1. Before Pentecost 1:1–26 Outline 1:1–26 I. Before Pentecost 1:1–8 A. Before Jesus Ascension 1:1–5 1. Introduction 1:6–8 2. Purpose 1:9–11 B. Jesus Ascension 1:12–14 C. After Jesus Ascension 1:15–26 D. Matthias's Appointment 1:15–20 1. Scripture Fulfilled 1:21–22 2. Apostolic Requirements 1:23–26 3. Divine Appointment I. Before Pentecost 1:1–26 1 1 The first book, Theophilus, I composed concerning all that Jesus began both to do and to teach 2 until the day he was taken up, after he had instructed through the Holy Spirit the apostles whom he had chosen. 3 To them he also presented himself alive, after his suffering, by many convincing proofs, appearing to them over a period of forty days and speaking the things concerning the kingdom of God. 4 And while eating with them, he commanded them: Do not leave Jerusalem, but wait for the promise my Father made, of which you heard me speak. 5 For John baptized with water, but you will be baptized with the Holy Spirit within a few days. 6 And so when they came together, they were asking him: Lord, at this time are you restoring the kingdom to Israel? 7 He said to them: It is not for you to know the times or seasons which the Father has fixed by his own authority. 8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses both in Jerusalem, in all Judea and Samaria, and to the ends of the earth. 9 After he said these things, he was lifted up while they were looking. And a cloud hid him from their sight. 10 As they were looking intently toward the sky while he was going, instantly two men dressed in white stood beside them. 11 They said, Men of Galilee, why do you stand looking into the sky? This same Jesus, who has been taken from you into heaven, will come back in just the same way as you have seen him go into heaven. 12 Then they returned to Jerusalem from the Mount of Olives, which is a Sabbath day's journey from Jerusalem. 13 And when they had entered, they went to the upper room where they were staying; they were Peter, John, James and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot, and Judas son of James. 14 These were all with one mind constantly devoting themselves to prayer along with the women and Mary the mother of Jesus and with his brothers. 15 And in those days, Peter stood up in the midst of the brothers (a gathering of about a hundred and twenty people) and said: 16 Men and brothers, the Scripture had to be fulfilled which the Holy Spirit foretold through the mouth of David concerning Judas, who became a guide for those who arrested Jesus. 17 Because he was numbered among us and he shared in this ministry. 18 (This man bought a field with the reward received for his wickedness; and falling headlong, he burst open in the middle and all his intestines spilled out. 19 And it became known to all that live in Jerusalem, so that they called that field in their own language Akeldama, that is, field of blood.) 20 For it is written in the Book of Psalms: Let his place be a desert and let no one dwell in it. And, And let someone else take his office. 21 It is therefore necessary that one of the men who have accompanied us all the time that Jesus went in and out among us 22 beginning from the baptism of John until the day in which he was taken up from us be a witness of his resurrection with us. 23 And they proposed two men, Joseph called Barsabbas (who was also known as Justus), and Matthias. 24 They prayed, Lord, you know the hearts of all men. Show us which one of these two you have chosen 25 to receive this ministry and apostleship from which Judas strayed to go to where he belongs. 26 And they cast lots and the lot fell to Matthias, and he was added to the eleven apostles. A. Before Jesus Ascension 1:1–8 1. Introduction 1:1–5 In the first sentence of this book, Luke makes it abundantly clear that he is the author of the third Gospel. He dedicates both his Gospel and Acts to Theophilus, a Gentile convert to Christianity. Although Luke refrains from mentioning his own name in either the Gospel or Acts, the style, vocabulary, and choice of words point to the same author for both books. The first two verses of Acts serve as a bridge between the Gospel account of Jesus life and ministry and the historical account of the developing church. In effect, Luke's Gospel and Acts form one book in two parts; Acts is the continuation of the Gospel. 1. The first book, Theophilus, I composed concerning all that Jesus began both to do and to teach. Note the following points: a. Gospel. Luke refers to the third Gospel as the first book. ^[1] In the Greek, the expression former or first signifies the first of either two or more items. In this case, Luke writes only two books, the Gospel and Acts. He distinguishes between the two documents by calling the first one the former. To ask whether he planned a third volume about the history of the church after Paul's release from house arrest in Rome leads to mere speculation and utter futility. b. Name. Luke dedicates both his Gospel and Acts to Theophilus. The name means friend of God and applies to both Jew and Gentile.^[2] In the Gospel prologue, Luke calls Theophilus most excellent. This description also occurs in addresses to the Roman governors Felix and Festus (Acts 23:26; 24:3; 26:25). We assume that Theophilus belongs to the educated, ruling class of society. He is a God-fearer who attends the worship services in a Jewish synagogue but objects to circumcision. Hence, he is not a convert to Judaism, but like the Roman centurion Cornelius (10:1–2) he worships the Lord God. By dedicating his Gospel to Theophilus (Luke 1:3), Luke introduces him to Jesus Christ in word and deed. And although Luke gives no further details about him in Acts, we surmise that by reading the Gospel Theophilus has become a Christian. c. Person. Concerning all that Jesus began both to do and to teach. Even though Luke's Gospel is more extensive than the other three Gospels, Luke does not mean that he has recorded everything Jesus said and did (John 21:25). He uses the adjective all to include all the things that he has mentioned about Jesus in the third Gospel. In the first eleven verses of chapter 1, the predominant subject is Jesus.^[3] With the clause all that Jesus began to do and to teach, Luke implies that his account in Acts is a continuation of what Jesus said and did as recorded in the Gospel. Luke writes about Jesus, who is the subject of both the Gospel and Acts. 2. Until the day he was taken up, after he had instructed through the Holy Spirit the apostles whom he had chosen. In this verse, Luke presents three distinct topics. They are: a. Ascension. Of the four evangelists, only Luke presents a descriptive account of Jesus ascension. He concludes his Gospel with a brief report on the event (Luke 24:50 53), returns to the subject in the first chapter of Acts (1:2), and presents a more detailed record later in the chapter (vv. 9 11). With the ascension narrative, Luke ties together the Gospel and Acts, for this narrative marks the end of the Gospel and the beginning of Acts. In the New Testament, the Greek verb meaning was taken up frequently describes Jesus ascension to heaven.^[4] Without the qualifying phrase into heaven, the verb itself testifies to the familiarity of the apostolic church with the Ascension as a formal and recognized event in our Lord's course. ^[5] Here Luke briefly mentions the ascension and thus summarizes a topic he intends to expand in the rest of the chapter. b. Instruction. Luke writes, after he had instructed through the Holy Spirit the apostles whom he had chosen. Obliquely, Luke relates Jesus ascension to an element in the Great Commission. Before he was taken up to heaven, Jesus instructed the eleven disciples to make disciples of all the nations by teaching them to pay attention to everything I have commanded you (Matt. 28:20). During the forty-day period between Jesus resurrection and his ascension, Jesus instructed his disciples in the teaching of the gospel. Accordingly, he prepared them for the tremendous task that awaited them on and after Pentecost. In the Greek, the phrase through the Holy Spirit can be taken with either the preceding words had instructed or the following verb he had chosen. In view of Luke's emphasis on the work of the Spirit in chapter 1, scholars prefer to link the phrase to that which precedes. Writes Donald Guthrie, Luke clearly shows that he sees his book as the outcome of revelations of the Spirit from the risen Lord to the apostles. ^[6] The Holy Spirit dwelled in Jesus, for Jesus breathed on his disciples and gave them the Holy Spirit (John 20:22). In their ministry, he directed his apostles through the Holy Spirit (see, e.g., 16:7). The Spirit of Jesus is the Holy Spirit. c. Election. The apostles whom he had chosen. Luke employs the term apostles, for in Acts he characterizes believers as disciples (learners) and the apostles as teachers. In fact, these disciples receive instruction in the apostles teaching (2:42); also, Jesus apostles teach with authority in the name of Jesus Christ.^[7] Jesus himself chose the twelve apostles (the Eleven and Matthias) and sent them forth as his ambassadors to proclaim the gospel and to perform miracles in his name. The Holy Spirit confirmed the election of these twelve, for he filled them on the day of Pentecost (2:4). 3. To them he also presented himself alive, after his suffering, by many convincing proofs, appearing to them over a period of forty days and speaking the things concerning the kingdom of God. In one short clause, after his suffering, Luke sums up the events of the Passion Week that he has described in detail in the Gospel. He also deems a mere reference to Jesus postresurrection appearances sufficient to prove that Jesus is alive. According to the four Gospel accounts, Acts, and Paul's first epistle to the Corinthians, Jesus appeared ten times in the period between Easter and Ascension Day. He showed himself to 1. The women at the tomb (Matt. 28:9–10) 2. Mary Magdalene (Mark 16:9 11; John 20:11 18) 3. Two men of Emmaus (Mark 16:12; Luke 24:13 32) 4. Peter in Jerusalem (Luke 24:34; I Cor. 15:5) 5. Ten disciples (Luke 24:36 43; John 20:19 23) 6. Eleven disciples (John 20:24 29; I Cor. 15:5) 7. Seven disciples fishing in Galilee (John 21:1 23) 8. Eleven disciples in Galilee (Matt. 28:16–20; Mark 16:14 18) 9. Five hundred persons (I Cor. 15:6) 10. James, the brother of the Lord (I Cor. 15:7) The last appearance of Jesus occurred when he ascended to heaven from the Mount of Olives near Jerusalem. All these appearances show, says Luke, that [Jesus] presented himself alive, after his suffering, by many convincing proofs. The work that Jesus began to do during his earthly ministry continues because Jesus lives. Jesus ascension took place on the fortieth day after his resurrection and ten days before Pentecost, which is a Greek word meaning fiftieth. During these forty days, Jesus instructed the disciples in the things pertaining to the kingdom of God. With this summary statement, Luke once again calls the reader's attention to his Gospel account. Luke's Gospel has more than thirty occurrences of the expression kingdom of God; Luke also mentions it several times in Acts (1:6; 8:12; 14:22; 19:8; 20:25; 28:23, 31). By comparison, however, Matthew develops the kingdom concept and uses the expression kingdom of heaven (or, God) at least fifty times. What is the message of God's kingdom? This idiom summarizes the heart of Jesus teaching. The kingdom is God's rule in the hearts and lives of his people, who as citizens of this kingdom receive remission of sins and eternal life.^[8] Moreover, for the apostles the phrase the kingdom of God meant preaching the good news of Jesus death and resurrection and making disciples of all nations. It follows that the church can take up the message of Jesus, as recorded in the Gospels, and make it part of its own. ^[9] 4. And while eating with them, he commanded them: Do not leave Jerusalem, but wait for the promise my Father made, of which you heard me speak. 5. For John baptized with water, but you will be baptized with the Holy Spirit within a few days. Translations vary for the first part of this verse. Many versions have the reading and being assembled together with them (e.g., NKJV). This translation derives from the crucial Greek word sunalizomenos. But this expression occurs only once in the New Testament and therefore the translator must exercise caution. The primary meaning of the Greek term is eating [salt] with someone. Although objections have been raised, this version appears to be supported by the words of Peter: God caused [Jesus] to be seen, not by everyone but by witnesses who were appointed beforehand by God; that is, to us who ate and drank with him after he rose from the dead (10:40–41). In other words, Jesus ate with the disciples as visible proof that he was not a ghost but a human being of flesh and bones (Luke 24:36 43). By eating with his disciples, Jesus demonstrates to them the reality of his resurrection. Do not leave Jerusalem, but wait for the promise my Father made. We should see this command which Jesus gives his apostles in the light of the historical context. After his resurrection, Jesus instructed the disciples to return to Galilee (Matt. 28:10; Mark 16:7). They readily complied for two reasons. First, they would be able to see Jesus again in Galilee, as he had said. Next, they had no desire to remain in Jerusalem, the place where the Jews had killed Jesus. Nevertheless, on Easter Sunday Jesus already had told them that, beginning in Jerusalem, they would proclaim repentance and forgiveness in his name to all nations. He said, And I will bestow on you the promise of my Father, but stay in the city until you are clothed with power from on high (Luke 24:49). During his ministry, Jesus instructed the disciples that the Father would send the Spirit.^[10] At Pentecost Peter asserts that the gift of the Holy Spirit originates with the Father (compare 2:33). Jesus points to the Father and not to himself, for, like the Holy Spirit, he has been sent by the Father. As spokesman for the Father, Jesus promises the gift of the Spirit (John 14:26). Because the apostles had been with Jesus from the time of his baptism (compare 1:22), they knew the words spoken by John the Baptist concerning Jesus. John declared that even though he baptized with water, Jesus would baptize with the Holy Spirit and with fire (Matt. 3:11; Luke 3:16). Jesus reminds the disciples of the words John had spoken and says, For John baptized with water, but you will be baptized with the Holy Spirit within a few days. Peter later repeats this saying of Jesus verbatim when he reports to the Jewish Christians in Jerusalem about his visit to the house of Cornelius (11:16). Notice that Jesus does not say he will baptize the apostles with the Spirit; instead, they will be baptized and God the Father is the implied agent. The time between Jesus ascension and the outpouring of the Holy Spirit on Pentecost is short, only ten days. In the words of Jesus, the period is only a few days. In that time, the disciples must fill the vacancy left by Judas Iscariot with a person who had been with Jesus from the time Jesus was baptized by John. The repeated references to John the Baptist in this chapter indicate the beginning of the New Testament era. Doctrinal Considerations in 1:3 As forerunner of Jesus, John the Baptist proclaims that the kingdom of heaven is near (Matt. 3:2). When Jesus begins his ministry, he preaches that same message (Matt. 4:17), for he announces that the kingdom of God is a present reality. Thus, Jesus informs the Pharisees, The kingdom of God is within you (Luke 17:21). What is the effect of the kingdom of God? First, Jesus breaks the power of Satan, who is the prince of this world. Figuratively, he enters Satan's house, binds him, and robs him of his possessions (Matt. 12:29). Then, Jesus discloses that he has seen Satan falling like lightning from heaven (Luke 10:18) and implies that Satan has yielded place to Jesus. The kingdom belongs to the Father, to whom Christ will present it when he has subdued all his enemies (I Cor. 15:24–28). Jesus gives his followers authority to oppose the forces of Satan, to usher in the kingdom of God, and to apply the kingdom principles of righteousness, justice, love, mercy, and peace. The message of the kingdom includes remission of sin, the gift of eternal life, the declaration of Jesus authority over everything in heaven and on earth, and the promise that Jesus is near his people to the end of time (Matt. 28:19–20). Clearly, Jesus Christ is at the center of God's kingdom, because he is King of kings and Lord of lords (Rev. 19:16). Greek Words, Phrases, and Constructions in 1:1–4 Verse 1 [Greek] in his Gospel and Acts, Luke does not use [Greek] [former] (adjective or adverb) so that [Greek] [first] in Ac[ts] 1:1 with [Greek] [account] does not imply [Greek] [third]. ^[11] Verse 3 [Greek] the genitive case denotes time. The preposition appears to mean after in a construction that is idiomatic (Matt. 26:61; Acts 24:17; Gal. 2:1). Verse 4 [Greek] in Hellenistic Greek the verb [Greek] spelled with a long [Greek] means I assemble, but spelled with a short [Greek] it means I eat [salt] with another. ^[12] The use of the singular instead of the plural in the participle is strange indeed when it means to assemble. For this reason, many translators have chosen the reading to eat. 2. Purpose 1:6–8 In the first section of this chapter, Luke writes two verses of introduction (vv. 1 2) that are historical in nature. Then he refers to the forty-day period in which Jesus appeared to his followers and during which he instructed his disciples (vv. 3 5). Next he relates a specific question of the eleven disciples and adds Jesus comprehensive reply which, in fact, indicates Luke's purpose in writing Acts. 6. And so when they came together, they were asking him: Lord, at this time are you restoring the kingdom to Israel? Before Jesus ascension, when the apostles realized that the appearances of Jesus would soon come to an end, they asked him a question about the future. As in Greek the verb to ask indicates repetition, we understand that the disciples unanimously posed the question that was foremost in their minds: Lord, at this time are you restoring the kingdom to Israel? How do we interpret this question? The usual explanation is that the disciples are still thinking in terms of a political kingdom of the nation Israel in which Jesus would be their earthly king. During Jesus earthly ministry, the mother of James and John requested that her two sons might receive a special place in his kingdom. Shortly before Jesus triumphal entry into Jerusalem, she asked Jesus whether James and John might sit at his left and right in his kingdom (Matt. 20:21). In spite of Jesus emphasis on a spiritual kingdom, at the time of his ascension the disciples express their burning desire to be liberated from foreign oppression and implore him to restore the kingdom to Israel. For them, Jesus is their sovereign Lord. Even if this explanation should be valid, we must nonetheless carefully examine the request of the apostles. First, they query whether Jesus at this time is going to restore Israel's kingdom. In his reply, Jesus answers the question not of restoration but of time. He tells the apostles, It is not for you to know the times or seasons which the Father has fixed by his own authority (v. 7). Next, if we interpret the text to mean the restoration of spiritual Israel, Jesus intimates that the disciples with their reference to Israel are too restrictive. The gospel of salvation is for all nations. Hence Jesus instructs them to be his witnesses in Jerusalem, in Judea and Samaria, and to the ends of the earth (v. 8).^[13] Conclusively, then, in the light of Jesus answer it is possible and even plausible to give a spiritual interpretation of the apostles question. 7. He said to them: It is not for you to know the times or seasons which the Father has fixed by his own authority. The apostles reveal their curiosity about the future. But the future belongs to God, not to them. They should have remembered Moses pertinent observation: The secret things belong to the Lord our God, but the things that are revealed belong to us and to our children forever (Deut. 29:29). Everyone has an innate longing for the ability to lift the curtain that separates the future from the present. Because we lack this ability, we need help. But even Jesus is unable to reveal the end of time for us. He declares, But of that day or hour no one knows, not even the angels in heaven, nor the Son, but only the Father (Matt. 24:36). Jesus does not say that he is ignorant of the future; he means that the disciples have no right to know what lies in store for them. It is not for you to know. Jesus mildly rebukes the disciples for their limited understanding of the extent of God's kingdom. Yet his objective is not to reprove but to teach.^[14] The Father is completely in control of the calendar of world events and he will bring everything to its destined end. Jesus teaches that the disciples should avoid probing the unknown times and seasons of the future. In contrast to the Old Testament prophets who scanned the horizon of time and predicted the future, the New Testament apostles are witnesses of the life of Jesus Christ of Nazareth and speak in the present time. In short, the disciples testify to the past (namely, the life of Christ) rather than prophesy about the future.^[15] The times or seasons which the Father has fixed by his own authority. Because God has determined the calendar of events, nothing happens by chance. As the sixteenth-century German theologian Zacharias Ursinus put it: All things, in fact, come to us not by chance but from his fatherly hand.^[16] Note that Jesus says the Father and not my Father. He implies that the apostles, too, call God their Father. With Christ they are sons of God and can be assured that God is in complete control. 8. But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses both in Jerusalem, in all Judea and Samaria, and to the ends of the earth. In this text, Luke presents the theme for the entire book. This text contains the promise of Pentecost and the mandate to witness for Jesus in the following geographical areas: Jerusalem, Judea and Samaria, and the world. a. Promise. We see a distinct parallel between Jesus and his disciples when they are about to begin their respective ministries. When Jesus was baptized, the Holy Spirit descended upon him and strengthened him to oppose the power of Satan (Matt. 3:16). Before the apostles are able to assume the tremendous responsibility of building the church of Jesus Christ and to conquer the strongholds of Satan, they receive the power of the Holy Spirit. In the upper room on Easter Sunday, Jesus breathed on the apostles and said: Receive the Holy Spirit (John 20:22). But immediately before this he told them, As the Father has sent me, so I am sending you (v. 21). The Holy Spirit proceeds from the Father and the Son. For instance, Jesus informs the disciples in his farewell discourse, When the Counselor comes, whom I will send to you from the Father, the Spirit of truth who goes out from the Father, he will testify about meJohn 15:26, NIV . The Holy Spirit, therefore, is not an inanimate power but the third person of the Trinity. And the promise of the Spirit originates with the Father: I will bestow on you the promise of my FatherLuke 24:49a . b. Mandate. Only through the indwelling person and power of the Holy Spirit are the disciples able to witness for Jesus Christ. Not only the disciples receive the gift of the Spirit, but, as Luke shows in Acts, numerous persons are filled with the Holy Spirit and become Christ's witnesses. Effective witness can only be borne where the Spirit is, and where the Spirit is, effective witness will always follow. ^[17] Jesus word, You will receive power, applies first to the twelve apostles and then to all believers who witness effectively for Jesus Christ. You will be my witnesses. In Acts, the term witness has a twofold meaning. First, it relates to the person who has observed an act or event. Next, it refers to the person who presents a testimony by which he defends and promotes a cause. Accordingly, the apostles choose Matthias to succeed Judas Iscariot because as an eyewitness he has followed Jesus from the time of John's baptism to the moment of Jesus ascension. Further, Jesus commands Matthias to proclaim the message of his resurrection (1:21–22).^[18] In the strict sense of the word, the expression witness does not apply to Paul and Barnabas, who during their first missionary journey proclaimed the message of Jesus resurrection to the people in Pisidian Antioch (13:31). Paul and Barnabas state that they are not witnesses; they tell the Good News.^[19] Jesus sends forth the twelve apostles on the day of Pentecost as true witnesses of all that he said and did. These twelve have seen and heard Jesus and now tell others about him (I John 1:1). Filled with the Holy Spirit, they begin to proclaim the Good News in Jerusalem (Luke 24:47). Then they preach the gospel in the Judean and Samarian countryside, and eventually they take it to Rome. Rome was the imperial capital from which all roads extended, like spokes in a wheel, to the ends of the then-known worldIsa. 5:26, the ends of the earth . In the third Gospel, Luke directs attention to Jerusalem, where Jesus suffers, dies, rises from the dead, and ascends. In Acts, he focuses on Rome as the destination of Christ's gospel. From Rome the Good News reaches the entire world. Greek Words, Phrases, and Constructions in 1:6 and 8 Verse 6 [Greek] when this particle is used to introduce a direct question, it is not translated. [Greek] in Acts, this combination occurs repeatedly, not to show contrast, but to introduce a new section of the narrative, meaning so then. ^[20] Verse 8 [Greek] the aorist active participle in the genitive case is part of the genitive absolute construction. The compound form of the participle is directive because of the repetition of [Greek] (upon). [Greek] &[Greek] these two Roman provinces are distinct, but adjacent. ^[21] B. Jesus Ascension 1:9–11 Jesus ascension to heaven is a historical event. Christians observe it on the fortieth day after Easter, thus on a Thursday, and ten days before Pentecost. In fact, some churches even have a worship service on Ascension Day to celebrate the enthronement of Jesus Christ. And in their worship, they verbally confess that Jesus sits at the right hand of God the Father almighty (Apostles Creed). 9. After he said these things, he was lifted up while they were looking. And a cloud hid him from their sight. Luke records the event of Jesus ascension in remarkably few words. At the conclusion of his Gospel account, he reports that Jesus led the disciples to the vicinity of Bethany, less than two miles from Jerusalem (Luke 24:50; John 11:18). In Acts, he reveals that the exact place of departure was the Mount of Olives (1:12). In the Gospel, he relates that having lifted up his hands, Jesus blessed [the disciples]. As he was blessing them, he left them and was taken up to heaven (Luke 24:50 51). But Luke's narrative in Acts merely has the words, After [Jesus] said these things, he was lifted up while they were looking. a. He was lifted up while they were looking. Although in verse 9 Luke omits a reference to heaven, in the next two verses (vv. 10 11) he uses the expression into heaven or sky four times. Why does Luke omit a reference to heaven in verse 9? Luke portrays the ascension not from Jesus point of view when he entered heaven, but from the perspective of the disciples.^[22] They are witnessing Jesus ascent from earth to heaven. They must realize that the periodic visits of the resurrected Christ have ceased with his ascension, which marks the end of the time he was physically present with his followers. Accordingly, in subsequent chapters of Acts, Jesus appears to the apostles in visions (e.g., 18:9). Note that the passive construction of the verb he was taken up implies that God the Father is the agent who took Jesus back to heaven (see v. 2). This construction reveals that Jesus task on earth has ended. b. And a cloud hid him from their sight. We should not discuss the ascension in terms of physics or cosmology, for Scripture does not intend to teach a lesson on the location of heaven. The upward movement is almost the only possible method of pictorially representing complete removal. ^[23] What Luke conveys is that Jesus leaves this earthly scene and enters heavenly glory. From other passages of Scripture we learn that a cloud hides God's heavenly glory. A bright cloud enveloped Moses and Elijah as they were talking with Jesus at the time of his transfiguration. And from this cloud, the disciples heard God's voice (Matt. 17:5; II Peter 1:17; also compare Exod. 40:34–35).^[24] 10. As they were looking intently toward the sky while he was going, instantly two men dressed in white stood beside them. 11. They said, Men of Galilee, why do you stand looking into the sky? This same Jesus, who has been taken from you into heaven, will come back in just the same way as you have seen him go into heaven. We make these observations: a. Disciples. Even though Luke is not an eyewitness of Jesus ascension, he gives a vivid description. He describes the apostles continued gazing into the sky. In his Gospel, Luke states that the disciples worship Jesus and return to Jerusalem with great joy (Luke 24:52). But in Acts, he focuses attention on their constant gazing toward the sky (see also v. 11). Luke portrays the human emotion which departure evokes. However, if there is any sadness, it dissipates with the appearance of two angels. b. Angels. As the disciples continue to stare heavenward, suddenly two men dressed in white apparel stand next to them. Obviously, they are angels sent by God. Notice the similarity with the appearance of two angels at the empty tomb on Easter morning, when two angels in white appear to the women and to Mary Magdalene (Luke 24:4; John 20:12). The color white symbolizes purity and joy. The angels have been sent not to rebuke but to reveal. Hence they ask, Men of Galilee, why do you stand looking into the sky? We assume that all eleven disciples are from Galilee Judas Iscariot had been the exception. The angels call the apostles Galileans to remind them of their fellowship with Jesus and his earthly ministry in Galilee. The angels have come to turn possible sadness into joy; to assure the disciples that even though Jesus has ascended, from heaven he will direct them in fulfilling their task; and to tell them of Christ's return at the appointed time. c. Jesus. As Jesus himself promised the apostles that he would be with them to the end of time (Matt. 28:20), so the angels stress the continuity the apostles have with Jesus. They say that this same Jesus, who has been taken from you into heaven, will come back in just the same way as you have seen him go into heaven. The angels are not disclosing new revelation but affirming and repeating what Jesus taught during his ministry. At the end of the age, Jesus said, [men] will see the Son of man coming in a cloud with power and great glory (Luke 21:27). The angels place Jesus ascension and his return in equilibrium. As he has ascended, so he will come back. Jesus will return physically, in the same glorified body with which he went to heaven. He remains true to his character and word as he directs the increase of his church and prepares a place for his followers (John 14:2 3). Doctrinal Considerations in 1:9–11 After Jesus ascension, the disciples returned to Jerusalem with great joy (Luke 24:52). Although Luke does not reveal the incentive for their rejoicing, we find a few reasons that cause every believer to rejoice in Christ's ascension. First, Jesus entrance into heaven with a glorified human body is our assurance that we likewise shall be glorified and with body and soul enter God's presence. In heaven, the dust of the earth [Gen. 2:7] is on the throne of the majesty on high, where Christ sits at the right hand of God himself.^[25] Next, at the right hand of God the Father, Jesus is our advocate to plead our cause (I John 2:1). When we pray to God in Jesus name, Jesus perfects our prayers and presents them to God. Jesus knows our longing to be with him, our daily needs, and our sins. He speaks in our behalf to the Father and procures our salvation. During his physical absence, he grants us the gift of the Holy Spirit to guide and direct us in our daily lives. Last, Jesus ascension and session at God's right hand mark his royal enthronement. From his royal throne, Jesus rules in this world, even if the world is unwilling to acknowledge Christ's sovereignty. When Christ has put all his enemies under his feet (I Cor. 15:25), he hands the kingdom to his Father and the end has come.^[26] Greek Words, Phrases, and Constructions in 1:10–11 Verse 10 [Greek] this compound verb from [Greek] (I stand beside) is in the pluperfect but is equivalent to the imperfect tense.^[27] Verse 11 [Greek] literally it means in what manner. This construction represents a compound adverbial phrase such as [Greek], in that manner in which. ^[28] C. After Jesus Ascension 1:12–14 In obedience to Jesus instructions (Luke 24:49), the apostles wait ten days in Jerusalem for the coming of the Holy Spirit. During this time of waiting, they meet daily in a large room for continued prayer as they prepare for the task that awaits them. 12. Then they returned to Jerusalem from the Mount of Olives, which is a Sabbath day's journey from Jerusalem. Luke calls attention not to the angels but to the apostles who returned to Jerusalem. This city is significant in New Testament history, because near it Jesus died on the cross and rose from the dead. From it, in a broader sense, he ascended to heaven. And in it, the Holy Spirit came upon the apostles. The place from which Jesus ascended to heaven is the Mount of Olives. Luke does not specify the exact spot from which Jesus departed, but the top of this hill is two hundred feet higher in elevation than the city of Jerusalem (Zech. 14:4; Mark 11:1). The view of the city is magnificent. Writing to Theophilus, who was a Gentile, Luke assumes that he is acquainted with Jewish law and custom even though Theophilus may have been unfamiliar with Palestinian topography. Luke employs the popular expression a Sabbath day's walk to indicate distance and not time, for a Jew was permitted to walk from Jerusalem a distance of three-quarters of a mile on the Sabbath.^[29] Jesus ascended not on a Sabbath but on a Thursday, which is the fortieth day after Easter (see v. 3). 13. And when they had entered, they went to the upper room where they were staying; they were Peter, John, James and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot, and Judas son of James. The apostles return to Jerusalem and assemble in the upper room where they are accustomed to meet. Luke indicates that this is the room, which may have been the same place where Jesus and the disciples celebrated the Passover. Nevertheless, we lack certainty because Luke uses a different word for the Passover room; he calls it the room above ground level (Luke 22:12). According to the account in Acts, the disciples come to their room; the word in Greek signifies under the roof, that is, upstairs. They come to it via a stairway on the outside of the house. We understand that an upstairs room shields the occupants from outside interference and thus is ideally suited for the disciples purpose, namely, to pray. Although we know that the early church gathered in the house of John Mark's mother for prayer (12:12), Luke provides no proof that this is the same place. The apostles continue to stay in that place until they assume their task on the day of Pentecost. Who are the apostles? The writers of the synoptic Gospels have given a list of names (Matt. 10:2–4; Mark 3:16 19; Luke 6:14 16), yet Luke deems it necessary to present another list without the name of Judas Iscariot. He implies that the apostles must appoint a person in the place of Judas to fill up the number twelve. He lists the names in a sequence that varies from earlier lists: Peter, John, James, and Andrew. Notice that although Peter and Andrew are brothers, their names are separated by the names of the brothers John and James. Then follow Philip and Thomas, Bartholomew and Matthew. The last three have additional descriptions: James son of Alphaeus, Simon the Zealot, and Judas son of James. The last person also is known as Thaddaeus (Matt. 10:3; Mark 3:18). 14. These were all with one mind constantly devoting themselves to prayer along with the women and Mary the mother of Jesus, and with his brothers. a. Prayer. In the first part of this verse, Luke mentions two noteworthy items. First, the apostles are continually in prayer. This is a fundamental characteristic of the apostles and of the early Christians, After Pentecost, the believers come together for prayer (2:42) and the apostles make it known that their task is to devote [themselves] to prayer and the ministry of the word (6:4). And in their writings they urge the believers to pray continually (I Thess. 5:17). Next, the apostles pray together with one mind (NASB). They present their prayers unanimously and express a perfect unity that becomes a feature of the early church.^[30] Presumably the apostles pray for the outpouring of the Holy Spirit, whose coming Jesus promised repeatedly during his ministry. b. Believers. The believers who are together in Jerusalem form the nucleus of the Christian church. This nucleus consists of men and women, to whom are added a group of about 120 people (v. 15). We assume that the women Luke refers to are those (Mary Magdalene, Joanna, Susanna, and many others) who accompanied Jesus during his ministry and supported him financially (Luke 8:2 3). They had followed Jesus from Galilee for his last visit to Jerusalem; they stood at a distance from Jesus cross when he died (Luke 23:49; John 19:25); they made the necessary preparations for his burial (Luke 23:55 56; 24:1); and they reported the news of Jesus resurrection to the disciples (Luke 24:9 10). Luke also refers to Mary, the mother of Jesus. In the first two chapters of his Gospel, Luke makes Mary a central figure.^[31] Undoubtedly, she is an influential person who, with her sons, believed in Jesus. The term brothers denotes not sons born to Joseph in a previous marriage but sons born to Joseph and Mary after Jesus birth. They are James, Joseph, Simon, and Judas (Matt. 13:55; Mark 6:3). From the Gospels we learn that Jesus own brothers refused to believe in him, even in the last six months of his public ministry (John 7:5; see also Mark 3:21). After Jesus resurrection, they believed in him. Thus we read that during the forty days before the ascension, Jesus privately appeared to James to prove to him the reality of his resurrection (I Cor. 15:7). James put his faith in Jesus. Eventually, he became the head of the Jerusalem church and wrote a letter to the dispersed Christians (James 1:1). And last, Judas, who calls himself a brother of James, also wrote a canonical epistle (Jude 1). Greek Words, Phrases, and Constructions in 1:13–14 Verse 13 [Greek] with the imperfect active [Greek], this construction is past periphrastic and expresses continuity. The compound in this present participle conveys the perfective idea. [Greek] Simon is a Zealot. The Gospels of Matthew and Mark call him a [Greek]. This word is not the equivalent of Canaanite; rather, it derives from an Aramaic form that means zealot (Matt. 10:4; Mark 3:18). Verse 14 [Greek] this is part of a past periphrastic construction. The compound present participle is perfective and has its root in the verb [Greek] (I am strong, steadfast). [Greek] as an adverb, this word comes from [Greek] (together) and the noun [Greek] (passion; ardor). D. Matthias's Appointment 1:15–26 1. Scripture Fulfilled 1:15–20 We know from Paul's enumeration of Jesus post-Easter appearances that Jesus was seen by more than five hundred persons at the same time (I Cor. 15:6). This appearance may have occurred in Galilee (Matt. 28:10, 16 20). In Jerusalem, however, were some 120 believers who before Pentecost began to meet with the apostles. 15. And in those days, Peter stood up in the midst of the brothers (a gathering of about a hundred and twenty people) and said: 16. Men and brothers, the Scripture had to be fulfilled which the Holy Spirit foretold through the mouth of David concerning Judas, who became a guide for those who arrested Jesus. 17. Because he was numbered among us and he shared in this ministry. Between Jesus ascension and Pentecost, the believers in Jerusalem come together not only for prayer but also to reflect on the vacancy left by the departure of Judas. Luke speaks in general terms: in those days. He records that Peter is the spokesman for the apostles as he addresses the believers.^[32] Luke adds an explanatory note and literally says, There were at the same [place] a multitude of names of about a hundred and twenty. The names belong to persons who are true believers. In the first twelve chapters of Acts, Peter is the unquestioned leader in the Jerusalem church. Here is the beginning of his apostolic ministry. Speaking decisively, he addresses the crowd and directs attention to the fulfillment of Scripture. He says, Men and brethren, ^[33] which is a familiar address. He begins his speech by pointing to the Scriptures that had to be fulfilled. Peter bases his remarks on God's Word and intimates that Scripture is authentic and inexorably must be fulfilled. He links the written Word to the Holy Spirit, who spoke long ago through the mouth of David concerning Judas (NIV). Scripture, then, is the product of the Spirit, as Peter eloquently states in one of his epistles (II Peter 1:20–21). He asserts that the Holy Spirit speaks by using the mouth of man. That is, the Spirit communicates to us through the mouth of David, the composer of many psalms. What is fulfilled? Peter points to Judas, who became a guide for those who arrested Jesus. He himself vividly remembers the night of Jesus betrayal and his own sin of disowning Jesus. Nevertheless, he briefly articulates the charge against Judas, who willfully betrayed his Lord. Because he was numbered among us and he shared in this ministry. Almost as an afterthought Peter notes that Judas belonged to the circle of the twelve disciples during Jesus earthly ministry. Throughout this period, Judas was one of the twelve whom Jesus appointed after he spent a night in prayer (Luke 6:12 16). In addition, Peter refers to Judas having obtained through Christ's choice a share in the apostolic ministry. ^[34] Judas, then, was divinely appointed to take his place among the apostles and serve Christ in the ministry. 18. (This man bought a field with the reward received for his wickedness; and falling headlong, he burst open in the middle and all his intestines spilled out. 19. And it became known to all that live in Jerusalem, so that they called that field in their own language Akeldama, that is, field of blood.) Before Luke continues Peter's speech proving that Scripture had to be fulfilled through the mouth of David concerning Judas (v. 16), he gives an explanatory note about Judas's death. He provides information that is supplementary and not contradictory to what Matthew writes about Judas's demise (Matt. 27:3–10). Matthew records that Judas, after he returned the thirty silver coins to the chief priests and the elders, hanged himself. The chief priests decided to use the money to buy the potter's field for the burial of foreigners. In all abbreviated account, Luke portrays Judas as the buyer of this field. Because the high priests considered the reward Judas had received to be blood money, they refused to accept the thirty silver coins. These belonged to Judas. Indirectly, then, Judas purchased the potter's field. This is what Luke has in mind when he writes, This man bought a field with the reward money he got for his wickedness. Falling headlong, he burst open in the middle and all his intestines spilled out. Even though Luke omits the information that Judas hanged himself (Matt. 27:5), we infer that Judas's falling down headlong resulted from being suspended. The rope either broke due to the sudden stress caused by a falling body or eventually was cut by someone. The possibility is not remote that, while falling, Judas's body struck a sharp object that caused it to burst open. We also infer that Judas died on the field which the chief priests bought. Luke indicates that the residents of Jerusalem heard about Judas's gruesome death and named the field in their own language Akeldama, which means field of blood. From Matthew's point of view, the blood that was spilled belonged to Jesus. For that reason, the high priests called the thirty silver coins blood money (Matt. 27:6). But notice that whereas Matthew writes for a Jewish audience, Luke addresses Gentile Christians. Hence, the accounts of Matthew and Luke are not at variance.^[35] Matthew and Luke are like two news reporters describing an event from different perspectives for different audiences. 20. For it is written in the Book of Psalms: Let his place be a desert and let no one dwell in it. And, And let someone else take his office. Consider these points: a. Setting. Luke returns to Peter's speech and presents two psalm citations that Peter quoted to prove his point. The first one is from Psalms 69:25and the second from Psalms 109:8. Peter introduces the Old Testament quotations with the familiar phrase for it is written. That is, the Scriptures have abiding validity, are absolutely trustworthy, and must be fulfilled. The psalms were well known to the Jews and early Christians. They were sung in local synagogues during the worship services and thus committed to memory. The Christians gave a messianic interpretation to many of the psalms, especially when they knew that Jesus himself had quoted and applied a particular psalm. In fact, when Jesus cleansed the temple he cited (Psalms 69:9a: Zeal for your house will consume meJohn 2:17). Paul quotes Psalms 69:9b and applies it to Christ: The insults of those who insult you have fallen on meRom. 15:3, NIV .^[36] This particular psalm belongs to the category that speaks of the suffering Messiah. The passion Psalms are the part of the Old Testament Scriptures most frequently cited in the New Testament; and after Ps[alm] 22 there is no Psalm referred to in so many ways as Ps[alm] 69. ^[37] Not every verse in this psalm is directly messianic. Some of the verses describe God's enemies upon whom the psalmist pronounces a curse. Peter takes one of these verses and applies it to Judas. Psalms 109:8also contains a curse that Peter directs against Jesus betrayer. b. Meaning. The wording of these quotations differs little from the Old Testament text. Instead of using the singular his and it, the psalmist gives the plural their and tents ( May their place be desolate; let no one dwell in their tents [Ps. 69:25]). He pronounces a curse upon God's enemies and implies that the expression place includes all the material possessions a man owns. By contrast, Peter applies the expression to Judas's name, family, and earthly possessions, which are cursed. Then he thinks of the apostolic place Judas occupied during Jesus ministry and quotes Psalms 109:8: Let another take his place of leadership. The apostolic office itself is not affected by the death of Judas but is given to someone else. With this psalm citation, Peter indicates that the circle of the twelve apostles must be restored. The successor of Judas Iscariot must fill the apostolic office and as a person must differ radically from the betrayer. He must be able to meet the apostolic requirements that Peter enumerates in the last part of his speech. Greek Words, Phrases, and Constructions in 1:15–20 Verse 15 [Greek] literally this word means names, but it is translated persons, and thus refers to both men and women. Verse 16 [Greek] the imperfect active indicative from the incomplete verb [Greek] (it is necessary) expresses, in this text, divine necessity.