Acts 1
Jesus Taken Up Into Heaven
1In my former book,a Theophilus, I wrote about all that Jesus began to do and to teachb 2until the day he was taken up to heaven,c after giving instructionsd through the Holy Spirit to the apostlese he had chosen.f 3After his suffering, he presented himself to them and gave many convincing proofs that he was alive. He appeared to themg over a period of forty days and spoke about the kingdom of God.h 4On one occasion, while he was eating with them, he gave them this command: “Do not leave Jerusalem, but waiti for the gift my Father promised, which you have heard me speak about.j 5For John baptized with water,k but in a few days you will be baptized with the Holy Spirit.”l
6Then they gathered around him and asked him, “Lord, are you at this time going to restorem the kingdom to Israel?”
7He said to them: “It is not for you to know the times or dates the Father has set by his own authority.n 8But you will receive power when the Holy Spirit comes on you;o and you will be my witnessesp in Jerusalem, and in all Judea and Samaria,q and to the ends of the earth.”r
9After he said this, he was taken ups before their very eyes, and a cloud hid him from their sight.
10They were looking intently up into the sky as he was going, when suddenly two men dressed in whitet stood beside them. 11“Men of Galilee,”u they said, “why do you stand here looking into the sky? This same Jesus, who has been taken from you into heaven, will come backv in the same way you have seen him go into heaven.”
Matthias Chosen to Replace Judas
12Then the apostles returned to Jerusalemw from the hill called the Mount of Olives,x a Sabbath day’s walk from the city. 13When they arrived, they went upstairs to the roomy where they were staying. Those present were Peter, John, James and Andrew; Philip and Thomas, Bartholomew and Matthew; James son of Alphaeus and Simon the Zealot, and Judas son of James.z 14They all joined together constantly in prayer,a along with the womenb and Mary the mother of Jesus, and with his brothers.c
15In those days Peter stood up among the believers (a group numbering about a hundred and twenty) 16and said, “Brothers and sisters,,d the Scripture had to be fulfillede in which the Holy Spirit spoke long ago through David concerning Judas,f who served as guide for those who arrested Jesus. 17He was one of our numberg and shared in our ministry.”h
18(With the paymenti he received for his wickedness, Judas bought a field;j there he fell headlong, his body burst open and all his intestines spilled out. 19Everyone in Jerusalem heard about this, so they called that field in their languagek Akeldama, that is, Field of Blood.)
20“For,” said Peter, “it is written in the Book of Psalms:
“ ‘May his place be deserted;
let there be no one to dwell in it,’,l
and,
“ ‘May another take his place of leadership.’,m
21Therefore it is necessary to choose one of the men who have been with us the whole time the Lord Jesus was living among us, 22beginning from John’s baptismn to the time when Jesus was taken up from us. For one of these must become a witnesso with us of his resurrection.”
23So they nominated two men: Joseph called Barsabbas (also known as Justus) and Matthias. 24Then they prayed,p “Lord, you know everyone’s heart.q Show usr which of these two you have chosen 25to take over this apostolic ministry, which Judas left to go where he belongs.” 26Then they cast lots, and the lot fell to Matthias; so he was added to the eleven apostles.s
Acts 2
The Holy Spirit Comes at Pentecost
1When the day of Pentecosta came, they were all togetherb in one place. 2Suddenly a sound like the blowing of a violent wind came from heaven and filled the whole house where they were sitting.c 3They saw what seemed to be tongues of fire that separated and came to rest on each of them. 4All of them were filled with the Holy Spiritd and began to speak in other tongues,e as the Spirit enabled them. Map: Countries of People Mentioned at Pentecost
5Now there were staying in Jerusalem God-fearingf Jews from every nation under heaven. 6When they heard this sound, a crowd came together in bewilderment, because each one heard their own language being spoken. 7Utterly amazed,g they asked: “Aren’t all these who are speaking Galileans?h 8Then how is it that each of us hears them in our native language? 9Parthians, Medes and Elamites; residents of Mesopotamia, Judea and Cappadocia,i Pontusj and Asia,,k 10Phrygial and Pamphylia,m Egypt and the parts of Libya near Cyrene;n visitors from Rome 11(both Jews and converts to Judaism); Cretans and Arabs—we hear them declaring the wonders of God in our own tongues!” 12Amazed and perplexed, they asked one another, “What does this mean?”
13Some, however, made fun of them and said, “They have had too much wine.”o
Peter Addresses the Crowd
14Then Peter stood up with the Eleven, raised his voice and addressed the crowd: “Fellow Jews and all of you who live in Jerusalem, let me explain this to you; listen carefully to what I say. 15These people are not drunk, as you suppose. It’s only nine in the morning!p 16No, this is what was spoken by the prophet Joel:
17“ ‘In the last days, God says,
I will pour out my Spirit on all people.q
Your sons and daughters will prophesy,r
your young men will see visions,
your old men will dream dreams.
18Even on my servants, both men and women,
I will pour out my Spirit in those days,
and they will prophesy.s
19I will show wonders in the heavens above
and signs on the earth below,t
blood and fire and billows of smoke.
20The sun will be turned to darkness
and the moon to bloodu
before the coming of the great and glorious day of the Lord.
21And everyone who calls
on the name of the Lordv will be saved.’,w Photo
22“Fellow Israelites, listen to this: Jesus of Nazarethx was a man accredited by God to you by miracles, wonders and signs,y which God did among you through him,z as you yourselves know. 23This man was handed over to you by God’s deliberate plan and foreknowledge;a and you, with the help of wicked men, put him to death by nailing him to the cross.b 24But God raised him from the dead,c freeing him from the agony of death, because it was impossible for death to keep its hold on him.d 25David said about him:
“ ‘I saw the Lord always before me.
Because he is at my right hand,
I will not be shaken.
26Therefore my heart is glad and my tongue rejoices;
my body also will rest in hope,
27because you will not abandon me to the realm of the dead,
you will not let your holy one see decay.e
28You have made known to me the paths of life;
you will fill me with joy in your presence.’,f
29“Fellow Israelites,g I can tell you confidently that the patriarchh David died and was buried,i and his tomb is herej to this day. 30But he was a prophet and knew that God had promised him on oath that he would place one of his descendants on his throne.k 31Seeing what was to come, he spoke of the resurrection of the Messiah, that he was not abandoned to the realm of the dead, nor did his body see decay.l 32God has raised this Jesus to life,m and we are all witnessesn of it. 33Exaltedo to the right hand of God,p he has received from the Fatherq the promised Holy Spiritr and has poured outs what you now see and hear. 34For David did not ascend to heaven, and yet he said,
“ ‘The Lord said to my Lord:
“Sit at my right hand
35until I make your enemies
a footstool for your feet.” ’,t
36“Therefore let all Israel be assured of this: God has made this Jesus, whom you crucified, both Lordu and Messiah.”v
37When the people heard this, they were cut to the heart and said to Peter and the other apostles, “Brothers, what shall we do?”w
38Peter replied, “Repent and be baptized,x every one of you, in the name of Jesus Christ for the forgiveness of your sins.y And you will receive the gift of the Holy Spirit.z 39The promise is for you and your childrena and for all who are far offb—for all whom the Lord our God will call.”
40With many other words he warned them; and he pleaded with them, “Save yourselves from this corrupt generation.”c 41Those who accepted his message were baptized, and about three thousand were added to their numberd that day.
The Fellowship of the Believers
42They devoted themselves to the apostles’ teachinge and to fellowship, to the breaking of breadf and to prayer.g 43Everyone was filled with awe at the many wonders and signs performed by the apostles.h 44All the believers were together and had everything in common.i 45They sold property and possessions to give to anyone who had need.j 46Every day they continued to meet together in the temple courts.k They broke breadl in their homes and ate together with glad and sincere hearts, 47praising God and enjoying the favor of all the people.m And the Lord added to their numbern daily those who were being saved.
Acts 3
Peter Heals a Lame Beggar
1One day Peter and Johna were going up to the templeb at the time of prayer—at three in the afternoon.c 2Now a man who was lame from birthd was being carried to the temple gatee called Beautiful, where he was put every day to begf from those going into the temple courts. 3When he saw Peter and John about to enter, he asked them for money. 4Peter looked straight at him, as did John. Then Peter said, “Look at us!” 5So the man gave them his attention, expecting to get something from them.
6Then Peter said, “Silver or gold I do not have, but what I do have I give you. In the name of Jesus Christ of Nazareth,g walk.” 7Taking him by the right hand, he helped him up, and instantly the man’s feet and ankles became strong. 8He jumped to his feet and began to walk. Then he went with them into the temple courts, walking and jumping,h and praising God. 9When all the peoplei saw him walking and praising God, 10they recognized him as the same man who used to sit begging at the temple gate called Beautiful,j and they were filled with wonder and amazement at what had happened to him.
Peter Speaks to the Onlookers
11While the man held on to Peter and John,k all the people were astonished and came running to them in the place called Solomon’s Colonnade.l 12When Peter saw this, he said to them: “Fellow Israelites, why does this surprise you? Why do you stare at us as if by our own power or godliness we had made this man walk? 13The God of Abraham, Isaac and Jacob,m the God of our fathers,n has glorified his servant Jesus. You handed him overo to be killed, and you disowned him before Pilate,p though he had decided to let him go.q 14You disowned the Holyr and Righteous Ones and asked that a murderer be released to you.t 15You killed the author of life, but God raised him from the dead.u We are witnessesv of this. 16By faith in the name of Jesus,w this man whom you see and know was made strong. It is Jesus’ name and the faith that comes through him that has completely healed him, as you can all see.
17“Now, fellow Israelites,x I know that you acted in ignorance,y as did your leaders.z 18But this is how God fulfilleda what he had foretoldb through all the prophets,c saying that his Messiah would suffer.d 19Repent, then, and turn to God, so that your sins may be wiped out,e that times of refreshing may come from the Lord, 20and that he may send the Messiah,f who has been appointed for you—even Jesus. 21Heaven must receive himg until the time comes for God to restore everything,h as he promised long ago through his holy prophets.i 22For Moses said, ‘The Lord your God will raise up for you a prophet like me from among your own people; you must listen to everything he tells you.j 23Anyone who does not listen to him will be completely cut off from their people.’,k
24“Indeed, beginning with Samuel, all the prophetsl who have spoken have foretold these days. 25And you are heirsm of the prophets and of the covenantn God made with your fathers. He said to Abraham, ‘Through your offspring all peoples on earth will be blessed.’,o 26When God raised upp his servant, he sent him firstq to you to bless you by turning each of you from your wicked ways.”
Acts 4
Peter and John Before the Sanhedrin
1The priests and the captain of the temple guarda and the Sadduceesb came up to Peter and John while they were speaking to the people. 2They were greatly disturbed because the apostles were teaching the people, proclaiming in Jesus the resurrection of the dead.c 3They seized Peter and John and, because it was evening, they put them in jaild until the next day. 4But many who heard the message believed; so the number of men who believed grewe to about five thousand.
5The next day the rulers,f the elders and the teachers of the law met in Jerusalem. 6Annas the high priest was there, and so were Caiaphas,g John, Alexander and others of the high priest’s family. 7They had Peter and John brought before them and began to question them: “By what power or what name did you do this?”
8Then Peter, filled with the Holy Spirit,h said to them: “Rulers and elders of the people!i 9If we are being called to account today for an act of kindness shown to a man who was lamej and are being asked how he was healed, 10then know this, you and all the people of Israel: It is by the name of Jesus Christ of Nazareth,k whom you crucified but whom God raised from the dead,l that this man stands before you healed. 11Jesus is
“ ‘the stone you builders rejected,
which has become the cornerstone.’,m
12Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved.”n
13When they saw the courage of Peter and Johno and realized that they were unschooled, ordinary men,p they were astonished and they took note that these men had been with Jesus.q 14But since they could see the man who had been healed standing there with them, there was nothing they could say. 15So they ordered them to withdraw from the Sanhedrinr and then conferred together. 16“What are we going to do with these men?”s they asked. “Everyone living in Jerusalem knows they have performed a notable sign,t and we cannot deny it. 17But to stop this thing from spreading any further among the people, we must warn them to speak no longer to anyone in this name.”
18Then they called them in again and commanded them not to speak or teach at all in the name of Jesus.u 19But Peter and John replied, “Which is right in God’s eyes: to listen to you, or to him?v You be the judges! 20As for us, we cannot help speakingw about what we have seen and heard.”x
21After further threats they let them go. They could not decide how to punish them, because all the peopley were praising Godz for what had happened. 22For the man who was miraculously healed was over forty years old.
The Believers Pray
23On their release, Peter and John went back to their own people and reported all that the chief priests and the elders had said to them. 24When they heard this, they raised their voices together in prayer to God.a “Sovereign Lord,” they said, “you made the heavens and the earth and the sea, and everything in them.b 25You spoke by the Holy Spirit through the mouth of your servant, our father David:c
“ ‘Why do the nations rage
and the peoples plot in vain?
26The kings of the earth rise up
and the rulers band together
against the Lord
and against his anointed one.’,d
27Indeed Herode and Pontius Pilatef met together with the Gentiles and the people of Israel in this city to conspire against your holy servant Jesus,g whom you anointed. 28They did what your power and will had decided beforehand should happen.h 29Now, Lord, consider their threats and enable your servants to speak your word with great boldness.i 30Stretch out your hand to heal and perform signs and wondersj through the name of your holy servant Jesus.”k
31After they prayed, the place where they were meeting was shaken.l And they were all filled with the Holy Spiritm and spoke the word of Godn boldly.o
The Believers Share Their Possessions
32All the believers were one in heart and mind. No one claimed that any of their possessions was their own, but they shared everything they had.p 33With great power the apostles continued to testifyq to the resurrectionr of the Lord Jesus. And God’s graces was so powerfully at work in them all 34that there were no needy persons among them. For from time to time those who owned land or houses sold them,t brought the money from the sales 35and put it at the apostles’ feet,u and it was distributed to anyone who had need.v
36Joseph, a Levite from Cyprus, whom the apostles called Barnabasw (which means “son of encouragement”), 37sold a field he owned and brought the money and put it at the apostles’ feet.x
Acts 5
Ananias and Sapphira
1Now a man named Ananias, together with his wife Sapphira, also sold a piece of property. 2With his wife’s full knowledge he kept back part of the money for himself,a but brought the rest and put it at the apostles’ feet.b
3Then Peter said, “Ananias, how is it that Satanc has so filled your heartd that you have lied to the Holy Spirite and have kept for yourself some of the money you received for the land?f 4Didn’t it belong to you before it was sold? And after it was sold, wasn’t the money at your disposal?g What made you think of doing such a thing? You have not lied just to human beings but to God.”h
5When Ananias heard this, he fell down and died.i And great fearj seized all who heard what had happened. 6Then some young men came forward, wrapped up his body,k and carried him out and buried him.
7About three hours later his wife came in, not knowing what had happened. 8Peter asked her, “Tell me, is this the price you and Ananias got for the land?”
“Yes,” she said, “that is the price.”l
9Peter said to her, “How could you conspire to test the Spirit of the Lord?m Listen! The feet of the men who buried your husband are at the door, and they will carry you out also.”
10At that moment she fell down at his feet and died.n Then the young men came in and, finding her dead, carried her out and buried her beside her husband.o 11Great fearp seized the whole church and all who heard about these events.
The Apostles Heal Many
12The apostles performed many signs and wondersq among the people. And all the believers used to meet togetherr in Solomon’s Colonnade.s 13No one else dared join them, even though they were highly regarded by the people.t 14Nevertheless, more and more men and women believed in the Lord and were added to their number.u 15As a result, people brought the sick into the streets and laid them on beds and mats so that at least Peter’s shadow might fall on some of them as he passed by.v 16Crowds gathered also from the towns around Jerusalem, bringing their sick and those tormented by impure spirits, and all of them were healed.w
The Apostles Persecuted
17Then the high priest and all his associates, who were members of the partyx of the Sadducees,y were filled with jealousy. 18They arrested the apostles and put them in the public jail.z 19But during the night an angela of the Lord opened the doors of the jailb and brought them out.c 20“Go, stand in the temple courts,” he said, “and tell the people all about this new life.”d
21At daybreak they entered the temple courts, as they had been told, and began to teach the people.
When the high priest and his associatese arrived, they called together the Sanhedrinf—the full assembly of the elders of Israel—and sent to the jail for the apostles. 22But on arriving at the jail, the officers did not find them there.g So they went back and reported, 23“We found the jail securely locked, with the guards standing at the doors; but when we opened them, we found no one inside.” 24On hearing this report, the captain of the temple guard and the chief priestsh were at a loss, wondering what this might lead to.
25Then someone came and said, “Look! The men you put in jail are standing in the temple courts teaching the people.” 26At that, the captain went with his officers and brought the apostles. They did not use force, because they feared that the peoplei would stone them.
27The apostles were brought in and made to appear before the Sanhedrinj to be questioned by the high priest. 28“We gave you strict orders not to teach in this name,”k he said. “Yet you have filled Jerusalem with your teaching and are determined to make us guilty of this man’s blood.”l
29Peter and the other apostles replied: “We must obey God rather than human beings!m 30The God of our ancestorsn raised Jesus from the deado—whom you killed by hanging him on a cross.p 31God exalted him to his own right handq as Prince and Saviorr that he might bring Israel to repentance and forgive their sins.s 32We are witnesses of these things,t and so is the Holy Spirit,u whom God has given to those who obey him.”
33When they heard this, they were furiousv and wanted to put them to death. 34But a Pharisee named Gamaliel,w a teacher of the law,x who was honored by all the people, stood up in the Sanhedrin and ordered that the men be put outside for a little while. 35Then he addressed the Sanhedrin: “Men of Israel, consider carefully what you intend to do to these men. 36Some time ago Theudas appeared, claiming to be somebody, and about four hundred men rallied to him. He was killed, all his followers were dispersed, and it all came to nothing. 37After him, Judas the Galilean appeared in the days of the censusy and led a band of people in revolt. He too was killed, and all his followers were scattered. 38Therefore, in the present case I advise you: Leave these men alone! Let them go! For if their purpose or activity is of human origin, it will fail.z 39But if it is from God, you will not be able to stop these men; you will only find yourselves fighting against God.”a
40His speech persuaded them. They called the apostles in and had them flogged.b Then they ordered them not to speak in the name of Jesus, and let them go.
41The apostles left the Sanhedrin, rejoicingc because they had been counted worthy of suffering disgrace for the Name.d 42Day after day, in the temple courtse and from house to house, they never stopped teaching and proclaiming the good newsf that Jesus is the Messiah.g
Acts 6
The Choosing of the Seven
1In those days when the number of disciples was increasing,a the Hellenistic Jews,b among them complained against the Hebraic Jews because their widowsc were being overlooked in the daily distribution of food.d 2So the Twelve gathered all the disciplese together and said, “It would not be right for us to neglect the ministry of the word of Godf in order to wait on tables. 3Brothers and sisters,g choose seven men from among you who are known to be full of the Spirith and wisdom. We will turn this responsibility over to themi 4and will give our attention to prayerj and the ministry of the word.”
5This proposal pleased the whole group. They chose Stephen,k a man full of faith and of the Holy Spirit;l also Philip,m Procorus, Nicanor, Timon, Parmenas, and Nicolas from Antioch, a convert to Judaism. 6They presented these men to the apostles, who prayedn and laid their hands on them.o
7So the word of God spread.p The number of disciples in Jerusalem increased rapidly,q and a large number of priests became obedient to the faith.
Stephen Seized
8Now Stephen, a man full of God’s grace and power, performed great wonders and signsr among the people. 9Opposition arose, however, from members of the Synagogue of the Freedmen (as it was called)—Jews of Cyrenes and Alexandria as well as the provinces of Ciliciat and Asiau—who began to argue with Stephen. 10But they could not stand up against the wisdom the Spirit gave him as he spoke.v
11Then they secretlyw persuaded some men to say, “We have heard Stephen speak blasphemous words against Moses and against God.”x
12So they stirred up the people and the elders and the teachers of the law. They seized Stephen and brought him before the Sanhedrin.y 13They produced false witnesses,z who testified, “This fellow never stops speaking against this holy placea and against the law. 14For we have heard him say that this Jesus of Nazareth will destroy this placeb and change the customs Moses handed down to us.”c
15All who were sitting in the Sanhedrind looked intently at Stephen, and they saw that his face was like the face of an angel.
Acts 7
Stephen’s Speech to the Sanhedrin
1Then the high priest asked Stephen, “Are these charges true?”
2To this he replied: “Brothers and fathers,a listen to me! The God of gloryb appeared to our father Abraham while he was still in Mesopotamia, before he lived in Harran.c 3‘Leave your country and your people,’ God said, ‘and go to the land I will show you.’,d
4“So he left the land of the Chaldeans and settled in Harran. After the death of his father, God sent him to this land where you are now living.e 5He gave him no inheritance here,f not even enough ground to set his foot on. But God promised him that he and his descendants after him would possess the land,g even though at that time Abraham had no child. 6God spoke to him in this way: ‘For four hundred years your descendants will be strangers in a country not their own, and they will be enslaved and mistreated.h 7But I will punish the nation they serve as slaves,’ God said, ‘and afterward they will come out of that country and worship me in this place.’,i 8Then he gave Abraham the covenant of circumcision.j And Abraham became the father of Isaac and circumcised him eight days after his birth.k Later Isaac became the father of Jacob,l and Jacob became the father of the twelve patriarchs.m
9“Because the patriarchs were jealous of Joseph,n they sold him as a slave into Egypt.o But God was with himp 10and rescued him from all his troubles. He gave Joseph wisdom and enabled him to gain the goodwill of Pharaoh king of Egypt. So Pharaoh made him ruler over Egypt and all his palace.q
11“Then a famine struck all Egypt and Canaan, bringing great suffering, and our ancestors could not find food.r 12When Jacob heard that there was grain in Egypt, he sent our forefathers on their first visit.s 13On their second visit, Joseph told his brothers who he was,t and Pharaoh learned about Joseph’s family.u 14After this, Joseph sent for his father Jacob and his whole family,v seventy-five in all.w 15Then Jacob went down to Egypt, where he and our ancestors died.x 16Their bodies were brought back to Shechem and placed in the tomb that Abraham had bought from the sons of Hamor at Shechem for a certain sum of money.y
17“As the time drew near for God to fulfill his promise to Abraham, the number of our people in Egypt had greatly increased.z 18Then ‘a new king, to whom Joseph meant nothing, came to power in Egypt.’,a 19He dealt treacherously with our people and oppressed our ancestors by forcing them to throw out their newborn babies so that they would die.b
20“At that time Moses was born, and he was no ordinary child. For three months he was cared for by his family.c 21When he was placed outside, Pharaoh’s daughter took him and brought him up as her own son.d 22Moses was educated in all the wisdom of the Egyptianse and was powerful in speech and action.
23“When Moses was forty years old, he decided to visit his own people, the Israelites. 24He saw one of them being mistreated by an Egyptian, so he went to his defense and avenged him by killing the Egyptian. 25Moses thought that his own people would realize that God was using him to rescue them, but they did not. 26The next day Moses came upon two Israelites who were fighting. He tried to reconcile them by saying, ‘Men, you are brothers; why do you want to hurt each other?’
27“But the man who was mistreating the other pushed Moses aside and said, ‘Who made you ruler and judge over us?f 28Are you thinking of killing me as you killed the Egyptian yesterday?’ 29When Moses heard this, he fled to Midian, where he settled as a foreigner and had two sons.g
30“After forty years had passed, an angel appeared to Moses in the flames of a burning bush in the desert near Mount Sinai. 31When he saw this, he was amazed at the sight. As he went over to get a closer look, he heard the Lord say:h 32‘I am the God of your fathers,i the God of Abraham, Isaac and Jacob.’ Moses trembled with fear and did not dare to look.j
33“Then the Lord said to him, ‘Take off your sandals, for the place where you are standing is holy ground.k 34I have indeed seen the oppression of my people in Egypt. I have heard their groaning and have come down to set them free. Now come, I will send you back to Egypt.’,l
35“This is the same Moses they had rejected with the words, ‘Who made you ruler and judge?’m He was sent to be their ruler and deliverer by God himself, through the angel who appeared to him in the bush. 36He led them out of Egyptn and performed wonders and signso in Egypt, at the Red Seap and for forty years in the wilderness.q
37“This is the Moses who told the Israelites, ‘God will raise up for you a prophet like me from your own people.’,r 38He was in the assembly in the wilderness, with the angels who spoke to him on Mount Sinai, and with our ancestors;t and he received living wordsu to pass on to us.v
39“But our ancestors refused to obey him. Instead, they rejected him and in their hearts turned back to Egypt.w 40They told Aaron, ‘Make us gods who will go before us. As for this fellow Moses who led us out of Egypt—we don’t know what has happened to him!’,x 41That was the time they made an idol in the form of a calf. They brought sacrifices to it and reveled in what their own hands had made.y 42But God turned away from themz and gave them over to the worship of the sun, moon and stars.a This agrees with what is written in the book of the prophets:
“ ‘Did you bring me sacrifices and offerings
forty years in the wilderness, people of Israel?
