Overview of the Book of Acts

The forty days between the time of the Resurrection of Christ and His ascension were days of activity. There was contact with the disciples to orient them to the task of world evangelism. They must be thoroughly convinced of the resurrection and be acquainted with mission assigned them by the Master. Jesus taught them to expect the imminent outpouring of the Holy Ghost. He corrected their understanding of His Kingdom. He let them know that his Kingdom would not be a material kingdom, but a spiritual kingdom. It would not be a Jewish kingdom, but would involve all people groups unto the uttermost parts of the earth. The power to carry out this daunting mission would not come from the centers of education, nor from the centers of wealth, but from the gift of the Spirit.

Ascending to the Throne (Acts 1:9-11)

The ascension of Christ back to the Father would have been devastating to the disciples if Jesus had not prepared them for it ahead of time. He was ascending to the throne at the right hand of the Father. Though removed from their sight, he was still in their presence. He had promised them, “Lo, I am with you always, even to the end of the world.” He merely moved his base of operation from earth to heaven. He would oversee the work of the kingdom from His throne in glory. Two men in white apparel, apparently two angels, informed the disciples that Jesus would return some day, saying, “This same Jesus shall come in like manner as ye have seen him go into heaven.” The work of building the kingdom of God would extend from the ascension of Christ until his return at the end of the age.

Waiting For Pentecost (Acts 1:12-14)

The disciples returned to Jerusalem to wait in the Upper Room for the outpouring of the Holy Ghost. There were about 120 people including the 11 disciples, Mary the mother of Jesus, other women, and the brethren of Jesus. In John 7, these brothers of Jesus had been unbelievers. However, at some point, perhaps due to the resurrection, they became believers in Jesus. One of them, James, became the bishop of the church at Jerusalem (Acts 15:13-21; 21:17-18; Galatians 2:11-12). It is believed that the book of Jude was written by another one of his brothers. These all tarried in prayer with one accord.

Replacing the Fallen (Acts 1:15-26)

In the midst of the prayer meeting, the group of disciples had a business meeting to replace Judas, the betrayer of the Lord. Peter presented the requirements: the candidates must have been companions of the 11 disciples since the baptism of Jesus by John. Two were appointed by the group, Joseph and Matthias. After prayer for divine direction, Matthias was selected by lot to be the replacement for Judas. Some Bible scholars think that the divine choice was not Matthias, but Paul. What do you think?

Note the method of filling an office. 1. Requirements are set forth. 2. The body is given the opportunity of offering candidates. 3. Prayer is made for divine guidance. 4. Selection is made by lot. Some have noted that after the Holy Ghost was given, the church never used the method of casting lots again.

The Pentecostal Blessing Given (Acts 2:1-13)

Ten days after the ascension of Jesus, the disciples were faithfully waiting for the promise of the Father. The day was the festival of Pentecost. Jerusalem was full of devout Jews from around the Mediterranean area celebrating the barley harvest. While the ritual of offering the barley loaves was going on in the Temple, the Holy Ghost fell on the 120 in the Upper Room.
Note the phenomena: a sound from heaven like a rushing mighty wind and cloven tongues like fire over their heads.

Note the use of the word all:
1. All with one accord (v. 1);

2. All the house filled with the sound of the rushing mighty wind (v.2);
3. All filled with the Holy Ghost and began to speak with tongues as the Spirit gave them the utterance (v. 4).

Here is the progression:
    1.spiritual harmony linked their hearts,
    2. the sound of the Spirit filled the house, and
    3. the Spirit filled all the believers. In the book of Acts speaking with tongues is a recurring phenomena associated with the outpouring of the Holy Ghost. The sound of the rushing mighty wind and the tongues of fire never appear again.

The supernatural occurrence of “other tongues” associated with the baptism of the Holy Ghost demonstrates the nature of the baptism and the purpose of the baptism. The baptism of the Holy Ghost is only given to those who have totally yielded their lives to the Lordship of Christ. The tongue is the most unruly member of the body. Speaking with other tongues was not a learned response, but a supernatural work of the Spirit. They spoke with tongues as the Spirit gave them the utterance as a sign that the recipient had given the Spirit control of all His members. The baptism of the Holy Ghost is given to empower the church for witness. That witness necessarily involves the tongue. The Holy Ghost must have control of the tongue to spread the kingdom of God. The Holy Ghost was given to bring together in Christ people from every tongue, people, and nation. People from thirteen nations heard the disciples speak in their language the wonderful works of God. At Pentecost, God was reversing the effects of the Tower of Babel. He was sending his disciples to all language groups to unite in Christ all those that had been scattered at Babel. The Spirit would create a unity among the people of God for the purpose of glorifying Christ and not man.

The Pentecostal Blessing Explained (Acts 2:14-36)

As a response to the question of the multitude, “What meaneth this?”, Peter preached the first Pentecostal message. Peter essentially offered two explanations for the Pentecostal occurrence. First, the phenomenon was a fulfillment of prophecy. In particular Peter quoted the book of Joel 2: 29-32. Obviously the event marked a new era in God’s dealing with man. God was reaching outside the nation of Israel and pouring out His Spirit upon all flesh. The benefits of this change would be extended to everyone regardless of their race, gender, social standing, or age group. The event of the Spirit being poured out would affect men through the entire age, which ends in the judgments described particularly in the book of Revelation. Of particular importance, the outpouring of the Spirit had a redemptive purpose, “And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.”

Secondly, the outpouring of the Spirit was a confirmation of the resurrection and ascension of the Lord Jesus Christ. Peter declares that the events of Pentecost were the result of the activity of the Risen Lord. “Therefore, being by the right hand of God exalted, and having received of the Father the promise of the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear.” The activity of the Holy Ghost confirmed the message of the church that God has raised Jesus from the dead and made Him both Lord and Christ.

Pentecostal Results (Acts 2:37-39)

The first Pentecostal message focused on the person and work of Christ. The conclusion of the message demonstrated the difference in man’s judgment and God’s judgment of Christ. Man crucified Him; God raised Him from the dead. The resurrection condemned those who crucified the Lord. They began to inquire, “What shall we do?”

Peter counseled the multitude to repent and be baptized in the name of Jesus for the remission of sins. Baptism in the name of Jesus is a common phrase in the book of Acts. Some have taken this to mean that water baptism must be by the formula, “in the name of Jesus”, instead of the formula given by Jesus, “in the name of the Father, and of the Son, and of the Holy Ghost.” The phrase “in the name of Jesus” means “by the authority of Jesus”. If we baptize by the authority of Jesus, we use the Trinitarian formula given by Jesus in the Great Commission. The earliest records of water baptism in Church History demonstrate baptism being done in the name of the Father, Son, and Holy Ghost.

Those who repent and submit to the authority of Jesus are a candidate to receive the gift of the Holy Ghost. Peter extended the promise to future generations. It was not merely a first century experience.

Immediately the power of the Holy Ghost was manifested in bringing 3,000 souls into the kingdom of God. They were immediately baptized in water and began to live a devoted life to God and to the church. The life of these new converts was marked by learning doctrine, fellowshipping believers, partaking of the Lord’s Supper, and plunging into both private and public praying. Miracles took place in the ministry of the apostles. The early church was marked by love that motivated believers to part with surplus goods and possessions and to share with the needy among them. Worship at the temple was a daily affair. The kingdom of God grew daily as the Lord gave His people favor in the sight of their neighbors.

Kingdom Power in The Temple Gate

Acts 3-4
Purpose: To demonstrate the power working in the church to advance the kingdom of God.
Theme: The demonstration of the power of God is necessary for the advance of the kingdom of God.

Outline:

The miracle at the Beautiful Gate (Acts 3:1-8)

The indictment of the Jews (Acts 3:9-16)

The appeal to the Jews (Acts 3: 17-26)

The first persecution (Acts 4:1-18)

The church under pressure (Acts 4:19-37)

The Miracle at the Beautiful Gate (Acts 3:1-8)

The first recorded miracle after the day of Pentecost involved the healing of a lame man at the Beautiful Gate of the Temple by the apostles Peter and John. The lame man was well known at the Temple. No doubt he had been begging there for many years. This day was his day for healing. He had been passed over by Christ and by the apostles until this day. He did not know when he was carried to the Beautiful Gate that he would walk back home on his own. God had a purpose for delaying his healing until this day. God was going to use this man’s healing to bring multitudes into the kingdom of God.

The apostles were going to the Temple for prayer at the ninth hour of the day (3 PM). A prayer meeting was held at the Temple every day in the morning and in the afternoon as the daily sacrifice was offered. Another prayer meeting was held at sunset. The prayer meeting mentioned by Christ in Luke 18:9-14, involving the Pharisee and the publican, took place in the Temple. In the early stages of the Christian church, the disciples continued many Jewish practices. Eventually the church broke from the Jewish worship when the Temple was destroyed in 70 AD by the Romans.

The encounter with the lame man began when he requested alms from the apostles. Peter commanded him to look at them. He then dashed the man’s hopes of alms, “Silver and gold have I none.” He then added, “But such as I have, give I thee: in the name of Jesus Christ of Nazareth rise up and walk.” The power of the kingdom of God was manifested in the Temple gate as Peter grasped the lame man’s hand and raised him to his feet. The lame man went with the apostles into the Temple walking and leaping and praising God. By this miracle, God demonstrated that the kingdom was not resident in the nation of Israel or the Jewish religion, but in the hearts and lives of those people who were disciples of Jesus Christ.

Many years later, Thomas Aquinas was visiting Pope Innocent III while the pope was counting a large sum of money. The pope said to Aquinas, “Thomas, the church can no longer say, ‘Silver and gold have I none’.” Thomas replied, “True, Holy Father, and neither can she say, ‘Arise and walk’.” The church must decide which are the true riches, the silver and gold or the power of God.

The physical healing of the lame man allowed him to enter the Temple and engage in the worship of the Lord. He had never been able to go into the Temple before. He had always been on the outside looking in. Now he joyfully engages in worship with the apostles.

The Indictment of the Jews (Acts 3:9-16)

The miracle at the Beautiful Gate, like the miracles on the day of Pentecost, created an opportunity for the presentation of the gospel. A crowd gathered around the apostles and the healed man in Solomon’s porch. As the crowd gazed on him, Peter preached the second message after Pentecost.

In his message, Peter gave a scathing indictment of the Jewish people. He reminded them of their past by referring to the God of Abraham, Isaac, and Jacob, the God of their fathers. The healing of the lame man should be no marvel to people who had such a glorious past full of miracles. It should have been evident to these Jews that this miracle was not the work of men, but of God.

The message soon focused on Jesus. The Jews are accused of delivering Jesus to Pilate and denying him release when Pilate wanted to release him. Peter alleges that the Jews chose to spare a murderer and to murder Jesus. The guilt of the Jews is magnified by the fact that God reversed their verdict by raising Jesus from the dead and glorifying him. This is a common contrast in Acts that demonstrates the gulf between the Jews and their God. Furthermore, Peter declares that this miracle is due to the name of Jesus. Faith in the name of Jesus, and faith produced by Jesus made the lame man whole. The obvious truth is that Jesus is very much alive and active through his church.

The message is intended to bring about conviction of sin among the Jews. There can be no salvation without the conviction of sin. If these people are to be saved by Jesus, they must face what they did to him, and change their mind toward him. Presenting the character of Jesus to the Jews, Peter declares that Jesus is “the Holy One”, “the Just”, and “the Prince (Author) of life”. A witness for Jesus knows that he must clear up misconceptions about Jesus perpetrated by the rulers of the darkness.

The Appeal to the Jews (Acts 3:17-26)

Peter appeals to the Jews to change their mind about Jesus and receive forgiveness of their sins: “Repent ye, therefore, and be converted, that your sins may be blotted out…” He acknowledges that the Jews crucified Jesus in ignorance of the true identity of Christ. Under the law, sins of ignorance could be forgiven through an atoning sacrifice. A premeditated sin was not covered by any of the sacrifices specified by the law. Peter’s statement concerning the ignorance of the Jews, calls to mind the prayer of Jesus on the cross: “Father, forgive them; for they know not what they do.” The enormity of their sin can be forgiven through the mercy of Jesus.

The guilt of the death of Jesus does not belong solely to the Jews. All the saints of the ages could identify with the words written by John Newton:

Alas! I knew not what I did,

But now my tears are vain;

Where shall my trembling soul be hid?