^[38] [Greek] with the participle [Greek], this is the genitive absolute construction. The aorist tense of the participle denotes single action that occurs subsequent to the action of the main verb. Verse 17 [Greek] this perfect passive participle from the verb [Greek] (I number with) is a periphrastic construction to show duration of time. The word occurs once in the New Testament. Verse 18 [Greek] from wages that caused wickedness. Here is the objective genitive construction (II Peter 2:13, 15). [Greek] headlong. Some scholars suggest the translation swollen, distended. ^[39] Verse 19 [Greek] 0½0½ [Greek] the adjective means private and the noun language. This is a reference to the Aramaic language spoken in Jerusalem and transliterated into Greek with the word [Greek]. Verse 20 [Greek] from the verb [Greek] (I oversee), the noun signifies oversight in fulfilling the apostolic office. [Greek] the word denotes another of a different kind. 2. Apostolic Requirements 1:21–22 What are the requirements for apostleship? Peter briefly defines them and expects that a candidate who is able to meet these standards will be chosen to fill the vacancy left by Judas. 21. It is therefore necessary that one of the men who have accompanied us all the time that Jesus went in and out among us 22. beginning from the baptism of John until the day in which he was taken up from us be a witness of his resurrection with us. Quoting the words of the psalmist, Let someone else take his office, Peter utters the wish that God indeed will appoint a successor. When he says that it is necessary to choose a prospective apostle, Peter reveals God's will in this matter (compare v. 16). Peter and his audience do not act on their own accord but in obedience to God's word (Ps. 109:8) and will. a. It is therefore necessary that one of the men who have accompanied us all the time that Jesus went in and out among us. As Jesus appointed the twelve disciples, who formed a parallel to the twelve tribes of Israel, so the eleven apostles had to choose by lot one additional person to restore the apostolic circle.^[40] The number twelve denotes perfection and in the New Testament appears numerous times with reference to the disciples, the tribes of Israel, Jerusalem, and the judgment day.^[41] Incidentally, no successor was chosen after the death of the apostle James (Acts 12:2), because the church at that time was well established. And Paul became an apostle as one untimely born (I Cor. 15:8). During his ministry, Jesus had more disciples than the twelve he had chosen. At one time he commissioned seventy-two (or seventy) others for a mission comparable to that of the twelve disciples (Luke 10:1, 17; and see Matt. 10:5). b. The men who have accompanied us all the time that Jesus went in and out among us. Even though the Evangelists report that Jesus called Matthew (Matt. 9:9) and perhaps others at a later date, at least half of the twelve disciples had soon begun to follow Jesus after his baptism (John 1:35 51). The title Lord Jesus occurs frequently in Acts (4:33; 11:20; 16:31; 20:21, 24, 35). It describes Jesus earthly ministry and it serves as a confession of faith (I Cor. 12:3). The phrase [Jesus] went in and out is a Semitism typical of Peter's native tongue. Indeed, Luke accurately presents Peter's speech and not a more or less free composition.^[42] c. Beginning from the baptism of John until the day in which [Jesus] was taken up from us. Here is a clear reference to the beginning of the apostolic gospel (Matt. 3:1; Mark 1:1; Luke 3:1).^[43] For instance, in the house of Cornelius, Peter also begins his gospel presentation with Jesus baptism (Acts 10:37). The apostolic gospel sketches the baptism by John as the beginning of Jesus ministry. And that ministry lasted until the day of his ascension. d. [It is therefore necessary that one of the men] be a witness of his resurrection with us. The qualifications for apostleship are two: the prospective apostle must have been trained by Jesus from the time of Jesus baptism to the day of his ascension; he also must be a witness of Jesus resurrection. Strictly speaking, no disciple was present when Jesus arose from the dead. But Jesus appeared to the apostles and to many other people and thus presented the physical evidence of his resurrection. The term witness has a double meaning: it refers to something that a person has observed, and it means the act of testifying (compare v. 8). The apostles had seen the resurrected Christ; now they are about to tell the world about this redemptive event. The doctrine of Christ's resurrection is fundamental to the preaching of both Peter and Paul, for their sermons culminate in proclaiming the Christian tenet: I believe in the resurrection of the body (Apostles Creed). Greek Words, Phrases, and Constructions in 1:21–22 Verse 21 [Greek] the context strongly suggests during the whole time, not on every occasion. ^[44] Verse 22 [Greek] of his resurrection. The genitive is as much subjective as objective. [Greek] the aorist middle infinitive, introduced by [Greek] (it is necessary), is an indirect statement. This lengthy sentence (vv. 21 22) exemplifies excellent Greek style. Among the numerous disciples of Jesus, only two men are candidates to fill the place that Judas left vacant. We assume that candidates are scarce, for relatively few people are able to meet the requirements. However, the apostles need only one person to restore their circle. 3. Divine Appointment 1:23–26 23. And they proposed two men, Joseph called Barsabbas (who was also known as Justus), and Matthias. 24. They prayed, Lord, you know the hearts of all men. Show us which one of these two you have chosen 25. to receive this ministry and apostleship from which Judas strayed to go to where he belongs. After Peter formulates the conditions for apostleship, the others respond and propose the names of two men: Joseph and Matthias. Joseph is also known by his Latin name Justus (Col. 4:11) and as the Son of Sabbas (the elder) or Son of the Sabbath. Either his father's name was Sabbas or Joseph was born on a Sabbath. Probably Judas Barsabbas (15:22) was his brother. The second candidate is Matthias. His name is a shortened form of Mattathias (gift of Yahweh). The believers are unable to make a decision on their own accord. They know that not two but only one person is needed to fill Judas's place and to regain a twelfth member of the apostolate. Jesus originally appointed the twelve; now he must elect one of the two candidates. The congregation prays, Lord, you know everyone's heart. Show us which of these two you have chosen to take over this apostolic ministry. [NIV] The decision, therefore, is made not by the apostles but by the Lord himself. The expression Lord denotes either God or Jesus. Even if Luke elsewhere writes, God, who knows the heart (15:8), the context itself shows that Peter refers to the Lord Jesus (v. 21). In addition, the verb have chosen occurs in verse 2, where Jesus is the subject.^[45] The apostles formulate and apply the qualifications for the two men, but the Lord knows their hearts and chooses the successor to take over the apostolic ministry from Judas Iscariot. The believers conclude their prayer with the words, from which Judas strayed to go where he belongs. These words imply that Judas has left his apostolic office to take up his place in the service of Satan. 26. And they cast lots and the lot fell to Matthias, and he was added to the eleven apostles. The apostles resort to the Old Testament custom of casting lots to learn the will of God. The lot is cast into the lap, but its every decision is from the Lord. [Prov. 16:33] The practice of casting the lot was common in Old Testament times; in the New Testament the Evangelists record that the soldiers cast lots for Jesus clothes (Matt. 27:35; Mark 15:24; Luke 23:34; John 19:24). After the outpouring of the Holy Spirit on Pentecost, the practice ceases. In the period between Jesus ascension and Pentecost, the apostles determine the conditions for apostleship, pray for divine guidance, and cast the lot to ascertain God's choice. The lot fell to Matthias. Luke does not reveal how the apostles cast lots, but writes only that Matthias is the Lord's choice. The Lord appoints him as he had earlier commissioned the twelve apostles. For that reason, the ceremony of laying hands on Matthias is not observed (e.g., 6:6). Although Matthias fills the vacancy in the circle of the twelve apostles, we do not hear from or about him in the rest of the New Testament.^[46] Apostleship as such is an intriguing subject. Paul is unable to meet the qualifications for apostleship, yet he becomes the apostle to the Gentiles. Next to Peter, Paul is the prominent apostle in the early church. However, Paul could not have filled Judas's place, for his apostleship is entirely different. The difference between Paul and the Twelve is obvious: Paul submits his work to the scrutiny of the apostles (Gal. 1:18; 2:1–2, 7 10). Nevertheless, Paul and the apostles share a common appointment because Jesus Christ himself commissioned them.^[47] Practical Considerations in 1:26 Should a church cast lots when choosing its leaders? In Old Testament times, the high priest used the Urim and Thummim to make decisions for the Israelites (Exod. 28:30). Perhaps the Urim and Thummim were small stones that gave the high priest either a positive or negative answer to a question. Casting lots was common among the Israelites. They cast the lot to distribute the land and determine their inheritance (Num. 26:55; Josh. 14:2; 15:1; I Chron. 6:54); to disclose Achan's sin (Josh. 7:16–18); to select Saul as king of Israel (I Sam. 10:20–21); and to determine the number and time of the priests and Levites to serve at the temple (Neh. 10:34; 11:1). The last scriptural reference to God's people casting lots is when Matthias is chosen to succeed Judas. Note that, according to the New Testament, at no time during Jesus ministry or after the outpouring of the Holy Spirit did God's people cast lots. Furthermore, the early church provides no evidence for such practice in appointing its leaders. Because the New Testament and the early church are silent on this matter, believers ought to exercise caution and not adopt a practice that lacks firm support. Greek Words, Phrases, and Constructions in 1:24–26 Verse 24 [Greek] the aorist imperative active from the verb [Greek] (I lift up for all to see; appoint) shows single occurrence. [Greek] this is the second person singular aorist middle indicative of the verb [Greek] (I choose). Verse 25 [Greek] from [Greek] (I take, receive), this second aorist infinitive expresses purpose. [Greek] note the emphatic use of the definite articles. The adjective stands last in the sentence for emphasis. The phrase itself is a euphemism for death. Verse 26 [Greek] instead of the verb [Greek] (I cast), the aorist indicative of [Greek] (I give) appears to express a Hebrew idiom. [Greek] the two prepositions [Greek] (with) and [Greek] (down) with the noun [Greek] (pebble) connote the casting of lots by putting down pebbles together. Summary of Chapter 1 In the first two verses, Luke writes an introduction that serves as a bridge between his Gospel and Acts. He records that Jesus appeared to the apostles during the forty-day period and gave them instructions in preparation for their task. Those instructions are to wait in Jerusalem for the gift of the Holy Spirit. The disciples ask Jesus when he will restore the kingdom to Israel. Jesus tells them that the Father has set the time and the date for establishing the kingdom, and that they will receive divine power to be witnesses for Jesus from Jerusalem to the ends of the world. Jesus ascends as the apostles are looking at him. Then two angels announce that Jesus will return in the same way as he ascended. From the Mount of Olives the apostles return to Jerusalem, meet in a room upstairs, and show unity in constant prayer together with some women, Mary the mother of Jesus, and Jesus brothers. Peter addresses a group of about 120 believers and mentions the fulfillment of Scripture with respect to Judas. He states the necessity of choosing someone to fill the vacancy and to meet the requirements for apostleship. The group proposes two names, in prayer asks the Lord to choose one of them, and casts lots. Matthias is chosen and added to the eleven apostles. 1 Bauer (p. 477) gives three examples from Herodotus, Plato, and Philo that are similar in wording to the first phrase in 1:1. 2 Consult SB, vol. 2, p. 588. And see Josephus Antiquities 17.4.2 [78]; 18.5.3 [124], who records the name Theophilus belonging to Jewish people. 3 In Acts, Jesus is the subject of numerous other passages also (e.g., 2:33; 7:55, 59; 9:5, 10 16, 34; 10:13–15; 16:7; 18:9; 20:35; 22:7–10, 18 21; 23:11; 26:14–17). 4 Compare Mark 16:19; Acts 1:2, 11, 22; I Tim. 3:16; consult Burghard Siede, NIDNTT, vol. 3, p. 749; Gerhard Delling, TDNT, vol. 4, p. 8. Also refer to Jacques Dupont, Anelmphth (Act. i.2), NTS 8 (1962): 154–57. 5 Henry Alford, Alford's Greek Testament: An Exegetical and Critical Commentary, 7th ed., 4 vols. (1877; Grand Rapids: Guardian, 1976), vol. 2, p. 2. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ 2. The Church in Jerusalem, part 1 2:1–47 Outline 2:1 8:1a II. The Church in Jerusalem 2:1–47 A. Pentecost 2:1–13 1. Outpouring of the Spirit 2:1–4 a. Outpouring 2:5–11 b. Gathering 2:12–13 c. Scoffing 2:14–41 2. Peter's Sermon 2:14–21 a. Events Explained 2:22–24 b. God's Word Fulfilled 2:25–28 c. David's Prophecy 2:29–36 d. God's Promise Kept 2:37–41 e. Genuine Response 2:42–47 3. Christian Community 2:42–43 a. At Worship 2:44–47 b. In the Community II. The Church in Jerusalem 2:1 8:1a A. Pentecost 2:1–47 2 1 When the day of Pentecost came, they were all together in one place. 2 And suddenly a noise like a violently blowing wind came from heaven and it filled the whole house where they were sitting. 3 And to them, tongues as of fire appeared that separated and rested on each one of them. 4 They were all filled with the Holy Spirit and began to speak with other tongues as the Spirit was giving them ability. 5 Now there were dwelling in Jerusalem devout Jews from every nation under heaven. 6 When they heard this noise, a crowd gathered; they were confused because each one was hearing them speaking in his own language. 7 And they began to be utterly amazed, saying: Are not all these men who are speaking from Galilee? 8 Then how is it that each of us hears them in his native tongue? 9 Parthians, Medes, and Elamites; residents of Mesopotamia, Judea, and Cappadocia, Pontus and Asia, 10 Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene, and visitors from Rome, 11 Jews and converts to Judaism, Cretans and Arabs we hear them speaking in our own tongues the mighty deeds of God! 12 And all were astonished and perplexed, asking one another, What does this mean? 13 But others were mocking and saying, They are full of sweet wine. 14 Then Peter stood up with the Eleven, raised his voice, and addressed them: Fellow Jews and all you who reside in Jerusalem, let this be known to you and pay attention to my words. 15 For these men are not drunk as you suppose. It is only nine in the morning! 16 But this is what was spoken by the prophet Joel: 17 And in the last days, God says, I will pour forth of my Spirit on all people; Your Sons and your daughters shall prophesy, your young men will see visions, and your old men will dream dreams. 18 Even on my slaves, both men and women, I will pour forth of my Spirit in those last days and they will prophesy. 19 And I will show wonders in heaven above and signs on the earth below, blood and fire and billows of smoke. 20 The sun will be turned into darkness and the moon into blood, before the great and glorious day of the Lord will come. 21 And it will be that everyone who calls on the name of the Lord will be saved. 22 Men of Israel, listen to these words: Jesus of Nazareth was a man attested by God to you with miracles, wonders, and signs, which God did through him in your midst, as you yourselves know. 23 This man was given up to you according to God's set purpose and foreknowledge, and you by using lawless men nailed him to the cross and killed him. 24 God raised him up, having freed him from the agony of death, because it was impossible for him to be kept in its power. 25 For David said about him: I saw the Lord always before me; for he is at my right hand, that I may not be shaken. 26 Therefore my heart was glad and my tongue rejoiced; even my body will dwell in hope, 27 because you will not abandon me to the grave, nor will you let your Holy One undergo decay. 28 You have made known to me the paths of life; and you will fill me with joy in your presence. 29 Men and brothers, I can say confidently to you that the patriarch David both died and was buried, and his tomb is with us to this day. 30 And being a prophet, he knew that God had sworn to him on oath to place one of his descendants on his throne. 31 Looking ahead, he spoke concerning the resurrection of Christ that he was neither abandoned to the grave nor did his body undergo decay. 32 This Jesus God raised up, and all of us are witnesses of it. 33 Therefore, having been exalted to God's right hand, and having received from the Father the promise of the Holy Spirit, he has poured out what you now both see and hear. 34 For David did not ascend into heaven, but he himself said, The Lord said to my Lord; Sit at my right hand 35 until I make your enemies a footstool for your feet. 36 Therefore let all the house of Israel assuredly know that God has made this Jesus, whom you crucified, both Lord and Christ. 37 Now when they heard this, they were cut to the heart and said to Peter and the rest of the apostles, Men and brothers, what shall we do? 38 Peter answered them, Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. 39 The promise is for you and your children and for all who are far off as many as the Lord our God will call to himself. 40 And with many other words he testified and kept on exhorting them: Save yourselves from this crooked generation. 41 Then those who accepted his word were baptized, and about three thousand people were added that day. 42 They were continually devoting themselves to the apostles teaching and to fellowship, to the breaking of bread and to prayer. 43 Everyone was filled with awe, and many wonders and signs were being done by the apostles. 44 And all who believed were together and they shared all things. 45 They began to sell their possessions and goods and they gave to anyone who might have need. 46 Day by day continuing to meet together in the temple courts, breaking bread from house to house, they ate together with gladness and sincerity of heart, 47 praising God and enjoying the favor of all the people. The Lord continued to add daily to their number those who were being saved. 1. Outpouring of the Spirit 2:1–13 Even though Acts is a historical book, Luke omits references to exact dates. Scholars generally agree that in the chronology of Acts the feast of Pentecost was celebrated in a.d. 30 in the last week of May.^[1] The word Pentecost derives from a Greek word that means fiftieth. The Jews celebrated Pentecost as the Feast of Weeks on the fiftieth day after Passover (Lev. 23:15–16; Deut. 16:9–12). They also called it the Feast of Harvest (Exod. 23:16). The Jews considered Pentecost the harvest festival, at which time they presented the first fruits of the wheat harvest (Num. 28:26). After the destruction of the temple in a.d. 70, they changed this festival into a commemoration of the giving of the Decalogue at Mount Sinai. They based this on the chronological reference in Exodus 19:1.^[2] Presumably the Jews reacted to the Christian observance of Pentecost. a. Outpouring 2:1–4 1. When the day of Pentecost came, they were all together in one place. In response to Jesus command (1:4), the apostles wait patiently and prayerfully in Jerusalem for the gift of the Holy Spirit. The Greek text begins with the word and (KJV, NASB); this indicates that the event of Pentecost is closely linked to Jesus ascension. A literal version of the Greek text has when the day of Pentecost was being fulfilled That is, when the fiftieth day arrives, the period of waiting is completed. For the apostles a new era dawns. How many persons were together on the day of Pentecost? We expect that the number includes all the believers in the group of 120 (1:15). Some objections to this interpretation are raised, however. The last verse of the preceding chapter (1:26) mentions the apostles; in the second chapter, not the 120 but Peter and the Eleven occupy center stage (v. 14); and at the conclusion of Peter's sermon, the crowd addresses the apostles and not the 120 (v. 37). Conversely, we cannot limit the adjective all to the twelve apostles when the context of the preceding chapter stresses basic Christian harmony. Therefore, we interpret the adjective to include all the believers mentioned in the preceding chapter. Where were the believers? Luke tersely writes that they were in one place. If we think of the upper room (1:13), we question whether this room could accommodate a group of 120. Luke, however, indicates that they were sitting in a house (v. 2) and not in the precincts of the temple.^[3] We admit that we are unable to achieve certainty, but we presume that the meeting place was near the temple, where the apostles stayed continually praising God (Luke 24:53). 2. And suddenly a noise like a violently blowing wind came from heaven and it filled the whole house where they were sitting. 3. And to them tongues as of fire appeared that separated and rested on each one of them. 4. They were all filled with the Holy Spirit and began to speak with other tongues as the Spirit was giving them ability. Note these three points: a. Wind. In the morning hours of Pentecost, the people suddenly hear the sound of a violent wind blowing from heaven. One important aspect of the coming of the Holy Spirit is the suddenness of his appearance. Although, as they were instructed, the disciples stay in Jerusalem to wait for the outpouring of the Spirit, nonetheless his sudden arrival is surprising. Christ's followers will experience a similar situation when Jesus suddenly returns. Despite the signs of the times Jesus reveals to his people, his return will be surprising and unexpected. Luke states that there is the sound of the blowing of a violent wind. He does not indicate that the wind itself is making its effects known. From other parts of Scripture, we know that both in the Hebrew and in the Greek one word conveys the double meaning wind and spirit (Ezek. 37:9, 14; John 3:8). We hear and feel the effect of the wind but are unable to see it. So it is with the Spirit. The Holy Spirit comes from heaven, not from the sky, with the sound of a violent wind. He fills the house where the Christians are sitting and praying for his coming (compare 4:31). We see the significance of the wind in Luke's account. The wind symbolizes the Holy Spirit, who fills the house where the believers are sitting. The sound of the wind denotes heavenly power, and its suddenness reveals the inception of a supernatural event. b. Fire. And to them tongues as of fire appeared that separated and rested on each one of them. This is the fulfillment of John the Baptist's description of Jesus power: He will baptize you with the Holy Spirit and with fire (Matt. 3:11; Luke 3:16). In the Old Testament, fire is often a symbol of God's presence in respect to holiness, judgment, and grace. For example, Moses heard the voice of God in the burning bush and was told to take off his sandals (Exod. 3:2–5); fire destroyed the sacrifice of Elijah at Mount Carmel (I Kings 18:38); and a chariot of fire took Elijah to heaven (II Kings 2:11).^[4] The believers not only hear the coming of the Holy Spirit, but also see him appearing in what seem to be tongues of fire. The fire, symbol of the divine presence, takes the form of tongues that do not come out of the believers mouths, but rest on their heads. Therefore, we should not confuse these tongues with the other tongues mentioned in the next verse (v. 4), where Luke introduces the miracle of tongue speaking. The Holy Spirit appears in this external sign and rests upon each of the believers. He is not illusory, because Luke clearly indicates that they saw tongues of fire. The coming of the Spirit fulfills John the Baptist's prophecy that the disciples would be baptized with the Spirit and with fire.^[5] Therefore the coming of the Holy Spirit ushers in a new era, for he comes to take up his dwelling with men not temporarily but forever. c. Tongues. They were all filled with the Holy Spirit and began to speak with other tongues as the Spirit was giving them ability. The Greek text indicates that the filling with the Spirit occurred once for all. That is, the Spirit did not come and go but stayed, as is evident from Luke's account. When Peter addresses the Sanhedrin, he is filled with the Spirit (4:8; and see 4:31). After his conversion, Saul receives the Holy Spirit (9:17; compare 13:9, 52). The outpouring of the Spirit is not repetitious, for the Spirit stays with the person who has been filled. Furthermore, the Spirit reaches out in ever-widening circles to the Samaritans (8:17), the Gentiles (10:44–46), and the disciples of John the Baptist (19:1–6). This occurs in harmony with and in fulfillment of the command Jesus gave to the apostles to witness in Jerusalem, in Judea and Samaria, and to the ends of the earth (1:8). What is the effect of the Holy Spirit on all the believers? Luke writes, They were all filled. We should not limit the adjective all as applying only to the apostles, for Peter in his sermon shows that Joel's prophecy has been fulfilled: Your sons and daughters will prophesy (Joel 2:28). And when subsequently Peter and John report the remarks of the chief priests to the believers, all were filled with the Holy Spirit (4:31). The effect of the indwelling of the Holy Spirit is that he takes full possession of the individual believer. The Christian who is filled with the Spirit becomes the Spirit's mouthpiece. In the case of the believers in Jerusalem, they speak in other tongues and thereby prove that the Holy Spirit controls and enables them. The word tongue is the equivalent of the concept spoken language. This is evident from Luke's comment that each one was hearing them speaking in his own language (v. 6); the multitude asks, Then how is it that each of us hears them in his native tongue? (v. 8); and they say, We hear them speaking in our own tongues the mighty deeds of God (v. 11). The tongues the believers speak are the known languages spoken in areas ranging from Persia in the east to Rome in the west. We cannot equate the Pentecost event with tongue speaking in the Corinthian church. The believers who speak in other tongues at Pentecost do not speak for the edification of the church (in distinction from ecstatic speech [I Cor. 14]). Whereas in the Corinthian church ecstatic speech has to be interpreted, at Pentecost the hearers do not need interpreters because they hear and are able to understand their own languages.^[6] The ability to speak in tongues comes from within man as an internal sign of the Holy Spirit; the wind and the fire are external signs. Doctrinal Considerations in 2:2 and 4 Verse 2 Here is the fulfillment of Jesus promise to the apostles: You will be baptized with the Holy Spirit within a few days (1:5). On the day of Pentecost, the Spirit filled everyone sitting in the house, so that the 120 were spiritually baptized (vv. 2, 4). A study of Spirit baptism in Acts is significant. Whenever baptism with the Spirit is mentioned after Pentecost, it is never an experience of believers who have already been baptized once with the Spirit but only of new groups of people who are brought to faith in Christ. ^[7] After the outpouring of the Holy Spirit upon the Jews in Jerusalem, Jesus extended his church by adding the Samaritans, who received the Spirit (8:16–17). Next, he invited the Gentiles into his church. This occurred when Peter preached the gospel in the house of Cornelius and the Holy Spirit was poured out on the Gentiles (10:44–45). Finally, the disciples of John the Baptist, who had not heard the gospel and did not know about the Holy Spirit, were added to the church. Paul baptized them in the name of Jesus and the Holy Spirit came on them (19:6). Peter told the Jerusalem crowd, Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit (2:38, NIV). We conclude from a study of Acts that water baptism and Spirit baptism normally occur simultaneously. Verse 4 Although some scholars assert that the miracle of speaking in tongues relates more to the hearers than to the speakers, this view fails to do justice to those who, filled with the Holy Spirit, spoke in tongues. The context of the Pentecost event features the remarks of those who heard the apostles speak in familiar languages, but a few questions must be faced. For instance, if we say that believers, by the power of the Spirit, spoke to the crowd in their own languages, why did Peter address all the people in only one language (v. 14)? Next, if the multitude understood Peter, we expect that those present were able to converse in Greek or Aramaic or both. Furthermore, the words other tongues do not apply to Judea (v. 9), for there Aramaic and Greek were spoken. And last, if everyone present was able to hear about the mighty deeds of God in his native language, why did some people mock the apostles and charge them with drunkenness (v. 13)?^[8] Specific questions concerning the Pentecost experience remain unanswered because of the brevity of the report. From the account, we are able to draw only general conclusions. The Holy Spirit unites believers from many parts of the world by speaking miraculously to them in the language of faith. He makes it possible for the hearers to overcome the linguistic confusion of Babel (Gen. 11:1–9) when he calls them to respond to the gospel in repentance and faith (v. 38). As unbelievers scoff at the Pentecost miracle, three thousand believers repent, are baptized, and join the church (v. 41). Greek Words, Phrases, and Constructions in 2:1–4 Verse 1 [Greek] with the present middle infinitive this construction denotes time and refers to the one day of Pentecost during which the Holy Spirit came. Verse 2 [Greek] from the verb [Greek] (I carry, bear), the present middle participle can be either a genitive absolute construction or a descriptive participle (with the noun [Greek]) dependent on [Greek] (sound). Verse 4 [Greek] the aorist passive indicative from [Greek] (I fill) complements the other two verbs that express the concept fill: [Greek] (v. 1) and [Greek] (v. 2). [Greek] in context, this adjective has the meaning different. Contrast the use of [Greek] in verse 40. Among the Jewish people living in dispersion, many decided to take up residence in Jerusalem for either religious or educational purposes. They came from numerous countries and stayed permanently or temporarily in Jerusalem. Also, a number of pilgrims had come to Jerusalem to celebrate the Jewish harvest feast called Pentecost (I Cor. 16:8). b. Gathering 2:5–11 5. Now there were dwelling in Jerusalem devout Jews from every nation under heaven. 6. When they heard this noise, a crowd gathered; they were confused because each one was hearing them speaking in his own language. a. Now there were dwelling in Jerusalem devout Jews. We observe that the gospel comes to the Jew first and not to the Gentile, as Jesus instructed his disciples when he sent them on their missionary tour: Do not go toward the Gentiles.& But go rather to the lost sheep of the house of Israel (Matt. 10:5–6). God-fearing Jews from abroad settled in the holy city. It was the wish of pious Jews of the Dispersion to spend their last days on the soil of the holy land and to be buried there. ^[9] In the New Testament, the Greek term that means devout is descriptive only of Jewish people: Simeon (Luke 2:25), Ananias (Acts 22:12), and the men who buried Stephen (8:2). They are the people who obey God's law faithfully and reverently. b. From every nation under heaven. These Jews represent the world at large. They have come to Jerusalem from every nation of the civilized world of that time. In subsequent verses, Luke provides a list of nations (vv. 9 11). c. When they heard this noise, a crowd gathered; they were confused. Do the people hear the noise of the violent wind or the sound of the apostles speaking in many languages? We assume that the term noise refers to the noise of the violent wind (v. 2) and not to the speaking of the believers. We visualize the people gathering in groups to determine the origin of the sound. As they move toward the place where the believers are, they hear them speaking in numerous tongues. The result is that they are confused. d. Because each one was hearing them speaking in his own language. Luke indicates not only that the multitude hears the voices of the believers but that every individual Jew who is present listens to his own language. In fact, he says that each one keeps on hearing while the speakers continue to speak. We presume that the God-fearing Jews were at least bilingual, if not trilingual. Living in Jerusalem, they conversed in Aramaic. And if they had come from the parts of the Roman empire west and north of Israel, they would know Greek. But they also learned the languages of their native countries. They now hear these languages spoken by people who are not residents of these countries but who are Galileans. Luke reports only the fact of speaking and does not mention the content. He presents the substance of Peter's Pentecost sermon in subsequent verses. 7. And they began to be utterly amazed, saying: Are not all these men who are speaking from Galilee? 8. Then how is it that each of us hears them in his native tongue? Language is the vehicle of communication which for each person is his native tongue. When the alien residents of Jerusalem hear the language they learned in the country where they were born and reared, they are utterly amazed. Linguistic barriers that hinder effective communication are removed when the Holy Spirit enables the believers to convey God's revelation in numerous languages. The crowd detects that the speakers are not foreigners but Galileans. Perhaps the people recognized them as followers of Jesus, or the apparel of the apostles marked them as Galileans.^[10] In the eyes of the Jews in Jerusalem, Galilee was a culturally backward area of Palestine inhabited by uneducated people. Yet these Galileans communicate God's truth in numerous languages. As the believers are speaking, they demonstrate to the audience that they are praising God in all the languages and dialects of the world. They prove that God's revelation is not bound to one particular language but that it transcends all variations of human speech. Nevertheless, we observe that God does not repeatedly grant the miracle of speaking in a foreign language. For example, we do not read that Paul and Barnabas address the people of Lystra in their own language (14:11). When the believers address the crowd in known languages, the alien Jews living in Jerusalem ask: Then how is it that each of us hears them in his native tongue? By speaking other languages, the believers provide the evidence that the Holy Spirit is performing a miracle. Those who hear their own language or dialect are dumbfounded and ask emphatically how this is possible. This question is basic, for they mention it twice after Luke has introduced the concept (see vv. 6, 8, 11). Hearing their native language or dialect, they become susceptible to accepting Christ and his gospel when Peter preaches his Pentecost sermon. These aliens represent the countries where they were born, After the Babylonian captivity, not all the Jewish people returned to Palestine. Many remained in Persia and Mesopotamia. Others were deported from Babylon to Asia Minor during the fourth and third centuries before Christ. Still others settled in Egypt, especially in the city of Alexandria, or traveled west to Rome.^[11] Jews resided everywhere in the Roman empire, from east to west, for they were a scattered people. 9. Parthians, Medes, and Elamites; residents of Mesopotamia, Judea, and Cappadocia, Pontus and Asia, 10. Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene, and visitors from Rome, 11. Jews and converts to Judaism, Cretans and Arabs we hear them speaking in our own tongues the mighty deeds of God! Luke lists fifteen nations of the civilized world in his day. He begins with nations in the east (Parthia, Media, Elam, Mesopotamia), then moves via Judea to Asia Minor (Cappadocia, Pontus, Asia, Phrygia, Pamphylia), from there to Africa (Egypt, Cyrene), and then to Rome, Crete, and Arabia.^[12] Why he lists these nations and omits others (e.g., Greece, Macedonia, Cyprus) is an open question. Luke seems to group the nations in linguistic categories, for his objective in this Pentecost account is to emphasize that the Good News transcends linguistic barriers.^[13] a. Parthians, Medes, and Elamites. These people belonged to different nations where different languages were spoken. The Parthians lived south of the Caspian Sea, in an area now known as Iran. In the apostolic era, these people had never been conquered by the Roman armies, spoke a Persian dialect, and allowed the Jews religious freedom. The Medes, who with the Persians had consolidated an empire (Esther 1:3, 18 19; Dan. 5:28; 6:8, 12, 15; 8:20), resided southwest of the Caspian Sea. The Elamites occupied the land directly north of the Persian Gulf to the east of the Tigris River. They became part of the Persian empire but kept their own language. b. Residents of Mesopotamia. They lived between the Tigris and Euphrates rivers. The Jews who came to Jerusalem from Mesopotamia actually were residents of Babylon, to which they had been exiled centuries earlier. They were visitors in Jerusalem because they continued to live in Mesopotamia, which is modern Iraq. The Greek shows that the term residents should also include people from Judea, Cappadocia, Pontus, Asia, Phrygia, Pamphylia, Egypt, and Libya. These people, then, have come for the Pentecost feast in Jerusalem and expect to return to their native lands. c. Judea. The presence of Judea in this list is problematic; obviously it does not fit between Mesopotamia and Cappadocia. Luke often refers to Judea as the land of the Jews and may be thinking of the territory that David and Solomon controlled, from the Euphrates in the north to the Egyptian border in the south.^[14] This eases the problem because then it includes Syria, which is absent from the list. Furthermore, in the eyes of the Jews, Jerusalem was the capital not only of Judea but of all the places where Jews had settled. Jews coming from Judea could hardly be overlooked.^[15] d. Cappadocia, Pontus, and Asia. Luke mentions the areas of Asia Minor next in his list. Cappadocia was located north of Syria and Mesopotamia and extended to the southeast coast of the Black Sea. Pontus with Bithynia formed a Roman province situated along the southwestern shores of the Black Sea. Asia was the name for the Roman province in western Asia Minor. To illustrate, Peter addressed his first epistle to the Jewish Christians who were scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia (I Peter 1:1). Jews inhabited Asia Minor by the thousands. Therefore, Luke adds the provincial names Phrygia and Pamphylia, located in the southwestern and southern part of Asia Minor respectively. The Jewish historian Josephus records that in the second century b.c., the Syrian ruler Antiochus III deported two thousand Jewish families to Phrygia.^[16] During his missionary journeys Paul traveled through Pamphylia (13:13) and Phrygia (16:6; 18:23). e. Egypt. In the first Century of the Christian era, the Jewish population in Egypt numbered about a million people. Most of them lived in the coastal city of Alexandria.^[17] In this city, the Jews had translated the Old Testament Scriptures from Hebrew into Greek. To the west of Egypt, Libya had opened its borders to Jewish people who settled in its capital city, Cyrene (Matt. 27:32).^[18] f. Visitors from Rome. Luke is specific and no longer uses the word residents but visitors. These Jews are not necessarily Roman citizens but Jews and converts to Judaism who lived in Rome. Jews in Rome numbered in the tens of thousands in the time of the apostles. In Rome the Jews propagated Judaism and as a result gained numerous proselytes. Among these converts were also many God-fearers, who observed the law of Moses but did not submit to circumcision (Luke 7:5). g. Cretans and Arabs. As an afterthought Luke mentions two other groups: Cretans and Arabs. Crete is an island in the Mediterranean Sea and is located south of Greece. Paul saw the coast of Crete on his voyage to Italy (27:7) and visited the island when Titus founded the church there (Titus 1:5). The Arabs who came to Jerusalem for the feast of Pentecost presumably were Jews who resided in Nabatea. The Nabateans were desert dwellers who lived in an area that stretched in a southwesterly direction from Damascus to Egypt. Petra, situated to the southeast of Palestine, was its capital. Paul spent time in the Nabatean kingdom of Arabia (Gal. 1:17). h. We hear them speaking in our own tongues the mighty deeds of God! The believers filled with the Holy Spirit proclaim the miracles God has performed. We assume that they especially declare the wonders in connection with the resurrection and ascension of Jesus. Luke states that the devout Jews who were residing or visiting in Jerusalem hear about these wonders in their native languages. Doctrinal Considerations in 2:5–11 The New Testament church begins with the 120 who await the coming of the Holy Spirit. When he comes, he opens the floodgates by addressing Jews from every nation under heaven (v. 5). In all the different languages of these nations, the Holy Spirit through the mouths of his people presents the message of the wonders God has done. From these thousands of Jews who have come from numerous places, God adds three thousand to his church. God's truth is no longer confined to the city of Jerusalem. On the day of Pentecost, the church becomes worldwide. From the Old Testament Scriptures we know that the Jews were together in Jerusalem for the harvest festival. In the New Testament, God through the outpouring of the Holy Spirit and the mission of the church reaps the first fruits of his spiritual harvest. Henry Alford, the nineteenth-century British poet, and commentator, put this truth in song: All the world is God's own field, Fruit unto his praise to yield; Wheat and tares together sown, Unto joy or sorrow grown: First the blade, and then the ear, Then the full corn shall appear: Lord of harvest, grant that we Wholesome grain and pure may be. We note that Luke gives no indication that he is acquainted with the rabbinic interpretation of commemorating the Law-giving event at Pentecost. From comments made by rabbis two hundred years after the outpouring of the Holy Spirit on the day of Pentecost, we learn that God promulgated the Law from Mount Sinai in seventy languages but that only the Israelites listened to the voice of God.^[19] Even if we see a resemblance between the rabbinic tradition of the seventy languages at Mount Sinai and Luke's account of the many languages spoken at Pentecost, we do not see that with the coming of the Spirit God gave a new law.^[20] Instead God presented the gift of his Spirit not only to the 120 but also to every believer. As Peter said: Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit (v. 38, NIV). Greek Words, Phrases, and Constructions in 2:5–9 Verse 5 [Greek] this present active participle of the compound verb [Greek] (down) and [Greek] (I dwell) is with the imperfect active [Greek] (they were) a periphrastic construction that expresses duration. The compound form with the preposition [Greek] denotes permanence. By contrast, [Greek] with the verb [Greek] points to strangers who live somewhere temporarily. Verse 6 [Greek] with the noun [Greek], this aorist middle participle forms the genitive absolute construction. [Greek] from [Greek] (I confuse), this verb occurs repeatedly in Acts (2:6; 9:22; 19:32; 21:27, 31) but nowhere else in the New Testament. Literally, the verb means to pour together [in the mind] and thus cause confusion. [Greek] the imperfect active of [Greek] (I hear) expresses continued action. Verse 8 [Greek] as a personal pronoun, it emphasizes the subject of the verb [Greek] (we hear). Word for word, the entire verse is emphatic. Verse 9 [Greek] this articular present participle pertains to nine countries or areas ranging from Mesopotamia to Libya. [Greek] as an adjective with the understood noun [Greek] (land), this word must be understood in the widest possible sense of the entire Jewish nation. However, the combination [Greek] (and) links it closely to Cappadocia, which is highly unusual. Moreover, as a substantive, [Greek] should have been preceded by the definite article [Greek]. Why should the inhabitants of Judea be amazed to hear the apostles speak in their own language?^[21] Throughout the centuries, writers have proposed conjectures (e.g., Armenia, Bithynia, and Cilicia); nevertheless, the manuscript evidence for [Greek] is exceptionally strong. c. Scoffing 2:12–13 12. And all were astonished and perplexed, asking one another, What does this mean? 13. But others were mocking and saying, They are full of sweet wine. Luke resumes his account of the crowd's reaction by saying that they were astonished. He uses the same word in verse 7, but now he adds the expression perplexed. Luke indicates that the people continue to be confused, for they are unable to explain the miracle they are witnessing. These devout people are asking one another about the meaning of the event (compare 17:20). Not all the hearers are at a loss. Luke says that a certain group of people ridicules the apostles and those with them. He depicts them as unbelievers who oppose the advance of Christ's church. They can be equated with the world [, which] begins with ridicule; then afterwards it proceeds to questioning (4:7); to threats (4:7); to imprisoning (5:18); to inflicting stripes (5:40); to murder (7:58). ^[22] This is the devil's unchanging strategy against Jesus and his followers. God performs miracles for everyone to see and hear, yet the unbelievers refuse to accept the truth. They make fun of that which is holy and thus harden their hearts. The scoffers assert that the apostles are intoxicated because they drank too much wine. They attack Peter and his companions with a claim that is ridiculous; the time of day to see people under the influence of an alcoholic beverage is not at its beginning. Peter responds to their charge by calling attention to the time: It is only nine in the morning! (v. 15). The feast of Pentecost is the harvest festival of wheat and not of grapes. The grape harvest takes place at the conclusion of the summer. Therefore, the word wine refers not to new wine but to sweet wine from the harvest of the past year. Greek Words, Phrases, and Constructions in 2:12–13 Verse 12 [Greek] from [Greek] (I am at a loss), this compound shows intensity, duration (imperfect tense), and support for the preceding verb. [Greek] an idiom that is reflexive and equivalent to the pronoun [Greek]. Verse 13 [Greek] this adjective is not a synonym for [Greek] in this sentence. Here it relates to a group of people who are entirely different from those who were amazed and perplexed. [Greek] this present participle of a compound verb indicates continued and intense action. It describes the manner of mocking the apostles. [Greek] the verb [Greek] (I fill) in this context refers to wine. Note that the perfect middle in this participle denotes an act that began in the past and has effect in the present. With the verb to be, the construction is the perfect periphrastic. 