PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. The emphasis in Acts is beginning to shift from

1. the Apostle Peter to the Apostle Paul

2. from Palestine to the Mediterranean world

3. from Jews to Gentiles.

B. Paul's conversion is such an important point in church history that it is recorded three times in the book of Acts.

1. Luke's account, 9:1-30

2. Paul's account before the mob in Jerusalem, 22:3-16

3. Paul's account before Agrippa II at Caesarea, 26:4-18

4. Paul also briefly mentions this same period in Gal. 1:13-17 and II Cor. 11:32-33

C. The similarities between Stephen's message and Paul's messages are obvious. Paul began to minister to the same Hellenistic Jews to whom Stephen had preached. Paul heard Stephen's sermon of Acts 7 (cf. 7:58; 8:1; 22:20). It is even possible that Paul was one of the leaders of the Hellenist Synagogues in Jerusalem who debated with Stephen and lost!

D. Some possible influential factors in Paul's conversion

1. failure of Judaism to provide internal peace and joy

2. the life and teachings of Jesus were well known and discussed in rabbinical circles (especially Jerusalem)

3. he heard Stephen's sermon and witnessed his death (possibly even debated Stephen)

4. he saw the demeanor and faith of Christians under persecution

5. his personal encounter with the resurrected Lord changed everything

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 9:1-9
 ¹Now Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest, ²and asked for letters from him to the synagogues at Damascus, so that if he found any belonging to the Way, both men and women, he might bring them bound to Jerusalem. ³As he was traveling, it happened that he was approaching Damascus, and suddenly a light from heaven flashed around him; ⁴and he fell to the ground and heard a voice saying to him, "Saul, Saul, why are you persecuting Me?" ⁵And he said, "Who are You, Lord?" And He said, "I am Jesus whom you are persecuting, ⁶but get up and enter the city, and it will be told you what you must do." ⁷The men who traveled with him stood speechless, hearing the voice but seeing no one. ⁸Saul got up from the ground, and though his eyes were open, he could see nothing; and leading him by the hand, they brought him into Damascus. ⁹And he was three days without sight, and neither ate nor drank.

9:1 "Saul, still breathing threats and murder" This is literally "snorting." In Acts 26:11, Paul says of himself, that he was furiously enraged at them. Apparently Paul even killed some Christians (cf. 8:1).

▣ "the disciples of the Lord" This term means learners. It only appears in the Gospels and Acts. This term is rapidly replaced by the term "saints." Notice the number of terms used in this chapter to describe the people of God:

1. disciples, vv. 1,10,19,25,26,36,38

2. the Way, v. 2

3. saints, vv. 13,32,41

4. brothers, v. 17.

▣ "went to the high priest" This is obviously a reference to the Sanhedrin (cf. Acts 26:10). See note on Sanhedrin at 4:5.

9:2 "for letters from him to the synagogues at Damascus" The Roman government had given limited authority to the Sanhedrin to conduct and control events in the synagogues or related to Jewish life in the Empire (cf. I Macc. 15:16-21 or Josephus, Antiq. 14.10.2). Judaism was a recognized, legal religion of the Greco-Roman world.

Apparently these were letters of extradition for the Jewish Christians who had fled Jerusalem in the face of the Jewish persecution (cf. 9:14,21; 22:5; 26:10).

▣ "if" This is a third class conditional sentence meaning potential action.

▣ "The Way" This was the early designation for believers (cf. 19:9,23; 22:4; 24:14,22 and possibly 18:25,26). It has an OT background, speaking of lifestyle faith (cf. Ps. 1:1; 16:11; 119:105; 139:24; Pro. 4:10-19). Jesus uses this concept in Matt. 7:14 and uses the title for Himself in John 14:6. Christianity is a personal encounter followed by a daily relationship.

▣ "women" The mention of women three times amidst the groups that Paul persecuted is a way to show the intensity of Paul's actions (cf. 8:3; 22:4). Luke has a special concern for women!

9:3 "Damascus" This was an ancient city and capital of the Roman Province of Syria just north/northeast of Galilee. It was 150 miles from Jerusalem.

▣ "and suddenly" This term also has the connotation of "unexpectedly."

▣ "a light from heaven" Paul relates his experience with this light differently in his three accounts of his experience in Acts

1. "a light from heaven flashed around him" (9:3)

2. "a very bright light suddenly flashed from heaven all around me" (22:6)

3. "I saw on the way a light from heaven, brighter than the sun, shining all around me" (26:13)

Paul vividly remembers this event! It is just possible that this light is theologically/physically related to the Shekinah glory of YHWH's presence with Israel during the Wilderness Wandering Period. The Hebrew concept of "glory" takes on an aspect of bright light from this historical event (see SPECIAL TOPIC: GLORY (DOXA) at 3:13). This light would have showed Saul the rabbi that this was the personal presence of God.

9:4 "heard a voice" This heavenly voice was something Judaism was familiar with. It is known as a bath kol. This provided a means for the Jews to receive information and/or confirmation from God (during the interbiblical period between the closing of Malachi [or Chronicles] and the beginning of the ministry of John the Baptist). This form of revelation was necessary because there were no inspired prophets during this period.

▣ "Saul, Saul" In Hebrew this repeating of the name was a way to show intensity.

▣ "why are you persecuting Me" This is extremely significant theologically because it shows the continuity and intimacy between Jesus and His church (cf. Matt. 10:40; 25:40,45). Paul was persecuting the Church, but Jesus took it personally. From Acts 26:14 we know that Jesus spoke to Paul in Aramaic.

It is also theologically significant that Christianity is both a person (Jesus) and a group (church). The corporate metaphors used in the NT for the church are:

1. body

2. family

3. building

4. saints

All emphasize the corporate nature of faith (cf. I Cor. 12:7). It starts individually, but moves to the group (conscientiousness and concern). This individual corporality can be seen in Paul's discussion of Adam and Christ in Rom. 5:12-21. The One is part of the all; the One can affect the all (cf. Joshua 7).

9:5a "Who are You, Lord" What did Paul imply by the use of "Lord"?

1. sir, title of respect (ex. John 4:11)

2. YHWH, translated by Lord in the OT (ex. Gen. 2:4)

If surprise is the focus, then possibly #1 applies, but if the light from heaven denotes an action of God, then #2 is the case. If #2, then suddenly Paul's rabbinical theology is challenged. What a confusing and frightful time this must have been! See SPECIAL TOPIC: NAMES FOR DEITY at 1:6.

9:5b-6b These verses are not found in any early Greek manuscripts. They are found in only one Latin family of manuscripts. Erasmus, translating from the Vulgate, put them in his first edition of the Greek New Testament in 1516. These words are found in Acts 26:14. Their inclusion here shows a tendency of scribes to make parallels uniform and full of all details.

9:5 "I am Jesus whom you are persecuting" Paul is claiming to have seen the Glorified Christ (cf. Acts 22:14; I Cor. 9:1; 15:8-9). Paul will later understand this experience as an integral part of his call to be the Apostle to the Gentiles.

The crucified carpenter from Nazareth is the glorified Messiah!

9:6 This verse is explained in detail in vv. 10-19.

▣ "must do" See full note on dei at 1:16.

9:7 "The men who traveled with him" This possibly refers to

1. the Temple police accompanying Paul

2. other Jewish zealots, probably from Hellenistic synagogues

3. other theological students from Jerusalem

▣ "hearing the voice but seeing no one" There is a seeming discrepancy between 9:7 and 22:9 in the details of this event. There have been several theories how to deal with it:

1. It is a matter of syntax. The verb "to hear" can take a genitive (9:7) or an accusative (22:9). These different forms have different implications or connotations. The NRSV, in a footnote, has "The Greek suggests that his companions heard the sound of the voice, but not the words spoken."

2. Others say it is similar to John 12:29-30 about Jesus' entry into Jerusalem and the voice from heaven.

3. Others say that it is Paul's voice that is being referred to, not Jesus'. They heard Paul speaking, but they did not hear Jesus speaking.

4. Others say this is similar to the Synoptic problem. Different Gospel writers record the same events, sermons, and actions of Jesus in differing ways, which is different eyewitness accounts.

9:8 "though his eyes were open, he could see nothing" Paul apparently had eye problems from this point on (cf. Gal. 4:13-15; 6:11). I, personally, believe Paul's "thorn in the flesh" (cf. II Cor. 12:7-10; Gal. 4:13-15; 6:11) was Oriental ophthalmia, possibly caused by this experience. There is irony here; Paul experiences a reorientation. He thought he could see (physically and spiritually, cf. John 9), but he found out that he was blind. After this encounter with Christ he was physically blinded for a period, but his spiritual eyes were wide open!

9:9 "And he was three days without sight" This is a periphrastic imperfect. Some commentators see this as the occasion of Paul's vision of heaven recorded in II Cor. 12:1-4.

▣ "and neither ate nor drank" Paul was fasting and praying (cf. v. 11). What a reorientation must have been occurring in Paul's mind (theology) and heart (desire)! He was beginning the transformation from persecutor of the gospel to proclaimer of the gospel!

NASB (UPDATED) TEXT: 9:10-19a
 ¹⁰Now there was a disciple at Damascus named Ananias; and the Lord said to him in a vision, "Ananias." And he said, "Here I am, Lord." ¹¹And the Lord said to him, "Get up and go to the street called Straight, and inquire at the house of Judas for a man from Tarsus named Saul, for he is praying, ¹²and he has seen in a vision a man named Ananias come in and lay his hands on him, so that he might regain his sight." ¹³But Ananias answered, "Lord, I have heard from many about this man, how much harm he did to Your saints at Jerusalem; ¹⁴and here he has authority from the chief priests to bind all who call on Your name." ¹⁵But the Lord said to him, "Go, for he is a chosen instrument of Mine, to bear My name before the Gentiles and kings and the sons of Israel; ¹⁶for I will show him how much he must suffer for My name's sake." ¹⁷So Ananias departed and entered the house, and after laying his hands on him said, "Brother Saul, the Lord Jesus, who appeared to you on the road by which you were coming, has sent me so that you may regain your sight and be filled with the Holy Spirit." ¹⁸And immediately there fell from his eyes something like scales, and he regained his sight, and he got up and was baptized; ¹⁹and he took food and was strengthened.

9:10 "Ananias" This name means "YHWH is gracious." Apparently he was a believing Jew of good reputation, not a refugee (cf. 22:12).

▣ "Here I am, Lord" This is a Jewish idiom of availability (cf. Isa. 6:8). Verse 11 was obviously given verbally because it is very specific instruction.

9:12 "he has seen in a vision a man named Ananias" "In a vision" is not in the ancient Greek manuscripts P⁷⁴, א, and A, but it is in MSS B and C. The UBS4 put the shorter reading in the text but gives it a "C" rating (with difficulty in deciding). This verse shows that Ananias' coming, actions, and message were confirming Jesus' earlier words to Paul (cf. v. 6)

▣ "lay his hands on hin" See Special Topic at 6:6.

9:13 "I have heard from many" Obviously Ananias had heard the bad reports about Paul's vicious persecution of believers from the Jewish refugees from Jerusalem.

▣ "Your saints" The term hagioi is related to the Greek word "holy" (hagios). The OT background (kadosh) relates to some thing, some person, or some place set apart by God for a special task. The term "saints" is always plural, except one time in Phil. 4:21, but even there it is in a plural context. To be a Christian is to be a part of a family, a community. There are no loners in the faith.

SPECIAL TOPIC: SAINTS

9:14 "the chief priests" In the OT the high priesthood was for life and was passed on to a special family of Levite's son (cf. Lev. 8-10). However, during the Roman period this position was purchased from the Roman officials. Therefore, there were several High Priests within the Sadducean family of Annas.

▣ "who call on Your name" This phrase has important theological implications. Luke uses it several times in Acts for

1. someone addressing Jesus (cf. 7:59)

2. someone who has accepted Jesus as Savior (cf. 9:14,21)

3. an OT quote from Amos 9:12, where it refers to someone upon whom YHWH's name is called (i.e., believers, cf. 15:17)

4. A way for someone to publicly affirm his faith in Jesus (cf. 22:16)

This phrase is also part of Paul's plea to Israel from Joel 2:32 in Rom. 10:9-13 (cf. II Tim. 2:22). Peter uses this same passage (Joel 2:28-32) in his Pentecost sermon and invited those present to "call upon the name of the Lord" from Joel 2:32.

The name stands for the person. By invoking the name sinners beseech Jesus to act on their behalf and include them in His family. See Special Topic at 2:22.

9:15 "Go" This is a present middle (deponent) imperative. Jesus authoritatively sends the reluctant Ananias to Saul.

▣ "for he is a chosen instrument of Mine" Oh, the greatness of the grace and election of God! Paul does not fit the evangelical model of voluntary, volitional conversion. He was dramatically drafted!

NASB, NKJV"before the Gentiles"
NRSV, NJB"to bring my name before Gentiles"
TEV"to make my name known to Gentiles"

What a startling statement for a Jew to be told (cf. Eph. 3:7)! Yet, this has always been God's plan (cf. Gen. 12:3; Exod. 19:5-6; Eph. 2:11-3:13, see Special Topic at 1:8). Israel was only an instrument to reach the world, made in the image of God (cf. Gen. 1:26-27), but fallen (cf. Gen. 3:15).

▣ "and kings" Paul spoke to governmental leaders, small and great, and finally to Caesar!

▣ "and the sons of Israel" Paul's regular missionary pattern was to preach first at the local synagogue (cf. Rom. 1:16) in every city. This allowed the Jews and the God-fearers who knew the OT a chance to respond first to the gospel. Then he would turn to the pagans.

9:16 "for I will show him how much he must suffer for My name's sake" Suffering is not the exception, but the norm for Christians in a fallen world (cf. Matt. 5:10-12; John 15:18-21; 16:1-2; 17:14; Acts 14:22; Rom. 5:3-4; 8:17-18; II Cor. 4:7-12; 6:3-10; 11:24-33; Phil. 1:29; I Thess. 3:3; II Tim. 3:12; James 1:2-4; I Peter 4:12-16).

There is a theological relationship between the sufferings of Christ and the sufferings of His followers in this fallen realm. The book of I Peter shows this parallel.

1. Jesus' suffering, 1:11; 2:21,23; 3:18; 4:1,13; 5:1

2. His followers', 1:6-7; 2:19; 3:13-17; 4:1,12-19; 5:9-10

If the world rejected Him it will reject His (cf. John 7:7; 15:18-19; 17:14).

9:17 "and after laying his hands on him" There is no scriptural basis for the concept of "apostolic authority" in bestowing spiritual gifts. Ananias is an unknown lay believer in Damascus who becomes

1. God's spokesman and an agent in

2. Paul's being the filled with the Holy Spirit (cf. v. 17)

3. Paul's physical healing (cf. v. 18)

4. Paul's baptism (cf. v. 18)

▣ "Brother Saul" What a great example of obedience and love!

9:18 "there fell from his eyes something like scales" This is a technical medical term for the flaking of skin from a wound Luke uses to describe what happened to Paul's eyes in this moment of healing. The word scales is used of fish scales in the Septuagint (cf. Lev. 11:9,10,12; Deut. 14:9). The metaphorical extension can be seen in Num. 16:38, where it is used of flattened metal plates. In this context they were probably flakes of skin or crust which oozed from Paul's eyes.

▣ "was baptized" Ananias apparently also baptized Paul (cf. 8:36,38). NT baptism was an act of obedience to Jesus' example (cf. Matt. 3:13-17; Mark 1:9-11; Luke 3:21-22) and command (cf. Matt. 28:19.) It marks a change of ownership and allegiance.

9:19a "he took food and was strengthened" Paul had been fasting and praying since the light knocked him to the ground (cf. v. 9). After a three day total fast (no food or water), he must have been very weak.