For I my Lord have slain.

A second look He gave, which said:

“I freely all forgive;

This blood is for thy ransom shed;

I die, that thou mayest live.”

Thus, while His death my sin displays

In all its blackest hue;

Such is the mystery of grace,

It seals my pardon too.

With pleasing grief and mournful joy

My spirit now is filled,

That I should such a life destroy,

Yet live through Him I killed.

Peter appeals to the Jews to turn to Jesus by presenting Jesus as the fulfillment of Old Testament prophecies concerning the Messiah. He states that the prophets have foretold the suffering of the Messiah (v.18). Isaiah 53 and Psalm 22 are two prominent Old Testament prophecies on the suffering of the Messiah. Peter associates Jesus with those Old Testament prophecies concerning the restoration of all things (v.21). He claims that Jesus is the fulfillment of the prophecy that God would raise up a prophet like unto Moses. An explicit warning is found in this prophecy. The prophet would speak with divine authority and those who refuse to listen would be destroyed from among the people. Peter also declares that Samuel and the prophets that followed him foretold the coming of Jesus. The climax of Peter’s argument is that Jesus is the fulfillment of the promise made to Abraham, “And in thy seed shall all the kindreds of the earth be blessed.” The crucial blessing offered to the Jews by the resurrected Christ is not deliverance from their physical infirmities, but deliverance from their sin. The physical healing is a means to call attention to the message of salvation through the Resurrected Christ.

The First Persecution (Acts 4:1-18)

The demonstration of Kingdom power at the Temple gate stirred the demons of hell. There was a clash of kingdoms, and persecution began against the fledgling church. Jesus had foretold his disciples to expect persecution from three sources: 1) the government, 2) religion, and 3) family (Matthew 10: 16-22). The persecution began at the Temple with the arrest of Peter and John.

The persecution arose from the priestly party of the Sadducees. The Sadducees did not believe in the supernatural. They rejected the existence of angels, of life after death, and the reality of bodily resurrection. They were grieved that the apostles declared the resurrection message in the name of Jesus. Furthermore, the authorities could see that the message of the resurrection of Jesus was gaining quite a following in Jerusalem. Already 5,000 men believed, besides the women and children.

When the apostles were brought before the Sanhedrin the next day, the authorities demanded to know the source of power that produced the miracle on the lame man. Peter again was the spokesman pointing the court to Jesus: “Be it known unto you…that by the name of Jesus Christ of Nazareth…doth this man stand here before you whole.” Once again Peter indicts the Jewish authorities for crucifying Jesus: “…by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead” (v. 10). He applies to Jesus the prophecy concerning the corner stone: “… the stone which was set at nought of you builders, which is become the head of the corner.” Peter then makes the exclusive claim for Christ: “Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved” (v.12). This was a bold statement that ruled out salvation by the law of Moses, and made faith in Jesus necessary for salvation.

The authorities were perplexed as to how to handle the situation. In comparison to the authorities, who were men of higher education, these apostles were unlearned and ignorant. They had not been through the rabbinic schools and were considered unprofessional. But the authorities could not explain the boldness and power of these men. The lame man stood there as evidence of the fruit of their ministry. The religious authorities knew that they could not produce such results. They had to acknowledge the resemblance of these men to Jesus in their ministry and in their boldness. It was evident to the authorities that these men had been trained by Jesus. Due to the popularity of the apostles, the authorities felt helpless to move against them. They decided to threaten them and command them not to preach nor teach any more in the name of Jesus. The church did not retreat in the face of the threats from the Sanhedrin. Peter expressed the principle that the church must consider in every age in dealing with government edicts: “Is it right?” (v. 19). The basis of the church’s witness must always be from personal experience: “…we cannot but speak the things which we have seen and heard” (v.20).

The Church Under Pressure (Acts 4:23-37)

The pressure of persecution revealed the strength of character in the early church. The church manifested an unyielding commitment to the proclamation of the gospel and to the brotherhood of believers.

When released by the authorities, the apostles went to their company and reported the threatening of the authorities. No defections are recorded as a result of this new danger. In one accord the church went to prayer. They did not pray for relief from suffering, but for boldness to continue preaching the word. They also asked for continued confirmation of the word by mighty works in the name of Jesus. The preaching of the gospel in the presence of healed men may produce persecution, but not repudiation. God answered the prayer of the disciples with a refilling of the Holy Ghost. The disciples continued to proclaim the gospel with boldness.

The church closed ranks in time of persecution. Their love for one another was manifested in their corporate prayers and in their shared wealth. Those in the church that owned property sold it and donated it to the church to be distributed to the needy. This was no government program of taking from the rich to give to the poor. It was an entirely voluntary program driven by the power of Pentecost and the love of God. The attitude of the church toward the material world was the result of their experience in the spiritual realm. A healed man worshiping God in the Temple was more important to them than houses and lands. They looked at themselves as stewards of material goods: “neither said any of them that aught of the things which he possessed was his own.” For the Christian everything that he owns is a trust from God to be used according to God’s instructions and for the good of the body of Christ. As a result of this attitude in the church, “neither was there any among them that lacked.” Great power and great grace was upon them all.

Conflict of Kingdoms

Acts 5-7

Purpose: To demonstrate that progress involves pain.

Theme: The progress of the church continues despite conflict.

Outline of Lesson:

Attack from inside (Acts 5:1-16)

Attack from outside (Acts 5:17-42)

The first deacons (Acts 6:1-15)

The first Christian martyr (Acts 7:1-60)

Attack from inside (Acts 5:1-16)

The success of the early church in reaching souls did not go unchallenged. The kingdom of darkness does not turn lose of its subjects without a fight. Satan has two strategies in attacking the church. He attacks from within and from without. He tried both strategies on the early church.

Our lesson today begins with an attack of the adversary from within the church. The crisis developed from the charitable practice of selling possessions and donating the proceeds to the church. The last chapter ended with the example of Barnabas selling a piece of property and giving the proceeds to the church. It was an act of divine love. Seeing others honored for their giving, Ananias and Sapphira, motivated by Satan (v. 3), decided to sell one of their possessions. They conspired to donate a portion of the proceeds to the church while pretending to donate the whole sum. Instead of an act of divine love, it was an act of self-love. Alexander McClaren said, “If there had been nobody to see him lay the money at the apostle’s feet, he would have kept it.” But when they brought the portion of the proceeds to the apostles, Peter recognized the scheme and confronted them. As a result of their hypocrisy, God judged them and slew them. God would not let them secure undeserved honor and serve as a perverted pattern for his people. Instead they died in disgrace and serve as an example of God’s jealousy for the purity of his people. Someone said, “The amazing thing about this story is not that this couple lost their lives, but that the rest of them lived.”

The judgment of Ananias and Sapphira resulted in a powerful forward thrust by the church. It filled the church with fear and served as a warning to those who would carelessly join themselves to the church. In contrast to Israel’s accusation against Moses and Aaron when God slew Korah and his company (Numbers 16), the church brought no accusation against Peter and continued to enjoy unity

(v. 12). The power of God, manifested in judgment continued to be manifested in a multitude of works of mercy. The miracle of judgment may get the most coverage, but it is only one in the midst of many miracles of mercy. Micah tells us in Micah 7:18b, “he retaineth not his anger forever, because he delighteth in mercy.” Special miracles were done by the shadow of Peter falling over the sick. As a result of the demonstration of the power of God, multitudes were swept into the kingdom of God.

Attack from the outside (Acts 5:17-42)

When hell’s attack from within failed, Satan decided to attack again from without. The success of the church stirred the wrath of the Jewish officials, particularly those of the Sadducees. They arrested the band of apostles and put them in the public jail.

That night there was a jail break as the angel of the Lord released them and sent them to the Temple to preach. If so inclined they could have fled and hid. The boldness that marked them in the past continued to characterize this early church. They preached until rearrested that morning and brought before the Sanhedrin.

In the trial the high priest accused them of disobeying official orders to not preach or teach in the name of Jesus. Before being released previously, the apostles had responded to the prohibition to preach, saying, “we cannot but speak the things which we have seen and heard” (Acts 4:20). Now the apostles responded by laying down a foundational principle: “we ought to [must] obey God rather than men” (v.29). They did not deny the charges, but made clear that they were acting on higher orders. They laid down the principle that a man faced with conflicting orders must obey the higher authority. It is understood that no one can pull rank on God.

According to the complaint of the high priest, the apostles had filled Jerusalem with their doctrine of the resurrection of Jesus and made the Sanhedrin in particular look bad for condemning Jesus to death. The Jews knew that if the resurrection were true, they were guilty of the most heinous crime in the history of man. The preaching of the apostles contrasted the judgment of man to the judgment of God: “the God of our fathers raised up Jesus, whom ye slew and hanged on a tree” (v.30). The God the Jews professed to worship overturned their sentence. He not only resurrected Jesus, but also exalted Him above all powers and authorities and made him a Prince. The apostles declared that in order for the members of the Sanhedrin to get forgiveness for their sin of deicide, they must appeal to their victim, who was now the Savior. (v.31). In defiance of the council, the apostles claimed that they were witnesses, in cooperation with the Holy Ghost, who is given to those who obey him. The Holy Ghost is available to everyone who lives by the principle, “we must obey God.” The charges against the apostles were proof of their commitment to obey God.

The council was furious at the answer of the apostles and determined to kill them. They would add sin to sin. This time God intervened to stop their intentions against the apostles. Suppose they had fulfilled their purpose. What books of the Bible would not have been written? How would the course of history been altered?

The defense of the apostles came from a very prominent Pharisee named Gamaliel. He urged restraint to the council with the rationale that if it be not of God, it will come to nought. God will judge it like he did the movements started by Theudas and Judas. Gamaliel declared that God would do himself what the council intended to do if the work were not from Him. On the other hand, Gamaliel proposed that if the work be of God, and you oppose it, you have fought against God. And who could hope to conquer or to escape the judgment of God in such a case?

As a result of Gamaliel’s intercession, the Sanhedrin spared the lives of the apostles, but ordered them to be beaten (probably with 40 stripes save 1) as punishment for disobeying the orders of the council. This was the first physical persecution suffered by the apostles. From this point they bore in their bodies the marks of Christ. As proof of their discipleship, they followed the teaching of Christ in their reaction to suffering. Jesus taught them, “blessed are they which are persecuted for righteousness sake: …rejoice and be exceeding glad” (Matthew 5:10-12). The beating did not slow the church down. Daily they continued to teach and preach Jesus Christ in private (in homes) and in public (in the Temple).

The first deacons (Acts 6:1-15)

The explosive growth of the church produced problems. The first tension between factions in the church took place between the Grecians and the Hebrews. The Grecians were Jews who adopted much of the Greek culture and bore Greek names. The Hebrews were Jews that rejected Greek culture and bore Hebrew names. The Grecian Jews felt that their widows were being neglected in the daily ministration. The oversight of this ministry had become too much for the apostles to manage. This tension could have crippled the church if not handled right. The crisis brought about a change in administration. The apostles called the church together and asked them to select 7 men to put over the distribution to the widows. It may be significant of the love of the church that all 7 of the men had Greek names. The matter was settled and the church rolled on.

The apostles reasoned that they could not neglect the preaching of the word to serve tables. Meeting the material needs of people is important, but meeting the spiritual needs is more important. The selection of these 7 deacons enabled the apostles to focus on prayer and preaching the word.

The apostles set forth three qualifications for these 7 deacons. They must be men of honest report. They must be full of the Holy Ghost and full of wisdom. In handling the money of the church, it was important that they be men known for their integrity. The table task of the deacons did not relieve them of their obligation to be witnesses for Christ. They must be full of the Holy Ghost to witness boldly and effectively for the Lord. Finally, they had to be full of wisdom to handle the problems that would arise in dealing with different groups of people in the church.

One of the deacons is singled out for his powerful witness for Christ. Stephen did great wonders and miracles among the people. In disputations with the Jews, Stephen overpowered their objections to the gospel through his wisdom and spirit. Furious at his teaching the Jews arrest Stephen and bring him to the Sanhedrin to put him on trial for blasphemy. False witnesses accuse him of speaking against the Temple and the law, and of saying that Jesus would destroy the Temple and change the religious customs of the Jews. At the trial of Jesus, the Jews had used false witnesses and had accused Jesus of threatening to destroy the Temple. Jesus did predict that the Temple would be destroyed with not one stone left upon another. The Spirit of glory and of grace rested upon Stephen, and the council viewed his countenance as having an angelic appearance.