43You have taken up the tabernacle of Molek
and the star of your god Rephan,
the idols you made to worship.
Therefore I will send you into exile’,b beyond Babylon.
44“Our ancestors had the tabernacle of the covenant lawc with them in the wilderness. It had been made as God directed Moses, according to the pattern he had seen.d 45After receiving the tabernacle, our ancestors under Joshua brought it with them when they took the land from the nations God drove out before them.e It remained in the land until the time of David,f 46who enjoyed God’s favor and asked that he might provide a dwelling place for the God of Jacob.,g 47But it was Solomon who built a house for him.h
48“However, the Most Highi does not live in houses made by human hands.j As the prophet says:
49“ ‘Heaven is my throne,
and the earth is my footstool.k
What kind of house will you build for me?
says the Lord.
Or where will my resting place be?
50Has not my hand made all these things?’,l
51“You stiff-necked people!m Your heartsn and ears are still uncircumcised. You are just like your ancestors: You always resist the Holy Spirit! 52Was there ever a prophet your ancestors did not persecute?o They even killed those who predicted the coming of the Righteous One. And now you have betrayed and murdered himp— 53you who have received the law that was given through angelsq but have not obeyed it.”
The Stoning of Stephen
54When the members of the Sanhedrin heard this, they were furiousr and gnashed their teeth at him. 55But Stephen, full of the Holy Spirit,s looked up to heaven and saw the glory of God, and Jesus standing at the right hand of God.t 56“Look,” he said, “I see heaven openu and the Son of Manv standing at the right hand of God.”
57At this they covered their ears and, yelling at the top of their voices, they all rushed at him, 58dragged him out of the cityw and began to stone him.x Meanwhile, the witnessesy laid their coatsz at the feet of a young man named Saul.a
59While they were stoning him, Stephen prayed, “Lord Jesus, receive my spirit.”b 60Then he fell on his kneesc and cried out, “Lord, do not hold this sin against them.”d When he had said this, he fell asleep.e
Acts 8
1And Saula approved of their killing him. Map: Philip’s and Peter’s Missionary Journeys
The Church Persecuted and Scattered
On that day a great persecution broke out against the church in Jerusalem, and all except the apostles were scatteredb throughout Judea and Samaria.c 2Godly men buried Stephen and mourned deeply for him. 3But Sauld began to destroy the church.e Going from house to house, he dragged off both men and women and put them in prison.
Philip in Samaria
4Those who had been scatteredf preached the word wherever they went.g 5Philiph went down to a city in Samaria and proclaimed the Messiah there. 6When the crowds heard Philip and saw the signs he performed, they all paid close attention to what he said. 7For with shrieks, impure spirits came out of many,i and many who were paralyzed or lame were healed.j 8So there was great joy in that city.
Simon the Sorcerer
9Now for some time a man named Simon had practiced sorceryk in the city and amazed all the people of Samaria. He boasted that he was someone great,l 10and all the people, both high and low, gave him their attention and exclaimed, “This man is rightly called the Great Power of God.”m 11They followed him because he had amazed them for a long time with his sorcery. 12But when they believed Philip as he proclaimed the good news of the kingdom of Godn and the name of Jesus Christ, they were baptized,o both men and women. 13Simon himself believed and was baptized. And he followed Philip everywhere, astonished by the great signs and miraclesp he saw.
14When the apostles in Jerusalem heard that Samariaq had accepted the word of God,r they sent Peter and Johns to Samaria. 15When they arrived, they prayed for the new believers there that they might receive the Holy Spirit,t 16because the Holy Spirit had not yet come on any of them;u they had simply been baptized in the name of the Lord Jesus.v 17Then Peter and John placed their hands on them,w and they received the Holy Spirit.x
18When Simon saw that the Spirit was given at the laying on of the apostles’ hands, he offered them money 19and said, “Give me also this ability so that everyone on whom I lay my hands may receive the Holy Spirit.”
20Peter answered: “May your money perish with you, because you thought you could buy the gift of God with money!y 21You have no part or sharez in this ministry, because your heart is not righta before God. 22Repentb of this wickedness and pray to the Lord in the hope that he may forgive you for having such a thought in your heart. 23For I see that you are full of bitterness and captive to sin.”
24Then Simon answered, “Pray to the Lord for mec so that nothing you have said may happen to me.”
25After they had further proclaimed the word of the Lordd and testified about Jesus, Peter and John returned to Jerusalem, preaching the gospel in many Samaritan villages.e
Philip and the Ethiopian
26Now an angelf of the Lord said to Philip,g “Go south to the road—the desert road—that goes down from Jerusalem to Gaza.” 27So he started out, and on his way he met an Ethiopian,h eunuch,i an important official in charge of all the treasury of the Kandake (which means “queen of the Ethiopians”). This man had gone to Jerusalem to worship,j 28and on his way home was sitting in his chariot reading the Book of Isaiah the prophet. 29The Spirit toldk Philip, “Go to that chariot and stay near it.”
30Then Philip ran up to the chariot and heard the man reading Isaiah the prophet. “Do you understand what you are reading?” Philip asked.
31“How can I,” he said, “unless someone explains it to me?” So he invited Philip to come up and sit with him.
32This is the passage of Scripture the eunuch was reading:
“He was led like a sheep to the slaughter,
and as a lamb before its shearer is silent,
so he did not open his mouth.
33In his humiliation he was deprived of justice.
Who can speak of his descendants?
For his life was taken from the earth.”,l
34The eunuch asked Philip, “Tell me, please, who is the prophet talking about, himself or someone else?” 35Then Philip beganm with that very passage of Scripturen and told him the good newso about Jesus.
36As they traveled along the road, they came to some water and the eunuch said, “Look, here is water. What can stand in the way of my being baptized?”p [37] 38And he gave orders to stop the chariot. Then both Philip and the eunuch went down into the water and Philip baptized him. 39When they came up out of the water, the Spirit of the Lord suddenly took Philip away,q and the eunuch did not see him again, but went on his way rejoicing. 40Philip, however, appeared at Azotus and traveled about, preaching the gospel in all the townsr until he reached Caesarea.s
Acts 9
Saul’s Conversion
9:1-19pp — Ac 22:3-16; 26:9-18
1Meanwhile, Saul was still breathing out murderous threats against the Lord’s disciples.a He went to the high priest 2and asked him for letters to the synagogues in Damascus,b so that if he found any there who belonged to the Way,c whether men or women, he might take them as prisoners to Jerusalem. 3As he neared Damascus on his journey, suddenly a light from heaven flashed around him.d 4He fell to the ground and heard a voicee say to him, “Saul, Saul, why do you persecute me?” Chart: Timeline of Paul’s Life
5“Who are you, Lord?” Saul asked.
“I am Jesus, whom you are persecuting,” he replied. 6“Now get up and go into the city, and you will be told what you must do.”f
7The men traveling with Saul stood there speechless; they heard the soundg but did not see anyone.h 8Saul got up from the ground, but when he opened his eyes he could see nothing.i So they led him by the hand into Damascus. 9For three days he was blind, and did not eat or drink anything.
10In Damascus there was a disciple named Ananias. The Lord called to him in a vision,j “Ananias!”
“Yes, Lord,” he answered.
11The Lord told him, “Go to the house of Judas on Straight Street and ask for a man from Tarsusk named Saul, for he is praying. 12In a vision he has seen a man named Ananias come and place his hands onl him to restore his sight.”
13“Lord,” Ananias answered, “I have heard many reports about this man and all the harm he has done to your holy peoplem in Jerusalem.n 14And he has come here with authority from the chief priestso to arrest all who call on your name.”p
15But the Lord said to Ananias, “Go! This man is my chosen instrumentq to proclaim my name to the Gentilesr and their kingss and to the people of Israel. 16I will show him how much he must suffer for my name.”t
17Then Ananias went to the house and entered it. Placing his hands onu Saul, he said, “Brother Saul, the Lord—Jesus, who appeared to you on the road as you were coming here—has sent me so that you may see again and be filled with the Holy Spirit.”v 18Immediately, something like scales fell from Saul’s eyes, and he could see again. He got up and was baptized,w 19and after taking some food, he regained his strength. Map: Roman Damascus
Saul in Damascus and Jerusalem
Saul spent several days with the disciplesx in Damascus.y 20At once he began to preach in the synagoguesz that Jesus is the Son of God.a 21All those who heard him were astonished and asked, “Isn’t he the man who raised havoc in Jerusalem among those who call on this name?b And hasn’t he come here to take them as prisoners to the chief priests?”c 22Yet Saul grew more and more powerful and baffled the Jews living in Damascus by proving that Jesus is the Messiah.d
23After many days had gone by, there was a conspiracy among the Jews to kill him,e 24but Saul learned of their plan.f Day and night they kept close watch on the city gates in order to kill him. 25But his followers took him by night and lowered him in a basket through an opening in the wall.g
26When he came to Jerusalem,h he tried to join the disciples, but they were all afraid of him, not believing that he really was a disciple. 27But Barnabasi took him and brought him to the apostles. He told them how Saul on his journey had seen the Lord and that the Lord had spoken to him,j and how in Damascus he had preached fearlessly in the name of Jesus.k 28So Saul stayed with them and moved about freely in Jerusalem, speaking boldly in the name of the Lord. 29He talked and debated with the Hellenistic Jews,,l but they tried to kill him.m 30When the believersn learned of this, they took him down to Caesareao and sent him off to Tarsus.p
31Then the church throughout Judea, Galilee and Samariaq enjoyed a time of peace and was strengthened. Living in the fear of the Lord and encouraged by the Holy Spirit, it increased in numbers.r
Aeneas and Dorcas
32As Peter traveled about the country, he went to visit the Lord’s peoples who lived in Lydda. 33There he found a man named Aeneas, who was paralyzed and had been bedridden for eight years. 34“Aeneas,” Peter said to him, “Jesus Christ heals you.t Get up and roll up your mat.” Immediately Aeneas got up. 35All those who lived in Lydda and Sharonu saw him and turned to the Lord.v
36In Joppaw there was a disciple named Tabitha (in Greek her name is Dorcas); she was always doing goodx and helping the poor. 37About that time she became sick and died, and her body was washed and placed in an upstairs room.y 38Lydda was near Joppa; so when the disciplesz heard that Peter was in Lydda, they sent two men to him and urged him, “Please come at once!”
39Peter went with them, and when he arrived he was taken upstairs to the room. All the widowsa stood around him, crying and showing him the robes and other clothing that Dorcas had made while she was still with them.
40Peter sent them all out of the room;b then he got down on his kneesc and prayed. Turning toward the dead woman, he said, “Tabitha, get up.”d She opened her eyes, and seeing Peter she sat up. 41He took her by the hand and helped her to her feet. Then he called for the believers, especially the widows, and presented her to them alive. 42This became known all over Joppa, and many people believed in the Lord.e 43Peter stayed in Joppa for some time with a tanner named Simon.f
Acts 10
Cornelius Calls for Peter
1At Caesareaa there was a man named Cornelius, a centurion in what was known as the Italian Regiment. 2He and all his family were devout and God-fearing;b he gave generously to those in need and prayed to God regularly. 3One day at about three in the afternoonc he had a vision.d He distinctly saw an angele of God, who came to him and said, “Cornelius!”
4Cornelius stared at him in fear. “What is it, Lord?” he asked.
The angel answered, “Your prayers and gifts to the poor have come up as a memorial offeringf before God.g 5Now send men to Joppah to bring back a man named Simon who is called Peter. 6He is staying with Simon the tanner,i whose house is by the sea.”
7When the angel who spoke to him had gone, Cornelius called two of his servants and a devout soldier who was one of his attendants. 8He told them everything that had happened and sent them to Joppa.j
Peter’s Vision
10:9-32Ref — Ac 11:5-14
9About noon the following day as they were on their journey and approaching the city, Peter went up on the roofk to pray. 10He became hungry and wanted something to eat, and while the meal was being prepared, he fell into a trance.l 11He saw heaven openedm and something like a large sheet being let down to earth by its four corners. 12It contained all kinds of four-footed animals, as well as reptiles and birds. 13Then a voice told him, “Get up, Peter. Kill and eat.”
14“Surely not, Lord!”n Peter replied. “I have never eaten anything impure or unclean.”o
15The voice spoke to him a second time, “Do not call anything impure that God has made clean.”p
16This happened three times, and immediately the sheet was taken back to heaven.
17While Peter was wondering about the meaning of the vision,q the men sent by Corneliusr found out where Simon’s house was and stopped at the gate. 18They called out, asking if Simon who was known as Peter was staying there.
19While Peter was still thinking about the vision,s the Spirit saidt to him, “Simon, three men are looking for you. 20So get up and go downstairs. Do not hesitate to go with them, for I have sent them.”u
21Peter went down and said to the men, “I’m the one you’re looking for. Why have you come?”
22The men replied, “We have come from Cornelius the centurion. He is a righteous and God-fearing man,v who is respected by all the Jewish people. A holy angel told him to ask you to come to his house so that he could hear what you have to say.”w 23Then Peter invited the men into the house to be his guests.
Peter at Cornelius’s House
The next day Peter started out with them, and some of the believersx from Joppa went along.y 24The following day he arrived in Caesarea.z Cornelius was expecting them and had called together his relatives and close friends. 25As Peter entered the house, Cornelius met him and fell at his feet in reverence. 26But Peter made him get up. “Stand up,” he said, “I am only a man myself.”a
27While talking with him, Peter went inside and found a large gathering of people.b 28He said to them: “You are well aware that it is against our law for a Jew to associate with or visit a Gentile.c But God has shown me that I should not call anyone impure or unclean.d 29So when I was sent for, I came without raising any objection. May I ask why you sent for me?”
30Cornelius answered: “Three days ago I was in my house praying at this hour, at three in the afternoon. Suddenly a man in shining clothese stood before me 31and said, ‘Cornelius, God has heard your prayer and remembered your gifts to the poor. 32Send to Joppa for Simon who is called Peter. He is a guest in the home of Simon the tanner, who lives by the sea.’ 33So I sent for you immediately, and it was good of you to come. Now we are all here in the presence of God to listen to everything the Lord has commanded you to tell us.”
34Then Peter began to speak: “I now realize how true it is that God does not show favoritismf 35but accepts from every nation the one who fears him and does what is right.g 36You know the messageh God sent to the people of Israel, announcing the good newsi of peacej through Jesus Christ, who is Lord of all.k 37You know what has happened throughout the province of Judea, beginning in Galilee after the baptism that John preached— 38how God anointedl Jesus of Nazareth with the Holy Spirit and power, and how he went around doing good and healingm all who were under the power of the devil, because God was with him.n
39“We are witnesseso of everything he did in the country of the Jews and in Jerusalem. They killed him by hanging him on a cross,p 40but God raised him from the deadq on the third day and caused him to be seen. 41He was not seen by all the people,r but by witnesses whom God had already chosen—by us who ates and drank with him after he rose from the dead. 42He commanded us to preach to the peoplet and to testify that he is the one whom God appointed as judge of the living and the dead.u 43All the prophets testify about himv that everyonew who believesx in him receives forgiveness of sins through his name.”y
44While Peter was still speaking these words, the Holy Spirit came onz all who heard the message. 45The circumcised believers who had come with Petera were astonished that the gift of the Holy Spirit had been poured outb even on Gentiles.c 46For they heard them speaking in tongues,d and praising God.
Then Peter said, 47“Surely no one can stand in the way of their being baptized with water.e They have received the Holy Spirit just as we have.”f 48So he ordered that they be baptized in the name of Jesus Christ.g Then they asked Peter to stay with them for a few days.
Acts 11
Peter Explains His Actions
1The apostles and the believersa throughout Judea heard that the Gentiles also had received the word of God.b 2So when Peter went up to Jerusalem, the circumcised believersc criticized him 3and said, “You went into the house of uncircumcised men and ate with them.”d
4Starting from the beginning, Peter told them the whole story: 5“I was in the city of Joppa praying, and in a trance I saw a vision.e I saw something like a large sheet being let down from heaven by its four corners, and it came down to where I was. 6I looked into it and saw four-footed animals of the earth, wild beasts, reptiles and birds. 7Then I heard a voice telling me, ‘Get up, Peter. Kill and eat.’
8“I replied, ‘Surely not, Lord! Nothing impure or unclean has ever entered my mouth.’
9“The voice spoke from heaven a second time, ‘Do not call anything impure that God has made clean.’f 10This happened three times, and then it was all pulled up to heaven again.
11“Right then three men who had been sent to me from Caesareag stopped at the house where I was staying. 12The Spirit toldh me to have no hesitation about going with them.i These six brothersj also went with me, and we entered the man’s house. 13He told us how he had seen an angelk appear in his house and say, ‘Send to Joppa for Simon who is called Peter. 14He will bring you a messagel through which you and all your householdm will be saved.’
15“As I began to speak, the Holy Spirit came onn them as he had come on us at the beginning.o 16Then I remembered what the Lord had said: ‘John baptized with water,p but you will be baptized with the Holy Spirit.’q 17So if God gave them the same giftr he gave uss who believed in the Lord Jesus Christ, who was I to think that I could stand in God’s way?”
18When they heard this, they had no further objections and praised God, saying, “So then, even to Gentiles God has granted repentance that leads to life.”t
The Church in Antioch
19Now those who had been scattered by the persecution that broke out when Stephen was killedu traveled as far as Phoenicia, Cyprus and Antioch,v spreading the word only among Jews. 20Some of them, however, men from Cyprusw and Cyrene,x went to Antiochy and began to speak to Greeks also, telling them the good newsz about the Lord Jesus. 21The Lord’s hand was with them,a and a great number of people believed and turned to the Lord.b
22News of this reached the church in Jerusalem, and they sent Barnabasc to Antioch. 23When he arrived and saw what the grace of God had done,d he was glad and encouraged them all to remain true to the Lord with all their hearts.e 24He was a good man, full of the Holy Spiritf and faith, and a great number of people were brought to the Lord.g
25Then Barnabas went to Tarsush to look for Saul, 26and when he found him, he brought him to Antioch. So for a whole year Barnabas and Saul met with the church and taught great numbers of people. The disciplesi were called Christians firstj at Antioch.
27During this time some prophetsk came down from Jerusalem to Antioch. 28One of them, named Agabus,l stood up and through the Spirit predicted that a severe famine would spread over the entire Roman world.m (This happened during the reign of Claudius.)n 29The disciples,o as each one was able, decided to provide helpp for the brothers and sistersq living in Judea. 30This they did, sending their gift to the eldersr by Barnabass and Saul.t
Acts 12
Peter’s Miraculous Escape From Prison
1It was about this time that King Heroda arrested some who belonged to the church, intending to persecute them. 2He had James, the brother of John,b put to death with the sword.c 3When he saw that this met with approval among the Jews,d he proceeded to seize Peter also. This happened during the Festival of Unleavened Bread.e 4After arresting him, he put him in prison, handing him over to be guarded by four squads of four soldiers each. Herod intended to bring him out for public trial after the Passover.f Map: The Spread of the Gospel
5So Peter was kept in prison, but the church was earnestly praying to God for him.g
6The night before Herod was to bring him to trial, Peter was sleeping between two soldiers, bound with two chains,h and sentries stood guard at the entrance. 7Suddenly an angeli of the Lord appeared and a light shone in the cell. He struck Peter on the side and woke him up. “Quick, get up!” he said, and the chains fell off Peter’s wrists.j
8Then the angel said to him, “Put on your clothes and sandals.” And Peter did so. “Wrap your cloak around you and follow me,” the angel told him. 9Peter followed him out of the prison, but he had no idea that what the angel was doing was really happening; he thought he was seeing a vision.k 10They passed the first and second guards and came to the iron gate leading to the city. It opened for them by itself,l and they went through it. When they had walked the length of one street, suddenly the angel left him.
11Then Peter came to himselfm and said, “Now I know without a doubt that the Lord has sent his angel and rescued men from Herod’s clutches and from everything the Jewish people were hoping would happen.”
12When this had dawned on him, he went to the house of Mary the mother of John, also called Mark,o where many people had gathered and were praying.p 13Peter knocked at the outer entrance, and a servant named Rhoda came to answer the door.q 14When she recognized Peter’s voice, she was so overjoyedr she ran back without opening it and exclaimed, “Peter is at the door!”
15“You’re out of your mind,” they told her. When she kept insisting that it was so, they said, “It must be his angel.”s
16But Peter kept on knocking, and when they opened the door and saw him, they were astonished. 17Peter motioned with his handt for them to be quiet and described how the Lord had brought him out of prison. “Tell Jamesu and the other brothers and sistersv about this,” he said, and then he left for another place.
18In the morning, there was no small commotion among the soldiers as to what had become of Peter. 19After Herod had a thorough search made for him and did not find him, he cross-examined the guards and ordered that they be executed.w Photo
Herod’s Death
Then Herod went from Judea to Caesareax and stayed there. 20He had been quarreling with the people of Tyre and Sidon;y they now joined together and sought an audience with him. After securing the support of Blastus, a trusted personal servant of the king, they asked for peace, because they depended on the king’s country for their food supply.z
21On the appointed day Herod, wearing his royal robes, sat on his throne and delivered a public address to the people. 22They shouted, “This is the voice of a god, not of a man.” 23Immediately, because Herod did not give praise to God, an angela of the Lord struck him down,b and he was eaten by worms and died.
24But the word of Godc continued to spread and flourish.d
Barnabas and Saul Sent Off
25When Barnabase and Saul had finished their mission,f they returned from Jerusalem, taking with them John, also called Mark.g
Acts 13
1Now in the church at Antiocha there were prophetsb and teachers:c Barnabas,d Simeon called Niger, Lucius of Cyrene,e Manaen (who had been brought up with Herodf the tetrarch) and Saul. 2While they were worshiping the Lord and fasting, the Holy Spirit said,g “Set apart for me Barnabas and Saul for the workh to which I have called them.”i 3So after they had fasted and prayed, they placed their hands on themj and sent them off.k Map: Paul’s First Missionary Journey c. ad 46–48 (Ac 13:4—14:28)
On Cyprus
4The two of them, sent on their way by the Holy Spirit,l went down to Seleucia and sailed from there to Cyprus.m 5When they arrived at Salamis, they proclaimed the word of Godn in the Jewish synagogues.o Johnp was with them as their helper.
6They traveled through the whole island until they came to Paphos. There they met a Jewish sorcererq and false prophetr named Bar-Jesus, 7who was an attendant of the proconsul,s Sergius Paulus. The proconsul, an intelligent man, sent for Barnabas and Saul because he wanted to hear the word of God. 8But Elymas the sorcerert (for that is what his name means) opposed them and tried to turn the proconsulu from the faith.v 9Then Saul, who was also called Paul, filled with the Holy Spirit,w looked straight at Elymas and said, 10“You are a child of the devilx and an enemy of everything that is right! You are full of all kinds of deceit and trickery. Will you never stop perverting the right ways of the Lord?y 11Now the hand of the Lord is against you.z You are going to be blind for a time, not even able to see the light of the sun.”a
Immediately mist and darkness came over him, and he groped about, seeking someone to lead him by the hand. 12When the proconsulb saw what had happened, he believed, for he was amazed at the teaching about the Lord.
In Pisidian Antioch
13From Paphos,c Paul and his companions sailed to Perga in Pamphylia,d where Johne left them to return to Jerusalem. 14From Perga they went on to Pisidian Antioch.f On the Sabbathg they entered the synagogueh and sat down. 15After the reading from the Lawi and the Prophets, the leaders of the synagogue sent word to them, saying, “Brothers, if you have a word of exhortation for the people, please speak.”
16Standing up, Paul motioned with his handj and said: “Fellow Israelites and you Gentiles who worship God, listen to me! 17The God of the people of Israel chose our ancestors; he made the people prosper during their stay in Egypt; with mighty power he led them out of that country;k 18for about forty years he endured their conduct,l in the wilderness;m 19and he overthrew seven nations in Canaan,n giving their land to his peopleo as their inheritance.p 20All this took about 450 years.