2. Peter's Sermon 2:14–41 a. Events Explained 2:14–21 After enumerating the nations of the world and describing the reaction of the crowd to the Pentecost miracle, Luke focuses attention on the sermon Peter preaches that morning. The sermon itself is a model for other sermons and speeches recorded in Acts. In his address, Peter begins by explaining the event itself and quoting the prophecy of Joel. Then he preaches Christ's gospel by referring to Jesus suffering, death, resurrection, and exaltation. Last, he exhorts the multitude to repent and to be baptized. Some scholars are of the opinion that Peter's sermon is much more a theological discourse written by Luke than a historical report of the apostle's speech.^[23] We know that Luke himself was not present in Jerusalem on the day of Pentecost, but that he received his information from eyewitnesses and servants of the word (Luke 1:2). Most likely Peter served as Luke's informant and gave him the pattern and wording of the sermon. In fact, both the pattern and the basic theology are older than Luke and probably reach back into the early days of the church. ^[24] 14. Then Peter stood up with the Eleven, raised his voice, and addressed them: Fellow Jews and all you who reside in Jerusalem, let this be known to you and pay attention to my words. 15. For these men are not drunk as you suppose. It is only nine in the morning! a. Leadership. Immediately after Jesus ascension, Peter assumes the leadership role within the company of the 120 believers. Again, on the day of Pentecost, when all the people are perplexed about the miracle of speaking other languages, Peter shows the crowd that he is the leader of the twelve apostles. In earlier days, the multitudes came to listen to Jesus. Now they come to the apostles and Peter realizes that the task of giving leadership belongs to him. Supported by his fellow apostles and filled with the Holy Spirit, he faces the thousands of Jews in the temple area. Confidently and boldly he addresses them. Then Peter stood up with the Eleven. The pressures of uncertainty and curiosity compel the apostles to step forward and explain the significance of the Pentecost event. The unschooled, ordinary fisherman Simon Peter finds a place from which he can address the people within the reach of his voice. The verb stand up means not that he arises from a sitting position but that he faces the multitude. The presence of the other apostles next to him conveys to the crowd that Peter speaks on their behalf. For the apostles, the miracle of speaking in numerous languages is past (compare 10:46; 19:6). After Pentecost, they proclaim Christ's gospel in the vernacular. Thus, Peter delivers his sermon in one language. We surmise that he spoke his native Aramaic, which the multitude understood. And at the conclusion of his sermon, the crowd responds (v. 37). b. Address. Fellow Jews and all you who reside in Jerusalem. As Peter develops his speech, he gradually becomes more familiar with his audience. He begins with the common address, fellow Jews (v. 14); then he appeals to their religious pride and says, men of Israel (v. 22); and last he calls them brothers (v. 29).^[25] Peter also addresses all those who have come from other places and now reside in Jerusalem. Even though he fails to mention the converts, he undoubtedly includes them. (Incidentally, Peter does not slight the women. According to the custom of that day, the expression brothers includes sisters.) Peter tells them to pay close attention to what he is going to explain what they have seen and heard. c. Refutation. Peter counters the unbelievers attack with a remark that appeals to the common sense of the audience. Pointing to the apostles, he says, These men are not drunk as you suppose. It is only nine in the morning! The literal translation has, It is only the third hour of the day (NKJV). We must understand that the ancients divided the period between sunrise and sunset into twelve periods. This means that these periods were shorter in winter and longer in summer. Therefore, if Pentecost was celebrated in the last week of May, the third hour was not nine but eight in the morning.^[26] And at this hour of the day, 120 people would not be intoxicated. Especially on the Sabbath and on festive days, a Jew would have his first meal no earlier than about noon.^[27] 16. But this is what was spoken by the prophet Joel: 17. And in the last days, God says, I will pour forth of my Spirit on all people; Your sons and your daughters shall prophesy, your young men will see visions, and your old men will dream dreams. 18. Even on my slaves, both men and women, I will pour forth of my Spirit in those last days and they will prophesy. Peter begins his sermon by quoting from the Old Testament Scriptures. He practices what Jesus taught the apostles, namely, first quote Scripture and then show its fulfillment and application. Peter cites the prophet Joel, who predicts the outpouring of the Holy Spirit, and explains that the prophecy has been fulfilled. In short, he indicates that the era of the last days has come. Peter exemplifies the fulfillment of Joel's prophecy when he speaks boldly to the crowd, proclaims Christ's gospel, and visibly demonstrates that he is filled with the Holy Spirit. The Jews present at Pentecost know that Joel prophesied the coming of the day of the Lord in the last days. In these last days of fulfillment, God grants his blessings to his people who repent from sin. These days inaugurate the messianic age in which God pours out his Spirit on his people. I will pour forth of my Spirit on all people. in the prophecy from Joel, the expression people includes men and women, young and old. Similarly, in Acts Luke makes no distinction between men and women. Both suffer persecution (8:3); both join the church (17:4, 12); and both teach (18:26).^[28] Your sons and daughters shall prophesy. What is the meaning of the verb prophesy? In Old Testament settings it connotes predicting the future. In the Pentecost event, foretelling the future is not evident. Another interpretation is that prophesying is equivalent to preaching. And last, prophesying can mean to engage in praise to God (I Chron. 25:3). ^[29] In the early church, the prophets instructed and exhorted God's people. Thus Luke records that Philip the evangelist had four unmarried daughters who prophesied (21:9). Your young men will see visions, and your old men will dream dreams. God reveals himself in prophecy, in visions, and in dreams, as the Scriptures repeatedly testify.^[30]With the outpouring of the Holy Spirit, all believers, without distinction of gender, age, and social status, receive the wisdom and ability to know God, so that even teaching one's neighbor about the Lord is no longer necessary (Jer. 31:34; Heb. 8:11). Even on my slaves, both men and women, I will pour forth of my Spirit in those last days. The word slaves signifies that God grants his Spirit to every class of society. Notice that God claims them as his own by saying, my slaves. Many of these servants were not Jews but Gentiles. Gentile slaves, both male and female, receive the Spirit and know the Lord. This becomes evident especially in the epistles of the New Testament (Eph. 6:5–9; Col. 3:22 4:1; I Tim. 6:1–2; Titus 2:9 10; I Peter 2:18–21). God pours out his Spirit upon the slaves, so that they are able to share the gifts of the Spirit. 19. And I will show wonders in heaven above and signs on the earth below, blood and fire and billows of smoke. 20. The sun will be turned into darkness and the moon into blood, before the great and glorious day of the Lord will come. 21. And it will be that everyone who calls on the name of the Lord will be saved. a. And I will show wonders in the heavens above and signs on the earth below. Luke reports that Peter quotes from Joel's prophecy, but Luke fails to give its application. He refrains from stating that this prophecy was fulfilled at the time of Jesus death on the cross when darkness came over the land for three hours (Matt. 27:45). At that time the sun was no longer visible and the signs of nature were an eloquent testimony to Christ's death. Furthermore, Luke does not indicate that at Pentecost God fulfilled Joel's prediction of the signs and wonders. He relates that the outpouring of the Holy Spirit occurred in Jerusalem (2:1–4), Samaria (8:17), Caesarea (10:44), and Ephesus (19:6). But on none of these occasions did the people see signs in nature as Joel predicted them. And last, Luke is equally noncommittal in respect to the fulfillment of Joel's prophecy on signs and wonders. Joel predicts that all these things will take place before the great and glorious day of the Lord will come. However, apart from the announcement by the angels at the time of Jesus ascension (1:11), Luke places no emphasis on the doctrine of Christ's return in the Acts of the Apostles.^[31] Even if the believers on the day of Pentecost expected Jesus eventual return, Luke focuses attention on Jesus death, resurrection, and exaltation (vv. 22 36) but not on his return. He only reports what Peter quoted from the prophecy of Joel. Hence he accomplishes the purpose of his writing, namely, to show that the apostles are witnesses from Jerusalem to the ends of the world (1:8). Conversely, in Peter's writings composed near the end of his life, Peter distinctly outlines the return of Christ as a cardinal doctrine of the church (I Peter 5:4; II Peter 3:4, 10 13). Peter appropriately designates Christ's return as the day of the Lord, that is, the day of judgment. For the unbeliever this day means eternal punishment, but for the Christian it signifies salvation in the presence of the Lord. b. Everyone who calls on the name of the Lord will be saved. Peter uses the last verse of his quotation from Joel's prophecy as an introduction to his explanation of Christ's gospel (vv. 22 36). Paul cites this same text in his discussion on salvation (Rom. 10:13).^[32] The wording of this particular verse from Joel indicates that Peter no longer addresses the multitude in general. He confronts the individual listener with Christ's gospel and tells him to call on the name of the Lord. At this point the listener understands the term Lord to mean God; but in the conclusion of his sermon, Peter clearly states that God made Jesus both Lord and Christ (v. 36). When the believer calls on the Lord's name (compare 9:14), he calls on Christ. God opens the way of salvation to all people, both Jew and Gentile. He makes his promise to individual persons and asks them to respond individually.^[33] These believers as members of Christ's body constitute the Christian church. Doctrinal Considerations in 2:17–21 After God's work of creation and the incarnation of the Son of God, the outpouring of the Holy Spirit at Pentecost is the third major divine act. From the Old Testament we know that the Spirit was present before Pentecost but always temporarily and for special purposes. For example, the Holy Spirit rested on Eldad and Medad in the camp of Israel and enabled them to prophesy (Num. 11:26; also compare I Sam. 10:6, 10). Jesus disciples knew from the prophets that God would pour out his Spirit on the Messiah and on the house of Israel (Isa. 11:2; 44:3; Ezek. 39:29; Joel 2:28 32). Indeed, God gave the Spirit without limit to Jesus (John 3:34) and he filled John the Baptist and his parents with the Holy Spirit (Luke 1:15, 41, 67). After his resurrection and before his ascension, Jesus breathed on his disciples and said: Receive the Holy Spirit. If you forgive anyone his sins, they are forgiven; if you retain them, they are retained (John 20:22 23). Then, on the day of Pentecost, the Holy Spirit descended upon the apostles, the women and Mary, the brothers of Jesus, and others, in all 120 persons (Acts 1:12 15; 2:4, 17). God gave the Holy Spirit to be with Jesus church forever. When Jesus gathered his twelve disciples he began to build his church (Matt. 16:18) in distinction from Judaism. As long as Jesus was not yet glorified, the Holy Spirit would not come, for Jesus himself was the divine presence in their midst (John 7:39). But when Jesus was glorified, he breathed on them the Holy Spirit in anticipation of Pentecost. In the interim between Jesus ascension and Pentecost, they experienced the Holy Spirit's presence. With the outpouring of the Holy Spirit on Pentecost, the church assumed its own identity separate from Judaism. In harmony with Jesus command to the apostles to begin in Jerusalem, Peter proclaimed Christ's gospel first in the holy city. Later he preached the Good News in Samaria and Caesarea, and in these places the Holy Spirit was poured out. The result has been that from its inception Christ's church is a universal church, for every Christian confesses these words: I believe in the Holy Spirit; I believe a holy universal church, the communion of saints. Apostles Creed Greek Words, Phrases, and Constructions in 2:17 and 21 Verse 17 [Greek] I will pour out from. The verb normally takes a direct object instead of a prepositional phrase. However, the presence of the preposition is the result of literally translating the Hebrew text into the Greek. [Greek] will dream dreams. Here is the Hebrew infinitive absolute construction transmitted into the Greek. This Hebrew construction connotes emphasis. Verse 21 [Greek] everyone who. The relative pronoun has no antecedent. Therefore, with the adjective [Greek] it serves as the subject of the sentence. The adjective includes anyone without discrimination. b. God's Word Fulfilled 2:22–24 After Peter has quoted a passage from the Old Testament Scriptures (Joel 2:28 32) that explains the Pentecost miracle the people have observed, he is ready to preach Christ's gospel. He wants people to know that with the outpouring of the Holy Spirit the messianic era has arrived. 22. Men of Israel, listen to these words: Jesus of Nazareth was a man attested by God to you with miracles, wonders, and signs, which God did through him in your midst, as you yourselves know. a. Men of Israel, listen to these words. First, Peter appeals to common ground, because both speaker and listeners accept the Scriptures as the Word of God. Next, he addresses his audience with the words men of Israel. These words do not convey a nationalistic message to the exclusion of Gentiles; they represent no male chauvinism; and they are not a mere variation of his earlier greeting, fellow Jews (v. 14). The word Israel in this context is a religious term that reminds Peter's audience of the covenant God made with his people Israel. That is, both Peter and his listeners are members of that covenant.^[34] With this greeting, Peter becomes more personal and uses it to introduce Jesus of Nazareth. b. Jesus of Nazareth was a man attested by God to you with miracles, wonders, and signs. Peter uses Jesus name and place of residence that are familiar to the people.^[35] By this name the crowds knew Jesus (Matt. 26:71; Luke 18:37; John 18:5, 7). According to the notice on the cross, this was Jesus name (John 19:19). Peter describes Jesus as a man attested by God throughout his earthly life, as is evident from the miracles, signs, and wonders Jesus performed. The word attested describes Jesus as a person who is sent out by God and who speaks on God's behalf. No person in the audience familiar with the life of Jesus can deny his miraculous deeds of giving sight to the blind, raising the dead, and preaching the gospel of the kingdom (Matt. 11:5; Luke 7:22). In fact, these miracles, wonders, and signs demonstrate to the listeners that the messianic era has come, for Jesus is the Messiah. c. [These signs] which God did through him in your midst, as you yourselves know. In his gospel proclamation, Peter places the emphasis on God.^[36] He says that God accredited Jesus (v. 22), performed miracles through him (v. 22), handed him over to be killed (v. 23), raised him from the dead (vv. 24, 32), and made him Lord and Christ (v. 36). This emphasis rests on common ground, for these God-fearing Jews (v. 5) acknowledge that Jesus could not have done what he did unless God were with him (John 3:2; 10:38). Accordingly, Peter observes, As you yourselves know. 23. This man was given up to you according to God's set purpose and foreknowledge, and you by using lawless men nailed him to the cross and killed him. We note these two points: a. God's purpose. Peter intimates that the audience is fully acquainted with the trial and death of Jesus Christ. He employs the personal pronoun you in this verse to involve his listeners in assuming responsibility for Jesus crucifixion. However, he views their accountability from a divine point of view. God is in complete control even though the Jews brought Jesus to trial and the Roman soldiers killed him. Peter says that Jesus death occurred according to God's set purpose and foreknowledge. The expression set purpose denotes a plan that has been determined and is clearly defined. The author of this set purpose is God himself (see 4:28). Peter removes any doubt whether God acted rashly in formulating his purpose to hand over Jesus to the Jewish people. He adds the term foreknowledge. With this word, Peter points to God's omniscience by which every part of his plan is fully known to God in advance (I Peter 1:2). In his first epistle, Peter writes that [Jesus] was chosen before the creation of the worldI Peter 1:20, NIV . And last, through all the Old Testament prophets, God foretold that Christ would suffer (3:18). b. Man's responsibility. Peter holds his audience responsible for Jesus death. In their view, Jesus messianic claim and his death on the cross were irreconcilable, self-contradictory opposites. ^[37] They know that anyone who is hung on a tree is cursed [by God] (Deut. 21:23; Gal. 3:13). Peter opposes this view by pointing to God's determinate counsel and foreknowledge. Here is an unresolved tension between God determining the death of his Son and man being held responsible for perpetrating the deed (see 3:17–18; 4:27–28; 13:27). God himself handed Jesus over to the Jews, who put him to death by nailing him to the cross. The Jews could not exonerate themselves by blaming Jesus death on the Romans, whom the Jews called wicked men, for they themselves had engaged the help of the Romans. Peter teaches that the Jews must be held accountable for killing Jesus (3:15; 4:10; 5:30; 10:39). The Jews must see all the aspects of God's plan. Thus Peter says, 24. God raised him up, having freed him from the agony of death, because it was impossible for him to be kept in its power. Peter states the fact of Christ's resurrection. Positively he notes that God raised Jesus from the dead. He asserts the apostolic doctrine of the resurrection, a recurring theme in Acts.^[38] God worked out his plan in predetermined stages: first the death of Christ and afterward his resurrection. God raised Jesus by having freed him from the agony of death. The literal reading of the text for agony is birth pains. But what is the meaning of freeing Jesus from the birth pains of death? Some interpreters have suggested that Peter, speaking Aramaic, used another word for birth pains, namely, cords.^[39] They argue that the psalmists speak of the cords of death (Pss. 18:4; 116:3; and see II Sam. 22:6). We are unable to determine what word Peter used in Aramaic. The Greek, however, has the expression birth pains, which also occurs in Jesus discourse on the end of the age (Matt. 24:8; Mark 13:8). This expression is a figure of speech which should not be pressed (Matt. 16:18). God set Jesus free from the agony that accompanies death. Peter gives the reason for Jesus deliverance from the agony of death: because it was impossible for him to be kept in its power. God pronounced the curse of death upon the human race when Adam fell into sin (Gen. 3:17–18; see also Gen. 2:17). But the sinless Jesus, who took upon himself the sin of the world (John 1:29), removed the sting of death (I Cor. 15:55–56) when he died on the cross. Therefore, death no longer had any power over him. Death cannot keep his prey Jesus, my Saviour. Robert Lowry Greek Words, Phrases, and Constructions in 2:23–24 Verse 23 [Greek] these two nouns are preceded by one definite article, [Greek], and therefore are closely connected. [Greek] (purpose) is qualified by the perfect passive participle [Greek] (from the verb [Greek] [I set limits; determine]). [Greek] this is a verbal adjective from [Greek] (I give up) that expresses the passive construction was handed over; God is the implied agent. [Greek] literally it is through the hand [of]. This is a typical Hebraic construction translated into Greek. Verse 24 [Greek] birth pains. The Greek text has no variants for this word. However, in the Hebrew the Masoretic Text has %eel (cord) instead of %el (birth pains) in Psalms 18:6and 116:3. The Septuagint [Ps. 18:6= 17:6 and 116:3 = 114:3] has [Greek]. The text of the Septuagint and the words of Peter are much earlier than the relatively late vowel pointing of the Masoretic Text and therefore are preferred. c. David's Prophecy 2:25–28 25. For David said about him: I saw the Lord always before me; for he is at my right hand, that I may not be shaken. 26. Therefore my heart was glad and my tongue rejoiced; even my body will dwell in hope, 27. because you will not abandon me to the grave, nor will you let your Holy One undergo decay. 28. You have made known to me the paths of life; and you will fill me with joy in your presence. Here is the second of the three Old Testament quotations in Peter's Pentecost sermon. Peter follows the Greek translation of Psalms 16:8 11, which differs little from the Hebrew text in this passage. Peter quotes this psalm to support his teaching that God raised Jesus from the dead and thus fulfilled David's prophecy concerning Christ and his resurrection. Paul also quotes a verse from this psalm when he preaches in Pisidian Antioch and sees the fulfillment of Jesus resurrection in Psalms 16:10, You will not let your Holy One see decay (13:35). a. I saw the Lord always before me; for he is at my right hand, that I may not be shaken. David reveals himself as a person who puts his trust completely in God. He speaks as God's child who knows that God is never far from him. In fact, David sees the Lord in front of him; the Hebrew text has, I have set the Lord continually before me (Ps. 16:8). God is at David's right hand and because of the Lord's nearness David is at ease. The clause he is at my right hand (Pss. 73:23; 109:31; 110:5; 121:5) depicts God as David's protector. b. Therefore my heart was glad and my tongue rejoiced. Because of the close fellowship David has with God and the confidence he places in him, his heart is filled with joy and happiness. He expresses his feelings by singing songs of praise. David refers to his heart, which is the center of his being. He believes with his heart and confesses with his mouth (Rom. 10:10). He continues, My body will dwell in hope. The Hebrew reading of Psalms 16:9b is, my body also will rest securely. David knows that physically he is safe and secure even in the face of death. He puts his hope in God. Here is the reason: c. Because you will not abandon me to the grave, nor will you let your Holy One undergo decay. Although David refers to himself in the first part of the verse (Ps. 16:10), in the second half he prophesies about the Messiah and his resurrection. David expresses his confidence that the grave will not mark the end of his fellowship with God. He will continue to enjoy life in the Lord's presence. He repeats this thought in the next verse: You have made known to me the paths of life (Ps. 16:11). Many versions transliterate the Greek term Hades.^[40] This is the term for the Hebrew Sheol, which signifies pit or grave. In his sermon, Peter employs the word Hades not in the sense of abode of the dead, but as the grave. Even in the grave God does not abandon his own child but gives him assurance of the resurrection. The sentence, Nor will you let your Holy One undergo decay, is David's assurance of God's affirmation. Paul provides a logical analysis of David's words and applies them to Christ. He says: For David, after he served God's purpose in his own generation, fell asleep. He was buried with his fathers and underwent decay. But whom God raised from the dead did not undergo decay (13:36–37). Peter's explanation of David's remark is even more explicit (vv. 29 32). He points to the evidence of David's tomb in Jerusalem, but Christ's tomb is empty because God raised him from the dead. And Peter himself can testify to this fact. d. You have made known to me the paths of life; and you will fill me with joy in your presence. In the last part of this psalm, David resorts to the literary device of contrast: negative and positive, death and life, decay and God's presence. Note also the contrast between me and your Holy One. Even if the second part of verse Ps. 16:10 () applies to David himself, the fact that Peter calls him a prophet points not to the psalmist but to Christ. Nevertheless, in the last verse of this psalm David speaks about himself; he sums up his intimate fellowship with God. David acknowledges that God has given him divine revelation that instructs him to follow the paths of life. He states, You have made known to me the paths of life. For David, God's Word is a lamp for his feet and a light for his path (Ps. 119:105). He knows that God himself is a fountain of life, so that David is able to enjoy the fullness of life in the presence of God. David's joy consists of walking continuously in the path of life in fellowship with his Lord. The phrase in your presence is a source of joy, for God's presence is the light of lights.^[41] In the words of the apostle John, And our fellowship is with the Father and with his Son, Jesus Christ. We write these things to make our joy complete (I John 1:3 4). Doctrinal Considerations in 2:25–28 This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ 3. The Church in Jerusalem, part 2 3:1–26 Outline (continued) 1 1. Healing of the Cripple 2. Address of Peter c. Promise B. The Power of Jesus Name 3:1 5:16 1. Healing of the Cripple 3:1–10 3 1 Now Peter and John were going up to the temple at three in the afternoon for prayer. 2 And a man who was crippled from birth was being carried to the gate of the temple called Beautiful, where they usually placed him to beg from those entering the temple. 3 When he saw Peter and John about to enter the temple, he asked them for something. 4 Peter looked at him intently, so did John, and said, Look at us! 5 And he fixed his attention on them, expecting to receive something from them. 6 But Peter said, Silver and gold I do not have, but what I have I give to you: In the name of Jesus Christ of Nazareth, walk. 7 Taking him by the right hand, he pulled him up; and immediately his feet and ankles were strengthened. 8 And jumping up he stood and began to walk; he entered the temple with them, walking, and jumping, and praising God. 9 And all the people saw him walking and praising God. 10 They recognized him as the one who used to sit begging at the temple gate called Beautiful. And they were filled with wonder and amazement at what had happened to him. In the preceding chapter, Luke states in summary form that the apostles performed many wonders and miraculous signs (2:43). What are these miracles that caused everyone to be filled with awe? Luke describes one of them, namely, the healing of the crippled beggar. This miracle was performed in response to the faith of the beggar (v. 16) and was followed by Peter's sermon to the crowd. It caused an increase in church membership to five thousand men, not counting women (4:4). a. Setting 3:1–5 1. Now Peter and John were going up to the temple at three in the afternoon for prayer. a. Peter and John. Luke continues to focus attention on Peter, who is the spokesman for the twelve apostles. But now he adds the name of John, son of Zebedee. During Jesus ministry, both Peter and John belonged to the so-called inner circle of the disciples. They were with Jesus at his transfiguration (Matt. 17:1). Jesus instructed these two disciples to prepare the Passover feast (Luke 22:8). And Jesus took Peter and John with him into the place called Gethsemane (Mark 14:33). Luke relates that the apostles in Jerusalem commissioned Peter and John to give directions to the growing church in Samaria (8:14). In addition, Paul considers Peter and John to be pillars in the Christian community (Gal. 2:9). These two apostles were indeed church leaders, even if as Luke reports Peter spoke and John listened. Furthermore, the apostles continued the practice of going out two by two (Mark 6:7). b. Were going up to the temple. The New International Version adds the words one day,which are not in the Greek [Greek] -2 _ftnref1 [Greek] But notice that the verb were going upis in the past progressive form, which indicates that they customarily went up to the temple to pray. The apostles stayed in Jerusalem, obviously to teach the multitude of believers (see 2:41–42, 47). They kept the tradition of praying at stated times in the [Greek] -2 _ftnref2 [Greek] The early Christians considered themselves Jews who would not think of breaking with traditional prayer times at the temple. c. At three in the afternoon for prayer. According to the Talmud, the people offered prayers in the temple three times per day: early in the morning, in the afternoon, and at [Greek] -2 _ftnref3 [Greek] As the priests offered sacrifices, the Jews prayed. Indeed, the time for sacrifice was the time for prayer. Peter and John were going to the three o clock meeting and entered the temple complex, but not the sanctuary. Already in the time of David, Jewish people customarily prayed three times a day. Writes David, But I call to the Lord God for help and he will save me. Morning, noon, and night my complaints and groans go up to him, and he will hear my voice. [ (Ps. 55:16–17, ) -2 _ftnref4 GNB] 2. And a man who was crippled from birth was being carried to the gate of the temple called Beautiful, where they usually placed him to beg from those entering the temple. Luke relates that the man born crippled had to be carried to the temple, where he begged for money. As was common in those days, handicapped people were not taught a trade but became beggars (John 9:1, 8). Relatives and friends daily carried the man to one of the gates of the temple where people entered for prayer. These worshipers would have pangs of conscience when they saw the crippled beggar and consequently would give him some money. The place at the temple was a shrewd choice of the man and his carriers. Scholars are unable to say with certainty where the temple gate called Beautiful was located. Records about the temple area after Jerusalem's destruction in a.d. 70 are lacking. Says Kirsopp Lake, There was not only a complete destruction of buildings, but an absolute dislocation of tradition in Jerusalem. [Greek] -2 _ftnref5 [Greek] Nevertheless, scholars present three theories about the location of the Beautiful gate. They are: 1. The so-called Shusan gate in the outside wall east of the temple. This gate was close to Solomon's Colonnade (3:11) on the outside of the Court of the Gentiles. 2. The Nicanor gate located east of the Court of Women. It provided access to the Court of Women from the Court of the Gentiles. Because its doors were made of Corinthian bronze and far exceeded in value those plated with silver and set in gold, [Greek] -2 _ftnref6 [Greek] Peter's remark about not possessing silver or gold (3:6) was quite appropriate. 3. The Nicanor gate situated between the Court of Women and the Court of Men. (This information comes from rabbinic literature.) However, this gate can hardly be the same as the gate called Beautiful. Luke reports that after the invalid was healed, he accompanied the apostles into the temple courts (v. 8). Most scholars accept the second theory and consider the gate called Beautiful to be the Nicanor gate made of Corinthian [Greek] -2 _ftnref7 [Greek] An Alexandrian Jew named Nicanor donated the beautiful bronze-covered doors to the temple. Daily the beggar sat at the temple gate and expected monetary gifts from the worshipers. This man was not a member of the Christian community, for then he would have received financial assistance from the believers. God had told the Israelites that there should not be any poor among themDeut. 15:4, and see vv. 7 8 . But the Jews ignored God's command and considered giving alms to beggars a virtue (Matt. 6:1–2). 3. When he saw Peter and John about to enter the temple, he asked them for something. 4. Peter looked at him intently, so did John, and said, Look at us! 5. And he fixed his attention on them, expecting to receive something from them. Just before the two apostles are about to enter the temple area, the beggar asks them for a monetary gift. To him, they are nameless worshipers. He expects that when they are asked to show mercy, they will stop and give him money. Instead of giving the beggar a few coins, Peter fixes his attention on the man and speaks to him. Luke records that John, too, looks intently at the crippled beggar. We notice two things in verse 4. First, Peter is not interested in the symptoms of the man's condition, namely, his role as beggar. Peter looks at him to effect a cure so that the man can be restored physically. Next, Peter and John do not wish to perform a healing miracle without response from the man in question. The apostles have the Holy Spirit to guide them to determine whether the man has faith. And although Luke does not say so in this verse, in his subsequent sermon Peter states unequivocally that the man was healed by faith (v. 16). The beggar was over forty years of age (see 4:22) and presumably had heard Jesus, and possibly Peter, preach in the temple area. He complies with Peter's request and looks at the apostles, expecting to receive something from them. Greek Words, Phrases, and Constructions in 3:1–5 Verse 1 [Greek] this word connotes the entire temple complex, both building and grounds, whereas [Greek] signifies the sanctuary itself. [Greek] in the expression of time here, [the preposition] indicates a more definitive period than the simple accusative would have expressed. [Greek] -2 _ftnref8 [Greek] Verse 2 [Greek] as a present active participle, this word is the equivalent of the present active participle [Greek] of the verb to be. [Greek] note the frequent use of the imperfect tense in this passage (vv. 1 5). The imperfect expresses repetition. [Greek] daily. Luke has a penchant for this prepositional phrase, for he uses it five times in his Gospel and seven times in Acts. By contrast, it appears only twice in the Pauline Epistles and once in both Matthew and Mark. With a slight variation, the Epistle to the Hebrews has it four times. [Greek] the infinitive with the definite article in the genitive case expresses purpose. Verse 5 [Greek] a compound form from [Greek] (upon) and [Greek] (I have, hold) in the imperfect tense needs the complement [Greek] (he was holding his eyes upon [them]). [Greek] the present active participle denotes manner. b. Miracle 3:6–10 6. But Peter said, Silver and gold I do not have, but what I have I give to you: In the name of Jesus Christ of Nazareth, walk. Peter continues to be the spokesman as John remains silent. And while the beggar eagerly waits to receive something, Peter says, Silver and gold I do not have. That is, among my possessions I have no money. The money from the people who sold lands and valuables did not belong to Peter (refer to 2:44–45; 4:34–35; 5:1–2). In the service of Jesus, Peter was not a rich man (Matt. 10:9–10). He lived by the Lord's command that those who proclaim the gospel should receive their living from the gospel (I Cor. 9:14). What Peter gives to the crippled beggar is of far greater value to him than any amount of silver and gold. Peter heals him in the name of Jesus Christ of Nazareth and tells him to walk. For forty years this man had been immobile and now he is about to use his legs. Peter calls upon the name of Jesus to show him that the healing power of Jesus, known to all the people in Israel, flows through the apostle to the crippled man. Therefore not Peter but Jesus grants restoration. The term (nameis significant because it comprises the full revelation of the person mentioned. Hence, the name Jesusrefers to his birth, ministry, suffering, death, resurrection, and ascension. Next, the name Christpoints to the Messiah, who is the exalted Son of God. Also, the place name Nazarethis added for further identification; this was the name Pilate had written on the sign attached to Jesus crossJohn 19:19). And last, the phrase (name of JesusChrist) occurs repeatedly in [Greek] -2 _ftnref9 [Greek] Healing in the name of Jesus Christ of Nazareth calls for faith on the part of the invalid. Peter commands him to walk, but the crippled man can walk only if he puts his faith in Jesus. The New Testament teaches that miracles occur in connection with [Greek] -2 _ftnref10 [Greek] 7. Taking him by the right hand, he pulled him up; and immediately his feet and ankles were strengthened. 8. And jumping up he stood and began to walk; he entered the temple with them, walking, and jumping, and praising God. When Peter takes the cripple by his right hand to help him stand up, he follows the same procedure Jesus practiced when he healed Peter's mother-in-law of a fever: Taking her hand, Jesus helped her up. The fever left her and she began to wait on them (Mark 1:31). In both cases, the miracle occurs after the patients are helped by extending the hand. Note that Luke, as a physician, accurately reports that Peter took hold of the man's right hand. The man instantly feels strength in his feet and ankles and knows that a miracle has taken place. The adverb immediatelymakes plain that a miracle occurred. The man jumps up and for the first time in his life stands erect. What an experience of joy and happiness! Even though he has never been able to walk, he tries and has no difficulties. His walking turns into jumping, for he realizes that God has performed a miracle in his life. He utters words of praise and thanks to God and desires to accompany the apostles into the temple courts for prayer. (The place where his relatives and friends placed him to beg from day to day was not considered a court of the temple.) Now he enters the temple courts to express his gratitude to God (Luke 17:15). The parallel of Paul healing the crippled man in Lystra is striking. Luke writes that Paul looked directly at the man and saw that he had faith to be healed. Then Paul told him to stand up on his feet, with the result that the man jumped up and began to walk (14:9–10). Significant is the indirect reference to the arrival of the messianic age. Prophesying the time of the Messiah's coming, Isaiah said: Then will the eyes of the blind be opened and the ears of the deaf unstopped. Then will the lame leap like a deer, and the mute tongue shout for joy. [35:5 6a, -2 _ftnref11 NIV, italics added] Jesus inaugurated the messianic age when he made the blind see, the lame walk, the lepers clean, and the deaf hear; when he raised the dead and preached the gospel to the poor (Matt. 11:5; Luke 7:22). After Pentecost, this messianic age continues, as Peter indicates by miraculously healing a crippled man in the name of Jesus Christ of Nazareth. 9. And all the people saw him walking and praising God. 10. They recognized him as the one who used to sit begging at the temple gate called Beautiful. And they were filled with wonder and amazement at what had happened to him. How long the apostles and the man who was healed prayed in the temple courts is not known. Luke relates the reaction of the people who witness the effect of the miracle in the beggar who now walks, jumps, and praises God. These are the facts: a. For many years the people have known the crippled man as a beggar seated at the gate called Beautiful; they know that his malady was a birth defect that made it impossible for him to walk. b. They recognize the beggar and now see him walking around and jumping for joy; they hear that he praises God for healing him. c. They are utterly astonished and amazed in reaction to a wonderful act of God. As Jesus used to perform miracles in their midst, now his apostles perform them in his name. In short, what Jesus began during his earthly ministry is now continued through his immediate followers. In wonder and amazement the people are open to the good news of Jesus Christ, which Peter is about to proclaim. Doctrinal Considerations in 3:6 Our names serve the useful purpose of distinguishing us from other persons. To have the same first and last names as someone else is confusing and sometimes even annoying. But our personal names do not reveal anything concerning our being, characteristics, and abilities. Scripture teaches us that when God gives names to people, their names describe their personalities. For instance, God calls Abram Abraham, which means father of many nations (Gen. 17:5). And the angel of the Lord instructs Joseph to call the son of Mary Jesus, because he will save his people from their sins (Matt. 1:21). Jesus name reveals his being and his mission. Appearing in human flesh, Jesus as the Son of God has power to forgive sins. Jesus disciples prophesy, cast out demons, and perform miracles in his name (Matt. 7:22; Mark 9:39; Luke 10:17). They have received authority to preach repentance and forgiveness in Jesus name (Luke 24:47) and to act on his behalf. When God pours out the Holy Spirit in that name (John 14:26), the apostles receive divine power and authority to perform miracles (Acts 3:6; 14:10). Are we able to prophesy and perform exorcisms and miracles by using the name (Jesus? Although the apostles received miraculous powers, the New Testament indicates that Jesus gives us no commands to cast out demons, heal the sick, and raise the dead in his name. What Jesus does tell us is to use the formula in the name of Jesuswhenever we pray to God the FatherJohn 14:13 14; 15:16; 16:23–24). This formula should not be a formal and habitual conclusion to our prayers. It signifies that as Christ's followers we ask God to bless us in glorifying God's name, extending his kingdom, and doing his will (Matt. 6:9–10). When we pray in harmony with the prescription Jesus has given us, God will hear and answer our [Greek] -2 _ftnref12 [Greek] Greek Words, Phrases, and Constructions in 3:7–10 Verse 7 [Greek] the aorist active participle from [Greek] (I take hold of) is followed by the accusative [Greek] as direct object and the genitive [Greek], which is partitive. Verse 8 [Greek] the present middle (deponent) participle of the compound verb [Greek] (I leap up) depicts continuity, intensity, and direction. The main verb [Greek] is in the aorist to indicate single occurrence. But [Greek] is in the imperfect active: the man did not stop walking. Verse 10 [Greek] the imperfect tense in this compound verb conveys that they beganto recognize him. [Greek] -2 _ftnref13 [Greek] The preposition [Greek] has a directive rather than an intensive connotation (compare [Greek] -2 _ftnref14 [Greek] [Greek] in the perfect tense from the verb [Greek] (I meet, happen), this active participle is translated as a pluperfect. Nor the action, which belongs to the past, but the continuing state of the miracle is important. 2. Address of Peter 3:11–26 11 While he was clinging to Peter and John, all the people, full of amazement, ran together to them at the place called Solomon's Colonnade. 12 When Peter saw this, he addressed the crowd: Men of Israel, why do you marvel at this or why do you gaze at us as if by our own power or piety we had made him walk? 13 The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified his servant Jesus, whom you handed over and disowned in the presence of Pilate, although he had decided to release him. 14 You disowned the Holy and Righteous One and asked that a murderer be released to you. 15 You killed the Prince of life, whom God raised from the dead. We are his witnesses. 16 And by faith in his name, this one whom you see and know was made strong in his name. And the faith that has come through him has given him this perfect health in the presence of all of you. 17 And now, brothers, I know that you acted in ignorance, just as your leaders did. 18 But God fulfilled in this way the things which he had foretold through all the prophets that his Christ would suffer. 19 Repent, therefore, and turn to God, so that your sins may be wiped away, 20 that times of refreshing may come from the Lord, and that he may send the Christ appointed for you, namely, Jesus. 21 He must stay in heaven until the times of restoration of all things occur about which God spoke long ago through his holy prophets. 22 For Moses said, The Lord God will raise up for you a prophet like me from among your brothers; listen to everything he tells you. 23 And anyone who does not listen to that prophet will be utterly destroyed from among his people. 24 And all the prophets, as many as have spoken from Samuel and those succeeding him, likewise foretold these days. 25 And you are the sons of the prophets and of the covenant which God made with your fathers. He said to Abraham, And through your offspring all the families of the earth will be blessed. 26 When God raised up his servant, he sent him first to you to bless you by turning each of you from your evil ways. a. Explanation 3:11–16 Peter is a true missionary of Jesus. He sees an opportunity to witness for his Lord and he takes it. He performs a miracle, observes its effect, and immediately speaks to the crowd that gathers. He knows that his audience is filled with wonder and amazement, is sympathetic toward him, and wants to hear an explanation. 11. While he was clinging to Peter and John, all the people, full of amazement, ran together to them at the place called Solomon's Colonnade. Luke provides no details about the prayer service in the Court of Men. We infer that when Peter and John tried to walk through the Court of Women and the temple gate called Beautiful into the Court of the Gentiles, the crippled man who was healed did not permit them to get out of his sight. We need not think that he prevented the apostles from walking. Rather, he stayed next to them and indicated to the crowd that Jesus disciples had been instrumental in healing him. The focus of attention is therefore on Peter and John. Luke writes, All the people, full of amazement, ran together to them. When the apostles walked through the Court of the Gentiles to Solomon's Colonnade, throngs of people began to surround them. Solomon's Colonnade, located on the east side of the temple building, was thought to be a part of Solomon's temple. But this assumption is based more on honorable remembrance of this great king than on actuality. The floor plans of the respective temples of Solomon and Herod differ considerably, so that identification of the exact place is not [Greek] -2 _ftnref15 [Greek] There was a three-aisled colonnade with columns that reached a height of twenty-seven feet. The rows of columns were spaced thirty f[ee]t apart at the side aisles and forty-five f[ee]t at the center aisle. [Greek] -2 _ftnref16 ([Greek] In all, there were 162 columns. The colonnade was covered with a cedar roof, and the place itself afforded ample room for countless people. This was the place where Jesus met the Jewish leaders when he came to Jerusalem for the celebration of the Dedication FeastJohn 10:22). And here the crowd, curious and amazed, gathered around Peter and John to find out what had happened to the crippled beggar. 