.

The narrative presents a perspective from the missionary group (16:10-13, 16:16, 20:6-8, 20:13-15, 21:1-17, 27:1-8, 27:15-18, 27:27-29, 28:1, 28:10-16).

16

Running under the shelter of a small island called Cauda, we were able to get the ship’s boat under control only with difficulty.

17

After they had hoisted it up, they used supporting cables in undergirding the ship; and fearing that they might run aground on the shallows of Syrtis, they let down the sea anchor and let themselves be driven along in this way.

18

The next day as we were being violently tossed by the storm, they began to jettison the cargo;

19

and on the third day they threw the ship’s tackle overboard with their own hands.

20

Since neither sun nor stars appeared for many days, and no small storm was assailing us, from then on all hope of our being saved was slowly abandoned.

The sun and stars were needed for navigation.

21

When many had lost their appetites, Paul then stood among them and said, “Men, you should have followed my advice and not have set sail from Crete, and thereby spared yourselves this damage and loss.

Choppy seas make people not eat.

22

And yet now I urge you to keep up your courage, for there will be no loss of life among you, but only of the ship.

23

For this very night an angel of the God to whom I belong, whom I also serve, came to me,

As hope is being lost (v. 20), hope is renewed.

24

saying, ‘Do not be afraid, Paul; you must stand before Caesar; and behold, God has graciously granted you all those who are sailing with you.’

The highest authority, Caesar, is explicitly mentioned. But a higher authority is in control of creation and the lives of people.
Notice how the crew and passengers are saved in account of Paul and his mission.

25

Therefore, keep up your courage, men, for I believe God that it will turn out exactly as I have been told.

26

But we must run aground on a certain island.”

27

But when the fourteenth night came, as we were being driven about in the Adriatic Sea, about midnight the sailors began to suspect that they were approaching some land.

This is the central Mediterranean.
The narrative presents a perspective from the missionary group (16:10-13, 16:16, 20:6-8, 20:13-15, 21:1-17, 27:1-8, 27:15-18, 27:27-29, 28:1, 28:10-16).

28

And they took soundings and found it to be twenty fathoms; and a little farther on they took another sounding and found it to be fifteen fathoms.

29

Fearing that we might run aground somewhere on the rocks, they cast four anchors from the stern and prayed for daybreak.

30

But as the sailors were trying to escape from the ship and had let down the ship’s boat into the sea, on the pretense that they were going to lay out anchors from the bow,

31

Paul said to the centurion and the soldiers, “Unless these men remain on the ship, you yourselves cannot be saved.”

Along with divine providence, human intervention is necessary. Paul demands that the crew remain on the ship and instructs everyone to eat (v. 33-35).

32

Then the soldiers cut away the ropes of the ship’s boat and let it fall away.

33

Until the day was about to dawn, Paul kept encouraging them all to take some food, saying, “Today is the fourteenth day that you have been constantly watching and going without eating, having taken in nothing.

34

Therefore, I encourage you to take some food, for this is for your survival, for not a hair from the head of any of you will perish.”

A hair, 8: 1Sam 14:45, 2Sam 14:11, 1K 1:52, Lk 21:18 todo

35

Having said this, he took bread and gave thanks to God in the presence of them all, and he broke it and began to eat.

Breaking bread was a common expression for eating. Rather than evoking the last supper this evokes the feeding of the five and the seven thousand as a large number of passengers is mentioned in v.37 (Mt 15:36, Mk 6:41, 8:6,19-20, Lk 9:16).
todo: eucharist greeK?

36

All of them were encouraged and they themselves also took food.

37

We were 276 people on the ship in all.

38

When they had eaten enough, they began lightening the ship by throwing the wheat out into the sea.

The wheat was grain from Egypt (v.6) to feed the people in Rome during winter.

39

Now when day came, they could not recognize the land; but they did notice a bay with a beach, and they resolved to run the ship onto it if they could.

40

And casting off the anchors, they left them in the sea while at the same time they were loosening the ropes of the rudders; and they hoisted the foresail to the wind and were heading for the beach.