“After this, God gave them judgesq until the time of Samuel the prophet.r 21Then the people asked for a king,s and he gave them Sault son of Kish, of the tribe of Benjamin,u who ruled forty years. 22After removing Saul,v he made David their king.w God testified concerning him: ‘I have found David son of Jesse, a man after my own heart;x he will do everything I want him to do.’y
23“From this man’s descendantsz God has brought to Israel the Saviora Jesus,b as he promised.c 24Before the coming of Jesus, John preached repentance and baptism to all the people of Israel.d 25As John was completing his work,e he said: ‘Who do you suppose I am? I am not the one you are looking for.f But there is one coming after me whose sandals I am not worthy to untie.’g
26“Fellow children of Abrahamh and you God-fearing Gentiles, it is to us that this message of salvationi has been sent. 27The people of Jerusalem and their rulers did not recognize Jesus,j yet in condemning him they fulfilled the words of the prophetsk that are read every Sabbath. 28Though they found no proper ground for a death sentence, they asked Pilate to have him executed.l 29When they had carried out all that was written about him,m they took him down from the crossn and laid him in a tomb.o 30But God raised him from the dead,p 31and for many days he was seen by those who had traveled with him from Galilee to Jerusalem.q They are now his witnessesr to our people.
32“We tell you the good news:s What God promised our ancestorst 33he has fulfilled for us, their children, by raising up Jesus.u As it is written in the second Psalm:
“ ‘You are my son;
today I have become your father.’,v
34God raised him from the dead so that he will never be subject to decay. As God has said,
“ ‘I will give you the holy and sure blessings promised to David.’,w
35So it is also stated elsewhere:
“ ‘You will not let your holy one see decay.’,x
36“Now when David had served God’s purpose in his own generation, he fell asleep;y he was buried with his ancestorsz and his body decayed. 37But the one whom God raised from the deada did not see decay.
38“Therefore, my friends, I want you to know that through Jesus the forgiveness of sins is proclaimed to you.b 39Through him everyone who believesc is set free from every sin, a justification you were not able to obtain under the law of Moses.d 40Take care that what the prophets have said does not happen to you:
41“ ‘Look, you scoffers,
wonder and perish,
for I am going to do something in your days
that you would never believe,
even if someone told you.’”e
42As Paul and Barnabas were leaving the synagogue,f the people invited them to speak further about these things on the next Sabbath. 43When the congregation was dismissed, many of the Jews and devout converts to Judaism followed Paul and Barnabas, who talked with them and urged them to continue in the grace of God.g
44On the next Sabbath almost the whole city gathered to hear the word of the Lord. 45When the Jews saw the crowds, they were filled with jealousy. They began to contradict what Paul was sayingh and heaped abusei on him.
46Then Paul and Barnabas answered them boldly: “We had to speak the word of God to you first.j Since you reject it and do not consider yourselves worthy of eternal life, we now turn to the Gentiles.k 47For this is what the Lord has commanded us:
“ ‘I have made you a light for the Gentiles,l
that you may bring salvation to the ends of the earth.’”m
48When the Gentiles heard this, they were glad and honored the word of the Lord;n and all who were appointed for eternal life believed.
49The word of the Lordo spread through the whole region. 50But the Jewish leaders incited the God-fearing women of high standing and the leading men of the city. They stirred up persecution against Paul and Barnabas, and expelled them from their region.p 51So they shook the dust off their feetq as a warning to them and went to Iconium.r 52And the discipless were filled with joy and with the Holy Spirit.t
Acts 14
In Iconium
1At Iconiuma Paul and Barnabas went as usual into the Jewish synagogue.b There they spoke so effectively that a great numberc of Jews and Greeks believed. 2But the Jews who refused to believe stirred up the other Gentiles and poisoned their minds against the brothers.d 3So Paul and Barnabas spent considerable time there, speaking boldlye for the Lord, who confirmed the message of his grace by enabling them to perform signs and wonders.f 4The people of the city were divided; some sided with the Jews, others with the apostles.g 5There was a plot afoot among both Gentiles and Jews,h together with their leaders, to mistreat them and stone them.i 6But they found out about it and fledj to the Lycaonian cities of Lystra and Derbe and to the surrounding country, 7where they continued to preachk the gospel.l Photo
In Lystra and Derbe
8In Lystra there sat a man who was lame. He had been that way from birthm and had never walked. 9He listened to Paul as he was speaking. Paul looked directly at him, saw that he had faith to be healedn 10and called out, “Stand up on your feet!”o At that, the man jumped up and began to walk.p
11When the crowd saw what Paul had done, they shouted in the Lycaonian language, “The gods have come down to us in human form!”q 12Barnabas they called Zeus, and Paul they called Hermes because he was the chief speaker.r 13The priest of Zeus, whose temple was just outside the city, brought bulls and wreaths to the city gates because he and the crowd wanted to offer sacrifices to them.
14But when the apostles Barnabas and Paul heard of this, they tore their clothess and rushed out into the crowd, shouting: 15“Friends, why are you doing this? We too are only human,t like you. We are bringing you good news,u telling you to turn from these worthless thingsv to the living God,w who made the heavens and the earthx and the sea and everything in them.y 16In the past, he letz all nations go their own way.a 17Yet he has not left himself without testimony:b He has shown kindness by giving you rain from heaven and crops in their seasons;c he provides you with plenty of food and fills your hearts with joy.”d 18Even with these words, they had difficulty keeping the crowd from sacrificing to them.
19Then some Jewse came from Antioch and Iconiumf and won the crowd over. They stoned Paulg and dragged him outside the city, thinking he was dead. 20But after the disciplesh had gathered around him, he got up and went back into the city. The next day he and Barnabas left for Derbe.
The Return to Antioch in Syria
21They preached the gospeli in that city and won a large numberj of disciples. Then they returned to Lystra, Iconiumk and Antioch, 22strengthening the disciples and encouraging them to remain true to the faith.l “We must go through many hardshipsm to enter the kingdom of God,” they said. 23Paul and Barnabas appointed elders,n for them in each church and, with prayer and fasting,o committed them to the Lord,p in whom they had put their trust. 24After going through Pisidia, they came into Pamphylia,q 25and when they had preached the word in Perga, they went down to Attalia.
26From Attalia they sailed back to Antioch,r where they had been committed to the grace of Gods for the work they had now completed.t 27On arriving there, they gathered the church together and reported all that God had done through themu and how he had opened a doorv of faith to the Gentiles. 28And they stayed there a long time with the disciples.w
Acts 15
The Council at Jerusalem
1Certain peoplea came down from Judea to Antioch and were teaching the believers:b “Unless you are circumcised,c according to the custom taught by Moses,d you cannot be saved.” 2This brought Paul and Barnabas into sharp dispute and debate with them. So Paul and Barnabas were appointed, along with some other believers, to go up to Jerusaleme to see the apostles and eldersf about this question. 3The church sent them on their way, and as they traveled through Phoeniciag and Samaria, they told how the Gentiles had been converted.h This news made all the believers very glad. 4When they came to Jerusalem, they were welcomed by the church and the apostles and elders, to whom they reported everything God had done through them.i
5Then some of the believers who belonged to the partyj of the Phariseesk stood up and said, “The Gentiles must be circumcised and required to keep the law of Moses.”l
6The apostles and elders met to consider this question. 7After much discussion, Peter got up and addressed them: “Brothers, you know that some time ago God made a choice among you that the Gentiles might hear from my lips the message of the gospel and believe.m 8God, who knows the heart,n showed that he accepted them by giving the Holy Spirit to them,o just as he did to us. 9He did not discriminate between us and them,p for he purified their hearts by faith.q 10Now then, why do you try to test Godr by putting on the necks of Gentiles a yokes that neither we nor our ancestors have been able to bear? 11No! We believe it is through the gracet of our Lord Jesus that we are saved, just as they are.”
12The whole assembly became silent as they listened to Barnabas and Paul telling about the signs and wondersu God had done among the Gentiles through them.v 13When they finished, Jamesw spoke up. “Brothers,” he said, “listen to me. 14Simon has described to us how God first intervened to choose a people for his name from the Gentiles.x 15The words of the prophets are in agreement with this, as it is written:
16“ ‘After this I will return
and rebuild David’s fallen tent.
Its ruins I will rebuild,
and I will restore it,
17that the rest of mankind may seek the Lord,
even all the Gentiles who bear my name,
says the Lord, who does these things’,y—
18things known from long ago.,z
19“It is my judgment, therefore, that we should not make it difficult for the Gentiles who are turning to God. 20Instead we should write to them, telling them to abstain from food polluted by idols,a from sexual immorality,b from the meat of strangled animals and from blood.c 21For the law of Moses has been preached in every city from the earliest times and is read in the synagogues on every Sabbath.”d
The Council’s Letter to Gentile Believers
22Then the apostles and elders,e with the whole church, decided to choose some of their own men and send them to Antiochf with Paul and Barnabas. They chose Judas (called Barsabbas) and Silas,g men who were leaders among the believers. 23With them they sent the following letter:
The apostles and elders, your brothers,
To the Gentile believers in Antioch,h Syriai and Cilicia:j
Greetings.k
24We have heard that some went out from us without our authorization and disturbed you, troubling your minds by what they said.l 25So we all agreed to choose some men and send them to you with our dear friends Barnabas and Paul— 26men who have risked their livesm for the name of our Lord Jesus Christ. 27Therefore we are sending Judas and Silasn to confirm by word of mouth what we are writing. 28It seemed good to the Holy Spirito and to us not to burden you with anything beyond the following requirements: 29You are to abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality.p You will do well to avoid these things.
Farewell.
30So the men were sent off and went down to Antioch, where they gathered the church together and delivered the letter. 31The people read it and were glad for its encouraging message. 32Judas and Silas,q who themselves were prophets,r said much to encourage and strengthen the believers. 33After spending some time there, they were sent off by the believers with the blessing of peaces to return to those who had sent them. [34] 35But Paul and Barnabas remained in Antioch, where they and many others taught and preachedt the word of the Lord.u
Disagreement Between Paul and Barnabas
36Some time later Paul said to Barnabas, “Let us go back and visit the believers in all the townsv where we preached the word of the Lordw and see how they are doing.” 37Barnabas wanted to take John, also called Mark,x with them, 38but Paul did not think it wise to take him, because he had deserted themy in Pamphylia and had not continued with them in the work. 39They had such a sharp disagreement that they parted company. Barnabas took Mark and sailed for Cyprus, 40but Paul chose Silasz and left, commended by the believers to the grace of the Lord.a 41He went through Syriab and Cilicia,c strengthening the churches.d
Acts 16
Timothy Joins Paul and Silas
1Paul came to Derbe and then to Lystra,a where a disciple named Timothyb lived, whose mother was Jewish and a believerc but whose father was a Greek. 2The believersd at Lystra and Iconiume spoke well of him. 3Paul wanted to take him along on the journey, so he circumcised him because of the Jews who lived in that area, for they all knew that his father was a Greek.f 4As they traveled from town to town, they delivered the decisions reached by the apostles and eldersg in Jerusalemh for the people to obey.i 5So the churches were strengthenedj in the faith and grew daily in numbers.k
Paul’s Vision of the Man of Macedonia
6Paul and his companions traveled throughout the region of Phrygial and Galatia,m having been kept by the Holy Spirit from preaching the word in the province of Asia.n 7When they came to the border of Mysia, they tried to enter Bithynia, but the Spirit of Jesuso would not allow them to. 8So they passed by Mysia and went down to Troas.p 9During the night Paul had a visionq of a man of Macedoniar standing and begging him, “Come over to Macedonia and help us.” 10After Paul had seen the vision, wes got ready at once to leave for Macedonia, concluding that God had called us to preach the gospelt to them. Map: Paul’s Second Missionary Journey c. ad 49–52 or 50–53 (Ac 15:39—18:22)
Lydia’s Conversion in Philippi
11From Troasu we put out to sea and sailed straight for Samothrace, and the next day we went on to Neapolis. 12From there we traveled to Philippi,v a Roman colony and the leading city of that district of Macedonia.w And we stayed there several days.
13On the Sabbathx we went outside the city gate to the river, where we expected to find a place of prayer. We sat down and began to speak to the women who had gathered there. 14One of those listening was a woman from the city of Thyatiray named Lydia, a dealer in purple cloth. She was a worshiper of God. The Lord opened her heartz to respond to Paul’s message. 15When she and the members of her householda were baptized,b she invited us to her home. “If you consider me a believer in the Lord,” she said, “come and stay at my house.” And she persuaded us.
Paul and Silas in Prison
16Once when we were going to the place of prayer,c we were met by a female slave who had a spiritd by which she predicted the future. She earned a great deal of money for her owners by fortune-telling. 17She followed Paul and the rest of us, shouting, “These men are servants of the Most High God,e who are telling you the way to be saved.” 18She kept this up for many days. Finally Paul became so annoyed that he turned around and said to the spirit, “In the name of Jesus Christ I command you to come out of her!” At that moment the spirit left her.f
19When her owners realized that their hope of making moneyg was gone, they seized Paul and Silash and draggedi them into the marketplace to face the authorities. 20They brought them before the magistrates and said, “These men are Jews, and are throwing our city into an uproarj 21by advocating customs unlawful for us Romansk to accept or practice.”l
22The crowd joined in the attack against Paul and Silas, and the magistrates ordered them to be stripped and beaten with rods.m 23After they had been severely flogged, they were thrown into prison, and the jailern was commanded to guard them carefully. 24When he received these orders, he put them in the inner cell and fastened their feet in the stocks.o
25About midnightp Paul and Silasq were praying and singing hymnsr to God, and the other prisoners were listening to them. 26Suddenly there was such a violent earthquake that the foundations of the prison were shaken.s At once all the prison doors flew open,t and everyone’s chains came loose.u 27The jailer woke up, and when he saw the prison doors open, he drew his sword and was about to kill himself because he thought the prisoners had escaped.v 28But Paul shouted, “Don’t harm yourself! We are all here!”
29The jailer called for lights, rushed in and fell trembling before Paul and Silas.w 30He then brought them out and asked, “Sirs, what must I do to be saved?”x
31They replied, “Believey in the Lord Jesus, and you will be savedz—you and your household.”a 32Then they spoke the word of the Lord to him and to all the others in his house. 33At that hour of the nightb the jailer took them and washed their wounds; then immediately he and all his household were baptized.c 34The jailer brought them into his house and set a meal before them; hed was filled with joy because he had come to believe in God—he and his whole household.
35When it was daylight, the magistrates sent their officers to the jailer with the order: “Release those men.” 36The jailere told Paul, “The magistrates have ordered that you and Silas be released. Now you can leave. Go in peace.”f
37But Paul said to the officers: “They beat us publicly without a trial, even though we are Roman citizens,g and threw us into prison. And now do they want to get rid of us quietly? No! Let them come themselves and escort us out.”
38The officers reported this to the magistrates, and when they heard that Paul and Silas were Roman citizens, they were alarmed.h 39They came to appease them and escorted them from the prison, requesting them to leave the city.i 40After Paul and Silas came out of the prison, they went to Lydia’s house,j where they met with the brothers and sistersk and encouraged them. Then they left.
Acts 17
In Thessalonica
1When Paul and his companions had passed through Amphipolis and Apollonia, they came to Thessalonica,a where there was a Jewish synagogue. 2As was his custom, Paul went into the synagogue,b and on three Sabbathc days he reasoned with them from the Scriptures,d 3explaining and proving that the Messiah had to suffere and rise from the dead.f “This Jesus I am proclaiming to you is the Messiah,”g he said. 4Some of the Jews were persuaded and joined Paul and Silas,h as did a large number of God-fearing Greeks and quite a few prominent women. Photo
5But other Jews were jealous; so they rounded up some bad characters from the marketplace, formed a mob and started a riot in the city.i They rushed to Jason’sj house in search of Paul and Silas in order to bring them out to the crowd. 6But when they did not find them, they draggedk Jason and some other believersl before the city officials, shouting: “These men who have caused trouble all over the worldm have now come here,n 7and Jason has welcomed them into his house. They are all defying Caesar’s decrees, saying that there is another king, one called Jesus.”o 8When they heard this, the crowd and the city officials were thrown into turmoil. 9Then they made Jasonp and the others post bond and let them go. Photo
In Berea
10As soon as it was night, the believers sent Paul and Silasq away to Berea.r On arriving there, they went to the Jewish synagogue.s 11Now the Berean Jews were of more noble character than those in Thessalonica,t for they received the message with great eagerness and examined the Scripturesu every day to see if what Paul said was true.v 12As a result, many of them believed, as did also a number of prominent Greek women and many Greek men.w
13But when the Jews in Thessalonica learned that Paul was preaching the word of God at Berea,x some of them went there too, agitating the crowds and stirring them up. 14The believersy immediately sent Paul to the coast, but Silasz and Timothya stayed at Berea. 15Those who escorted Paul brought him to Athensb and then left with instructions for Silas and Timothy to join him as soon as possible.c
In Athens
16While Paul was waiting for them in Athens, he was greatly distressed to see that the city was full of idols. 17So he reasoned in the synagogued with both Jews and God-fearing Greeks, as well as in the marketplace day by day with those who happened to be there. 18A group of Epicurean and Stoic philosophers began to debate with him. Some of them asked, “What is this babbler trying to say?” Others remarked, “He seems to be advocating foreign gods.” They said this because Paul was preaching the good newse about Jesus and the resurrection.f 19Then they took him and brought him to a meeting of the Areopagus,g where they said to him, “May we know what this new teachingh is that you are presenting? 20You are bringing some strange ideas to our ears, and we would like to know what they mean.” 21(All the Atheniansi and the foreigners who lived there spent their time doing nothing but talking about and listening to the latest ideas.)
22Paul then stood up in the meeting of the Areopagusj and said: “People of Athens! I see that in every way you are very religious.k 23For as I walked around and looked carefully at your objects of worship, I even found an altar with this inscription: TO AN UNKNOWN GOD. So you are ignorant of the very thing you worshipl—and this is what I am going to proclaim to you.
24“The God who made the world and everything in itm is the Lord of heaven and earthn and does not live in temples built by human hands.o 25And he is not served by human hands, as if he needed anything. Rather, he himself gives everyone life and breath and everything else.p 26From one man he made all the nations, that they should inhabit the whole earth; and he marked out their appointed times in history and the boundaries of their lands.q 27God did this so that they would seek him and perhaps reach out for him and find him, though he is not far from any one of us.r 28‘For in him we live and move and have our being.’,s As some of your own poets have said, ‘We are his offspring.’
29“Therefore since we are God’s offspring, we should not think that the divine being is like gold or silver or stone—an image made by human design and skill.t 30In the past God overlookedu such ignorance,v but now he commands all people everywhere to repent.w 31For he has set a day when he will judgex the world with justicey by the man he has appointed.z He has given proof of this to everyone by raising him from the dead.”a
32When they heard about the resurrection of the dead,b some of them sneered, but others said, “We want to hear you again on this subject.” 33At that, Paul left the Council. 34Some of the people became followers of Paul and believed. Among them was Dionysius, a member of the Areopagus,c also a woman named Damaris, and a number of others.
Acts 18
In Corinth
1After this, Paul left Athensa and went to Corinth.b 2There he met a Jew named Aquila, a native of Pontus, who had recently come from Italy with his wife Priscilla,c because Claudiusd had ordered all Jews to leave Rome. Paul went to see them, 3and because he was a tentmaker as they were, he stayed and worked with them.e 4Every Sabbathf he reasoned in the synagogue,g trying to persuade Jews and Greeks.
5When Silash and Timothyi came from Macedonia,j Paul devoted himself exclusively to preaching, testifying to the Jews that Jesus was the Messiah.k 6But when they opposed Paul and became abusive,l he shook out his clothes in protestm and said to them, “Your blood be on your own heads!n I am innocent of it.o From now on I will go to the Gentiles.”p
7Then Paul left the synagogue and went next door to the house of Titius Justus, a worshiper of God.q 8Crispus,r the synagogue leader,s and his entire householdt believed in the Lord; and many of the Corinthians who heard Paul believed and were baptized.
9One night the Lord spoke to Paul in a vision:u “Do not be afraid;v keep on speaking, do not be silent. 10For I am with you,w and no one is going to attack and harm you, because I have many people in this city.” 11So Paul stayed in Corinth for a year and a half, teaching them the word of God.x
12While Gallio was proconsuly of Achaia,z the Jews of Corinth made a united attack on Paul and brought him to the place of judgment. 13“This man,” they charged, “is persuading the people to worship God in ways contrary to the law.”
14Just as Paul was about to speak, Gallio said to them, “If you Jews were making a complaint about some misdemeanor or serious crime, it would be reasonable for me to listen to you. 15But since it involves questions about words and names and your own lawa—settle the matter yourselves. I will not be a judge of such things.” 16So he drove them off. 17Then the crowd there turned on Sosthenesb the synagogue leaderc and beat him in front of the proconsul; and Gallio showed no concern whatever.
Priscilla, Aquila and Apollos
18Paul stayed on in Corinth for some time. Then he left the brothers and sistersd and sailed for Syria,e accompanied by Priscilla and Aquila.f Before he sailed, he had his hair cut off at Cenchreaeg because of a vow he had taken.h 19They arrived at Ephesus,i where Paul left Priscilla and Aquila. He himself went into the synagogue and reasoned with the Jews. 20When they asked him to spend more time with them, he declined. 21But as he left, he promised, “I will come back if it is God’s will.”j Then he set sail from Ephesus. 22When he landed at Caesarea,k he went up to Jerusalem and greeted the church and then went down to Antioch.l
23After spending some time in Antioch, Paul set out from there and traveled from place to place throughout the region of Galatiam and Phrygia,n strengthening all the disciples.o
24Meanwhile a Jew named Apollos,p a native of Alexandria, came to Ephesus.q He was a learned man, with a thorough knowledge of the Scriptures. 25He had been instructed in the way of the Lord, and he spoke with great fervor,r and taught about Jesus accurately, though he knew only the baptism of John.s 26He began to speak boldly in the synagogue. When Priscilla and Aquilat heard him, they invited him to their home and explained to him the way of God more adequately.
27When Apollos wanted to go to Achaia,u the brothers and sistersv encouraged him and wrote to the disciples there to welcome him. When he arrived, he was a great help to those who by grace had believed. 28For he vigorously refuted his Jewish opponents in public debate, proving from the Scripturesw that Jesus was the Messiah.x
Acts 19
Paul in Ephesus
1While Apollosa was at Corinth,b Paul took the road through the interior and arrived at Ephesus.c There he found some disciples 2and asked them, “Did you receive the Holy Spiritd when you believed?”
They answered, “No, we have not even heard that there is a Holy Spirit.” Map: Paul’s Third Missionary Journey c. ad 53–57 (Ac 18:23—21:17)
3So Paul asked, “Then what baptism did you receive?”
“John’s baptism,” they replied.
4Paul said, “John’s baptisme was a baptism of repentance. He told the people to believe in the one coming after him, that is, in Jesus.”f 5On hearing this, they were baptized in the name of the Lord Jesus.g 6When Paul placed his hands on them,h the Holy Spirit came on them,i and they spoke in tongues,j and prophesied. 7There were about twelve men in all.
8Paul entered the synagoguek and spoke boldly there for three months, arguing persuasively about the kingdom of God.l 9But some of themm became obstinate; they refused to believe and publicly maligned the Way.n So Paul left them. He took the discipleso with him and had discussions daily in the lecture hall of Tyrannus. 10This went on for two years,p so that all the Jews and Greeks who lived in the province of Asiaq heard the word of the Lord.r
11God did extraordinary miracless through Paul, 12so that even handkerchiefs and aprons that had touched him were taken to the sick, and their illnesses were curedt and the evil spirits left them.
13Some Jews who went around driving out evil spiritsu tried to invoke the name of the Lord Jesus over those who were demon-possessed. They would say, “In the name of the Jesusv whom Paul preaches, I command you to come out.” 14Seven sons of Sceva, a Jewish chief priest, were doing this. 15One day the evil spirit answered them, “Jesus I know, and Paul I know about, but who are you?” 16Then the man who had the evil spirit jumped on them and overpowered them all. He gave them such a beating that they ran out of the house naked and bleeding.
17When this became known to the Jews and Greeks living in Ephesus,w they were all seized with fear,x and the name of the Lord Jesus was held in high honor. 18Many of those who believed now came and openly confessed what they had done. 19A number who had practiced sorcery brought their scrolls together and burned them publicly. When they calculated the value of the scrolls, the total came to fifty thousand drachmas. 20In this way the word of the Lordy spread widely and grew in power.z
21After all this had happened, Paul decided to go to Jerusalem,a passing through Macedoniab and Achaia.c “After I have been there,” he said, “I must visit Rome also.”d 22He sent two of his helpers,e Timothyf and Erastus,g to Macedonia, while he stayed in the province of Asiah a little longer.
The Riot in Ephesus
23About that time there arose a great disturbance about the Way.i 24A silversmith named Demetrius, who made silver shrines of Artemis, brought in a lot of business for the craftsmen there. 25He called them together, along with the workers in related trades, and said: “You know, my friends, that we receive a good income from this business.j 26And you see and hear how this fellow Paul has convinced and led astray large numbers of people here in Ephesusk and in practically the whole province of Asia.l He says that gods made by human hands are no gods at all.m 27There is danger not only that our trade will lose its good name, but also that the temple of the great goddess Artemis will be discredited; and the goddess herself, who is worshiped throughout the province of Asia and the world, will be robbed of her divine majesty.”