NASB (UPDATED) TEXT: 9:19b-22
 ^19bNow for several days he was with the disciples who were at Damascus, ²⁰and immediately he began to proclaim Jesus in the synagogues, saying, "He is the Son of God." ²¹All those hearing him continued to be amazed, and were saying, "Is this not he who in Jerusalem destroyed those who called on this name, and who had come here for the purpose of bringing them bound before the chief priests?" ²²But Saul kept increasing in strength and confounding the Jews who lived at Damascus by proving that this Jesus is the Christ.

9:20 "he began to proclaim Jesus in the synagogues" This is an imperfect active indicative. It can mean (1) the beginning of an action or (2) repeated action. What irony! He came earlier with a letter from the High Priests in Jerusalem to the synagogues in Damascus to persecute the followers of Jesus and now he came to the same synagogues preaching Jesus as the Messiah (cf. v 21).

▣ "‘He is the Son of God'" This is the only use of the title "Son of God" in the book of Acts (except for the quote of Ps. 2:7 in Acts 13:33). Its OT background reflects its significance: (1) the nation of Israel (cf. Hos. 11:1); (2) the King of Israel (cf. II Sam. 7:14); and (3) the Messiah (cf. Matt. 2:15). Paul's strict monotheism (see Special Topic at 2:39) is being redefined!

SPECIAL TOPIC: THE SON OF GOD

9:21 This verse is in the form of a question which expects a "yes" answer.

▣ "destroyed" This is a rare and intense word meaning to ravage, lay waste to, or totally destroy. It is found only here and in Gal. 1:13,23 in the NT and in IV Macc. 4:23. Paul was a vicious persecutor!

9:22

NASB"Saul kept increasing in strength"
NKJV"Saul increased all the more in strength"
NRSV"Saul became increasingly more powerful"
TEV"Saul's preaching became even more powerful"
NJB"Saul's power increased steadily"

This is an imperfect passive indicative. It took some time for Saul's gifts and skills to develop. In context this refers to Paul's preaching and debating skills (cf. TEV).

▣ "confounding" This is an imperfect active indicative which denotes repeated action in past time. This is a compound term from "together" (sun) and "pour" (cheō). This word is only found in Acts.

1. 2:6, bewildered

2. 9:22, confounded

3. 19:32, confusion

4. 21:27, stir up

5. 21:31, confusion

The Jews could not explain Paul's conversion or his powerful preaching of Jesus as the promised OT Messiah. 

▣ "proving" This word means to conclude (cf. Acts 16:10; 19:33) and by extension, to prove. Paul's method was much like Stephen's. They both used OT passages and their fulfillment in the life of Jesus of Nazareth to prove that He was the Messiah promised in the OT.

▣ "the Christ" This is a way of referring to the Messiah (Anointed One, Promised Coming One, see Special Topic at 2:31). Many times in Acts the definite article precedes the noun (ex. 2:31,36; 3:18,20). Saul was asserting with power and conviction that Jesus of Nazareth, killed in Jerusalem, was indeed God's Son, the Messiah. If this was true, it changed everything for Jews (and Gentiles)! They had misunderstood and rejected Him. They had missed God's gift and remained in spiritual darkness and need.

NASB (UPDATED) TEXT: 9:23-25
 ²³When many days had elapsed, the Jews plotted together to do away with him, ²⁴but their plot became known to Saul. They were also watching the gates day and night so that they might put him to death; ²⁵but his disciples took him by night and let him down through an opening in the wall, lowering him in a large basket.

9:23 "When many days had elapsed" We must take into account Paul's personal account found in Gal. 1:15-24, where he spent a long period of time in Arabia. In this context Arabia refers to the Nabataean kingdom (ruled by Aretas IV, who reigned from 9 b.c. to a.d. 40) just southeast of Damascus. The three-year period probably reflects somewhere close to eighteen months. Jews counted part of a day as the whole day (cf. Matt. 26:61; 27:40,63); this reckoning was also used of years.

▣ "the Jews plotted together to do away with him" The Jews apparently stirred up the civil authorities (cf. II Cor. 11:32-33). This must have been humiliating for Paul because he mentions this very event in his discussion of weakness in II Corinthians 11.

9:25 "through an opening in the wall" This must refer to a window in a private house whose back wall was part of the wall surrounding the city (cf. II Cor. 11:33; Josh 2:15; I Sam. 19:12).

NASB (UPDATED) TEXT: 9:26-30
 ²⁶When he came to Jerusalem, he was trying to associate with the disciples; but they were all afraid of him, not believing that he was a disciple. ²⁷But Barnabas took hold of him and brought him to the apostles and described to them how he had seen the Lord on the road, and that He had talked to him, and how at Damascus he had spoken out boldly in the name of Jesus. ²⁸And he was with them, moving about freely in Jerusalem, speaking out boldly in the name of the Lord. ²⁹And he was talking and arguing with the Hellenistic Jews; but they were attempting to put him to death. ³⁰But when the brethren learned of it, they brought him down to Caesarea and sent him away to Tarsus.

9:26 "he came to Jerusalem" This was apparently eighteen to thirty-six months later (cf. Gal. 1:15-24). This verse shows the level of skepticism in which the Jerusalem believers held their former persecutor. Apparently Acts records several of Paul's visits to Jerusalem after his dramatic conversion.

1. 9:26, first visit

2. 11:30, relief visit

3. 12:25, after mission

4. 15:2, Jerusalem Council

5. 18:22, brief visit with the church

6. 21:17, visit with James and the elders and resulting Nazarite vow and arrest

9:27 "Barnabas" The popular meaning, though not etymological, was "son of encouragement." This was the great saint mentioned back in 4:36 who later became Paul's first missionary companion. See full note and Special Topic at 4:36.

▣ "brought him to the apostles" The only other account is Galatians 1:18.

▣ "and described to them" Barnabas knew and shared Saul's testimony. This opened the door to his acceptance (cf. v. 28).

9:28

NASB"moving about freely"
NKJV"coming in and going out"
NRSV"went in and out"
TEV"went all over"
NJB"to go around"

This is an OT idiom of everyday life or activity (cf. Num. 27:17; I Kgs. 3:7).

9:29 "he was talking and arguing with the Hellenistic Jews" This refers to the same group (synagogues of Greek-speaking Jews in Jerusalem) who killed Stephen; now they are planning to kill Saul, who was also a Jew from the diaspora. They must have thought Stephen had returned!

9:30 "when the brethren learned of it" From 22:17-21 we learn that Jesus appeared to Paul at this time to tell him to flee Jerusalem. Jesus appeared to Paul several times during his ministry to encourage and guide him (cf. 18:9-11; 22:17-21; and an angel of the Lord in 27:23).

▣ "Caesarea" This refers to the Roman seaport on the Mediterranean coast of Palestine. This was the official headquarters of the Roman government in Palestine.

▣ "Tarsus" Paul is going to drop out of sight now for several years in his home town. Tarsus was a free city. It was also the third largest center of learning in the ancient world, behind Alexandria and Athens. The universities in Tarsus emphasized philosophy, rhetoric, and law. Paul was obviously trained both in Greek rhetoric and philosophy as well as rabbinical Judaism.

NASB (UPDATED) TEXT: 9:31
 ³¹So the church throughout all Judea and Galilee and Samaria enjoyed peace, being built up; and going on in the fear of the Lord and in the comfort of the Holy Spirit, it continued to increase.

9:31 This is a summary verse which concludes the account of Paul's conversion and introduces the travels of Peter. Luke uses these summary verses often in Acts. See Introduction IV Purpose and Structure, A.

▣ "the church" See note and Special Topic at 5:11 and notice how the singular "church" refers to many individual congregations. The term "church" can denote a local church (ex. Col. 1:18,24; 4:15,16), all churches of an area (ex. Eph. 1:22; 3:10,21; 5:23,24,25,27,29,32), and all churches universally (ex. Matt. 16:18).

▣ Notice the items Luke chooses to mention.

1. peace in all churches

2. growing and increasing

3. comfort from the Spirit

What a change from the persecution of 8:1! There were still problems, but God had met every need!

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why was Paul so vehement in his persecution of the church?

2. Why are there three accounts of Paul's conversion in the book of Acts?

3. What is the significance of Paul being commissioned, laid-hands on, and baptized by Ananias?

4. What is the significance of Paul's use of Jesus as "The Son of God"?

5. Why does Luke not record Paul's three year excursion to Arabia?

CONTEXTUAL INSIGHTS TO 9:32-10:48

A. Although the book of Acts begins the transition from Peter to Paul, chapters 9:32-12:25 show the itinerant ministry of Peter.

B. This section deals with Peter at Lydda, 9:32-35; Joppa, 9:36-43, 10:9-23; Caesarea, 10:1-8, 23-48; and at Jerusalem, 11:1-18; 12:1-17.

C. This section is extremely important because it deals with the continuing struggle over the Gentile mission and Peter's part (as head of the Apostolic group) in that struggle. Luke deems the Cornelius account so important as to repeat it three times in this section.

 WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 9:32-35
 ³²Now as Peter was traveling through all those regions, he came down also to the saints who lived at Lydda. ³³There he found a man named Aeneas, who had been bedridden eight years, for he was paralyzed. ³⁴Peter said to him, "Aeneas, Jesus Christ heals you; get up and make your bed." Immediately he got up. ³⁵And all who lived at Lydda and Sharon saw him, and they turned to the Lord.

9:32 "Peter was traveling" Apparently the Apostles were preaching throughout Palestine and in neighboring countries.

▣ "the saints" This term is used in the book of Acts to describe the church. See SPECIAL TOPIC: SAINTS at 9:13. The term "disciples" is gradually replaced by the term "saints." The term is related to the OT word "holy" and means, "set apart" for God's service. It is never used in the singular except one time in Phil. 4:21, which is a corporate context. This shows that to be a saint means to be "in community." See Special Topic at 9:13. All believers are called "saints" in the NT! It is our position in Christ that is being emphasized.

SPECIAL TOPIC: NEW TESTAMENT HOLINESS/SANCTIFICATION

▣ "Lydda" The town of Lydda was located on the trade route from Babylon to Egypt. In the OT it was known as "Lod" (cf. I Chr. 8:12). It was about eleven miles inland from the Mediterranean Sea. This is the same area visited by Philip in chapter 8:40.

9:33 "a man named Aeneas" His Greek name means "praise." Whether he is a believer or unbeliever is uncertain, but apparently Peter is revisiting the established churches started by Philip.

▣ "who had been bedridden eight years, for he was paralyzed" This translation is the most common interpretation of this Greek phrase (NASB, NKJV, NRSV, TEV, NJB). However, the Greek phrase can mean "since eight years old" (cf. Newman and Nida, A Translator's Handbook on The Acts of the Apostles, p. 199).

9:34 "Jesus Christ heals you" There is no article here, which implies that these two terms had become a common designation. This is a literary form known as an aoristic present, which means "this instant the Messiah is healing you."

▣ "get up and make your bed" These are two aorist active imperatives showing intensity and urgency!

▣ "Immediately he got up" This shows the man's faith in response to Peter's message about Jesus.

9:35 "all who lived at Lydda" This is a good example of a hyperbolic use of the term "all" in the Bible (cf. Gen. 41:37; Deut. 2:25; Luke 2:1; Rom. 11:26).

▣ "Sharon" This refers to the northern coastal plain in Palestine. It is about thirty miles in length running from Joppa to Caesarea.

▣ "and they turned to the Lord" The word "turn to" may reflect the OT word for repentance (shub). It implies turning from sin and self (repentance) and turning to (faith) the Lord (cf. 11:21).

This little summary statement is included several times in this section, showing the great movement of the Spirit of God through Peter and later through Paul. This miraculous event opened the door for the proclamation of the gospel.

SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT

NASB (UPDATED) TEXT: 9:36-43
 ³⁶Now in Joppa there was a disciple named Tabitha (which translated in Greek is called Dorcas); this woman was abounding with deeds of kindness and charity which she continually did. ³⁷And it happened at that time that she fell sick and died; and when they had washed her body, they laid it in an upper room. ³⁸Since Lydda was near Joppa, the disciples, having heard that Peter was there, sent two men to him, imploring him, "Do not delay in coming to us." ³⁹So Peter arose and went with them. When he arrived, they brought him into the upper room; and all the widows stood beside him, weeping and showing all the tunics and garments that Dorcas used to make while she was with them. ⁴⁰But Peter sent them all out and knelt down and prayed, and turning to the body, he said, "Tabitha, arise." And she opened her eyes, and when she saw Peter, she sat up. ⁴¹And he gave her his hand and raised her up; and calling the saints and widows, he presented her alive. ⁴²It became known all over Joppa, and many believed in the Lord. ⁴³And Peter stayed many days in Joppa with a tanner named Simon.

9:36 "Joppa" Today this town is known as Jaffa (Yafo). It was the ancient seaport for Jerusalem. Today it is part of the modern city of Tel Aviv-Yafo.

▣ "disciple" The term "disciple" is used quite often in this section of Acts. It literally means "learner," but is used in the sense of believer.

▣ "Tabitha. . .Dorcas" This lady's Aramaic name was Tabitha; her Greek name was Dorcas. Most Jews who had social or commercial contact with non-Jews had two names, an Aramaic one and a Greek one. Both of these names mean "gazelle," a symbol of grace and beauty (cf. Song of Songs 2:9, 17; 4:5; 7:3).

▣ "with deeds of kindness and charity" This refers to Jewish alms-giving. This was a Jewish concept of weekly donations that developed in the Synagogue for the care of the needy Jewish people in the community. It was considered spiritually important by the Jews of Jesus' day. The church followed this pattern (cf. Acts 6). See Special Topic at 3:2.

▣ "which she continually did" This is an imperfect active indicative. This speaks of habitual action in past time.

9:37 "they had washed her body, they laid it in an upper room" The washing of the body was typical of the Jewish preparation for burial. In Jerusalem a body had to be buried the same day one died, but outside of Jerusalem, burial could be delayed for three days. See Special Topic at 5:6.

9:38 "sent two men to him" These believers had heard of great miracles done by God through Peter and they believed that he could do something for this great Jewish Christian lady.

9:39 "and all the widows stood beside him" Apparently they were wearing the clothes that Dorcas had made for them of two different kinds: (1) the inner undergarments and (2) the outward cloaks.

9:40 "But Peter sent them all out" This is literally "threw them out." This is exactly what Jesus did in Mark 5:40. In fact, there are great similarities between the miracles performed in this section and the miracles performed in Jesus' lifetime. Jesus' ministry is the only model the Apostles had.

The question is, "Why did Peter want all of them to leave the room?" Jesus did this because He did not want to be known as a healer only and the gospel was not yet complete. But why did Peter do this? It seems that these miracles opened the door of faith, so it would seem he would want as many as possible to view it.

▣ "knelt down" The usual position for Jewish prayer was standing with the arms and eyes raised to heaven. However, in the Book of Acts, it is recorded several times that the disciples knelt down to pray. This apparently was for emphasis (cf. 7:60; 20:36; 21:5), as it was with Jesus in the Garden of Gethsemane (cf. Luke 22:41).

▣ "‘Tabitha, arise'" Apparently he was speaking Aramaic. Jesus and the Jews in Palestine of the first century all spoke Aramaic, not Hebrew. This is true even as far back as Ezra-Nehemiah (cf. Neh. 8:4-8).

9:41 "saints" See Special Topic: Saints at 9:13.

9:42 "and many believed in the Lord" This is another summary statement that shows the great results of Peter's miracles and preaching ministry. See Special Topics at 2:40 and 3:16.