The first Christian martyr (Acts 7:1-60)

The honor of being the first Christian martyr does not go to an apostle, but to a deacon. When Stephen was called to serve, he was also called to suffer. The Bible tells us that all that will live godly in Christ Jesus shall suffer persecution. Paul says, “For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake” (Philippians 2:29). Stephen did not know that his calling to be a deacon would also lead to his death.

Stephen is asked to respond to his charges by the high priest. His response is the longest discourse in the book of Acts. His discourse demonstrates the consistent opposition of the Jews to the purpose and plan of God. He shows how the brothers of Joseph sold him into Egypt and how God was with him. He shows how God chose Moses and how the Israelites rejected his leadership. He demonstrated how the Jews were guilty of idolatry, of killing the prophets, of breaking the law, and above all, of betraying and murdering the Just One, the Lord Jesus Christ. He accused the Jews of being stiff-necked and uncircumcised in heart. He declared that their history and their present behavior is a pattern of resisting the Holy Ghost.

The Sanhedrin court is enraged by Stephen’s testimony. They gnash on him with their teeth. They cast him out of the city and stone him to death. The witnesses, false ones, lay their clothes at the feet of a young man named Saul. He will later become the apostle Paul. The scene before him at Stephen’s martyrdom never leaves his mind. It will trouble him until his conversion on the Damascus road.

At death Stephen is full of the Holy Ghost. He had a vision of heaven where he saw Jesus standing at the right hand of God. He prayed while being stoned, “Lord Jesus receive my spirit.” He also prayed for his tormentors, “Lord, lay not this sin to their charge.” At his death, Stephen bore witness to Jesus Christ by his attitude. He exhibited the same qualities of composure and forgiveness as did Jesus in his passion. Luke tells us that after his prayer, Stephen fell asleep. He rested from his labors. His works do follow him.

Pushing Back the Boundaries

Acts 8

Purpose: To demonstrate that persecution spurred spiritual progress.

Theme: A living church cannot be stopped by persecution.

Outline:

Pushed out by Persecution (vs. 1-4)

A witness in Samaria (vs. 5-25)

A witness in Ethiopia (vs. 26-40)

In Acts 8 we see the church carrying out the next stage in the mission outlined by Christ in Acts 1:8. The church is forced out of Jerusalem by the persecution which started with imprisonment and threatening and progressed to martyrdom. At the end of this chapter the kingdom of God was established in Samaria and was represented in the royal court of Ethiopia.

Pushed Out By Persecution (vs. 1-4)

Chapter 7 closed with the story of Stephen’s martyrdom. In that story we are introduced to a young man named Saul. He was present at the stoning of Stephen. From the stoning of Stephen to the time of his conversion on the Damascus Road, he led the charge to destroy the church. From the time of his conversion to the time of his death, he led the charge in spreading the kingdom of God to the uttermost parts of the earth.

The stoning of Stephen ushered in a time of intense persecution against the church in Jerusalem. The church mourned the death of Stephen and watched the arrest of many more Christian men and women. In chapter 5 the Pharisee Gamaliel defended the church; now his most famous pupil, Saul the Pharisee, is seeking to extinguish the church.

The persecution scattered the believers throughout the regions of Judea and Samaria. But the trouble had not weakened their love for Jesus nor their commitment to spread the gospel. Everywhere they went, they preached the same truths that had angered the authorities in Jerusalem. Jesus had told them in Acts 1:8, “… ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost parts of the earth.” Judea and Samaria receive the gospel as a result of persecution, and the man leading the persecution will be God’s instrument in the future of taking the gospel to the uttermost parts of the earth.

A Witness In Samaria (vs. 5-25)

God’s witness in Samaria is Philip, one of the seven deacons chosen in chapter 6. In Acts 21:8, he is called, “Philip the evangelist, which was one of the seven.” Persecution had driven him from waiting on tables in Jerusalem to preaching Christ in Samaria.

The Samaritans and the Jews had a long history of hostility toward each other. The Samaritans were the offspring of the children of Israel left in the land by the Assyrian conquerors, and the Gentiles imported into that land by the Assyrians in the 8^th century BC. The Samaritans had opposed the rebuilding of Jerusalem when the Jews returned from Babylonian captivity. They built a rival Temple on Mt. Gerizim during the period of Alexander the Great. Under John Hyrcanus in 127 BC, the Jews invaded the territory of the Samaritans and destroyed their Temple. When Jesus approached the Samaritan woman at the well of Jacob for a drink of water, she was astonished, because she said, “The Jews have no dealings with the Samaritans.” But Jesus did, and Christians do.

God prepared the way for Philip’s success in Samaria. The persecution of the Christians by the Jews gave the Christians and the Samaritans a common adversary. Furthermore the Samaritan belief in a coming Messiah gave Philip a foundation for his preaching. The Samaritans accepted the Pentateuch, the first five books of the O.T., and looked for a Messiah like Moses. The woman at the well told Jesus, “… I know that Messias cometh, which is called Christ; when he is come, he will tell us all things (John 4:25). Jesus told her, “I that speak unto thee am he.” Philip preached Christ to the people there.

The preaching of Philip was confirmed by the miraculous activity of the Lord. People were healed of palsies and lameness and delivered from unclean spirits. In chapter 4 while praying for boldness to proclaim the word, the disciples petitioned God, “… by stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus” (Acts 4:30). The writer of Hebrews tells us that the disciples continued the ministry of Jesus, “… God also bearing them witness, both with signs and wonders, and with divers miracles and gifts of the Holy Ghost, according to his own will?” (Hebrews 2:4). The message of Christ’s resurrection was continually confirmed in the book of Acts by His duplicating through His church the deeds He performed while on earth.

When the apostles, who had remained in Jerusalem, heard of the events in Samaria, they sent Peter and John to inspect the work. The Samaritans had received the word of God and had been baptized in water in the name of the Lord Jesus, i.e., as a sign that they had accepted Jesus as their Lord. The apostles noted the genuineness of the conversion of the Samaritans and prayed for them to receive the Holy Ghost, i.e., the baptism with the Holy Ghost. We do not know how long they prayed, but when the apostles deemed the converts were ready, they laid their hands on them, and they received the fullness of the Holy Ghost. Now they were equipped to join with the Jews in being powerful witnesses for Jesus Christ.

The physical evidence of the baptism with the Holy Ghost in Samaria is not revealed, but many commentators believe that the scripture implies that the same signs were repeated at Samaria as at Jerusalem on the day of Pentecost. F.F. Bruce, a well respected evangelical author and commentator, says, “The context leaves us in no doubt that their reception of the Spirit was attended by external manifestations such as had marked His descent on the earliest disciples at Pentecost.”

Whatever the physical evidence, it arrested the attention of a prominent convert named Simon. Simon once commanded the worship of this city which he had deceived by his sorcery. He had proclaimed himself as being some great one, in contrast to Philip who preached not himself, but Christ Jesus. Simon recognized in the ministry of Philip a power greater than that of sorcery. He believed and was baptized and followed Philip in his ministry. When Simon saw the demonstration effected by the gift of the Holy Ghost, he offered the apostles money for the power to bestow the gift of the Holy Ghost. He did not receive the gift of the Holy Ghost himself, but desired to be able to produce the miraculous results observed at the reception of the Holy Ghost.

Peter’s answer is a remarkable demonstration of the working of the Spirit of God. He rebuked Simon for his profane petition, declared that his heart was not right, and exhorted him to repent. The early church believed that this Simon became the founder of the sect of Gnosticism, an early Christian heresy. He also added a word to our vocabulary. Simony is the practice of purchasing church positions.

A Witness in Ethiopia (vs. 26-40)

Through an angel of the Lord, God changed the assignment of Philip from the city of Samaria to the chariot of an Ethiopian official on his way home from worshipping in Jerusalem. The Ethiopian was the treasurer under the queen of Ethiopia. Candace was a title for Ethiopian queens like Caesar was for the emperors of Rome. The Ethiopian was likely a Gentile proselyte to the Jewish faith. Philip was led by the Spirit to go to the road from Jerusalem to Gaza. There he heard the Ethiopian reading from Isaiah 53, the classic scripture in the O.T. on the sufferings of Christ. Philip inquired, “Understandest thou what thou readest?” The man replied, “How can I, except some man guide me?” When invited up into the chariot, Philip started at that scripture and preached unto him Jesus. He preached the same Savior to the Ethiopian as he did to the Samaritans.

The Ethiopian was receptive to the gospel. Seeing water, he inquired about being baptized. Philip explained, “If thou believest with all thine heart, thou mayest.” The Ethiopian’s emphatic declaration of his faith in Jesus convinced Philip. He baptized him in water as a sign of his surrender to the Lordship of Christ and his entrance into the kingdom of God.

When the Spirit caught Philip away, he embarked on a preaching tour that wound up in the city of Caesarea on the Mediterranean coast. The Ethiopian saw Philip no more, but he went on his way rejoicing. He had found what his soul longed for in Jesus. Now Jesus had a witness in Africa in the royal court of the Queen. The gospel was making its way unto the uttermost parts of the earth.

Persecutor Turned Promoter

Purpose: To demonstrate the making of the world’s greatest missionary.

Theme: The strongest opponents of the gospel can become the greatest proponents of the gospel.

Outline:
The conversion of Paul (vs. 1-22)

The early ministry of Paul (vs. 23-31)

The ministry of Peter (vs. 32-43)

The Conversion of Paul (vs. 1-22)

Threatening Christians (vs. 1-2)

Paul was one of the most unlikely candidates for Christian conversion. He had his heart set on stopping the advance of the church. In Acts 8:3, he is seen devastating the church at Jerusalem by going from house to house to arrest and imprison Christian men and women. The resulting flight of the Christians from Jerusalem made a bigger problem for Paul. Everywhere the Christians landed, they spread the news of Jesus Christ. Jesus told his disciples in Matthew 16:18, “…upon this rock I will build my church, and the gates of hell shall not prevail against it.”

Not easily discouraged and clearly enraged, breathing out threatening and slaughter against the disciples of the Lord, Paul sought official papers from the high priest to imprison believing Jews in Damascus and bring them bound to Jerusalem. The Jewish officials in Jerusalem exercised compelling authority even over the Jewish community outside the country of Israel. Paul clearly aimed to destroy the church at Damascus.

Becoming a Christian (vs.3-9)

As Paul drew near to Damascus, God suddenly created for him a life-changing crisis. As a brilliant light shone upon him, Paul fell to the ground and heard a voice calling his name. The voice asks a startling question, “Why are you persecuting me?” In Paul’s mind, he was doing God’s service by persecuting the followers of Jesus. Paul was unwittingly fulfilling the prophecy of Christ in John 16:2, “They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service.” But this voice asserts that Paul’s violence is affecting him.

Seeking to comprehend the meaning of this divine encounter, Paul asks, “Who are you, Lord?” At this point in his life, Paul thinks Jesus is a dead deceiver with deluded followers. He is shocked at the answer to his question, “I am Jesus whom thou persecutest” (v. 5). At this moment Paul came to the disturbing conclusion that he had been fighting against the plan and people of God. Verse 6 says that he trembled and was astonished. The rage died in Paul, and he humbly inquired, “What wilt thou have me to do?” (v. 6). The Lord instructed him to continue to his destination and await further instructions. Blind from the blazing light, Paul was led into Damascus by his companions. He had been tracked down by Jesus who came to seek and to save that which was lost. The man who specialized in the demolition of the church entered into divine training to become a master builder of the kingdom of God.

Encounter With a Christian (vs. 10-22)

While Paul is fasting and praying in Damascus, God speaks to a disciple named Ananias to go to Paul and pray for him to receive his sight and be filled with the Holy Ghost. The Lord tells Ananias the location and activity of Paul. The man who came to do violence to the church has been conquered by Christ and is now praying. Paul is in the home of a man named Judas on the street called Straight. This street is still used in the city of Damascus today. Judas is likely a Jew that had planned to host the persecutor of the church, but now must deal with a praying blind man with a different opinion of Jesus.