28When they heard this, they were furious and began shouting: “Great is Artemis of the Ephesians!”n 29Soon the whole city was in an uproar. The people seized Gaiuso and Aristarchus,p Paul’s traveling companions from Macedonia,q and all of them rushed into the theater together. 30Paul wanted to appear before the crowd, but the disciplesr would not let him. 31Even some of the officials of the province, friends of Paul, sent him a message begging him not to venture into the theater.
32The assembly was in confusion: Some were shouting one thing, some another.s Most of the people did not even know why they were there. 33The Jews in the crowd pushed Alexander to the front, and they shouted instructions to him. He motionedt for silence in order to make a defense before the people. 34But when they realized he was a Jew, they all shouted in unison for about two hours: “Great is Artemis of the Ephesians!”u
35The city clerk quieted the crowd and said: “Fellow Ephesians,v doesn’t all the world know that the city of Ephesus is the guardian of the temple of the great Artemis and of her image, which fell from heaven? 36Therefore, since these facts are undeniable, you ought to calm down and not do anything rash. 37You have brought these men here, though they have neither robbed templesw nor blasphemed our goddess. 38If, then, Demetrius and his fellow craftsmenx have a grievance against anybody, the courts are open and there are proconsuls.y They can press charges. 39If there is anything further you want to bring up, it must be settled in a legal assembly. 40As it is, we are in danger of being charged with rioting because of what happened today. In that case we would not be able to account for this commotion, since there is no reason for it.” 41After he had said this, he dismissed the assembly.
Acts 20
Through Macedonia and Greece
1When the uproar had ended, Paul sent for the disciplesa and, after encouraging them, said goodbye and set out for Macedonia.b 2He traveled through that area, speaking many words of encouragement to the people, and finally arrived in Greece, 3where he stayed three months. Because some Jews had plotted against himc just as he was about to sail for Syria,d he decided to go back through Macedonia.e 4He was accompanied by Sopater son of Pyrrhus from Berea, Aristarchusf and Secundus from Thessalonica,g Gaiush from Derbe, Timothyi also, and Tychicusj and Trophimusk from the province of Asia.l 5These men went on ahead and waited for usm at Troas.n 6But we sailed from Philippio after the Festival of Unleavened Bread, and five days later joined the others at Troas,p where we stayed seven days.
Eutychus Raised From the Dead at Troas
7On the first day of the weekq we came together to break bread.r Paul spoke to the people and, because he intended to leave the next day, kept on talking until midnight. 8There were many lamps in the upstairs rooms where we were meeting. 9Seated in a window was a young man named Eutychus, who was sinking into a deep sleep as Paul talked on and on. When he was sound asleep, he fell to the ground from the third story and was picked up dead. 10Paul went down, threw himself on the young mant and put his arms around him. “Don’t be alarmed,” he said. “He’s alive!”u 11Then he went upstairs again and broke breadv and ate. After talking until daylight, he left. 12The people took the young man home alive and were greatly comforted.
Paul’s Farewell to the Ephesian Elders
13We went on ahead to the ship and sailed for Assos, where we were going to take Paul aboard. He had made this arrangement because he was going there on foot. 14When he met us at Assos, we took him aboard and went on to Mitylene. 15The next day we set sail from there and arrived off Chios. The day after that we crossed over to Samos, and on the following day arrived at Miletus.w 16Paul had decided to sail past Ephesusx to avoid spending time in the province of Asia,y for he was in a hurry to reach Jerusalem,z if possible, by the day of Pentecost.a
17From Miletus,b Paul sent to Ephesus for the eldersc of the church. 18When they arrived, he said to them: “You know how I lived the whole time I was with you,d from the first day I came into the province of Asia.e 19I served the Lord with great humility and with tearsf and in the midst of severe testing by the plots of my Jewish opponents.g 20You know that I have not hesitated to preach anythingh that would be helpful to you but have taught you publicly and from house to house. 21I have declared to both Jewsi and Greeks that they must turn to God in repentancej and have faith in our Lord Jesus.k
22“And now, compelled by the Spirit, I am going to Jerusalem,l not knowing what will happen to me there. 23I only know that in every city the Holy Spirit warns mem that prison and hardships are facing me.n 24However, I consider my life worth nothing to me;o my only aim is to finish the racep and complete the taskq the Lord Jesus has given mer—the task of testifying to the good news of God’s grace.s
25“Now I know that none of you among whom I have gone about preaching the kingdomt will ever see me again.u 26Therefore, I declare to you today that I am innocent of the blood of any of you.v 27For I have not hesitated to proclaim to you the whole will of God.w 28Keep watch over yourselves and all the flockx of which the Holy Spirit has made you overseers.y Be shepherds of the church of God,,z which he boughta with his own blood.,b 29I know that after I leave, savage wolvesc will come in among you and will not spare the flock.d 30Even from your own number men will arise and distort the truth in order to draw away disciplese after them. 31So be on your guard! Remember that for three yearsf I never stopped warning each of you night and day with tears.g
32“Now I commit you to Godh and to the word of his grace, which can build you up and give you an inheritancei among all those who are sanctified.j 33I have not coveted anyone’s silver or gold or clothing.k 34You yourselves know that these hands of mine have supplied my own needs and the needs of my companions.l 35In everything I did, I showed you that by this kind of hard work we must help the weak, remembering the words the Lord Jesus himself said: ‘It is more blessed to give than to receive.’ ”
36When Paul had finished speaking, he knelt down with all of them and prayed.m 37They all wept as they embraced him and kissed him.n 38What grieved them most was his statement that they would never see his face again.o Then they accompanied him to the ship.p
Acts 21
On to Jerusalem
1After wea had torn ourselves away from them, we put out to sea and sailed straight to Kos. The next day we went to Rhodes and from there to Patara. 2We found a ship crossing over to Phoenicia,b went on board and set sail. 3After sighting Cyprus and passing to the south of it, we sailed on to Syria.c We landed at Tyre, where our ship was to unload its cargo. 4We sought out the disciplesd there and stayed with them seven days. Through the Spirite they urged Paul not to go on to Jerusalem. 5When it was time to leave, we left and continued on our way. All of them, including wives and children, accompanied us out of the city, and there on the beach we knelt to pray.f 6After saying goodbye to each other, we went aboard the ship, and they returned home.
7We continued our voyage from Tyreg and landed at Ptolemais, where we greeted the brothers and sistersh and stayed with them for a day. 8Leaving the next day, we reached Caesareai and stayed at the house of Philipj the evangelist,k one of the Seven. 9He had four unmarried daughters who prophesied.l
10After we had been there a number of days, a prophet named Agabusm came down from Judea. 11Coming over to us, he took Paul’s belt, tied his own hands and feet with it and said, “The Holy Spirit says,n ‘In this way the Jewish leaders in Jerusalem will bindo the owner of this belt and will hand him over to the Gentiles.’ ”p
12When we heard this, we and the people there pleaded with Paul not to go up to Jerusalem. 13Then Paul answered, “Why are you weeping and breaking my heart? I am ready not only to be bound, but also to dieq in Jerusalem for the name of the Lord Jesus.”r 14When he would not be dissuaded, we gave ups and said, “The Lord’s will be done.”t
15After this, we started on our way up to Jerusalem.u 16Some of the disciples from Caesareav accompanied us and brought us to the home of Mnason, where we were to stay. He was a man from Cyprusw and one of the early disciples.
Paul’s Arrival at Jerusalem
17When we arrived at Jerusalem, the brothers and sistersx received us warmly.y 18The next day Paul and the rest of us went to see James,z and all the eldersa were present. 19Paul greeted them and reported in detail what God had done among the Gentilesb through his ministry.c
20When they heard this, they praised God. Then they said to Paul: “You see, brother, how many thousands of Jews have believed, and all of them are zealousd for the law.e 21They have been informed that you teach all the Jews who live among the Gentiles to turn away from Moses,f telling them not to circumcise their childreng or live according to our customs.h 22What shall we do? They will certainly hear that you have come, 23so do what we tell you. There are four men with us who have made a vow.i 24Take these men, join in their purification ritesj and pay their expenses, so that they can have their heads shaved.k Then everyone will know there is no truth in these reports about you, but that you yourself are living in obedience to the law. 25As for the Gentile believers, we have written to them our decision that they should abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality.”l
26The next day Paul took the men and purified himself along with them. Then he went to the temple to give notice of the date when the days of purification would end and the offering would be made for each of them.m
Paul Arrested
27When the seven days were nearly over, some Jews from the province of Asia saw Paul at the temple. They stirred up the whole crowd and seized him,n 28shouting, “Fellow Israelites, help us! This is the man who teaches everyone everywhere against our people and our law and this place. And besides, he has brought Greeks into the temple and defiled this holy place.”o 29(They had previously seen Trophimusp the Ephesianq in the city with Paul and assumed that Paul had brought him into the temple.)
30The whole city was aroused, and the people came running from all directions. Seizing Paul,r they dragged hims from the temple, and immediately the gates were shut. 31While they were trying to kill him, news reached the commander of the Roman troops that the whole city of Jerusalem was in an uproar. 32He at once took some officers and soldiers and ran down to the crowd. When the rioters saw the commander and his soldiers, they stopped beating Paul.t
33The commander came up and arrested him and ordered him to be boundu with twov chains.w Then he asked who he was and what he had done. 34Some in the crowd shouted one thing and some another,x and since the commander could not get at the truth because of the uproar, he ordered that Paul be taken into the barracks.y 35When Paul reached the steps,z the violence of the mob was so great he had to be carried by the soldiers. 36The crowd that followed kept shouting, “Get rid of him!”a
Paul Speaks to the Crowd
22:3-16pp — Ac 9:1-22; 26:9-18
37As the soldiers were about to take Paul into the barracks,b he asked the commander, “May I say something to you?”
“Do you speak Greek?” he replied. 38“Aren’t you the Egyptian who started a revolt and led four thousand terrorists out into the wildernessc some time ago?”d
39Paul answered, “I am a Jew, from Tarsuse in Cilicia,f a citizen of no ordinary city. Please let me speak to the people.”
40After receiving the commander’s permission, Paul stood on the steps and motionedg to the crowd. When they were all silent, he said to them in Aramaic:h
3 1:12 That is, about 5/8 mile or about 1 kilometer
1 2:4 Or languages; also in verse 11
2 2:9 That is, the Roman province by that name
4 2:23 Or of those not having the law (that is, Gentiles)
2 4:26 That is, Messiah or Christ
1 6:1 That is, Jews who had adopted the Greek language and culture
4 7:20 Or was fair in the sight of God
11 7:46 Some early manuscripts the house of Jacob
1 8:27 That is, from the southern Nile region
3 8:37 Some manuscripts include here Philip said, “If you believe with all your heart, you may.” The eunuch answered, “I believe that Jesus Christ is the Son of God.”
1 9:29 That is, Jews who had adopted the Greek language and culture
1 10:19 One early manuscript two; other manuscripts do not have the number.
2 10:46 Or other languages
1 12:25 Some manuscripts to
1 13:18 Some manuscripts he cared for them
6 13:47 The Greek is singular.
7 13:47 The Greek is singular.
1 14:23 Or Barnabas ordained elders; or Barnabas had elders elected
1 15:14 Greek Simeon, a variant of Simon; that is, Peter
3 15:17,18 Some manuscripts things’— / 18the Lord’s work is known to him from long ago
4 15:34 Some manuscripts include here But Silas decided to remain there.
1 16:12 The text and meaning of the Greek for the leading city of that district are uncertain.
1 17:5 Or the assembly of the people
2 17:28 From the Cretan philosopher Epimenides
3 17:28 From the Cilician Stoic philosopher Aratus
1 18:25 Or with fervor in the Spirit
2 19:6 Or other languages
3 19:19 A drachma was a silver coin worth about a day’s wages.
4 19:21 Or decided in the Spirit
1 20:28 Many manuscripts of the Lord
2 20:28 Or with the blood of his own Son
1 21:40 Or possibly Hebrew; also in 22:2
1:1 my former book. The Gospel of Luke. Acts was addressed to the same patron, Theophilus (see Introduction to Luke: Recipient and Purpose). began to do and to teach. An apt summation of Luke’s Gospel, implying that Jesus’ work continues in Acts through his own personal interventions (e.g., 16:7) and the ministry of the Holy Spirit (see note on Lk 24:53).
1:2 taken up to heaven. Jesus’ ascent to heaven was the last scene of Luke’s Gospel (24:50–52) and is the opening scene of this second volume (vv. 6–11). The ascension occurred 40 days after the resurrection (v. 3). It represents the vindication of Jesus as the Messiah at the right hand of God and his authority to pour out the Spirit (2:33; 5:31; 7:55; Lk 22:69). through the Holy Spirit. Jesus’ postresurrection instruction of his apostles was carried on through the Holy Spirit, and succeeding statements make it clear that what the apostles were to accomplish was likewise to be done through the enablement of the Spirit (vv. 4–5,8; see Lk 24:49 and note; Jn 20:22; see also Introduction to Judges: Themes and Theology). Luke characteristically stresses the Holy Spirit’s work and enabling power (e.g., v. 8; 2:4,17; 4:8,31; 5:3; 6:3,5; 7:55; 8:16; 9:17,31; 10:44; 13:2,4; 15:28; 16:6; 19:2,6; see note on Lk 4:1).
1:4 wait. Another ten days (see notes on v. 2; 2:1). the gift my Father promised. Luke views the coming of the Holy Spirit on the day of Pentecost as the birth of the church and the dawn of the new era of salvation through Jesus the Messiah (see Lk 3:16; 24:49 and notes; Jn 14:26; 15:26–27; 16:12–13).
1:5 John baptized with water. See Lk 3:16 and note. in a few days. The day of Pentecost came ten days later, when the baptism with the Holy Spirit occurred (2:1–4).
1:6 restore the kingdom to Israel? Like their fellow Jews, they were looking for the deliverance of the people of Israel from foreign domination and for the establishment of an earthly kingdom. The reference to the coming of the Spirit had caused them to wonder if the new age was about to dawn.
1:7 the times or dates. By using the two most common Greek words for time, Jesus emphatically rejects any speculation related to the time of his return (see Mk 13:32; 1Th 5:1 and notes).
1:8 A virtual outline of Acts: The apostles were to be witnesses in Jerusalem (chs. 1–7), Judea and Samaria (chs. 8–9) and to the ends of the earth—including Caesarea, Antioch, Asia Minor, Greece and Rome (chs. 10–28). See photo. However, they were not to begin this staggering task until they had been equipped with the power of the Spirit (vv. 4–5; cf. Eph 5:18). my witnesses. An important theme throughout Acts (2:32; 3:15; 5:32; 10:39; 13:31; 22:15). Judea. The region in which Jerusalem was located. Samaria. The adjoining region to the north. The gospel reaches Samaria in Ac 8.
1:11 Men of Galilee. All of the Twelve were from Galilee except Judas, and he was no longer present. in the same way. In the same resurrection body and in clouds and with “great glory” (Mt 24:30; see note there).
1:12 Mount of Olives. The ascension occurred on the eastern slope of the mount between Jerusalem and Bethany (Lk 19:28–29,37; see notes on Zec 14:4; Mk 11:1; Lk 19:29; 24:50). Sabbath day’s walk. See NIV text note. This distance was drawn from rabbinical reasoning based on several OT passages (Ex 16:29; Nu 35:5; Jos 3:4). A faithful Jew was to travel no farther on the Sabbath.
1:13 room. Probably an upper room of a large house, such as the one where the Last Supper was held (Mk 14:15) or that of Mary, the mother of Mark (see note on 12:12). Bartholomew. Apparently John calls him Nathanael (see Jn 1:45–49; 21:2). James son of Alphaeus. The same as James the younger (Mk 15:40). Zealot. See note on Mt 10:4. Judas son of James. Not Judas Iscariot, but the same person as Thaddaeus (see note on Mt 10:3).
1:14 with the women. Those who followed Jesus in his ministry (Mt 27:55; Lk 8:2–3; 24:22), possibly including the wives of the apostles (cf. 1Co 9:5 and note) and those listed as ministering to Jesus. Mary the mother of Jesus. The last mention of her in Scripture. brothers. See notes on Mk 6:3; Lk 8:19. Although they did not believe in Jesus’ identity during his public ministry, evidently they had come to believe after the resurrection (cf. 1Co 15:7). These brothers would include James, who later became a leader in the Jerusalem church (12:17; 15:13; 21:18; Gal 1:19; 2:9; see Introduction to James: Author).
1:16 the Scripture had to be fulfilled. For the Scripture referred to, see NIV text notes on v. 20. Both before and after Christ came, numerous psalms were viewed as Messianic. What happened in the psalmist’s experience was typical of the experiences of the Messiah. No doubt Jesus’ instruction in Lk 24:27,45–47 included these Scriptures.
1:18 Judas bought a field. Judas bought the field indirectly: The money he returned to the priests (Mt 27:3) was used to purchase the potter’s field (Mt 27:7). fell headlong. Mt 27:5 reports that Judas hanged himself. It appears that when the body finally fell, either because of decay or because someone cut it down, it was in a decomposed condition and so broke open in the middle.
1:20 it is written. Two passages of Scripture (see NIV text notes) were put together and used typologically (see article) to suggest that Judas had left a vacancy that had to be filled (see notes on Ps 69:25; 109:8).
1:21 it is necessary. Preserving twelve apostles highlights the group as the symbolic restoration of the twelve tribes of Israel (see note on Mk 3:14–19).
1:22 a witness with us of his resurrection. Apparently several met this requirement. On this occasion, however, the believers were selecting someone to become an official witness to the resurrection, i.e., someone to help proclaim and oversee the apostles’ teaching about Jesus for the church—thus, a 12th apostle (v. 25).
1:23 Barsabbas. This name was used for two early Jewish Christians, possibly brothers. One was Joseph (here); the other was Judas, a prophet in Jerusalem who was sent to Antioch with Silas (15:22,32). Justus. Joseph’s Hellenistic name. Nothing more is known of him.
1:26 cast lots. See Pr 16:33 and note. By casting lots they submitted the decision to the ascended Lord. The use of rocks or sticks to designate the choice was common (see 1Ch 26:13–16; see also notes on Ne 11:1; Jnh 1:7). This is the Bible’s last mention of casting lots. As appropriate as it was in OT times, the coming of the Spirit at Pentecost (ch. 2) would provide a much better means of guidance for believers.
2:1 day of Pentecost. The 50th day after the Sabbath of Passover week (Lev 23:15–16), thus the first day of the week. Pentecost is also called the Festival of Weeks (Dt 16:10) because it occurs seven weeks after the Passover, the Festival of Harvest (Ex 23:16) because it celebrated the end of the barley harvest and the beginning of the wheat harvest, and the day of firstfruits (Nu 28:26). See chart. In Judaism, Pentecost was traditionally seen as the day Moses received the law. Now it will be seen as the day the Spirit came to fulfill God’s promise as given in the Law and the Prophets. they were all together. Likely referring to all those mentioned in 1:13–15. in one place. Evidently not the upstairs room where they were staying (1:13) but perhaps some place in the temple precincts, for the apostles were “continually at the temple” when it was open (Lk 24:53; see note there).
2:2 violent wind. Breath or wind is a symbol of the Spirit of God (Eze 37:9, 14; Jn 3:8). The coming of the Spirit is marked by audible (wind) and visible (fire) signs. whole house. Likely the house of 1:13. It could possibly refer to the temple (cf. 7:47).
2:3 tongues. A descriptive metaphor appropriate to the context, in which several languages are about to be spoken. fire. A symbol of the divine presence (see Ex 3:2 and note), it was also associated with judgment (see Mt 3:12 and note).
2:4 All of them. Likely referring to the 120, and pointing to the fulfillment of Joel’s prophecy (vv. 17–18). filled with the Holy Spirit. A fulfillment of 1:4–5,8; see also Jesus’ promise in Lk 24:49 and note there (cf. Jn 14:16–18; 20:22 and note). in other tongues. The Spirit enabled them to speak in languages they had not previously learned (see NIV text note). The gift had particular relevance here, where people of different nationalities and languages were gathered. Two other examples of speaking in tongues are found in Acts (see 10:46; 19:6 and note). One extended NT passage deals with this spiritual gift (1Co 12–14). Not all agree, however, that these other passages refer to speaking in known languages.
2:5 God-fearing Jews. Devout Jews from different parts of the world but assembled now in Jerusalem either as pilgrims attending the Festival of Pentecost or as current residents (cf. Lk 2:25).
2:6 heard their own language. These Jews heard the believers speak in languages native to the different places from which they had come (see map).
2:9 Parthians. Inhabitants of the territory from the Tigris River to India. Medes. Media lay east of Mesopotamia, northwest of Persia and south-southwest of the Caspian Sea. Elamites. Elam was north of the Persian Gulf, bounded on the west by the Tigris. Mesopotamia. Between the Euphrates and Tigris Rivers. Judea. The homeland of the Jews, perhaps used here in the OT sense “from the Wadi of Egypt to . . . the Euphrates” (Ge 15:18), including Galilee. Cappadocia, Pontus and Asia. Districts in Asia Minor. Asia. See note on 2Co 1:8.
2:10 Phrygia and Pamphylia. Districts in Asia Minor. Egypt. Jews had lived in Egypt since the sixth century bc. Two out of the five districts of Alexandria were Jewish. Libya. A region west of Egypt. Cyrene. The capital of a district of Libya called Cyrenaica. Rome. Thousands of Jews lived in Rome.
2:11 converts to Judaism. Gentiles who undertook the full observance of the Mosaic law were received into full fellowship with the Jews. Cretans. Represented an island lying south-southeast of Greece. Arabs. From the desert region in the east. The kingdom of the Nabatean Arabs lay between the Red Sea and the Euphrates, with Petra as its capital. we hear them declaring. The believers were declaring God’s wonders in the native languages of the various visiting Jews (see map).
2:14–40 The pattern and themes of the message that follows became common in the early church: (1) an explanation of events (vv. 14–21); (2) the gospel of Jesus Christ—his death, resurrection and exaltation (vv. 22–36); (3) an exhortation to repentance and baptism (vv. 37–40). The outline of this sermon is similar to those in chs. 3; 10; 13.
2:15 only nine in the morning! On a festival day such as Pentecost, Jews would not break their fast until at least 10:00 AM So it was extremely unlikely that people would be drunk at such an early hour.
2:17–18 all people . . . sons . . . daughters . . . young men . . . old men . . . men . . . women. The Spirit is bestowed on all, irrespective of gender, age and rank.
2:21 everyone who calls. Cf. v. 39; includes faith and response rather than merely using words (Mt 7:21).
2:22 accredited . . . by miracles, wonders and signs. The mighty works done by Jesus were signs that the Messiah had come.
2:23 God’s deliberate plan and foreknowledge. God’s purpose revealed through the prophets was that the Messiah must suffer and die (see 17:2–3; 26:22–23; Lk 24:25–26,45–46; cf. 1Pe 1:11 and note). wicked men. See NIV text note.
2:27 not abandon me to the realm of the dead. David referred ultimately to the Messiah (v. 31). God would not allow his physical body to decompose. See note on Ps 16:9–11.
2:29 his tomb is here. The tomb of David could be seen in Jerusalem. It still contained the remains of David’s body. The words of Ps 16:8–11 did not fully apply to him.
2:30 one of his descendants on his throne. An allusion to Ps 132:11.
2:33 Exalted to the right hand of God. A vindication of Jesus’ claims and his enthronement as king (see notes on Lk 22:69; Heb 1:2–3). promised Holy Spirit. See note on 1:4. has poured out. See v. 17; Joel 2:28.
2:34 The Lord said to my Lord. The Lord (God) said to my Lord (the Son of David, the Messiah). According to Peter, David referred to his descendant with uncommon respect because he, through the inspiration of the Spirit, knew just how great he would be (Mt 22:41–45). Not only was he to be resurrected (vv. 31–32) but he was also to be exalted to God’s right hand (vv. 33–35). And his presence there was now being demonstrated by the sending of the Holy Spirit (v. 33; Jn 16:7). See Lk 20:42 and note on Ps 110:1; see also introduction to that psalm.
2:37 cut to the heart. Because they now realized the enormity of their guilt. what shall we do? See 16:30–31 and notes.