9:43 "Peter stayed many days in Joppa with a tanner named Simon" Peter's Jewish legalism must have been breaking down already for him to stay with a ceremonially unclean tanner (had to deal with dead animal skins) such as Simon.

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why is the conversion of Paul recorded three times in Acts?

2. Why are the three accounts of Paul's conversion slightly different?

3. How much choice did Paul have in his conversion? Is his experience to be seen as normative?

4. Why did the Hellenistic Jews try to kill Paul?

5. If Peter and Paul used miracles to open the door for the gospel, why does God not use that method more today?

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 11:1-18
 ¹Now the apostles and the brethren who were throughout Judea heard that the Gentiles also had received the word of God. ²And when Peter came up to Jerusalem, those who were circumcised took issue with him, ³saying, "You went to uncircumcised men and ate with them." ⁴But Peter began speaking and proceeded to explain to them in orderly sequence, saying, ⁵"I was in the city of Joppa praying; and in a trance I saw a vision, an object coming down like a great sheet lowered by four corners from the sky; and it came right down to me, ⁶and when I had fixed my gaze on it and was observing it I saw the four-footed animals of the earth and the wild beasts and the crawling creatures and the birds of the air. ⁷I also heard a voice saying to me, ‘Get up, Peter; kill and eat.' ⁸But I said, ‘By no means, Lord, for nothing unholy or unclean has ever entered my mouth.' ⁹But a voice from heaven answered a second time, ‘What God has cleansed, no longer consider unholy.' ¹⁰This happened three times, and everything was drawn back up into the sky. ¹¹And behold, at that moment three men appeared at the house in which we were staying, having been sent to me from Caesarea. ¹²The Spirit told me to go with them without misgivings. These six brethren also went with me and we entered the man's house. ¹³And he reported to us how he had seen the angel standing in his house, and saying, ‘Send to Joppa and have Simon, who is also called Peter, brought here; ¹⁴and he will speak words to you by which you will be saved, you and all your household.' ¹⁵And as I began to speak, the Holy Spirit fell upon them just as He did upon us at the beginning. ¹⁶And I remembered the word of the Lord, how He used to say, ‘John baptized with water, but you will be baptized with the Holy Spirit.' ¹⁷Therefore if God gave to them the same gift as He gave to us also after believing in the Lord Jesus Christ, who was I that I could stand in God's way?" ¹⁸When they heard this, they quieted down and glorified God, saying, "Well then, God has granted to the Gentiles also the repentance that leads to life."

11:1 This verse implies that the church in Jerusalem's leadership was surprised at this turn of events. They were shocked and not fully supportive! They had not understood the Great Commission (cf. Matt. 28:18-20; Luke 24:47; Acts 1:8) to include pagans. This same phrase occurs in 8:14 at Samaritan's receiving the gospel.

▣ "brethren" This is an early title for believers which emphasizes our corporate family identify (cf. 1:15; 6:3; 9:30; 10:23; 11:1,12, 29; 12:17; 14:2; 15:1,3,22,23,32-33,40; 16:2,40; 17:6,10,14; 18:18,27; 21:7, 17; 22:5; 28:14-15). To be a Christian is to be a part of a family (cf. I Cor. 12:13; Gal. 3:28; Col. 3:11).

▣ "throughout Judea" This shows the geographical limitations of the church up to the time. Even after many years the church had not moved beyond its cultural boundaries. Jesus' command in 1:8 had not been obeyed! It is "almost" parallel to Genesis 10-11.

▣ "Gentiles also had received the word of God" This is aorist middle (deponent) indicative. It shows the necessity of a personal reception of the gospel message (cf. John 1:12; 3:16; Rom. 10:9-13 Eph. 2:8-9).

The phrase "the word of God" is parallel to "the gospel." The OT universal promises/prophecies are being fulfilled. See the Special Topic at 1:8.

11:2 "When Peter came up to Jerusalem" Apparently the problem with the Gentile mission which continues in chapter 15 was a recurring problem for the Jerusalem leadership of the early church. Many of the converts to Christianity were still very nationalistic (cf. 15:5; 21:18-26).

NASB"those who were circumcised"
NKJV"those of the circumcision"
NRSV, NJB"the circumcised believers"
TEV"those who were in favor of circumcising Gentiles"
Williams"the champions of circumcision"

This phrase is used in several different senses:

1. in 10:45 to describe Peter's six Jewish companions

2. here, it refers to a group of believers in the church at Jerusalem (cf. 11:18 or 15:5)

3. in Galatians it refers to believers from the Jerusalem church (cf. 2:12) as well as Jewish unbelievers (cf. 1:7; 2:4; 5:10,12)

There is no question about the sincerity of these believers, nor the logic of their position. However, the radical nature of the gospel had opened the door to all people totally unconnected to the Mosaic Law (i.e., Rom. 3:21-31) This is a message (grace, not performance, brings salvation) many modern believers need to hear and heed!

NASB"took issue"
NKJV"contended"
NRSV, TEV"criticized"
NJB"protested"

This is an imperfect middle indicative. This grammatical form can denote repeated action in past time or the beginning of an action. Notice these believing traditionalists took issue with Peter, not with the gospel. They did not see that this was a gospel issue.

11:3 "You went to uncircumcised men and ate with them" Obviously Peter is not the unchallenged leader. Grammatically this verse can be a statement or a question (NRSV).

This issue of table fellowship was very important to Jewish people. This may be the very issue behind the food laws of Leviticus 11. Jews were not to share any social event with Canaanites. Eating in the Ancient Near East was a kind of covenant of fellowship.

Jesus had been accused of a similar breach of tradition in Matt. 9:11; 11:19; Luke 5:30; 15:2.

Peter struggled with this issue in his ministry (cf. Gal. 2:12). This was such a sensitive issue for these first believers. It is so hard to rethink traditions, culture, and personal preferences, but the gospel demands that we do (cf. I Cor. 12:13; Gal. 3:23-29; Col. 3:11). The Jew vs. Gentile model of the OT has been totally replaced with the believer vs. unbeliever model!

11:4-18 Peter recounts his experience at Simon's and Cornelius' houses (Acts 10) for the Jewish leaders at Jerusalem. This repetition (cf. the Jerusalem Council in chapter 15) is Luke's way of showing how important this issue (world evangelization) was for the life of the church. This was a theological watershed moment!

11:4

NASB"in orderly sequence"
NKJV"in order from the beginning"
NRSV"step by step"
TEV"a complete account"
NJB"the details point by point"

The word kathexēs is used in the NT only by Luke (cf. Luke 1:3; 8:1; Acts 3:24; 11:4; 18:23). It has the connotation of explaining something in a logical, temporal, or sequential order. This fits Luke's research method (cf. Luke 1:1-4), personality, and professional training (physician).

11:6 "fixed my gaze on it" See note at 1:10.

11:12

NASB"without misgivings"
NKJV"doubting nothing"
NRSV"not to make a distinction"
TEV"without hesitation"
NJB"have no hesitation"

There are several Greek manuscript variants connected to the tense of this participle (present middle from 10:20 or aorist middle in MSS P⁷⁴, אi², B). It is even omitted in the Greek manuscripts P⁴⁵, D, and some Old Latin and one Syrian version. Scribes tended to make parallels agree. As with most of the textual variants in the NT, these do not affect the meaning of the phrase. The UBS⁴ put the aorist middle participle in the text but gives it a "C" rating (difficulty in deciding).

11:14 "will be saved" Cornelius' piety and generosity did not make him a Christian! He and his family and friends are saved by faith in Christ!

11:15 This verse is theologically crucial in seeing the purpose of the repeated Pentecostal experience in Acts. God used the inaugurating experience in Jerusalem to show His acceptance of other racial, geographical, and cultural groups (cf. v. 17). The experience was not only for Cornelius, but for

1. Peter

2. the accompanying Jewish believers

3. the church in Jerusalem

11:16 "I remembered the word of the Lord" This is an allusion to Jesus' words in Acts 1:5. This shows the pattern of the early Apostles' approach to theology:

1. quote Jesus

2. use Jesus' example

3. quote the OT (cf. Matt. 3:11; Acts 1:5)

Peter is establishing that the Lord Himself foresaw this development (i.e., sign).

11:17 "if" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes.

▣ "God gave to them the same gift" This, like v. 15, refers to the Pentecost experience (cf. 2:1-4; 8:15; 10:46; 15:8). Salvation, like the Spirit, is also a gift from God (cf. Rom. 3:24; 5:15-17: 6:23; Eph. 2:8).

▣ "after believing in the Lord" It must be received (cf. 11:1; John 1:12; Eph. 2:8-9). Notice how v. 17 asserts both the sovereignty of God and the mandated human response. There are several prepositions in the NT used to describe faith in Jesus:

1. epi = on (here)

2. eis = into

3. en = in

4. hoti = statement about Jesus

5. Dative case without preposition

This variety seems to imply that there was no specific grammatical form connected to "believe" (pisteuō). Usually the personal, volitional aspect is emphasized (except for hoti, which means the content of the gospel or doctrines). Jesus is a person to be welcomed! See Special Topics at 2:40 and 3:16.

11:18 "they quieted down and glorified God" Peter's testimony not only stopped the negative atmosphere, but it engendered praise! Most of these early leaders and believers were teachable and flexible. They were willing to adjust their theology and follow God's lead.

▣ "God has granted to the Gentiles also the repentance that leads to life" There are several passages in the NT that imply that the sovereign God is the source of repentance as well as grace (cf. Acts 5:31, 8:22; II Tim. 2:25).

The theological issue related to this phrase is, "how is the sovereignty of God related to salvation versus the demanded response of humans?" Are faith and repentance (cf. Mark 1:15; Acts 3:16,19; 20:21) human responses or gifts from God? There are texts which strongly imply that they are a gift from God (cf. Acts 5:31; 11:18; Rom. 2:4; and II Tim. 2:25). Since I believe that all Scripture is inspired (cf. II Tim. 3:16) then one must compare all texts related to any theological issue and not succumb to a proof-text or denominational method. It is obvious that the one true God is in control of all things! Acts emphasizes this over and over. However, He has chosen to relate to His highest creation by means of covenant. God always takes the initiative and sets the agenda, but mankind must respond and continue to respond. It is never an either/or question. It is always a both/and relationship. See Special Topic: Covenant at 2:47. For "repentance" see Special Topic at 2:38.

Michael Magill, NT TransLine (p. 435, #24) has a good summary statement of what the early believing Jews in Jerusalem thought would happen.

"The Jewish believers knew the message was for the world. But that salvation was to come to the Gentiles apart from Judaism, with all the implications that this has, was a new thought for them. They were assuming salvation would be proclaimed to the world as part of and through a true, spiritual Judaism; that Judaism would reign and all people would become Jews as part of finding life in Christ; that Israel's culture would gloriously become world culture."

NASB (UPDATED) TEXT: 11:19-26
 ¹⁹So then those who were scattered because of the persecution that occurred in connection with Stephen made their way to Phoenicia and Cyprus and Antioch, speaking the word to no one except to Jews alone. ²⁰But there were some of them, men of Cyprus and Cyrene, who came to Antioch and began speaking to the Greeks also, preaching the Lord Jesus. ²¹And the hand of the Lord was with them, and a large number who believed turned to the Lord. ²²The news about them reached the ears of the church at Jerusalem, and they sent Barnabas off to Antioch. ²³Then when he arrived and witnessed the grace of God, he rejoiced and began to encourage them all with resolute heart to remain true to the Lord; ²⁴for he was a good man, and full of the Holy Spirit and of faith. And considerable numbers were brought to the Lord. ²⁵And he left for Tarsus to look for Saul; ²⁶and when he had found him, he brought him to Antioch. And for an entire year they met with the church and taught considerable numbers; and the disciples were first called Christians in Antioch.

11:19-30 These verses seem to be a historical flashback and a theological summary. They connect to 8:4.

11:19 "those who were scattered because of the persecution" We have several early examples of these persecutions in Acts (cf. 5:17ff; 6:8-15; 8:1-3; 9:1-2). Stephen's understanding of the radical implication of the gospel forced all the Jewish believers in Palestine to reassess their faith and the purpose of the gospel.

▣ "Antioch" Antioch was the third largest city of the Roman Empire after Rome and Alexandria. It was the capital of Syria and it had a large Jewish population. It was well known for its university life and its sexual immorality. It was also famous worldwide for its chariot racing. It will become a major center of Christianity!

▣ "speaking the word to no one except to Jews alone" This shows that the early church was not certain whether preaching to the Gentiles was appropriate. The conservatives would quote the words of Jesus in Matt. 10:5, while the visionaries would quote Matt. 28:18-20 or Acts 1:8. This theological issue will resurface in Acts 15.

11:20 "men of Cyprus and Cyrene" These are the same Greek-speaking Jewish believers as in Acts 6-8, who began to preach the universal implications of the Christian gospel in Jerusalem. Barnabas was also from this geographical area.

▣ "to Greeks" This word (Hellēn) normally refers to Gentiles (cf. 14:1; 16:1,3; 18:4; 19:10,17; 20:21; 21:28). However, in 17:4 it refers to Gentiles who were connected to the synagogues (God-fearers), but not members (i.e., proselytes).

The question is, "Who is Luke referring to as being preached to."

1. Greek-speaking Jews as in 6:1 and 9:29 (Hellēnists)

2. Gentiles related to the synagogue (Hellēn)

3. full Gentiles (cf. TEV, NJB)?

With all the commotion this caused, possibly the term refers to those who spoke Greek; some might be Jews of the Diaspora, and others full Gentiles.

▣ "preaching the Lord Jesus" This is a present middle participle of the verb from which we get the English term "evangel" and evangelism." Their message was not about OT laws and procedures, but about Jesus of Nazareth as the Messiah (see Special Topic at 2:31)!

11:21 "the hand of the Lord was with them and a large number who believed turned to the Lord" This is another summary statement of the great movement of God through evangelistic preaching. Finally Acts 1:8 was being fulfilled (cf. v. 24b).

This is an OT idiom for the acknowledgment of YHWH's presence and power for the accomplishing of His purpose in human activity (cf. II Sam. 3:12).

It is interesting to note that the term "Lord" (Kurios) is used in the first of this verse to refer to YHWH (cf. LXX Exod. 3:14; II Sam. 3:12; Isa. 59:1, see Special Topic at 1:6). However, in the latter part of the verse it is used to refer to Jesus Christ. This transference of titles is a common literary technique of the NT authors to assert the deity of Jesus. Notice where Paul quotes Ot texts referring to YHWH and applies them to Jesus (i.e., Rom. 10:13; I Cor. 2:16; Phil. 2:10-11).

The "hand of the Lord" is an OT anthropomorphic idiom (see special Topic at 2:33). YHWH is an eternal spirit present through time and creation. He does not have a physical body. However, the only vocabulary humans have to speak of anything personal is physical, human terms. We must remember the limits of fallen, temporal, earth-bound human language. It speaks of the spiritual realm in metaphors, analogies, and negations. It expresses truth, but in non-exhaustive ways. God is far greater than our ability to know and express. He communicates truly to us, but not exhaustively. We can trust the Bible as God's self-revelation, but we must realize God is greater still! Human language both reveals and limits!

SPECIAL TOPIC: HAND (ILLUSTRATED FROM EZEKIEL)

11:22 "Barnabas" Barnabas is a major figure in the book of Acts (cf. 4:36-37; 9:27). His name is used in the sense of encourager, which is obvious in v. 23. The church in Jerusalem was still uncomfortable about Gentile inclusion! See Special Topic at 4:36.