Ananias is reluctant to go due to Paul’s reputation and his known purpose for coming to Damascus. God assures Ananias that Paul has been told by God that Ananias is coming. He informs Ananias that Paul has also been informed concerning his life work to be a witness for Christ before Gentiles, kings and Jews. At the beginning of his Christian life, Paul finds out that his life will be marked by suffering for Jesus’ sake. This news does not change his mind about serving Jesus.

Two things happened when Ananias found Paul, laid his hands on him, and prayed for him. Paul received his sight and was filled with the Holy Ghost. He must be filled with the Holy Ghost to empower his witness for Christ. He was baptized in water immediately and broke his three day fast without food or water.

Paul wasted no time declaring the name of Jesus to the Jews in the synagogue. They were amazed at the message of this man that came to Damascus to arrest those that believed in Jesus. Paul’s preaching was so powerful and convincing that the Jews could not refute it. Like the Jews listening to Stephen, these could not resist the wisdom by which Paul spoke.

The Early Ministry of Paul (vs. 23-31)

After Paul’s conversion, he did not tarry long in Damascus. In his testimony in Galations 1:17-18, he says, “… I went into Arabia, and returned again unto Damascus. Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days.” Paul probably spent about two years in Arabia, the land of Mt. Sinai. On the Damascus road God revealed his Son to Paul, but in the quietness of the Arabian desert God revealed his Son in Paul to prepare him for his ministry to the Gentiles. Paul’s ministry centered around the person and work of Christ. In Ephesians 3:8, Paul declared that God gave him grace to “preach among the Gentiles the unsearchable riches of Christ.”

When Paul returned to Damascus, the Jews plotted to kill him. The hunter became the hunted. The people Paul once persecuted helped him to escape by letting him down over the city wall in a basket.

Paul then went to Jerusalem where he was rebuffed by the Christians. They did not trust this man that tormented them. Barnabas, the son of consolation, came to Paul’s rescue and recommended him to the disciples by giving Paul’s testimony. After being received by the church, Paul soon angered the Hellenistic Jews. They determined to do to Paul the same thing they did to Stephen. But the church discovered the plan and sent Paul to Caesarea on the coast. From there he returned to his home in Tarsus.

When God saved Paul, he delivered the church from its fiercest opponent. As a result the churches of Judea, Galilee, and Samaria enjoyed rest, refreshing and reinforcements (v. 31).

The Ministry of Peter (vs. 32-43)

This section leads up to the great Gentile Pentecost at Cornelius’ house under Peter’s ministry in chapter 10. In these verses Peter ministers at Lydda and Joppa. Philip had preached in this area after leaving the Ethiopian eunuch. Philip left a church behind at both Lydda and Joppa. Dorcas was typical of the kind of saints being produced in this early church. She lived to bless the poor widows with clothes.

At both cities, Peter performed a notable miracle which produced many converts to Christ. At Lydda Peter spoke to Aeneas, “Jesus Christ maketh thee whole: arise and make thy bed.” As at the Beautiful Gate, no prayer was recorded. The Spirit’s gift of healing is exercised here. At Joppa Peter prays for Dorcas, and God raises her from the dead. The same power that brought Jesus back from the dead raised Dorcas back to life.

When this section ends Peter was staying at Joppa in Simon the tanner’s home. Tanning was considered by the Jews as an unclean occupation. Tanners had to live to themselves because of their occupation. Peter seemed to be losing some of his prejudices, but he will soon be called upon to carry out a radical mission to a Gentile’s home in chapter 10.

Enlarging the Tent

Purpose: To demonstrate the kingdom crossing into Gentile territory.

Theme: The kingdom of God has no racial requirements.

Outline:

God working in Gentile territory (10: 1-8)

Peter sent to Gentile territory (10: 9-48)

Peter justifying Gentile mission (11:1-18)

Prominent church in Gentile territory (11: 19-30)

In our lesson today, the church expanded into Gentile territory. The title of the lesson comes from Isaiah 54:2-3, a prophecy of the expansion of the kingdom of God into the Gentile world: “Enlarge the place of thy tent, and let them stretch forth the curtains of thine habitations: spare not, lengthen thy cords, and strengthen thy stakes; For thou shalt break forth on the right hand and on the left; and thy seed shall inherit the Gentiles, and make the desolate cities to be inhabited.” In our text, the Gentiles received their Pentecost in similar fashion to the Jews on the day of Pentecost in Acts 2. God made clear that “God is no respecter of persons.”

God Working in Gentile Territory (10:1-8)

The time had come for the church to move beyond the boundaries of the Jewish world. But before any man was sent there, God was already at work there. In the city of Caesarea, the headquarters of Rome in Palestine, a Roman centurion received a message from God. The message came to Cornelius, a man noted for his piety. He fasted, prayed, gave alms, and feared God with his entire house. His family followed him in his devotion to God. He had a good report among the Jews, the people he helped keep under Rome’s rule.

Though his light was dim, Cornelius walked in the light God had given him. His life would shame many who have much more light. Evidently he was seeking a deeper walk with God. While fasting and praying, God gave Cornelius encouragement and instructions in a vision. God informed Cornelius that his praying and alms giving had not gone unnoticed by the Lord. Cornelius could not have done these things for the praise of men or he would not have received the notice of the Lord. An angel of the Lord instructed him to send to Joppa for Simon Peter: “he shall tell thee what thou oughtest to do.” Cornelius immediately sent two of his servants and a devout soldier to call for Peter at Simon the Tanner’s home in Joppa.

Peter Sent to Gentile Territory (10:9-48)

The next day as the three men from Cornelius’ house drew near to Joppa, the Lord was working on the other end of the line. Peter had been praying on the housetop around the noon hour. Hungry and waiting on dinner, Peter fell into a trance. He saw a vision of a great sheet let down from heaven full of all manner of wild beasts, creeping things, and fowls of the air. A voice commanded Peter, “Rise, slay and eat.” Peter replied, “Not so, Lord; for I have never eaten anything that is common or unclean.” The voice responded, “What God hath cleansed, that call not thou common. The vision was given not once nor twice, but three times. Evidently God wanted to drive the lesson home emphatically.

As Peter considered the import of his vision, the Spirit of God spoke to him, “Behold, three men seek thee. Arise, therefore, and get thee down, and go with them, doubting nothing: for I have sent them.” God was preparing Peter to go to the house of a Gentile to carry the gospel of Jesus Christ to him and his family and friends. No good Jew would enter the house of a Gentile or allow a Gentile into his home. One thing that separated the Jews from the Gentiles was the dietary laws of the Jews. Under the law God divided the animals into clean and unclean animals. The Jews were supposed to eat only clean animals. For instance, they could not eat pork or catfish. Because the Gentiles ate unclean animals, they were considered to be unclean people by the Jews. In order for the Jew and Gentile to be reconciled in one body, the church, the dietary laws were nullified. God was teaching Peter through his vision not to consider the Gentiles unclean.

When Peter greeted the three men from Cornelius at the gate, he first asked them of their mission and then invited them into the house. The next day he left with them to go to Caesarea. At Caesarea, Peter was greeted by Cornelius falling down before him. Peter refused the worship, and declared, “I myself also am a man.” Cornelius had gathered in his family and friends to hear Peter’s address. He explained to Peter the circumstances of his sending for him. Cornelius commended Peter for coming to his house. He knew the prejudices that had to be overcome for this event to happen. But Peter had gotten the message: “Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean” (10:28). Cornelius’s words to Peter should reflect the attitude of everyone in the worship service of the Lord: “Now therefore are we all here present before God, to hear all things that are commanded thee of God” (10:33). Worship would be much more meaningful if we assembled with the consciousness of God and the attitude of receptiveness to the message of the Lord.

The message of Peter included three movements. First, Peter spoke of a new revelation to Peter that God is no respecter of persons. In every nation he accepts those that fear the Lord and practice righteousness (10:34-35). Secondly, Peter confirmed things his audience had heard about Jesus: “How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil: for God was with him” (10:38). Thirdly, he acquainted them with the crucifixion, resurrection, and exaltation of the Lord Jesus. He affirmed that Jesus was ordained of God to be the judge of all men and the Savior of all men that believe.

Cornelius and the entire audience accepted the message of Peter. The Holy Ghost fell on them while Peter spoke, and they began to speak in tongues and glorify God. The six Jews that came with Peter were astonished that the Gentiles were granted the same blessing the Jews experienced on the day of Pentecost. The Gentiles were not only part of the kingdom of God, but were now equipped with power to promote the cause of Christ in the world (Acts 1:8).

Peter immediately recommended water baptism for the Gentiles. Obviously baptism in water did not save them. They were already full of the Holy Ghost. But baptism in water signified their acceptance of Jesus as their Lord and of believers as their new family.

Peter Justifying the Gentile Mission (11:1-18)

At Jerusalem news of the Gentile Pentecost and Peter’s role in it caused consternation among those in the church with strong loyalty to the law and traditions of the Jews. When Peter came to Jerusalem, they called him in question about his entering a Gentile’s home and eating with them. Peter rehearsed for them the events that led to his crossing the barrier into the Gentile world. Peter affirmed that it was not his initiative: “… the Spirit bade me go” (11:12). He did not go alone. He carried six witnesses with him. Along with Peter they observed the Holy Ghost fall upon the Gentiles. Peter asked his interrogators this simple question: “…what was I that I could withstand God?” (11:17).

Peter’s apology indicated that God sent him to Cornelius to declare truth that would save Cornelius and his entire house. Cornelius was ready for further light, and God sent it to him through Peter. Those who love the truth will receive more truth. Those who despise or neglect truth will lose the light they presently have.

To the credit of the Jewish Christians at Jerusalem, they recognized that this incident was the work of God: “… they… glorified God, saying, Then hath God also to the Gentiles granted repentance unto life” (11:18).

Peter broke the barrier into the Gentile world, but Paul will be the apostle to the Gentiles and will carry the gospel to the uttermost parts of the earth. Cornelius and his household were but the first fruits of a vast Gentile harvest to come.

A Prominent Church in Gentile Territory (11:19-30)

The next step in the progress of the church was the establishment of a major church at Antioch in Syria. This church became the new focus of the gospel thrust into the regions beyond. The church was established through the preaching of men from Cyprus and Cyrene. We are not told their names, but they won many Gentiles to the Lord Jesus in Antioch.

When the church at Jerusalem heard of the work at Antioch, they sent Barnabas to inspect the work. Barnabas was no novice. He was a good man, full of the Holy Ghost and faith. He recognized that God was at work at Antioch and placed his approval upon it. The church continued to grow and reach souls. Barnabas, seeing the need for workers and instructors in the church, went to Tarsus, found Paul and brought him to Antioch to minister. It was here at Antioch that the disciples of Jesus were called Christians, probably as a term of slander by their enemies.

This section closes with the church at Antioch sending relief to the church at Jerusalem during a famine. The famine had been predicted by a prophet named Agabus, who had come to Antioch from Jerusalem. Barnabas and Paul carry the offering from Antioch to Jerusalem. The Gentile church is now blessing the Jewish church. This Gentile church will be the church to send forth Paul and Barnabas on their first missionary journey reaching for the uttermost parts of the earth.

Persecutor Stopped Dead

Purpose: To demonstrate the progress of the kingdom despite opposition from government.

Theme: To fight against God and His kingdom is ultimately fatal.

Outline:
Herod’s plan (vs. 1-5)

Herod’s plan foiled (vs. 6-19)

Herod’s plan reversed (vs. 20-25)

The progress of the kingdom of God had been fought by the religious establishment in Jerusalem. In our lesson text today, the kingdom is facing opposition from the civil authority. King Herod, the grandson of Herod the Great, who sought to kill Jesus as a babe, and the nephew of Herod Antipas, the murderer of John the Baptist, bloodied the sword with the blood of the church. Herod’s attack on the church was an indication that public opinion in Jerusalem had turned against the church. Herod did not know that he, like Saul of Tarsus before him, was fighting against God. In spite of divine signs, he did not repent and ended up being a corpse instead of a convert.

Herod’s Plan (vs. 1-5)

Herod, known for his respect for the Jews, sought their favor in his persecution of the infant church. Until now the apostles, who had remained in Jerusalem during the persecution by Paul, were spared by their popularity among the people. Herod, however, aimed for the leaders of the church and killed James with the sword. James and John had been part of the inner circle of disciples of Jesus. With their mother, they had asked for the seats on the right and left hand of Jesus in his kingdom. Jesus asked them this question: “Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with?” (Matt. 20:22). They replied, “We are able.” Jesus informed them, “Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father” (Matt. 20:23). They asked for honor, but Jesus offered them suffering. James was the first of the apostles to give his life for his Master. John later suffered torture without martyrdom. Both drank the cup of suffering and went through the baptism of persecution.