2:38 Repent and be baptized. Repentance was important in the message of the forerunner, John the Baptist (Mk 1:4; Lk 3:3), in the preaching of Jesus (Mk 1:15; Lk 13:3) and in the directions Jesus left just before his ascension (Lk 24:47). So also baptism was important to John the Baptist (Mk 1:4), in the instructions of Jesus (Mt 28:18–19) and in the preaching recorded in Acts—where it was associated with belief (8:12; 18:8), acceptance of the word (v. 41) and repentance (here). in the name of Jesus Christ. Not a contradiction to the fuller formula given in Mt 28:19. In Acts the abbreviated form emphasizes the distinctive quality of this baptism, for Jesus is now included in a way that he was not in John’s baptism (19:4–5). for the forgiveness of your sins. Not that baptism effects forgiveness. Rather, forgiveness comes through the rebirth symbolized by baptism (see Ro 6:3–4; 1Pe 3:21 and notes). Holy Spirit. Two gifts are now given: the forgiveness of sins (see also 22:16) and the Holy Spirit. The promise of the indwelling gift of the Holy Spirit is given to all Christians (cf. Ro 8:9–11 and note on 8:9; 1Co 12:13 and note).
2:41 their number. The number of believers (v. 47; 4:4).
2:42 apostles’ teaching. Included all that Jesus himself taught (Mt 28:20), especially the gospel, which was centered in his death, burial and resurrection (vv. 23–24; 3:15; 4:10; 28:31; 1Co 15:1–4). It was a unique teaching in that it came from God and was clothed with the authority conferred on the apostles (2Co 13:10; 1Th 4:2). fellowship. The corporate gathering and interaction of believers in worship. breaking of bread. Although this phrase is used of an ordinary meal in v. 46 (Lk 24:30,35), the Lord’s Supper seems to be indicated here (see note on 20:7; cf. 1Co 10:16; 11:20). In the early church the Lord’s Supper was often preceded by a shared meal called the “love feast” (see note on 1Co 11:21). prayer. Acts emphasizes the importance of prayer in the Christian life—private as well as public (1:14; 3:1; 6:4; 10:4,31; 12:5; 16:13,16).
2:44 believers were together. The unity of the early church (see 4:32; Jn 17:11, 21–23; Ro 15:5; Eph 4:1–16; Php 2:1–4 and notes). everything in common. See 4:34–35. This was a voluntary sharing to provide for those who did not have enough for the essentials of living (see good and bad examples of sharing, 4:36—5:9).
2:46 temple courts. Probably Solomon’s Colonnade (see 3:11 and note; 5:12). broke bread in their homes. Here the daily life of Christians is described, distinguishing their activity in the temple from that in their homes, where they ate their meals with gladness and generosity. glad and sincere hearts. The fellowship, oneness and sharing enjoyed in the early church are fruits of the Spirit. Joy is to be the mood of the believer (see note on 16:34).
3:1 Peter and John. Among the foremost apostles (Gal 2:9). Along with John’s brother, James, they had been especially close to Jesus (Mk 9:2; 13:3; 14:33; Lk 22:8). Arrested together (4:3), they were also together in Samaria (8:14). time of prayer. The three stated times of prayer for later Judaism were mid-morning (the third hour, 9:00 AM), the time of the evening sacrifice (the ninth hour, 3:00 PM) and sunset.
3:2 gate called Beautiful. The favorite entrance to the temple court, it was probably the bronze-sheathed gate that is elsewhere called the Nicanor Gate. Apparently it led from the court of the Gentiles to the court of women, east of the temple.
3:6 In the name of Jesus Christ. Not by their own authority, but by the authority of the Messiah.
3:7 he helped him up. But he had faith to be healed (v. 16).
3:8 into the temple courts. From the outer court (for Gentiles also) into the court of women, containing the treasury (Mk 12:41–44), and then into the court of Israel (see map; see also photo and caption). From the outer court, nine gates led into the inner courts. walking and jumping. Cf. Isa 35:6 and note.
3:11 Solomon’s Colonnade. A porch along the inner side of the wall enclosing the outer court, with rows of 27-foot-high stone columns and a roof of cedar (see note on Jn 10:23).
3:13 his servant Jesus. A reminder of the suffering servant prophesied in Isa 52:13—53:12 (Mt 12:18; Ac 4:27,30). disowned him. Voted against Jesus, spurned him, denied him and refused to acknowledge him as the true Messiah. Pilate . . . had decided to let him go. See Jn 19:12.
3:17 you acted in ignorance. They did not know that Jesus was the true Messiah (Lk 23:34). Nevertheless, God will be generous in his mercy if they only repent and turn to him in faith (see v. 19 and note).
3:19 Repent. Repentance is a change of mind and will that arises from sorrow for sin and leads to transformation of life (see notes on 2:38; Lk 3:3). turn to God. Subsequent to repentance and not completely identical with it. See 11:21 (“believed and turned”) and 26:20 (“repent and turn”; see also 9:35; 14:15; 15:19; 26:18; 28:27). Repentance is turning from sin, and faith is turning to God. Cf. 1Th 1:9–10 and note. your sins . . . wiped out. Your sins will be forgiven as a result of repentance.
3:22,26 raise up . . . raised up. Christ is the fulfillment of prophecies made relative to Moses, David and Abraham. He was to be a prophet like Moses (vv. 22–23), he was foretold in Samuel’s declarations concerning David (v. 24; see note there) and he was to bring blessing to all people as promised to Abraham (vv. 25–26).
3:24 beginning with Samuel, all the prophets . . . foretold. Samuel anointed David to be king and spoke of the establishment of his kingdom (1Sa 16:13; cf. 13:14; 15:28; 28:17). Nathan’s prophecy (2Sa 7:12–16) was the foundation of the hope for a Messiah from the line of David (Ac 13:22–23, 34; Heb 1:5).
3:25 offspring. The word is singular, ultimately signifying Christ (Gal 3:16).
4:1 priests. Those who were serving that week in the temple precincts (see note on Lk 1:23). captain of the temple guard. A member of one of the leading priestly families; next in rank to the high priest (5:24,26; Lk 22:4,52). Sadducees. A Jewish sect whose members came from the priestly line and controlled the temple. They did not believe in the resurrection or the coming Messiah. The high priest, one of their number, presided over the Sanhedrin (5:17; 23:6–8; Mt 22:23–33). See notes on Ezr 7:2; Mt 3:7; Mk 12:18; Lk 20:27; see also article and chart.
4:2 in Jesus. On the basis of Jesus’ resurrection.
4:3 evening. The evening sacrifices ended about 4:00 PM, and the temple gates would be closed at that time. Any judgments involving life and death must be begun and concluded in daylight hours.
4:4 men. Specifically numbering the men, assuming there were women and children included in this large group of converts. Or else this Greek word for “men” just means “people.” five thousand. A growth from the 3,000 at Pentecost (2:41); see later growth (5:14; 6:7).
4:6 Annas. High priest ad 6–15, but deposed by the Romans and succeeded by his son, Eleazar, then by his son-in-law, Caiaphas (18–36), who was also called Joseph. However, Annas was still recognized by the Jews as high priest (Lk 3:2; cf. Jn 18:13, 24). John. May be Jonathan, son of Annas, who was appointed high priest in ad 36. Others suggest that it was Johanan ben Zakkai, who became the president of the Great Synagogue after the fall of Jerusalem. Alexander. Not further identified.
4:8 filled with the Holy Spirit. See note on 2:4.
4:10 by the name of Jesus . . . this man stands before you healed. See Isa 35:6 and note. Jesus Christ of Nazareth. See Mt 2:23 and note.
4:13 courage. A certain boldness characterized by the assurance, authority and forthrightness of the apostles (2:29; 4:29; 28:31), and shared by the believers (4:31). unschooled, ordinary men. Peter and John had not been trained in the rabbinic schools, nor did they hold official positions in recognized religious circles. took note that these men had been with Jesus. Probably because they were displaying some of his power and authority (cf. Mk 1:22 and note; 3:14).
4:22 forty years old. Normally healing at such an advanced age (for that time) did not take place.
4:23 went back. Probably to the same upper room where the apostles had met before (see 1:13 and note) and where the congregation may have continued to meet (see 12:12 and note).
4:27 Herod. Herod Antipas, tetrarch of Galilee and Perea (Lk 23:7–15; see chart;). Pontius Pilate. Roman governor of Judea (see Lk 3:1 and note).
4:28 decided beforehand. Not that God had compelled them to act as they did, but he willed to use them and their freely chosen acts to accomplish his saving purpose (2:23).
4:31 was shaken. An immediate sign that the prayers had been heard (16:26). filled with the Holy Spirit. See note on 2:4. spoke the word of God. They continued preaching the gospel despite the warnings of the council (see note on v. 13).
4:32 one in heart and mind. In complete accord, extending to their attitude toward personal possessions (see 2:44 and note).
4:33 testify to the resurrection. As significant as the death of Christ was, the most compelling event was the resurrection—an event about which the disciples could not keep silent.
4:34 those who owned land or houses sold them. See note on 2:44.
4:36 Levite. Although Levites owned no inherited land in the Holy Land, these regulations may not have applied to the Levites in other countries, such as Cyprus. So perhaps Barnabas sold land he owned in Cyprus and brought the proceeds to the apostles (v. 37). Or he may have been married, and the land sold may have been from his wife’s property. It is also possible that the prohibition against Levite ownership of land in the Holy Land was no longer observed. Cyprus. An island in the eastern part of the Mediterranean Sea. Jews had settled there from Maccabean times. Barnabas. Used here as a good example of giving. In this way Luke introduces the one who will become an important companion of Paul (13:1–4). For other significant contributions of this greathearted leader to the life and ministry of the early church, see 9:27; 11:22,25; 15:37–39. He was a cousin of Mark (Col 4:10). “son of encouragement.” That is, “encourager” (see 11:23 and note).
5:1 Ananias . . . Sapphira. Given as bad examples of sharing (Barnabas was the good example; see note on 4:36). Love of praise for (pretended) generosity and love for money led to the first recorded sin in the life of the church. It is a warning to the readers that “God cannot be mocked” (Gal 6:7). Compare this divine judgment at the beginning of the church era with God’s judgments on Nadab and Abihu (Lev 10:2), on Achan (Jos 7:25) and on Uzzah (2Sa 6:7).
5:2 kept back part. They had a right to keep back whatever they chose, but to make it appear that they had given all when they had not was sinful.
5:3 Satan has so filled your heart. Although this is probably not demon possesion, the continuing activity of Satan is noted. lied to the Holy Spirit. A comparison with v. 4 shows that the Holy Spirit is regarded as God himself present with his people.
5:9 test the Spirit of the Lord. If no dire consequences had followed this act of sin, the results among the believers would have been serious when the deceit became known. Not only would dishonesty appear profitable, but the conclusion that the Spirit could be deceived would follow. It was important to set the course properly at the outset in order to leave no doubt that God will not tolerate such hypocrisy and deceit (vv. 2,8).
5:11 See v. 5. church. The first use of the term in Acts. It can denote either the local congregation (8:1; 11:22; 13:1) or the universal church (20:28). The Greek word for “church” (ekklesia) was already being used for political and other assemblies (19:32,41) and, in the Septuagint (the pre-Christian Greek translation of the OT), for Israel when gathered in religious assembly.
5:12 Solomon’s Colonnade. See note on 3:11.
5:13 No one else dared join them. Because of the fate of Ananias and his wife, no pretenders or halfhearted followers risked identification with the believers, or perhaps no one tried to associate too closely with the Twelve. Luke cannot mean that no one joined the Christian community, since v. 14 indicates that many were coming to Christ.
5:14 more men and women believed. The specific mention of women here (and at 8:3,12; 9:2) prepares the reader for their future prominence in the Gentile mission (16:13–14; 17:4,12,34; 18:2; 21:5).
5:15 Peter’s shadow. Parallels such items as Paul’s handkerchiefs (19:12) and the edge of Jesus’ cloak (Mt 9:20)—not that any of these material objects had magical qualities, but the desire to be associated in some way with Jesus or his apostles expressed the faith of those who needed healing.
5:17 high priest. The official high priest recognized by Rome was Caiaphas, but many Jews considered Annas, Caiaphas’s father-in-law, to be the legitimate high priest since the high priesthood was to be held for life (see note on 4:6). his associates. Members of his priestly family. party of the Sadducees. See note on 4:1.
5:18 in the public jail. To await trial the next day.
5:21 Sanhedrin. The supreme Jewish court, about 70 men. They sat in a semicircle, backed by three rows of disciples of the learned men (cf. 4:13 and note), with the clerks of the court standing in front. See note on Mk 14:55.
5:24 captain of the temple guard. See note on 4:1.
5:28 orders not to teach in his name. See 4:18. make us guilty of this man’s blood. Probably a reference to the apostles’ repeated declaration that some of the Jews and some of their leaders had killed Jesus (2:23; 3:13–15; 4:10–11; cf. Mt 27:25).
5:30 cross. See Jn 19:17; 1Pe 2:24 and notes; see also Dt 21:22–23. Like its Hebrew counterpart, the Greek for this word could refer to a tree, a pole, a wooden beam (or “cross”) or some similar object.
5:32 so is the Holy Spirit . . . given to those who obey him. See Jn 15:26–27. The disciples’ testimony was directed and confirmed by the Holy Spirit, who convicts the world through the word (Jn 16:8–11) and is given to those who respond to God with faith and obedience (Ro 1:5; see note on Ac 6:7).
5:34 a Pharisee named Gamaliel. The most famous Jewish teacher of his time and traditionally listed among the “heads of the schools.” Possibly he was the grandson of Hillel. Like Hillel (see note on Mt 19:3), he was moderate in his views, a characteristic that is apparent in his cautious recommendation on this occasion. Saul (Paul) was one of his students (22:3).
5:36 Theudas. Unknown, though Josephus mentions another man by this name who appeared about ten years later.
5:37 Judas the Galilean. The Jewish historian Josephus refers to him as a man from Gamala in Gaulanitis who refused to give tribute to Caesar. His revolt was crushed, but a movement, started in his time, may have lived on in the party of the Zealots (see 1:13 and note on Mt 10:4). days of the census. Not the first census of Quirinius, noted by Luke in his Gospel (see Lk 2:2 and note), but the one in ad 6.
5:39 not . . . stop these men. Gamaliel’s words proved prophetic and serve as thematic for Acts. Since nothing can stop the church throughout Acts, it is proven to be the work of God.
5:40 flogged. Beaten with the Jewish penalty of “forty lashes minus one” (2Co 11:24).
6:1 the number of disciples was increasing. A considerable length of time may have transpired since the end of ch. 5. The church continued to grow (5:14), but this gave rise to inevitable problems, both from within (6:1–7) and from without (6:8—7:60). At this stage of its development, the church was entirely Jewish in its composition. However, there were two groups of Jews within the fellowship: (1) Hellenistic Jews. Those born in lands other than Israel who spoke the Greek language and were more Greek than Hebrew in their attitudes and outlook (see NIV text note). (2) Hebraic Jews. Those who spoke Palestinian Aramaic and/or Hebrew and preserved Jewish culture and customs. daily distribution of food. Help was needed by widows who had no one to care for them and so became the church’s responsibility (cf. 4:35; 11:28–29; see also 1Ti 5:3–16; Jas 1:27 and note on Ex 22:21–27).
6:2 the Twelve. At this early stage, the apostles were responsible for church life in general, including the ministry of the word of God and the care of the needy. to wait on tables. To preside over the distribution of charitable gifts. The early church was concerned not only about a spiritual ministry (“ministry of the word” and “prayer”; see v. 4) but also about a material ministry.
6:3 choose seven men. The church selected them (v. 5), and the apostles ordained them (“laid their hands on them,” v. 6). In this way they were appointed to their work. full of the Spirit. See note on 2:4.
6:5 They chose Stephen . . . Nicolas. It is significant that all seven of the men chosen had Greek names. The murmuring had come from the Greek-speaking segment of the church; those selected to care for the work came from their number so as to represent their interests fairly. Only Stephen and Philip of the Seven receive further notice (Stephen, 6:8—7:60; Philip, 8:5–40; 21:8–9). Nicolas from Antioch, a convert to Judaism. It is significant that a convert to Judaism was included in the number and that Luke points out his place of origin as Antioch, the city to which the gospel was soon to be taken and which was to become the headquarters for the forthcoming Gentile missionary effort.
6:6 prayed and laid their hands on them. Laying on of hands was used in the OT period to confer blessing (Ge 48:13–20), to transfer guilt from sinner to sacrifice (Lev 1:4) and to commission a person for a new responsibility (Nu 27:23). In the NT period, laying on of hands was observed in healing (28:8; Mk 1:41), blessing (Mk 10:16), ordaining or commissioning (Ac 6:6; 13:3; 1Ti 5:22) and imparting of spiritual gifts (Ac 8:17; 19:6; 1Ti 4:14; 2Ti 1:6). These seven men were appointed to responsibilities turned over to them by the Twelve. The Greek word used to describe their responsibility (diakoneo, “wait on”) is the verb from which the noun “deacon” comes. Later one reads of deacons in Php 1:1; 1Ti 3:8–13. The Greek noun for “deacon” can also be translated “minister” or “servant.” The men appointed on this occasion were simply called the Seven (21:8), just as the apostles were called the Twelve. It is disputed whether the Seven were the first deacons or whether the office of deacon arose later (see note on 1Ti 3:8).
6:7 One of a series of progress reports given periodically throughout the book of Acts (1:15; 2:41; 4:4; 5:14; 6:7; 9:31; 12:24; 16:5; 19:20; 28:31). a large number of priests. Though involved by lineage and life service in the priestly observances of the old covenant, they accepted the preaching of the apostles, which proclaimed a sacrifice that made the old sacrifices unnecessary (see Heb 8:13 and note; 10:1–4, 11–14). became obedient to the faith. Responded to the commands of the gospel. To believe is to obey God. Faith itself is obedience, but faith also produces obedience (Ro 1:5; see Eph 2:8–10; Jas 2:14–26 and notes; Titus 3:8).
6:8 great wonders and signs. Until now, Acts told of only the apostles working miracles (2:43; 3:4–8; 5:12). But now, after the laying on of the apostles’ hands, Stephen too is reported as working miraculous signs. Philip also will soon do the same (8:6).
6:9 Synagogue of the Freedmen. Probably made up of persons who had been freed from slavery. They came from different Hellenistic areas. Cyrene. The chief city in Libya and north Africa (see notes on 2:10; Mk 15:21), halfway between Alexandria and Carthage. One of its ethnic groups was Jewish (11:19–21). Alexandria. Capital of Egypt and second only to Rome in the empire. Two out of five districts in Alexandria were Jewish. Cilicia. A Roman province in the southeast corner of Asia Minor, adjoining Syria. Tarsus, the birthplace of Saul, was one of its principal towns. Asia. A Roman province in the western part of Asia Minor. Ephesus, where Saul (Paul) later ministered for a few years, was its capital. began to argue. Since Saul was from Tarsus, this may have been the synagogue he attended, and he may have been among those who argued with Stephen. He was present when Stephen was stoned to death (7:58).
6:11 blasphemous words against Moses and against God. Since Stephen declared that the worship of God was no longer to be restricted to the temple (7:48–49), his opponents twisted these words to trump up an accusation that Stephen was attacking the temple, the law, Moses and, ultimately, God.
6:13 speaking against this holy place and against the law. Similar to the charges brought against Christ (Mt 26:61). Stephen may have referred to Jesus’ words as recorded in Jn 2:19 (see note there), and the words may have been misunderstood or purposely misinterpreted (v. 14), as at the trial of Jesus. holy place. The temple in Jerusalem.
6:14 Jesus . . . will destroy this place. See Mk 14:58 and note.
7:2–53 See Introduction: Characteristics, 5 (Effective use of speeches). Since the author of Acts gives more space to Stephen’s speech than to any other, it is safe to assume that he considered it particularly important. Broadly speaking, it is not meant to be a personal defense with the hope of conciliating Stephen’s accusers (vv. 51–52) but a history of Israel’s failures. It deals with the three great pillars of Jewish piety: (1) the land (vv. 2–36), (2) the law (vv. 37–43) and (3) the temple (vv. 44–50), and ends with a resounding denunciation of Stephen’s accusers (vv. 51–52). Stephen indicts Israel’s leaders for rejecting God’s messengers in the past and now rejecting Jesus, “the Righteous One” (v. 52).
7:4 land of the Chaldeans. A district in southern Babylonia, the name was later applied to a region that included all of Babylonia (see map). After the death of his father. Ge 11:26 does not mean that all three sons—Abraham, Nahor and Haran—were born to Terah in the same year when he was 70 years old. See Ge 11:26—12:1. It may be that Haran was Terah’s firstborn and that Abraham was born 60 years later. Thus the death of Terah at 205 years of age could have occurred just before Abraham, at 75, left Harran.
7:6 four hundred years. A round number for the length of Israel’s stay in Egypt (Ex 12:40–41 has 430 years). That four generations would represent considerably less than 400 years is not a necessary conclusion (see note on Ge 15:16). Ex 6:16–20 makes Moses the great-grandson of Levi, son of Jacob and brother of Joseph. This would make four generations from Levi to Moses. But in 1Ch 7:22–27 a list of ten names represents the generations between Ephraim, the son of Joseph, and Joshua. The ten generations at 40 years each would equal 400 years, the same period of time noted as four generations. But one list is abbreviated and the other gives a fuller genealogy.
7:8 covenant of circumcision. See notes on Ge 17:10–11. The essential conditions for the religion of the Israelites were already fulfilled long before the temple was built and their present religious customs began. twelve patriarchs. See Ge 35:23–26.
7:9 they sold him. Israel consistently rejected God’s favored individuals. Stephen builds his case about Jesus’ rejection by noting Joseph’s rejection by his brothers (Ge 37:12–36).
7:14 Jacob and his whole family, seventy-five in all. Although the Hebrew Bible uses the number 70 (see Ge 46:26–27 and note on 46:27; Ex 1:5; Dt 10:22), the Septuagint (the pre-Christian Greek translation of the OT) adds at Ge 46:20 the names of one son of Manasseh, two of Ephraim, and one grandson of each. This makes the number 75 and is the number that Stephen uses.
7:16 Stephen brings together OT accounts of two land purchases (by Abraham and Jacob) and two burial places (at Hebron and Shechem). According to the OT, Abraham purchased land at Hebron (Ge 23:17–18), where he (Ge 25:9–11), Isaac (Ge 35:29) and Jacob (Ge 50:13) were buried. Jacob bought land at Shechem (Ge 33:19), where Joseph was later buried (Jos 24:32). The Jewish historian Josephus preserves a tradition that Joseph’s brothers were buried at Hebron.
7:18 a new king, to whom Joseph meant nothing. See note on Ex 1:8.
7:22 Moses was educated in all the wisdom of the Egyptians. Not explicitly stated in the OT but to be expected if he grew up in the household of the pharaoh’s daughter. Both Philo and Josephus speak of Moses’ great learning. was powerful in speech. See Ex 4:10 and note.
7:23 Moses was forty. Moses was 80 years old when sent to speak before the pharaoh (Ex 7:7) and 120 years old when he died (Dt 34:7). Stephen’s words agree with a tradition that at Moses’ first departure from Egypt he was 40 years of age.
7:29 fled to Midian. Rejected by his own people, Moses feared that they would inform the Egyptians, and this led to his flight to Midian, the land flanking the Gulf of Aqaba on both sides (see Ex 2:15 and note). had two sons. Gershom and Eliezer (Ex 2:22; 18:3–4; 1Ch 23:15).
7:30 After forty years. Plus the 40 years of v. 23, making the 80 years of Ex 7:7. Mount Sinai. Called Horeb in Ex 3:1 (see note there).
7:35 the same Moses . . . sent to be their ruler and deliverer. The Israelites rejected Moses, their deliverer, just as the Jews of Stephen’s day were rejecting Jesus, their deliverer. Yet both were sent by God. angel who appeared to him in the bush. See Ex 3:2.
7:38 assembly. The assembled Israelites. angel who spoke to him. According to Jewish interpretation at that time, the law was given to Moses by angelic mediation—after the manner of the original call of Moses (see Ex 3:2; see also v. 53; Gal 3:19; Heb 2:2). he received living words to pass on to us. Moses was the mediator between God and Israel on Mount Sinai.
7:39 refused to obey him. Another rejection of God’s representative and his commands.
7:40 Make us gods. While Moses was on Sinai receiving the law, the people made the golden calf, rejecting God and his representative (Ex 32:1). The people had not traveled far from the idolatry of Egypt.
7:43 Stephen quotes Am 5:25–27 as translated in the Septuagint, except that he replaces Damascus with Babylon in view of the fact that the final exile of Israel from the promised land was carried out by the Babylonians (Amos was speaking first of the Assyrian exile of the northern kingdom). Molek . . . Rephan. An astral deity associated with the planet Saturn (see NIV text note). Molek. See note on Lev 18:21.
7:44–50 Because he had been accused of “speaking against this holy place” (6:13), Stephen concludes his recital with a word about the sanctuary. Presumably, he had been preaching that the risen Christ had now replaced the temple as the mediation of God’s saving presence among his people and as the one (the “place”) through whom they (and “all nations,” Mk 11:17) could come to God in prayer (see note on 6:13).