11:23 It is interesting to notice that when Barnabas saw the active presence of God's grace through the Spirit, he encouraged all of them to remain in faith (cf. 14:22). This clearly shows the need for diligence on the part of God's people for purposeful perseverance (see Special Topic at 14:22). The Jews and the church were very concerned about the immoral cultural context of paganism. The gospel was not only a free gift of salvation, but a call to godliness (cf. Matt. 5:48; Rom. 8:28-29; II Cor. 3:18; Gal. 4:19; Eph. 4:1; I Thess. 3:13; 4:3; I Pet. 1:15). God wants a people who reflect His character to a lost world. The goal of Christianity is not only heaven when we die, but Christlikeness now so that others may come to faith in Christ!

11:24 "he was a good man, and full of the Holy Spirit and of faith" This description is very similar to the Greek-speaking Jewish believers (the seven) of Acts 6:3, 5. The early church was full of men like this! Oh that it may be true of our day, our culture, our church!

11:25 "And he left for Tarsus to look for Saul" This verb in the Egyptian Koine papyri (but not the LXX) implies that Saul was not easy to find. Only Luke uses this term in the NT (cf. Luke 2:44,45; Acts 11:25).These silent years are apparently referred to in Gal. 1:21. The exact time frame is uncertain, but it was approximately ten years.

11:26 "church" See Special Topic at 5:11.

▣ "he brought him to Antioch. . .the disciples were first called Christians in Antioch&uuot; At first "Christian" was a derogatory reference to believers coined by pagans. Surprisingly this is a rare term in the NT. The word's formation (ending ianos) follows the pattern of the formation of a term for those who support and follow; Herod (and his family) are called "Herodians" (cf. Mark 3:6; 12:13; Matt. 22:16). Its use in this Hellenistic environment shows how the title for Messiah (Hebrew) translated Christ in Greek has become a name for Jesus' followers (Christians).

In this Hellenistic setting, it is possible that the term was given by governmental officials to differentiate Jews from believers.

NASB (UPDATED) TEXT: 11:27-30
 ²⁷Now at this time some prophets came down from Jerusalem to Antioch. ²⁸One of them named Agabus stood up and began to indicate by the Spirit that there would certainly be a great famine all over the world. And this took place in the reign of Claudius. ²⁹And in the proportion that any of the disciples had means, each of them determined to send a contribution for the relief of the brethren living in Judea. ³⁰And this they did, sending it in charge of Barnabas and Saul to the elders.

11:27 "prophets" Prophets are mentioned several times in the NT (cf. 13:1; 15:32; 21:10; I Cor. 12:28; 14:1-5, 29-33; Eph. 2:20; 4:10). It is not always certain whether their function is primarily foretelling, as here, or forth-telling, as in I Corinthians 14 and Acts 2:17 (cf. 13:6; 15:32; I Cor. 12:28; 14:1-5, 29-33; Eph. 2:20; 4:10).

In the OT prophets are seen as the spokesmen of God, explaining His revelation; however, NT prophets are not the mediators of God's revelation. This is reserved to NT authors, most of whom were Apostles or those related to an Apostle (Mark, Luke) . The NT gift of prophecy must be limited. Inspired revelation has ceased (cf. Jude 3 and 20).

SPECIAL TOPIC: NEW TESTAMENT PROPHECY

11:28 "great famine all over the world. . .Claudius" This geographical phrase refers to the Roman Empire (cf. 17:6, 31; 19:27; 24:5). Claudius reigned from a.d. 41-54. He followed Caligula and preceded Nero. There were several severe famines during his reign (cf. Suetonius, Life of Caludius 18:2). The worst famine for Palestine was sometime between a.d. 44-48, according to Josephus, Antiq. 20.5.2.

11:29 "in the proportion that any of the disciples had means, each of them determined to send a contribution" This is one of the major strategies of the Gentile churches, to promote fellowship with their sister church in Jerusalem. This would set a pattern in Paul's churches (cf. 24:17; Rom. 15:2-28; I Cor. 16:1-4; II Cor. 8-9; Gal. 2:10).

11:30 "sending it. . .to the elders" This is the first mention of church "elders" (cf. 14:23; 15:2,4, 6, 22,23; 16:4; 20:17; 21:18). The term "elders" is synonymous with the terms "overseers," "bishops," and "pastors" (cf. Acts 20:17,28 and Titus 1:5,7). The term elder (presbuteros) has an OT tribal background, while overseer (episkopos) has a Greek city-state governmental background. Apparently this refers to a specific group of leaders in the Jerusalem church (cf. 15:2,6,22,23). The more Jewish portions of the NT, like James and Hebrews, still use the Jewish understanding of older, local leaders, but not necessarily pastors.

▣ "of Barnabas and Saul" There is much discussion as to whether the visit to Jerusalem mentioned in Gal. 2:2,10 is referring to this visit or to the Jerusalem Council which is mentioned in Acts 15. We know so little of Paul's early life and ministry.

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why was Gentiles receiving Christ such a theological problem?

2. Is repentance a gift of God (v. 18) or a covenant requirement (Mark 1:15; Acts 3:16,19; 20:21)?

3. Why did Barnabas go and seek for Saul (Paul)?

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. This is an account of Paul and Barnabas' first missionary journey. The rest of Acts will be given over to Paul's ministry.

B. It would be very helpful to turn to the map in the back of your Bible or atlas and follow the geographical locations mentioned in chapters 13 and 14.

C. There is an obvious transition in chapters 13 and 14 from the leadership of Barnabas to the leadership of Paul.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 13:1-3
 ¹Now there were at Antioch, in the church that was there, prophets and teachers: Barnabas, and Simeon who was called Niger, and Lucius of Cyrene, and Manaen who had been brought up with Herod the tetrarch, and Saul. ²While they were ministering to the Lord and fasting, the Holy Spirit said, "Set apart for Me Barnabas and Saul for the work to which I have called them." ³Then, when they had fasted and prayed and laid their hands on them, they sent them away.

13:1 "Antioch" See note at 11:19.

▣ "the church" See Special Topic at 5:11.

▣ "prophets and teachers" These two gifts of the Spirit are listed in I Cor. 12:28 and Eph. 4:11. The grammatical construction is such that it is uncertain whether the five men listed were both prophets and teachers or if the first three are prophets and the last two are teachers.

The problem with this term is, "How is the NT gift of prophecy related to OT prophets?" In the OT prophets are writers of Scripture. In the NT this task is given to the original twelve Apostles and their helpers. As the term "apostle" is retained as an ongoing gift (cf. Eph. 4:11), but with a changed task after the death of the Twelve, so too, is the office of prophet. Inspiration has ceased; there is no further inspired Scripture. New Testament prophets' primary task is proclamation of the gospel, but also a different task, possibly how to apply NT truths to current situations and needs. See Special Topic at 11:27.

The gift of teacher is mentioned in Acts 13:1 in combination with prophecy, but in Eph. 4:11 it is linked with pastors. In II Tim. 1:11 Paul says he is a preacher, apostle, and a teacher. Here it seems to stand independently, as it does in Rom. 12:7. It is also discussed separately in James 3:1ff. This implies that these leadership gifts can be combined in different ways in different believers to meet the need of the church in that day or area. Each of these gifted leaders (cf. Eph. 4:11) proclaimed the gospel, but in different ways (ordering, preaching, instructing).

SPECIAL TOPIC: INSPIRATION

SPECIAL TOPIC: ILLUMINATION

▣ "Simeon who was called Niger" The term niger is Latin for dark or black. Some commentators try to relate this Simon to Mark 15:21.

▣ "Lucius of Cyrene" Possibly this is one of the Hellenistic Jews that preached to the Gentiles in Antioch (cf. 11:20). He is probably not the Lucius mentioned in Rom. 16:21.

▣ "Manaen who had been brought up with Herod the tetrarch" Manaen is a Greek form of the Hebrew Manahem, which means "comforter." This man was either a foster brother (Greek literature) of Herod Antipas (see Introduction to chapter 12) or he grew up with him (Koine papyri). Luke probably got much of his information about Herod Antipas (the Tetrarch) from conversations with this man.

13:2

NASB"ministering"
NKJV"ministered"
NRSV"worshiping"
TEV"serving"
NJB"offering worship"

This is the Greek term leitourgia (a compound from "public" and "work") from which we get the English term liturgy. Originally it referred to someone who did public service at their own expense. In this context it implies a period of seeking God's will during a worship service. The verb could refer to the entire church or just the five men listed.

▣ "had fasted" In the OT there is only one fast day a year, the Day of Atonement, Leviticus 16. However, during the first century, rabbinical Judaism had developed two fasts a week. Although fasting is not required of believers, many times it is helpful in discerning God's will (cf. 14:23).

SPECIAL TOPIC: FASTING

▣ "the Holy spirit said" This is another biblical evidence for the personality of the Holy Spirit (see Special Topic at 1:2). Whether it was audible or intuitive is uncertain (cf. 8:29; 10:19; 11:12; 20:23; 21:11). It is obvious that this was a very specific message (cf. 16:6-7), probably given through one of the prophets.

▣ "Set apart" This is an aorist active imperative. The term aphorizō has the same connotation as "holy" (hagiazō). It implies set apart and equipped for an assigned divine task (cf. Rom. 1:1; Gal. 1:15).

▣ After "set apart" in the Greek text is the particle dē, which denotes intensity (cf. Luke 2:15; I Cor. 6:20). It gives an earnestness to the Spirit's call. There is a parallel in Paul's statement of 15:36.

▣ "the work to which I have called them" This is a perfect middle (deponent) indicative. It is the Spirit who calls and equips for ministry tasks (cf. I Cor. 12:7,11).

13:3 The verse has three aorist participles describing the spiritual preparations to send out the first missionaries from the church at Antioch.

1. fasted

2. prayed

3. laid hands on them

This seems to be the united actions of the whole congregation, not just the other prophets and teachers. The whole church should be involved in Great Commission activities!

▣ "laid their hands on them" This particular verse is one of the ambiguous texts on which our modern practice of ordination is based. However, it is inappropriate as a biblical foundation for our modern denominational practices. There are many physical examples of "laying on of hands" in the Bible.

1. in the OT for the purpose of

a. sacrificial identification (cf. Lev. 1:4; 3:2; 4:4; 16:21)

b. a blessing (cf. Gen. 48:13ff; Matt. 19:13,15)

c. the commissioning of a successor (cf. Num. 27:23; Deut. 34:9)

2. In the NT the background is equally as varied

a. for healing (cf. Luke 4:40; 13:13; Acts 9:17; 28:8)

b. dedication or commissioning to a task (cf. Acts 6:6; 13:3)

c. connected with receiving the Holy Spirit or spiritual gifts (cf. Acts 8:17; 19:6; I Tim. 4:14; II Tim. 1:6)

d. a reference to the basic teachings of Judaism or the church (cf. Heb. 6:2)

This laying on of hands was not an inaugurating experience. These men were already called, gifted, functioning leaders. It is not a new ministry they are called to, but an expansion of what they were already doing.

Ordination tends to encourage a distinction among believers. It gives credence to the clergy-laity dichotomy. The Greek word cleros (to inherit by lot) and laos (Greek word for people), when used in the NT, always refers to the entire group of believers. All believers are called, gifted, full time ministers of the gospel (cf. Eph. 4:11-12). There is no biblical evidence for separating believers into hierarchal groups. All believers are gifted for ministry to the body of Christ (cf. I Cor. 12:7, 11).

NASB (UPDATED) TEXT: 13:4-12
 ⁴So, being sent out by the Holy Spirit, they went down to Seleucia and from there they sailed to Cyprus. ⁵When they reached Salamis, they began to proclaim the word of God in the synagogues of the Jews; and they also had John as their helper. ⁶When they had gone through the whole island as far as Paphos, they found a magician, a Jewish false prophet whose name was Bar-Jesus, ⁷who was with the proconsul, Sergius Paulus, a man of intelligence. This man summoned Barnabas and Saul and sought to hear the word of God. ⁸But Elymas the magician (for so his name is translated) was opposing them, seeking to turn the proconsul away from the faith. ⁹But Saul, who was also known as Paul, filled with the Holy Spirit, fixed his gaze on him, ¹⁰and said, "You who are full of all deceit and fraud, you son of the devil, you enemy of all righteousness, will you not cease to make crooked the straight ways of the Lord? ¹¹"Now, behold, the hand of the Lord is upon you, and you will be blind and not see the sun for a time." And immediately a mist and a darkness fell upon him, and he went about seeking those who would lead him by the hand. ¹²Then the proconsul believed when he saw what had happened, being amazed at the teaching of the Lord.

13:4 "being sent out by the Holy Spirit" This context does not assert the authority of the local church, but the authority of the Spirit. He is that part of the Trinity (see Special Topic at 2:32) emphasized in Acts. The "new Messianic age" was known as "the age of the Spirit." He calls, gifts, directs, convicts, and empowers (cf. John 14:16-17,26; 15:26; 16:7-15). No permanent or effective ministry can occur without His presence and blessing.

▣ "Seleucia" This was the port city of Antioch of Syria. It was about fifteen miles southwest. Its name goes back to Alexander the Great's general (Seleucid), who ruled this area after Alexander's death.

▣ "Cyprus" This was Barnabas' home (cf. 4:36) where there was a large Jewish population. In the OT it is known as Kittim. This was not the first Christian witness on this island (cf. 11:19-20).

13:5 "Salamis" This was the port city on the east coast of the island of Cyprus. It was the commercial center of the island.

▣ "they began to proclaim the word of God in the synagogue" The reason for this is obvious.

1. these Jews already knew the OT

2. Jews were the chosen people (cf. Gen. 12:1-3) and had the first opportunity to respond (cf. 3:26; 13:46; 17:2; 18:4,19; 19:8; Rom. 1:16)

3. in the synagogue services were Gentiles who [a] had already been attracted to the one true God and [b] knew the OT

This became Paul's regular missionary method wherever there was a synagogue.

▣ "John" This refers to John Mark in whose home the disciples met (cf. Acts 12:12). He is also the traditional writer of the Gospel of Mark, which seems to record the eyewitness testimony of the Apostle Peter. He is also the cause of the great argument between Paul and Barnabas which split the missionary team (cf. 15:36-41). However, later on Paul mentions John Mark in a positive way (cf. Col. 4:10; II Tim. 4:11 and Philemon v. 24). See fuller note at Introduction to chapter 16.

13:6 "when they had gone through the whole island" This probably means that they stopped and preached in every synagogue on the island.

▣ "Paphos" This refers to new Paphos, in contradistinction from the older Phoenician city seven miles away. Both of these cities are named after the Phoenician goddess Paphian. This was the god of love also known as Aphrodite, Astarte, Venus, etc. This city was the official political capital of Cyprus.

▣ "Bar-Jesus" This man was a Jewish false prophet. His name means "son of Joshua." We learn from v. 8 that he went by the designation Elymas the magician. This term magician reflects the Greek equivalent of an Aramaic root that means "sorcerer" (cf. v. 10). See Special Topic at 8:9.

13:7 "the proconsul, Sergius Paulus" There has been much discussion about the historicity of Luke's accounts. Here is a good example of the accuracy of Luke the historian. He calls this man "a proconsul," which meant Cyprus was a Roman Senatorial province. We learn this occurred in a.d. 22 by decree from Augustus. We also learn from a Latin inscription at Soloi that Sergius Paulus began his proconsulship in a.d. 53. The more information archaeology discovers from the Mediterranean world of the first century, the more Luke's historical accuracy is corroborated.

▣ "a man of intelligence" This term is used with a wide variety of connotations. In this context it implies he was able to rule effectively. Also characterizing him in this way shows that the gospel not only impacted the poor and uneducated, but also the wealthy and educated (cf. Manaen 13:1). It is also possible that one of Luke's intents of writing Acts was to show that the gospel did not threaten Roman rule.