12. When Peter saw this, he addressed the crowd: Men of Israel, why do you marvel at this or why do you gaze at us as if by our own power or piety we had made him walk? Peter has an audience ready to hear his explanation, for the people are amazed at the miracle that has occurred. They display no skepticism; the ridicule that was heard at Pentecost is absent (compare 2:13). Therefore, Peter has a rare opportunity to proclaim the gospel. As in his Pentecost sermon, Peter first explains the circumstances of the miracle, then acquaints his hearers with the death and resurrection of Jesus Christ, and last calls them to repentance and faith. a. Men of Israel. Peter uses the familiar address of his Pentecost sermon (2:22), for he is speaking to a crowd of Jewish people who know the Old Testament Scriptures and who are not ignorant of the miracles Jesus performed. He addresses them as the people of God and tells them that they should not be surprised at the miracle they see in the crippled beggar. By implication he reminds them of the works of Jesus of Nazareth, whose power continues in his immediate followers. b. Why do you gaze at us as if by our own power or piety we had made him walk? Peter reproves his Jewish audience by admonishing them to look not at the works of man but at the power of God. Luke provides a parallel in the account of the people of Lystra, who regarded Paul and Barnabas as gods after Paul healed a crippled man (14:8–18). Of course, the Jerusalem crowd does not worship Peter and John, but they think that Peter and John have gained inherent power and godliness and thereby earned the ability to make the lame person walk. Peter directs their attention not to man's works but to God's glory. 13. The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified his servant Jesus, whom you handed over and disowned in the presence of Pilate, although he had decided to release him. Luke presents only an abstract of Peter's address. Nevertheless, the record clearly shows that Peter appeals to the religious motives of his audience. After addressing them as men of Israel, he notes that God is the God of the patriarchs Abraham, Isaac, and Jacob. Here Peter touches a basic part of Israel's religious foundation. God revealed himself to the forefathers, of whom Abraham, Isaac, and Jacob are the first three generations. Here are the same words God spoke to Moses from the burning bush: I am the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob (Exod. 3:6, [Greek] -2 _ftnref17 ([Greek] Jesus also referred to these same words when he, in his address to the Sadducees about the doctrine of the resurrection, told them that God is a God of the living and not of the deadMatt. 22:32; Mark 12:26 27; Luke 20:37 38). And last, Stephen mentions them in his address before the Sanhedrin (7:32). The words are hallowed by reverential use. Conclusively, God is the God of Israel's forefathers (Matt. 8:11; Acts 22:14). Peter continues and says, The God of our fathers has glorified his servant Jesus. He indicates that Jesus stands in the line of the patriarchs and the spiritual forefathers of the Jewish people. God has glorified Jesus, whom Peter deliberately calls servant to remind his listeners of Isaiah's prophecy concerning the suffering and glory of the Lord's servant (Isa. 52:13 53:12). They should know that Jesus fulfilled this messianic prophecy (Matt. 12:18). Jesus is the servant of God (see v. 26; 4:27, [Greek] -2 _ftnref18 ([Greek] During his ministry he refers to his fulfillment of Isaiah's prophecyIsa. 53:12and Luke 22:37). Jesus is the suffering servant, but God has glorified him; that is, he was raised and lifted up and highly exaltedIsa. 52:13, NIV . Why has Jesus been raised up? Because, says Peter to his fellow Jews, You handed [him] over and disowned [him] in the presence of Pilate, although he had decided to release him. He puts the burden of guilt where it belongs. The Jews are responsible for the death of God's servant, whom God glorified by raising him from the dead. He subsequently ascended to heaven to take his place at God's right hand. In the presence of Pontius Pilate, the Jews disowned God's servant, who had come to his own people (John 1:11). And even when Pilate wanted to set Jesus free because he found no basis for a charge against him (Luke 23:4, 14), they put Pilate to the test. The Jews first forced him to maintain his allegiance to Caesar and then made him yield to their demand to crucify Jesus (John 19:12 16). 14. You disowned the Holy and Righteous One and asked that a murderer be released to you. 15. You killed the Prince of life, whom God raised from the dead. We are his witnesses. The Jews should have known from the Old Testament Scriptures that the Messiah is called holy. For example, in his Pentecost sermon (2:27) Peter reminded them of this fact by quoting (Psalms 16:10, Nor will you let your Holy One undergo decay. He pointed out that David was not speaking of himself but of the ChristIsa. 41:14). And the people knew from the prophets that the Messiah is the Righteous One. Thus Isaiah wrote, By his knowledge my righteous servant will make many righteous (Jer. 23:5; 33:15; Zech. [Greek] -2 _ftnref19 [Greek] Peter reminds his audience of their recent history and repeats the charge that they disowned and killed Jesus. They were the people who stood before Pontius Pilate and demanded the death of Jesus. They wanted the release of the prisoner Barabbas, who was an insurrectionist and murderer (Mark 15:7). Indeed, the choice Pilate put before the Jews was clear. Pilate said that he would release to them either Jesus, whom he had found to be innocent, or the rioter and murderer Barabbas (Luke 23:13 19). Even Pilate's wife told the governor not to have anything to do with that innocent man Jesus (Matt. 27:19). You killed the Prince of life. Peter's denunciation is directly aimed at the conscience of his audience. Note that he puts the blame not on Pontius Pilate, who commanded his soldiers to crucify Jesus. Peter blames the Jewish people who, incited by the chief priests and elders, demanded Jesus death. He asserts that they themselves are the murderers. Here is the stark contrast and the depth of their crime: they asked Pilate for the release of Barabbas the murderer (v. 14) and the death of Jesus the Prince of life (v. 15). But Jesus is the giver of life (John 10:28) and therefore is its source. The Greek term translated prince can also mean author (Heb. 2:10; 12:2). Mortal man, however, is unable to kill the author of life, who has risen from the grave. God raised [him] from the dead. A characteristic theme that the apostles Peter and Paul express in their sermons appears in this sequence: you Jewish people killed Jesus; God raised him from the dead; and we apostles are [Greek] -2 _ftnref20 [Greek] If God raised Jesus from the dead, then by implication he is also able to give life to his murderers. In other words, Peter's triumphant announcement, God raised [him] from the dead, reaches our to include his accused audience. When they see the error of their way and turn to God in repentance and faith, God is willing to forgive and restore them as his people and to grant them eternal life. Accordingly, Jesus apostles are witnesses of Christ's resurrection and proclaim the good news of life and healing in his name. 16. And by faith in his name, this one whom you see and know was made strong in his name. And the faith that has come through him has given him this perfect health in the presence of all of you. Faith in the name of Jesus is the basic requirement that Peter places before his listeners. By faith in the resurrected and glorified Jesus, the apostles are able to perform miracles. Notice that the expressions faithand his[Jesus ] nameappear twice in this verse. Let us look at these two concepts. a. Faith.The question we must ask is whether Peter speaks about the faith of the apostles or the faith of the cripple. The answer, of course, is that both the apostles and the beggar had faith. Peter and John performed the miracle only because they fully trusted Jesus to give them the power to heal. The lame man also trusted the Lord to heal him, even if Luke refrains from suggesting anything about his faith at the time the miracle took place (vv. 3 7). This faith, as Peter puts it, comes through Jesus. Only through him is faith effective, as is evident in the healing of the lame man: And the faith which is through Jesus has given the man this perfect health -2 _ftnref21 (RSV). Faith and the name of Jesus are the two sides of the same coin that represents healing. In brief, faith is the manner and Jesus name is the cause of the man's [Greek] -2 _ftnref22 [Greek] b. Name.In the Greek, verse 16 lacks polish and balance. As a resumé presented by Luke, it reflects Peter's emphasis on the name of Jesus, which he repeatedly mentions and even personifies. Literally the text says, It is the name of Jesus which has strengthened this man whom you see and know -2 _ftnref23 (NASB). When Peter said to the cripple, In the name of Jesus Christ of Nazareth, walk (v. 6), he did not merely utter a magic formula that caused a miracle. On the contrary, by faith in Jesus name he trusted that Jesus divine power would flow through him to heal the lame man. The seven sons of Sceva without faith invoked the name of Jesus and accomplished nothing, but received a severe beating from the evil spirit they tried to cast out (19:13–16). However, when the seventy-two disciples commissioned by Jesus returned to him, they rejoiced and said, Lord, even the demons submit to us in your nameLuke 10:17, NIV . Faith in the name of Jesus calls forth a response from the beggar, who extends his right hand to Peter and realizes that his feet and ankles are strong. With this evidence, which everyone in the audience can see, Peter is now at the point of asking the Jews to put their faith in Jesus. Practical Considerations in 3:16 Throughout the history of the church, the gift of healing the sick has never been absent. The names of Francis of Assisi, Martin Luther, and John Wesley, not to mention the names of modern-day Christians, stand out in relation to a healing ministry. Among the gifts of the Holy Spirit is the gift of healing (I Cor. 12:9, 28). Paul, however, pointedly and rhetorically asks, Do all have gifts of healing?I Cor. 12:30, NIV . Paul himself performed healing miracles during his missionary tours, but he gives no indication that he healed Epaphroditus, who was so ill that he almost died (Phil. 2:27). Paul openly admits that he left Trophimus sick in Miletus (II Tim. 4:20). And Paul himself had to contend with a thorn in the flesh which God did not remove (II Cor. 12:7–9). In short, Paul was not able to use his gift of healing whenever he pleased and wherever he was. James instructs us to call on the elders of the church when we are ill. These elders should pray and anoint with oil in the name of the Lord (5:14). He emphasizes that prayer offered in faith will heal the sick person (v. 15), for faith and prayer are requisites to which the Lord [Greek] -2 _ftnref24 ([Greek] Sometimes healing miracles do not occur, especially when God wants to strengthen our faith to his glory. As Scripture teaches, God answers prayer at his time and in his own way. He said to Paul, My grace is sufficient for you, for my power is perfected in weaknessII Cor. 12:9). Greek Words, Phrases, and Constructions in 3:11–16 Verse 11 [Greek] the present active participle with the pronoun in the genitive case forms the genitive absolute construction. A [Greek] in Luke's Gospel and Acts, this is a favorite expression. Of the 143 occurrences of this noun in the New Testament, 84 are in Luke's writings. The noun is collective; has a verb in the singular ([Greek], aorist active from [Greek] [I run together]); and features a compound adjective ([Greek], utterly astonished) in the plural. Verse 12 [Greek] because of its position in the sentence, this personal pronoun is emphatic. It is in the dative plural as an indirect object and is explained by the perfect active participle [Greek] (from [Greek] [I do, make]) in the dative. [Greek] with the definite article in the genitive the present active infinitive expresses purpose. Verse 14 [Greek] with one definite article two epithets are applied to one [Greek] -2 _ftnref25 [Greek] Notice the contrast between this phrase and [Greek] (murderer). Verse 16 ! [Greek] the general context of this noun indicates that both the apostles and the cripple put their faith in Jesus Christ. [Greek] a compound adverb from three prepositions ([Greek], [Greek], and [Greek]) has the secondary meaning in the sight ofinstead of opposite. b. Exhortation 3:17–23 Peter has uncovered the miserable plight of his listeners, who now see their guilt before God. Although they may register excuses and plead extenuating circumstances, they remain guilty of killing Jesus Christ, the author of life. Peter addresses them with gentle words spoken with pastoral interest and concern. He places himself on their level and speaks words of comfort. 17. And now, brothers, I know that you acted in ignorance, just as your leaders did. 18. But God fulfilled in this way the things which he had foretold through all the prophets that his Christ would suffer. We make these observations: a. (Ignorance.After explaining the events of the recent past which are familiar to every listener in Peter's audience, Peter turns to the present situation. In gentle tones he is actually asking, What shall we do about your sin? Because the people look to him for guidance, Peter has a perfect opportunity to lead them to repentance and faith in Jesus Christ. As a pastor he admits that his listeners, whom he addresses as brothers, committed their crime in ignorance. They sinned unintentionally, being led astray by a mob spirit that caused them to shout, Crucify him. If they had sinned defiantly, they would have committed blasphemy. God says that he does not forgive a man who sins intentionallyNum. 15:30–31). Someone who sins defiantly is actually committing the sin against the Holy Spirit (Matt. 12:31–32). The Jewish people, however, sinned unintentionally because of spiritual blindness. The Jews did not realize that Jesus of Nazareth came to them as their Messiah. Nor did they understand the Scriptures that spoke of the suffering Servant, that is, the Messiah. In his sermon to the Jews in Pisidian Antioch, Paul says that the people of Jerusalem and their rulers did not recognize Jesus (13:27). Nevertheless, their guilt, which can be removed only by repentance and by Christ's forgiving love, remains. Christ's love is present. Even on the cross, Jesus prayed for the people who killed him: Father, forgive them, for they do not know what they are doing (Luke 23:34). Peter includes the leaders of the Jewish people in his address: And now, brothers, I know that you acted in ignorance, just as your leaders did. This general statement does not mean that every Jewish leader acted in ignorance. Remember that Jesus taught the doctrine of sinning against the Holy Spirit when Pharisees and teachers of the law said that he was casting out demons by Beelzebub, the prince of demons (Matt. 12:24; Mark 3:22; Luke 11:15). b. (Fulfillment.Peter repeats the words that Jesus spoke first to the two men of Emmaus and later in the upper room when he opened the Scriptures and told the disciples that the Christ would suffer and enter his gloryLuke 24:26 27, 45 46). Peter bases his sermon on the Old Testament Scriptures and tells his audience that Jesus is the fulfillment of prophecy. In fact, Peter puts it pointedly when he says that God fulfilled in this way the things which he had foretold through all the prophets. God speaks through his servants the prophets, but he fulfills his word through Jesus his Son. God, then, provides continuity in his revelation. He makes it known that the Christian community lives in the age of [Greek] -2 _ftnref26 [Greek] Thus, the early Christians see in the Old Testament Scriptures Christ's humiliation and suffering that leads to glory. The prophets in the Old Testament era prophesied that the Christ would suffer (Isa. 50:6; 53:3–12; I Peter 1:10–12). Because the Jews were familiar with the writings of the prophets, they should have known these facts. Jesus told the men of Emmaus that they were slow of heart to believe all that the prophets have spoken (Luke 24:25); and in the upper room Jesus had to open the minds of his disciples so that they could understand the Scriptures (Luke 24:45). Now Peter follows the example that Jesus set and instructs his listeners in the teaching concerning the suffering of the Messiah. He tells them that Jesus suffered and died on the cross, because the Jews handed him over to be crucified. He also shows them the way of repentance, a turning to God, remission of sins, and a renewal of life which is refreshing. 19. Repent, therefore, and turn to God, so that your sins may be wiped away, 20. that times of refreshing may come from the Lord, and that he may send the Christ appointed for you, namely, Jesus. a. Repent, therefore, and turn to God. Here is the answer to the question, What shall we do about your sin? On the basis of the scriptural evidence that God has fulfilled the messianic prophecies, Peter commands his hearers to repent (compare 2:38). They must renounce their former life and turn their thinking around, so that they no longer follow their old ways but listen obediently to God's Word fulfilled in Jesus Christ. Repentance affects the totality of man's existence; it reaches the inner depths of his being and touches all his external relations with God and with his neighbor. Repentance is a turning away from sin; faith is a turning to [Greek] -2 _ftnref27 [Greek] Peter tells the people to turn to God, which in simpler language is: repent and believe. b. So that your sins may be wiped away. Peter presents a picture of man's sins recorded on a slate that can be wiped clean. Granted that he fails to say who cleans the slate, we know that only God through Jesus Christ forgives sins. Perhaps this is an indication of the typical Hebraic way of expressing a thought without using God's name. Peter's words are an allusion to baptism, which is the symbol of washing away man's sins. Notice that Peter uses the word sinsin the plural to encompass the totality of the believer's sins. When God forgives man's sins, the relationship between God and man is restored. This means that man enters a new period in his life. Peter expresses this thought in characteristic terms. He says, c. That times of refreshing may come from the Lord. [Greek] -2 _ftnref28 [Greek] This indeed is an interesting clause, which literally reads, that there may come seasons of refreshing from the face of the Lord. What does Peter mean? The word refreshingoccurs only once in the New Testament and once in the Septuagint text of the Old TestamentExod. 8:15; 8:11LXX . As a result, scholars are unable to ascertain the precise meaning of this word. Here are some suggestions they submit: 1. The times of refreshing are the age of salvation, which is promised to the nation Israel if it repents. [Greek] -2 _ftnref29 [Greek] 2. The phrase times of spiritual strength(GNB) refers to the future and to Jesus return. [Greek] -2 _ftnref30 [Greek] In light of the context, commentators think that the phrase describes the imminent return of Jesus. 3. Because the phrase times of refreshingis directly linked with repentance and turning to God, it refers to times that are in the immediate, not the remote, [Greek] -2 _ftnref31 [Greek] In view of the uncertainty surrounding this phrase, we should refrain from being dogmatic. The word timesis in the plural and signifies periodic seasons in which the forgiven and restored believer experiences the refreshing nearness of the Lord. Moreover, we must ask whether the term Lorddenotes Jesus or is the Old Testament name for God. The subject of the next clause is God. This is evident, for example, in the following translation: Then the Lord may grant you a time of recovery and send you the Messiah he has already appointed -2 _ftnref32 ([Greek] -2 _ftnref33 [Greek] d. And that he may send the Christ appointed for you, namely, Jesus. In response to man's repentance and turning to God, God is sending the Christ. But when is Christ coming? To be sure, Christ did come to his people, who rejected and killed him. At present, he comes to all who listen to him through the preaching of God's Word. And at the end of the age, God will send Christ Jesus to earth again. But what is the context in which Peter speaks? Peter addresses Jews who, though they did not accept the God-appointed Jesus when he lived among them, now receive the opportunity to claim him as their Messiah. In his grace and love, God gives them one more opportunity to acknowledge the Christ. If they reject him a second time, they will not be able to come to repentance when Jesus eventually returns on the clouds of heaven. Their repentance, therefore, will speed Christ's return, Peter corroborates this thought in his epistle: You ought to live holy and godly lives by looking forward to and by speeding the coming of God's day (II Peter 3:12). 21. He must stay in heaven until the times of restoration of all things occur about which God spoke long ago through his holy prophets. a. He must stay in heaven. In his discourse on the end of the age, Jesus told the disciples that no one but the Father knows the exact time of Jesus return (Matt. 24:36). Therefore, God the Father determines when Jesus will come back to restore everything. In the meantime, while Christ's gospel is preached on earth, Jesus remains in heaven, from where he directs the development of his church and kingdom. He will not return until this gospel of the kingdom [has been] preached in the whole world as a testimony to all nations, and then will come the end (Matt. 24:14). b. Until the times of restoration of all things occur. What does Peter intend to say with these words? In the context of the passage, he addresses Jewish people who look forward to the restoration of all things, as the Old Testament prophets in the Scriptures told them. The times of refreshing that come as a result of repentance and faith are harbingers of the time of complete restoration. Whereas the seasons of refreshing are periodic and subjective, the time of restoration is permanent and [Greek] -2 _ftnref34 ([Greek] According to Paul, the restoration will be completed when everything has been subjected to Jesus Christ and when he hands the kingdom to his FatherI Cor. 15:24). c. About which God spoke long ago through his holy prophets. Peter proves his point by referring again to the Old Testament prophecies (I Peter 1:10–12; II Peter 1:19–21). Notice that Peter calls the prophets holy because they conveyed divine revelation. In a sense, Peter repeats the wording of verse 18, where he says that God fulfilled in this way the things which he had foretold through all the prophets. God made promises through his spokesmen the prophets. What did the prophets say? 22. For Moses said, The Lord God will raise up for you a prophet like me from among your brothers; listen to everything he tells you. 23. And anyone who does not listen to that prophet will be utterly destroyed from among his people. a. For Moses said. From among the Old Testament prophets, Peter chooses the example of Moses. No one can dispute the prophetic status of Moses, for God himself gave him this rank (Deut. 18:18). At the burning bush God called Moses to be his prophet (Exod. 3:4); other prophets received a similar call (I Sam. 3:1–14; Isa. 6:1–13; Jer. 1:4–19; Ezek. 1:1–3). Moses, then, is first in the line of the prophets and is the greatest. b. The Lord God will raise up for you a prophet. Peter quotes a familiar passage from the Old Testament. He gives an abbreviated version of the words spoken by Moses and recorded in Deuteronomy 18:15 20. The Gospel writers allude to these words numerous [Greek] -2 _ftnref35 [Greek] and Stephen in his address to the Sanhedrin partially quotes them (7:37). The exact wording, therefore, differs from the Hebrew text and the Septuagintal translation, but the meaning is virtually identical. c. Like me from among your brothers. Fulfilling the Old Testament prophecy, Christ is a prophet like Moses, speaks the words God has given him, and demands that the Jewish people listen obediently to what he has to say. The conclusion is that everyone who refuses to listen to Jesus will be cut off from his people (Lev. 23:29). Is Christ like Moses? Moses says that God will raise up a prophet like him. The Jews considered Moses the greatest prophet on earth because God spoke to him face to face (Num. 12:8). They also knew this eloquent testimony concerning Moses: There has never yet risen in Israel a prophet like Moses, whom the Lord knew face to face: remember all the signs and portents which the Lord sent him to show in Egypt to Pharaoh and all his servants and the whole land; remember the strong hand of Moses and the terrible deeds which he did in the sight of all Israel. [Deut. 34:10–12, NEB] But Christ surpassed Moses in every respect. The writer of Hebrews puts it succinctly when he says that Moses was a servant in God's house but Christ is a son over God's house (3:5–6). Moses instituted the first covenant for the nation Israel (Exod. 24:3–8), but this covenant became obsolete (Heb. 8:13); Christ instituted the new covenant in his blood for people from every nation (Matt. 26:28; I Cor. 11:25). Yet the similarity of Christ and Moses is evident in the words, a prophet like me from among your brothers. Christ is a prophet who, like Moses, is a physical descendant of Abraham and thus belongs to Israel. The Jews who listen to Peter must acknowledge that Christ indeed fulfilled the prophetic words of Moses. d. Listen to everything he tells you. With this prophecy Peter seems to tell his Jewish hearers that if they believe and obey the words of Moses, they should also believe and obey Jesus. Moses prophesied about the Christ, and Christ spoke about Moses (John 5:45 46). The Jewish people expected the coming of (theProphet, as they said repeatedly during Jesus ministryJohn 1:21, 25; 7:40). And many times they called Jesus a prophet or the [Greek] -2 _ftnref36 [Greek] e. And anyone who does not listen to that prophet will be utterly destroyed from among his people. Here is the proverbial two-sided coin. On the one hand, God gives the command to obey; on the other, he reveals the consequence of disobedience. God calls the Jews to listen to the words of Moses in which he speaks of the Christ. He commands them to listen to Christ's message. But God encountered unwillingness when the Jews refused to obey Jesus during his earthly ministry. Now once more God speaks to them through the mouth of one of Christ's apostles. If he finds that they continue in their disobedience, they will be cut off from God's people. Practical Considerations in 3:22b In English, we have two verbs that are synonyms, yet each can have its own distinct meaning. They are the verbs to hearand to listen. The first verb means, among other things, to perceive with the ear. The second one signifies to hear with thoughtful attention. Due to the multiplicity of noises that we hear around us, we often fail to listen. That is, our minds possess an uncanny ability to hear but not respond. Children at times demonstrate this proficiency of hearing without listening when bedtime approaches. Parents gently remind them to get ready for bed, but find that the youngsters continue to stall for time. If the children do not respond even after repeated and sometimes more persistent reminders, father or mother often asks: Do you hear me? Certainly they hear, but they fail to listen. Similar episodes also occur daily in our own adult lives. Speaking to us of his Son, God says, You must listen to everything he tells you. We nod and promise to do so. But when we examine ourselves, we confess that even though Jesus speaks to us when we read the Scriptures, we fail to act obediently. Remember, therefore, that God spoke from heaven at the time of Jesus transfiguration and said: This is my Son, whom I love; I am well pleased with him. Listen to him! (Matt. 17:5). Greek Words, Phrases, and Constructions in 3:17–23 Verve 17 [Greek] Peter makes a transition from his explanation of past events to that of present realities. [Greek] instead of a participle, Luke uses a prepositional phrase to express manner: in ignorance. Verse 20 [Greek] the combination of adverb and particle introduces a purpose clause that is based on the aorist active imperatives [Greek] (repent!) and [Greek] (turn!) in the preceding verse (v. 19). [Greek] this noun is closely related to [Greek] (v. 21) and like it is without the definite article. In the verses 21 and 22, the nouns are virtually synonymous. Verse 23 [Greek] as a protasis in a conditional sentence, the verb is the aorist active subjunctive. The aorist denotes single action. Followed by the genitive case in the noun [Greek], the verb has the following meaning: every soul which will not hear that prophet [Greek] -2 _ftnref37 [Greek] c. Promise 3:24–26 The last three verses of Peter's sermon form the conclusion to his discourse. In these verses Peter reminds his audience of the covenant blessings which they have inherited through Abraham, their spiritual father. Now, through Jesus Christ, God continues to bless his people. 24. And all the prophets, as many as have spoken from Samuel and those succeeding him, likewise foretold these days. The line of reasoning Peter develops is that all the prophets, from Moses to Samuel to those who follow, have spoken about the coming of the Messiah. After quoting Moses prophecy in the preceding verses, Peter mentions Samuel. In the intervening ages between Moses and Samuel, the prophets left no prophecies concerning the Christ. For this reason, Peter omits that period and continues with Samuel, who in Jewish writings was known as the teacher of the prophets (I Sam. [Greek] -2 _ftnref38 ([Greek] However, Scripture gives no indication that Samuel either prophesied or taught the prophets. If we take the name Samuelto refer to the period that covers the time of the books ascribed to him, we find some prophetic allusions to the Messiah. For instance, the prophet Nathan informs David that from his offspring God will establish an everlasting kingdomII Sam. 7:12–14; Acts 2:30; Heb. 1:5). David, whom Samuel anointed king over Israel, is himself a forerunner of Jesus, king of the Jews (Matt. 2:2; [Greek] -2 _ftnref39 [Greek] All the prophets &have spoken and foretold these days. The early Christian community attentively searched the Old Testament prophecies to ascertain that Jesus Christ of Nazareth had fulfilled them. In their sermons and epistles, Peter and Paul repeatedly quote these prophecies to show that Jesus is indeed the promised Messiah. Lead on, O King eternal, Till sin's fierce war shall cease, And holiness shall whisper The sweet amen of peace; For not with swords loud clashing, Or roll of stirring drums, With deeds of love and mercy The heavenly kingdom comes. Ernest W. Shurtleff 25. And you are the sons of the prophets and of the covenant which God made with your fathers. He said to Abraham, And through your offspring all the families of the earth will be blessed. The fact that Luke presents a resumé of Peter's sermon becomes especially evident in this verse. The connection between it and the preceding verse is the phrase heirs of the [Greek] -2 _ftnref40 ([Greek] Who are these heirs? Peter addresses his listeners and says, you. According to Paul, the Jewish people were entrusted with the very words of GodRom. 3:2). The phrase (heirs of the prophets,then, implies that the Jews were recipients of the prophecies; ultimately these come from God in the form of Scripture. Moreover, the Jews are heirs of the covenant God made with Abraham and his descendantsGen. 15:18; 17:2, 4, 7; Rom. 9:4), which was confirmed by the nation Israel in the days of Moses (Exod. 24:3–8). Hence, Peter moves from the time of Moses to an earlier period in which God made a covenant with Abraham and promised him and his descendants untold blessings. God sealed his words in a covenant that would transcend the centuries and include all the spiritual descendants of Abraham. God said to Abraham, And through your offspring all the families on earth will be blessed. The word offspringin the Greek is seed (in the singular) and thus calls attention to one person, namely, Christ. Paul uses the same word (seed) in the singular and writes, Now the promises were spoken to Abraham and to his seed. Scripture does not say and to seeds, referring to many people, but and to your seed, referring to one person, who is Christ. [Gal. 3:16] In their theological discussions, both Peter and Paul call attention to Jesus Christ. Peter quotes directly from the Septuagint, which describes the scene of Abraham offering Isaac on Mount Moriah (Gen. [Greek] -2 _ftnref41 [Greek] His listeners consider themselves heirs of the covenant that God made with Israel and think that the Gentiles have no part in this [Greek] -2 _ftnref42 ([Greek] But the well-known Old Testament citation includes all the nations of the earth. Peter does not elaborate, even if the words of the Great Commission, make disciples of all nationsMatt. 28:19), are indelibly inscribed in his memory. He makes known to his audience, however, that Jesus has come to bless them first, for the gospel must be proclaimed first to the members of the house of Israel (Matt. 10:6; Rom. 1:16; 2:10). 26. When God raised up his servant, he sent him first to you to bless you by turning each of you from your evil ways. a. Servant.When God raised up his servant. God appointed Jesus Christ to take the place of Abraham in order to fulfill the words spoken to Abraham: Through your offspring [that is, Christ] all the families on earth will be blessed. Therefore, the verb raised updoes not relate to the resurrection but rather to Christ's appointment to serve as the offspring of Abraham (compare v. 22). Note that Peter once again (see v. 13) calls Jesus God's servant, which appears to be a common appellation for him (4:27, 30). Peter derives this terminology from the Old Testament and identifies Jesus with the suffering servant of [Greek] -2 _ftnref43 [Greek] b. Sent.He sent him first to you to bless you. Christ's mission is to bless in word and deed the spiritual descendants of Abraham. Notice that Peter, using the verb bless,links Jesus Christ to the quotation concerning Abraham. Whom does Jesus bless first? The text clearly states that he goes first to the Jews: [God] sent him first to you. This is the reason Peter preaches his sermon at Solomon's Colonnade to a Jewish audience. At this moment he does not elaborate that a rejection of Christ by the Jews implies a turning to the Gentiles instead. This is what Paul told the Jews in Pisidian Antioch: The word of God had to be spoken to you first. Since you reject it and do not consider yourselves worthy of eternal life, we are turning to the Gentiles (13:46). What is the blessing Jesus grants? Peter says, [He is sent] to bless you by turning each of you from your evil ways. The blessing, then, is repentance and salvation. Here is a repetition of the command Peter uttered earlier in his sermon (v. 19), yet with the difference that we understand Christ to be instrumental in the process of turning a sinner away from evil. Note that Peter is forthright when he tells the Jews that Christ turns them from [their] evil ways. He is the Savior of his people. Greek Words, Phrases, and Constructions in 3:24 and 26 Verse 24 [Greek] although the verse features two verbs, [Greek] (aorist active of [Greek] [I speak]) has [Greek] (as many as) as subject; [Greek] (aorist active of [Greek] [I proclaim]) is the main verb preceded by [Greek] (also). Verse 26 [Greek] the present active participle is used as a future in the sense of purpose (to [Greek] -2 _ftnref44 [Greek] [Greek] the present active infinitive preceded by the preposition and definite article in the dative case expresses duration; it is also transitive with [Greek] (each) as direct object; and last, the construction is instrumental, for the implied subject of the infinitive is Christ. Summary of Chapter 3 Peter and John go together to the temple at the stated hour of prayer. There Peter heals a lame man at the gate called Beautiful. The crowd is astonished and gathers around the apostles and the former cripple. Peter seizes the opportunity and preaches a sermon. He tells the people that he does not possess inherent power to heal but that the man was healed in the name of Jesus Christ. Peter reminds the crowd that they killed Jesus, but God raised him from the dead. He comforts the people and admonishes them to repent, so that they may be forgiven and receive the Christ. He instructs them in the Old Testament prophecies by taking an example from the testimony of Moses. Peter mentions that all the prophets speak of Christ and points out that the covenantal blessings promised to Abraham's descendants now come to them through Christ, who turns them from their evil ways. -2 _ftn1 1 (The NEB, SEB, and GNB also have this reading. The Greek text has the term nowor and. Codex Bezae features the temporal phrase and in these days. ) -2 _ftn2 2 The verb to go upis the standard verb to describe a person going to Jerusalem or someone going to the temple. -2 _ftn3 3 Berachoth1.1 2; 4.1. Josephus remarks that sacrifices were offered twice a day: in the morning and at the ninth hour. Antiquities14.4.3 [65] (LCL). -2 _ftn4 GNB Good News Bible -2 _ftn5 4 Kirsopp Lake, Localities in and near Jerusalem Mentioned in Acts, Beginnings, vol. 5, p. 486. -2 _ftn6 5 Josephus War5.5.3 [201] (LCL). -2 _ftn7 6 For Further study, consult Joachim Jeremias, TDNT, vol. 3, p. 173 n. 5; Gottlob Schrenk, TDNT, vol. 3, p. 236; David F. Payne, Gate, ISBE, vol. 2, pp. 408–9. -2 _ftn8 7 Robert Hanna, A Grammatical Aid to the Greek New Testament(Grand Rapids: Baker, 1983), p. 192. See also A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research(Nashville: Broadman, 1934), p. 602. -2 _ftn9 8 These are the references: 2:38; 3:6; 4:10, 18, 30; 5:40; 8:12, 16; 9:27; 10:48; 16:18; 19:5, 13, 17; 21:13; 26:9. Implicit references to the name of Jesus are numerous. -2 _ftn10 9 Consult John Calvin, Commentary on the Acts of the Apostles, ed. David W. Torrance and Thomas F. Torrance, 2 vols. (Grand Rapids: Eerdmans, 1966), vol. 1, p. 94. -2 _ftn11 NIV New International Version -2 _ftn12 10 Hans Bietenhard, NIDNTT, vol. 2, p. 653; Gerald F. Hawthorne, Name, ISBE, vol. 3, p. 483. -2 _ftn13 11 Robertson, Grammar, p. 885. -2 _ftn14 12 Consult F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 3d (rev. and enl.) ed. (Grand Rapids: Eerdmans, 1990), p. 137. -2 _ftn15 13 Josephus Antiquities15.11.3–5 [391 420]; 20.9.7 [219 23]. Consult William S. LaSor, Jerusalem, ISBE, vol. 2, p. 1028. -2 _ftn16 14 Harold Stigers, Temple, Jerusalem, ZPEB, vol. 5, p. 651. -2 _ftn17 15 These words form the opening line of the well-known Jewish Eighteen Benedictions. -2 _ftn18 16 For a full discussion on the topic servant of God,see Joachim Jeremias, TDNT, vol. 5, pp. 684–717; Otto Michel, NIDNTT, vol. 3, pp. 607–13; and Richard T. France, The Servant of the Lord in the Teachings of Jesus, TynB19 (1968): 26–52. -2 _ftn19 17 New Testament references to Jesus as the Holy One are Mark 1:24; John 6:69; and as the Righteous One, Acts 7:52; 22:14; I John 2:1. Consult Herman N. Ridderbos, The Speeches of Peter in the Acts of the Apostles(London: Tyndale, 1962), p. 22. -2 _ftn20 18 (Compare these references: Acts 2:23 24; 4:10; 5:30–32; 10:39–41; 13:28–31. ) -2 _ftn21 RSV Revised Standard Version -2 _ftn22 19 Consult Calvin, Acts of the Apostles, vol. 1, p. 99. -2 _ftn23 NASB New American Standard Bible -2 _ftn24 20 For a discussion on this matter, refer to Simon J. Kistemaker, Exposition of the Epistle of James and the Epistles of John, New Testament Commentary series (Grand Rapids: Baker, 1986), pp. 175–77. -2 _ftn25 21 Consult Robertson, Grammar, p. 785. -2 _ftn26 This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ 4. The Church in Jerusalem, part 3 4:1–37 Outline (continued) 4:1–22 3. Before the Sanhedrin 4:1–4 a. Arrest 4:5–7 b. Trial 4:8–12 c. Defense 4:13–17 d. Consultation 4:18–22 e. Acquittal 4:23–31 4. Prayers of the Church 4:23 24a a. Setting 4:24b 28 b. Address 4:29–31 c. Request and Reply 4:32–37 5. Love of the Saints 4:32–35 a. Community of Goods 4:36–37 b. Example of Barnabas 3. Before the Sanhedrin 4:1–22 4 1 While Peter and John were still talking to the people, the priests, the captain of the temple guard, and the Sadducees approached them. 2 They were greatly disturbed because the apostles were teaching the people and proclaiming in Jesus the resurrection of the dead. 3 And they arrested Peter and John and, because it was evening, they put them in prison until the next day. 4 But many of those who heard the message believed, and the number of men came to be about five thousand. 5 And the next day, their rulers, elders, and scribes gathered in Jerusalem. 6 Annas the high priest, and Caiaphas, John, Alexander, and all who were of high-priestly descent were there. 7 And having placed them in the center, they began to inquire: By what power or in what name did you do this? 8 Then Peter, filled with the Holy Spirit, said to them: Rulers and elders of the people! 9 If we are questioned today for a good deed done to a sick man and how he was healed, 10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, this man stands before you healthy. 11 He is the stone, which was rejected by you, the builders, which has become the capstone. 12 Salvation is found in no one else, for there is no other name under heaven given among men by which we must be saved. 13 When they observed the courage of Peter and John and understood that they were uneducated and untrained men, they marveled and realized that they had been with Jesus. 14 And seeing the man who had been healed standing with them, they could think of nothing to say. 15 When they ordered them to leave the Sanhedrin, they conferred together 16 and said, What are we to do with these men? For the fact that a noteworthy miracle has occurred through them is obvious to all who live in Jerusalem. We cannot deny it. 17 But in order to stop this thing from spreading further among the people, let us warn them to speak no more to anyone in this name. 18 When they called them in, they commanded them not to speak or teach at all in the name of Jesus. 19 But Peter and John answered, Judge whether it is right in God's sight to obey you rather than God. 20 For we cannot stop speaking about the things we have seen and heard. 21 And when they had threatened them further, they let them go they found no basis for punishing them, on account of the people, for all were glorifying God for what had happened. 22 For the man who had been miraculously healed was more than forty years old. a. Arrest 4:1–4 When crowds gathered around Jesus, the authorities used to keep him under close surveillance. Likewise, when Peter and John address a large crowd in the temple area, the priests, the captain of the temple guard, and the Sadducees react. Who are these people and what authority do they have to arrest Peter and John? Priests were organized into twenty-four divisions which served at the temple on a rotation basis (Luke 1:8).^[1] The priests and Levites administered the morning and evening sacrifices. The captain of the temple guard was a priest in charge of the temple police force. His authority ranked second to that of the high priest;^[2] his term of service was indefinite and uninterrupted; and his duty was to maintain order in the temple and its surrounding area. Luke often refers to the captain and the officers of the temple guard (Luke 22:4, 52). The Sadducees were of priestly descent, presumably from the line of the high priest Zadok (Ezek. 40:46; 44:15–16; 48:11). Having formed a party that controlled the temple and the high priesthood, they wielded enormous political power. They accepted as authoritative only the five books of Moses; the rest of the Old Testament had only secondary value for them. Thus they denied the doctrines pertaining to the Messiah, angels, demons, immortality, and resurrection.^[3] 1. While Peter and John were still talking to the people, the priests, the captain of the temple guard, and the Sadducees approached them. On the day of Pentecost a large crowd of people listened to Peter's sermon. The priests, temple police, and the Sadducees, who would normally refrain from exerting any influence on large crowds in the temple courts during festive days, were alerted to take action when throngs surrounded Peter and John at Solomon's Colonnade. Even if the healing of the crippled beggar was unimportant to the religious leaders, the publicity that ensued and Peter's sermon were such a cause of concern to them that they interrupted the apostles teaching. Luke presents a resumé of Peter's sermon delivered at the temple and writes that both Peter and John were speaking to the crowd. He depicts Peter as spokesman but indirectly notes that John also expresses himself (compare vv. 13, 17 20). The priests, temple police, and Sadducees prevented the apostles from continuing their teaching by arresting them. The presence of three groups of people to arrest two apostles betrays either an inability to control the crowd or a fear of the Roman military command stationed at the temple. But the crowd was orderly and peaceful, in contrast with the crowd at Paul's arrest decades later (see 21:27–40). The priests, temple guards, and Sadducees, however, objected to two matters: the mere fact that Peter and John taught; and the content of their teaching, especially the doctrine of resurrection. 2. They were greatly disturbed because the apostles were teaching the people and proclaiming in Jesus the resurrection of the dead. a. Teaching. In the culture of that day, the title rabbi commanded great respect. This Hebrew word actually means my great one with the word teacher understood. In the gospels this term is repeatedly used in contexts where extreme deference (whether sincere or not) is intended. ^[4] A teacher in Israel was expected to be an educated person (see v. 13) with credentials. Although Jesus had no formal training, he was accepted as a teacher because he spoke with authority (Matt. 7:29; Mark 1:22). Yet the religious leaders questioned the source of his authority (Matt. 21:23; John 2:18). According to them, a teacher must be able to answer questions about doctrine and law and have a following of disciples. Jesus qualified on both counts, for he ably interpreted the Scriptures to the point that no one dared to ask any questions (Matt. 22:46). And Jesus had a following of twelve disciples. In the opinion of the priests, however, the apostles definitely lacked the necessary qualifications. Moreover, by the power and convincing nature of their message, the apostles were weakening the influence and authority of the priests. The apostles therefore posed a threat to the religious leaders of that day. b. Doctrine. Another objection to the teaching of Peter and John came from the Sadducees, who denied the doctrine of the resurrection (Matt. 22:23). By contrast, the Pharisees taught this doctrine, and in their opposition to the Sadducees, welcomed the support they were receiving from the Christian comnmunity.