41

But they struck a reef where two seas met and ran the ship aground; and the prow stuck firmly and remained immovable, while the stern started to break up due to the force of the waves.

42

The soldiers’ plan was to kill the prisoners, so that none of them would swim away and escape;

The escaping of prisoners would mean that the guard would be executed (12:19, 16:27)

43

but the centurion, wanting to bring Paul safely through, kept them from accomplishing their intention, and commanded that those who could swim were to jump overboard first and get to land,

Third time Paul's life is spared. Then the snake

44

and the rest were to follow, some on planks, and others on various things from the ship. And so it happened that they all were brought safely to land.

Chapter 28

Safe at Malta

1

When they had been brought safely through, then we found out that the island was called Malta.

The narrative presents a perspective from the missionary group (16:10-13, 16:16, 20:6-8, 20:13-15, 21:1-17, 27:1-8, 27:15-18, 27:27-29, 28:1, 28:10-16).

2

The natives showed us extraordinary kindness, for they kindled a fire and took us all in because of the rain that had started and because of the cold.

3

But when Paul had gathered a bundle of sticks and laid them on the fire, a viper came out because of the heat and fastened itself on his hand.

4

When the natives saw the creature hanging from his hand, they began saying to one another, “Undoubtedly this man is a murderer, and though he has been saved from the sea, justice has not allowed him to live.”

5

However, Paul shook the creature off into the fire and suffered no harm.

Mk 16:18.

6

Now they were expecting that he was going to swell up or suddenly fall down dead. But after they had waited a long time and had seen nothing unusual happen to him, they changed their minds and began to say that he was a god.

A similar reaction to that in Lystra, Galatia (14:11).
Fourth time Paul's life is in danger: Storm, sailors fleeing, guards to kill prisoners, snake.

7

Now in the neighboring parts of that place were lands belonging to the leading man of the island, named Publius, who welcomed us and entertained us warmly for three days.

8

And it happened that the father of Publius was lying in bed afflicted with a recurring fever and dysentery. Paul went in to see him, and after he prayed, he laid his hands on him and healed him.

Some commentators have observed that this illness can originate in goat’s milk.

9

After this happened, the rest of the people on the island who had diseases were coming to him and being cured.

This episode evokes the healing miracles in the gospels (Mt 8:14-16, Mk 1:29-34, Lk 4:38-40).

10

They also showed us many honors, and when we were about to set sail, they supplied us with everything we needed.

The narrative presents a perspective from the missionary group (16:10-13, 16:16, 20:6-8, 20:13-15, 21:1-17, 27:1-8, 27:15-18, 27:27-29, 28:1, 28:10-16).

Paul Arrives in Rome

11

After three months we set sail on an Alexandrian ship which had wintered at the island, and which had the Twin Brothers for its figurehead.

The term Dioscuri referred to the twin half-brothers Castor and Pollux (the Gemini). They were the patrons of travelers and sailors believed to provide favorable winds.

12

After we put in at Syracuse, we stayed there for three days.

13

From there we sailed around and arrived at Rhegium, and a day later a south wind came up, and on the second day we came to Puteoli.

14

There we found some brothers and sisters, and were invited to stay with them for seven days; and that is how we came to Rome.

The believers mentioned in this verse and next were probably Gentile as the Jewish leader are not acquainted with the brethren (v.22).

15

And from there the brothers and sisters, when they heard about us, came as far as the Market of Appius and the Three Inns to meet us; and when Paul saw them, he thanked God and took courage.

The reception Paul receives is quite different from how he was received in Jerusalem, an indication as to how the gospel will spread in the Roman world.

16

When we entered Rome, Paul was allowed to stay by himself, with the soldier who was guarding him.

The guard was probably a praetorian guard (Ph 1:13). The praetorian guards were the security detail for high-ranking officials, including senators and the emperor.
This is the last instance where the narrative presents a perspective from the missionary group (16:10-13, 16:16, 20:6-8, 20:13-15, 21:1-17, 27:1-8, 27:15-18, 27:27-29, 28:1, 28:10-16).