13:8 "Elymas" It seems that this Greek name is a transliteration of

1. an Arabic term for a wise man (a sage, a diviner, one who can foresee and control the future by manipulating the unseen powers/forces of the unseen realm, AB, vol. 2, p. 487)

2. an Aramaic word for one who interprets dreams

▣ "magician" This is related to the term "magi," which meant Chaldean-Median wise men, like Daniel (cf. Dan. 2:2; 4:9; Matt. 2:1). However, by Paul's day, it was used of itinerant magicians and wandering quacks in the Greco-Roman world. See Special Topic at 8:9.

▣ "the faith" This term is used in three specific ways in the NT:

1. personal trusting in Jesus Christ as a Savior

2. faithful, godly living

3. theological content of the gospel (i.e., doctrine, cf. Jude 3, 20)

The same ambiguity is seen in Acts 6:7. Here it seems to refer to #3 because of the article and the context. See Special Topics at 3:16 and 6:5.

13:9 "Paul" This is the first use of his Roman cognomen in the book of Acts. Paul is from a Greek term that means "little." Some think it refers to Paul's physical size, others to his own personal evaluation of himself as "the least of the apostles" because he persecuted the church. It was probably the second name given to him by his parents at birth.

▣ "Paul, filled with the Holy Spirit" The power of the Spirit that guided the early church is described by the term "the filling" (cf. 2:4; 4:8,31; 6:3; 7:55; 9:17; 13:9,52). The ongoing, daily filling of the Spirit is the normal state of all believers (cf. Eph. 5:18). In Acts it is usually associated with a boldness to proclaim the gospel.

▣ "fixed his gaze" See fuller note at 1:10.

13:10 Paul characterizes this Jewish false prophet by several terms.

1. "full by deceit," meaning to entrap with a bait (this is the only use of this term in Luke's writings)

2. "full of all fraud," this is from the Greek word that means to do something lightly or frivolously, but it came to have an evil connotation (cf. 18:14). This term is found only in Acts (cf. 13:10; 18:14).

3. "son of the devil," this is a Semitic idiom (cf. 3:25; 4:36) for one characterized by the actions of the devil (cf. Matt. 13:38; John 8:38,41,44, see Special Topics at 5:3)

4. "enemy of all righteousness," This term is used several times in Luke's writings involving OT quotes (cf. Luke 1:71,74; 20:43; Acts 2:35). All that is like God, this man was against. See SPECIAL TOPIC: RIGHTEOUSNESS at 3:14.

5. Paul uses the inclusive term "all" three times to show this man's complete volitional wickedness

▣ "to make crooked the straight ways of the Lord" This question expects a "yes" answer. The word "right" or "straight" in the NT reflects the OT concept of righteousness, which meant a standard or measuring reed. The NT terms "crooked" or "perverted" reflect the OT terms for sin, which were a deviation from the standard, which is God Himself. This man made everything crooked (i.e., the opposite of righteousness). See Special Topic at 3:14.

13:11 "the hand of the Lord" This is a Semitic anthropomorphic phrase referring to the power and presence of YHWH (cf. Luke 1:66; Acts 11:21). In the OT it often refers to God's judgment (cf. Exod. 9:3; I Sam. 5:6; Job 19:21; 23:2; Ps. 32:4; 38:2; 39:10), as it does here.

▣ "you will be blind" These powerful descriptive terms of evil and rebellion by which Paul characterizes this man and the form of his temporary divine punishment may reflect Paul's own previous life. He looks back now and sees himself in this Jewish false teacher and his manipulation (cf. 9:8).

Blindness is often used in a parabolic sense of a lack of spiritual receptivity (cf. John 9; Acts 9; also note Deut. 28:28-29).

13:12 "believed when he saw what happened" This is the same Greek word (pisteuō, the noun can be translated as believe, faith, or trust) used throughout the NT for genuine belief. This governor responded to the gospel message. One man's eyes were closed (literally); one man's eyes were opened (metaphorically). This is the mystery of belief and unbelief (cf. John 9). See Special Topics: Faith (noun, verb, and adjective) at 3:16 and OT Faith at 6:5.

NASB (UPDATED) TEXT: 13:13-16a
 ¹³Now Paul and his companions put out to sea from Paphos and came to Perga in Pamphylia; but John left them and returned to Jerusalem. ¹⁴But going on from Perga, they arrived at Pisidian Antioch, and on the Sabbath day they went into the synagogue and sat down. ¹⁵After the reading of the Law and the Prophets the synagogue officials sent to them, saying, "Brethren, if you have any word of exhortation for the people, say it." ¹⁶Paul stood up, and motioning with his hand said,

13:13 "Paul and his companions" Obviously the leadership has changed. From now on in the book of Acts Paul's name will be listed first.

▣ "Perga in Pamphylia" Perga was the largest city of the small Roman coastal province of Pamphylia (mid-southern Turkey). It was located several miles inland to discourage attacks by sea-faring raiders.

Apparently Paul did not preach here at this time, but did so later (cf. 14:25). There is no historical evidence of a Christian group in this area for several hundred years. He merely passed through this coastal region.

▣ "John left them and returned to Jerusalem" Luke records this event, but gives no clue as to why (nor does any other NT author). See Introduction to chapter 16, he returned to the Lord's service!

13:14 "Pisidian Antioch" This literally means "Antioch towards Pisidia" because it was located in the ethnic area of Phrygia the Roman Province of Galatia. This was a distinct ethnic group, probably from Europe.

▣ "on the Sabbath day" This would denote from sundown on Friday to sundown on Saturday. The Jews counted time from evening to evening, following Genesis 1.

▣ "sat down" This may be an idiom denoting someone who was to speak in the synagogue. Rabbis always taught while seated (cf. Matt. 5:1; Luke 4:20). The synagogues regularly allowed itinerant visitors to speak if they wished (cf. v. 15).

13:15 "the reading of the Law and the Prophets" This was the part of the typical order of service in a synagogue in Jesus' day. Originally only the Law of Moses was read, but Antiochus IV Epiphanes forbade this in 163 b.c. The Jews then substituted the reading of the Prophets. During the Maccabeen revolt, Judaism was restored and both the Law and the Prophets were continued to be read together as a basic format of synagogue services (cf. v. 27). See Special Topic following.

SPECIAL TOPIC: HEBREW CANON

▣ "the synagogue officials" These were the men in charge of building maintenance and the order of worship (cf. Luke 8:41,49). They often invited guests to speak.

▣ "if you have any word of exhortation" This is a first class conditional sentence, assumed to be true from the perspective of the author of for his literary purposes. This was a normal aspect of synagogue worship. Paul took full advantage of the opportunity.

13:16 "Paul stood up" Usually Jewish teachers sit when they teach; however, it was the Greco-Roman custom to stand while teaching. Paul modified his manner and presentation to the audience.

▣ "motioning with his hand" Paul gestured for quiet. Luke mentions this eyewitness detail often (cf. 12:17; 13:16; 19:33; 21:40).

NASB (UPDATED) TEXT: 13:16b-25
 ¹⁶"Men of Israel, and you who fear God, listen: ¹⁷'The God of this people Israel chose our fathers and made the people great during their stay in the land of Egypt, and with an uplifted arm He led them out from it. ¹⁸For a period of about forty years He put up with them in the wilderness. ¹⁹When He had destroyed seven nations in the land of Canaan, He distributed their land as an inheritance—all of which took about four hundred and fifty years. ²⁰After these things He gave them judges until Samuel the prophet. ²¹Then they asked for a king, and God gave them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. ²²After He had removed him, He raised up David to be their king, concerning whom He also testified and said, "I have found David the son of Jesse, a man after My heart, who will do all My will." ²³From the descendants of this man, according to promise, God has brought to Israel a Savior, Jesus, ²⁴after John had proclaimed before His coming a baptism of repentance to all the people of Israel. ²⁵And while John was completing his course, he kept saying, ‘What do you suppose that I am? I am not He. But behold, one is coming after me the sandals of whose feet I am not worthy to untie.'"

13:16b "Men of Israel, and you who fear God, listen" There were two groups present, Jews and Gentile "God-fearers" (cf. v. 26; 10:2,22,35). This sermon is very similar to Stephen's sermon of Acts 7. In many ways Paul was deeply influenced by Stephen's understanding of the OT and the gospel.

13:17 Paul began his review of OT history with the call of the Patriarchs (Abraham, Isaac, and Jacob in Genesis) and the captivity and deliverance from Egypt (Exodus-Deuteronomy).

▣ "with an uplifted arm He led them out" This is typical OT imagery (cf. LXX Exod. 6;1,6) of YHWH in physical terms. It is similar to the anthropomorphic phrase, "His right arm." The Bible speaks of God in human vocabulary (i.e., anthropomorphism) even though He is an eternal, non-physical, all pervasive Spirit. These biblical analogies are the source of many misunderstandings and literal overstatements. The Bible speaks of God in analogy, metaphor, and negation. God is far greater than fallen, time-bound, earth-bound humans can comprehend or express! See Special Topic at 2:33.

13:18 "For a period of about forty years He put up with them in the wilderness" This reflects Deut. 1:31 and could be translated "fed as a nurse" (cf. MSS A, C). This reflects the OT books of Exodus and Numbers.

The term "forty" is often a round number. Literally the time from Horeb to Shittim was thirty-eight years with a two year period at Horeb (Sinai). See Special Topic at 1:3.

13:19 "destroyed seven nations" The nations of Palestine can be characterized in several ways.

1. collective terms, Canaanite (i.e., lowlander, cf. Gen. 10:18-29; Jdgs. 1:1) or Amorite (i.e., highlander, cf. Gen. 15:16)

2. two nations (Canaanites, Perizzites, cf. Gen. 13:7; 34:30; Jdgs. 1:4-5)

3. three nations (Hivites, Canaanites, Hittites, cf. Exod. 23:28)

4. six nations (Canaanite, Hittite, Amorite, Perizzite, Hivite, Jebusite, cf. Exod. 3:8,17; 33:2; 34:11; Deut. 20:17; Josh. 9:1; 12:8)

5. seven nations (Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites, Jebusites, cf. Deut. 7:1; Josh. 3:10; 24:11)

6. ten nations (Kenites, Kenizzites, Kadmonites, Hittites, Perizzites, Rephaim, Amonites, Canaanites, Girgashites, Jebusites, cf. Gen. 15:19-21)

SPECIAL TOPIC: PRE-ISRAELITE INHABITANTS OF PALESTINE

▣ "an inheritance" The triple compound term kata + klēros + nemō is common in the Septuagint, but is used only here in the NT (other texts have kata + klēros + didōmi). It implies the casting of lots as a means of dividing the Promised Land among the tribes (cf. Josh. 13-19). The word klēros is where we get the English word "clergy," but in the NT it always refers to the body of believers, not an elite group!

▣ "four hundred and fifty years" This number seems to be arrived at by:

1. 400 year bondage in Egypt (cf. Gen. 15:13)

2. 40 year wilderness wandering period (cf. Exod. 16:35; Num. 14:33-34; 32:13)

3. 7-10 year conquest (cf. Josh. 14:7,10)

The Textus Receptus (KJV) moves the number to v. 20 and seems to involve the Judges (following Josephus, Antiq. 8.3.1), but this wording is not in the older and better uncial Greek manuscripts (cf. א, A, B, C), which fits better with I Kgs. 6:1 dating. The dash found in the NASB is to accentuate the proper place of the number.

13:20 This refers to the period from the book of Judges through I Samuel 7.

13:21 This refers to I Sam. 8-10.

▣ "for forty years" This time phrase is not found in the OT unless the OT manuscript problem connected to I Sam. 13:1 includes "forty" (NIV). Josephus, Antiq. 6.14.9 also mentions that Saul reigned "forty" years. The Septuagint just omits the entire sentence and starts with I Sam. 3:2. "Forty" was obviously a rabbinical tradition.

13:22 "I have found David the son of Jesse, a man after My heart" This is not a direct quote from the OT but it seems to be a combination of Psalm 89:20 and I Samuel 13:14. It needs to be remembered that this sermon by Paul follows the basic pattern of Stephen's historical rendition in Acts 7. That David can be called a man after God's heart, when he was such a notorious sinner (cf. Ps. 32,51; II Samuel 11), is a great encouragement to all believers.

This combination quote implies several things.

1. This was a standard practice with the rabbis, which explains many of the unusual OT quotes in the NT.

2. This was already a part of Christian catechism. Paul often quotes from early Christian hymns and possibly other literature.

3. This quote is unique to Paul and shows that Luke must have gotten his summary of this first recorded message of Paul in Acts from Paul himself.

NASB, NKJV"who will do all My will"
NRSV"who will carry out all my wishes"
TEV"who will do all I want him to do"
NJB"who will perform my entire will"

This verse is a combination OT allusion. This part of the sentence is not in the OT passages. In the OT context Saul was disobedient and rejected. But David's life also had disobedience. God works with imperfect humans to accomplish His redemptive plan.

13:23 This is parallel to Acts 7:52. It points back to all the OT promises.

1. a redemption through the seed of a woman, Gen, 3:15

2. a ruler from Judah, Gen. 49:10

3. a coming leader like Moses, the Prophet, Deut. 18:15,18

4. a leader from David, II Sam. 7; Ps. 132:11; Isa. 11:1,10; Matt. 1:1

5. a suffering servant, Isa. 52:13-53:12

6. a savior, Luke 2:11; Matt. 1:21; John 1:29; 4:42; Acts 5:31

For Luke #4 is prominent (cf. Luke 1:32,69; 2:4; 3:31; Acts 2:29-31; 13:22-23). The Messiah would be of Jesse's line (cf. Isa. 9:7; 11:1,10; 16:5).

13:24 John the Baptist's ministry and message is described in Mark 1:1-8; Matt. 3:1-11; Luke 3:2-17; John 1:6-8,19-28. John fulfilled the prophecies of Matt. 3:1; 4:5-6. His preaching of repentance also set the pattern for Jesus' early preaching (cf. Matt. 4:17; Mark 1:14-15).

John spoke of a Coming One, greater than himself (cf. Matt. 3:11; Mark 1:7; Luke 3:16; John 1:27,30; Acts 13:25).

13:25 "while John was completing his course" God had a specific task for John to perform. John's public ministry only lasted eighteen months. But, what a year and a half it was, filled with the Spirit's power and preparing the way for the Messiah.

Paul knew the OT from his youth in synagogue school and his training as a rabbi under Gamaliel in Jerusalem. He heard the gospel

1. from Stephen

2. from believers he persecuted

3. by a special vision from Jesus

4. from a believing Jewish layman from Damascus

5. by Jesus in Arabia

6. when he visited with the other Apostles

He tries to quote Jesus' whenever he can on a subject. Here he quotes the Gospel accounts of His life

NASB (UPDATED) TEXT: 13:26-41
 ²⁶"Brethren, sons of Abraham's family, and those among you who fear God, to us the message of this salvation has been sent. ²⁷For those who live in Jerusalem, and their rulers, recognizing neither Him nor the utterances of the prophets which are read every Sabbath, fulfilled these by condemning Him. ²⁸And though they found no ground for putting Him to death, they asked Pilate that He be executed. ²⁹When they had carried out all that was written concerning Him, they took Him down from the cross and laid Him in a tomb. ³⁰But God raised Him from the dead; ³¹and for many days He appeared to those who came up with Him from Galilee to Jerusalem, the very ones who are now His witnesses to the people. ³²And we preach to you the good news of the promise made to the fathers, ³³that God has fulfilled this promise to our children in that He raised up Jesus, as it is also written in the second Psalm, ‘You are My Son; today have begotten You.' ³⁴As for the fact that He raised Him up from the dead, no longer to return to decay, He has spoken in this way: ‘I will give you the holy and sure blessings of David.' ³⁵Therefore He also says in another Psalm, ‘You will not allow Your Holy One to undergo decay.' ³⁶For David, after he had served the purpose of God in his own generation, fell asleep, and was laid among his fathers and underwent decay; ³⁷but He whom God raised did not undergo decay. ³⁸Therefore let it be known to you, brethren, that through Him forgiveness of sins is proclaimed to you, ³⁹and through Him everyone who believes is freed from all things, from which you could not be freed through the Law of Moses. ⁴⁰Therefore take heed, so that the thing spoken of in the Prophets may not come upon you: ⁴¹'Behold, you scoffers, and marvel, and perish; For I am accomplishing a work in your days, A work which you will never believe, though someone should describe it to you.'"