^[5] Some of the Pharisees (e.g., Nicodemus and Joseph of Arimathea) became followers of Jesus, and the learned Rabbi Gamaliel persuaded the Sanhedrin to set the apostles free (5:34–40). The apostles preach the doctrine of the resurrection with respect to Jesus. Notice that in the thinking of the Sadducees, Jesus disciples are claiming the impossible. After the Jewish leaders rid the earth of Jesus of Nazareth by nailing him to a cross, Jesus followers begin to speak about Jesus resurrection. And although none of the Jewish leaders saw Jesus again, suddenly some seven weeks later, in Jerusalem, multitudes of people listen to Jesus disciples, who proclaim the doctrine of the resurrection (2:24, 32). Then once more, two of his disciples preach that doctrine with reference to Jesus. By implication, Peter and John teach that as Jesus had been raised from the dead, so all who put their trust in him will experience the resurrection of the body (John 5:28 29; I Cor. 15:12–18). The doctrine of the resurrection is basic to Acts; in their sermons and speeches, Peter and Paul proclaim this doctrine to Jew and Gentile.^[6] To be a witness of Jesus resurrection is one of the requirements for apostleship (1:22). 3. And they arrested Peter and John and, because it was evening, they put them in prison until the next day. 4. But many of those who heard the message believed, and the number of men came to be about five thousand. Acts is a book that lists numerous first experiences. For instance, among the first experiences are the healing of a cripple (3:6–7), the death of a martyr (7:60), the great persecution (8:1–4), and the raising of Dorcas (9:40). Here Luke describes the first arrest. The temple police apprehend Peter and John; because of the late hour they are taken to a jail and not to a courtroom for arraignment. We assume that the time of day must be after four o clock in the afternoon, for after the evening sacrifices were offered the temple guards would close the gates. Luke merely reports that the apostles are taken into custody and does not elaborate on the place or conditions. Of importance is not the imprisonment of the apostles but the effect of their teaching. [Because] God's word is not in chains (II Tim. 2:9), the church continued to grow. God indeed performed a miracle to cause multitudes to come to Christ after hearing one sermon.^[7] The Greek indicates that the total membership of the Jerusalem church became five thousand men. Furthermore, Luke writes specifically that the number of men came to be about five thousand (italics added). We assume that he means male members of the church, who often were counted as heads of households.Matt. 14:21; Mark 8:9]. In another chapter, Luke mentions that more and more believers in the Lord, both men and women, were being added to their number (5:14). According to one estimate, twenty thousand Christians lived in Jerusalem prior to the persecution that followed the death of Stephen 4 . We see that the church continues to grow and that Christ lives in and among his people. Additional Comments on the Sadducees The Sadducean party flourished for more than two centuries, from the time of the Maccabees in approximately 150 b.c. to the time of the destruction of Jerusalem and the cessation of the priesthood in a.d. 70. The information we are able to gather comes primarily from the New Testament and from Josephus, who, belonging to the party of the Pharisees, writes from that perspective. During the Maccabean era the parties of the Pharisees and Sadducees were formed. The Pharisees were numerous and popular; but the Sadducees, although they formed the minority party, had wealth and political power. The Sadducees controlled the priesthood in Jerusalem and had the support of the Roman government. The priesthood ceased when the Roman forces destroyed Jerusalem, and the Sadducees disappeared from the scene. The origin of the name Sadducees cannot be ascertained. One theory is that the name derives from the Greek word Saddouk, which is the equivalent of son of Zadok. Zadok was a priest during the time of David and Solomon (II Sam. 8:17; 15:24–36; I Kings 1:32; 2:35). In later years, the sons of Zadok formed a special group of priests who remained faithful to God (Ezek. 40:45–46; 44:15–17; 48:11). They are also mentioned in the intertestamental and Qumran literature. The Qumran community, however, was opposed to the Sadducean party. Moreover, the evidence to establish a link between the priesthood of the Maccabean period and the sons of Zadok cannot be verified. The Sadducees appear on the New Testament scene a few times. They listen to the preaching of John the Baptist, who calls them a brood of vipers (Matt. 3:7). They ask Jesus to show them a sign from heaven (Matt. 16:1), and Jesus warns his disciples to be on guard against the yeast (doctrine) of the Sadducees (Matt. 16:6). They question Jesus about the resurrection, which is a doctrine they reject (Matt. 22:23). Jesus answers them by quoting from one of the books of Moses (Exod. 3:6), because the Sadducees accepted only these books as authoritative. They oppose the apostles, put them in jail, and make them stand trial before the Sanhedrin (Acts 4:1 21; 5:17–18; 23:6–8). Whenever the Sadducees perceived a threat to their authority, they reacted ruthlessly. Thus the Sadducean high priest Caiaphas found it expedient that one man die for the people rather than that the whole nation perish (John 11:50; 18:14) and condemned Jesus (Matt. 26:57–66). Because they were unable to cope with the rapid growth of the church, the priests and Sadducees arrested the apostles. And last, the Sadducean high priest Annas condemned to death James, who was the brother of Jesus and the writer of the epistle named after him.^[8] Greek Words, Phrases, and Constructions in 4:1 [Greek] two codices (B and C) have the reading [Greek] (high priests); so does the New English Bible. The word priest occurs only 31 times but the word high priest 122 times in the New Testament. It is more likely that the scribes would have substituted the more frequently used word for the other than vice versa, especially since in this instance the modification was also in the interest of heightening the seriousness of the persecution. ^[9] b. Trial 4:5–7 Luke is not interested in details pertaining to the apostles in prison and the whereabouts of the beggar they healed. He describes the trial that takes place the next day when the Sadducees and the high-priestly family convene the Sanhedrin. 5. And the next day, their rulers, elders, and scribes gathered in Jerusalem 6. Annas the high priest, and Caiaphas, John, Alexander, and all who were of high-priestly descent were there. a. The next day. As in the case of Jesus, the ruling body called the Sanhedrin hastily gathered for a trial. By law, the Sanhedrin convened between the time of the morning and the evening sacrifices. Because the apostles were arrested in the late afternoon, a trial before the Sanhedrin was postponed until the next day. Accordingly, on the next day this body convened as Israel's supreme court. The rulers (who were vested with authority), the elders (who provided counsel), and the teachers of the law (who formulated doctrine) constituted the court. The Sanhedrin did not mete out capital punishment, except in the case of a Gentile who entered the inner court of the temple. An indicator of the Sanhedrin's authority is an inscription that dates from the time of Christ: No Gentile may enter within the railing around the sanctuary and within the enclosure. Whoever should be caught will render himself liable to the death penalty which will inevitably follow. ^[10] The deaths of Stephen (7:58) and of James the brother of Jesus are not normative. Therefore, the apostles could be tried but not executed. b. Rulers, elders, and scribes. The membership of the Sanhedrin included seventy-one persons, a number patterned after the Mosaic court of seventy (Num. 11:16–17). Although the elders were respected for their advice and the teachers for their knowledge of the Mosaic law, the Sadducees were the leaders, with the high priest serving as president (and seventy-first member) of this ruling body. At Jesus trial, Caiaphas was the head of the Sanhedrin and at the trial of Paul the high priest Ananias presided (23:2). At the trial of Peter and John, the high priest and his family members were prominent figures. c. [They] gathered in Jerusalem. Presumably the high priest convened the meeting by calling together all the Sanhedrin members. This could be done without difficulty, for all of them resided in Jerusalem, where the meeting was held, The Jewish historian Josephus writes that the meeting place of the Sanhedrin was west of the temple area.^[11] d. Annas the high priest, and Caiaphas, John, Alexander, and all who were of high-priestly descent were there. According to the Gospels, Caiaphas was the high priest (Matt. 26:3, 57; John 11:47 53; 18:13, 14, 24, 28). Annas, however, had filled the office of high priest for nearly a decade (a.d. 6 15) but was deposed by the Roman governor Valerius. Annas was an influential person who belonged to the Sadducean, party and was loath to yield authority. Therefore, by ensuring that members of his family succeeded him, he continued to exert his power and at the same time keep the title of high priest (Luke 3:2; John 18:13, 24). Five of his sons, as well as his son-in-law Caiaphas and a grandson, were high priests at successive intervals. Thus the family of Annas maintained and consolidated Annas's power in the Sanhedrin.^[12] Annas's son Eleazar succeeded Annas in a.d. 15 and filled the office of high priest for three years. Then son-in-law Caiaphas became high priest and served in that capacity for eighteen years (a.d. 18 36). After him, Annas's son John (Jonathan)^[13] took office and eventually was followed by Alexander. Unfortunately, nothing more is known about John, Alexander, and all who were of high-priestly descent. Perhaps the term high-priestly descent should not be restricted to Annas's family but should include the influential priestly families whose members filled leadership roles in the temple service and the Sanhedrin. Luke's information about the presence of the high-priestly family at the meeting of the Sanhedrin indicates that the opposition to the apostles came primarily from the Sadducees. 7. And having placed them in the center, they began to inquire: By what power or in what name did you do this? Peter and John were led by the temple police to the place where the Sanhedrin met. Whether the man who was healed spent the night in jail with the apostles is not known, but according to Luke (vv. 10, 14), he was present at the trial and stood with the apostles. The three men were placed in the center of a semicircle of elevated seats which the members of the Sanhedrin occupied. These seats were purposely arranged in a semicircle so that the members could see one another.^[14] They were seated, but the defendant(s) had to stand facing the rulers of the nation. The apostles faced the council members, who looked down on them from their seats. Only a few weeks earlier, the Sanhedrin had met in the house of Annas for the trial of Jesus, where Caiaphas functioned as the presiding officer of the court. The leaders in the Sanhedrin had tried to rid themselves of Jesus Christ of Nazareth by crucifying him. But Jesus name reappeared when his disciples used it to heal a cripple. The leaders refused to acknowledge Jesus and instead asked by what power or name the apostles had performed the miracle of healing the lame man (Matt. 21:23). In the Greek, the emphasis falls on the pronoun you, which is the last word in the sentence and thus receives all the stress. The apostles are addressed as if they, with the beggar as their accomplice, have perpetrated a crime. The court is trying to learn the facts of the case, even if the members already have heard the details from others. The rulers want to know the source of the apostles power for performing a miracle and they want to learn the name of the person who endowed the apostles with this power. Note that the leaders do not question the apostles about their authority to teach in public. Nor do they ask about the doctrine of the resurrection, for that would prove too risky in the presence of the Pharisees, who defended that teaching (compare 22:30 23:10). They wish to learn from whom the Galilean fishermen received power to perform miracles. Greek Words, Phrases, and Constructions in 4:5 and 7 Verse 5 [Greek] the three groups that make up the Sanhedrin are the rulers, the elders, and the scribes. Note that the definite article precedes each noun. The first constituent part, the rulers, is equivalent to the high priests (Mark 14:53). The elders occupy a venerable position as representatives of Israel (Exod. 3:16). And the scribes are scholars who studied the Scriptures. Verse 7 [Greek] from the verb [Greek] (I inquire), this imperfect middle (deponent) denotes repeated action. [Greek] the interrogative pronoun conveys qualitative force: by what kind of power? [Greek] last in the sentence, the pronoun is emphatic. It corresponds with the personal pronoun [Greek] (v. 9). c. Defense 4:8–12 8. Then Peter, filled with the Holy Spirit, said to them: Rulers and elders of the people! 9. If we are questioned today for a good deed done to a sick man and how he was healed, 10. let it be known to all of you and to all the people of Israel that by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, this man stands before you healthy. a. Then Peter, filled with the Holy Spirit, said. On the day of Pentecost Peter and the others received the Holy Spirit, who continued to live in them. Nevertheless, the Spirit on special occasions enabled the apostles to speak boldly, for Jesus had told his disciples, But when they arrest you, do not worry about what you will say or how you will say it. For what you are to say will be given to you at that time, because you are not the ones who are speaking, but the Spirit of your Father is speaking through you (Matt. 10:19–20). Peter experienced the fulfillment of Jesus words when he stood before the Sanhedrin. b. Rulers and elders of the people. Even though Luke mentions that the gathering consisted of rulers, elders, and teachers of the law, Peter addresses only the rulers and elders. Apparently only these two groups of people give leadership and ask questions (compare v. 23; 23:14; 25:15). c. If we are [being] questioned today for a good deed done to a sick man and how he was healed. Peter skillfully changes the trial from a possible criminal investigation to an inquiry about an act of mercy. The verb questioned signifies that Peter regards the trial as an inquiry and so puts it in positive form. If we are being questioned means that this inquiry is a fact and is actually happening at the moment. Moreover, it also indicates that Peter is in full control of the situation. He says that he and John have performed a good deed, and he implies that no one can fault them for doing good to a man who was a cripple from birth. d. And [asked] how he was healed. In Greek, the verb to heal can also mean to save (see v. 12). In the case of the cripple, the physical healing is obvious; we know that because of his faith in Jesus he also obtained salvation. Peter realizes that the leaders are interested in the manner of the healing miracle. In response to their question, he gives them a direct answer concerning the source of the healing power and the name in which he and John rendered the miracle. Unafraid of the same judges who condemned Jesus and handed him over to Pontius Pilate, Peter boldly speaks and reveals to them that the man was healed in the name of Jesus Christ of Nazareth. The word name points to the full revelation concerning Jesus. This word appears repeatedly in Peter's addresses, for he proclaims it to all people.^[15] e. Let it be known to all of you and to all the people of Israel. The phrase let it be known is similar to the injunction pay attention to my words (see 2:14; 13:38; 28:28). Peter expands his audience to include the Sanhedrin and the entire Jewish nation. Once again, Peter adroitly changes the focus of the inquiry from the healed beggar to Jesus Christ, who healed him. The name of Jesus Christ must be made known to every person in Israel. f. By the name of Jesus Christ of Nazareth. Notice that Peter utters the same words he used when he healed the lame man at the gate called Beautiful (3:6). He realizes that although Jesus name is an offense to the rulers and elders who condemned him, they posed the question about the manner in which the apostles healed the cripple. Now Peter gives them an honest and straightforward answer. They are unable to understand that Jesus, who died on the cross, has divine power to perform an undeniable healing miracle.^[16] But this is exactly the point Peter tries to make. He deliberately uses the double name to point to Jesus earthly life and the divine mission of the Christ (the Messiah). To make the identification complete, Peter adds Jesus place of residence by which he was known to the people: of Nazareth. g. Whom you crucified, whom God raised from the dead. In his sermons and speeches, Peter unabashedly tells his Jewish audiences the same thing: you crucified Jesus, but God raised him from the dead (2:23–24; 3:15; 5:30). Peter puts the blame for Jesus death on the Sanhedrists. Yet he dwells not on the ignominy of condemning an innocent man to death but on Jesus resurrection to life. The resurrection message is basic to apostolic preaching and here Peter proclaims it in the presence of Israel's supreme court. h. [Through Jesus power] this man stands before you healthy. One imagines Peter pointing directly at the healed beggar, who is the living testimony to Jesus power. Since the miracles Jesus wrought during his ministry are well known throughout Israel, the members of the Sanhedrin are unable to deny the continuing work of the resurrected Jesus. When Jesus rose from the grave, the chief priest bribed the soldiers guarding his tomb and had them say, His disciples came at night and stole the body while we were asleep (Matt. 28:13). But their deception is unable to match the glorious power of Jesus that is demonstrated in the healing of the cripple. The healed man is living testimony to the resurrected Christ. Jesus receives the credit for this healing miracle. 11. He is the stone, which was rejected by you, the builders, which has become the capstone. As in all his addresses, Peter bases his message on passages taken from the Old Testament Scriptures. Here he quotes a text from a familiar psalm sung by pilgrims on their way to Jerusalem for a religious festival (Ps. 118:22). With this quotation, Peter reminds the chief priests and Pharisees of the words Jesus spoke to them in the last week of his ministry. Jesus quoted (Psalms 118:22 23and applied the words of this psalm to his audience by saying, Therefore I tell you that the kingdom of God will be taken away from you and given to a nation that will produce fruit. He who falls on this stone will be broken to pieces, but it will crush the one on whom it fallsMatt. 21:43–44). At that time the chief priests and Pharisees realized that Jesus was addressing them. Now Peter tells them the same thing. The members of the Sanhedrin are the spiritual builders of God's house, for which they have to choose the building stones. They reject one of the stones, which they deem unfit; yet God who is the master builder takes this stone and makes it the capstone of the building. This psalm quotation is a graphic illustration of Jesus Christ, who, as Peter writes in his epistle, is the living Stone, rejected by men but with God chosen and preciousI Peter 2:4; see also vv. 6 8 .^[17] The members of the Sanhedrin ought to realize that they are the spiritual builders of God's house in which God has made Jesus Christ the capstone. They are unable to avoid the name of Jesus; this name is inextricably connected with spiritual Israel. Jesus has fulfilled the psalm citation that portrays him as the capstone (Ps. 118:22). Accordingly, the Sanhedrists cannot circumvent the power and the name of Jesus Christ. Salvation is found only in him. 12. Salvation is found in no one else, for there is no other name under heaven given among men by which we must be saved. We make these observations: a. Salvation proclaimed. Salvation is found in no one else. This text is among the well-known and cherished passages in Acts. Peter challenges his immediate audience but at the same time speaks to all people who seek salvation.^[18] He addresses learned and influential men in the Sanhedrin whose work consisted of showing the people of Israel the way of salvation. They did so by telling the Jews to perform works that would earn them salvation. But Peter preaches that salvation can be obtained in no way other than through the name of Jesus Christ. The salvation he preaches comprises both physical and spiritual healing.^[19] They see the evidence of physical healing in the man who used to be a cripple. But they must understand that spiritual well-being includes forgiveness of sin and a restored relationship with God. No one in Peter's audience is able to point to any person who grants salvation, because everyone needs salvation himself. Hence, they should realize that they can have peace with God only through Jesus Christ. b. Name given. There is no other name under heaven given among men. The name Jesus reveals the task of the Savior, because the name means he will save his people from their sins (Matt. 1:21). That is, he heals people physically from the effect of sin, but more than that, he removes sin itself so that people can stand before the judgment seat of God as if they had never sinned at all. Jesus makes them spiritually whole by restoring them in true relation to God the Father. Jesus says, No one comes to the Father but through me (John 14:6). No person but Jesus has the ability to provide remission of sin. Through his name everyone who believes in him receives forgiveness of sins (10:43). Peter resorts not to an overstatement but rather to a descriptive idiom when he says that there is no other name under heaven than the name Jesus. Nowhere in the entire world is man able to find another name (i.e., person) that offers the salvation Jesus provides. Religions other than Christianity fail because they stress salvation by works and not by grace. The name Jesus has been given to men by God himself to show that salvation has its origin in God. c. Believers saved. [No other name] by which we must be saved. The Greek text is specific. It does not say that we can be saved, for this would indicate that man has inherent ability to achieve salvation. Nor does it say that we may be saved, for then the clause would convey uncertainty. The text is definite. It says: by which we must be saved. The word must reveals a divine necessity which God has established, according to his plan and decree, to save us through the person and work of Jesus Christ.^[20] Furthermore, this word signifies that man is under moral obligation to respond to the call to believe in Jesus Christ and thus gain salvation. He has no recourse to salvation other than through the Son of God. Doctrinal Considerations in 4:11 The translators of the New International Version have chosen the word capstone for the quotation from Psalms 118:22. In the Greek, the literal rendering is the head of the corner, which many versions have.^[21] This phrase refers to the headstone of the corner. Other translations have the reading cornerstone.^[22] In ancient times, the cornerstone was part of the foundation upon which the entire structure of a building or house rested. We use this expression when we dedicate a building and put the cornerstone in place. Figuratively, the word refers to the basic element of a policy (thus, its foundation). Still other translators prefer the word keystone.^[23] This term is the name for either the topmost stone that fit into the arch of a doorway or the stone that held the uppermost tier of stones together. The choice of either cornerstone or keystone (capstone) is not important when we apply the terms to Christ. The Messiah is the first and the last stone of God's house. Jewish rabbis understood the Old Testament passages that speak of the cornerstonePs. 118:22; Isa. 8:14[stone]; 28:16 to refer to the Messiah. And New Testament writers, following Jesus example (Matt. 21:42), applied them to Christ (Rom. 9:33; Eph. 2:20; I Peter 2:6).^[24] Greek Words, Phrases, and Constructions in 4:9–12 Verse 9 [Greek] the particle followed by a verb in the indicative mood introduces a simple-fact condition that expresses reality. [Greek] the genitive case is objective: a good deed [is done] to a sick man. ^[25] Verse 10 [Greek] this combination of adjective and imperative occurs four times in Acts (2:14; 4:10; 13:38; 28:28). With the present imperative, Peter gives his audience a gentle command, Let it be known. Verse 11 [Greek] the demonstrative pronoun refers to Jesus, even though in the preceding clause the same pronoun applies to the cripple. Verse 12 [Greek] the point of [Greek] is rather than no other name than that of Jesus is meant.^[26] [Greek] some versions have the translation among men (e.g., NKJV); with the verb to give the preposition [Greek] with the dative is equivalent to [Greek] with the accusative.^[27] d. Consultation 4:13–47 In his address to the Sanhedrin, Peter demonstrates that he is in full command. He speaks without trepidation and openly challenges the members of the court to accept Jesus Christ as their Savior. His audience is stunned and everyone refrains from asking further questions. 13. When they observed the courage of Peter and John and understood that they were uneducated and untrained men, they marveled and realized that they had been with Jesus. a. Perceive. When they observed the courage of Peter and John. Luke writes the Greek verbs of this verse in the imperfect tense to depict the continuing effect of an action. Thus, the Sanhedrists continued to be spellbound by the courage of both Peter and John, who open their mouths and boldly and frankly speak the truth. They (could not know, however, that the Holy Spirit enabled the apostles to speak and gave them courage (v. 8).) b. Realize. How could common, ordinary fishermen from Galilee skillfully and eloquently address learned members of the supreme court? These fishermen quoted from and applied the Scriptures; they were able to preach effectively; yet they had received no formal theological training from recognized teachers. Their Galilean accent and apparel undoubtedly revealed that Peter and John belonged to an uneducated class. This does not mean that the apostles had not learned to read and write, for their writings testify that they had. However, they lacked formal theological schooling. Luke reports that they were regarded as uneducated and untrained men; that is, they were not perceived to be theological experts, for they were common folk.^[28] c. Recognize. [The Sanhedrists] marveled and realized that they had been with Jesus. The members of the court began to see similarity between Jesus and the apostles. The Jewish leaders (many of whom belonged to the Sanhedrin) had been amazed when Jesus taught openly in the temple during the Feast of Tabernacles. They had asked, How did this man get such learning without having studied?John 7:15, NIV . Moreover, Peter and another of Jesus disciples had been at Jesus trial in the high priest's courtyard, and the other disciple &was known to the high priest (John 18:16). The high priest and the other members of the court were astonished and saw the obvious connection between Jesus and his disciples (Matt. 26:71; Luke 22:56). The uneducated Jesus, who had been skillful in expounding Scripture, had trained disciples to continue the work cut short because of his untimely death.^[29] The Sanhedrists had rid the earth of Jesus by crucifying him; now they faced Jesus spokesmen, who possessed the same courage as their teacher. Furthermore, the members of the court avoided using the name Jesus during the trial, but now they had to acknowledge Jesus because of his disciples. They directed their anger against Jesus followers Peter and John. 14. And seeing the man who had been healed standing with them, they could think of nothing to say. The members of the Sanhedrin were unable to act before them was the incontrovertible evidence of the healed beggar. This man was standing next to the apostles as living proof of the healing miracle that had taken place in the temple area the previous day. Luke portrays the man as standing; that is, with strong ankles and feet. Later he adds the information that the beggar was more than forty years old (v. 22). The members of the Sanhedrin were in a quandary, for they did not have a case. They realized that Peter had turned the trial into an inquiry about a lame man who was healed. And the person in question presented live evidence by standing next to the apostles. In short, the prosecutors had nothing to say. Jesus fulfilled his promise to his disciples: I will give you ability to speak and wisdom that none of your adversaries will be able to resist or refute (Luke 21:15). 15. When they ordered them to leave the Sanhedrin, they conferred together 16. and said, What are we to do with these men? For the fact that a noteworthy miracle has occurred through them is obvious to all who live in Jerusalem. We cannot deny it. The court is at a loss and needs time for reflection. Hence, the suggestion is made to recess for consultation (compare 5:34). The presiding officer of the Sanhedrin orders the apostles and the beggar to excuse themselves and leave the courtroom. We cannot determine how long the recess lasted, but from the verb to confer we are able to deduce that many words were spoken behind closed doors. Luke perhaps received his information from an eyewitness (Luke 1:2) who was or subsquently became a follower of Jesus. For example, Nicodemus, who was one of their own numberJohn 7:50, NIV , may have been the eyewitness who gave Luke the information about the discussion. The question What are we to do with these men? reveals perplexity and inability to act. They debate whether they should release the apostles or do something to them. For the members of the court to release the apostles is a matter of losing face. Conversely, to punish them for performing a miracle would risk incurring the wrath of the people, for the fact that a noteworthy miracle has occurred through [the apostles] is obvious to all who live in Jerusalem. As a result of this miracle and the preaching of Peter, the Christian church has increased to about five thousand men in Jerusalem (v. 4). The court comes to the one and only conclusion: We cannot deny [the miracle]. In their confrontations with Jesus, the Jewish leaders were unable to lay a proven charge against him. His disciples also deprive them of any evidence that points to wrongdoing. For lack of a case, the Sanhedrists are forced to release the apostles. 17. But in order to stop this thing from spreading further among the people, let us warn them to speak no more to anyone in this name. After deliberating the consequences of whatever decision they make, the members of the Sanhedrin resolve to set the apostles free. They stipulate that the apostles refrain from any action that influences the people. Notice, first, that the Jewish leaders show their contempt for the Christian faith and call it this thing. Next, their initial question was, By what power or in what name did you do this? (v. 7). But the discussion has centered primarily on the name and secondarily on the power. Although they concluded that the apostles had been with Jesus, the Jewish leaders refused to mention his name. Third, they decide that Jesus name must not spread any further and that the disciples should be told to speak no more to anyone in this name. The word further can be understood either in terms of degree or extent. The growth and development of the Jerusalem church make it preferable to interpret the term in the sense of degree. And last, the members of the Sanhedrin fully understand that the revelation of Jesus name constitutes the message the apostles proclaim.^[30] The members of the court show their enmity toward Jesus by forbidding the apostles to mention his name. And as Israel's spiritual leaders, they reject Peter's admonition to find salvation only in Jesus name (v. 12). They are unable to punish or penalize Peter and John for their courage to preach to them about Jesus. Nevertheless, they are determined to stop the spread of Jesus name. Practical Considerations in 4:13–17 God uses two Galilean fishermen to confound the prominent judges of Israel's supreme court. In the hall of justice, Peter proclaims Christ's gospel and tells the religious and national leaders of his day that they are unable to obtain salvation except through the name of Jesus Christ. This name has been given by God to men everywhere in the world. People either curse, ignore, or adore Jesus name. In the service of Satan, millions use this name in curses; countless people try to ignore the name, because they have the mistaken notion that Jesus does not exist; and multitudes from every nation and tongue praise the glorious name of Jesus in audible or silent prayer, with joyful song, and through the spoken word. At times even Christians ignore Jesus name outside the four walls of their church building. They act as if Jesus has no part in the world in which they live. Yet Jesus has redeemed the world and everything in it. This redeemed world, therefore, is the Christian's workshop in which the believer expresses his thankfulness to Jesus. The name of Jesus must be heard in all areas of life: in the halls of justice and government; in the classrooms of schools, colleges, and universities; in the places of commerce and industry; and in all places of today's workaday world. God has put ordinary people at strategic places and wants them to make Jesus name and message known. Greek Words, Phrases, and Constructions in 4:13 [Greek] as a second aorist middle from the compound verb [Greek] (I lay hold of), this participle needs the word mind to complete the thought. [Greek] A. T. Robertson has an interesting comment on these two nouns that describe Peter and John as unschooled and ordinary people. He writes, This need not be pushed too far, and yet it is noteworthy that 2 Peter and Revelation are just the two books of the N[ew] T[estament] whose Greek jars most upon the cultured mind and which show most kinship to the koine in somewhat illiterate papyri. One of the theories about the relationship between 1 Peter and 2 Peter is that Sylvanus (I Pet. 5:12) was Peter's scribe in writing the first Epistle, and thus the Greek is smooth and flowing, while in 2 Peter we have Peter's own somewhat uncouth, unrevised Greek. This theory rests on the assumption of the genuineness of 2 Peter, which is much disputed. So also in Acts Luke refines Peter's Greek in the reports of his addresses. ^[31] [Greek] all the finite verbs in this verse are in the imperfect tense, except for [Greek], which is part of an indirect statement. The imperfect shows continued action in the past tense. The verb means to recognize and not to acknowledge. ^[32] [Greek] because the verb [Greek] is incomplete and lacks the aorist, perfect, and pluperfect tenses, the imperfect is pressed into service to function as a pluperfect, had been. e. Acquittal 4:18–22 Peter and John are filled with the Holy Spirit, who enables them to address the Sanhedrin, refute their adversaries, and proclaim the Good News. The Sanhedrists, by contrast, have lost their composure and are unable to save the day. 18. When they called them in, they commanded them not to speak or teach at all in the name of Jesus. 19. But Peter and John answered, Judge whether it is right in God's sight to obey you rather than God. 20. For we cannot stop speaking about the things we have seen and heard. a. When they called them in. The members of the Sanhedrin have devised a face-saving measure to give the court session a semblance of legality. They order the apostles to enter the courtroom and then sternly warn them not to utter a word about Jesus or to teach in his name. They attach no penalty in case of noncompliance, but should the apostles refuse to obey the order they would be held in contempt of court.^[33] They do not forbid the apostles to perform miracles in the name of Jesus. b. Judge [for yourselves]. Both Peter and John reply to the verdict and boldly appeal to a higher authority that governs both the members of the Sanhedrin and the apostles. They appeal to God and challenge the court to examine its verdict to see whether it conforms to God's law. The apostles ask the judges whether it is right in God's sight to obey you rather than God. They imply that the verdict goes contrary to the will of God, even if the Sanhedrists themselves think they are right. The courageous apostles are ready to accept a verdict from the Sanhedrin that is not contrary to God's will.^[34] They assert that the judges must stand in God's presence and pass a just verdict. The one thing the Sanhedrists need to dread is that the divine Judge should pronounce an action of theirs unjust. ^[35] c. To obey you rather than God. In this brief report, Luke omits details pertaining to God's will. We could ask, How would the court know whether its verdict forced the apostles to disobey God? But notice that sometime later the honorable Pharisee Gamaliel addresses his associates in the Sanhedrin and tells them to release the apostles. Says he, So in this case I suggest to you: Stay away from these men and let them go! For if this plan or movement is of human origin, it will fail. But if it is of God, you will be unable to overthrow them; you will even find yourselves fighting against God (5:38–39). Peter and John persist in stating their allegiance to God rather than men, for they are under divine authority to obey him. They exhort the Sanhedrists to do likewise, for all authority comes from God. On another occasion, Peter and his fellow apostles state the same principle: We must obey God rather than men (5:29). d. We cannot stop speaking about the things we have seen and heard. Here is the explanation of the preceding clause, whether it is right in God's sight to obey you rather than God. As the Old Testament prophets were unable to keep from proclaiming the word God had given them (Jer. 20:9; Amos 3:8; Jonah 3:1 3), so the apostles have to teach all that Jesus had commanded them (Matt. 28:20). They obey Jesus, who charged them to be witnesses both in Jerusalem, and in all Judea and Samaria, and to the ends of the earth (1:8). Filled with the Holy Spirit, the apostles have to speak and teach the good news of Jesus Christ. 21. And when they had threatened them further, they let them go they found no basis for punishing them, on account of the people, for all were glorifying God for what had happened. 22. For the man who had been miraculously healed was more than forty years old. The judges in the Sanhedrin cannot counter the words of Peter and John and thus dismiss the case without acquitting the apostles. The Sanhedrists refuse to take the apostles words to heart and instead issue hollow threats. They realize that the apostles have won the day because of their desire to obey God rather than men. The judges have not been able to devise any punishment for Peter and John that will effectively stop their cause. They fear the wrath of the people in Jerusalem who are singing God's praises for the miracle that has occurred in their midst. Sin has a blinding effect on man's judgment, as is evident in the words and deeds of the Sanhedrin. The apostles challenge the judges to examine the verdict in the presence of God, for they are responsible to him; meanwhile the people of Jerusalem are praising God for performing a healing miracle. From inside and outside the courtroom the judges are told to look at God, yet, blinded by sin, they reject the admonition and continue to grope in darkness. The emphasis in this passage is neither on the apostles nor on the Sanhedrists. Luke places emphasis on God, who desires obedience and who receives man's praises. Accordingly, the apostles do not earn praise for having spoken courageously in the presence of the seventy-one members of the Sanhedrin. The apostles win the day in court and gain their own release, but praise belongs to God. He has sent his Holy Spirit and has caused the people in rejoice in that which has happened.^[36] No one can doubt the evidence of the miracle. Luke provides the reason by saying that the man who was miraculously healed was more than forty years old. The man was born a cripple (3:2); he had never been able to walk. Therefore, having known the man for decades, the people acknowledge that a miracle had occurred. The evidence is irrefutable. Practical Considerations in 4:18–22 We are citizens of God's kingdom here on earth and at the same time most of us are citizens in the land of our residence. As Christians we strive to obey the laws of God's kingdom and because of his word we know that we must be obedient to the authorities he has established (Rom. 13:1; I Peter 2:17). But when God's law and the law of the land conflict, we face a problem. We know the apostolic injunction to obey God rather than man. We confess that God demands unconditional obedience. When the intent of a civil law is contrary to God's law, we must register our objections to the governing authorities. For example, if the law forbids Christians to preach and teach Christ's gospel, they must disobey that law and find ways to circumvent this prohibition. In a democracy, Christians must publicly object to laws that force them to be disobedient to God. They can take a number of actions: they can protest by writing members of the legislature, advertise to arouse public awareness, organize opposition, vote against unacceptable proposals, vote elected government officials out of office, and seek to fill these offices by electing Christian legislators. Wherever possible, Christians should resort to moral persuasion and passive resistance but not to force. They should refrain from taking the law into their own hands. Instead they should use the legal means available to change the system that opposes God's law. As they seek to obey that higher law, Christians must be prepared to pay the price of persecution. As they pay that price, they should remember Jesus encouraging word: Rejoice and be glad, because your reward in heaven is great (Matt. 5:12). Greek Words, Phrases, and Constructions in 4:18–22 Verse 18 [Greek] the definite article precedes the adverb [Greek] (completely, [not] at all) as if it were a noun. The article is not translated. For a comparable construction see [Greek] in verse 21.^[37] [Greek] the negative prohibition features the present infinitive from the verb [Greek] (literally: I produce a sound). The derivative noun is [Greek] (sound). [Greek] see the explanation of 2:38. Verse 19 [Greek] the particle introduces an indirect question and means whether. [Greek] the aorist active imperative from [Greek] (I judge) conveys the concept of a single action. Verse 20 [Greek] &[Greek] in a sense, the two negatives cancel each other and thus present a positive meaning: We cannot stop speaking. ^[38] Verse 21 [Greek] this present active participle from [Greek] (I find) expresses a causal connotation that explains the action of the preceding main verb [Greek]. [Greek] the definite article introduces an indirect question that begins with the adverb [Greek] (how). The definite article should not be translated. Verse 22 [Greek] &[Greek] this is the genitive of definition, and so is the case of [Greek] (of healing).^[39] [Greek] the pluperfect active tense of [Greek] (I am, become) often drops the augment. 4. Prayers of the Church 4:23–31 23 As soon as they had been released, Peter and John went to their own people and told them everything the chief priests and elders had said to them. 24 When they heard this, they raised their voices together to God. They said: Lord, you have made the heaven, the earth, the sea, and everything in them. 25 You have spoken by the Holy Spirit through the mouth of our father and your servant, David: Why did the nations rage, and the peoples conspire in vain? 26 The kings of the earth took their stand, and the rulers gathered together against the lord and against his Anointed One. 27 For indeed both Herod and Pontius Pilate with the nations and the peoples of Israel gathered together in this city against your holy servant Jesus, whom you anointed. 28 They did what your hand and your purpose predestined should happen. 29 And now, Lord, consider their threats and grant that your servants may speak your word with great boldness, 30 and that you may stretch not your hand to heal and to do signs and wonders through the name of your holy servant Jesus. 31 After they had prayed, the place where they had gathered shook. And they were all filled with the Holy Spirit and began to speak the word of God with boldness. Although Luke provides no details about the Jerusalem church during the imprisonment and trial of Peter and John, we need little imagination to know that the believers were in continual prayer. They prayed for the safety of the apostles, boldness to speak, and immediate release. a. Setting 4:23 24a 23. As soon as they had been released, Peter and John went to their own people and told them everything the chief priests and elders had said to them. 24a. When they heard this, they raised their voices together to God. As soon as the apostles are released, they rush to their own people, as Luke reports. Who are these people? We cannot say that they constitute the entire church in Jerusalem, for then we have to think in terms of at least five thousand men (v. 4). Perhaps Luke has in mind the original group that used to meet in the upper room after Jesus ascension (see 1:13–15). Here we have the communion of the saints. Those who prayed for the release of the prisoners now receive a detailed report from the former prisoners themselves Peter and John relate to their friends the proceedings of the court trial and report the questions the chief priests and elders asked and the threats these rulers made. Furthermore, all the other apostles are interested in knowing the implications of the verdict Peter and John received. Note that Luke mentions only the chief priests and the elders, who represent the Sanhedrin and the Sadducean party. We assume that these people had led the questioning during the trial. In Acts, this is the first time that Luke writes the plural expression chief priests, which includes the persons who belonged to the high priest's family (see v. 6) and other representatives, including the captain of the temple guard.