7:49 Isa 66:1–2 reminded Israel that all creation is the temple that God himself had made. Stephen recalls that word to remind his hearers that ultimately God builds his own temple.
7:51–52 The climax of the speech, as Stephen accuses Israel’s leaders of rejecting their Messiah.
7:53 law that was given through angels. See note on v. 38.
7:55 full of the Holy Spirit. See note on 2:4; see also 6:5. glory of God. See note on Lk 2:9.
7:56 Son of Man. See note on Mk 8:31. standing at the right hand of God. Cf. Ps 110:1 and note; Mk 14:62; Lk 22:69; Heb 1:2–3 and note. The significance of Jesus’ “standing” is debated, though it may picture Stephen’s acceptance by the heavenly Judge and underscore the truth of his message.
7:58 stone him. Prohibited under the Romans, but this looks like spontaneous mob action (see Jn 18:31 and note). laid their coats at the feet of . . . Saul. Some have thought that this marked Saul as being in charge of the execution. In any case, it is Luke’s way of introducing the main character of the second section of the book (chs. 13–28).
7:60 do not hold this sin against them. Cf. Jesus’ words in Lk 23:34. fell asleep. See note on Jn 11:11.
8:1 approved. See 22:20 and note. all except the apostles. This suggests that it was primarily the Hellenistic Jewish Christian community that was affected by the persecution. The church now went underground. “All” is apparently hyperbole for “many” or “most,” for it seems clear from 9:26 that some “disciples” were still present in Jerusalem. See also 15:4–5,22. Saul (Paul) was the main persecutor (v. 3; see also Gal 1:13). scattered throughout Judea and Samaria. The beginning of the fulfillment of the commission in 1:8—not by the church’s plan, but by events beyond the believers’ control. See map.
8:4 preached the word. Many witnesses to the gospel went everywhere proclaiming the good news. The number of witnesses multiplied, and the territory covered was expanded greatly (cf. 11:19–20).
8:5 Philip. One of the Seven in the Jerusalem church (6:3,5; see note on 6:6), who now becomes an evangelist, proclaiming the Christ (Messiah); see also 21:8. Philip is an example of one of those who were scattered. a city in Samaria. Some manuscripts have “the city of Samaria,” a reference to the old capital Samaria, renamed Sebaste or Neapolis (modern Nablus).
8:9 Simon. In early Christian literature the “sorcerer” (Simon Magus) is described as the arch-heretic of the church and the “father” of Gnostic teaching. sorcery. See notes on Dt 18:9; 2Ki 17:17.
8:10 the Great Power of God. Simon claimed to be either God himself or, more likely, his chief representative.
8:13 Simon himself believed and was baptized. It is difficult to know whether Simon’s faith was genuine. Even though Luke says Simon believed, Peter’s statement that Simon had no part in the apostles’ ministry because his heart was not “right before God” (v. 21) casts doubt on the authenticity of his faith.
8:14 Samaria. That is, some of its citizens. Cf. 1:8. had accepted the word of God. Were obedient to the gospel proclaimed by Philip. sent Peter and John. The Jerusalem church assumed the responsibility of overseeing new evangelistic efforts and the communities of believers they produced (see 11:22 and note).
8:16 not yet come on any of them. Since the day of Pentecost, those who “belong to Christ” (Ro 8:9) also have the Holy Spirit. But the Spirit had not yet been made manifest to the Christians in Samaria by the usual signs. This deficiency was now graciously supplied (v. 17).
8:18 he offered them money. Simon had boasted before of having great powers (see v. 10 and note), and now he tried to buy the magical power he believed the apostles possessed.
8:26 an angel of the Lord. Cf. v. 29; see note on 5:19. from Jerusalem to Gaza. A distance of about 50 miles (see map).
8:27 an Ethiopian. Ethiopia corresponded in this period to Nubia (Meroe), from the upper Nile region at the first cataract (Aswan) to Khartoum. eunuch. A castrated male who served in the royal court, or a royal courtier more generally (cf. notes on Isa 56:3; Mt 19:12). Kandake. The traditional title of the queen mother, responsible for performing the secular duties of the reigning king—who was thought to be too sacred for such activities. gone to Jerusalem to worship. If not a full-fledged convert to Judaism (Dt 23:1), the Ethiopian was a Gentile God-fearer (see note on 10:2).
8:30 heard the man reading. It was customary practice to read aloud.
8:34 who is the prophet talking about . . . ? Beginning with Isa 53 (v. 35), Philip may have identified the suffering servant with the Davidic Messiah of Isa 11 or with the Son of Man (Da 7:13).
8:35 good news. The way of salvation through Jesus Christ (see note on Mk 1:1).
8:36 they came to some water. There were several possibilities: a brook in the Valley of Elah (which David crossed to meet Goliath, 1Sa 17:40); the Wadi el-Hasi just north of Gaza; water from a spring or one of the many pools in the area.
8:39 rejoicing. Joy is associated with salvation in Acts (see note on 16:34). Both the Samaritans and the Ethiopian eunuch illustrate how the gospel is for outsiders (see Isa 56:3 and note).
8:40 Azotus. OT Ashdod (1Sa 5:1), one of the five Philistine cities (see map). It was about 19 miles from Gaza and 60 miles from Caesarea (see map). Caesarea. Rebuilt by Herod and with an excellent harbor, it served as the headquarters of the Roman governors. The account leaves Philip in Caesarea at this time; his next appearance is 20 years later, and he is still located in the same place (21:8).
9:1 Saul. Introduced at the stoning of Stephen (7:58), he was born in Tarsus and trained under Gamaliel (22:3). See notes on Ro 1:1; Php 3:4–14. murderous threats. We do not know that Saul was directly involved in the death of anyone other than Stephen (8:1), but there appear to have been similar cases (22:4; 26:10). high priest. Probably Caiaphas (see note on 4:6) and the members of the Sanhedrin, who had authority over Jews both in Judea and elsewhere.
9:2 Damascus. See map. Located in the Roman province of Syria, it was the nearest important city outside Israel. It also had a large Jewish population. The distance from Jerusalem to Damascus was about 150 miles, four to six days’ travel. the Way. A name for Christianity occurring a number of times in Acts (16:17; 18:25–26; 19:9,23; 22:4; 24:14,22; see 2Pe 2:2). Jesus called himself “the way” (Jn 14:6). prisoners to Jerusalem. Where the full authority of the Sanhedrin could be exercised in trial for either acquittal or death.
9:3 a light from heaven. “About noon” (26:13).
9:4 why do you persecute me? To persecute the church is to persecute Christ, for the church is his body (1Co 12:27; Eph 1:22–23).
9:5 Who are you, Lord? Such a voice from heaven would have been understood as the voice of God himself. The solemn repetition of Saul’s name (v. 4) and the bright light (v. 3) suggested to him that he was in the presence of deity.
9:7 heard the sound. Those with Saul “heard the sound” but “did not understand” what the voice was saying (22:9; cf. Da 10:7).
9:10 Ananias. This Ananias is mentioned elsewhere only in 22:12. His was a common name (5:1; 23:2). The Greek form is derived from the Hebrew name Hananiah, meaning “The LORD is gracious/shows grace” (see Da 1:6 and note).
9:11 Straight Street. Probably followed the same route of the long, straight street that today runs through the city from east to west. It is a decided contrast to the numerous crooked streets of the city (see map). Tarsus. See 21:39 and note on 22:3. praying. Prayer is often associated with visions in Luke and Acts (10:9–11; Lk 1:10; 3:21; 9:28).
9:17 Jesus, who appeared to you. The Damascus road experience was not merely a subjective experience for Saul but an external experience as well. The resurrected Christ actually appeared to Saul, and on this fact Saul based his qualification to be an apostle (see 1Co 9:1 and note; 15:8).
9:20 At once. Following his baptism (v. 18). synagogues. It became Saul’s regular practice to preach at every opportunity in the synagogues (13:5; 14:1; 17:1–2,10; 18:4,19; 19:8). Jesus is the Son of God. Saul’s message was a declaration of what he himself had become convinced of on the Damascus road: Christ’s deity and Messiahship.
9:23 After many days. Three years (Gal 1:17–18). It is probable that the major part of this period was spent in Arabia, away from Damascus, though the borders of Arabia extended to the environs of Damascus. conspiracy among the Jews to kill him. Upon Saul’s return to Damascus, the governor under Aretas gave orders for his arrest (2Co 11:32; see note there).
9:26 he came to Jerusalem. From Gal 1:19 we learn that the only apostles Paul met were Peter and James, the Lord’s brother. James was not one of the Twelve, but he held a position in Jerusalem comparable to that of an apostle (Gal 2:9).
9:27 Barnabas. As elsewhere in Acts, he is acting as a reconciler (see note on 4:36).
9:29 He talked and debated. Formerly Saul was arguing against Christ; now he is forcefully presenting Jesus as the Messiah.
9:30 Caesarea. See note on 8:40. Tarsus. Saul’s birthplace (see note on 22:3).
9:31 church. The whole Christian body, including Christians in the districts of Judea, Galilee and Samaria. The singular thus does not here refer to the various congregations but to the church as a whole (see note on 5:11). encouraged by the Holy Spirit. The work of the Spirit is particularly noted throughout the book of Acts (see 13:2 and note on 1:2). This is why the book is sometimes called the Acts of the Holy Spirit.
9:32 Lydda. A town two or three miles north of the road connecting Joppa and Jerusalem. Lydda is about 12 miles from Joppa.
9:33 Aeneas. Since Peter was there to visit the believers, Aeneas was probably one of the Christians.
9:35 Sharon. The fertile plain of Sharon runs about 50 miles along the Mediterranean coast, roughly from Joppa to Caesarea. The reference here, however, may be to a village in the neighborhood of Lydda instead of to a district (an Egyptian papyrus refers to a town by that name in the Holy Land).
9:36–43 With the raising of Tabitha, Luke here continues to present the apostles performing miracles that recall those of Jesus (see Lk 7:11–17; 8:49–56).
9:37 body was washed. In preparation for burial, a custom common to both Jews (Purification of the Dead; Mishnah, Shabbat 23.5) and Greeks. upstairs room. If burial was delayed, it was customary to lay the body in an upper room. In Jerusalem the body had to be buried the day the person died, but outside Jerusalem up to three days might be allowed for burial.
9:38 near Joppa. See note on v. 32. come at once! Whether for consolation or for a miracle, Peter was urged to hurry in order to arrive before the burial.
9:40 sent them all out. Cf. 1Ki 17:23; 2Ki 4:33. Peter had been present on all three occasions recorded in Scripture when Jesus raised individuals from the dead (Mt 9:25; Lk 7:11–17; Jn 11:1–44). As when Jesus raised Jairus’s daughter, the crowd in the room was told to leave. Unlike Jesus, however, Peter knelt and prayed.
9:43 a tanner. Occupations were frequently used with personal names to further identify individuals (16:14; 18:3; 19:24; 2Ti 4:14), but in this case it is especially significant. A tanner was involved in treating the skins of dead animals, thus contacting the unclean according to Jewish law, so Simon was despised by many. Peter’s decision to stay with him shows already a willingness to reject Jewish prejudice and helps to prepare the way for his coming vision and the mission to the Gentiles.
10:1 Caesarea. Located 30 miles north of Joppa and named in honor of Augustus Caesar, it was the headquarters for the Roman forces of occupation (see also note on 8:40). Cornelius. A Latin name made popular when Cornelius Sulla liberated some 10,000 slaves over 100 years earlier. These had all taken his family name, Cornelius. centurion. Commanded a military unit that normally numbered at least men (see note on Mt 8:5). The Roman legion (about 6,000 men) was divided into ten regiments, each of which had a designation. This was the “Italian” (another was the “Imperial,” or “Augustan,” 27:1). A centurion commanded about a sixth of a regiment. Centurions were carefully selected; all of them mentioned in the NT appear to have had noble qualities (e.g., Lk 7:5). The Roman centurions provided necessary stability to the entire Roman system.
10:2 devout. In spite of all his good deeds, Cornelius needed to hear the way of salvation from a human messenger. The role of the angel (v. 3) was to bring Cornelius and Peter together (cf. 8:26; 9:10). God-fearing. The term used of one who was not a full-fledged convert to Judaism but who believed in one God and respected the moral and ethical teachings of the Jews. These God-fearing Gentiles were among the most receptive to the gospel.
10:3 about three in the afternoon. Another indication that Cornelius followed Jewish religious practices. Three in the afternoon was a Jewish hour of prayer (3:1)—the hour of the evening incense. a vision. Not a dream or trance but a revelation through an angel to Cornelius while he was at prayer (see v. 30; see also note on 9:11).
10:4 have come up. Like the smoke of a sacrifice (see Ps 141:2; Php 4:18 and note; Heb 13:15–16). memorial offering. A portion of the grain offering burned on the altar was called a “memorial” (Lev 2:2).
10:9 roof to pray. It was customary for eastern houses to have flat roofs with outside stairways. The roof was used as a convenient place for relaxation and privacy (see Mk 2:4 and note).
10:12 all kinds of four-footed animals. Including animals both clean and unclean, according to Lev 11.
10:14 Surely not, Lord! So deeply ingrained was the observance of the laws of clean and unclean that Peter refused to obey immediately. He might have thought this was a test of his faithfulness. impure or unclean. Anything common (impure) was forbidden by the law to be eaten (cf. Ezr 4:14).
10:15 God has made clean. Jesus had already laid the groundwork for not requiring adherence to the laws of clean and unclean food (see Mt 15:11; Mk 7:19 and note; see also 1Ti 4:3–5). The primary point here, however, is that the Gentiles should not be considered unclean.
10:16 three times. To make a strong impression on Peter.
10:23 invited the men into the house. By providing lodging for them, Peter was already taking the first step toward accepting Gentiles. Such intimate relationship with Gentiles was contrary to prescribed Jewish practice. The next day. It was too late in the day to start out on the long journey to Caesarea (see note on v. 1). some of the believers. Six in number (11:12), they were “circumcised believers” (10:45; see also note on 11:1).
10:26 I am only a man. Possibly Cornelius was only intending to honor Peter as one having a rank superior to his own, since he was God’s messenger. But Peter allowed no chance for misunderstanding—he was only a created being and so not to be worshiped (cf. 14:11–15).
10:28 God has shown me. Peter recognized that his vision had deeper significance than declaring invalid the distinction between clean and unclean meat; he saw that the barrier between Jew and Gentile had been removed (see Eph 2:11–22; see also photo and caption). Peter repeatedly affirms this point throughout the following narrative (see vv. 34–35, 47–48; 11:17).
10:34 God does not show favoritism. God does not favor individuals because of their station in life, their nationality, their ethnicity or their material possessions (see Ro 2:11; Jas 2:1 and notes; see also Dt 10:17–19; 2Ch 19:7; Job 34:19; Eph 6:9; Col 3:25; 1Pe 1:17). He does, however, respect their character and judge their work. This is evident because God “accepts from every nation the one who fears him and does what is right” (v. 35). Cornelius already worshiped the true God, but this was not enough: He lacked faith in Christ (v. 36).
10:36 people of Israel. The first recipients of the “message,” but it was not restricted to them, as the phrase “Lord of all” indicates (see Jn 3:16; Ro 1:16 and notes). peace. Between God and humans (see Ro 5:1 and note). Lord of all. Lord of both Jew and Gentile (vv. 34–35), so the gospel is for all people.
10:37 after the baptism that John preached. Similar to the outline of Mark’s Gospel, Peter’s sermon begins with John’s baptism and continues to the resurrection of Jesus. This is significant since the early church fathers viewed Mark as the interpreter of Peter (see Introduction to Mark: Author). See previous summaries of Peter’s preaching (2:14–41; 3:12–26; 4:8–12; 5:29–32); see also note on 2:14–40.
10:39 hanging him on a cross. See note on 5:30.
10:41 who ate and drank. Those who ate with Jesus after he rose from the dead received unmistakable evidence of his bodily resurrection (Lk 24:42–43; Jn 21:12–15).
10:44 the Holy Spirit came on. See 8:16 and note.
10:45 astonished . . . even on Gentiles. Apparently the early Jewish Christians failed to understand that the gospel was now extending to Gentiles apart from their conversion to Judaism.
10:46 speaking in tongues. Similar to the experience the disciples had at Pentecost (2:4,11), as well as “some disciples” at Ephesus (19:1,6). But here no one is said to hear the speech in their own language. The purpose of the phenomenon is to validate the new believers’ experience, not to communicate a message to anyone.
10:47 no one can stand in the way of their being baptized with water. The Gentiles had received the same gift (11:17) as the Jewish believers; they spoke in tongues as did the Jewish Christians on the day of Pentecost. This was undeniable evidence that the invitation to the kingdom was open to Gentiles as well as to Jews.
11:1 believers. Or “brothers and sisters.” At times the Greek term adelphoi is used to refer to those of common Jewish lineage (2:29; 7:2), but in Christian contexts it denotes those united in Christ (6:3; 10:23; see note on Ro 1:13). In matters of deep concern, the “apostles” did not act alone. The Holy Spirit gave guidance, and the apostles interpreted and exhorted and the consent of the whole church was sought (“the whole group,” 6:5; “apostles and the believers,” here; “the church,” 11:22; “the church and the apostles and elders,” 15:4; cf. 15:22).
11:2 circumcised believers. Jewish Christians.
11:3 uncircumcised men. The Gentiles who would not observe the laws of clean and unclean food and would violate Jewish regulations concerning food preparation. ate with them. See Lk 15:2 and note; see also Gal 2:11–16.
11:4–17 See notes on 10:1–23,28–33. The repetition of the story as Peter explains himself confirms its importance.
11:14 you and all your household. Not only the family but also slaves and employed individuals under Cornelius’s authority (see note on Ge 6:18).
11:17 stand in God’s way. Peter could not deny the Gentiles the invitation to be baptized (10:47) and to enjoy full fellowship in Christ with all believers. The Jewish believers were compelled to recognize that God was going to save Gentiles on equal terms with Jews. By divine action rather than by human choice, the door was being opened to Gentiles.
11:18 repentance that leads to life. A change of one’s attitude toward sin, which leads to a turning from sin to God and results in eternal life (see note on 2:38).
11:19 persecution that broke out when Stephen was killed. See 8:1–4 and notes. Phoenicia. A country about 15 miles wide and 120 miles long, stretching along the northeastern Mediterranean coast (modern Lebanon). Its important cities were Tyre and Sidon. Cyprus. An island in the northeastern Mediterranean; the home of Barnabas (4:36). Antioch. The third largest city of the Roman Empire (after Rome and Alexandria). It was 15 miles inland from the northeast corner of the Mediterranean. The first largely Gentile local church was located here, and it was from this church that Paul’s three missionary journeys were launched (13:1–4; 15:40; 18:23). Its modern name is Antakya, located in southeastern Turkey.
11:20 Cyrene. See note on 2:10. Greeks. Not Greek-speaking Jews, but Gentiles.
11:21 Lord’s hand. Indicates the presence of the Lord’s power to assist and bless (see 4:30; Lk 1:16; but see also Ac 13:11), sometimes evidenced by signs and wonders (cf. Ex 8:19).
11:22 Barnabas. See notes on 4:36; 9:27. Antioch. See note on v. 19. The sending of Barnabas was apparently in keeping with the Jerusalem church’s policy of sending leaders to check on new ministries that came to their attention (see 8:14 and note).
11:23 he . . . encouraged them. His name means “son of encouragement” (4:36; see note there).
11:24 full of the Holy Spirit and faith. See the description of Stephen (6:5).
11:26 whole year. Luke notes definite periods of time (18:11; 19:8,10; 24:27; 28:30). Christians. Whether adopted by believers or invented by enemies as a term of reproach, it is an apt title for those “belonging to Christ” (the meaning of the term). It occurs elsewhere in Scripture only in 26:28; 1Pe 4:16.
11:28 Agabus. Later foretells Paul’s imprisonment (21:10). In Acts, prophets are engaged in foretelling (v. 27; 21:10–11) at least as often as in forthtelling (15:32). Claudius. Emperor of Rome (ad 41–54).
11:30 elders. First reference to them in Acts (see notes on 1Ti 3:1; 5:17). Since the apostles are not mentioned, they may have been absent from Jerusalem at this time, or the term “elders” may be broad enough to include them.
12:1 about this time. Some hold that the events recorded in ch. 12 group together matters concerning Herod Agrippa I (see below; see also chart) and may not be in strict chronological order. For example, the arrival of Barnabas and Saul in Jerusalem (11:30) may have followed Herod’s persecution and Peter’s release from prison. Since the date of Herod’s death was ad 44, these events would probably have occurred in 43. According to this view, the famine of 11:28 occurred c. 46, following Herod’s death (v. 23). Others hold that such juggling of events is unnecessary. Thus the relief gift of 11:30 came before Herod’s death in 44, and the return of Barnabas and Saul (v. 25) followed Herod’s death. According to the former view, the Jerusalem visit of Gal 2:1–10 was the famine visit of v. 25; 11:30. According to the latter view, the Gal 2:1 visit was the Jerusalem council visit of 15:1–29 (see chart). King Herod. Agrippa I, grandson of Herod the Great (see notes on Mt 2:1; 14:1) and son of Aristobulus. He was a nephew of Herod Antipas, who had beheaded John the Baptist (Mt 14:3–12) and had tried Jesus (Lk 23:8–12). When Antipas was exiled, Agrippa received his tetrarchy, as well as those of Philip and Lysanias (see Lk 3:1 and note). In ad 41 Judea and Samaria were added to his realm.
12:2 James. Brother of John the apostle and son of Zebedee (Mt 4:21). This event took place about ten years after Jesus’ death and resurrection. Jesus had warned of their coming suffering (Mt 20:20–23). death with the sword. Tradition holds that he was beheaded, like John the Baptist.
12:4 four squads. One company of four soldiers for each of the four Roman watches of the night (see note on Mt 14:25). Passover. Another way of referring to the whole week of the festival (see note on Lk 22:1).
12:7 angel of the Lord. See note on 5:19. a light shone. Reflecting the glory of the Lord (see 7:55 and note).
12:9 prison. Probably the Antonia Fortress, located at the northwest corner of the temple—the “barracks” where Paul was later held (21:34). See model.
12:12 Mary. The aunt of Barnabas (Col 4:10). Apparently her home was a gathering place for Christians. It may have been the location of the upper room where the Last Supper was held (see Mk 14:13–15; see also Ac 1:13 and note) and the place of prayer in 4:31. John . . . Mark. See note on v. 25.
12:13 Rhoda. A hired servant, but in sympathy with the family and the church.
12:15 his angel. Perhaps reflects the belief that everyone has a personal angel who ministers to them (cf. Mt 18:10 and note; Heb 1:14).
12:16 they were astonished. Though they had been “earnestly praying to God for him” (v. 5).
12:17 James. The Lord’s brother, a leader in the Jerusalem church (see Gal 1:19 and note). James, the brother of John, had been killed (v. 2).
12:19 Caesarea. Not only a headquarters for Roman governors, but Agrippa used it as his capital when no governors were assigned to Judea (see notes on 8:40; 10:1).
12:20 Tyre and Sidon. The leading cities of Phoenicia (Lebanon today). They were dependent on the grainfields of Galilee for their food.
12:21 On the appointed day. A festival Herod Agrippa I was celebrating in honor of Claudius Caesar (Josephus, Antiquities, 19.8.2). wearing his royal robes. The historian Josephus describes a silver robe, dazzling bright, that Herod wore that day. When people acclaimed him a god, he did not deny it. He was seized with violent pains, was carried out and died five days later (Josephus, Antiquities, 19.8.2).
12:23 angel of the Lord. See note on v. 7. eaten by worms. A miserable death associated with Herod’s acceptance of acclaim for divinity, but may also be seen as divine retribution for his persecution of the church.
13:1 prophets. See note on 11:27. The special gift of inspiration experienced by OT prophets (Dt 18:18–20; 2Pe 1:21) was known in the NT as well (2:17–18; 1Co 14:29–32; Eph 3:5). The prophets are second to the apostles in Paul’s lists (1Co 12:28–29; Eph 2:20; 4:11; but cf. Lk 11:49; Ro 12:6; 1Co 12:10). teachers. See 11:26; 15:35; 18:11; 20:20; 28:31; 1Co 12:28–29; Eph 4:11. Barnabas . . . Saul. The church leaders at Antioch, perhaps listed in the order of their importance. Barnabas. See note on 4:36. He was sent originally to Antioch by the church in Jerusalem (11:22), had recently returned from taking alms to Jerusalem (12:25) and was a recognized leader in the church at Antioch. Simeon called Niger. “Simeon” suggests Jewish background; “Niger” (Latin for “black”) may indicate his dark complexion. Lucius of Cyrene. Lucius is a Latin name. In the second group of preachers coming to Antioch, some were from Cyrene (11:20), capital of Libya (see 6:9 and note). Manaen. In Hebrew, Menahem. He was the foster brother or intimate friend of Herod Antipas.