13:26 "sons of Abraham's family, and those among you who fear God" This refers to both the Jewish hearers (or proselytes) and the Gentiles (God-fearers) attached to Judaism's monotheism and morality.

▣ "this salvation" This is referring to God's promise to redeem fallen humanity through a Messiah (cf. Gen. 3:15). It includes Gentiles (cf. Gen. 12:5; Exod. 19:5-6; and Acts 28:28 and 13:46).

13:27 This is such a tragic verse. It succinctly summarizes the blindness of the Jews in Jerusalem about the Scriptures even though they read them continuously. By missing the prophetic signs (cf. Psalm 22; Isaiah 53; Zechariah; Malachi) and prophecies (Isaiah, Jonah) they became the prophetic sign! He came to His own, but His own received Him not (cf. John 1:11-12).

13:28 Acts records again and again the spiritual responsibility of the Jews in Jerusalem (cf. 2:23,36; 3:13-15; 4:10; 5:30; 7:52; 10:;39; 13:27-28).

13:29 "they. . .they" These must refer to different groups. The first were those who sought His death (i.e., Jewish leadership, the crowd before Pilate). The second involves those who wanted a proper burial. This could have involved sincere Jewish people who saw the injustice (similar to Acts 8:2, involving the burial of Stephen) or secret disciples like Joseph of Arimathea and Nicodemus (cf. John 19:38-42).

▣ "all that was written concerning Him" Jesus' life was one of fulfilled prophecy. One strong evidence for the inspiration of the Bible and the Messiahship of Jesus of Nazareth is predictive prophecy (cf. Luke 22:22; Acts 2:23; 3:18; 4:28; 10:43; 13:29; 24:14; 26:22).

It is surely true that many of the details of Jesus' life, which we in the church today call prophecy, are in a sense typology. Many events happened in the life of Israel which later seem to also occur in Jesus' life (one example, Hosea 11:1). Often ambiguous, oblique passages, which would not have been understood in context as prophetic, seem to jump to life as one views Jesus' earthly experience (ex. Psalm 22; Isaiah 53). It takes inspiration and a sense of the flow of redemptive history to fully appreciate the OT foreshadowing of Jesus. I would also add that although inspired NT writers use typology, even allegory, that modern teachers and preachers should not use this method of interpretation! See Bob's Biblical Interpretation Seminar online at www.freebiblecommentary.org

▣ "the cross" See notes at 5:30 and 10:29.

13:30,33,34,37 "But God raised Him from the dead" The NT affirms that all three persons of the Trinity were active in Jesus' resurrection:

1. the Spirit (cf. Rom. 8:11)

2. the Son (cf. John 2:19-22; 10:17-18)

3. the Father (cf. Acts 2:24,32; 3:15,26; 4:10; 5:30; 10:40; 13:30,33,34,37; 17:31; Rom. 6:4,9; 10:9; I Cor. 6:14; II Cor. 4:14; Gal. 1:1; Eph. 1:20; Col. 2:12; I Thess. 1:10).

This was the Father's confirmation of the truth of Jesus' life and teachings. This is a major aspect of the Kerygma (i.e., content of the sermons in Acts). See Special Topic at 2:14.

13:31 "for many days" Acts 1:3 says "forty days." However, forty is a common OT round number. See Special Topic at 1:3.

▣ "He appeared" See Special Topic: Jesus' Post-resurrection Appearances at 1:3

13:32 "the promise made to the fathers" This refers to the initial promise of YHWH to Abraham for a land and a seed (cf. Gen. 12:1-3; Romans 4). This same promise of God's presence and blessing was repeated to the Patriarchs and to their children (cf. Isa. 44:3; 54:13; Joel 2:32). The OT focuses on the land, while the NT focuses on "the seed." Paul alludes to this very promise in Rom. 1:2-3.

13:33 This quote from Ps. 2:7, which is a royal messianic psalm about the conflict and victory of God's Promised Messiah. Jesus had been killed by evil forces (human and demonic), but God had raised Him to victory (cf. Rom. 1:4).

This verse and Rom. 1:4 were used by early heretics (adoptionists) to assert that Jesus became Messiah at the resurrection. There is surely a NT emphasis on Jesus being affirmed and glorified because of His obedience, but this must not be taken in isolation from His preexistent glory and deity (cf. John 1:1-5,9-18; Phil. 2:6-11; Col. 1:13-18; Heb. 1:2-3).

This same verb, "raised up" (anistēmi), is used in Acts 3:26 of God raising up "His Servant"; in Acts 3:22 of God raising up the Prophet (cf. 7:37; Deut. 18:19). This seems to be a distinct usage from "raised" from the dead (cf. vv. 30,34,37). Jesus was "raised up" before He died!

13:34 "no longer to return to decay" This statement refers to Jesus' death and resurrection. He was the first to be resurrected (first fruits of the dead, cf. I Cor. 15:20) rather than resuscitated. Many people were brought back to physical life in the Bible, but they all had to die again. Enoch and Elijah were translated to heaven without death, but they were not resurrected.

▣ "I will give you the holy and sure blessings of David" This is a quote from Isa. 55:3 from the LXX. The quote includes the plural "sure blessings," but does not specify to what this refers. It is something that passed from God to David, to Jesus, then to His followers (plural "you" in the quote). The OT context shows the significance of "you" (cf. Isa. 55:4-5 LXX, "Behold, I have made him a testimony among the Gentiles, a prince and commander to the Gentiles. Nations which know thee not, shall call upon thee, and peoples which are not acquainted with thee, shall flee to thee for refuge, for the sake of the Lord thy God, the Holy One of Israel, for he has glorified thee," The Septuagint, Zondervan, 1976, p. 890).

The blessings and promises to David (i.e., Jews) are now the blessing and promises of the Gentiles (i.e., the entire human race).

13:35-37 This is the same argument used earlier in Peter's Pentecost sermon (cf. 2:24-32), also taken from Psalm 16. These early sermons in Acts reflect an early Christian catechism. Several OT Messianic texts were strung together. Therefore, often the pronouns and details do not seem to be relevant to the central purpose of the NT author, which was to affirm the physical resurrection of Jesus and the decay of David.

13:38 Paul is using an OT augmented argument, as does Peter (Acts 2) and Stephen (Acts 7) to reach these synagogue hearers.

Paul promises a full and complete forgiveness of sins, which Judaism could not provide (cf. v. 39), to all who trust Jesus as the Christ (i.e., "This One," vv. 38,39).

13:39 "and through Him everyone" Notice the universal element. God loves all humans and all humans have the opportunity to respond to Him by faith (cf. 10:43; Isa. 42:1,4,6,10-12; 55; Ezek. 18:23,32; Joel 2:28,32; John 3:16; 4:42; Rom. 3:22,29,30; 10:9-13; I Tim. 2:4; 4:10; Titus 2:11; II Peter 3:9; I John 2:1; 4:14).

▣ "who believes" See Special Topics at 3:16 and 6:5.

NASB, NKJV"is freed from all things" (v. 39)
NRSV"is set free from all those sins" (v. 39)
TEV"is set free from all the sins" (v. 39)
NJB"justification from all sins" (v. 38)

This is literally "justified" (present passive indicative). This is a legal term which describes our standing before God through Jesus Christ's righteousness (cf. II Cor. 5:21). In Hebrew it originally means a "river reed" (see Special Topic at 3:14). It reflects an OT construction term used metaphorically for God as the standard or ruler by which judgement is made.

▣ "which you could not be freed through the Law of Moses" This was Paul's major theological point (cf. Rom. 3:21-30). The Mosaic law was a tutor to bring us to an understanding of our personal sin and to cause us to desire Christ (cf. Gal. 3:23-29). The OT Law is not a means of salvation, because all sinned (cf. Rom. 3:9-18,23; Gal. 3:22). It had become a death sentence, a curse (cf. Gal. 3:13; Col. 2:14).

SPECIAL TOPIC: PAUL'S VIEWS OF THE MOSAIC LAW

13:40-41 Paul calls on his hearers (present active imperative) to respond by trusting Jesus as the Promised Messiah, as the only way to receive forgiveness (cf. John 14:6; Acts 4:12; I Tim. 2:5).

He quotes Hab. 1:5 from the Septuagint as a warning. In other places in Paul's writings he quotes Hab. 2:4 as an appropriate response (cf. Rom. 1:17; Gal. 3:11). Paul preaches for a decision. Intellectual assent is not enough; a complete personal surrender to Jesus as the only hope is required. This initial faith and repentant response must be matched by daily Christlike living.

Verse 41 describes the shocking new methodology of salvation of the new covenant in Christ.

NASB (UPDATED) TEXT: 13:42-43
 ⁴²As Paul and Barnabas were going out, the people kept begging that these things might be spoken to them the next Sabbath. ⁴³Now when the meeting of the synagogue had broken up, many of the Jews and of the God-fearing proselytes followed Paul and Barnabas, who, speaking to them, were urging them to continue in the grace of God.

13:42 This shows the power of the Spirit (1) using Paul's sermon and (2) the hunger for forgiveness and restoration with God within the hearts of humans made in God's image.

13:43

NASB"God-fearing proselytes"
NKJV"devout proselytes"
NRSV"devout converts to Judaism"
TEV"Gentiles who had been converted to Judaism"
NJB"devout converts"

This phrase is literally "worshiping proselytes." This is a different group from the "ones fearing God" of vv. 16,26 (cf. 10:2,22,35).

Verse 43 refers to those Gentiles who had officially become Jews. This required

1. self baptism in the presence of witnesses

2. circumcision for males

3. offering a sacrifice at the Temple in Jerusalem when possible

There are a few references to Jewish proselytes in the NT (cf. Matt. 23;15; Acts 2:11; 6:5; 13:43).

▣ "urging them to continue in the grace of God" From the context it is difficult to define this phrase.

1. some of these hearers may have already responded to the gospel in their hearts

2. those who were faithful to what they understood of the grace of God in the OT are urged to continue to seek God and listen to Paul again (cf. v. 44)

NASB (UPDATED) TEXT: 13:44-47
 ⁴⁴The next Sabbath nearly the whole city assembled to hear the word of the Lord. ⁴⁵But when the Jews saw the crowds, they were filled with jealousy and began contradicting the things spoken by Paul, and were blaspheming. ⁴⁶Paul and Barnabas spoke out boldly and said, "It was necessary that the word of God be spoken to you first; since you repudiate it and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles. ⁴⁷For so the Lord has commanded us, ‘I have placed You as a light for the Gentiles, That You may bring salvation to the end of the earth.'"

13:44 Paul's message had an obvious impact. This is also hyperbole. Not everyone in the city attended.

NASB, NRSV,
TEV"the word of the Lord"
NKJV, NJB,
REB"the word of God"

There is a Greek manuscript variant at this point.

1. Lord is in MSS P⁷⁴, א, A, B²

2. God is in MSS B, C, E

The UBS⁴ puts "Lord" in the text, but rates it "C" (difficulty deciding). As with so many variants, this does not change the sense of the text. The gospel is a divine revelation about Jesus, the Messiah/Christ.

13:45 "when the Jews saw the crowd. . .jealousy" Whether it was the large turnout or the large number of Gentiles in the crowd that caused the jealousy is uncertain in this context. Jealousy is attributed to Jewish leadership both in Jerusalem and the Diaspora. (cf. Matt. 27:18; Mark 15:10; Acts 17:5).

Later in Romans Paul develops the theological problem of Jewish unbelief (cf. Romans 9-11). He asserts that God has temporarily blinded Israel so that the Gentiles might be saved. However, God will use the salvation of the Gentiles as a means (i.e., jealousy) to cause Israel to respond to Christ, so that all believers will be united through the gospel (cf. Eph. 2:11-3:13).

The problem is when does this occur? The same question could be asked of Zech. 12:10. Is this prophecy related to the early church, which was made up of believing Jews, or to a future period? Jealousy is meant for a redemptive purpose (cf. Rom. 10:19; 11:11,14), but the jealousy in this text causes unbelief!

▣ "they were fill with jealousy" See note at 3:10.

▣ "were blaspheming" As these Jews defended their traditions and attacked Paul's preaching, they themselves were guilty of blasphemy. There is no middle ground here. Either Judaism or Christianity is a true reflection of God's will. They are exclusive!

13:46 "spoke out boldly" This is one of the signs in Acts of being Spirit-filled.

▣ "‘It was necessary that the word of God be spoken to you first'" This was the pattern of early missionary preaching. The Jews had priority (cf. Romans 9-11), but God had included Gentiles. Those in the synagogue knew their OT and could check the prophecies. Acts has a series of texts on this concept and pattern (cf. 3:26; 9:20; 13:5,14; 16:13; 17:2,10,17).

▣ "‘you repudiate it'" This is a strong verb (present middle indicative) used several times in the Septuagint. Its basic meaning is "to thrust away." It was used of the Israelites in Stephen's sermon (cf. 7:39). It is also used by Paul in Rom. 11:1-2 to assert that God has not rejected His people, but they have rejected His Son, His only means of salvation, His full revelation.

▣ "‘judge yourselves unworthy of eternal life'" It is difficult to hold the concept of predestination, which is emphasized so often in Acts, with the concept of mandated individual personal response. No one can come to faith without the drawing of the Spirit (cf. John 6:44,65), but we are judged by whether we respond or not. By their rejection of Paul's preaching of the gospel, they revealed their true selves (cf. John 3:17-21). The blame for lack of response cannot be placed on God. He has provided a way, His Son, but He is the only way! It is the myster of "unbelief"!

▣ "we are turning to the Gentiles" This becomes a regular pattern of gospel proclamation (cf. 18:6; 22:21; 26:20; 28:28; Rom. 1:16).

13:47 This is a quote from Isa. 49:6 (cf. 42:6) from the Septuagint. Simeon used this quote at the blessing of Jesus in Luke 2:32 to affirm His Messianic task of universal redemption (see Special Topic at 1:8). It is even possible that the "light" in the context refers to Paul and Barnabas' preaching of the gospel to these Gentiles (cf. "Use of the Old Testament in the New," by Darrell Boch, p. 97 in Foundations for Biblical Interpretation, Broadman & Holman Publishers, 1994). Now Paul uses it to show the universal proclamation of the universal gospel!

The ending phrase, "to the end of the earth," may be an allusion to 1:8. It highlights the universality of the gospel.

NASB (UPDATED) TEXT: 13:48-52
 ⁴⁸When the Gentiles heard this, they began rejoicing and glorifying the word of the Lord; and as many as had been appointed to eternal life believed. ⁴⁹And the word of the Lord was being spread through the whole region. ⁵⁰But the Jews incited the devout women of prominence and the leading men of the city, and instigated a persecution against Paul and Barnabas, and drove them out of their district. ⁵¹But they shook off the dust of their feet in protest against them and went to Iconium. ⁵²And the disciples were continually filled with joy and with the Holy Spirit.

13:48 "When the Gentiles heard this, they began rejoicing and glorifying the word of the Lord" Many of these had been in the synagogue for years and had never heard the inclusive, universal message of God's love and acceptance of all humanity by faith in Messiah. When they heard it they enthusiastically received it (cf. 28:28) and passed it on to others (cf. v. 49).