^[40] Notice also that Luke mentions that the apostles gave a report concerning the questions and threats from the chief priests and elders but not about their own defense. The leaders of the Jerusalem church, therefore, are looking to the future and realize the dangers they are facing from the members of the Sanhedrin. Their only recourse is to flee to God in prayer. From ev ry stormy wind that blows, From ev ry swelling tide of woes, There is a calm, a sure retreat; Tis found beneath the mercy-seat. Hugh Stowell Together the leaders of the church pray to God, as they did after Jesus ascension (1:14). They find their strength and courage in intimate communion with God, for they realize that he rules in this world and will overrule the threats of the Sanhedrin. b. Address 4:24b 28 24b. They said: Lord, you have made the heaven, the earth, the sea, and everything in them. The prayer that Luke records is typically Jewish and is modeled after the petition Hezekiah uttered when the Assyrian army surrounded Jerusalem (Isa. 37:16–20).^[41] The leaders of the Jerusalem church now pray and address God as sovereign Lord (Luke 2:29; II Peter 2:1; Jude 4; Rev. 6:10). He is the sovereign ruler over everything he has made. He is the creator of the universe and master of all his servants (notice the term servant in the next verse [v. 25]). When the apostles pray, they acknowledge God as creator of the heaven, the earth, the sea, and everything in them. In fact, they quote from the Old Testament. Scriptures, which in numerous places record these words (Exod. 20:11; Neh. 9:6; Ps. 146:6; Isa. 37:16). They know the fundamental truth that God, who created heaven, earth, sea, and everything else, has the sovereign right to rule his creation.^[42] God rules in his creation; therefore, man's will cannot stand up against the sovereign Lord for one moment. 25. You have spoken by the Holy Spirit through the mouth of our father and your servant, David: Why did the nations rage, and the peoples conspire in vain? Translations differ in regard to the introductory formula of this psalm citation (Ps. 2:1–2). Here is a shorter reading of the text: [You] who by the mouth of your servant David have said (NKJV).^[43] The difference in translation stems from the Greek text that in this formula has many seemingly unconnected nouns. The shorter reading that omits the phrase by the Holy Spirit is not based on the oldest and most reliable textual witnesses.^[44] Translators prefer to keep the phrase, and even though the Greek is confusing, the sense of the formula is clear. The text says that God spoke by the Holy Spirit (I Peter 1:11; II Peter 1:21) through the mouth of David. A similar formula, but in straightforward Greek, appears in 1:16. The early Christians had a penchant for referring to David and quoting from the Psalter.^[45] In the introductory formula, David is called our father and your servant. The quotation from Psalms 2:1 2is appropriate to the situation at hand, for the apostles feel the religious hierarchy and the Jewish government closing in on them. With the psalmist they ask, Why did the nations rage and the peoples conspire in vain? The text follows the Septuagintal translation and thus differs slightly from the Hebrew wording, Why do the nations conspire. But the emphasis falls on the word vain; that is, why do the nations plot in vain? The enemies of God think that they are victorious against God's church. They crucify Jesus and imprison his apostles with impunity, and yet their actions are futile. As David endured persecution at the hands of Saul but experienced God's protecting care, so the apostles know that the Lord will not forsake themMatt. 28:20b . Psalms 2reveals the utter foolishness of the nations in plotting against God, for all their efforts are thwarted. The kingdom of God's Son shall last forever. 26. The kings of the earth took their stand, and the rulers gathered together against the Lord and against his Anointed One. David is a type of Christ. He sees the raging nations of his day conspiring and plotting against God; they oppose the Lord God and have set themselves against his anointed one. David is the king who was anointed by the prophet Samuel, as God instructed. So David is the anointed of the Lord. When the nations conspire against David, they rage against God. When the kings are against David, they oppose the Lord. And all their efforts are utterly futile. David, however, is only a sign that points to Christ. He speaks prophetically about Jesus Christ, who is the King and the Anointed One. The apostles see the fulfillment of this particular Psalms (Ps. 2) in Christ, whom God has anointed and installed as king on his holy hill of Zion (Ps. 2:2–6). Since the middle of the first century before Christ, (Psalms 2has been interpreted to refer to the Messiah. For example, the context of the Psalms of Solomon 17:26 has a messianic reference to Psalms 2:9.^[46] Among the Dead Sea Scrolls is a document dating from that time that includes Psalms 2in a messianic collection of Old Testament passages.^[47] In the New Testament, of course, this particular psalm is considered messianic and is quoted frequentlyHeb. 1:5; 5:5; Rev. 2:26–27; 19:15). 27. For indeed both Herod and Pontius Pilate with the nations and the peoples of Israel gathered together in this city against your holy servant Jesus, whom you anointed. The apostles themselves give a current interpretation of the psalm citation because they see it fulfilled in the life of Jesus. Here is a graphic parallel of prophecy and fulfillment: Psalms 2:1 2Acts 4:27 the nations conspire (rage) the Gentiles conspire the peoples plot in vain with the people of Israel the kings and the rulers Herod and Pontius Pilate of the earth in this city against against the Lord your holy servant Jesus and his Anointed One whom you anointed Indeed, say the early Christians, the truth is that Jesus fulfilled the messianic words of (Psalms 2, as anyone who witnessed Jesus trial and death can testify. Herod Antipas was tetrarch of Galilee and Perea during Jesus ministry and was known by the people as kingMatt. 14:9; Mark 6:14, 22, 25 27). Pontius Pilate, appointed by Tiberius Caesar to serve as governor, was the ruler representing Roman authority. Of the four evangelists, only Luke reports the incident of the judge Pontius Pilate sending Jesus to Herod Antipas, who was in Jerusalem at the time of Jesus trial. Herod was delighted to see Jesus, because he hoped to see him perform a miracle. When Jesus gave him no satisfaction, Herod sent Jesus back to Pilate. Luke concludes this episode with these words: That very day Herod and Pilate became friends; before this they had been enemies (Luke 23:12). This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ 5. The Church in Jerusalem, part 4 5:1–42 Outline (continued) 5:1–11 6. Deception of Ananias 5:1–6 a. Ananias 5:7–11 b. Sapphira 5:12–16 7. Healing Miracles 5:17–42 C. Persecution 5:17–20 1. Arrest and Release 5:21–26 2. Freedom and Consternation 5:27–32 3. Accusation and Response 5:27–28 a. Accusation 5:29–32 b. Response 5:33–40 4. Wisdom and Persuasion 5:33–34 a. Reaction 5:35–39 b. Wisdom 5:40 c. Persuasion 5:41–42 5. Rejoicing 6. Deception of Ananias 5:1 5:11 5 1 Now a man named Ananias with his wife, Sapphira, sold a piece of property. 2 And after he kept back part of the price for himself with his wife's full knowledge, he brought the rest and placed it at the apostles feet. 3 But Peter said, Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back for yourself part of the price of the land? 4 When the land remained unsold, did it not remain yours? And after it was sold, was not the money at your disposal? Then what made you think of doing this thing? You did not lie to men but to God. 5 And as Ananias heard these words, he fell down and died. Great fear came upon all who heard it. 6 Then the young men stood up, covered up his body, carried him out, and buried him. 7 And about three hours later, his wife entered, not knowing what had happened. 8 Peter said to her, Tell me, is this the price you and Ananias received for the land? Yes, she said, it is. 9 Then Peter said to her, Why did the two of you agree to test the Spirit of the Lord? Look! The feet of those who buried your husband are at the door and they will carry you out also. 10 And immediately she fell at Peter's feet and died. When the young men came in, they found her dead, carried her out, and buried her beside her husband. 11 Great fear came upon the whole church and all who heard these things. After portraying the exemplary conduct of Barnabas, Luke describes the greedy conduct of Ananias and Sapphira. Without any introduction, he relates that this husband and wife decide to sell a field, take the money to the apostles, and make it known to them that their gift is the total amount they received for the sale of their property. Yet they surreptitiously keep part of the money for themselves. In short, Ananias and Sapphira are robbing God (Josh. 7:1). a. Ananias 5:1–6 1. Now a man named Ananias with his wife, Sapphira, sold a piece of property. 2. And after he kept back part of the price for himself with his wife's full knowledge, he brought the rest and placed it at the apostles feet. First, Luke mentions the name of Ananias, which is a rather common Jewish name in Acts and probably means the Lord is gracious. ^[1] Luke records that the name also belongs to a Christian in Damascus who is sent by Jesus to minister to Saul (9:10–17) and to the high priest who presided over Paul's trial in Jerusalem (22:30 23:5). Next, the name Sapphira appears once in Scripture and signifies beautiful. Like her husband, Ananias, she has an Aramaic name. Together they belong to the Christian community in Jerusalem and together they seek praise and admiration from the members of that community. However, they purposely plan to keep part of the income from the sale of their property, because they love not God but money. They sell a field they own, receive the money, keep part of the revenue for themselves, and give the rest to the apostles for distribution among the poor. Luke omits details and presents a mere outline of the incident.^[2] What he highlights, however, is intent. When Ananias approaches the apostles and hands them a bag of money, as Barnabas had done on an earlier occasion, the congregation audibly or silently praises Ananias and puts him on the level of Barnabas. Even if the believers are unaware of the intended deception, Peter perceives the work of Satan in the heart of Ananias. 3. But Peter said, Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back for yourself part of the price of the land? 4. When the land remained unsold, did it not remain yours? And after it was sold, was not the money at your disposal? Then what made you think of doing this thing? You did not lie to men but to God. We notice some parallels to this account in the Old Testament Scriptures. In the purity of Paradise, Satan entered to entice Eve to sin against God (Gen. 3:1). Her sin affected the entire human race. When the Israelites consecrated themselves to God by observing the rite of circumcision and celebrating the Passover feast (Josh. 5:1–12), Achan's sin of stealing from God effectively destroyed Israel's moral purity. Thus his sin affected every Israelite. Ananias's deception likewise could have destroyed the purity of the early church, which was displayed through unity, love, and harmony. These three examples serve as warnings. Guided by the Holy Spirit, Peter senses Satan at work in the heart of Ananias and thus asks a few penetrating questions. a. Ananias, why has Satan filled your heart? From personal experience, Peter knows that Satan persuaded him to disown Jesus three times (Luke 22:31 32) and that Satan put into the heart of Judas Iscariot the intent to betray Jesus (Luke 22:3; John 13:2, 27). He realizes that with the initial growth of the church Satan tries to create havoc by entering the heart of a believer. Incidentally, when Satan comes to a believer to lead him into sin, man is fully responsible if he gives Satan permission to enter his life.^[3] The believer must be aware of the power of the devil and resist him by standing in the faith (I Peter 5:8–9). b. [What caused you] to lie to the Holy Spirit? With this question Peter reveals the core of Ananias's sin. Even though Satan influences the heart of everyone from time to time, in the case of Ananias Satan has completely filled his heart. Consequently, Ananias lied to the Holy Spirit, expelled God from his life, and deliberately sinned.^[4] His sin, then, is not only a lie but also utter deception. He wants the church to believe that he is donating money in order to please God. His lie, as Peter says, is not to men but to God (v. 4). Ananias acts as if God is unaware of the daily transactions in the church and is ignorant of Ananias's deception. c. [What caused you] to keep back for yourself part of the price of the land? As Paul informs the Corinthian believers, God loves a cheerful giver (II Cor. 9:7). That is, God rejoices when a believer gives from the heart. God desires that his children give generously without compulsion. Some years ago, I attended a worship service during which the deacons passed the offering plate. A woman directly in front of me received the plate from the deacon and then politely asked him to change a bill she held in her hand. When he complied, she gave him the amount she had decided to donate and kept the rest. She was undoubtedly a cheerful giver who contributed as much as she had decided in her heart. Similarly, Ananias could have kept part of the revenue for himself when he sold his land. But because he tried to deceive God, Peter had to ask him additional questions. d. When the land remained unsold, did it not remain yours? And after it was sold, was not the money at your disposal? These questions reveal that the early Christians did not practice communal possession of property but only a sharing of goods to eliminate poverty among the believers (compare 2:44–45; 4:32, 34 35). The answer Ananias must give to Peter's questions is affirmative. As the guilty party, Ananias is unable to say anything at all. He remains speechless (Matt. 22:12), for he has committed a grievous sin against God and now stands condemned. Sin is a mystery that causes man to act irrationally. If Ananias had been honest and forthright, he would have known that the property and, after the sale, the money belonged to him as long as it was in his possession. He could do with it as he pleased and would be under no obligation.^[5] However, he permitted Satan to fill his heart, refused to worship God, and made money the object of his worship. While serving his idol, he nevertheless desired the praise of God's people for his feigned generosity. He should have known that man cannot serve two masters, both God and Money (Matt. 6:24; Luke 16:13). e. Then what made you think of doing this thing? You did not lie to men but to God. A few ancient manuscripts substitute the words this evil for this thing. That is, Ananias has committed an evil in the sight of God and man. He should have known that God is truth and light and that falsehood originates with the devil. Peter draws the conclusion that Ananias tried to deceive man but actually lied to God. Man always stands in the presence of God, who sees everything (Prov. 15:3). Peter makes no distinction between God and the Holy Spirit. In verse 3, he states that Ananias has lied to the Holy Spirit and in the next verse he notes that Ananias has lied to God. Peter therefore identifies the Holy Spirit with God. In a subsequent verse (v. 9), he mentions the Spirit of the Lord. For him, then, the Holy Spirit is God; he is the third person of the Trinity: Father, Son, and Holy Spirit. 5. And as Ananias heard these words, he fell down and died. Great fear came upon all who heard it. 6. Then the young men stood up, covered up his body, carried him out, and buried him. a. And as Ananias heard these words, he fell down and died. The Greek indicates that while Ananias listened to the words Peter spoke, he fell down and expired. Here is a case of God's judgment taking immediate effect. Scripture reveals similar incidents in which God punished sinners with sudden death. For instance, when Aaron's sons Nadab and Abihu presented fire that God had not prescribed, God struck them with fire so that they died instantaneously (Lev. 10:1–2). When Uzzah tried to steady the ark of God that was placed on an ox-drawn cart instead of carried by priests, God struck him so that he died beside the ark (II Sam. 6:7). God's verdict against Ananias (and Sapphira) also resulted in swift execution. In each instance, divine infliction of capital punishment conveys a fundamental truth: God's people must know that they exist to serve him and not vice versa. God, not Moses, killed Aaron's sons (Lev. 10:2) and God, not David, executed Uzzah (II Sam. 6:7). Accordingly, God uses Peter as spokesman, but he himself puts Ananias to death. In the case of Sapphira, Peter utters the verdict which God himself executes (see v. 9). The emphasis in the account of Ananias's death falls not on some physical or psychological factors that result in a heart attack, but on the execution of God's verdict (Isa. 11:4). b. Great fear came upon all who heard it. God wants the church to remain pure and unstained. He removes the blame of Ananias's sin by removing him and his wife from the community of the early Christians. If God had allowed this sin to remain unpunished, the church would have no defense against the charge that God tolerated deception directed against him and his people. Now, at the beginning of its ministry, the church is free from such a charge. Luke frequently describes the fear and awe of the people (see 2:43; 5:11; 19:17). The believers who witnessed the death of Ananias in the presence of the apostles were filled with awe, and others who heard about it from these eyewitnesses were also gripped by holy fear. All of them understood the truth that God visits a dreadful vengeance on deceivers. ^[6] c. Then the young men stood up. Scripture provides no report that young men occupied a particular office or that burial tasks were entrusted to them. Another passage that uses the expression young men appears in Peter's first epistle, where Peter exhorts the young men to be submissive to their elders (I Peter 5:5; and see I Tim. 5:1; Titus 2:1 6). The customs and practices of that time differed from what is conventional in our day. Because of the hot climate in Israel, burial took place the same day death occurred. Especially when a body was under divine judgment, it had to be buried immediately (Lev. 10:4[see the larger context]; Deut. 21:23; Matt. 27:57–59; John 19:31; Gal. 3:13). Moreover, the dead body of someone condemned by God defiled the sanctuary where the believers were meeting. The apostles asked the young men to remove the corpse and prepare it for burial. The young men wrapped the body of Ananias and buried it, probably in a rockhewn tomb outside Jerusalem They would then have covered the tomb with a stone.^[7] Doctrinal Considerations in 5:1–6 Two issues in the account of Ananias's death demand discussion. For one thing, why did Peter not give Ananias opportunity to repent? When Peter confronted Simon the sorcerer, who offered him money to buy the power of the Holy Spirit, he commanded the magician to repent (8:22; also compare 2:38). We venture to say that Ananias was a Jew who since childhood knew the Scriptures and then in later life came to a knowledge of the truth when he was baptized in the name of Jesus. Simon, by contrast, lived in spiritual darkness by practicing sorcery. He was baptized because he believed (8:13), even though his faith was not genuine. When he wanted to buy the Spirit's power, Peter rebuked him and called him to repentance to rescue him from the clutches of Satan. Both Ananias and Sapphira lied to the Holy Spirit (vv. 3 4) and agreed to test the Spirit of God (v. 9). Although they did not blaspheme the Spirit, they deliberately put the Holy Spirit to the test. As the Israelites who tested God perished in the desert, so Ananias and his wife died. The writer of the Epistle to the Hebrews, commenting on the death of a blasphemer, asks, How much more severe punishment do you think a man deserves who has trampled the Son of God under foot, who has considered as unclean the blood of the covenant that sanctified him, and who has insulted the Spirit of grace? (10:29). And he concludes that it is dreadful to fall into the hands of the living God (v. 31). Ananias and Sapphira insulted the Holy Spirit, lied to him, and tested him. Consequently, they perished. A simple illustration from daily life parallels God's discipline of Ananias and Sapphira. When a father faces the task of disciplining one of his children who has been naughty, the other children in the family who witness the disciplinary action wisely keep silent, they realize that discipline is necessary and justified. They also know that there is a time to speak and a time to be silent. When discipline is applied, it is a time to be silent. Thus we consider a second issue. Why did the apostles not notify Sapphira of Ananias's death and burial? We are unable to answer this question, because the account does not provide complete information. However, when the congregation realized that God punished Ananias with sudden death, the believers knew from Scripture that the corpse of a person cursed by God had to be removed and buried that same day (Deut. 21:23). In the case of Aaron's sons Nadab and Abihu, who died at the altar, Moses told their cousins to carry the corpses, still in their tunics, outside the camp for burial (Lev. 10:5). Aaron and his sons Eleazar and Ithamar were not even allowed to mourn. Moreover, anyone who touched a corpse was considered unclean for seven days (Num. 19:11). The young men removed Ananias's body from the assembly to eliminate the danger of pollution. Realizing that God's judgment had struck, they neither gave evidence of mourning nor notified the next of kin. And by burying Ananias as quickly as possible, they cleansed the meeting place of the curse that rested on Ananias. Greek Words, Phrases, and Constructions in 5:2–6 Verse 2 [Greek] from the verb [Greek] (I set apart), this aorist middle form means to misappropriate. [Greek] together with the noun [Greek] (wife), the perfect active participle from [Greek] (I share knowledge), translated in the present tense, is in the genitive case and forms the genitive absolute construction. The compound denotes shared responsibility. Verse 3 [Greek] this aorist middle infinitive from the verb [Greek] (I lie) expresses result.^[8] Verse 4 [Greek] here the negative particle introduces a rhetorical question that demands an affirmative answer. The particle controls the two verbs [Greek] (it remained) and [Greek] (it was). The aorist tense of the first verb is culminative. [Greek] this is a shortened form of [Greek] (what has happened that) or simply why? (see v. 9). Verse 6 [Greek] The aorist active from [Greek] (I draw together) has various inter pretations: I cover, wrap up; I pack, fold, snatch up; and I take away, remove, ^[9] b. Sapphira 5:7–11 7. And about three hours later, his wife entered, not knowing what had happened. 8. Peter said to her, Tell me, is this the price you and Ananias received for the land? Yes, she said, it is. The account is rather sketchy, yet Luke provides the reader sufficient detail to follow the sequence. Sapphira becomes uneasy and begins to look for her husband. Whether their home was far removed from the meeting place of the apostles is not known. But after three hours have elapsed, she approaches the apostles. No one of the Christian community has informed her of the tragic end of Ananias's earthly life; she herself, blinded by sin, has not deviated from the path of deception she and her husband agreed to take. When she approaches Peter and apparently asks him where her husband is, Peter demands her answer to a question. Tell me, he says and quotes a figure, is this the price you and Ananias received for the land? Perhaps she sees the money bag her husband has carried to the meeting place and probably Peter points to it. Already Sapphira has perceived her husband's absence. Yet these observations and Peter's pointed question concerning the price of the land do not cause her to reflect on the sin she and her husband have committed. Her spiritual blindness causes her to persist in sin. She affirms that the price Peter quotes is the amount she and Ananias have received for the sale of their property. With her affirmative reply to Peter she indicates not only persistence in sin but also refusal to admit guilt. Accordingly, with her answer Sapphira seals her own condemnation. 9. Then Peter said to her, Why did the two of you agree to test the Spirit of the Lord? Look! The feet of those who buried your husband are at the door and they will carry you out also. What a sad experience, especially for Peter, who learns that both husband and wife have deliberately perpetrated a lie. He asks Sapphira a question, although he does not expect her to answer. His question is actually equivalent to a factual statement. But note the significance of the question, which describes the essence of the sin that Ananias and Sapphira committed: Why did the two of you [husband and wife] agree to test the Spirit of the Lord? God gave his people the command, Do not test the Lord your God as you put him to the test at Massah (Deut. 6:16). The classic example of testing the Spirit of God is that of the rebellious Israelites in the desert at Massah and Meribah. They tested God ten times and then faced the death penalty that was executed during their stay in the desert (Num. 14:21–23; Ps. 95:7l; Heb. 3:16–19). Jesus, when he was tempted by Satan to jump from the pinnacle of the temple, also appealed to the command not to tempt the Lord God (Matt. 4:7). We know that Luke presents a resumé of Peter's remarks. Listening to Peter, Sapphira probably senses that her husband has died and that his body has been removed for burial. Peter reveals to her, in a descriptive Hebraic figure of speech, that the feet of the young men who buried Ananias are at the door. The term feet is an idiom in which part of the body represents the whole person. That is, the men who have served as pall bearers for her husband are now returning. Peter completes his sentence by saying, And they will carry you out also. Is Peter the executioner of Sapphira? No, not really. Peter pronounces the verdict and God executes punishment. The case of Sapphira differs from her husband's because Peter does not render judgment when he addresses Ananias. Notice, however, that Peter informs Sapphira that the men will carry her out for burial. He leaves the execution of the death penalty to God. 10. And immediately she fell at Peter's feet and died. When the young men came in, they found her dead, carried her out, and buried her beside her husband. In the first sentence of this verse Luke stresses the immediacy of Sapphira's death. Peter informs Sapphira about the task of the young men and she collapses dead at his feet. Indeed, Isaiah prophesies about the Messiah and portrays him in his awesomeness: With the breath of his lips he will slay the wicked (11:4). Here is a repeat performance for the young men who have been given the task to carry out Sapphira and bury her beside her husband. Again, Luke mentions nothing about mourning or notifying relatives. The implication is that the believers saw God's judgment meted out to wicked people. And because they realized that this was God's work of discipline, they kept silent, the positive effect is that God wants the church to remain the bastion of truth and integrity in which deception and hypocrisy have no place. 11. Great fear came upon the whole church and all who heard these things. We make these observations: a. Fear. Once again Luke uses the expression great fear (v. 5), which clearly refers to a state of being afraid. The divine intervention to stop deceit within the early church strikes fear in the hearts of every member of the church. All those who hear about the death of Ananias and Sapphira take note of God's judgment. The believers should know that God condemns neither wealth nor the people who possess riches. God punishes those who deceitfully try to test him when they pretend to be generous givers but in reality defraud God. b. Church. This is the first time in Acts that Luke employs the term church. Significantly, the word appears only in two passages in the four Gospels (Matt. 16:18; 18:17). Before and immediately after Pentecost, Luke uses descriptive phrases for the concept church. He refers to the believers (1:15; 2:44; 4:32), their number (2:41, 47; 4:4; 5:14), and their own people (4:23). In the early stages of the Christian church, time believers readily called their meeting place the synagogue (James 2:2). Only in later years, when the division between the Jews and the Christians became permanent, the Jews went exclusively to their synagogues and the Christians to church.^[10] And in later stages, the expression church conveyed the meaning that Christians rather than Jews were the true people of God.^[11] Luke writes that the whole church was seized with fear. From the Greek we understand that the adjective whole pertains to all the believers who belong to the universal church that met in Jerusalem, Judea, and elsewhere. c. Report. By word of mouth, the report concerning the death of Ananias and Sapphira spread far and near and brought the message that God does not tolerate deceit and falsehood in the church. The report, therefore, carried a warning to anyone who wished to infiltrate the assembly of the believers for the purpose of deception. God's sudden judgment served as a deterrent and kept the church a haven of truth and integrity. Greek Words, Phrases, and Constructions in 5:7–9 Verse 7 [Greek] three hours. Luke frequently introduces numbers with the particle [Greek] (about) to convey an approximation. The genitive case is descriptive. Verse 8 [Greek] usually the idiom is fully written out: he answered and said. But occasionally the verb said is omitted. The construction means to address. Nevertheless, time possibility that Sapphira asked Peter about her husband is not remote. [Greek] with the verb, the genitive case of the adjective such denotes the genitive of price. The verb is the aorist middle of [Greek] (I give back) and signifies you gave away for your own interest, that is, you sold ^[12] Verse 9 [Greek] although Peter confronts only Sapphira, he addresses her in the plural to include her husband. [Greek] this particle is actually the aorist middle imperative of [Greek] (I saw). Here it is not only a prophecy but a pronouncement of the divine judgment and its immediate execution. ^[13] 7. Healing Miracles 5:12–16 12 Many signs and wonders were done by the apostles among the people. And they all used to meet together in Solomon's Colonnade. 13 But no one else dared to associate with them, even though the people held them in high esteem. 14 Nevertheless, more and more believers in the Lord, both men and women, were being added to their number. 15 They even brought out the sick into the streets and placed them on beds and mats so that when Peter came by at least, his shadow might fall on any one of them. 16 And also crowds were coming together from the towns around Jerusalem. They kept on bringing the sick and those who were troubled by unclear spirits; they were all healed. Here is the third summary that Luke places within his continuous narrative (compare 2:42–47 and 4:32–35) and which displays some similarities to the other two summaries. That is, Luke seems to resort to general statements that appear contradictory, as is evident in verses 13 and 14. The flow of thought in this summary is not smooth. This has caused some scholars to rearrange the sequence of verses in this paragraph to maintain the theme of the apostles performing healing miracles among the people. These translators begin the paragraph with verse 12b, which is then followed by verses 13 and 14. They place verse 12a as a preface to verse 15 to achieve continuity.^[14] Other translators regard verses 12b 14 as a parenthetical comment^[15] However, the question must be raised whether rearrangement of the verses or setting them off in parenthetical form is necessary. In spite of difficulties, most translators stay with the next as we have it. 12. Many signs and wonders were done by the apostles among the people. And they all used to meet together in Solomon's Colonnade. 13. But no one else dared to associate with them, even though the people held them in high esteem. Luke continues his narrative by calling attention to the other apostles besides Peter and John. Verse 12a literally says, And at the hands of the apostles many signs and wonders were happening among the people. We know that the apostles in obedience to Jesus command healed people by placing their hands on the sick.^[16] We also know that the literal translation has a typical Hebraic idiom that need not be translated: the expression at the hands of refers to the apostles; in this sentence Luke places all the emphasis on them. However, not the apostles but God heals the sick; the apostles serve as instruments in God's hands. Also, Luke wishes to dispel the idea of featuring Peter as the miracle worker, as if the rest of the apostles do not count. All the apostles have received authority from Jesus Christ to preach and heal, and upon all of them the Holy Spirit has been poured out. a. Many signs and wonders were done by the apostles among the people. Here, then, is an explicit reference to the apostles. The phrase many signs and wonders is a repetition of 2:43, ^[17] where in summary form Luke mentions the work done by the apostles. He says that the apostles performed these signs and miracles among the people. With the word people the writer has in mind the people of Israel. The residents of Jerusalem observed the healing power demonstrated in the wonders the apostles performed. b. And they all used to meet together in Solomon's Colonnade. Who is included in the word all? Is Luke saying that all the apostles were one in heart and mind and met in a spacious area of the temple called Solomon's Colonnade (see the discussion of 3:11)?^[18] Or is he saying that the more than five thousand believers (4:3) were with the apostles in the precincts of the temple? Scholars generally favor the second interpretation because the flow of the sentence is more natural. However, the problem of interpretation has only begun with verse 12. The next verse (v. 13) also presents ambiguities. c. But no one else dared to associate with them, even though the people held them in high esteem. The question is, to whom does the pronoun them refer? If the believers are separated from the apostles, then Luke has the apostles in mind when he uses the pronoun them. In this interpretation, the apostles stand alone in the temple area and the people of Jerusalem praise them (compare v. 26). Then the believers are afraid of the authorities and keep their distance from the apostles. But the contrary is true, for we find no indication that the believers are fearful and timid (see 4:24–30). A second interpretation is that the expression no one else (or the rest) refers to non-Christians or the ones from outside (NEB). In the New Testament, the term frequently describes unbelievers (Luke 8:10; Eph. 2:3; I Thess. 4:13; 5:6).^[19] This interpretation, then, calls for three categories of people in Jerusalem: the Christians, the unbelievers, and those faithful Jewish people who were favorably inclined to the gospel. Because of the sudden judgment on Ananias and Sapphira, the unbelievers are afraid to join the church. Yet the Jewish people who love God continue to hold the Christians in high esteem (4:21). The pronoun them signifies the Christians. A third explanation is to regard those who are afraid to join the Christian community as non-joining sympathizers. ^[20] They are supportive of the Christians and have high regard for them, yet they hesitate to become one with the believers. The terms the rest and the people are virtually synonymous. Conclusively, although the choice remains difficult, scholars prefer the second interpretation. 14. Nevertheless, more and more believers in the Lord, both men and women, were being added to their number. We note three items: First, Luke has lost count of the number of Christians in Jerusalem. After the healing of the cripple, he estimates the total membership to be about five thousand men (4:3). Now he remarks that more and more believers in the Lord, both men and women, were being added to their number. Regardless of the fear unbelievers display, the Holy Spirit is at work in the hearts of men and women. The growth of the church continues unabated. The deaths of Ananias and Sapphira keep the unbelievers from entering the church, yet at the same time large numbers of true converts join and strengthen the Christian community. In fact, Luke has abandoned his desire to be precise and now records that multitudes of people became members of the church. Next, we observe that Luke specifically states that women joined the church. In the pre-Pentecost setting of the upper room, he records the presence of women, among them Mary the mother of Jesus (1.14). In his last tally of church membership, Luke specifically mentions only the five thousand men, not the women (4:3). But in subsequent chapters, he refers to both men and women (e.g., 8:3, 12; 9:2; 13:50). A third observation is that the Greek allows for two translations: either Nevertheless, more and more believers in the Lord, both men and women, were being added to their number (italics added) or And believers were increasingly added to the Lord, multitudes of both men and women (NKJV, italics added; and see KJV, NEB margin). Because the verb to believe usually takes a direct object and because of its position the verb to believe in the Greek sentence receives emphasis, the first translation is the better of the two choices. 15. They even brought out the sick into the streets and placed them on beds and mats so that when Peter came by at least his shadow might fall on any one of them. How is verse 15 linked to the preceding passage? Some scholars either rearrange this paragraph or consider verses 12b 14 a parenthetical statement (see the discussion of v. 12). Other translators take verses 14 and 15 together and thus see the one verse dependent on the other.^[21] There is merit in this combination, for the resultant deed of people bringing their sick into the streets (v. 15) stems from the fact that they believe in the Lord (v. 14). The stress, then, falls on the verb to believe. These people who believe in the Lord trust in him to heal the sick. The context seems to indicate that their faith was not contingent on the miracles the apostles did.^[22] Here we see the principle that God performs miracles in answer to and for the increase of faith. Miracles do not occur apart from faith. The point is that as Jesus did miracles in Galilee and Jerusalem, so his disciples now are performing similar miracles by his authority. That is, the people who have put their trust in Jesus come to the apostles for healing. And we expect that the apostles in their teaching and preaching direct the people to Jesus. The people bring the sick into the main streets and city squares in full assurance that the miracles of healing will take place. Yet, because of their faith in the Lord, there is no magic in the healing of the sick. Occupying beds and mats, the sick wait for Peter to pass by, so that even his shadow may fall on them. A shadow is related to the object that blocks the light, but it is not an integral part of that object. These invalids do not even touch an apron or handkerchief belonging to Peter (compare 19:12) or try to touch the edge of his cloak (Mark 6:56). The believers trust that Peter's shadow will be sufficient to heal the sick. The text actually reads, so that when Peter came by, at least his shadow might fall on any one of them. That is, not everyone who has been carried on a bed or mat to the street will be touched by Peter's shadow. At this juncture, the so-called Western text of Greek manuscripts has an additional sentence for clarification: For they were set free from every ailment with which each one was afflicted. From the culture in which he lived, Luke is borrowing the concept that an object has inherent power.^[23] But we do not have to ask whether the people were superstitious, for the Lord can heal a person by touching him, speaking to him, or causing a shadow to fall on him. Henry Alford queries and concludes, Cannot the Creator Spirit work with any instrument, or with none, as pleases Him? And what is a hand or a voice, more than a shadow, except that the analogy of the ordinary instrument is a greater help to faith in the recipient? Where faith, as apparently here, did not need this help, the less likely medium was adopted.^[24] For the cultural significance of the concept shadow, consider the words of Gabriel to Mary: The power of the Most High will overshadow you (Luke 1:35). A shadow, therefore, is more than sufficient as a means for God to extend his healing power to man. God demands faith if there is to be healing for the sick. Faith is present, for verse 14 reveals that crowds of men and women believed in the Lord. And these crowds are not limited to the numerous inhabitants of Jerusalem. 16. And also crowds were coming together from the towns around Jerusalem. They kept on bringing the sick and those who were troubled by unclean spirits; they were all healed. Note at least two distinct parallels. First, we detect a parallel with Jesus healing ministry. People who heard what Jesus was doing came to Jesus from Galilee, Judea, Jerusalem, Idumea, and areas across the Jordan and around Tyre and Sidon (Mark 3:7 8). The Gospel writers speak of crowds of people coming to Jesus to hear him and of the sick who desired to touch him (Luke 6:17 19). Now the apostles see the same thing happening to them, when crowds come from the countryside with relatives and friends who are ill. The influence of the Christian church extends far beyond the city of Jerusalem. The second parallel is the healing of the cripple at the gate called Beautiful (3:1–10). This healing resulted in animosity from the high priest and the Sadducees, who expressed their resentment by jailing Peter and John and putting them on trial the next day (4:1–7). At this trial, the members of the Sanhedrin never sought to restrict the healing ministry of the apostles. They only commanded them not to speak or teach in the name of Jesus (4:18). Whereas the healing of the cripple was a single incident, the healings performed by all the apostles for people from the towns around Jerusalem are countless.^[25] What the reaction of the Sadducees is becomes clear in the sequence of the narrative. The apostles are jailed and put on trial by the Sanhedrin. And members of the Sanhedrin vent their fury by wanting to put the apostles to death (5:33). Luke reports that people bring not only the sick to the apostles but also those who were tormented by evil spirits (Luke 6:18). He distinguishes between people suffering from common ailments and those who are demon-possessed. Only the writers of the Gospels and Acts mention people tormented by evil spirits in Jerusalem, Judea, Galilee, Decapolis, Samaria, Philippi, and Ephesus.^[26] The rest of the New Testament is silent about this illness. During Jesus ministry and for a few decades, the forces of evil seemed to become evident especially in persons who were afflicted with demon-possession (Matt. 8:16; 10:1). Accordingly, like Jesus, the apostles encounter the forces of the devil in people who are tormented by unclean spirits. Luke concludes his summary by stating that the sick and those who were troubled with unclean spirits were all healed. Greek Words, Phrases, and Constructions in 5:14–16 Verse 14 [Greek] the imperfect tense indicates continued action in the past tense. The passive voice implies that God is the agent, for God adds his people to the church. Therefore, the verb should not be taken with the dative [Greek] (to the Lord), which is redundant. Rather, the present active participle [Greek] controls the dative cast. Verse 15 [Greek] this combination occurs only twice in the New TestamentMark 6:56, where the sick attempt to touch the edge of Jesus cloak . In both instances an implied conditional clause may be detected. ^[27] [Greek] because of the genitive case in this present middle participle and in the proper noun [Greek], and because of its position in the sentence, this is the genitive absolute construction. Verse 16 [Greek] the imperfect middle in the singular, dependent on its singular subject [Greek] (the crowd), is followed by [Greek] (carrying), which is a plural present active participle. [Greek] an adverb obviously derived from the preposition [Greek] (around) occurs only here. C. Persecution 5:17–42 17 Then the high priest and all who were with him, that is, the party of the Sadducees, were filled with jealousy. 18 They arrested the apostles and put them in the public jail. 19 But during the night an angel of the Lord opened the gates of the prison. Leading them out, he said, 20 Go, stand and speak to the people in the temple all the words of this life. 21 And when they heard this, they entered the temple at daybreak and began in teach. When the high priest and those with him arrived, they convened the Sanhedrin the assembly of the elders of Israel and sent orders to the prison house to have the apostles brought before them. 22 And when the officers arrived at the prison, they did not find the apostles. They returned and reported, 23 We found the prison securely locked and the guards standing at the doors. But when we opened them, we found no one inside. 24 When they heard these words, both the captain of the temple guard and the chief priests were greatly perplexed, wondering what was going to happen. 25 Then someone arrived and said to them, Look! The men you put in prison are standing in the temple courts and teaching the people. 26 Immediately the captain with his officers went out and brought them not with force, because they were afraid of being stoned by the people. 27 They brought the apostles and placed them before the Sanhedrin. The high priest questioned them, 28 We gave you strict orders not to continue teaching in his name. And look what has happened; you have filled Jerusalem with your teaching and intend to bring this man's blood upon us. 29 Peter and the other apostles replied: We must obey God rather than men. 30 The God of our fathers raised up Jesus, whom you had put to death by hanging him on a tree. 31 He is the one whom God exalted to his right hand as Prince and Savior to give repentance to Israel and forgiveness of sins. 32 And we are witnesses of these things, and so is the Holy Spirit, whom God has given to those who obey him. 33 And when they heard this, they were stung in their hearts and wanted to kill them. 34 But a member of the Sanhedrin, a Pharisee named Gamaliel, a teacher of the law and respected by all the people, stood up and ordered that the men be put outside for a little while. 35 He said to the Sanhedrin, Men of Israel, be careful what you intend to do with these men. 36 Some time ago, Theudas rose up saying that he was somebody. About four hundred men rallied to him; but when he was killed, all his followers were dispersed and came to nothing. 37 After this man, Judas of Galilee appeared at the time of the census and caused the people to revolt and follow him. He too was killed and all who followed him were scattered. 