13:2 worshiping the Lord and fasting. Paul’s first missionary journey was initiated by the Spirit as the leaders worshiped (v. 4). The communication from the Holy Spirit may have come through the prophets.
13:3 placed their hands on them. For the purpose of separating the two for the designated work (see 14:26 for the completion of the mission). Fasting and prayer accompany this appointment (see 14:23; cf. Lk 2:37).
13:5 Salamis. A town on the east coast of the central plain of Cyprus, near modern Famagusta. John. John Mark, a cousin of Barnabas (see 12:25; Col 4:10 and note). helper. In what way we are not told. Some hold that he served as a catechist for new converts, but Luke seems to use the term in a broader sense (see 26:16 [“servant”]; Lk 1:2 [“servants”]).
13:6 Paphos. At the western end of Cyprus, nearly 100 miles from Salamis. It was the headquarters for Roman rule. Bar-Jesus. “Bar” is Aramaic for “son of “; “Jesus” is derived from the Greek for “Joshua” (see NIV text note on Mt 1:21).
13:7 proconsul. A governor of a Roman province. Since Cyprus was a Roman senatorial province, a proconsul was assigned to it. Sergius Paulus. See chart.
13:8 Elymas the sorcerer. Or “magician” or “wise man”; cf. Peter’s confrontation with Simon the sorcerer: 8:9–13,18–24.
13:9 Saul . . . called Paul. The names mean “asked [of God]” and “little” respectively. Saul was his Jewish name. Paul was likely one of his three Roman names, given at birth. From now on Saul is called Paul in Acts. Paul’s growing prominence in the church’s mission to the Gentiles can be seen in the ordering of his and Barnabas’s names. In descriptions of their ministry to the Gentiles, their names are listed as “Paul and Barnabas.” Upon their return to the Jerusalem church, however, the order reverts to “Barnabas and Paul” (15:12).
13:11 hand of the Lord. See note on 11:21. You are going to be blind. Cf. Paul’s experience in 9:8–18.
13:12 he believed. He was convinced by the miracle and the message.
13:13 Perga in Pamphylia. Perga was the capital of Pamphylia, a coastal province of Asia Minor between the provinces of Lycia and Cilicia, and was 5 miles inland and 12 miles east of the important seaport Attalia (see map and photo). John left them. See 12:25 and note. Homesickness to get back to Jerusalem, an illness of Paul necessitating a change in plans and a trip to Galatia, and a change in leadership from Barnabas to Paul have all been suggested as reasons for John Mark’s return. Paul’s dissatisfaction with his departure is noted later (15:37–39).
13:14–41 Paul and Barnabas in the synagogue of Pisidian Antioch. Paul’s first recorded synagogue sermon in Acts sets the pattern for the rest of his ministry. When most of the Jews reject the gospel, he turns to the Gentiles (vv. 45–48; Ro 1:16). The sermon moves carefully through Israel’s history until David and then jumps one thousand years forward to the fulfillment in David’s greater Son, Jesus the Messiah. For another account of a synagogue service, see Lk 4:16–21.
13:20 about 450 years. The 400 years of the “stay in Egypt” (v. 17; see note on 7:6) plus the 40 years in the wilderness and the time between the crossing of the Jordan and the distribution of the land (Jos 14–19).
13:26 God-fearing Gentiles. See note on v. 14.
13:27 fulfilled the words of the prophets. See Lk 24:44 and note.
13:28 no proper ground for a death sentence. Cf. Jn 19:4 and note.
13:29–31 cross . . . tomb . . . God raised . . . witnesses. See note on 3:15.
13:33 today I have become your father. Here refers to the resurrection of Jesus (see NIV text note here and note on Ps 2:7–9; cf. Ro 1:4).
13:34 blessings promised to David. The covenant made with David, culminating in the Messiah (cf. 2Sa 7:11–16).
13:35 not let your holy one see decay. Quoted also in Peter’s sermon at Pentecost (see notes on 2:27; Ps 16:10).
13:39 justification. Combines two aspects: (1) the forgiveness of sins (here); (2) the gift of righteousness (see Ro 3:21–22 and note on 3:24). Cf. 2Co 5:21 and note.
13:42 leaving the synagogue. In Pisidian Antioch (v. 14; see note there).
13:46 had to speak . . . to you first. Because the gospel came from and was directed to the Jews first, and because Paul was himself a Jew with great compassion for his people (Ro 1:16; 9:1–5; 10:1–3). See note on v. 14.
13:48 all who were appointed for eternal life believed. Possession of eternal life involves both human faith and divine appointment.
13:51 shook the dust. To show the severance of responsibility and the repudiation of those who had rejected their message and had brought suffering to the servants of the Lord (see note on Lk 9:5). Iconium. Modern Konya; it was an important crossroads and agricultural center in the central plain of the Roman province of Galatia (see map).
14:1 went as usual into the . . . synagogue. See note on 13:14. great number. At first there was good success, then bitter opposition from the Jews (v. 2). But these evidently failed in their initial attempt to refute the message, for Paul and Barnabas remained there a considerable time (v. 3). A wave of persecution was planned, involving violence (v. 5).
14:3 confirmed . . . by . . . signs and wonders. A major purpose of miracles was to confirm the truth of the apostolic words and the approval of God (cf. 2:22 and note).
14:4 apostles. Both Paul and Barnabas are called apostles (see v. 14; see also note on Mk 6:30). Though Luke generally uses the term to refer to the Twelve, here and in v. 14 he applies it to Paul and Barnabas, as the mission expands to the Gentile world.
14:5 stone them. A Jewish mode of execution for blasphemy (see note on Jn 10:31). Probably mob action was planned here.
14:6 Lycaonian cities. See photo. Lycaonia was a district east of Pisidia, north of the Taurus Mountains. It was part of the Roman province of Galatia. Lystra. A Roman colony (see note on 13:14) and probable home of Timothy (see 16:1 and note—though he was known in Iconium as well [16:2]), it was about 20 miles from Iconium and 130 miles from Antioch. See photo. Derbe. About 60 miles from Lystra; home of Gaius (see 20:4 and note on 14:20).
14:12 Zeus . . . Hermes. Zeus, the head of the Greek pantheon of gods, was also the patron god of Lystra, and a temple for him was there. People who had come to bring sacrifices to Zeus apparently decided to make an offering to Paul and Barnabas instead. The identification of Zeus with Barnabas may indicate that his appearance was more imposing, and Paul was identified as the messenger god Hermes (the Roman Mercury) because he was the spokesperson (28:6). This incident may have been occasioned by an ancient legend that told of a supposed visit to the same general area by Zeus and Hermes. The two were, however, not recognized by anyone except an old couple on the edge of town. In the legend, the gods destroyed the town, leaving only the one couple’s home standing. So the people of Lystra were determined not to allow such an oversight to happen again.
14:13 city gates. The Greek for this expression can refer to the temple gates, the city gates or house gates.
14:14 tore their clothes. A Jewish way of expressing great anguish (see Ge 37:29,34 and note on 37:34).
14:15 worthless things. Used in the OT to denote false gods (1Sa 12:21).
14:19 They stoned Paul. Inside the city rather than at the usual place of execution outside the walls (7:58; 2Co 11:25; see Gal 6:17 and note).
14:20 disciples had gathered around him. Young Timothy may have been present (see 2Ti 3:10–11 and note on 3:11). got up . . . next day . . . left. Luke’s description of Paul’s quick recovery from stoning suggests a miracle (cf. 28:5–6). Derbe. A border town in the southeastern part of the Lycaonian region of Galatia (see note on v. 6). An inscription naming the city has been discovered about 30 miles east of what was previously thought to be the city site. See photo.
14:21 they returned. Not by the shorter route through the Taurus Mountains but to the cities where they had established churches (v. 22).
14:24 Pisidia. A district about 120 miles long and 50 miles wide, north of Pamphylia (13:13–14). Bandits frequented the region (see perhaps 2Co 11:26). Pamphylia. A district 80 miles long and 20 miles at the widest part, on the southern coast of Asia Minor. After ad 74 Pisidia was included in the Roman province of Pamphylia (13:13).
14:25 Perga. See note on 13:13. Attalia. The best harbor on the coast of Pamphylia (13:13). See photo.
14:27 had opened a door of faith. God had brought Gentiles to faith; that is, he had opened the door for them to believe (cf. 11:18).
14:28 long time. Probably more than a year.
15:1 Certain people. Probably from “the party of the Pharisees” (v. 5). These were believers who insisted that before anyone could become a true Christian they must keep the law of Moses, and the test of such compliance was circumcision. from Judea. Although they came from Judea, these Judaizers did not represent the teaching of the apostles and elders of Jerusalem (cf. v. 24).
15:2 go up to Jerusalem. See notes on 12:1; Gal 2:1. Those who hold that Gal 2:1–10 refers to the famine visit of 11:27–30 and 12:25 argue that since Gal 2:2 says that the visit mentioned there was occasioned by a revelation, it must refer to Agabus’s prediction of the coming famine (11:27–28). Those who believe that Gal 2:1–10 refers to the Jerusalem council visit of 15:1–22 assert that the famine visit occurred at the time of Herod Agrippa’s death in ad 44 (11:27–30; 12:25) or a little afterward in ad 46 (see note on 11:27).
15:4–22 The council of Jerusalem represents a key turning point as the leaders of the Jerusalem church acknowledge that Gentile believers are saved by faith, not by circumcision or by obedience to the law. The sequence of meetings described in vv. 4–22 is: (1) a general meeting of welcome and report (vv. 4–5); (2) a meeting of the leaders (perhaps to one side) while the church was still assembled (vv. 6–11); (3) a meeting of the apostles, the elders and the whole assembly (vv. 12–22).
15:5 believers who belonged to the party of the Pharisees. Some Pharisees became Christians and brought their Judaic beliefs with them. They believed that Gentiles must first become converts to Judaism and be circumcised, and then they would be eligible to be saved by faith. Perhaps some of them had gone to Antioch (v. 1) and now returned to present their case.
15:7 Peter got up. After a period of considerable discussion by the apostles and elders, Peter addressed them. This is the last reference to Peter in Acts. Gentiles might hear. Peter’s argument was his own experience: God had sent him to preach to the Gentiles (see 10:28–29 and note on 10:28).
15:11 through the grace of our Lord. No circumcision was required. we are saved, just as they are. See Ro 3:9; Eph 2:8–9.
15:12 assembly became silent. See note on vv. 4–22. Apparently the people had remained in place while the apostles and elders met. The assembly had not remained quiet during that time, but now it became silent to listen to the leaders. Barnabas and Paul. The order here (see also 13:7; 14:12,14) puts Barnabas first (perhaps reflecting his importance in Jerusalem), whereas in the account of the missionary journey the order was usually “Paul and Barnabas” after the events on the island of Cyprus (13:42–43,46,50; 14:1,3,20,23). signs and wonders. See 8:19–20; 14:3.
15:14 Simon. Peter (v. 7). James uses Peter’s Hebrew name in its Hebrew form (Simeon; see NIV text note). a people for his name. A new community largely made up of Gentiles but including Jews as well (see Jn 10:16 and note; cf. 1Pe 2:9–10).
15:16 After this I will return. Some have taken this quotation from Amos as setting forth a sequence of the end times, including (1) the church age (taking out “a people for his name,” v. 14), (2) the restoration of Israel as a nation (v. 16) and (3) the final salvation of the Gentiles (vv. 17–18). Others believe the quotation merely confirms God’s intent to save Gentiles.
15:19 not make it difficult. Circumcision was not required, but four stipulations were laid down (see note on v. 20). These involved practices that frequently accompanied Gentile idolatry and by which Jews were particularly repulsed. It would help both the individual and the relationship between Gentile and Jew if these requirements were observed. They involved divine directives that the Jews believed were given before the Mosaic laws.
15:20 food polluted by idols. See v. 29; 1Co 8:7–13; Rev 2:14,20. sexual immorality. A sin taken too lightly by the Greeks and also associated with certain pagan religious festivals. meat of strangled animals. Thus retaining the blood that was forbidden to be eaten (Ge 9:4). blood. Expressly forbidden in Jewish law (Lev 17:10–12). Reference here may be to consuming blood apart from meat.
15:22 apostles and elders, with the whole church. Apparently there was unanimous agreement with the choice of messengers and with the contents of the letter (vv. 23–29). Judas (called Barsabbas). The same surname as that of Joseph Barsabbas (see 1:23 and note). The two may have been brothers. Silas. A leader in the Jerusalem church, a prophet (v. 32), a Roman citizen (16:37–38) and Paul’s companion on his second missionary journey (15:40).
15:23 in Antioch, Syria and Cilicia. Antioch was the leading city of the combined provinces of Syria and Cilicia.
15:28 seemed good to the Holy Spirit and to us. Prior credit is given to the Spirit (whose working in the assembly is thus claimed), but there was also agreement among the apostles, elders and brothers (vv. 22–23).
15:29 abstain from food . . . sexual immorality. See note on v. 20.
15:32 prophets. One of the primary functions of prophets in the early church was, as here indicated, to encourage and strengthen believers (see notes on 11:27; 1Co 14:3).
15:33 those who had sent them. The Jerusalem church (v. 22).
15:36 towns where we preached the word. Towns of the first missionary journey (13:4—14:26).
15:38 he had deserted them. Mark had turned back at Perga and did not go to Antioch, Iconium, Lystra and Derbe (see note on 13:13).
15:40 Silas. Had returned to Jerusalem with Judas after delivering the Jerusalem letter (vv. 32–33). His presence in Antioch now indicates that, after reporting to those who had sent him, he came back to Antioch to participate in the church’s work there.
16:1 Derbe. See notes on 14:6,20. Paul had approached Derbe on the first trip from the opposite direction, so the order of towns is reversed here. Lystra. See note on 14:6. Timothy. See Introduction to 1 Timothy: Recipient. Since Paul addressed him as a young man some 15 years later (1Ti 4:12), he must have been in his teens at this time. father was a Greek. Statements concerning his mother’s faith (here and in 2Ti 1:5) and silence concerning any faith on his father’s part suggest that the father was neither a convert to Judaism nor a believer in Christ. Cf. 2Ti 3:15.
16:3 he circumcised him. As a matter of expediency so that his work among the Jews might be more effective. This was different from Titus’s case (Gal 2:3), where circumcision was refused because some were demanding it as necessary for salvation.
16:6 his companions. Silas and Timothy. Phrygia. The district was formerly the Hellenistic territory of Phrygia, but it had more recently been divided between the Roman provinces of Asia and Galatia. Iconium and Antioch were in Galatian Phrygia. Galatia. The name had been used to denote the Hellenistic kingdom, but in 25 bc it had been expanded considerably to become the Roman province of that name. Asia. This, too, had been a smaller area formerly but now was a Roman province including the Hellenistic districts of Mysia, Lydia, Caria and parts of Phrygia.
16:7 Mysia. In the northwest part of the province of Asia. Luke uses these old Hellenistic names, but Paul preferred the provincial (Roman) names. Bithynia. A senatorial province formed after 74 bc, it was east of Mysia. Spirit of Jesus. The identification of the “Spirit of Jesus” with the “Spirit of God” (“Holy Spirit,” v. 6) is a clear indication that Jesus is truly God. Cf. Ro 8:9. not allow. The Spirit may have led in any of a number of ways: vision, circumstances, good sense or use of the prophetic gift.
16:8 Troas. Located ten miles from ancient Troy (see map). Alexandria Troas (its full name) was a Roman colony and an important seaport for connections between Macedonia and Greece on the one hand and Asia Minor on the other. Paul returned to Troas following his work in Ephesus on his third journey (2Co 2:12). At some time—on Paul’s second journey or on his third—a church was started there, for Paul ministered to believers in Troas when he returned from his third journey on his way to Jerusalem (20:5–12).
16:9 vision. One of the ways God gave direction (cf. 10:3). man of Macedonia. Macedonia had become a Roman province in 148 bc. There is no indication that the man of the vision is Luke, as some have suggested, but Luke, the author of Acts, does join the group at this point.
16:10 we got ready. This is where the “we” passages of Acts begin (see Introduction: Author). The conclusion is that Luke is informing the reader that he had joined the party at Troas.
16:11 Samothrace. An island in the northeastern Aegean Sea. It was a convenient place for boats to anchor rather than risk sailing at night. Neapolis. The seaport for Philippi, ten miles away; modern Kavalla.
16:12 Philippi. A city in eastern Macedonia named after Philip II, father of Alexander the Great (see map). Since it was a Roman colony, it was independent of provincial administration and had a governmental organization modeled after that of Rome (see note on 13:14). Many retired legionnaires from the Roman army settled there, but few Jews. See Introduction to Philippians: Recipients. leading city. Thessalonica was the capital of Macedonia. But Macedonia had four districts, and Philippi was in the first of these. Amphipolis, however, was the first city of that district. Luke may have intended to say that Philippi was “a” leading city (there is no article in the Greek), or that it was the first city reached from the border, or that its fame and significance made it truly the leading city of the area. See photo. Eighty percent of the inscriptions archaeologists have found here are in Latin, indicating strong Roman influence.
16:13 place of prayer. There were so few Jews in Philippi that there was no synagogue (ten married men were required), so the Jews who were there met for prayer along the banks of the Gangites River (see map). It was customary for such places of prayer to be located outdoors near running water.
16:14 Thyatira. In the Roman province of Asia, 20 miles southeast of Pergamum (in the Hellenistic kingdom of Lydia; see map; see also map). It was famous for its dyeing works, and especially for its royal purple. See Rev 1:11 and note on Rev 2:18. Lydia. A businesswoman. Her name may be associated with her place of origin, the Hellenistic district of Lydia. worshiper of God. Lydia was a Gentile who, like Cornelius (10:2), believed in the true God and followed the moral teachings of Scripture. She had not, however, become a full convert to Judaism. opened her heart. After the resurrection the minds of the disciples were opened to understand the Scriptures (Lk 24:45); similarly, Lydia’s heart was opened to respond to the gospel message of Paul.
16:16 spirit by which she predicted the future. Or, more formally, a “python” spirit. The python was a mythical snake worshiped at Delphi and associated with the Delphic oracle. The term came to be used of the persons through whom the python spirit supposedly spoke, but the power behind the process was demonic.
16:17 rest of us. The “we” section (see note on v. 10) ends here and begins again in 20:5. Most High God. A title used by the man possessed by an impure spirit (Mk 5:7). It was a common title among both Jews (Nu 24:16; Isa 14:14; Da 3:26) and Greeks (found in inscriptions). But the title is not used of God in the NT by Christians or Jews (though cf. Ac 7:48). As in the Gospels (e.g., Mk 1:24; 5:7,9), knowing and stating a spiritual opponent’s name was part of spiritual warfare designed to gain mastery over them.
16:20 magistrates. The Greek term strategos (Latin praetor), not the usual word but a term of courtesy used in some Roman colonies, such as Philippi.
16:24 inner cell . . . stocks. Used not only for extra security but also for torture.
16:27 about to kill himself. If a prisoner escaped, the life of the guard was demanded in his place (12:19). To take his own life would shorten the shame and distress.
16:30 what must I do to be saved? The jailer had heard that these were preachers of a way of salvation (v. 17). Now with the earthquake and his own impending death, he wanted to know about the way.
16:31 Believe in the Lord Jesus. A concise statement of the way of salvation (10:43).
16:32 word of the Lord. See 10:36. Paul and Silas explained the gospel more thoroughly to the jailer and to all the other members of his household, and they all believed in Christ and were saved (v. 34).
16:33 that hour of the night. “About midnight” (v. 25).
16:34 brought them into his house. Cf. v. 15. filled with joy. The consistent consequence of conversion, regardless of circumstances (see note on 8:39).
16:35 magistrates. See note on v. 20.
16:37 without a trial. Public beating for a Roman citizen (v. 38) would have been illegal, let alone beating without a trial (see 22:25 and note). Let them come themselves. Paul and Silas were not asking for an escort to salve their injured pride as much as they were establishing their innocence for the sake of the church in Philippi and its future.
17:1 Amphipolis . . . Thessalonica. The Egnatian Way crossed the whole of present-day northern Greece east-west and included Philippi, Amphipolis, Apollonia and Thessalonica on its route. At several locations, such as Neapolis (modern Kavalla), Philippi and Apollonia, the road is still visible today (see photo). If a person traveled about 30 miles a day, each city could be reached after one day’s journey. Thessalonica. Modern Salonika, about 100 miles from Philippi. It was the capital of the province of Macedonia and had a population of more than 200,000, including a colony of Jews (and a synagogue). All these contributed to Paul’s decision to preach there. See Introduction to 1 Thessalonians: Thessalonica: The City and the Church. See photo.
17:2 synagogue. See note on 13:14. three Sabbath days. These two weeks represent the time spent in the synagogue reasoning with the Jews, not Paul’s total time in Thessalonica. An analysis of the Thessalonian letters reveals that Paul had taught them much more doctrine than would have been possible in two or three weeks. Still, the chronology of the events inferable from Acts and 1-2 Thessalonians suggests that he did not stay more than a few months.
17:3 explaining. Lk 24:45 uses the same Greek verb (there translated “opened”) in describing Jesus’ making clear to two of his disciples the teaching of Scripture concerning his death and resurrection (see Lk 24:27,44 and note on 24:44).
17:4 God-fearing Greeks. See notes on 10:2; 16:14. prominent women. Women who deserve notice and position in their own right (see also v. 12). Wealthy women in the Greco-Roman world frequently were patrons of temples and synagogues. When these women transferred their patronage to the Christian mission, it was viewed as a threat by the Jewish community.
17:5 were jealous. Because of the large number of people (including some Jews, many God-fearing Gentiles and many prominent women) who responded to Paul’s ministry (cf. 13:45). Jason’s house. Paul had probably been staying there.
17:6 city officials. The Greek term used here and in v. 8 (plural of politarchēs) is found nowhere else in Greek literature, but it was discovered in 1835 in a Greek inscription on an arch that had spanned the Egnatian Way on the west side of Thessalonica. (The arch was destroyed in 1867, but the block with the inscription was rescued and is now in the British Museum in London; see photo.) The term has since been found in many other inscriptions in towns surrounding Macedonia, as well as elsewhere (see photo below).
17:7 defying Caesar’s decrees. Blasphemy was the gravest accusation for a Jew, but treason—to support a rival king above Caesar—was the worst accusation for a Roman. Cf. the charge against Jesus that he claimed to be king (Jn 18:12).
17:9 post bond. Jason was forced to guarantee a peaceful, quiet community, or he would face the confiscation of his properties and perhaps even death.
17:10 Paul and Silas. Timothy was probably left at Philippi, later rejoining Paul and Silas at Berea (compare v. 10 with v. 14). Berea. Modern Verria, located about 50 miles from Thessalonica in another district of Macedonia. synagogue. See note on 13:14.
17:11 Berean Jews. Luke includes a Berean, Sopater, son of Pyrrhus, in the list of delegates who accompanied Paul to Jerusalem to deliver the contributions for the poor (see 20:4 and note).
17:14 coast. One might conclude that Paul went by boat to Athens. But the road to Athens is also a coastal road, and Paul may have walked the distance after having been escorted to the coast (some 20 miles). In any event, Christian companions stayed with him until reaching Athens.
17:15 Athens. Five centuries before Paul, Athens had been at the height of its glory in art, philosophy and literature. It had retained its reputation in philosophy through the years and still maintained a leading university in Paul’s day. See map.
17:17 synagogue. See note on 13:14. God-fearing Greeks. See note on 10:2.
17:18 Epicurean . . . philosophers. Originally they taught that the supreme good is happiness—but not mere momentary pleasure or temporary gratification. By Paul’s time, however, this philosophy had degenerated into a more sensual system of thought. (Epicurus lived from 341 to 270 bc.) Stoic philosophers. Stoics followed the teaching of Zeno, who emphasized reason and lived from 340 to 265 bc. Stoics were named after the stoa (colonnade) where Zeno taught. They taught that people should live in accord with nature, recognize their own self-sufficiency and independence, and suppress their desires. At its best, Stoicism had some admirable qualities, but, like Epicureanism, by Paul’s time it had degenerated into a system of pride. babbler. The Greek word referred to a bird picking up seeds here and there. It was used metaphorically to refer to someone who picked up miscellaneous bits of useless information and then repeated them in the vain attempt to appear intelligent.
17:19 Areopagus. Means “hill of Ares.” Ares was the Greek god of thunder and war (the Roman equivalent was Mars). The Areopagus was located just west of the acropolis and south of the Agora and had once been the site of the meeting of the Court or Council of the Areopagus. Earlier the Council governed a Greek city-state, but by NT times the Areopagus retained authority only in the areas of religion and morals and met in the Royal Portico at the northwest corner of the Agora. The Council members considered themselves the custodians of teachings that introduced new religions and foreign gods.