▣ "as many as had been appointed to eternal life believed" This is a clear statement of predestination (so common in the rabbis' and Intertestamental Jewish literature), but it is in the same ambiguous relationship as all NT passages that relate to the paradox of God's choice and human's free will (cf. Phil. 2:12, 13). It is a pluperfect passive periphrastic that comes from a military term (tassō) which means to "enroll" or "appoint."

This concept of enrolling refers to the two metaphorical books that God keeps (cf. Dan. 7:10; Rev. 20:12). First is the Book of the Deeds of men (cf. Ps. 56:8; 139:16; Isa. 65:6; and Mal. 3:16). The other is the Book of Life (cf. Exod. 32:32; Ps. 69:28; Isa. 4:3; Dan. 12:1; Luke 10:20; Phil. 4:3; Heb. 12:23; Rev. 3:5; 13:8; 17:8; 20:12-15; 21:27). See Special Topic: Election/Predestination and the Need for a Theological Balance at 2:47.

13:50 "But the Jews incited the devout women of prominence" This text gives historical and cultural setting of the exalted place of women in Asia Minor in the first century (cf. 16:14; 17:4).

In this context it refers to proselytes to Judaism who were also leaders in the community or were married to the civic leaders. A. T. Robertson, Word Pictures in the New Testament, vol. 3, p. 201, makes the point that Gentile women were greatly attracted to Judaism (cf. Strabo 7:2 and Juvenal 6:542) because of its morality.

▣ "instigated a persecution against Paul" Paul refers to this in II Tim. 3:11.

13:51 "they shook off the dust of their feet" This is a Jewish sign of rejection (cf. Matt. 10:14; Mark 6:11; Luke 9:5; 10:11). It is uncertain whether this refers to (1) dust on their feet and sandals from walking or (2) dust on their robes which was kicked up when they were working.

▣ "Iconium" This was a major city of Lycaonia, located in the Roman province of Galatia. It was about eighty miles east, south-east of Pisidian Antioch and directly north of Lystra.

13:52 "continually filled with joy" This is an imperfect passive indicative which can mean the beginning of an action or the repeat of an action in past time. The NASB, 1995 update, takes it in the second sense. Only the Holy Spirit can give joy amidst persecution (cf. Rom. 5:3; James 1:2ff; I Peter 4:12ff).

The phrase "the disciples" is ambiguous. Does it refer to the new believers, the missionary team, or both?

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why can 13:2-3 not be used as a proof-text for ordination by a select group?

2. Why did Paul preach in the synagogue first?

3. Why did John Mark leave the mission team? (cf. v. 13)

4. How is v. 39 related to Galatians 3?

5. Explain v. 48b in relation to predestination and human free will.

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (from "A Guide to Good Bible Reading" p. vi)

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. This chapter is often called "The Jerusalem Council."

B. This was a major turning point, a theological watershed, in the methods and goals of the Early Church. In a sense it is a merging of the two centers of Christendom, Jerusalem and Antioch.

C. The conversions of non-Jews in Acts 8-11 seem to have been allowed as exceptions (they were not full, practicing pagans), not as a new policy to be vigorously pursued (cf 11:19).

D. This chapter's relationship to Galatians 2 is disputed. Acts 15 or Acts 11:27-30 could be the background to Galatians 2. See Introduction to chapter 14, C.

E. It is interesting that the recurrent Pentecostal sign of speaking in tongues (chapters 2, 8 & 10; possibly v. 8) is not mentioned at all as an evidence for the assurance of salvation of Gentiles (i.e., pagans).

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 15:1-5
 ¹Some men came down from Judea and began teaching the brethren, "Unless you are circumcised according to the custom of Moses, you cannot be saved." ²And when Paul and Barnabas had great dissension and debate with them, the brethren determined that Paul and Barnabas and some others of them should go up to Jerusalem to the apostles and elders concerning this issue. ³Therefore, being sent on their way by the church, they were passing through both Phoenicia and Samaria, describing in detail the conversion of the Gentiles, and were bringing great joy to all the brethren. ⁴When they arrived at Jerusalem, they were received by the church and the apostles and the elders, and they reported all that God had done with them. ⁵But some of the sect of the Pharisees who had believed stood up, saying, "It is necessary to circumcise them and to direct them to observe the Law of Moses."

15:1 "Some men came down from Judea" This paragraph refers to events in Antioch. "Some men" refers to a group of believing Jews who were committed to both Judaism and Jesus. They saw Jesus as the fulfillment of the OT faith (cf. Matt. 5:17-19), not a rival or substitute for it (cf. 11:2; 15:5; Gal. 2:12). These persons' theology is related to the false Jewish teachers (Judaizers) referred to in Galatians. These men were somehow connected to the church in Jerusalem (cf. v. 24), but they were not official representatives.

Notice it says "down." If you look at a map, it seems to be "up," but for Jews everywhere was "down," theologically, from Jerusalem (cf. v. 2).

▣ "began teaching" This is an imperfect tense, which can mean (1) started to teach or (2) taught again and again.

▣ "Unless you are circumcised" This is a third class conditional sentence, which means potential action. Circumcision was the covenant sign to Abraham and his descendants (cf. Gen. 17:10-11). This was not a minor matter in Judaism, but related to salvation itself. These men felt that the only way to YHWH was through Judaism (cf. v. 5). This type of people became known as Judaizers (cf. Gal. 1:7; 2:4. They believed in Christ plus conformity to the Mosaic Covenant (cf. v. 5). Righteousness was based on their performance, not on God's free gift. One's relationship with God was achieved by one's performance (cf. Rom. 3:21-30; Gal. 5:2-9). The real issue was who are "the people of God" and how do you characterize them?

15:2 "Paul and Barnabas had great discussion and debate with them" Luke uses the expression "great discussion" to show extreme emotion (cf. Luke 23:19,25; Acts 15:2; 19:40; 23:7,10; 24:5). This debate was crucial! It was directed at the heart of the gospel message:

1. How is one brought into right standing with God?

2. Is the New Covenant inseparably linked to the Mosaic Covenant?

The phrase in the NASB, "had a great discussion and debate," is literally "discord and questioning not a little." Young's Literal Translation of the Bible (p. 95), has "not a little dissension and disputation." This literary technique of expressing something in a negative understatement is characteristic of Luke's writings. See full note at 12:18.

▣ "the brethren determined that" This refers to "the church" (cf. v. 3). There are several groups in chapter 15 that relate to the different leadership or polity styles.

1. In verses 2,3,12, and 22 congregational authority is mentioned.

2. In verses 6 and 22 apostolic or episcopal authority (i.e., James) is mentioned, which is Roman Catholic or Anglican polity.

3. In verses 6 and 22 the authority of the elders is mentioned. This seems to parallel Presbyterian polity.

The New Testament records all of these polity structures. There is a development from the authority of the Apostles (who would one day die) to the authority of the congregation, with the pastors being the leadership catalysts (cf. v. 19).

In my opinion the polity structure is not as crucial as the spirituality of the leaders. Great Commission, Spirit-filled leaders are crucial to the gospel. Certain forms of polity fall in and out of favor, usually based on the cultural political model.

▣ "and some others" A. T. Robertson, Word Pictures in the New Testament, p. 224, has an interesting comment on this verse, "Certainly Titus (Gal. 2:1,3), a Greek and probably a brother of Luke who is not mentioned in Acts." This is certainly a possibility, but it is based on several assumptions. We must be careful that because a text (with our presuppositions) can mean or imply something, does not mean that it does! We must be content with the original author's writings and not our expanded assumptions, valid though they may be.

▣ "to the apostles" The leadership structure of the Jerusalem church is not settled. From several texts it looks as if James, the half-brother of Jesus, was the leader. This appears to be true in this chapter also. Yet, there were other leadership groups (cf. vv. 4,22):

1. the Twelve

2. local elders

3. the congregation as a whole

What is uncertain is how James relates to these groups. He is called an apostle in Gal. 1:19. It is also possible he was the acknowledged leader of the group of elders (cf. Peter called himself an elder in I Pet. 5:1; John calls himself an elder in II John 1 and III John 1).

▣ "elders" In this context "elders" would refer to an older group of leadership modeled on the synagogue pattern. See note at 11:30 or 14:23.

15:3 "church" See Special Topic at 5:11.

▣ "they were passing through both Phoenicia and Samaria" This is an imperfect middle indicative. Phoenicia was mostly Gentile, while Samaria was a mixed population of Jews and Gentiles. These areas had previously been evangelized (cf. 8:5ff; 11:19).

▣ "describing in detail the conversion of the Gentiles" It seems that Paul and Barnabas reported the marvelous work of God among the "nations" to every congregation they came in contact with. To people knowledgeable of the OT, the conversion of the "nations" was a fulfilled prophecy (i.e., Isa. 2:2-4; 42:6; 49:6)!

It is also possible that by widely reporting the success of the mission endeavor that the church in Jerusalem would not be able to quietly and secretly dismiss the issue (cf. 21:18-20).

▣ "were bringing great joy to all the brethren" These were Gentile areas. The churches would have been mixed churches. Their response is a prophetic reminder to the Jerusalem church. The world-wide mission started by Hellenists, is confirmed by Hellenist churches.

15:4 "the church and the apostles and the elders" Here all their polity groups are mentioned, as in verse 22.

▣ "they reported all that God had done with them" This had become a pattern!

15:5 "But some of the sect of the Pharisees who had believed" Faith (perfect active participle) in Jesus as the promised Messiah was the foundation of the church. But within the church there were differences of opinion about how this faith in Christ related to the covenants and promises to Israel. This vocal group ("stood up" is fronted in Greek to show its emphasis) of saved Pharisees felt that the OT was inspired and eternal and therefore must be maintained (cf. Matt. 5:17-19)! One must trust Jesus and obey Moses (i.e., dei, necessary [1] to circumcise; [2] to charge them; and [3] to keep; all three are present infinitives). It is this very question that forms the theological content of Romans 1-8 and Galatians! See SPECIAL TOPIC: PHARISEES at 5:34.

▣ "it is necessary" See full note on dei at 1:16.

NASB (UPDATED) TEXT: 15:6-11
 ⁶The apostles and the elders came together to look into this matter. ⁷After there had been much debate, Peter stood up and said to them, "Brethren, you know that in the early days God made a choice among you, that by my mouth the Gentiles would hear the word of the gospel and believe. ⁸And God, who knows the heart, testified to them giving them the Holy Spirit, just as He also did to us; ⁹and He made no distinction between us and them, cleansing their hearts by faith. ¹⁰Now therefore why do you put God to the test by placing upon the neck of the disciples a yoke which neither our fathers nor we have been able to bear? ¹¹"But we believe that we are saved through the grace of the Lord Jesus, in the same way as they also are."

15:6 "The apostles and the elders came together" Here the leadership met in private first. This speaks of the Presbyterian pattern of polity.

15:7 "After there had been much debate" The leadership was not unanimous. Some agree with the statement in v. 5. These were all sincere believers. But some were clinging to the familiar while being blinded to the radical nature of the gospel. Even the Apostles were slow to see the full implications (cf. 8:1). Notice the elements of policy making: (1) private discussion; (2) open discussion; (3) vote by the congregation.

▣ "Peter stood up" This must have been the way to get to speak to the assembled group (cf. v. 5). This is the last mention of him in Acts. He recalls his experience with Cornelius (cf. chapters 10-11).

▣ "Gentiles would hear the word of the gospel and believe" God used Peter to witness to His love and acceptance of the nations! God allowed this new radical understanding to proceed in stages.

1. the Samaritans first, chapter 8

2. the Ethiopian Eunuch, chapter 8

3. Cornelius, chapters 10-11

These were not full practicing pagans, but were all related to Judaism. However, 1 and 3 were confirmed by the Pentecost experience, which was evidence for the early church of God's acceptance of other groups.

15:8 "God who knows the heart" This was a way of confirming God's complete knowledge (cf. I Sam. 1:24; 16:7; Ps. 26:2; 139:1; Pro. 21:2; 24:12; Jer. 11:20; 17:10; Luke 16:15; Rom. 8:27; Rev. 2:23) of the faith of these Gentile converts.

▣ "giving them the Holy Spirit" This apparently refers to the same type of spiritual experience as Pentecost ("just as He also did to us"). The very same manifestation of the Spirit occurred in Jerusalem, in Samaria, and in Caesarea. It was the sign to the Jewish believers of God's acceptance of other people groups (cf. v. 9; 11:17).

15:9 "He made no distinction between us and them" This was the theological conclusion Peter came to in 10:28,34; 11:12. God is no respecter of persons (cf. Gal. 3:28; Eph. 3:11-4:13; Col. 3:11). All humans are made in the image of God (cf. Gen. 1:26-27). God desires all humans to be saved (cf. Gen. 12:3; Exod. 19:5-6; I Tim. 2:4; 4:10; Titus 2:11; II Pet. 3:9)! God loves the whole world (cf. John 3:16-17).

▣ "cleansing their hearts by faith" This term is used in the Septuagint to denote Levitical purification. It denotes the removal of that which us separates from God.

This is the very verb used in Peter's experience of the clean and unclean animals in 10:15 and 11:9 (which follows the LXX of Gen. 7:2,8; 8:20).

In the Gospel of Luke it is used for the cleansing of leprosy (cf. 4:27; 5:12,13; 7:22; 17:14,17). It came to be a powerful metaphor for cleansing from sin (cf. Heb. 9:22,23; I John 1:7).

The heart is an OT way of referring to the whole person. See Special Topic at 1:24. These Gentiles have been completely cleansed and accepted by God through Christ. The means of their cleansing is faith in the gospel message. They have believed, received, and fully trusted in the person and work of Jesus (cf. Rom. 3:21-5:11; Gal. 2:15-21).

15:10 "why do you put God to the test" The OT background of this statement is Exod. 17:2,7 and Deut. 6:16. This Greek term for "test" (peirazō) has the connotation of "to test with a view toward destruction." This was a serious discussion! See Special Topic: Greek Terms for "Testing" and Their connotations at 5:9.

▣ "yoke" This was used by the rabbis for the recitation of the Shema, Deut. 6:4-5; therefore, it stands for the Law, written and oral (cf. Matt. 23:4; Luke 11:46; Gal. 5:1). Jesus uses it in Matt. 11:29 for the requirements of the New Covenant in Him.

▣ "which neither our fathers or we have been able to bear" This reflects the teachings of Jesus (cf. Luke 11:46). This subject is addressed by Paul in Galatians 3. But this is Peter who, like James, feels the weight of Judaism (cf. Gal. 2:11-21).

This phrase admits the theological truth that the Law was not able to bring salvation because fallen humanity could not keep a holy law (cf. Romans 7)! Salvation could not and cannot be based on human performance. However, the saved, gifted, and indwelt believer needs to live a godly life (cf. Matt. 11:30; Eph. 1:4; 2:10). Godliness (Christlikeness, i.e., Rom. 8:29; Gal. 4:19; Eph. 4:13) is always the goal of Christianity, for the purpose of providing opportunities for evangelism, not personal pride nor judgmental legalism.

15:11 This is a summary of salvation (i.e., "saved," aorist passive infinitive) by grace through faith (for Peter cf. Acts 2-3; for Paul cf. 13:38-39; Rom. 3-8; Galatians 3; Ephesians 1-2). Notice the way of salvation is the same for Jews and Gentiles (cf. Rom. 3:21-31; 4; Eph. 2:1-10).