38 So in this case I suggest to you: Stay away from these men and let them go! For if this plan or movement is of human origin, it will fail. 39 But if it is of God, you will be unable to overthrow them; you will even find yourselves fighting against God. And they were persuaded by him. 40 After summoning the apostles, they flogged them and ordered them to speak no more in the name of Jesus; then they released them. 41 Therefore, the apostles went out from the presence of the Sanhedrin and rejoiced because they had been considered worthy to suffer disgrace for the Name. 42 And every day in the temple and from house to house they did not stop teaching and preaching the good news that Jesus is the Christ. The narrative in Acts is filled with recurrences. In the last part of chapter 5, Luke presents an account which in many respects is a repetition of 4:1–21. Luke reports that once again the party of the Sadducees counteracts the growth of the Christian church. Presently, however, the reaction of the Sadducees is more severe and their opposition intensifies. They have all the apostles arrested. 1. Arrest and Release 5:17–20 17. Then the high priest and all who were with him, that is, the party of the Sadducees, were filled with jealousy. 18. They arrested the apostles and put them in the public jail. The healings of numerous people residing in Jerusalem and surrounding towns create headlines in the daily news, so to speak. Thousands crowd around the apostles, who meet the people in the streets, the city squares, and Solomon's Colonnade in the temple area. The gathering of these crowds becomes known to the high priest and his associates in the Sanhedrin. They face a problem that they were not able to solve earlier when they told Peter and John not to speak or teach in the name of Jesus. The Greek text has the reading, Then the high priest rose up. That is, he goes into action, for in his opinion the movement led by the apostles has gone far enough. We assume that the high priest is Annas and not Caiaphas his son-in-law (see the discussion at 4:6), and that his associates are members of the high-priestly families and the Sadducean party. The term party is a translation of the Greek word hairesis, from which we have the derivatives heresy and heretic. In Acts, this term can have either a favorable or an unfavorable connotation;^[28] here its meaning is positive, because the party of the Sadducees was in effect the ruling political party in Israel. The high priest and his associates were not only spiritual overseers who controlled the temple services and grounds. They were also political rulers who gave leadership in the Sanhedrin (see the commentary on 4:1–2; and see 23:6–8) and feared local disturbances. For this reason, they objected strenuously that the apostles attracted large crowds, especially in the temple area, which they regarded as their domain of influence (compare 5:12). Luke therefore adds the telling note, [they] were filled with jealousy. Does the jealousy of the high priest Annas and the leading Sadducees originate in a zeal for God and his people? Not at all, for their envy is personal and vindictive. For example, the fact that Annas remained high priest when Caiaphas was appointed to that office depicts Annas's selfish ambition. The power and authority of the religious and political leaders are challenged by the apostles. Hence, they must act. The high priest and his party order the captain of the temple guard and his officers to arrest the apostles (see v. 26). Presumably they give the order in the afternoon, for the apostles upon their arrest must spend the night in the public jail. This jail belonging to the state differs from the place where Peter and John spent a night on an earlier arrest (4:3). Now the apostles are in the public jail where thieves and murderers are kept. (Incidentally, the Greek for the word public can also be taken adverbially and thus mean the apostles were put publicly in jail. ) In New Testament times, prisoners were kept in a public prison for a limited period of time to await trial and sentencing. Imprisonment itself was not considered a form of punishment under the Roman legal system. ^[29] 19. But during the night an angel of the Lord opened the gates of the prison. Leading them out, he said, 20. Go, stand and speak to the people in the temple all the words of this life. Luke reports the release of the apostles by an angel at night, but he omits the details. He reserves them for the parallel account of Peter's release (12:4–10). Luke reports that an angel of the Lord set the apostles free, yet ironically the Sadducees who arrested the apostles denied the existence of angels (see 23:8). Luke simply writes an angel of the Lord and not the angel of the Lord, who is frequently mentioned in the Old Testament as the personified help of God for Israel (Exod. 14:19; Num. 22:22; Judg. 6:11–24).^[30] Luke also uses the designation an angel of the Lord in his accounts of Stephen's narrative of Israel's history (7:30), Philip's encounter with the Ethiopian eunuch (8:26), Peter's release from prison (12:7–10), and King Herod's death (12:23).^[31] God supernaturally intervenes by sending an angel with the twofold task of opening the doors of the public prison to release the apostles and of instructing them to preach the full message of salvation. How the angel opens the doors without the guards becoming aware of it is part of the miracle of the release. He instructs the apostles to go to the temple courts, most likely Solomon's Colonnade, to speak to the people in the temple all the words of this life. Their task of preaching and teaching the people must continue in Jerusalem. The apostles are released from prison to proclaim the word of life. The Greek text reads, In the temple speak to the people all the words of this life. What is the meaning of the expression this life? When crowds of people forsook Jesus during his ministry, Jesus asked the twelve apostles, You do not wish to leave too, do you? Then Peter as their spokesman said, Lord, to whom shall we go? You have the words of eternal lifeJohn 6:67 68, NIV . These words, then, convey the message of salvation eternal life through the resurrection of Christ (Phil. 2:16). The Sadducees rejected the doctrine of the resurrection, yet the apostles publicly proclaim it as the full message of this new life (NIV). Greek Words, Phrases, and Constructions in 5:17–20 Verse 17 [Greek] this aorist active participle from the verb [Greek] (I rise) in the intransitive form occurs frequently in the New Testament (seventeen times in the singular), so that its basic meaning has been weakened. It generally indicates the beginning of an action. ^[32] ! [Greek] the present participle of [Greek] actually means existing, that is, the existing party. Verses 19 20 [Greek] the preposition [Greek] (through) adds little to the translation during the night (John 3:2). [Greek] the New International Version has the reading this new life. The word life in Aramaic and Syriac is the equivalent of salvation (see 3:26). 2. Freedom and Consternation 5:21–26 21a. And when they heard this, they entered the temple at daybreak and began to teach. After their release from prison, the apostles had time to prepare themselves for the task the angel had given them. At the break of dawn, when people customarily went to the temple for morning prayers, the apostles were waiting to tell them about the new life in Jesus Christ. They demonstrate courage and boldness in returning to the place where the high priest and his fellow priests exercise authority. Yet they do so in obedience to the divine command they have received. Most translators render the verb in the second part of the sentence as [they] began to teach. In the Greek, the verb appears in the imperfect tense, which can refer to the initiation of an act. It can also mean continuation of a process; that is, the apostles kept on teaching the gospel.^[33] In their prayer, they ask God to grant them the ability to teach the gospel with great boldness (4:29); filled with the Holy Spirit, they speak the word of God with boldness (4:31). We therefore see a continuation of the apostles preaching and teaching the gospel of Christ. 21b. When the high priest and those with him arrived, they convened the Sanhedrin the assembly of the elders of Israel and sent orders to the prison house to have the apostles brought before them. Most translators begin a new paragraph with verse 21b, because in context the verb arrived means that the high priest came not to the temple but to the hall of the supreme court, called the Sanhedrin. The emphasis in this verse is not on the verb to arrive but on the verb to call together. With an implied touch of humor, Luke reports that the high priest convenes the Sanhedrin for a hasty trial and sends officers to the jail to bring the apostles to their arraignment. Luke relates the account from a divine perspective and accordingly portrays man's efforts to oppose God's work as futile. Thus the high priest sends messengers to convene the members of the Sanhedrin as quickly as possible. But the apostles are teaching the people in the temple area. Luke writes, the Sanhedrin the assembly of the elders of Israel. He provides an explanation at this point, perhaps to indicate that in contrast to the earlier trial for Peter and John (4:5–22), now the entire assembly is present.^[34] The Sanhedrin is the ruling council not only for Jerusalem but for all Israel. At the request of the high priest and his colleagues, temple police officers go to the public jail to bring the apostles before the Sanhedrin. We can ask whether anyone of the priestly order serving at the temple that morning could have detected the presence of the apostles in the temple courts. Luke gives no indication except to say that the captain of the temple guard was unaware of the apostles release (v. 24). The hall of the Sanhedrin was to the west of the temple proper and Solomon's Colonnade to the east. The location of the public jail is unknown. 22. And when the officers arrived at the prison, they did not find the apostles. They returned and reported, 23. We found the prison securely locked and the guards standing at the doors. But when we opened them, we found no one inside. We assume that the hour of the day when the officers arrive at the jail is relatively early. They ask the jailer to release the apostles to them for arraignment, but upon investigation the officers find the doors locked and guards keeping watch over empty cells. They come to the embarrassing conclusion that the apostles are not there and in consternation they return to the Sanhedrin hall. They report to the surprised members of the supreme court that in spite of securely locked prison doors and the continual presence of the guards, the cells that had housed the apostles are empty. 24. When they heard these words, both the captain of the temple guard and the chief priests were greatly perplexed, wondering what was going to happen. The person responsible for the security of the prisoners is the captain of the temple guard (see 4:1). He is a member of a prominent priestly family who serves permanently at the temple and is exempt from the rotation schedule which the rest of the priests must follow. He is a servant of the Sanhedrin (Luke 22:4, 52). He and the chief priests are thoroughly perplexed and unable to find a rational explanation for the escape of the apostles. The full assembly of the Sanhedrin is waiting in the courtroom, but the chief priests who have convened the meeting are at a loss to present the apostles. They ask themselves what to make of this incident. The Sanhedrin discusses the situation, even though no one is able to explain the details the officers have reported. They fail to realize that God is protecting the apostles and is using them to foster the growth of his church. 25. Then someone arrived and said to them, Look! The men you put in prison are standing in the temple courts and teaching the people. God is guiding and directing the development of this event. In his providence, a messenger runs from the temple area to the hall where the Sanhedrin is assembled. Perhaps he is a priest or Levite who is acquainted with the arrest of the apostles and their scheduled trial that morning. In the commotion of the morning he is allowed to come before the Sanhedrin. Excitedly he tells the councilmen, Look! The men you put in prison are standing in the temple courts and teaching the people. The consternation is complete, for the high priest and his associates realize that the apostles have received help from outside for their release from prison. This means the apostles have support that obviously opposes the authority of the high priest. Of course, the high priest and his colleagues know that the apostles have the support of the general public (see 4:21). Perhaps they surmise that even among the members of the Sanhedrin are Pharisees who are favorably disposed to the apostles and their cause. These supporters include Nicodemus and Joseph of Arimathea. The prominent members of the Sanhedrin are at a loss, for they had commanded the apostles not to speak or teach in Jesus name. Yet these Galilean fishermen continue to teach the people in the temple area. The boldness of the apostles is incredible to the high priest and his friends; the apostles have not escaped and hidden themselves but are teaching in the temple courts. Now that the temple guard and his officers know where the apostles are, they have occasion to redeem themselves. 26. Immediately the captain with his officers went out and brought them not with force, because they were afraid of being stoned by the people. The captain of the temple guard needs to save face. As soon as he hears the news about the apostles, he takes his officers, rushes to the temple courts, and finds the apostles teaching the people. The Greek text puts the verb to bring in the imperfect to describe the delicate situation. The captain is unable to take the apostles by force because the people hold them in high esteem and are ready to protect them by throwing stones at the temple guards. The temple police officers and the prominent members of the Sanhedrin are guided by fear and not by wonder and amazement at divine miracles. Remember that the chief priests and the elders also were afraid of the people when Jesus asked them whether John the Baptist came from heaven or from men. They could not admit that he came from heaven, for then they should have accepted John as a prophet. And they could not say from men, because they feared the people (Matt. 21:25–26). The chief priests and the elders during Jesus ministry and again at the arrest of the apostles show that fear has eroded their authority. The captain and his men fear that should they show any sign of force, they would be attacked by the crowd. Conversely, the apostles accompany the officers voluntarily in an effort not to be provocative. They know that God, who has delivered them from prison, will also protect them in the courtroom. Greek Words, Phrases, and Constructions in 5:21–26 Verse 21 [Greek] this imperfect active is either inceptive (they began to teach) or iterative (they kept on teaching). I prefer the latter because it is in harmony with the divine command the apostles received. [Greek] the conjunction is explanatory and signifies that is. Verse 24 [Greek] for an explanation of this verb, see 2:12. The verb introduces an indirect question that features a potential optative ([Greek]) with the particle �.^[35] The direct question is What will happen? or the more idiomatic What do we make of this? Verse 26 [Greek] the use of the imperfect active from the verb [Greek] (I lead, bring) is descriptive; that is, it describes an action in progress. [Greek] lest the people stone them. This negative purpose clause introduced by the verb to fear depends more on [Greek] than on the verb [Greek] (they were afraid).^[36] 3. Accusation and Response 5:27–32 Not only Peter and John but all the apostles now are standing before the full assembly of Israel's supreme court. They are mindful of Jesus words that they do not have to worry about what they should say before a court of law. The Holy Spirit will give them the words to speak in that hour (Matt. 10:19–20). a. Accusation 5:27–28 27. They brought the apostles and placed them before the Sanhedrin. The high priest questioned them, 28. We gave you strict orders not to continue teaching in his name. And look what has happened; you have filled Jerusalem with your teaching and intend to bring this man's blood upon us. The members of the Sanhedrin sit in a semicircle while the apostles stand in the center facing them. For Peter and John this is a repeat performance, but for the rest of the apostles this trial is a first experience. The high priest, as presiding officer of the assembly, addresses them. Apparently he is not interested in learning from the apostles how they were released from prison, even though this caused much consternation earlier. He and the other members of the Sanhedrin focus attention on the command they issued when they dismissed Peter and John at the previous trial. Admittedly, at the earlier occasion he addressed only two apostles, but he and the Sanhedrin intended the command for the entire church. The believers, however, prayed for great courage to proclaim the gospel, and, filled with the Holy Spirit, [they] began to speak the word of God with boldness (4:31). They have failed to comply with the orders of the Sanhedrin and thus are now accused of disobedience. This is the point at issue: We gave you strict orders not to continue teaching in his name. Notice that the high priest purposely ignores the name Jesus (see also 4:17) and contemptuously calls Jesus this man. ^[37] But he refrains from saying that he had given these orders with threats when the members of the Sanhedrin were not able to punish the apostles. He realizes that as his threats were words devoid of power, so were his orders. He has the feeling that he is fighting a losing battle, for what he sees happening in public is the opposite of what he commanded. He knows that the apostles have filled Jerusalem with Jesus teachings in open defiance of his orders; indeed, he is unable to stop them from teaching in the name of Jesus. And he recognizes that the Sanhedrin has no teaching to oppose the doctrines of Christ. In his frustration, he levels two additional accusations: 1. You have filled Jerusalem with your teaching. The high priest purposely avoids using Jesus name and asserts that the teaching originates with the apostles. Yet the apostles have stressed repeatedly that they do not act in their own name but have received authority from Jesus Christ (see 3:6, 16; 4:10). 2. [You] intend to bring this man's blood upon us. With his own words he admits to murdering an innocent man. The high priest is unable to escape the evidence that the Sanhedrin desired the death of Jesus, even though Pontius Pilate found no basis for condemning him (Luke 23:22). The reference to Jesus blood is a clear echo of the response of the Jewish people to Pilate's assertion, I am innocent of this man's blood. You yourselves see to it (Matt. 27:24). The crowd responded, Let his blood be on us and our children (v. 25). Now the members of the Sanhedrin realize that they must take the responsibility for shedding innocent blood. Nevertheless, the high priest strenuously objects to Peter's repeated reminders that the Jewish authorities and the crowd which they had aroused put Jesus to death by nailing him to a cross.^[38] The evidence is overwhelmingly against the members of the Jewish court, yet the high priest accuses the apostles of being determined to assign the guilt for Jesus death to him and his associates. Greek Words, Phrases, and Constructions in 5:28 [Greek] this negative particle at the beginning of the sentence is part of a rhetorical question that expects an affirmative answer. Its omission turns the sentence into a positive statement. Bruce M. Metzger thinks that the particle is a scribal addition, occasioned by the influence of the verb [Greek] in ver[se] 27. ^[39] He and many translators favor omitting this particle. [Greek] the combination of a noun and a verb from the same family reflects the Hebrew infinitive absolute construction. The construction is emphatic and means we strictly commanded you. ^[40] [Greek] although it occurs less frequently in the New Testament than the verb [Greek] (I wish), this verb expresses not a simple future but purpose. b. Response 5:29–32 Peter has been the spokesman for the believers ever since Jesus ascended to heaven. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ 6. The Church in Jerusalem, part 5 6:1–15 Outline (continued) 1 1. Seven Men Appointed a. Problem and Proposal b. Arrest and Testimony D. Stephen's Ministry and Death 6:1 8:1a 1. Seven Men Appointed 6:1–7 6 1 And in those days, when the number of disciples continued to increase, there was a complaint from the Greek-speaking Jews against the Aramaic-speaking Jews, because their widows were being overlooked in the daily distribution of food. 2 Then the Twelve called together the whole community of disciples and said, It is not right for us to stop teaching the word of God to serve at tables. 3 Brothers, select from among you seven men of good reputation, who are full of the Spirit and wisdom, whom we will appoint to this task. 4 But we will devote ourselves to prayer and the ministry of the word. 5 This proposal pleased the whole community. Thus, they chose Stephen, a man full of faith and of the Holy Spirit; and Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas of Antioch, who had been a convert to Judaism. 6 They introduced these men to the apostles, who prayed and placed their hands on them. 7 As the word of God continued to spread, the number of disciples in Jerusalem continued to increase more and more. And a great number of priests became obedient to the faith. Luke introduces a new phase in the development of the church. Its incessant growth creates administrative problems that affect the unity of the church. The twelve apostles are teaching the people the apostolic doctrine (2:42) and evangelizing the neighborhoods of Jerusalem. They also have the responsibility of distributing the gifts placed in their possession to alleviate the needs of the poor. Now a problem arises among the Greek-speaking Christians whose widows suffer neglect in respect to the daily distribution of food. a. Problem and Proposal 6:1–4 1. And in those days, when the number of disciples continued to increase, there was a complaint from the Greek-speaking Jews against the Aramaic-speaking Jews, because their widows were being overlooked in the daily distribution of food. a. In those days. We are unable to determine the exact year or time to which Luke refers. He evidently reports about the days that followed the trial of the apostles and their concerted effort to preach and teach the gospel throughout Jerusalem. The result of this intensive activity is that the membership of the church increased by leaps and bounds. How many Christians belonged to the Jerusalem church is difficult to say. We assume that the church doubled in size from the last figure Luke provided: five thousand men (4:4; see also 5:14). Population statistics for first-century Jerusalem are nothing more than estimates. Figures from ancient sources, together with estimates provided by modern scholars, are available. But these figures reflect a disparity that ranges from an estimate of three million inhabitants to another of twenty [Greek] -2 _ftnref1 [Greek] William S. LaSor aptly concludes, Figures from ancient records, incredible as they seem, are often no more erroneous than scholarly estimates. [Greek] -2 _ftnref2 [Greek] Notice that Luke identifies the believers as disciples. In the time of Jesus ministry, the Twelve but also the seventy were known as disciples. Now these twelve apostles have become teachers and the new converts are their disciples (e.g., 6:1, 2, 7; 9:1, 10, 19). b. There was a complaint from the Greek-speaking Jews. From the Pentecost account we learn that devout Jews had come from the dispersion to settle in Jerusalem (2:5–11). Many of these devout Jews were elderly people who wanted to spend the rest of their lives in the holy city. Because they had formerly resided elsewhere, their native tongue was Greek, not Aramaic or Hebrew (which was spoken by the Jews in Jerusalem). Many of these people accepted Christ's gospel and became part of the Christian church. However, each group had its own synagogue before these people became Christians, and when they became disciples the Greek-speaking and the Aramaic-speaking believers continued to have their own assemblies. Furthermore, each group used its own Bible; the Greek-speaking Jews were accustomed to the Septuagint (a Greek translation of the Hebrew Scriptures) and the Hebraic Jews read the Old Testament in the original Hebrew. Here, then, is the beginning of a division brought about by linguistic and cultural differences. The term translated Greek-speaking Jews appears in the Greek text as Hellenists. This Greek term has created much discussion among scholars from early Christianity to the present. If we discount textual variants, we find it three times in Acts. In 6:1, translators correctly give it the meaning Greek-speaking Jewish Christians. The term also occurs in 9:29, where it signifies Greek-speaking Jews who were not Christians. In 11:20, it refers to people who are neither Jew nor Christian but whose native tongue is Greek. Scholars generally conclude that the meaning of the expression Hellenistsmust be determined by the context in which it is [Greek] -2 _ftnref3 [Greek] c. Their widows were being overlooked. The Aramaic-speaking Christians in Jerusalem were in the majority and the Greek-speaking believers formed a minority. Although harmony and unity were the characteristics of the Christian church, linguistic and cultural differences caused inevitable separation. Especially the widows in this minority group felt alienated and forsaken. They were being overlooked in the daily distribution of food, but could no longer go to the local synagogue for financial aid. The wording of the text states only the fact that the widows of Greek-speaking Jews suffered neglect; it does not imply that the apostles were to blame for this oversight. In view of their many responsibilities, the apostles are unable to do justice to caring for the financial needs of all the widows. The evidence shows that the apostles are too busy. Hence, the situation is reminiscent of Moses judging the people of Israel. Moses father-in-law, Jethro, advised him to choose capable men and have them serve as judges for the people (Exod. 18:17–26). This eased the burden on Moses. So the apostles attempt to solve the problem of taking care of the needy. 2. Then the Twelve called together the whole community of disciples and said, It is not right for us to stop teaching the word of God to serve at tables. 3. Brothers, select from among you seven men of good reputation, who are full of the Spirit and wisdom, whom we will appoint to this task. 4. But we will devote ourselves to prayer and the ministry of the word. Notice these points: a. The Twelve.This is the only time in Acts that Luke uses the descriptive term the Twelvefor the [Greek] -2 _ftnref4 [Greek] He employs the expression to indicate that next to the body of twelve apostles another body of seven administrators serves the needs of the growing church. Thus far the Twelve have had the full responsibility of caring for the spiritual and physical needs of the believers. But the time has come to find relief. The twelve apostles call together the entire Christian community to make an important decision. We do not expect that all the believers were able to be present at one particular meeting, for then the proceedings would become unwieldy. The Twelve are in charge of the meeting and place before the believers a matter of priority: It is not right for us to stop teaching the word of God to serve at tables. Their primary task is to teach and preach the gospel of salvation. Because of their leadership role, the apostles also assumed the responsibility to care for the needy. But this secondary task should not cause them to stop preaching the word of God. They must devote themselves to prayer and the ministry of the word (v. 4). The Twelve with the help of the Christian community find a solution: appointing some men to serve at tables. The meaning of the word tablesrelates to the phrase daily distribution, which points to either sharing food or doling out money designated for buying [Greek] -2 _ftnref5 [Greek] Qualified men in the church are able to perform this duty. Therefore, the apostles propose that seven men be appointed to this task. b. (Seven men.Here are a few considerations. First, the number seven represents the number of fullness. The apostles suggest the number, the church selects seven men, and the apostles ordain them. Next, in this passage Luke refrains from using the term deacon,yet he indicates that the apostles at this time ordained seven men to the special office of ministering to the poorPhil. 1:1; I Tim. 3:8–13). Third, the men must meet two requirements: they must have a good reputation and they must be full of the Holy Spirit and wisdom. Of course, for the task of distributing food and money a person must have a reputation that is above reproach and a recommendation that his peers and superiors gladly provide (compare 10:22; 16:2; 22:12). Also, a person helping the needy must be full of the Holy Spirit and wisdom (Num. 27:16–18). There is no separation of sacred and secular for the Holy Spirit; he fills both the twelve apostles and the seven chosen men. In fact, Stephen and Philip not only distribute food and finances, but also preach the Word and perform miracles (vv. 8 10; 8:6). c. Prayer.But we will devote ourselves to prayer and the ministry of the word. The work which the apostles must do is, first, to be constantly in prayer. This is exactly how Luke portrays the apostles and the church (see 1:14; 2:42; 4:24). And the second assignment is to teach and preach Christ's gospel (see especially 5:20, 42). Practical Considerations in 6:1 and 4 Verse 1 The New Testament, not to mention the Old Testament Scriptures, has much to say about the status and lot of the widow in Israel. Many widows in first-century Palestine faced poverty, even though the Jewish authorities had made provisions for their support (Mark 12:42 44). Within the church, the principle prevailed that there should not be any needy persons among the believers. Note that James categorizes caring for orphans and widows as a part of religion that is pure and undefiled (James 1:27). Paul also proscribes rules and regulations: for widows who really need daily support; for those who ought to be supported by children and grandchildren; for widows who are sixty years and older; for younger widows who should marry; and for Christian women who should help support widows (I Tim. 5:3–16). Verse 4 A century ago, pastors usually put the initials (V. D.M.after their name. This is not an abbreviation of an academic degree but a description of their task. The initials are Latin for Verbi Domini Minister, that is, minister of the Word of the Lord. A pastor, strictly speaking, is not a minister of the church, even if he is ordained by that body. He is not a minister of a local congregation, even though a church council or board supervises his work and pays his salary. A pastor is first and foremost a minister of Christ's gospel, for Jesus sends him forth to teach and preach the Good NewsMatt. 28:19–20). The pastor, then, is a servant of God's Word. As Paul puts it, How can the people hear unless someone preaches [the Word]? (Rom. 10:14). But if the pastor is a servant of the Word, then he ought to devote himself fully to the task of proclaiming the glad gospel tidings. He ought to guard against attractions that take him away from his task. Genuine devotion to prayer and preaching will crown his work with untold blessings. Greek Words, Phrases, and Constructions in 6:1–4 Verse 1 [Greek] together with the noun [Greek] (disciples) in the genitive case, here is the genitive absolute construction. [Greek] in context, the preposition means against. It connotes an indirect approach rather than the direct [Greek] (face to face). Verse 2 [Greek] the verbal adjective from the verb [Greek] (I please; see v. 5) with the negative particle [Greek] (not) signifies it is not desirable. [Greek] -2 _ftnref6 [Greek] [Greek] from the directive compound verb [Greek] (I leave to one side, give up), the aorist active participle denotes manner. Both the pronoun [Greek] (the subject of the infinitive) and the present infinitive [Greek] (to serve) comprise the main verbal construction. Verse 4 [Greek] note the two definite articles preceding the nouns [Greek] (prayer) and [Greek] (ministry). Both articles signify that the writer points to stated prayer and preaching services. [Greek] for an explanation of the verb, see 1:14. The pronoun [Greek] expresses emphasis. The position of the pronoun at the beginning of the sentence and the position of the verb at the end denote emphasis. b. Implementation and Result 6:5–7 5. This proposal pleased the whole community. Thus, they chose Stephen, a man full of faith and of the Holy Spirit; and Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas of Antioch, who had been a convert to Judaism. 6. They introduced these men to the apostles, who prayed and placed their hands on them. The apostles propose and the church approves their suggestion. The word pleaseddenotes a basic harmony between apostles and the Christian community. The complaint has been withdrawn and the irritation concerning the financial neglect has subsided. As a result, the church enters into the work of finding seven capable men. How the people instituted and regulated the search for these men is not known. Luke says nothing about casting the lot (compare 1:26), but the verb to chooseindicates that a selection was made based on the rules stipulated by the apostles. Incidentally, Christ chose the twelve apostles (including Matthias; see 1:24), but the church chooses the seven men whom the apostles installed. Who are these seven men? All the names are of Greek origin. Although some native Jews had Greek names, among them the apostles Philip and [Greek] -2 _ftnref7 [Greek] scholars favor the explanation that all seven were Hellenistic Jews whose native tongue was Greek. The first name is Stephen, which actually means a crown. In a sense, he received the crown of righteousness when he died a martyr's death. Stephen meets the requirements the apostles set, for Luke reports that he is a man full of faith and of the Holy Spirit. He is known for his faith, as he demonstrates in his teaching and preaching. Philip is next. He is later known as the evangelist (21:8). Then follow the names of Prochorus, Nicanor, Timon, and Parmenas, of whom we know nothing. The last man is Nicolas, a native of Antioch and a Gentile who had been converted first to Judaism and now to Christianity. Perhaps Luke has a special interest in Nicolas, because, according to tradition, he himself was born and reared a Gentile in, Antioch and afterward became a [Greek] -2 _ftnref8 [Greek] Here, then, are seven Hellenists, of whom six were of Jewish descent. The seventh is Nicolas, a Gentile who entered the church as a proselyte. Nicolas has often been identified as the father of the Nicolaitans, who are mentioned in Revelation 2:6, 15. The Nicolaitans certainly derived their name from some Nicolas whether from this Nicolas or another must remain uncertain. [Greek] -2 _ftnref9 [Greek] The fact that all the candidates are Hellenists undoubtedly appeases the Greek-speaking part of the Jerusalem church. The church presents these seven men to the apostles, who approve the choice the church has made. Then the apostles present these men in prayer to God and seek divine approval and blessings upon the work that awaits the seven administrators. After the prayer, the apostles ordain these seven servants by placing their hands upon them. Thus, they adopt the practice that Moses inaugurated for the ordaining of the Levites for special service and for the commissioning of Joshua as Moses successor (Num. 8:10; 27:23). In New Testament times, not only the apostles adhere to the rite of the laying on of hands to commission qualified persons; but also the church in Antioch obediently listens to the Holy Spirit and places hands on Barnabas and Paul (13:2–3; see also I Tim, [Greek] -2 _ftnref10 [Greek] 7. As the word of God continued to spread, the number of disciples in Jerusalem continued to increase more and more. And a great number of priests became obedient to the faith. Throughout his book, Luke records summaries that describe the phenomenal growth of the early church. For instance, at the conclusion of his Pentecost report he states that the Lord daily added people to the three thousand believers (2:41, [Greek] -2 _ftnref11 [Greek] Literally, the Greek text has the reading, the word of God continued to increase. This does not mean that the New Testament Scriptures increased with the addition of certain books, but that the gospel itself became part of the spiritual lives of the people. In other words, the effect of the proclaimed word became increasingly noticeable in the lives of the inhabitants of Jerusalem. As a direct result of the preaching and teaching of the apostles, who could now devote themselves fully to prayer and the ministry of the Word, more and more people believed and joined the church. Luke adds one more observation to this summary. And a great number of priests became obedient to the faith. The Jewish historian Josephus relates that in his day there were four priestly tribes and that each one of them numbered some five thousand members. These officiate by rotation for a fixed period of days. [Greek] -2 _ftnref12 [Greek] On any given day, therefore, there were some five thousand priests in Jerusalem. Obviously, a large number of priests, persuaded by the preaching of the gospel, joined the church. Note that Luke uses the term faithas synonymous with Christ's gospel (compare 13:8). This term means the objective faith embodied in doctrinal teaching and not the subjective faith of the believer. Indeed, Luke employs various expressions to describe Christianity in this formative period of the church: the Name (5:41), the Way (9:2), and the Faith (6:7). Doctrinal Considerations in 6:5–7 Although the term (deacon(one who serves) does not occur in the first six verses of this chapter, the Greek word diakoniaappears twice and is translated distribution (v. 1) and ministry (v. 4). The context discloses that the seven men are servants on behalf of Christ, that is, deacons, who help the needy. In later years Paul delineates the role of the deaconI Tim. 3:8–13). But in Acts, both Stephen and Philip preach. In fact, Philip is called the evangelist (21:8). Both perform miracles (6:8; 8:6), and Philip even baptizes an Ethiopian (8:38). Does the work of a deacon differ from that of teachers and preachers of the gospel? Certainly. Apart from the preaching and the healing ministry of Stephen and Philip, the fundamental reason for the appointment of these seven men is to alleviate the needs of the poor. In Acts, the men provide the Greek-speaking widows with the necessities of life and by doing so take this responsibility out of the apostles hands. In turn, the apostles devote themselves completely to the task of praying and preaching. The primary responsibility of the deacon, then, is to serve the poor on behalf of Christ. Because Paul mentions elders and deacons in the church at Philippi (Phil. 1:1) and instructs Timothy about overseers and deacons (I Tim. 3:1–13), we know that the church at large recognizes the two offices of elder and deacon. Church fathers of the first and second centuries verify the existence of these offices and even refer to the seven men of Acts 6as deacons. In the history of the church, the term deaconhas been variously interpreted. A study of this nature, however, belongs to disciplines other than exegesis. 2. Stephen's Arrest 6:8–15 8 Now Stephen, full of grace and power, kept on doing great wonders and signs among the people. 9 Some who opposed him were members of the so-called Synagogue of the Freedmen they were Jews from Cyrene and Alexandria, and from Cilicia and Asia. These men, argued with Stephen, 10 but they were unable to stand up to his wisdom and the Spirit with which he spoke. 11 Then they secretly instigated men to say: We have heard him speak blasphemous words against Moses and against God. 12 They stirred up the people, the elders, and the scribes. Having apprehended Stephen, they dragged him away and brought him before the Sanhedrin. 13 They presented false witnesses who said, This man does not stop speaking things against this holy place and against the law. 14 We have heard him say that this Jesus of Nazareth will break down this place and will change the customs which Moses has handed down to us. 15 When all those seated in the Sanhedrin were looking at him attentively, they noticed that his face was as the face of an angel. As is characteristic of his account, Luke enumerates incidents that bear the qualification first. In chapters 6 and 7, he features the brief ministry of the first martyr, Stephen. As the church continues to develop among the Greek-speaking Jews, the first Hellenist preacher is Stephen. Although it is brief, Stephen's ministry is a prelude to that of Paul, who in a sense assumed the work cut short by Stephen's death. Stephen enters a local synagogue of Greek-speaking Jews and meets opposition. After his conversion and return to Jerusalem, Paul also debated with Greek-speaking Jews who tried to kill him (9:29). a. Opposition 6:8–10 8. Now Stephen, full of grace and power, kept on doing great wonders and signs among the people. We know virtually nothing about the personal history of Stephen, except that he was a Hellenist, a Jew who became a Christian. Luke describes him as a man of faith and full of the Holy Spirit. Stephen was known for his wisdom and in view of his address before the Sanhedrin he appears to be an educated person. Presumably he attended schools of the Jewish theologians in Jerusalem and [Greek] -2 _ftnref13 [Greek] Stephen is a man full of grace and power. With the words graceand power,Luke links Stephen's work of mercy, healing, teaching, and preaching to that of the apostles. In an earlier context, Luke writes that the apostles continued to proclaim Jesus resurrection with great power, and that they experienced much grace (4:33). God, then, blesses Stephen's work to the same degree as he has blessed the deeds of the apostles. To be precise, Luke seldom qualifies the miracles and wonders performed by the apostles. But in the case of Stephen, he discloses that the wonders and signs are great. In the Greek, the tense indicates that Stephen kept on doing them. Whether he already performed miracles before the apostles ordained him is not clear, but it is probable. We infer that the great wonders and signs describe Stephen's healing ministry. Especially because of these miracles, he was a blessing to the people. And yet, his own countrymen soon afterward killed him. 9. Some who opposed him were members of the so-called Synagogue of the Freedmen they were Jews from Cyrene and Alexandria, and from Cilicia and Asia. These men argued with Stephen, 10. but they were unable to stand up to his wisdom and the Spirit with which he spoke. Opposition comes not because of the miracles but because of Stephen's preaching. Luke says nothing about Stephen's diaconal task, but stresses his healing ministry and his debates with Greek-speaking Jews. He appears to indicate that this talented man served God in other capacities besides serving at the tables. Stephen went to the local synagogue of his compatriots. We make the following observations: a. Synagogue.The opposition Stephen faced came from members of the so-called Synagogue of the Freedmen. The term freedmenrelates to a group of Jewish prisoners of war whom the Romans under the command of Pompey captured in 63 b.c. In subsequent years these prisoners were released and built a colony along the Tiber River in Rome. Later, their descendants were expelled from Rome and many of them presumably found refuge in Jerusalem, where they built a [Greek] -2 _ftnref14 [Greek] Scholars are divided on the veracity of a Greek inscription, referring to this synagogue, unearthed in 1913 14 in [Greek] -2 _ftnref15 [Greek] Furthermore, scholars disagree on the interpretation of the phrase Synagogue of the Freedmen. Does Luke imply that the Freedmen had one synagogue, as did the other individual groups from Cyrene, Alexandria, Cilicia, and Asia? By this count, there would have been five different [Greek] -2 _ftnref16 [Greek] Conversely, the Greek text indicates a division between the Jews from Cyrene and Alexandria (two cities in Libya and Egypt respectively) and from Cilicia and Asia (two provinces in Asia Minor). This means that there were two synagogues (the Freedmen, Cyrenians, and Alexandrians in one group and the Cilicians and Asians in the [Greek] -2 _ftnref17 [Greek] This later interpretation is commendable because of the support from the Greek text. Also, the geographic, cultural, and even linguistic differences between Jews from North Africa (Cyrene, Alexandria) and from Asia Minor (Cilicia, Asia) were too great to have them agree to one meeting place. b. (Cities and provinces.The Hellenistic Jews came from various places in the Roman empire. Cyrene was the capital of the North African province of Cyrenaica (modern Libya). A seaport located in a rich agricultural area of grain and livestock, Cyrene served as a crossroads of traffic from sea and land and became known as a trade center. It developed as a Greek colony with a substantial Jewish population. From the New Testament we learn that many of these Jews became residents of JerusalemMatt. 