17:22 religious. Or “superstitious.” The Greek for this word could be used either to congratulate people or to criticize them, depending on whether those using it included themselves in the circle of individuals they were describing. The Athenians would not know which meaning to take until Paul continued. In this context it seems that Paul wanted to be complimentary in order to gain a hearing.
17:23 TO AN UNKNOWN GOD. The Greeks were fearful of offending any god by failing to give him or her attention; so they felt they could cover any omissions by the label “unknown gods.” Other Greek writers confirm that such altars (to “unknown gods”) could be seen in Athens—a striking point of contact for Paul.
17:24 The God who made the world. Thus a personal Creator (Ps 24:1–2), in contrast with the views of pantheistic Stoicism. does not live in temples built by human hands. Cf. Stephen’s similar declaration in his famous speech (7:28); cf. also 1Ki 8:27.
17:26 From one man he made all the nations. All people are of one family (whether Athenians or Romans, Greeks or barbarians, Jews or Gentiles). marked out their appointed times. He planned the exact times when nations should emerge and decline. boundaries of their lands. He also planned the specific area to be occupied by each nation. He is God, the Designer (things were not left to chance, as the Epicureans [see note on v. 18] thought).
17:28 some of your own poets. There are two quotations here: (1) “In him we live and move and have our being,” from the Cretan poet Epimenides (c. 600 bc) in his Cretica, and (2) “We are his offspring,” from the Cilician Stoic (see note on v. 18) poet Aratus (c. 315–240) in his Phaenomena, as well as from Cleanthes (331–233) in his Hymn to Zeus. Paul quotes Greek poets elsewhere as well (see 1Co 15:33; Titus 1:12 and notes).
17:30 overlooked such ignorance. God had not judged them for worshiping false gods in their ignorance, but now the situation has changed (v. 31).
17:32–34 Three responses to Paul’s sermon: (1) Some rejected (“sneered”), (2) some postponed but were at least open to learning more (“We want to hear you again”), (3) some accepted (“became followers of Paul and believed”).
17:33 the Council. The meeting of the Areopagites (see v. 19 and note).
17:34 Dionysius. Later tradition states, though it cannot be proved, that he became bishop of Athens. Damaris. Some have suggested that she must have been a foreign, educated woman to have been present at a public meeting such as the Areopagus. It is also possible that she was a God-fearing Gentile who had heard Paul at the synagogue (v. 17).
18:2 Aquila . . . Priscilla. Since no mention is made of a conversion and since a partnership is established in work (v. 3), it is likely that they were already Christians. They may have been converted in Rome by those returning from Pentecost or by others at a later time (vv. 18–19; 1Co 16:9; Ro 16:3–4). Pontus. In the northeastern region of Asia Minor, a province lying along the Black Sea between Bithynia and Armenia (2:9). Claudius. Emperor of Rome (ad 41–54). ordered all Jews to leave Rome. Recorded in Suetonius (Claudius, 25). The expulsion order was given, Suetonius writes, because of “their [the Jews’] continual tumults instigated by Chrestus” (a common misspelling of “Christ”). If “Chrestus” refers to Christ, the riots obviously were “about” him rather than led “by” him.
18:3 tentmaker. Paul would have been taught this trade as a youth. It was the Jewish custom to provide manual training for sons, whether rich or poor.
18:5 Silas and Timothy came from Macedonia. Paul instructed these two to come to him at Athens (17:15). Evidently they did (1Th 3:1–2), but they may have been sent back to Macedonia almost immediately to check on the churches—perhaps Silas to Philippi and Timothy to Thessalonica.
18:7 Titius Justus. Titius was a common Roman name. This Titius should be distinguished from the Titus of 2Co 2:13; 7:13–14; 8:16,23. worshiper of God. Like Titus (Gal 2:3), an uncircumcised Gentile, but attending the synagogue.
18:9 in a vision. Paul had seen the Lord in a resurrection body at his conversion (9:4–6; 1Co 15:8) and in the temple at Jerusalem in a trance (22:17–18). Now he sees him in a vision (23:11).
18:10 I have many people. Corinth was a large, strategic, political, commercial and religious center. It was important that a strong church be established there (see note on v. 1).
18:11 a year and a half. During this time he may also have taken the gospel to the neighboring districts of Achaia (see 2Co 1:1 and note).
18:12 Gallio. The brother of Seneca, the philosopher, who was the tutor of Nero. Gallio was admired as a man of exceptional fairness and calmness. From an inscription found at Delphi (see map), it is known that Gallio was proconsul of the Roman province Achaia (modern southern Greece) in ad 51–52. This information enables us to date Paul’s visit to Corinth on his second journey as well as his writing of the Thessalonian letters (see Introduction to 1 Thessalonians: Author, Date and Place of Writing; see also photo and chart).
18:13 contrary to the law. The Jews were claiming that Paul was advocating a religion not recognized by Roman law as Judaism was. If he had been given the opportunity to speak, he could have argued that the gospel he was preaching was the faith of his fathers (24:14–15; 26:6–7) and thus authorized by Roman law.
18:17 the crowd there turned on Sosthenes. It is not clear whether the Greeks beat Sosthenes, seeing the occasion as an opportunity to vent their feelings against the Jews, or the Jews beat their own synagogue ruler because he was unsuccessful in presenting their case—probably the former. A Sosthenes is included with Paul in the writing of 1 Corinthians (1:1). Perhaps he was the second ruler of the synagogue at Corinth to become a Christian in response to Paul’s preaching (v. 8).
18:18 Priscilla and Aquila. The order of the names used here (but cf. v. 2) may indicate the prominent role of Priscilla or her higher social position (Ro 16:3; 2Ti 4:19). Cenchreae. One of Corinth’s two seaports. vow he had taken. Referring back to Paul. It was probably a temporary Nazirite vow (Nu 6:1–21). Different vows were frequently taken to express thanks for deliverance from grave dangers. Shaving the head marked the end of a vow.
18:24 Alexandria. In Egypt—where the OT had been translated into Greek (the Septuagint; see article). The second most important city in the Roman Empire, it had a large Jewish population. the Scriptures. I.e., the Septuagint (the pre-Christian Greek translation of the OT).
18:25 baptism of John. It was not in the name of Jesus (see also 19:2–4). Apollos had an incomplete knowledge of Jesus. Perhaps he knew that Jesus was the Messiah, but not about Christian baptism and the coming of the Spirit at Pentecost.
18:27 Achaia. The Roman province with Corinth as its capital (see v. 12 and map).
18:28 the Scriptures. See Lk 24:44 and note. The Septuagint (the pre-Christian Greek translation of the OT) was read and known in Corinth (see note on v. 24). Apollos’s eloquent Christian exposition of the Septuagint put him above both Paul and Peter in the eyes of some in the Corinthian church (see 1Co 1:12 and note).
19:1 Apollos was at Corinth. Apollos was introduced at Ephesus (18:24) in the absence of Paul; he moved to Corinth before Paul returned to Ephesus. But later Apollos came back to Ephesus during Paul’s ministry there (1Co 16:12). through the interior. Not the lower direct route down the Lycus and Meander Valleys but the upper Phrygian route, approaching Ephesus from a more northerly direction. If Paul got to northern Galatia, which is unlikely, it must have been on one of these trips through the interior (see 16:6; 18:23 and notes). Ephesus. See note on 18:19 and map. some disciples. These 12 (v. 7) said or did something to lead Paul at first to think they were followers of Jesus, but indirectly through John the Baptist or some of his followers. But they could not have known much, even about John, since they had never even heard of God’s Spirit, who was a central figure throughout the OT, and a focus of John’s preaching. They were thus likely not true believers at all. Like Apollos, they had a limited understanding of the gospel.
19:2 receive the Holy Spirit. Paul finds that they were not informed about the Holy Spirit at all (vv. 3–6).
19:4 John’s baptism. See notes on Mt 3:11,15. baptism of repentance. A summation of John’s teaching. It was preparatory and provisional, stressing human sinfulness and thus creating a sense of need for the gospel. John’s baptism looked forward to Jesus, who by his death would make possible the forgiveness of sins (see note on Mk 1:4).
19:6 placed his hands on them. See note on 6:6. Holy Spirit came on them . . . spoke in tongues and prophesied. The same experience the disciples had at Pentecost (2:4,11) and the Gentiles had in Caesarea (10:46).
19:8 three months. Much longer than the three Sabbaths in Thessalonica (17:2), but the same approach: Jews first, then Greeks (see note on 13:14). kingdom of God. See notes on Mt 3:2; Lk 4:43.
19:9 the Way. See note on 9:2. lecture hall of Tyrannus. Probably a school used regularly by Tyrannus, a philosopher or rhetorician. Instruction was probably given in the cooler, morning hours. One Greek manuscript of this verse adds that Paul did his instructing from 11:00 AM to 4:00 PM This would have been the hot time of the day, but the hall was available and the people were not at their regular work.
19:10 two years. Two years and three months (v. 8) was the longest stay in one missionary location that Luke records. By Jewish reckoning, any part of a year is considered a year; so this period can be spoken of as three years (20:31). Or Paul was lecturing in the hall for 2.25 years and then continued longer in Ephesus with other ministry. all . . . in the province of Asia heard. One of the elements of Paul’s missionary strategy is seen here. Many of the cities where Paul planted churches were strategic centers that, when evangelized, served as focal points from which the gospel radiated out to the surrounding areas (see note on Col 4:13). Other examples are Antioch in Pisidia (see 13:14 and note), Thessalonica (see 17:1 and note; 1Th 1:7–8), Athens (see 17:15 and note) and Corinth (18:1).
19:12 handkerchiefs and aprons. Probably used by Paul in his trade of leatherworking: for tying around his head (handkerchiefs) and around his waist (aprons). Cf. 5:15 and note.
19:14 Sceva, a Jewish chief priest. May have been related to the high priestly family of Jerusalem. Or perhaps he took this title himself to enhance his reputation. Drawn by Paul’s ability to drive out evil spirits, Jewish exorcists wanted to imitate his activity (cf. 8:9–24; 13:6).
19:19 scrolls. Such documents, bearing alleged magical formulas and secret information, have been unearthed. Ephesus was a center for magical incantations. fifty thousand drachmas. The high price (see NIV text note) was not due to the quality of the books but to the supposed power gained by their secret rigmarole of words and names.
19:21 decided to go to Jerusalem. Similar to Jesus’ determination in Lk 9:51, which led to a long period of traveling there, followed by ministry, arrest, imprisonment and multiple hearings. Macedonia and Achaia. See notes on 1Th 1:7–8; see also map.
19:22 Erastus. An important Corinthian figure, at one time “the city’s director of public works.” An inscription bearing his name and title has been found at Corinth (see note on Ro 16:23; see also photo). At this point Paul returns to Corinth by way of Macedonia with Timothy.
19:24 silversmith named Demetrius. Each trade had its guild, and Demetrius was probably a responsible leader of the guild for the manufacture of silver shrines and images. Artemis. The Greek name for the Roman goddess Diana. The Ephesian Artemis, however, was very different from the Greco-Roman goddess. She had taken on the characteristics of Cybele, the mother goddess of fertility worshiped in Asia Minor. A meteorite may be the basis of the many-breasted image of heavenly workmanship claimed for Artemis (v. 35). Reproductions of the original image from the time of the emperor Domitian (ad 81–96) have been found in Ephesus.
19:25 good income. Since the temple of Artemis was one of the seven wonders of the ancient world, people came from far and wide to view it. Their purchase of silver shrines and images produced a lucrative business for the craftsmen. What is couched as a religious concern is really an economic one.
19:27 temple of the great goddess. See map. The temple was the glory of Ephesus: 425 feet long and 220 feet wide, having 127 white marble columns 62 feet high and less than 4 feet apart. In the inner sanctuary was the many-breasted image supposedly dropped from heaven.
19:29 Gaius. See note on 20:4. Aristarchus. Traveled later with Paul from Corinth to Jerusalem (20:3–4) and also accompanied Paul on the voyage from Jerusalem to Rome (27:1–2; see Col 4:10 and note).
19:31 officials of the province. Greek Asiarchōn, members of a council of men of wealth and influence elected to promote the worship of the emperor. Paul had friends in this highest circle.
19:33 Alexander. Pushed forward by the Jews either to make clear the disassociation of the Jews from the Christians and/or to accuse the Christians further of an offense against the Greeks. The crowd recognized that the Jews were not worshipers of Artemis any more than the Christians were.
19:35 city clerk. The secretary of the city who published the decisions of the civic assembly. He was the most important local official and the chief executive officer of the assembly, acting as go-between for Ephesus and the Roman authorities. fell from heaven. See note on v. 24.
19:38 courts . . . proconsuls. Probably general terms, not intended to refer to more than one court or one proconsul. As capital city of the province of Asia, Ephesus was the headquarters for the proconsul (governor of the province).
19:39 legal assembly. The regular civil meeting, ordinarily held three times a month.
20:1 said goodbye and set out. Paul wanted to: (1) leave Ephesus, (2) preach in Troas on his way to Macedonia, (3) meet Titus at Troas with a report from Corinth (see 2Co 2:12–13 and note on 2:12) and (4) continue collecting the offering for Judea (1Co 16:1–4; 2Co 8:1—9:15; Ro 15:25–28). Macedonia. Where Paul probably wrote 2 Corinthians (see 2Co 7:5; 8:1; 9:4; see also chart).
20:2 He traveled through that area. May cover a considerable period. He may have gone to Illyricum (see Ro 15:19 and note) at this time.
20:3 three months. Probably a reference to the stay in Corinth, the capital of Achaia. These would be the winter months when ships did not sail regularly. Paul probably wrote Romans at this time (see Introduction to Romans: Occasion). plotted against him. The Jews were determined to take Paul’s life; also, at this time he was carrying the offering for the Christians in Judea, so there would have been a temptation for theft as well. The port at Cenchreae would have provided a convenient place for Paul’s enemies to detect him as he entered a ship to embark for Syria.
20:4 These men seem to be the delegates appointed to accompany Paul and the money given for the needy in Judea (see note on 2Co 8:23). Three were from Macedonia, two from Galatia and two from Asia. Luke may have joined them at Philippi (“we sailed,” v. 6; see note on 16:10). Sopater. May be the same as Sosipater (Ro 16:21). Aristarchus. See note on 19:29. Secundus. Not mentioned elsewhere. His name means “second,” as Tertius (Ro 16:22) means “third” and Quartus (Ro 16:23) means “fourth.” Gaius from Derbe. A Gaius from Macedonia was associated with Aristarchus (19:29), but the grouping of the names in pairs (after the reference to Sopater) indicates that this Gaius was associated with Roman Galatia and is different from the Macedonian Gaius. Timothy. May have represented more than one particular church. He was from Lystra but had been responsible for working in other churches (1Co 16:10–11; Php 2:19–23). He had been sent to Macedonia before Paul left Ephesus (19:22). Tychicus. A constant help to Paul, especially in association with the churches of Asia (Eph 6:21–22; Col 4:7–9; 2Ti 4:12; Titus 3:12). Trophimus. Appears again in 21:29 (2Ti 4:20). He was an Ephesian, and it is implied that he was a Gentile.
20:5 Troas. Was to be the rendezvous for Paul and those who went on ahead by sea from Neapolis, the seaport of Philippi (16:11). Paul and his immediate companions stayed in Philippi before sailing a week later.
20:6 from Philippi. From the seaport, Neapolis, about ten miles away. Festival of Unleavened Bread. Began with Passover and lasted a week. Paul spent the period in Philippi. Formerly he had hoped to reach Jerusalem sooner (19:21), but now he hoped to arrive there for Pentecost (20:16). five days later. The voyage from Neapolis to Troas took five days. It had taken about two days the other direction (16:11). seven days. Although Paul was in a hurry to arrive at Jerusalem by Pentecost, he remained for seven days at Troas. This might have been because of a ship schedule, but more likely the delay was in order to meet with the believers on the first day of the week to break bread.
20:7 first day of the week. Sunday. Although some maintain that they met on Saturday evening, since the Jewish day began at six o’clock the previous evening, there is no indication that Luke is using the Jewish method of reporting time to tell of happenings in this Hellenistic city. break bread. Here indicates the Lord’s Supper, since breaking bread was the express purpose for this formal gathering. The Lord’s Supper had been commanded (Lk 22:19) and was observed regularly (see 2:42 and note). kept on talking until midnight. All the speeches of Paul as recorded in Acts are short, indicating that they are summaries (see Introduction: Characteristics).
20:9 Eutychus. A name common among the Freedmen class (see note on 6:9).
20:10 He’s alive! As Peter had raised Tabitha through God’s power, (9:40), so Paul raised Eutychus through that same power.
20:13 Assos. On the opposite side of the peninsula from Troas—about 20 miles away by land. The coastline, however, was about 40 miles. Thus Paul was not far behind the ship that sailed around the peninsula.
20:14 Mitylene. After the first day of sailing, they put into this harbor on the southeast shore of the island of Lesbos.
20:15 Chios. The second night they spent off the shore of this larger island, which lay along the west coast of Asia Minor (see map). Samos. Crossing the mouth of the bay that leads to Ephesus, they came on the third day to Samos, one of the most important islands in the Aegean. Miletus. About 35 miles south of Ephesus, the destination of the ship Paul was on. He would have had to change ships to put into Ephesus, which would have lost time (v. 16). If he had come to Ephesus, he would have had to visit a number of families, which would have taken more time. If trouble should arise, such as the riot of a year ago (19:23–41), even more time would be lost. This could not be risked.
20:16 by the day of Pentecost. Fifty days from Passover. Five days plus seven days (v. 6) plus four days (vv. 13–15) had already gone by, leaving only about two-thirds of the time for the remainder of the trip. Pentecost. See note on 2:1.
20:17 elders of the church. The importance of the leadership of elders has been evident throughout Paul’s ministry. He had delivered the famine gift from the church at Antioch to the elders of the Jerusalem church (11:30). He had appointed elders on his first missionary journey (14:23) and had addressed the holders of this office later in Philippi (Php 1:1, “overseers”). He requested the Ephesian elders to meet with him on this solemn occasion (v. 28). Some years later he wrote down instructions about the elders’ qualifications (1Ti 3; Titus 1; see chart).
20:19 with tears. See v. 31. Paul’s ministry at Ephesus was conducted with emotional fervency and a sense of urgency.
20:22 compelled by the Spirit. Paul did not go to Jerusalem against the direction of the Spirit, as some have suggested, but because of the guidance of the Spirit. People pleaded with him not to go (21:4,12), not because the Spirit prohibited his going but because the Spirit revealed the capture that awaited him there (21:11–12).
20:25 none of you . . . will ever see me again. Not a message from God but what Paul anticipated. He had been mistaken before in his plans: He had intended to stay in Ephesus until Pentecost but had to leave earlier (v. 1; 1Co 16:8–9). The gift of prophecy does not mean omniscience. As it turned out, Paul evidently did revisit Ephesus (1Ti 1:3). kingdom. See notes on Mt 3:2; Lk 4:43.
20:28 overseers. Be shepherds. The “elders” (v. 17) were called “overseers” and told to pastor (“shepherd”) the flock—demonstrating that the same church leaders could be called “elders,” “overseers” or “pastors.” For background on shepherding, see Ps 23; Isa 40:10–11; Eze 3:16–19; 34:1–24; Jn 10; Heb 13:20 and relevant notes. his own blood. See NIV text note; the reading there refers to the sacrificial death of God’s own Son.
20:35 remembering the words the Lord Jesus himself said. A formula regularly used in the early church to introduce a quotation from Jesus (1 Clement 46:7). This is a rare instance of a genuine saying of Jesus not found in the canonical Gospels.
20:38 never see his face again. See v. 25 and note.
21:1 sailed straight to Kos. Favorable winds took them to a stopping place for the night at this island. Rhodes. The leading city on the island of Rhodes, once noted for its harbor colossus, one of the seven wonders of the ancient world (but demolished over two centuries before Paul arrived there). It took them a day to get to Rhodes. Patara. On the southern coast of Lycia. Paul changed ships from a vessel that hugged the shore of Asia Minor to one going directly to Tyre and Phoenicia. See photo.
21:3 Cyprus. See 13:4 and note. Tyre. Paul had passed through this Phoenician area at least once before (15:3; cf. Mk 7:24).
21:4 seven days. These, added to the 29 days since the Passover in Philippi, would leave only two weeks until Pentecost. urged Paul not to go. The Spirit warned of the coming trials in store for Paul at Jerusalem (20:23). Because of these warnings, Paul’s Christian friends urged him not to go on, knowing that trials lay ahead. But Paul felt “compelled by the Spirit” to go (20:22; see note there).
21:7 Ptolemais. The modern city of Akko, north of and across the bay from Mount Carmel. It was one day’s journey from Tyre on the north and 35 miles to Caesarea on the south.
21:8 Caesarea. A Gentile city, the capital of Roman Judea (see note on 10:1). Philip the evangelist. Philip’s evangelistic work may have focused on Caesarea for almost 25 years (see note on 8:40). “Evangelist” is a title used only here and in Eph 4:11; 2Ti 4:5.
21:10 prophet named Agabus. This is the same prophet who had been in Antioch prophesying the coming famine in Jerusalem some 15 years earlier (11:27–29).
21:12 we and the people there. Now Luke, in the company of travelers with Paul, joins in urging Paul not to go to Jerusalem.
21:14 Lord’s will be done. May mean that they finally recognized that it was the Lord’s will for Paul to go to Jerusalem. Cf. Jesus in Lk 22:42.
21:16 Mnason. Must have been a disciple of some means to be able to accommodate Paul and a group of about nine men traveling with him.
21:17 arrived at Jerusalem. No more than a day or two before Pentecost. the brothers and sisters received us warmly. May indicate the grateful reception of the offering as well.
21:18 James. The brother of the Lord, author of the letter of James and leader of the church in Jerusalem (see Gal 1:19 and note; 2:9).
21:23 made a vow. They were evidently under the temporary Nazirite vow and became unclean before the completion time of the vow (perhaps from contact with a dead body); cf. Nu 6:2–12. Or else a tradition had arisen that the vow should be completed with a purification sacrifice.
21:24 purification rites. In some instances the rites included the offering of sacrifices. Such rites were observed by choice by some Jewish Christians but were not required of Christians, whether Jew or Gentile. pay their expenses. Paul’s part in sponsoring these men would include (1) paying part or all of the expenses of the sacrificial victims (in this case eight pigeons and four lambs, Nu 6:9–12) and (2) going to the temple to notify the priest when their days of purification would be fulfilled so the priests would be prepared to sacrifice their offerings (v. 26). living in obedience to the law. Paul had earlier taken a vow himself (see 18:18 and note), he had been a Jew to the Jews (1Co 9:20–21), and Timothy had been circumcised (see 16:3 and note). However, Paul was very careful not to sacrifice Christian principle in any act of obedience to the law (e.g., he would not have Titus circumcised, Gal 2:3).
21:27 seven days. Cf. Nu 6:9. These were the days required for purification, shaving their heads at the altar, the sacrifice of a sin offering and burnt offering for each and announcing the completion to the priests. Jews from the province of Asia. Paul had suffered already from the hands of Asian Jews (20:19).
21:28 teaches . . . against our people and our law and this place. Cf. the accusations brought against Stephen in 6:13. brought Greeks into the temple. Explicitly forbidden according to inscribed stone markers (still in existence; see chart and photo and its caption). Any Gentiles found within the bounds of the court of Israel would be killed. But there is no evidence that Paul had brought anyone other than Jews into the area.
21:29 Trophimus. See 20:4 and note. Paul probably did not take him into the forbidden area. If he had, they should have attacked Trophimus rather than Paul.
21:30 gates were shut. By order of the temple officer to prevent further trouble inside the sacred precincts.
21:31 commander. Greek chiliarchos (a commander of 1,000 [a regiment]), Claudius Lysias by name (23:26), who was stationed at the Fortress of Antonia (see note on v. 37).
21:32 some officers. Centurions. Since the plural is used, it is likely that at least two centurions and 200 soldiers were involved.
21:33 two chains. Probably his hands were chained to a soldier on either side.
21:37 barracks. The Fortress of Antonia was connected to the northern end of the temple area by two flights of steps. The tower overlooked the temple area.
21:38 the Egyptian who started a revolt. Josephus tells of an Egyptian false prophet who some years earlier had led 4,000 (Josephus, through a misreading of a Greek capital letter, says 30,000) out to the Mount of Olives. Roman soldiers killed hundreds, but the leader escaped. terrorists. The Greek here (sikariōn) is a loanword from Latin sicarii, meaning “dagger-men,” who were violent assassins.
21:40 Aramaic. More likely Aramaic than Hebrew (see NIV text note), since Aramaic was the most commonly used language among Palestinian Jews.