NASB (UPDATED) TEXT: 15:12-21
 ¹²All the people kept silent, and they were listening to Barnabas and Paul as they were relating what signs and wonders God had done through them among the Gentiles. ¹³After they had stopped speaking, James answered, saying, "Brethren, listen to me. ¹⁴Simeon has related how God first concerned Himself about taking from among the Gentiles a people for His name. ¹⁵With this the words of the Prophets agree, just as it is written, ¹⁶'After these things I will return, And I will rebuild the tabernacle of David which has fallen, And I will rebuild its ruins, And I will restore it, ¹⁷So that the rest of mankind may seek the Lord, And all the Gentiles who are called by My name,' ¹⁸Says the Lord, who makes these things known from long ago. ¹⁹Therefore it is my judgment that we do not trouble those who are turning to God from among the Gentiles, ²⁰but that we write to them that they abstain from things contaminated by idols and from fornication and from what is strangled and from blood. ²¹For Moses from ancient generations has in every city those who preach him, since he is read in the synagogues every Sabbath."

15:12 "All the people kept silent, and they were listening" Peter's words had settled the group of leaders. From the context it seems that at this point the two missionaries repeated their review of the mission trip a second time. This time the leadership listened! The Jerome Biblical Commentary (vol. 2, p. 195) believes it was another meeting separate from the church council of vv. 6-11. I think it is the same meeting.

▣ "Barnabas and Paul" Notice that the names are reversed because this was Barnabas' home church.

▣ "relating the signs and wonders" The theological purpose of the Pentecostal tongues in Acts is a sign of God's acceptance, so one wonders whether this particular sign was often repeated as a way of confirmation.

Signs themselves were performed by Jesus (cf. 2:22), the Apostles (cf. 2:43; 3:7; 4:16,30; 5:12), the Seven (cf. 6:8; 8:6,13), and Paul and Barnabas (cf. 14:3; 15:12). God was confirming His presence and power through the gospel by these signs and wonders. These were further evidence to the Judaizing group that God fully accepted full pagans on the basis of grace alone, through faith.

15:13 "James" This is not the Apostle James because he was killed in Acts 12:1-2. This was Jesus' half-brother who became the leader of the Jerusalem church and author of the NT book of James. He was known as "James the Just." He was sometimes called "camel knees" because he prayed so often, kneeling. The two main Jerusalem leaders are vocal on this issue (Peter and James). See Special Topic at 12:17.

15:14 "Symeon" This is the Aramaic form of Simon, which is Peter (cf. II Pet. 1:1).

▣ "about taking from among the Gentiles a people for His name" This is the universal emphasis of the OT prophets (ex. Isa. 2:2-4; 42:6; 45:20-23; 49:6; 52:10). The people of God were always to include both Jews and Gentiles (cf. Gen. 3:15; 12:3; Exod. 9:16; Eph. 2:11-3:13).

 The phrase "for His name" may be an allusion to Jer. 13:11 and 32:20 or Isa. 63:12,14.

15:15-18 "it is written" This is a free quote from Amos 9:11-12 in the Septuagint. The term "mankind" in verse 17 is Edom (the nation) in the Masoretic Text, but the Septuagint has anthropos (mankind). James quotes the Septuagint because in this case it uniquely fits his purpose of expressing the universal nature of God's promise of redemption.

Notice the promised actions are of YHWH. This is similar to Ezek. 36:22-38. Notice the number of "I's"!

This quote from the LXX, which is obviously at variance with the MT, shows that the real issue of faith is not a perfect text, but a perfect God and His plan for mankind. None of us like the textual variants of the OT or NT, but they do not affect believers' faith in the trustworthiness of Scripture. God has effectively and faithfully revealed Himself to fallen humans! Hand-copied ancient texts cannot be used as an excuse to reject this revelation. See Manfred Brauch, Abusing Scripture, chapter 1, "The Nature of Scripture," pp. 23-32.

15:16 It is obvious from the context that James chooses and modifies this quotation from the Septuagint to assert the inclusion of the nations. Did he also choose this text because it asserts the destruction of OT Mosaic religion? The New Covenant is radically different.

1. grace-based, not performance-based (gift not merit)

2. Messiah-focused, not temple-focused (Jesus is the new Temple)

3. world-wide in scope, not focused on the Jewish race

These changes would be devastating to a "circumcision party" of believers. Now the chief Apostle (Peter), the converted rabbi Apostle (Paul), and the leader of the Jerusalem church (James) all agree against them, as does the consensus (vote) of the mother church and the mission churches!

15:17 What a wonderful universal statement. But also note the "election" phrase, "all the Gentiles who are called by My name" (cf. Dan. 9:19). It denotes a worship experience of some kind (cf. LXX of Deut. 28:10; also note Isa. 63:19; Jer. 14:9).

15:18 The inclusion of the Gentiles has always been God's plan (cf. Gal. 3:26-29; Eph. 3:3-6, see Special Topic at 1:8). The means of salvation will come from the lineage of King David (cf. v. 16; II Chr. 6:33).

15:19 This is James' conclusion.

15:20 These guidelines were meant to (1) assure table fellowship in mixed churches and (2) enhance the possibility of local Jewish evangelism. These things have nothing to do with the Gentiles' individual personal salvation! These guidelines were directed at both Jewish sensibilities and pagan worship excesses (cf. v. 29; 21:25).

 The Levitical laws were given to accentuate a distinction (social and religious) between Jews and Canaanites. Their very purpose was disfellowship, but here the purpose is just the opposite. These "essentials" are to help maintain fellowship between believers of two cultures!

There are many Greek manuscript variations related to this Apostolic Decree. Some have two items, three items, or four items. For a full discussion of the options, see Bruce M. Metzger's A Textual Commentary on the Greek New Testament, pp. 429-434). Most English translations have the four-fold list.

NASB, NRSV,
REB"from fornication"
NKJV, REV,
NET"from sexual immorality"
NJB"from illicit marriages"

It is difficult to know for sure if this prohibition was directed towards

1. pagan immoral worship practices (i.e., immorality)

2. Jewish sensibilities about incest (cf. Leviticus 18; see F. F. Bruce, Answers to Questions, p. 43; NJB)

▣ "what is strangled and from blood" Some commentators relate both of these to the Mosaic food laws (cf. Lev. 17:8-16). It is, however, possible that "from blood" refers to murder, which is also a major issue in Moses' writings.

15:21 This verse means

1. to assure the legalists that the Torah was being taught to Gentiles in all localities or

2. since there were Jews in every locality, their scruples should be respected so that they may be effectively evangelized (cf. II Cor. 3:14-15)

NASB (UPDATED) TEXT: 15:22-29
 ²²Then it seemed good to the apostles and the elders, with the whole church, to choose men from among them to send to Antioch with Paul and Barnabas—Judas called Barsabbas, and Silas, leading men among the brethren, ²³and they sent this letter by them, "The apostles and the brethren who are elders, to the brethren in Antioch and Syria and Cilicia who are from the Gentiles, greetings. ²⁴Since we have heard that some of our number to whom we gave no instruction have disturbed you with their words, unsettling your souls, ²⁵it seemed good to us, having become of one mind, to select men to send to you with our beloved Barnabas and Paul, ²⁶men who have risked their lives for the name of our Lord Jesus Christ. ²⁷Therefore we have sent Judas and Silas, who themselves will also report the same things by word of mouth. ²⁸For it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these essentials: ²⁹that you abstain from things sacrificed to idols and from blood and from things strangled and from fornication; if you keep yourselves free from such things, you will do well. Farewell."

15:22 This delegation was for the purpose of unity (cf. v. 23), not to mandate compliance.

▣ "Judas called Barsabbas" This faithful leader, like so many in the NT, is unknown to us. Nothing else in the NT is said about him. But God knows him well!

It is just possible that this man was the brother of Joseph Barsabbas, who was one of the candidates to replace Judas Iscariot in 1:23. If so, they were both sons of a man named Barsabbas.

▣ "Silas" He, like Barnabas, was a leader in the church of Jerusalem. He is called Silvanus by Paul and will replace Barnabas as Paul's associate on the second missionary journey. Paul may have chosen him so that when someone accused him of (1) preaching a different gospel than the Twelve or (2) being out of fellowship with the mother church, Silas could answer their concerns and accusations.

SPECIAL TOPIC: SILAS/SILVANUS

15:23 The letter from the Jerusalem Council is directed only to certain churches, apparently which had a large believing Jewish component. By listing only certain regions, James shows that it was not meant as rules for all the Gentile churches. The letter was only for fellowship and evangelism purposes and not for guidelines for ethics or salvation!

Do you as a modern believer totally avoid non-Kosher meats? See

1. Manfred Brauch, Abusing Scripture, chapter 7, "The Abuse of Context: Historical Situation and Cultural Reality," pp. 202-249

2. Gordon Fee, Gospel and Spirit

3. Hard Sayings of the Bible, "How Kosher Should Christians Live?", pp. 527-530 and "To Eat or Not to Eat," pp. 576-578

These are all helpful articles. It is so comforting to read other informed, sincere and Bible-believing Christians struggle with these issues. Their writings give other believers the freedom to think and live based on the light they have. Unity, not uniformity, is the key to healthy, growing, Great Commission churches.

▣ "Cilicia" This is Paul's home area (cf. 22:3).

15:24 This verse shows that the church in Jerusalem had become aware that some of their membership, who had no authority or official standing (cf. v. 1), were (1) traveling to these mission churches and (2) demanding conformity to the Mosaic law (cf. v. 1). The verb (anaskeuazō) used is a strong military term used only here in the NT for plundering a city.

15:25

NASB"having become of one mind"
NKJV"being assembled with one accord"
NRSV, NJB"we have decided unanimously"
TEV"we have met together and have all agreed"

This unity among believers was a characteristic of the Spirit's presence (cf. v. 28). Notice this did not mean that there was no discussion or the exchange of strong opinions, but that after a full airing of the issue the believers came to a unified agenda.

This unified theological agreement needed to be published abroad so the same tension and argument would not occur again and again. The Jerusalem church has now taken an official stand on the content of the gospel and its implications for Gentiles!

15:26 Paul and Barnabas shared not only the victories, but also the hardships of mission work. This vulnerability was not a passing feeling, but a permanent commitment (perfect active participle).

15:28 "the Holy Spirit and to us" God was present at this crucial meeting. He expressed His will through the discussion! The Holy Spirit is the one who produced unity. Here both aspects of biblical covenant are highlighted—God's activity and appropriate human response. Notice it was a compromise; each side got something. The grace-alone, faith-alone gospel was affirmed, but Jewish sensibilities were respected. See SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT at 1:2.

▣ "these essentials" These do not refer to personal individual salvation, but fellowship between believing Jews and believing Gentiles in local churches.

15:29 This meant for Gentiles a complete break with their idolatrous past. Christian freedom and responsibility are hard to balance, but they must be (cf. Rom. 14:1-5:13; I Cor. 8:1-13; 10:23-28). These pagans' previous worship involved all three of these excluded things!

These "essentials" are listed in various ways in different Greek manuscripts. The real question is to what do they relate?

1. things sacrificed to idols would refer to meat (cf. I Cor. 8; 10:23-33)

2. blood could refer to either

a. non-kosher meat 

b. premeditated murder

3. things strangled must refer to non-kosher ways of killing animals, implying that the previous two also relate to food sensibilities of the Jews (i.e., Leviticus 11)

4. fornication could refer to

a. participation in pagan worship rituals (as well as the food)

b. OT Levitical laws against incest (cf. Lev. 17:10-14, see F. F. Bruce, Answers to Questions, p. 43)

All of these "essentials" relate not to salvation, but to fellowship within mixed churches and expanded opportunities for Jewish evangelism. See F. F. Bruce, Answers to Questions, pp. 80-81.

SPECIAL TOPIC: CHRISTIAN FREEDOM VS. CHRISTIAN RESPONSIBILITY

▣ "if" Grammatically this is not a conditional sentence. The NJB has "avoid these, and you will do what is right."

▣ "Farewell" This is a perfect passive imperative which was used as a common closing wishing strength and health.

NASB (UPDATED) TEXT: 15:30-35
 ³⁰So when they were sent away, they went down to Antioch; and having gathered the congregation together, they delivered the letter. ³¹When they had read it, they rejoiced because of its encouragement. ³²Judas and Silas, also being prophets themselves, encouraged and strengthened the brethren with a lengthy message. ³³After they had spent time there, they were sent away from the brethren in peace to those who had sent them out. ³⁴But it seemed good to Silas to remain there. ³⁵But Paul and Barnabas stayed in Antioch, teaching and preaching with many others also, the word of the Lord.

15:30 This is another congregational meeting. It shows the significance of the gathered local church.

15:31 This second congregation (i.e., the Gentile church of Antioch) did not see these essentials as negative or restrictive.

15:32 This verse defines the thrust of NT prophecy. It is primarily the preaching of the gospel and its application; who knows, maybe it is NT evidence for long sermons! See Special Topic: NT Prophecy at 11:27.

15:33 "in peace" This NASB translation is awkward. See NKJV or NRSV for a clearer way to translate this verse. This may reflect the Hebrew good-bye, Shalom (i.e., "peace", BDB 1022). This is a further way of showing the full support of the Jerusalem church and her leadership.

15:34 This verse is not included in the Greek manuscripts P⁷⁴, א, A, B, E, nor the Vulgate Latin translation. It is also omitted by NRSV, TEV, NJB, and NIV. It is in a modified form in the other uncial Greek manuscripts (i.e., C and D). It is probably not originally part of Acts. UBS⁴ rates its exclusion as "certain" (A).

15:35 This verse shows how many other first century preachers and teachers we moderns know nothing about. The NT is so selective in its witness about the lives of the other Apostles and other missionaries and preachers. God knows! Acts is not interested in biographies.

NASB (UPDATED) TEXT: 15:36-41
 ³⁶After some days Paul said to Barnabas, "Let us return and visit the brethren in every city in which we proclaimed the word of the Lord, and see how they are." ³⁷Barnabas wanted to take John, called Mark, along with them also. ³⁸But Paul kept insisting that they should not take him along who had deserted them in Pamphylia and had not gone with them to the work. ³⁹And there occurred such a sharp disagreement that they separated from one another, and Barnabas took Mark with him and sailed away to Cyprus. ⁴⁰But Paul chose Silas and left, being committed by the brethren to the grace of the Lord. ⁴¹And he was traveling through Syria and Cilicia, strengthening the churches.

15:36 "Let us return" It was Paul and Barnabas' purpose to return and strengthen the new churches which had been started on their first journey. Notice there was not the divine manifestation about this mission as there was for the first one (cf. 13:2).

15:38 "Paul kept insisting" This is an imperfect active indicative. Apparently Paul continued to express his reluctance.

▣ "who had deserted them" Exactly why John Mark left the first mission is uncertain (cf. 13:13).

15:39 "there occurred such a sharp disagreement that they separated from one another" The root meaning of this term is "sharp," meaning "to sharpen as a blade." It is used in a positive sense in Heb. 10:24. The verb is also used in Acts 17:6 and I Cor. 13:5. They really had an argument!

▣ "Barnabas took Mark with him and sailed away to Cyprus" Now there are two mission teams.

15:40 "Paul chose Silas" Paul chose another leader from the Jerusalem church.

▣ "being committed by the brethren to the grace of the Lord" This would have involved a type of dedicatory prayer service (cf. 6:6; 13:3 14:26; 20:32). This implies the whole church, not a select group.

15:41 "Cilicia" Why and how these churches were started is uncertain. Possibly Paul himself started them during his silent years in Tarsus. Cilicia was Paul's home province.

▣ "churches" See Special Topic at 5:11.

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why is this chapter so important?

2. Who are the Judaizer-Christians?

3. Why was James' opinion given so much weight?

4. Who are the elders?

5. Do the restrictions of verses 28-29 refer to salvation or fellowship?

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