After the death of James, Herod intended to kill Peter. He had him arrested and thrown into prison in Jerusalem during the time of the feast of unleavened bread, which followed the celebration of Passover. Peter’s arrest came at a time the early church would have been observing the anniversary of the death and resurrection of Jesus. Peter would remember not only the Lord’s suffering but also his own failure. He had no intentions of crumbling again under pressure from Herod. Herod had Peter locked up beyond three gates and bound with chains. Sixteen soldiers rotated in groups of four to guard him. Two slept beside him and two guarded the door. He did not want a repeat jail break like that of the apostles in Acts 5. Herod intended to kill Peter after Easter, i.e., after the festival activities were over.

In spite of persecution, a thriving church remained in Jerusalem. They fought the plan of Herod with prayer. The church prayed continually for Peter. We assume that they were praying for Peter’s release, but in light of their surprise at his release and in light of Peter’s sound sleep on the verge of execution, their prayer likely focused on Peter’s spiritual strength in face of imminent death. The Christians would have been familiar with the story of Peter’s former failure under pressure at Christ’s trial. They would have been just as concerned that Peter’s behavior honor the Lord as they were for his release.

Herod’s Plan Foiled (vs. 6-19)

Herod’s plan was foiled by the direct intervention by an angel of the Lord. The Bible teaches us that angels are sent to minister to the heirs of salvation. On the night before execution, the angel woke Peter up, released him from his chains, and led him past the guards and three gates to freedom. When Peter was outside the prison, the angel disappeared. This was Peter’s second experience of jail break with the help of an angel. When he came to himself and realized he was not dreaming, he went to the house of Mary, the mother of John Mark. A prayer meeting was being held at this house. When Rhoda the servant girl answered Peter’s knock on the gate, she left Peter standing at the gate in her excitement and reported to the Christian company that Peter was outside at the gate. No one seemed to believe her until they checked for themselves. They accused her of being out of her mind and were astonished when they found Peter at the gate. It seems that in spite of their fervent praying, they did not expect Peter to escape the sword this time. They may have been thinking of James’ execution, and the fact that God did not deliver him in spite of prayer on his behalf. Why Peter was spared and James was not is a mystery that only God knows. As Christians we trust when we do not understand. We know that God is all wise and does all things well. If we knew all that God knows and sympathized with God’s plan, we would have made the same decision he did.

When the saints discovered Peter at the gate, Peter related to them how God had delivered him out of the hand of Herod. He instructed them to tell James and the brethren. James, the brother of Jesus, became the recognized leader in the church at Jerusalem instead of Peter from this point until James’ death somewhere around A.D. 62. Peter went into hiding, and walked off the pages of the book of Acts. From this point, the focus of Acts will be on the ministry of the apostle Paul.

The escape of Peter was discovered the next morning by the soldiers. They were distressed when they could not find Peter. This would have been a major embarrassment to Herod. When he found out that Peter was gone, instead of considering the possibility of divine intervention, he assumed that the escape was an inside job. After examining the guards he had them put to death.

Herod’s Plan Reversed (vs. 20-25)

Sometime later after returning to Caesarea, his headquarters, Herod reconciled with the people of Tyre and Sidon. He also participated in a festival he had inaugurated to honor Caesar. Josephus tells us that provincial officials and other dignitaries came to Caesarea to join in the festivities. On the second day of the festivities Herod appeared in public with a robe made of silver. The robe shining and glittering in the sun inspired awe in the public. After his speech the people proclaimed Herod to be a god and not a man. Because he did not repudiate the acclamation and give God glory, an angel smote him with worms, and he died. An angel delivered Peter and smote Herod. What Herod intended for Peter became his own fate.

Instead of Herod hindering the progress of the kingdom, the Bible says, “But the word of God grew and multiplied” (v.24). Religious authorities had failed to stop the gospel message, and now the civil authorities have been unable to halt the progress of the gospel.

The last verse in this section shows us that the church in Jerusalem continued in spite of periods of persecution. In Acts 11: 30, relief is sent to the church in Jerusalem by the hands of Barnabas and Paul. This journey was made perhaps two years after the events in Chapter 12. In 12:25, Barnabas and Paul return from Jerusalem after distributing aid to the church there and bring with them John Mark to Antioch. Long after Herod has died the church in Jerusalem lives on and the mission of the church in the world is beginning to enter a new phase of development. In the next chapter the church will begin to penetrate deeply into the Gentile world under the ministry of Barnabas, Paul and John Mark.

To the Regions Beyond

Purpose: To demonstrate the acceleration of the gospel to the uttermost parts of the earth.

Theme: The church must enter the harvest fields not yet touched by the reapers.

Outline:

The call to mission (13:1-3)

Confronting hell at Paphos (13:4-12)

Preaching and persecution at Antioch (13:13-52)

Division over Christ in Iconium (14:1-6)

Awe and anger at Lystra (14:7-20)

Retracing the journey (14:21-28)

The Call to Missions (13:1-3)

The church at Antioch, a prominent Gentile church, has become the leading Christian church. Paul and Barnabas return from Jerusalem to Antioch in 12:25, and bring with them John Mark. God was getting things in order for a major thrust into heathen darkness.

The church at Antioch was functioning under the guidance of the Holy Ghost. The Holy Ghost had set in the church certain prophets and teachers. Five of them are named including Barnabas and Paul. As the church fasted and worshiped the Lord, the Holy Ghost spoke to the church through one of the prophets with instructions to separate Barnabas and Paul for the work to which they have been called. The church did not select these men for missionary activity; the Holy Ghost did. The church obeyed the Spirit and, after fasting and praying, laid their hands on them to confer the blessing and authority of the church upon them. The church at Antioch had to be willing to give up two of their best preachers to send them to people who had no preacher.

Confronting Hell at Paphos (13:4-12)

After being commissioned by the church, the missionaries sailed to Cyprus, the home of Barnabas. After preaching through the island, they ministered at Paphos to Sergius Paulus, the governor of the island. He had an interest in hearing the gospel message, but a Jewish sorcerer named Elymas or Bar-Jesus (Bar Jesus means “son of Joshua”) opposed the gospel message and tried to turn the governor away from the message. Paul recognized the evil spirit through the Holy Ghost and by the power of the Holy Ghost rebuked the sorcerer. He called Elymas a child of the devil and an enemy of all righteousness. Paul recognized the importance of converting this governor, a man of influence, and refused to buckle at the devil’s attempt to stop the gospel message. He pronounced a sentence of temporary blindness, which sentence immediately took effect. The angels at Lot’s house in Sodom had afflicted the men at the door with blindness, and Paul himself had been smote blind on the Damascus road. Hopefully, the physical blindness helped Elymas to come to spiritual light, as in the case of Paul. Convinced by the miracle of blindness, the governor believed the message of Paul concerning Christ. Luke from this point begins to refer to Paul as Paul instead of his Hebrew name Saul.

Preaching and Persecution at Antioch (13:13-52)

Before Paul and Barnabas reach Antioch of Pisidia, they are deserted by John Mark at Perga in Pamphylia. No reason is given for his departure, but Paul did not want to take him on the next missionary trip. Disagreement over taking Mark led to a split between Paul and Barnabas.

With John Mark gone, Paul and Barnabas traveled to Antioch in Pisidia and began preaching in the synagogue. This strategy of beginning at the synagogue was the result of giving the Jew the priority in receiving the gospel. At the synagogue the worshippers, both Jew and God-fearing Gentile, were familiar with the concept of a Messiah. Paul used the scriptures to demonstrate the identity of Jesus. From the synagogue Paul moved into the broader society to spread the message of Christ.

In the synagogue at Antioch, Paul and Barnabas were invited to make comments by the rulers of the synagogue after the reading of the scriptures. Paul began to minister to the crowd with the purpose of convincing them that Jesus was the Messiah promised by the Old Testament scriptures. The message of Paul can be roughly outlined as follows: 1) Pattern of blessing to Israel, (vs. 17-23); 2) Testimony of John Baptist (vs. 24-25); 3) Testimony of Paul (vs. 26-39); and 4) Warning against rejection of Christ (vs. 40-41).

In the first part of the sermon, Paul demonstrates that Jesus is part of the pattern of divine blessings upon Israel. The pattern is listed as follows: God chose Israel, exalted Israel, brought Israel out of bondage, suffered their behavior in the wilderness, destroyed seven nations in Canaan, divided the land to Israel, gave them judges and kings, and finally raised up Jesus as the fulfillment of the divine promise to David. The climax of God’s favors to Israel was the giving them a Savior in Jesus Christ.

In order to marshal evidence for faith in Jesus, Paul refers to the ministry of John the Baptist. John witnessed that one was coming after him greater than himself. John declared that he was not worthy to loose his shoe. During his earthly ministry Jesus remarked about John the Baptist, “Ye sent unto John, and he bare witness unto the truth …. He was a burning and shining light” (John 5:33,35a).

In the last part of his message Paul demonstrates that the crucifixion and resurrection of Jesus was prophesied by the scriptures of the Jews. He declared that the Jews crucified Jesus at Jerusalem because they did not understand the identity of Jesus and did not comprehend the prophecies concerning him. He also declared that God reversed the judgment of the people by raising Jesus from the dead. He applies Psalms 2:7, Isaiah 55:3, and Psalms 16:10, to the resurrection of Jesus. He demonstrates that David in Psalms 16:10 could not have been referring to himself. David died and his body decayed, but the body of Jesus did not decay because God raised him from the dead.

Because of the death and resurrection of Christ, Paul offered the Jews forgiveness of sins through Jesus. The law could not forgive sins. The sacrifices offered continually in the Temple could never take away sin. The law condemned sin and the sinner. Only Jesus could pardon the penitent sinner.

Facing rejection by many of his hearers, Paul spoke a warning to them from Hab. 1:5. To hear and reject the message of Jesus is a serious offense. Disaster will overtake the despiser of the message.

The reaction to Paul’s preaching was mixed. The Gentiles requested that Paul preach to them the next Sabbath. Jews and religious converts to Judaism followed Paul and Barnabas to learn more from them about Jesus. The next Sabbath day, the synagogue filled up with hungry hearts to hear the message of the gospel. Envious of the crowds, the Jews contradicted the preaching of Paul and drew this warning from him: “… seeing you put it [the gospel] from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles” (13:46). Notice that Paul did not say that he judged them to be unworthy of eternal life. They decided not to believe the message of eternal life. When Paul says in verse 48 that as many as were ordained to eternal life believed, he makes no mention of preordination from the foundation of the world, but a present work of the Spirit in preparing hearts to receive the word of God. The whole region around Antioch heard the word of God. Among them were some that had receptive hearts to God’s word.

The Jews in the text deliberately stirred up the prominent people in the city to expel Paul and Barnabas from among them. As Paul and Barnabas left, they did what Jesus had instructed them to do: they shook off the dust of their feet against those people. The persecution and expulsion of the missionaries did not destroy the believers in Antioch. They were rather filled with joy and with the Holy Ghost. When Paul and Barnabas left, the joy of the saints did not leave with them. Their joy was in Christ, and he never leaves us.

Division Over Christ in Iconium (14:1-6)

At Iconium the mission met with great success ministering in the synagogue of the Jews. Many Jews and a multitude of Gentiles flocked to the Lord. A portion of the Gentiles were influenced by the unbelieving Jews to oppose the missionaries. The opposition of hell only confirmed the importance of the mission, and the apostles remained there a long time speaking boldly with the power of the Holy Ghost being manifested to confirm the spoken word.

The city was divided over the missionaries and their message. When plans were made to stone Paul and Barnabas, they became aware of the plot, and fled to Lystra and Derbe. Sometimes it is better to flee than fight, and sometimes it is better to fight than to flee. God must give us wisdom to know the difference.

Awe and Anger at Lystra (14:7-20)

At Lystra Paul and Barnabas continued preaching the gospel. God granted a miracle to a crippled man that had never walked. While Paul preached he discerned that the man had faith to be healed. He spoke to him, “Stand upright on thy feet. And he leaped and walked” (14:10). The people at Lystra, because of the darkness of their minds and superstition of their hearts decided that Paul and Barnabas were gods. They called Paul, Mercury, and Barnabas they called Jupiter. They had plans to worship them with sacrifices when Paul rushed out to stop them. The apostles refused worship on the basis that they were men like these and not gods.