17

After three days Paul called together those who were the leading men of the Jews, and when they came together, he began saying to them, “Brothers, though I had done nothing against our people or the customs of our fathers, yet I was handed over to the Romans as a prisoner from Jerusalem.

Paul's opening perhaps seeks to justify why the visitors are seeing him in chains.
Throughout Acts, we see Paul speaking in the synagogues and to the local Jewish community and leaders first (9:20, 13:5,14, 14:1, 16:13, 17:1,10,17, 18:4, 19:8, 28:17).

18

And when they had examined me, they were willing to release me because there were no grounds for putting me to death.

19

But when the Jews objected, I was forced to appeal to Caesar, not that I had any accusation against my nation.

20

For this reason, therefore, I requested to see you and to speak with you, since I am wearing this chain for the sake of the hope of Israel.”

The hope of Israel, 23:6, 24:15, 26:6-7, 28:20.

21

They said to him, “We have neither received letters from Judea concerning you, nor has any of the brothers come here and reported or spoken anything bad about you.

22

But we desire to hear from you what your views are; for regarding this sect, it is known to us that it is spoken against everywhere.”

The Jewish leaders seem to conceal a hesitation about Paul, though they say they have heard nothing bad about Paul, everything they hear about the believers is not favorable, and obviously Paul is one of the leaders.
The term for sect may (or not) imply a heresy involved.

23

When they had set a day for Paul, people came to him at his lodging in large numbers; and he was explaining to them by solemnly testifying about the kingdom of God and trying to persuade them concerning Jesus, from both the Law of Moses and from the Prophets, from morning until evening.

24

Some were being persuaded by the things said by Paul, but others would not believe.

25

And when they disagreed with one another, they began leaving after Paul said one parting statement: “The Holy Spirit rightly spoke through Isaiah the prophet to your fathers,

26

saying,‘G

O TO THIS PEOPLE AND SAY

,
“Y

OU WILL KEEP ON HEARING

,

AND WILL NOT UNDERSTAND

;
A

ND

YOU WILL KEEP ON SEEING

,

AND WILL NOT PERCEIVE

;

These verses are part of the words spoken for Isaiah's commissioning (Isa 6:8-10). That we find them at the end of Acts speaks of the commissioning we all receive to spread the gospel.

27

F

OR THE HEARTS OF THIS PEOPLE HAVE BECOME

INSENSITIVE

,A

ND WITH THEIR EARS THEY

HARDLY HEAR

,
A

ND THEY HAVE CLOSED THEIR EYES

;
O

THERWISE THEY MIGHT SEE WITH THEIR EYES

,
A

ND HEAR WITH THEIR EARS

,
A

ND UNDERSTAND WITH THEIR HEART AND RETURN

,
A

ND

I

WOULD HEAL THEM

.”’

Paul certainly understands being blind (9:8,17-18).

28

Therefore, let it be known to you that this salvation of God has been sent to the Gentiles; they will also listen.”

Acts makes it clear that Israel's is not an absolute rejection. The kingdom of Israel will be restored (1:6-8, 3:19-21).

30

Now Paul stayed two full years in his own rented lodging and welcomed all who came to him,

Paul's trial must have happened at the end of these two years (27:24) and subsequently must have been released.
Likely Paul wrote the letters to the Ephesians, Philippians, Colossians, and Philemon during this time.
People who were with Paul during this time include Aristarchus and Luke who arrived with him (27:2, Col 4:10), Timothy (Phl 1:1, Col 1:1, Phm 1:1),

31

preaching the kingdom of God and teaching things about the Lord Jesus Christ with all openness, unhindered.

The word unhindered illustrates the separation of the material and spiritual worlds. Paul is a prisoner in chains unable to leave his quarters, but he is free to share the gospel.
The last verse of Acts leaves a feeling of incompleteness as the book is still being written by Jesus’ followers, who are his witness to the remotest part of the earth (Act 1:8).
Other commentators have observed the symmetry between the beginning and closing of Acts in their thematics elements: teaching (1:1, 28:31), the Spirit (1:2,8, 28:25), the Kingdom (1:3,6, 28:23,31), witness (1:8, 28:23), all peoples (1:8, 28:28).