The mood of the crowd soon turned against Paul and Barnabas. Jews from Antioch and Iconium came to Lystra and stirred up the people against Paul. They stoned him and supposing he were dead, dragged him out of the city. As the believers stood around him, Paul suddenly got up and went back into the city. It may have been that God raised Paul from the dead here at Lystra.

Retracing the Journey (14:21-28)

With great courage Paul and Barnabas went back to the cities where they had ministered and where they had suffered. They risked their lives again for the purpose of encouraging the new converts and ordaining elders. They confirmed or established the souls of the disciples, encouraged them to stand firm in the faith, and warned them that we must through much tribulation enter into the kingdom. Before these believers had an opportunity to mature, they had to face great opposition to their faith. Paul did not promise them an easy way. He plainly told them that the way to the kingdom was a way of suffering. Paul ordained elders in the churches to carry on the work of instruction and ministry to the body of Christ.

The apostles returned to Antioch in Syria at the end of their mission to report to the church that sent them out to the mission field. They gave reports of victory in the saving of the Gentiles and the establishing of churches. These churches formed the group of churches in south Galatia that Paul wrote to in the book of Galatians. In the book of Galatians Paul remarks about the zeal of these churches in their early days, and how dearly they loved Paul. Soon, however, false teachers infiltrated the church, perverted the gospel and turned these people against Paul. Paul’s letter to the Galatians was an attempt to correct the course of these churches and restore them to their original purity of faith and love.

Consolidate and Advance
Acts 15-18

Purpose: To demonstrate the kingdom being strengthened and advancing into new territory.

Theme: The kingdom of God must cast off unnecessary restraints and reach for souls.

Outline:

1. Conference on Circumcision (ch. 15)
a. Conflict over circumcision (15:1-5)

b. Testimony of God’s Work among the Gentiles (15:6-12)

c. Decision by James (15:13-21)

d. Decision distributed to Antioch (15:22-35)

2. Second Missionary Journey (15:36-18:22)
    a.   Clash between Paul and Barnabas (15:36-41)
    b.   Confirming Church in Asia Minor (16:1-5)
    c.   First European converts at Philippi (16:6-40)
    d.   Turning the world upside down at Thessalonica (17:1-9)
    e.   Searching the scriptures at Berea (17:10-15)
    f.    Proclaiming Christ on Mars Hill (17:16-34)
    g.   Tarrying in Corinth (18:1-18)
    h.   Returning to Antioch (18:19-22)

3. Third Missionary Journey (18:23-28)

a. Paul in Galatia (18:23)

b. Apollos in Ephesus and Corinth (18:24-28)

Our lesson continues to focus on the work of the Paul, the Apostle to the Gentiles. One thing that threatened the mission to the Gentiles was the insistence of some Jews that the Gentiles be circumcised in order to be accepted as part of the church. The question of circumcision was settled at the conference in Jerusalem, and Paul soon adventured into new territory with the gospel message. The kingdom of God continued to expand its boundaries in spite of temporary setbacks.

Conference on Circumcision (15:1-35)

The conference on circumcision was occasioned by the insistence of certain teachers from Judea who had traveled to Antioch that the Gentiles must be circumcised in order to be saved. As Paul and Barnabas contended with these teachers, the church at Antioch decided to send Paul and Barnabas to Jerusalem to put the question to the apostles and elders. On the way Paul and Barnabas brought much rejoicing to the churches by relating the salvation of the Gentiles. At Jerusalem they encountered opposition from Jewish believers from a Pharasical background when they told of God’s saving the Gentiles. These former Pharisees insisted that the Gentiles be made to be circumcised and to keep the law of Moses. Essentially, they were demanding that the Gentiles become Jews before they could be Christians.

The conflict doubtless arose because of the great number of Gentiles which were brought into the church by Paul’s first missionary journey. The Jewish influence was waning as multitudes of Gentiles believed on Jesus. The Jews felt that the law was necessary to maintain a high moral tone in the church. Though the Corinthian church was established after this conference, other Gentile churches were likely facing some of the same moral problems.

After much disputing, a decision was rendered by James, the leader of the Jerusalem church and half brother of Jesus. The decision followed the testimonies of Peter and Paul and Barnabas. Peter told of his experience at Cornelius’s house. He emphasized that God gave them the Holy Ghost based on the condition of their heart without the rite of circumcision. Paul and Barnabas then testified of God’s work among the Gentiles of miracles and wonders. God blessed them without their being circumcised. James located the inclusion of the Gentiles in the Old Testament prophecy of Amos 9:11-12, and declared that the Gentiles be required only to abstain from meats offered to idols, from fornication, from things strangled and from blood. A letter was written to this effect to be delivered to the Gentile saints at Antioch and the regions of Syria and Cilicia. Two leaders from the Jerusalem church, Judas and Silas, would accompany Paul and Barnabas in informing the churches of the decision.

The importance of this decision cannot be overemphasized. It was a watershed moment in the history of the church. The question would determine whether the church would be another small Jewish sect or a worldwide communion of believers in Christ. The decision cleared the way for another missionary journey by Paul and gave him a new companion in his missionary travels.

Second Missionary Journey (15:36-18:22)

The second missionary journey was preceded by a contention between Paul and Barnabas over taking John Mark. When neither would budge, they decided to separate with Barnabas going to Cyprus with Mark, and Paul journeying by land through Syria and Cilicia to southern Galatia with Silas, who had remained in Antioch after delivering the decision of the Jerusalem council. In southern Galatia Paul included Timothy in the missionary party. Timothy, called “my own son in the faith” by Paul in I Timothy 1:2, was a convert from the earlier visit to Lystra, and was held in high esteem in the area of southern Galatia for his devotion to Christ. In spite of the recent conference on circumcision, Paul had Timothy circumcised, not for his salvation, but to anticipate Jewish objections to his ministry in the synagogues. Winning souls requires those who minister to become all things to all men in order to reach some.

After delivering the Jerusalem letter to the churches in Phrygia and Galatia and ministering to them, Paul was prevented by the Spirit from going into Asia and Bithynia. Passing through Asia Minor to Troas on the coast, Paul received directions in a vision to go to Macedonia. For some reason the Spirit was directing the gospel into Europe. The first European converts were won in the city of Philippi. The first two converts were women: Lydia, the seller of purple and an unnamed woman out of whom Paul cast the devil. One was a business woman from high society. The other was a soothsayer with masters who used her for gain. She was from the lowest strata of society. Regardless of rank, Jesus loved them both and saved them.

Casting the devil out of the soothsayer landed Paul and Silas in jail. They were beaten and put in stocks. At midnight while singing and praying, God shook the jailhouse doors open, and loosed the prisoners from the stocks. The jailer became the next convert when Paul rescued him from suicide. Upon asking Paul, “What must I do to be saved?”, Paul directed him to Jesus: “Believe on the Lord Jesus Christ and thou shalt be saved.” Prophetically Paul added, “and thy house.” Everyone in his family believed and was baptized that night. This is God’s family plan. God wills that everyone in the family be saved.

At Thessalonica, Paul and Silas ministered for about three weeks. During that time they preached in the synagogue and aroused stiff opposition from the Jews. Believers included some Jews, a multitude of Gentiles, and some of the chief women of the city. A mob assaulted the house of Jason, Paul’s host, and not finding Paul, dragged Jason before the authorities. The missionaries were accused of “turning the world upside down” and of preaching another king named Jesus. The accusation reflected the powerful effect of the gospel and the emphasis of the gospel on the rule of Jesus in the lives of believers.

Urged to leave by the brethren, Paul and Silas went to the town of Berea. Responding to Paul’s preaching, the Jews searched their scriptures to ascertain the truth. Luke tells us, “therefore many of them believed.” They determined that Paul’s message was founded in the Old Testament scriptures. When Jews from Thessalonica came and began to stir up trouble, Paul left for Athens while Silas and Timothy remained at Berea.

At Athens, the intellectual capital of the world, Paul, observing the idolatry of the city, felt compelled to introduce them to the true and living God. He disputed with the Jews and the philosophers. Invited to address the Aeropagus, a body of prominent citizens with authority in religion and morals, Paul sought to clear up their ignorance of God. He started with reference to an altar he had seen dedicated to “the unknown god.” The resulting message sets forth Paul’s approach to a Gentile audience unschooled in Jewish scripture. He began with God as creator and ended with God as judge of all men through his resurrected Son Jesus Christ. When Paul mentioned the resurrection, some in his audience mocked, some considered it worth another hearing, but only a few believed, including a member of the esteemed Aeropagite council named Dionysius and a woman named Damaris.

From Athens, Paul preached at Corinth, the immoral capital of the world. Finding a Jewish couple who were tentmakers, Aquila and Priscilla, Paul stayed with them because he was skilled in their craft. Meeting opposition in the synagogue, Paul turned to the Gentiles. For a year and six months Paul preached Jesus and him crucified to the people in Corinth. Many people engaged in perverted lifestyles of immorality, such as homosexuality, were delivered and set free by Christ. Weathering the persecution raised against him, Paul stayed to establish a sizable church in one of hell’s strongholds on earth.

Leaving Corinth with Aquila and Priscilla, Paul stopped at Ephesus, preached in the synagogues, and departed for Antioch leaving Aquila and Priscilla at Ephesus. Paul left them with a promise to return by the will of God. Landing at Caesarea he went up to the church in Jerusalem before returning to Antioch.

Third Missionary Journey (18:23-28)

Leaving Antioch for his third missionary journey, Paul spent some time in Galatia and Phrygia ministering to the people he had won to the Lord on his first missionary journey. Reaching new people with the gospel would only expand the kingdom if the former converts could be conserved.

The focus turns to a newcomer on the scene named Apollos who came to Ephesus and began to preach in the synagogue. He had an imperfect knowledge of Christ, but boldly proclaimed the message of the Lord with great eloquence and knowledge of the scriptures. God had placed Aquila and Priscilla in this location for a purpose. They took Apollos and enlightened hid further concerning the things of Christ. The great preacher accepted instruction from this pious couple, and the church was better for it.

Apollos left Ephesus and went to Corinth. Paul had preceded him in Corinth, but Apollos strengthened the work of God begun by Paul and won souls to Jesus among the Jews.

Running With Good News

Acts 19-21

Purpose: To demonstrate the expansion and interaction of the kingdom.

Theme: To keep the church alive, the message must be distributed at home and abroad.

Outline:
1. Trial and Triumph at Ephesus (19:1-41)

2. Reinforcing Macedonia and Greece (20:1-5)

3. Ministry and Miracle at Troas (20:6-12)

4. Pausing to exhort elders (20:13-38)

5. Warnings about Jerusalem (21:1-14)

6. Appeasing the Jews at Jerusalem (21:15-26)

7. Arrested in Jerusalem (21:27-40)

In this lesson we are looking at the bulk of Paul’s third missionary journey. On this journey, begun in chapter 18, Paul does not expand the geographical reach of the kingdom, but spends a lot of time developing a strong Christian church and community in the area of Ephesus. The bulk of Luke’s report focuses on the ministry of Paul in Ephesus and his exhortation to the Ephesian elders. The center of Christianity will soon move from Antioch in Syria to Ephesus in Asia Minor as the church expands toward the west. Paul’s work in Ephesus provided workers who pioneered works in nearby cities. The book of Revelation is addressed to the church at Ephesus and six other churches in the surrounding area. Paul writes a letter to the Ephesians, and the book of Revelation has a personal message to the angel or pastor of the church at Ephesus.

Trial and Triumph at Ephesus (19:1-41)

The work at Ephesus had begun on Paul’s second missionary journey. On his return to Ephesus he met certain disciples who had been baptized with John’s baptism, but who were unacquainted with the full gospel. Paul asked them, “Have ye received the Holy Ghost since ye believed?” They acknowledged that they had not heard about the Holy Ghost. Paul baptized these men to indicate their acceptance of Jesus Christ as their Savior and Lord. Afterwards Paul laid his hands on them and they received the baptism with the Holy Ghost evidenced by their speaking in tongues and prophesying.

Paul then went into the synagogue where he had ministered on his previous trip. For three months he persuaded the Jews concerning Jesus as their Messiah. Over time those who refused to submit to the gospel message hardened their hearts against it. When some in the congregation began to oppose Paul, he withdrew from the synagogue and began teaching in the school of Tyrannus next door. When Tyrannus was not using the facility, Paul held Bible classes and preached to the people who attended. As at other places, God confirmed the word with signs and wonders. A special miracle occurred here in which people were healed and delivered from demons by pieces of cloth worn by Paul. Seeing the powerful effects of the name of Jesus, seven sons of Sceva, a chief priest, tried to cast out an evil spirit by the name of Jesus. The devils spoke through the man, saying, “Jesus I know, and Paul I know; but who are ye?” The man, with supernatural strength from Satan, stripped and beat the seven brothers, who fled ignominiously from the house. The formula only worked for those who knew the God of the formula.

During his two years there, the gospel spread through Ephesus and the surrounding area. There were two specific results of the ministry of the missionaries mentioned. The Bible says that the name of the Lord Jesus was magnified (19:17), and the people who believed confessed and cut ties to the past. Books of magic were brought and burned as a demonstration of the change from the power of the devil to the power of the Lord Jesus Christ. The word of God not only spread, but prevailed. It conquered minds and hearts and changed communities into places of holy living.

The success of the gospel in Ephesus created a crisis due to the damage being done to the cult of Diana, the goddess whose temple attracted tourists from all over the Roman world. Artisans who specialized in images of Diana rose up under the leadership of Demetrius and mobbed the missionary party. They missed Paul, but caught his companions Gaius and Aristarchus from Macedonia. When Paul would have entered the amphitheatre to face the mob, chief men persuaded him not to risk an appearance. The mob exhibited hostility not only to the Christians, but also to the Jews because both groups opposed idolatry. The loyalty of the crowd was heard in their cry, “Great is Diana of the Ephesians.” The town clerk ventured into the theatre to appease the mob and disperse it. He informed them that if they had a legitimate complaint, “the law is open.” In a society with the rule of law, the rule of the mob must not be tolerated. This is one heritage that the United States adopted from Rome: the rule of law. Theoretically, at least, no one is above the law in our republic. Warned by the town official that Rome did not look with favor on mob rule, the crowd dispersed.

Reinforcing Macedonia and Greece (20:1-5)

Leaving Ephesus after embracing the disciples, Paul traveled to Macedonia and then to Greece to strengthen and encourage the believers from his second missionary journey. In Macedonia he would have visited the churches of Philippi, Thessalonica, and Berea. In Greece he would likely have spent the three months with the church at Corinth. Paul reveals in his letter to the Romans written from Corinth that one purpose for the visit to these churches in Macedonia and Greece was to take a collection for the saints at Jerusalem (Romans 15:25-27). When Paul left to go back in to Asia Minor he sent ahead of him at least 7 companions from various churches in Asia and Europe to wait on him at Troas. These men were with Paul to provide witness to Paul’s honesty in handling the offering from the churches and to give pause to any that would be contemplating robbery on the dangerous journey.

Ministry and Miracle at Troas (20:6-12)

At Troas accompanied by Luke the author of Acts (note the “we” passage in 20:6), Paul rejoined his companions for a seven day stay. Two things are notable at Troas. One is the fact that the Christians met on the first day of the week to worship the Lord. Preaching and partaking of the Lord’s Supper marked the occasion. The second noteworthy thing is the raising back to life of a young man named Eutychus. When Paul’s preaching lasted until midnight, Eutychus fell asleep in the window of the third story. When he fell to the ground, he was declared dead. But Paul, in an action reminiscent of miracles done by Elijah and Elisha in similar circumstances, embraced the young man and declared that he was alive. Afterwards Paul conversed with the saints until daybreak and then took his leave of the saints.

Pausing to Exhort Elders (20:13-38)

Hurrying to get to Jerusalem by Pentecost, Paul determined not to go by Ephesus, but sent for the Ephesian elders to meet him at Miletus. Essentially, in this speech Paul held up his own ministry as an example for the Ephesian elders. Paul demonstrated humility (v.19), commitment under persecution (v.19), faithfulness to the full gospel (vs. 20.26-27), no respect of persons (v.21), unswerving obedience in the face of death (vs. 22-25), vigilance in warning of spiritual dangers (vs.29-31), and diligence in being a productive member of the community (vs. 33-34). Paul directed the elders to trust in God and in his word for the success of their ministry. The elders must remain focused on the word of God which builds up believers and informs believers of the inheritance which belongs to those made holy in heart and life by the Spirit of God (v. 32). Paul’s affection for these saints, which at times moved Paul to tears (v. 31), was returned as Paul departed from them. They prayed together, and wept over Paul’s words that they would see him no more.

Warnings about Jerusalem (21:1-14)

In this section Luke detailed stops on the way to Jerusalem and informed us of warnings given to Paul about persecution waiting on him at Jerusalem. In the address to the Ephesian elders Paul mentioned that “… the Holy Ghost witnesseth in every city, saying that bond and afflictions abide me” (20:23). At Tyre, Paul found some disciples with whom to fellowship during a seven day layover. The Spirit spoke through the church and warned Paul that he should not go up to Jerusalem. As Paul departed, the Christians gathered on the seashore with their wives and children and knelt on the seashore to pray for Paul. Eventually coming to Caesarea, Paul lodged with Philip the evangelist, who had carried the gospel to Samaria and to the Ethiopian eunuch. He now had four virtuous daughters who prophesied. At Caesarea the prophet Agabus came from Jerusalem, bound his hands and feet with Paul’s girdle, and prophesied that Paul would be bound by the Jews and delivered to the Gentiles. When the saints pleaded with Paul not to go to Jerusalem, Paul remonstrated with them: “What mean ye to weep and to break mine heart? For I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus Christ” (v.13). Paul expressed the sentiment of every true disciple. Obedience to Christ is more important than life itself. It is this attitude that Christ declared to be necessary for one to be a disciple of Christ. Paul felt compelled to complete his purpose of bringing the offering from the Gentile churches to the poor brethren at Jerusalem even at the cost of his life. He was a man devoted to do his duty.

Appeasing the Jews at Jerusalem (21:15-26)

When Paul arrived in Jerusalem and reported what God had done among the Gentiles, the leaders of the church in Jerusalem were glad and glorified the Lord. But the elders had a suggestion for Paul to salvage his reputation among the Jewish believers in Jerusalem. Rumors had been circulated that Paul not only did not require the keeping of the law among the Gentiles, but that he forbade the Jews from observing the customs of the law. To persuade the Jews that this report was without merit, the elders suggested that Paul join 4 other believers in the Temple who had taken the Nazarite vow and now needed to offer sacrifices for purification and to shave their heads due to some pollution of their vow. Paul would join them in their sacrifices and provide the money needed for the ritual. Paul agreed to the plan. Indeed Paul did not teach the necessity of the Jewish customs, but neither did he forbid the Jews from observing their customs.

Arrested at Jerusalem (21:27-40)

When the seven days of purification were almost ended, some Jews from Asia Minor spotted Paul in the Temple and immediately raised a riot against him. They accused him of teaching against the law, the Jews, and the Temple. They also accused him of defiling the Temple by bringing Gentiles into the Temple, which deed they assumed because they had seen him in Jerusalem with Trophimus, a Gentile from Ephesus. Paul was dragged from the Temple and beaten by the murderous mob. Paul was rescued by the Roman captain when he heard of the riot happening in Jerusalem. The chief captain wrested him from the Jewish mob and bound him with chains. With difficulty the soldiers kept the Jews from their aim of killing Paul. They followed after him crying, “Away with him.” I wonder if Paul thought of the mob that cried after Jesus, “Crucify him, crucify him.” Paul made request of the captain to speak to him. The captain thought that Paul might be a well known Egyptian rabble rouser. Paul explained to the captain that he was a Jew of Tarsus and a Roman citizen. As a citizen Paul had certain rights. He requested permission to address the mob and was granted his request by the captain. He had spoken to the captain in the Greek language and to the Jews in the Hebrew language. In his defense before the mob, Paul aims to seize this opportunity to magnify Christ. Beaten and disheveled, Paul the man of God prepares to present his testimony before the people who desire his death. Silence greets him as he begins.

Testifying Before Governors and Kings

Purpose: To demonstrate the power of personal testimony to promote the kingdom of God.

Theme: Promotion of the kingdom is possible only to those who participate in the kingdom.

Outline:

1. Testifying before a Jewish mob (chapter 22)

2. Testifying before the Sanhedrin (chapter 23)

3. Testifying before Felix (chapter 24)

4. Testifying before Festus (chapter 25)

5. Testifying before Agrippa (chapter 26)

In our lesson today, Paul, after being arrested in chapter 21, is granted the opportunity to present his defense before a variety of audiences. His defense consists of his testimony concerning his conversion and his call to be an apostle. Jesus had warned the disciples in Matthew 10: 18-20, “and ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.” Paul gives his testimony before two governors and one king in this section. His purpose is not merely to defend himself, but to promote the kingdom of the Lord Jesus Christ.

Testifying Before a Jewish Mob (chapter 22)

From the castle steps where he was taken by the chief captain, Paul addressed the Jewish mob that assaulted him in the Temple and accused him of defiling the Temple. He told them of the two cities that influenced his life, Tarsus, the city of Greek culture where he was born, and Jerusalem, the holy city of Hebrew culture where he was educated at the feet of Gamaliel. He told of his zeal for his religion that resulted in his persecuting the followers of Christ. He told of his conversion on the Damascus road, and the miracle of receiving back his sight. His conversion was sealed by his baptism, which signified a change of direction in life. He told of being in Jerusalem later, and how Jesus spoke to him in a trance to leave Jerusalem and go to the Gentiles because the Jews would not receive the witness of Christ. In other words Paul said to these people, “This is what I used to be, but I have been changed by an encounter with Christ and this is what he made me.” Everyone that has ever been truly born again can testify to the difference between what I used to be and what I have become since I met Jesus.

Seeing the rage of the Jews at the testimony of Paul, the chief captain thought that Paul must be guilty of some horrible crime. He determined to find out by scourging him and forcing a confession out of him. As the soldiers bound him and got ready for the scourging, Paul informed the centurion that he was a citizen of Rome. A Roman citizen was not to be bound or scourged without a trial to determine his guilt. The chief captain had become a Roman citizen by paying a large sum of money, but Paul was a citizen of Rome by birth. Paul did not foolishly seek martyrdom, but used legal means to protect himself where he could. Since he needed to know the nature of Paul’s offense, the chief captain sent for the Sanhedrin to come to the castle and specify the charges against Paul.

Testifying Before the Sanhedrin (chapter 23)

The testimony of Paul before the Sanhedrin produced confusion in the council. Paul declared in his opening statement that he had lived in good conscience before God until this day. Paul did not mean that he had been right all his life, but that he had tried to do what he thought to be right even before his conversion. Thinking himself to be right while fighting against Christ did not relieve Paul of his guilt. The wise man in Proverbs repeats, “There is a way that seemeth right unto a man, but the end thereof is death.” Paul’s claim provoked the high priest to call for someone to smite him on the mouth. Paul, having no interaction with the Sanhedrin for many years and not knowing the man was the high priest, rebuked him for pretending to judge by the law and giving a command that was contrary to the law. This was precisely the behavior of the Sanhedrin when Jesus was on trial. They held a night session against the law and sought false witnesses contrary to the law. When informed that the man was the high priest, Paul apologized and quoted from Exodus 22:28, “Thou shalt not revile the gods [judges], nor curse the ruler of thy people.” Many of us would do well to take heed to this Biblical injunction and spend more time praying for our leaders and less time reviling them.

Paul took advantage of the tension on the counsel between the Sadducees and the Pharisees. He testified that he was a Pharisee and that for the hope of the resurrection he had been called into question. The resurrection was at the root of Paul’s message concerning Christ. The Sadducees did not believe in the supernatural, but the Pharisees accepted the supernatural and believed in the resurrection. Paul’s confession created a storm of dissension in the counsel and caused the chief captain to end the session by taking Paul by force back to the castle. The next night God gave Paul a promise: “ thou… must bear witness in Rome.” Though he will be on trial in Rome, he will witness for the Lord Jesus in Rome. When informed by Paul’s sisters son of a plot to kill Paul by more that forty Jews, the chief captain sent Paul to Caesarea by armed guard with a letter to the governor Felix explaining Paul’s situation. The governor received Paul and promised a hearing before the Jews.

Testifying Before Felix (chapter 24)

Five days after arriving in Caesarea, the high priest brought a orator named Tertullus to accuse Paul before Felix. The accusation consisted of the following: 1) Paul was a pestilent fellow fomenting insurrections among the Jews throughout the world; 2) Paul was a ringleader of the sect of the Nazarenes; and 3) Paul had been caught profaning the Temple in Jerusalem. Paul denied the charges and declared that the Jews could not prove the charges against him. He declared two reasons for going to Jerusalem. He had come there to worship (v.11). Paul declared that though his enemies accused him of heresy, he worshipped the God of his fathers and believed all things written in the law and prophets, especially mentioning the resurrection of the dead, both of the just and the unjust. Secondly, Paul had come to Jerusalem to bring an offering to the Jews from the Gentile churches

(v. 17). Paul’s motivation for being in Jerusalem was innocent and benevolent. Felix dismissed the counsel until he could hear from the chief captain Lysias who had rescued Paul from the Jewish mob in Jerusalem. Paul was given considerable freedom and granted visitors and provision from his friends.

Later Felix with his wife Drusilla called Paul to learn more about the Christian faith. Drusilla was the daughter of Herod Agrippa I. She had been married to the king of Emesa, but Felix with the help of a sorcerer had enticed her away from her husband and married her. She became his third wife. She was not yet 20 years old. The message of Paul was direct. He spoke of righteousness, temperance (self-control) and judgment to come. The sins of this couple and their ultimate consequences were exposed by the gospel message. Felix trembled under the weight of Paul’s words, but instead of repenting of his sin, he sent Paul away. He communed with Paul frequently afterward, but we never read of his trembling again. He pushed conviction away for the last time. His motive changed from desire for truth to desire for money. When he was recalled as governor by Rome two years later, he left Paul in prison as a favor to the Jews. Festus assumed the office of governor in his stead.

Testifying Before Festus (chapter 25)

When Festus assumed his office, he immediately visited Jerusalem. The Jews informed him against Paul and requested that Festus send for Paul to be judged at Jerusalem. Festus declined, but invited them to come to Caesarea to present their case against Paul. At the trial the Jews brought up the same charges as before. Paul denied them all saying, “Neither against the law of the Jews, neither against the Temple, nor yet against Caesar, have I offended anything at all.” Festus wanted to ingratiate himself with the Jews, and asked Paul to go to Jerusalem for a trial. Paul refused, and rebuked Festus, saying, “to the Jews have I done no wrong, as thou very well knowest.” Paul expressed his willingness to suffer the consequences even to death if he had committed a crime. Paul, however, did not expect to get justice from the Jews nor from the new governor, who obviously wanted to find favor with his new constituents. Under these circumstances Paul resorted to the right of appeal to the emperor himself, “I appeal to Caesar.” After consulting with his advisors, Festus ruled, “unto Caesar shalt thou go.” The promise of God made to him in Jerusalem that he would go to Rome is going to happen soon.

Testifying Before Agrippa (chapter 26)

Before Paul is shipped out to Rome, King Agrippa with his sister Bernice visited with Festus. Festus informed Agrippa of the prisoner Paul. He explained the circumstances of the case and his uncertainty about proper charges to certify against him to the emperor. Agrippa, an expert in the Jewish religion, desired to hear Paul himself. Festus arranged a hearing before King Agrippa, his sister Bernice, and the principal men of the city. The official purpose of this hearing was to clarify the charges against Paul, but the divine purpose was to provide this distinguished audience an opportunity to hear the gospel and be saved. Paul’s testimony is simple but powerful. It can be summed up as follows: 1) Paul’s life before meeting Christ, 2) Paul’s encounter with Christ, and 3) Paul’s life since meeting Christ. This is the pattern of all true testimonies for Christ. Paul takes aim at Agrippa’s heart. He addresses him by name five times during his testimony. At the conclusion he speaks to Agrippa, “Believest thou the prophets? I know thou believest.” Agrippa replied, “Almost thou persuadest me to be a Christian.” These sad words have been the doom of many souls. Agrippa was convinced of the truth, but refused to submit to the truth. If he had only followed Paul’s example: “I was not disobedient to the heavenly vision” (v.18). Paul responded to Agrippa’s confession by saying, “I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds.” No one can be saved until they are altogether persuaded to trust in Jesus. Agrippa left convinced of the innocence of Paul. He indicated that Paul could have been set free had he not appealed to Caesar. It was God’s will, however, for Paul to go to Rome. Now to Rome he will go.

Bound To Go To Rome

Purpose: To demonstrate the divine hand of God in Paul’s journey to Rome.

Theme: God takes us through storms to our place of service in promoting the kingdom of God.

Outline:

1. Threatened by Euroclydon (27:1-44)

2. Shipwrecked on Melita (28:1-10)

3. Preaching Christ in Rome (28:11-31)

Paul has appealed to Caesar and the journey to Rome begins in chapter 27. Paul has expressed a desire to go to Rome and preach to the people in the capital of the Roman Empire. He has gone to Corinth, the immoral capital of the world, to Athens, the intellectual capital of the world, and now he goes to Rome, the political capital of the world. The common theme for Paul in all these places is the gospel message that saves men and makes them part of the kingdom of God.

Threatened by Euroclydon (27:1-44)

When Paul wrote the book of Romans, he expressed a desire to travel to Rome. He declared his motive, saying, “Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let [hindered] hitherto,) that I might have some fruit among you also, even as among other Gentiles” (Romans 1: 13). But before Paul preached in Rome, he had to endure a storm. God has assured Paul that he will testify for Jesus in Rome, but Paul’s faith in God’s promise is sorely tested by a major storm at sea. We all must stand the test if we would receive the promise.

Paul sails to Rome under Roman guard. He is assigned to a guard named Julius. He is also accompanied by Aristarchus, a Thessalonian, and Luke, the author of Acts. Aristarchus and Luke are not under arrest. They volunteer to go with Paul to minister to him and to share the hardships of the journey. This is an example of the kind of fellowship that existed in that early church.

Luke gives details about the journey to Rome, including the stops made on the journey and ship changes. Paul sailed to Rome on at least three different ships. First is a ship of Adramyttium (27:2), then a ship of Alexandria (27:6), and after the shipwreck, another ship of Alexandria (28:11).

The storm that engulfed the ship in the Mediterranean was called Euroclydon. The tempest raged for over 2 weeks. The people on board the ship lost all hope of being saved. The salvation of that ship depended, not on the skill of the sailors, but on the prayers of a man of God.

The experience in the storm was the result of ignoring the warning of the man of God. Paul warned the centurion not to let the ship leave the harbor at Fair Havens (27:8-10). The centurion believed the master and owner of the ship instead of Paul. They left the harbor of safety and sailed into a deadly storm. Many souls have been tossed on the angry sea of life because they refused to heed the warnings of the man of God. Always Satan has voices contradicting the plain word of God. Perishing souls drown in destruction due to unbelief.

The storm threatened the lives of 276 people on board the ship. The sailors did their best to save the ship. They girded the ship to keep it from breaking apart. They lowered the sea anchor to try to keep the ship from dragging on the sand bars of Syrtis. They threw cargo overboard to lighten the ship. But all their efforts ended in hopelessness. Finally, Paul stepped forward after fasting and praying for 2 weeks with a message from God. He reminded them of his previous warning which they had ignored. God had vindicated his servant and his word. Now his servant has another word from God. An angel of God promised Paul, “…Fear not, Paul; thou must be brought before Caesar: and lo, God hath given thee all that sail with thee” (27:24). Paul exhorted them to be of good cheer, even though the storm was still raging. Paul’s hope was the result of faith: “I believe God” (27:25). For God’s people, hope burns in our hearts even when the storm is raging because “we believe God.”

After the ship began to approach land, the sailors started to abandon the ship in the lifeboat under the pretense of lowering anchors from the bow. Paul discerned their purpose and warned the centurion, “Except these abide in the ship, ye cannot be saved” (27:31). The soldiers did not hesitate to respond to Paul’s warning this time. They had learned that Paul was a man of God and that God revealed things to Paul. They cut the lifeboat away from the ship.

Paul’s life is threatened again, this time by the soldiers who fear that the prisoners will escape while everyone is escaping the sinking ship. Since the soldiers are in jeopardy of their own life if the prisoners escape, they talk of killing all the prisoners. In order to save Paul, Julius, the centurion spared the prisoners. Paul had made a deep and lasting impression on his captors. Just as Paul predicted, everyone survived the shipwreck.

Shipwrecked on Melita (28:1-10)

The stay on the island of Melita lasted three months. There are three things of note concerning their stay. One is the hospitality of the people on the island. They treated the shipwrecked victims with great kindness. Called barbarians by Luke, they were likely primitive people, but their kindness stems from the fact that we are all made in the likeness and image of God. Though that image be marred by sin, glimpses of that image are seen in times like these described in my text.

Paul faced another crisis when gathering sticks for the fire in an attempt to get warm after the shipwreck. A viper fastened on his hand out of the fire. The viper was known to be very deadly, and the natives watched expecting Paul to collapse. Instead Paul shook the viper into the fire and experienced no harm. The natives thought at first that Paul must be a criminal and that divine vengeance had caught up with him. It seems to be a universal acknowledgement that “whatsoever a man sows, that shall he also reap.” When Paul had no harm from the snake, they decided that he was a god. Paul would not encourage such sentiment. No doubt he knew the fate of Herod when he accepted such accolades from his audience after his speech in Acts 12. Paul had been accorded divine status despite his protest at Lystra on his second missionary journey, and then later stoned by the same people. He knew well the changeableness of human nature.

Paul ministered to the natives during the three month stay. He entered the home of the island chief’s father and prayed for his healing. God healed him of a serious illness. Many other sick people then came to be healed of their afflictions. We are not told any details, but it is unthinkable that Paul did not preach Jesus unto these primitive people. A shipwreck provided the opportunity for these people to learn about Christ.

Preaching Christ in Rome (28:11-31)

In relating the details of the journey to Rome from Melita, Luke is careful to point out encounters with Christian brethren at various stops on the journey. These times of fellowship served to strengthen Paul. As he approached Rome, some brethren came to meet him at Appii Forum. Luke says, “When Paul saw [them], he thanked God and took courage” (28:15). Sometimes we fail to understand the importance of our ministry to one another. We are to exhort one another daily lest any of us be hardened through the deceitfulness of sin.

When Paul arrived in Rome, he was granted a private place with a guard to watch him. I dare say that the guard became a believer in Christ. After three days, Paul summoned the Jewish leaders to come to him. He explained the circumstances of his imprisonment and declared that it was for the hope of Israel that he was bound with chains. The hope of Israel is Jesus. He still is, for Israel and the whole world.

The Jewish leaders asked to hear Paul’s explanation of his faith. At a set time they gathered in Paul’s assigned house and listened to Paul explain his faith in Christ. Some believed and others did not believe. Paul warned them by the words of the prophet of Isaiah concerning their dullness of spiritual understanding. The guilt of his hearers is expressed by the prophet like this: “… their eyes have they closed…” (28:27). In order to be lost, a person must make a conscious decision to turn down the message of salvation. Salvation results when men submit to the claims of the truth concerning Christ.

The rejection of the gospel by the Jews caused Paul to turn to the Gentiles. He declared to the Jews, “Be it known unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it” (28:28). Paul wrote in Romans 11:11, “I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentile, for to provoke them to jealousy.” The Jews left with great reasoning among themselves.

Confined to his own hired house for two years in Rome, Paul preached the kingdom of God and taught others about the Lord Jesus Christ. He had longed for this opportunity. Writing earlier to the church at Rome he said, “… I am ready to preach the gospel to you that are at Rome also. For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to everyone that believeth; to the Jew first, and also to the Greek” (Romans 1:15-16). In those two years in Rome, Paul penned the prison epistles, the letters to the Ephesians, the Colossians, the Philippians, and Philemon. Fruitful with the pen and preaching, Paul used the time at Rome to build up the kingdom of God. His dream of preaching in the political capital of the world came true with all expenses paid by the Roman government. Paul later was released from his imprisonment, but a few years later he died in this city for his faith in Christ. He left behind a strong, growing church that had marched from Jerusalem to Rome in 30 years.

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