27:32; Mark 15:21; Luke [Greek] -2 _ftnref18 [Greek] Alexandria was the capital of ancient Egypt and next to Rome the most important administrative center of the Mediterranean world. It had renowned cultural and literary attractions centered in a museum, library, and schools. Here thousands of Jews bad settled in the course of the centuries; many of them assumed leading positions in the army and civil government. The Alexandrian Jews spoke Greek, so that eventually they needed a Greek translation of the Old Testament Scripture (the [Greek] -2 _ftnref19 [Greek] Both Cilicia and Asia were Roman provinces in Asia Minor (modern Turkey), where Greek was spoken. Cilicia was located along the Mediterranean coast in the southeastern part of Asia Minor. It included Tarsus, the birthplace of Paul, among its cities. Here a considerable number of Jewish people resided, some of whom became members of Christian churches (15:41). The province of Asia, bordering the western coast of Asia Minor, had Ephesus as a leading city. The area had numerous Jewish settlements and in many places churches were founded (e.g., the seven churches of Asia [Rev. 1:11]). c. Debate.These men argued with Stephen. Even if Luke portrays Stephen as a forerunner of Paul, he gives no indication that Paul was present among the Greek-speaking Jews from Cilicia who argued with Stephen. It is possible that Paul attended the worship services in the Synagogue of the Freedmen. Further, he was present when the Jews hurled stories at Stephen and killed him (7:58). These Jews from many places in the dispersion were unable to stand up against Stephen. Certainly they did not argue about the healing miracles and the support of the local people. They were the figurative guards on the walls of Zion and were vigilant in their defense of the law of Moses, the temple, and religious observances; therefore they debated with Stephen points of doctrine and matters of worship. Luke merely states that Stephen spoke with wisdom and the Spirit. This is sufficient for the present, for in chapter 7 Luke relates the content of Stephen's speech. Luke repeats the apostolic requirement for the seven men appointed to office: men who are full of the Spirit and wisdom (v. 3). Stephen realized the fulfillment of Jesus promise to give his followers words of wisdom so that none of their opponents would be able to refute them (<a href="/bible/parallel/LUK/21/15" class="green-link">Luke 21:15; compare Matt. 10:20). Notice also that the term wisdomoccurs only four times in Acts, twice in connection with Stephen (vv. 3, 10) and twice in his speech before the Sanhedrin (7:10, 22). With the Spirit of God and wisdom from above, Stephen was capable of debating his opponents in the Jewish synagogues. And filled with the Spirit he was able to rebut the arguments leveled against him and his interpretation of the Scriptures. If the Greek-speaking Jews had realized that they were opposing the Holy Spirit, they would have known that they were fighting a battle they could not win. Greek Words, Phrases, and Constructions in 6:8–11 Verse 8 [Greek] the imperfect denotes continued action. This is not an inceptive imperfect, he began to do, but a progressive imperfect, he kept on doing. [Greek] this adjective with the nouns wondersand signsappears only here. It is not used to describe the miracles Jesus or the apostles performed. Verse 9 [Greek] the so-called. The noun [Greek] (Freedmen) is followed by the conjunction [Greek], which in context means that is. [Greek] this definite article occurs twice in the sentence. A. T. Robertson comments, The use of [Greek] twice divides the synagogues into two groups (men from Cilicia and Asia on the one hand, men from Alexandria, Cyrene and Libertines (?) on the other). [Greek] -2 _ftnref20 [Greek] Verses 10 11 The Western text has a number of additions to these two verses. Here is the translation with the expansion in italics: Who could not withstand the wisdom that was in himand the holySpirit with which he spoke, because they were confuted by him with, all boldness. Being unable therefore to confront the truth,.& [Greek] -2 _ftnref21 [Greek] b. Arrest and Testimony 6:11–15 Satan opposes God's people by either deceit or violence. He employs both methods in the case of Stephen. First he brings false testimony against Stephen before the Sanhedrin and afterward he instigates the people to stone him to death. 11. Then they secretly instigated men to say: We have heard him speak blasphemous words against Moses and against God. Who are these insidious people who instigate men to give false testimony? Stephen's opponents are Hellenists who have come from the dispersion; perhaps they are trying to overcome what they perceive to be the stigma of Greek culture and, by extension, liberalism. In Jerusalem, they want to prove their allegiance to Jewish law and custom. Thus, they consider suspect anyone who deviates from strict rules and regulations. Why these zealots hire false witnesses (see v. 13) instead of stating their own objections to Stephen's words is not clear. Stephen is a true disciple of Jesus Christ. Facing false accusations, Stephen is not above his Master, who also had to listen to charges brought against him by false witnessesMatt. 26:59 66and parallel passages . The charge against Stephen is twofold: We have heard him speak blasphemous words against Moses and against God. This is a serious matter, for the penalty for anyone who blasphemes the name of God is death by stoning (Lev. 24:16; compare John 10:33). The word Mosesrefers to the five books of Moses, that is, the Law. Accusations about disloyalty to the law and blaspheming God's name are effective in stirring up the people of Jerusalem. Despite all the healings performed by Stephen, the people are fickle enough to believe the false accusations and turn against him. 12. They stirred up the people, the elders, and the scribes. Having apprehended Stephen, they dragged him away and brought him before the Sanhedrin. The instigators are successful in winning the support of the people, the elders of Israel, and the learned scribes. We assume that Stephen taught that believers can worship anywhere because God does not dwell in houses men have built (see 7:48–49). For the zealous Jew, this assertion is tantamount to blasphemy. With the crowds stirred up, the civil authorities (the elders) and teachers of the law (scribes) see an opportunity to bring Stephen to trial. Undoubtedly, many of these leaders are members of the Sanhedrin. The people no longer favor Stephen, so the members of the Sanhedrin have no fear of an uprising. Stephen is apprehended, perhaps by the captain of the temple guard and his officers, and is brought before the Sanhedrin. This is the third time that Israel's supreme court brings followers of Jesus to trial; first Peter and John, then the twelve apostles, and now Stephen. 13. They presented false witnesses who said, This man does not stop speaking things against this holy place and against the law. 14. We have heard him say that this Jesus of Nazareth will break down this place and will change the customs which Moses has handed down to us. Luke presents his account in telescoped style. We must understand that the Sanhedrin needs some time for scheduling a court trial for Stephen. Also, the Hellenists need time to coach false witnesses to bring accusations that touch the heart of Israel's religion: the holy place and the law (compare 21:28). According to the law of Moses, any accusation against an individual must be supported by the combined testimony of two or three witnesses (Deut. 17:6–7). Therefore, at Jesus trial false witnesses could not agree and were dismissed until two of them came forward and said that Jesus claimed that he would destroy the temple and rebuild it within three days (Matt. 26:60–61; 27:40; see also John 2:19). The witnesses at Stephen's trial come with a trumped-up accusation that Stephen never stops speaking words against the law of Moses and against the temple with everything it embodies. The phrase this man does not stop speaking is an obvious exaggeration, for Stephen proclaims the Good News and accompanies it with great miracles. The witnesses, however, portray him as a revolutionary who subverts the Jewish religion. The emphatic this place refers to the temple and its services and not to the entire city of Jerusalem. The meeting place of the Sanhedrin may have been situated on the Temple Mount on the western side of the enclosing wall. [Greek] -2 _ftnref22 ([Greek] And the charge that Stephen speaks against the Law (the Old Testament Scriptures) appears to be an overstatement. Jesus himself taught that he did not come to abolish the Law and the Prophets, but to fulfill themMatt. 5:17). The witnesses use the same accusation against Stephen that Jesus heard during his trial and at his crucifixion. They testify that they heard Stephen say that this Jesus of Nazareth would destroy the temple and change Jewish customs that reportedly originated with Moses. First, notice that the witnesses use the pronoun (thisbefore the name Jesus of Nazareth to express their disdain for Jesus. Next, they rely on hearsay concerning Jesus words. If they refer to Jesus challenge which he gave his opponents to break down the temple, they obviously misunderstood him. Jesus spoke about his body and added that he would rise from the grave within three daysJohn 2:19). However, Stephen's accusers distort the words of Jesus and their meaning. In one of his discourses, Jesus predicted the overthrow of Jerusalem and its temple (Matt. 24:2, 15; Luke 19:43 44), but he spoke prophetically about the destruction of Jerusalem which occurred in a.d. 70. It is difficult to ascertain if Stephen's accusers are referring to Jesus discourse on the last things. In that discourse Jesus merely predicts the downfall of Jerusalem. The next accusation is that Jesus spoke against the customs Moses had handed down. The witnesses utter generalities but fail to give details. Apparently, a mere reference to changing Jewish customs is sufficient evidence to label someone a lawbreaker. Jesus opposed traditions that nullified the clear teachings of Scripture (Matt. 15:6), but he always taught the fulfillment of God's Word. Jesus revealed to the Samaritan woman that in the messianic era true worshipers did not have to go to the Samaritan temple on Mount Gerizim or to the temple in Jerusalem. True believers worship the Father anywhere in spirit and truth (John 4:21 24). We expect that Stephen, too, proclaimed this good news to the people of Jerusalem to set them free from cumbersome customs and traditions (refer to 21:21). 15. When all those seated in the Sanhedrin were looking at him attentively, they noticed that his face was as the face of an angel. To stand in the semicircle and face the members of the Sanhedrin seated in elevated rows would intimidate any person on trial. Not so Peter, who in his two appearances before the Sanhedrin was filled with the Holy Spirit, spoke boldly in his own defense, and in fact was in control of the entire situation (4:8–12; 5:29–32). Now Stephen takes the stand and, as everyone who is seated in the assembly looks at him intently, a divine glow seems to envelop him. Luke writes that Stephen's face was as the face of an angel. We infer that Luke received a detailed eyewitness report from Paul, who in his address to the Jerusalem crowd freely admits his part in Stephen's death (22:20). Paul, then, was one of those who observed the transformation of Stephen's facial features. Yet in spite of the supernatural glow (Exod. 34:29–30), the members of the Sanhedrin are unwilling to listen to the appeal of Christ's gospel. Greek Words, Phrases, and Constructions in 6:11–15 Verse 11 [Greek] the compound verb consisting of [Greek] (under) and [Greek] (I throw) has a sinister meaning: to instigate with evil motive. [Greek] the perfect active from [Greek] (I hear) is the perfect of frequent action (see v. 14). The verb governs the genitive case to denote the act of hearing. By contrast, the accusative case denotes the act of [Greek] -2 _ftnref23 [Greek] [Greek] remote meaning of this preposition is against. See this meaning also in Luke 12:10; 15:18. Verse 14 [Greek] he will destroy. Note the future tense in this verb and in [Greek] (he will change). This indirect statement is meant to report the actual spoken words of Jesus. According to their own beliefs, the accusers should have nothing to fear: Jesus had died and had not risen from the dead. Verse 15 [Greek] standing in their midst. The Western text adds this phrase as an explanatory comment. Summary of Chapter 6 The Greek-speaking Jewish Christians in Jerusalem voice their complaints against the Aramaic-speaking believers, because in the daily distribution of food the widows of the first-mentioned group suffer neglect. The apostles call the believers to a congregational meeting and suggest a division of labors: seven men who are full of the Spirit and wisdom should take care of the physical needs of the poor, and the apostles, by devoting themselves to prayer and preaching, should fulfill the spiritual needs of the people. Seven men are elected and appointed. As a result, the church continues to expand; even many of the priests join the church. One of the seven men is Stephen, who in addition to his new responsibility performs great miracles among the people and enters the Synagogue of the Freedmen to preach God's Word. Greek-speaking Jews from North Africa (including Egypt) and Asia Minor listen to him but are unable to oppose him. However, they manage to stir up the crowd to react adversely toward Stephen, who is arrested to stand trial before the Sanhedrin. False witnesses bring charges against him by saying that Stephen has spoken blasphemous words against the Law and God. As Stephen faces the members of the Sanhedrin his face shines like that of an angel. -2 _ftn1 1 Josephus War2.14.3 [280]; Joachim Jeremias, Jerusalem in the Time of Jesus(Philadelphia: Fortress, 1969), p. 84. -2 _ftn2 2 William S. LaSor, Jerusalem, ISBE, vol. 2, p. 1014. -2 _ftn3 3 Representative literature on this point includes H. J. Cadbury, The Hellenists, Beginnings, vol. 5, pp. 59–74; E. C. Blackman, The Hellenists of Acts vi. 1, ExpT48 (1937): 524–25; C. F. D. Moule, Once More, Who Were the Hellenists, ExpT70 (1959): 100–102. -2 _ftn4 4 (In his Gospel, the term occurs six timesLuke 8:1; 9:1, 12; 18:31; 22:3, 47). -2 _ftn5 5 Consult Kirsopp Lake, The Communism of Acts ii and iv vi and the Appointment of the Seven, Beginnings, vol. 5, pp. 148–49. And see SB, vol. 2, pp. 641–47. Other interpretations for the expression tableare the table of the moneychanger and the Lord's table. But these two meanings do not fit the context. -2 _ftn6 6 Bauer, p. 105. -2 _ftn7 7 Henry Alford, Alford's Greek Testament: An Exegetical and Critical Commentary, 7th ed., 4 vols. (1877; Grand Rapids: Guardian, 1976), vol. 2, p. 63. -2 _ftn8 8 Consult F. F. Bruce, The Book of the Acts, rev. ed., New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1988), p. 121. -2 _ftn9 9 Ibid. -2 _ftn10 10 (In addition to commissioning services, the practice in the New Testament also relates to the blessing of childrenMark 10:16), healing (Mark 1:41; Acts 28:8), receiving the Holy Spirit (Acts 8:17; 19:6), and spiritual gifts (I Tim. 4:14; II Tim. 1:6). -2 _ftn11 11 See also 4:4; 5:14; 6:1; 9:31; 12:24; 16:5; 19:20; 28:31. -2 _ftn12 12 Josephus Against Apion2.8 [108] (LCL). Also compare Ezra 2:36 39and Neh. 7:39–42, which list 4,289 priests returning after the exile. In the centuries following the return, this number increased substantially. -2 _ftn13 13 Consult Richard B. Rackham, The Acts of the Apostles: An Exposition, Westminster Commentaries series (1901; reprint ed., Grand Rapids: Baker, 1964), p. 88. -2 _ftn14 14 Tacitus Annals2.85; Josephus Antiquities18.3.5 [83]. -2 _ftn15 15 Consult Hermann Strathmann, TDNT, vol. 3, p. 265. -2 _ftn16 16 Emil Schürer, The History of the Jewish People in the Age of Jesus Christ (175 b.c. a.d. 135), rev. and ed. Geza Vermes and Fergus Millar, 3 vols. (Edinburgh: Clark, 1973 87), vol. 2, p. 428. And see SB, vol. 2, pp. 661–65. Rabbinic literature mentions the synagogue of the Alexandrians. -2 _ftn17 17 I. Howard Marshall, The Acts of the Apostles: An Introduction and Commentary, Tyndale New Testament Commentary series (Leicester: Inter-Varsity; Grand Rapids: Eerdmans, 1980), p. 129. But Alford puts the Freedmen separately and sees three distinct synagogues. Alford's Greek Testament, vol. 2, p. 65. -2 _ftn18 18 William S. LaSor, Cyrene, ISBE, vol. 1, pp. 844–45. -2 _ftn19 19 Consult E. M. Blaiklock, Alexandria, ZPEB, vol. 1, pp. 100–103. -2 _ftn20 20 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research(Nashville: Broadman, 1934), p. 788. -2 _ftn21 21 Bruce M. Metzger, A Textual Commentary on the Greek of the New Testament, 3d corrected ed. (London and New York: United Bible Societies, 1975), p. 340. -2 _ftn22 22 Metzger, Textual Commentary, p. 341. -2 _ftn23 23 (Consult Robertson, Grammar, p. 506. See the extensive discussion in the Greek Words, Phrases, and Constructions in 9:7.) 7. The Church in Jerusalem, part 6 7:1 8:1a Outline (continued) 7:1–53 3. Stephen's Speech 7:1–8 a. Abraham 7:9–16 b. Joseph 7:17–22 c. Moses Training 7:23–29 d. Moses Departure 7:30–36 e. Moses Mission 7:37–43 f. Moses Teaching 7:44–50 g. Tabernacle 7:51–53 h. Application 7:54 8:1a 4. Stephen's Death 3. Stephen's Speech 7:1–53 7 1 Then high priest asked, Are these things true? 2 Stephen answered. Men, brothers and fathers. The God of glory appeared to our father Abraham while he was still in Mesopotamia, before he settled in Haran. 3 And God said to him, Leave your country and your relatives, and go to the land that I will show you. 4 Then he left the land of the Chaldeans and settled in Haran. And there, after Abraham's father died, God made him move to the land where you are now living. 5 And God gave him no inheritance in it, not even a foot of land, but he promised to give it to him for his possession and his descendants after him, although at the time he still had no child. 6 This is what God told him: Your descendants will live in a foreign land as strangers, where they will be enslaved and mistreated for four hundred years. 7 And I will judge the nation to which they are enslaved, God said, and afterward they will come out and worship me in this place. 8 And God gave Abraham the covenant of circumcision; and thus he became the father of Isaac, and Abraham circumcised him on the eighth day. Isaac became the father of Jacob, and Jacob became the father of the twelve patriarchs. 9 And the patriarchs were jealous of Joseph and sold him as a slave into Egypt. But God was with him 10 and rescued him from all his troubles. He gave him favor and wisdom before Pharaoh, king of Egypt, and appointed him ruler over Egypt and all his household. 11 Then a famine came over all Egypt and Canaan, and great affliction. And our fathers could not find food. 12 When Jacob heard that there was grain in Egypt, he sent our fathers the first time. 13 On the second visit, Joseph made himself known to his brothers and the family of Joseph became known to Pharaoh. 14 And Joseph sent for and invited his father Jacob and his whole family, in total seventy-five people. 15 Then Jacob went down to Egypt, and he and our fathers died there. 16 Their bodies were taken to Shechem and buried in the tomb Abraham bought with silver from the sons of Hamor in Shechem 17 When the time was approaching for God to fulfill the promise he had made to Abraham, our people became more and more numerous in Egypt, 18 until a different king began to rule over Egypt, who did not know Joseph. 19 This king took advantage of our race, mistreated our fathers, and made them abandon their infants so that they would not survive. 20 At this time, Moses was born and he was a handsome child to God. For three months he was taken care of in his father's house. 21. And after he was abandoned, Pharaoh's daughter adopted him and brought him up as her own son. 22 Moses was instructed in all the wisdom of the Egyptians, and he was powerful in words and deeds. 23 When Moses was about forty years old, he decided to visit his fellow countrymen, the Israelites. 24 And when he saw one of them being treated unjustly by an Egyptian, he came to his help; he avenged the oppressed by striking down the Egyptian. 25 He supposed that his fellow countrymen would understand that God was using him to deliver them, but they did not understand. 26 Then on the following day he came upon two Israelites who were fighting and he tried to reconcile them. He said, Men, you are brothers. Why are you hurting each other? 27 But the one who was mistreating his fellow countryman said, Who made you a ruler and judge over us? 28 Do you want to kill me as you killed the Egyptian yesterday? 29 When Moses heard this, he fled and became a refugee in the land of Midian and had two sons. 30 And after forty years had passed, an angel appeared to Moses in the flames of a burning bush in the desert near Mount Sinai. 31 When Moses saw it, he was amazed at the sight. As he approached to look at it more closely, there was the voice of the Lord: 32 I am the God of your fathers, the God of Abraham, Isaac, and Jacob. Moses was trembling and did not dare to look. 33 Then the Lord said to him: Remove the sandals from your feet, for the place where you are standing is holy ground. 34 I have indeed seen the mistreatment of my people in Egypt and heard their groaning. I have come down to deliver them. Come now, I will send you to Egypt. 35 This is the same Moses whom the Israelites rejected when they said, Who made you ruler and judge? This man God sent as ruler and deliverer with the help of the angel who appeared to him in the bush. 36 He led them out of Egypt, having performed miracles and signs in Egypt, at the Red Sea, and in the desert for forty years. 37 This is the Moses who said to the Israelites, God will raise up a prophet for you from your brothers as he raised me up. 38 This is the one who was in the assembly in the desert with the angel who was speaking to him at Mount Sinai and with our fathers. He received living oracles to pass on to us, 39 Our fathers refused to obey, however; they rejected him and in their hearts returned to Egypt. 40 They said to Aaron, Make for us gods who will go before us. For this Moses. who led us out of the land of Egypt, we do not know what has become of him. 41 And they made a calf in those days; they offered a sacrifice to the idol and rejoiced in the works of their hands. 42 But God turned away and delivered them to worship the hosts of heaven, just as it is written in the book of the prophets: You did not bring me sacrifices and offerings for forty years in the desert, O house of Israel, did you? 43 You took along the tent of Moloch and the star of your god Rephan, and the images you made to worship them. I will banish you beyond Babylon. 44 Our fathers had the tabernacle of testimony in the desert, just as God, who spoke to Moses, had commanded him to construct it according to the pattern which he had seen. 45 And when our fathers had received it from their fathers, they with Joshua brought it along while dispossessing the Gentiles, whom God expelled before them. It stayed there until the time of David. 46 He found favor in God's sight and asked that he might provide a dwelling place for the God of Jacob. 47 But it was Solomon who built a house for him. 48 However, the Most High does not live in houses made by human hands. As the prophet says: 49 Heaven is my throne, and earth my footstool. What house will you build for me? says the Lord. Or what place is there for my rest? 50 Did not my hand make all these things? 51 You stiff-necked people, uncircumcised in hearts and ears. You are always resisting the Holy Spirit. As your fathers did, so do you. 52 Was there any prophet your fathers did not persecute? They even killed those who foretold the coming of the Righteous One, whose betrayers and murderers you have now become, 53 you who received the law transmitted by angels, yet you did not keep it. His face shining with an angelic glow, Stephen answers his adversaries by reciting the history of the Israelites. He begins with the patriarch Abraham, then refers to Joseph and the beginning of the nation Israel in Egypt, and calls attention to the training, mission, and teaching of Moses. He points out that Israel's history is marred by disobedience. He mentions the construction of the tabernacle and the temple and quotes from the prophecy of Isaiah to show that God cannot be confined to a house of worship (Isa. 66:1–2). He concludes his speech by calling attention to Israel's resistance to God and his Word. Is this speech an adequate response to the charges leveled against Stephen? From Stephen's point of view the answer is affirmative, because as a Jew Stephen appeals to the historical heritage of Scripture he has in common with his countrymen. Accordingly, Stephen declares his basic unity with fellow Jews by mentioning Abraham, the father of believers. Jewish audiences relish surveys of their historical past that originate with Abraham.^[1] a. Abraham 7:1–8 1. Then the high priest asked, Are these things true? 2. Stephen answered, Men, brothers and fathers. The God of glory appeared to our father Abraham while he was still in Mesopotamia, before he settled in Haran. After the Hellenists have brought their accusations and the false witnesses their hearsay charges, the high priest requests Stephen to tell the audience the truth of the matter. Stephen addresses the members of the Sanhedrin as men, brothers and fathers. At the conclusion of his third missionary journey, Paul uses the same words when he speaks to the Jews in Jerusalem (22:1). In many respects, therefore, Stephen's speech forms a bridge between the speeches of Peter and those of Paul.^[2] Moreover, we do not know who accurately remembered the words of Stephen. Luke undoubtedly received this fixed tradition in either oral or written form and faithfully recorded its substance.^[3] Stephen not only considers the members of the Sanhedrin his spiritual brothers, but also shows deep respect for their age and dignity. He calls them fathers not because he wishes to flatter his listeners but to show respect for authority. He wants their undivided attention and tells them to listen to what he has to say. The first accusation against Stephen is that of blasphemy against Moses and against God (6:11). Stephen squarely meets this accusation when he begins his recital of Israel's history by saying, The God of glory appeared to our father Abraham while he was still in Mesopotamia. This opening statement corresponds to Moses account of God's dwelling among the Israelites in the Tent of Meeting and God's glory filling the tabernacle (Exod. 25:8; 40:34–35). Stephen conforms completely to Jewish expectations by displaying deep reverence for God, his divine glory, the tabernacle, and Moses.^[4] Stephen is one with the people of Israel. Notice, however, that he begins and ends his speech with an indirect and direct reference, respectively, to God's dwelling place (see vv. 44 50). By doing so, Stephen emphasizes that God is not bound to a particular place, as is evident from God appearing to Abraham in Ur of the Chaldeans. Abraham's residence in Mesopotamia is recorded in the first book of Moses (Gen. 11:31). Abraham, with his wife, Sarah, and his parents and brothers, lived in Ur. In those days, Ur was a prosperous city along the banks of the Euphrates River (the area is modern-day southern Iraq). God called Abraham in Ur (Gen. 15:7; Neh. 9:7). Here his forefathers, including his father, Terah, worshiped idols (Josh. 24:2). Abraham, his wife, his father, and his nephew Lot set out for Canaan, but they settled in Haran, which was a prominent city in the northern part of Mesopotamia. Here Terah died and here God again called Abraham to proceed to Canaan. 3. And God said to him, Leave your country and your relatives, and go to the land that I will show you. 4. Then he left the land of the Chaldeans and settled in Haran. And there, after Abraham's father died, God made him move to the land where you are now living. Here is the first of many historical difficulties we encounter in Stephen's account. Did God call Abraham twice, once in Ur of the Chaldeans and the other time in Haran? Stephen asserts that God called Abraham in Mesopotamia, but the historical account in Genesis reveals that Terah, Abraham, Sarah, and Lot left for Canaan (Gen. 11:31). They came as far as Haran, where Terah died (v. 32). Then God spoke to Abraham and told him to leave the country and his relatives and go to the land that God would show him (Gen. 12:1). Accordingly, God called Abraham twice. Stephen, however, follows the accepted interpretation of his day, namely, that God instructed Abraham to leave Chaldea and go to Canaan.^[5] The second question is whether Abraham left Haran before or after his father died. If Abraham left when he was 75 years old, then Terah was 145. Terah lived another 60 years; he reached the age of Gen. 11:26 (, 32; 12:4). How do we solve this apparent discrepancy? Some scholars want to reverse the order of Terah's sons, Abraham, Nahor, and Haran. They say that Abraham was Terah's youngest son, born 60 years after Haran, whom they consider Terah's firstborn. This solution seems improbable. Terah would have been 130 years old when Abraham was born, yet Abraham finds it incredible that he himself should beget a son at Gen. 17:1 (, 17). ^[6] Other scholars suggest that Stephen relied on a Greek text that has the same reading as the Samaritan Pentateuch, which says Terah died when he was 145. But because no Greek manuscript with this reading is extant, this suggestion remains only theory.^[7] What is the answer to this problem? As in the case of God's call to Abraham, Stephen follows a popular interpretation of his day that does not take account of precise mathematical detail. Both these discrepancies between Acts and the Old Testament are really nothing more than the natural interpretation of an ordinary reader. ^[8] Stephen's remark about Terah's death in Haran need not be taken as a chronology. We can understand it as a biographical note that conveys the information that Abraham leaves for Canaan without his father, who died in Haran. Notice that in referring to the account of Abraham and Terah, Stephen is not interested in specific figures. The point of his allusion to Abraham's migration is to show that God called Abraham to the land where Stephen's fellow Jews now live. Relying on his memory, Stephen quotes almost word for word from the Greek translation of the Old Testament (Gen. 12:1). He says, And God said to him: Leave your country and your relatives, and go to the land that I will show you. From the Septuagint Stephen deletes the words and from your father's house. God told Abraham to depart from his relatives and to go to the land of God's choice, namely, southern Canaan. 5. And God gave him no inheritance in it, not even a foot of land, but he promised to give it to him for his possession and his descendants after him, although at the time he still had no child. Repeatedly God promised Abraham that he would give the land of Canaan to him and to his descendants for an everlasting possession.^[9] Abraham was a nomad who moved his livestock from place to place in southern Canaan in search of green pastures, but he owned no land. When Sarah died, Abraham purchased the cave of Machpelah (Gen. 23:17–18). He could not say that God had given this cave to him, for Abraham paid a sum of money to obtain it. Abraham received God's promise that the land of Canaan would be for his numerous descendants (Gen. 48:4). But both his son, Isaac, and his grandson Jacob lived in tents without owning the land where they dwelled. These three patriarchs were heirs of the Promised Land, yet all they possessed was God's promise (Heb. 11:9). Stephen states that Abraham did not possess even so much as a foot of land (Deut. 2:5). Although he had the promise that God would give Canaan to his offspring, he still remained childless. God gave Abraham a promise before he had made a covenant with him, prior to Abraham's circumcision, while the Canaanites lived in the land (Gen. 12:6). God severely tested Abraham's faith. In time, God gave the land to the Israelites when they came out of Egypt. 6. This is what God told him: Your descendants will live in a foreign land as strangers, where they will be enslaved and mistreated for four hundred years. 7. And I will judge the nation to which they are enslaved, God said, and afterward they will come out and worship me in this place. As Stephen stands before the members of the Sanhedrin, he relies on memory for quoting and alluding to Scripture. Once again he cites from Abraham's history (Gen. 15:13–14). Except for a few minor variations, Stephen takes his quote directly from the Septuagint. Israel's stay in Egypt was not the patriarchs choice; as Stephen says, God predicted that the Israelites would be enslaved in Egypt for four hundred years. In spite of God's promise to give Canaan to Abraham's descendants, for four centuries the Israelites had to live as resident aliens in a foreign land. Moreover, they were slaves. Stephen refrains from mentioning the name Egypt, perhaps out of deference to the Hellenistic Jews from Alexandria. The number of years Israel spent in Egypt was 400, according to God's word to Abraham (Gen. 15:13). Moses writes that the duration of Israel's stay was 430 years (Exod. 12:40–41; see also Gal. 3:17). Obviously, the figure 400 is a round number, whereas 430 is more specific.^[10] Stephen is not interested in precise figures. From memory he quotes the Genesis text for the purpose of pointing out that God would punish the oppressors of his people. With this clause he calls to mind the ten plagues on Egypt and the subsequent deliverance of God's people. God's prophetic words in Genesis, then, are fulfilled in the account recorded in Exodus. The last part of verse 7 differs from its Old Testament source. Stephen says, And afterward they will come out and worship [God] in this place. But the Old Testament text has, And afterward they will come out with many possessionsGen. 15:14b . When the Israelites left Egypt, they received so many possessions from the Egyptians that they plundered them (Exod. 12:36). But Stephen deletes the clause about the material wealth the Israelites gained when they departed from Egypt. Instead, he adds a modified clause from Exodus 3:12, where God informs Moses in the Sinai Desert that when he has led the Israelites out of Egypt, you will worship [me] on this mountain. But Stephen changes the words on this mountain to in this place, and thus points to the Jerusalem temple instead of Mount Sinai. Notice that Stephen begins to answer the charges of the false witnesses: that he is speaking against the holy place and that Jesus will destroy this place (6:13–14). Stephen demonstrates that he holds sacred the worship of God, for the Greek word for worship signifies external religious duties that are performed in a formal setting and that entail an internal commitment. 8. And God gave Abraham the covenant of circumcision; and thus he became the father of Isaac, and Abraham circumcised him on the eighth day. Isaac became the father of Jacob, and Jacob became the father of the twelve patriarchs. a. Covenant. After a brief remark about Israel in Egypt, Stephen returns to his discussion of Abraham and the days before Isaac was born. At that time, God appeared to the father of believers and made a covenant with him that was sealed with the blood of circumcision (Gen. 17:9–14). Stephen's purpose for introducing the concept covenant at this juncture is to show that it precedes the temple and law and therefore is basic to Israel's religion. Thus he clears himself of the accusation that he has blasphemed against the law and against God. By establishing a covenant with Abraham and his descendants, God declares his enduring love toward his people.^[11] In the historical account of God confirming his covenant with Abraham, God calls this covenant my covenant nine times (Gen. 17:2–21). God initiates and maintains it throughout the generations as an everlasting covenant. b. Circumcision. Circumcision is the sign of the covenant that God has made with Abraham and his descendants. God requires total consecration from those who are circumcised, including Stephen and his Sanhedrin audience. As Abraham circumcised his son Isaac on the eighth day, so the Jews circumcise their male descendants throughout the generations. This covenant symbolized in the rite of circumcision is Israel's security. Not the temple (which could cease to exist, as in the days of the exile) but the covenant remains forever.^[12] c. Service. And thus [Abraham] became the father of Isaac. The translators of the New International Version have deleted the word thus from the text. But this word is significant because it points to the covenant relationship Abraham has with God. Abraham must circumcise his son with whom God continues the same covenant (Gen. 17:12, 21), Abraham and his descendants (Isaac, Jacob, and the twelve patriarchs) are obliged to keep the covenant by living a blameless life in the presence of God (Gen. 17:1). Note that Abraham and his offspring must serve and worship God without the benefit of a tabernacle or a temple. The covenant, therefore, supersedes the temple and its services. Both Stephen and his listeners are in a covenant relationship with God. To them the everlasting covenant that came through Abraham and the patriarchs is basic. The charge that Stephen blasphemed becomes meaningless, for Stephen demonstrates that he keeps the covenant by loving and serving God.^[13] Doctrinal Considerations in 7:2–8 Should not the high priest have interrupted Stephen a number of times to tell him to answer the charges leveled against him? The high priest does not have to do this, because Stephen, in his own way, is responding to the accusations. Throughout his address Stephen repudiates the charge of blasphemy by revealing his profound reverence for God and his high regard for God's Word. He refers to the God of glory (v. 2) and quotes God's command to Abraham to leave Mesopotamia for Canaan (v. 3). He mentions God's promise to give Abraham and his descendants the land of Canaan (v. 5). He cites God's prophetic word about Israel's stay in Egypt and the plagues (vv. 6 7). And last, he notes the institution of God's covenant of circumcision with Abraham and his progeny (v. 8). Even though Stephen, a Greek-speaking Jew, uses not the Hebrew text but the Septuagint translation, his quotations are accurate and well chosen. He knows Scripture and has an uncanny ability to interpret its message. One of the themes in the first part of Stephen's address is God's omnipresence. That is, God reveals himself in many places that are outside the Promised Land. In Ur of the Chaldeans God gives Abraham the promise of numerous descendants; from Ur and from Haran God sends him to Canaan. In Egypt God punishes Israel's oppressors and leads Jacob's offspring to freedom. Because God is universally present, he can be worshiped anywhere. Therefore, the temple in Jerusalem is not the only place where God's people can worship him. And Christianity is not bound to the Jerusalem temple. Stephen's speech is delivered at a time when the Greek-speaking Jews become influential in the church (6:1–7) and when the Samaritans are about to come to the faith (8:4–25). In brief, Stephen speaks at a time when the gospel is spreading in ever-widening circles. Greek Words, Phrases, and Constructions in 7:1–8 Verse 1 [Greek] in a direct question this particle is not translated. [Greek] here is an idiomatic expression that means are these things true? Compare 17:11 and 24:9. The neuter plural subject is followed by a verb in the singular. Verse 2 [Greek] $ this combination is the same as [Greek] (before) and predominates in Koine. ^[14] [Greek] the aorist active infinitive from the compound verb [Greek] (I dwell, settle) differs from the compound verb [Greek] (I inhabit as a stranger). See the difference between these two in verses 2, 4, and 6. Verse 4 [Greek] the aorist active from [Greek] (I transfer settlers). The subject of this verb is A [Greek]. [Greek] the second time this preposition appears in verse 4 it should have been [Greek] (in). It has a local sense and is [Greek] (in) possibly by attraction.^[15] Verse 5 [Greek] the second [Greek] in this verse is adversative and has the meaning but. [Greek] normally the negative particle with a participle is [Greek]; [Greek] negates verbs in the indicative mood. The expression occurs in the Septuagint (I Chron. 2:30, 32). Verses 6 7 [Greek] this and the other future tenses in verses 6 and 7 have a progressive meaning. [Greek] foreign. This is a substitute for [Greek] (not one's own) from Genesis 15:13(LXX). See also Exodus 2:22(LXX). [Greek] notice that the particle introduces a future active indicative instead of a present or an aorist subjunctive. Compare [Greek] (I will show you) in verse 3. Verse 8 [Greek] and so. Kirsopp Lake and H. J. Cadbury comment, Possibly the so is emphatic and means thus, while there was still no holy place, all the essential conditions for the religion of Israel were fulfilled. ^[16] b. Joseph 7:9–16 The next example from Israel's history is Joseph, but Stephen does not mention Isaac and refers to Jacob in connection with Joseph in Egypt. Stephen's choice of inclusions and omissions in his historical survey, then, reflects his desire to show the members of the Sanhedrin that God cared for the patriarchs in a foreign land. 9. And the patriarchs were jealous of Joseph and sold him as a slave into Egypt. But God was with him 10. and rescued him from all his troubles. He gave him favor and wisdom before Pharaoh, king of Egypt, and appointed him ruler over Egypt and all his household. Jacob considered Joseph his firstborn son because he was the first son of Rachel (Gen. 30:24). Jacob loved Rachel, not Leah. Thus, in Jacob's opinion, Rachel was his first wife. Accordingly, Joseph received gifts and favors from his father and as a result was despised by his brothers. In later years, Joseph received a double portion of the inheritance when, in the name of his sons Manasseh and Ephraim, Jacob gave him a double share in the land of Canaan (Gen. 48:5; I Chron. 5:2). The term patriarchs applied to the sons of Jacob became current in the intertestamental period.^[17] But these sons did not display any patriarchal dignity when they decided to throw Joseph into a pit; then, for twenty pieces of silver, they sold him as a slave to Ishmaelites who took Joseph to Egypt; and finally the brothers took his beautiful robe, dipped it in goat's blood, and presented it to Jacob (Gen. 37:12–36). The parallel between the sale of Joseph and the betrayal of Jesus is obvious. The patriarchs sold their own brother to foreigners; the Jews delivered Jesus into the hands of the Romans. Stephen avoids details and stresses the positive: God was with Joseph and rescued him from all his troubles. God cared for Joseph, who was alone in a foreign land. Notice that in verses 9 15, the name Egypt occurs six times.^[18] That is, God's presence in that country was real, as Joseph could testify. God blessed him by rescuing him from temptation in Potiphar's house and from a lengthy imprisonment (Gen. 39:2, 21, 23). God made him gain favor with Pharaoh and gave Joseph divine wisdom as he interpreted Pharaoh's dreams and suggested measures to deal with a predicted famine (Gen. 41:25–36). God appointed Joseph ruler over Egypt and Pharaoh's palace (Gen. 41:37–43; and see Ps. 105:20–22). Stephen says that God made Joseph Pharaoh's second-in-command in Egypt, the highest official in his palace, and his chief adviser (Gen. 45:8). Note, then, that God is in control of government in Pharaoh's land. 11. Then a famine came over all Egypt and Canaan and great affliction. And our fathers could not find food. 12. When Jacob heard that there was grain in Egypt, he sent our fathers the first time. The famine Joseph predicted when God interpreted Pharaoh's dreams became reality. It affected not only all Egypt but also neighboring Canaan. In his providence, God sent Joseph to Egypt to save the lives of his father, his brothers, and their families (Gen. 45:5, 7). The expression great affliction describes the suffering and death of multitudes of people and animals when for a period of seven years there were no harvests. Stephen does not elaborate but states that Joseph's relatives in Canaan were unable to find food for man and beast. The tense of the Greek verb indicates that they kept on looking for food without any result. Egypt depends on the waters of the Nile River and not on its annual amount of rainfall to nourish its crops. Palestine, conversely, receives its precipitation from moisture-laden clouds coming from the Mediterranean Sea. A drought seldom happens in both countries at the same time, but in the days of Joseph the inhabitants of Egypt, Canaan, and all other lands (Gen. 41:54) suffered a famine. Egyptian sources refer to numerous instances in which inhabitants from other nations, or even whole nations, sought help from Egypt during periods of famine. Against this background the seven-year famine in Joseph's day has a ring of historical accuracy. ^[19] Through the wisdom God had given Joseph, wheat was stored for seven years in Egypt in anticipation of a seven-year drought. When Jacob heard that the granaries in Egypt were full and that the Egyptians sold grain to their own people and to all surrounding countries, he sent his sons on a buying expedition (Gen. 41:56–57; 42:1–3). Why Stephen deems it necessary to refer to the two visits of Joseph's brothers we are unable to answer, but we should not look for typology in this passage. In fact, there is insufficient information in Stephen's speech to parallel the two visits of Joseph's brothers with the first and second comings of Christ (Heb. 9:28).^[20] Instead we should stress the central message of this passage: God saves his people from certain death in Canaan by giving them food from Egypt. 13. On the second visit, Joseph made himself known to his brothers and the family of Joseph became known to Pharaoh. 14. And Joseph sent for and invited his father Jacob and his whole family, in total seventy-five people. Stephen omits all the historical details concerning Joseph's brother Benjamin and states only that Joseph revealed himself to his brothers. When he was sold as a slave into Egypt, Joseph was seventeen years old (Gen. 37:2). Twenty years later (Gen. 41:46, 53), his brothers did not recognize Joseph, who wore Egyptian clothes, spoke through an interpreter, and was clean-shaven like the Egyptians. When, two years into the famine, Joseph revealed his identity to Jacob's sons, he was thirty-nine (Gen. 45:6). Because of Joseph's authority and influence, his family members were introduced to Pharaoh, who invited them with father Jacob to come and settle in Egypt. Although the famine would last for another five years, Jacob and his family could dwell in the fertile Nile Delta (Gen. 46:28). Here their flocks and herds had sufficient food to sustain them, and Joseph provided food for all the members of Jacob's extended household. As Joseph told his brothers, God sent me ahead of you to preserve for you a remnant on earth to keep you alive by a great deliverance (Gen. 45:7). Is there a discrepancy between the Old Testament account, which states that there were seventy people in Jacob's family, and the New Testament, which mentions seventy-five persons?^[21] Scholars have offered solutions to this problem, but the one that is best comes from the Greek translation of the Old Testament, the Septuagint, which states that the people who entered Egypt with Jacob numbered sixty-six. The text excludes Jacob and Joseph and adds nine sons of Joseph (a total of seventy-five). The tally given in the Hebrew Bible and its translations is sixty-six persons, plus Jacob, Joseph, and Joseph's two sons; that is, seventy people.^[22] 15. Then Jacob went down to Egypt, and he and our fathers died there. 16. Their bodies were taken to Shechem and buried in the tomb Abraham bought with silver from the Sons of Hamor in Shechem. The Jews attached great significance to the fact that Jacob and his sons were buried in Canaan. Jacob instructed Joseph to bury him in the tomb of Machpelah near Mamre in Canaan (Gen. 50:5, 13). And in turn, Joseph told Jacob's descendants to remove his bones from Egypt (Gen. 50:25; Exod. 13:19); the Israelites buried him centuries later in the land Jacob bought from the sons of Hamor (Josh. 24:32). Scripture provides no information about the death and burial of Joseph's brothers.^[23] We assume that the reason for Joseph's burial in Shechem is that this is the land Joseph's descendants inherited (Josh. 24:32). Therefore, Joseph was buried in his own inheritance. Their bodies were taken to Shechem and buried in the tomb Abraham bought with silver from the sons of Hamor in Shechem. Here is an inconsistency Abraham bought the cave of Machpelah from Ephron the Hittite for four hundred shekels of silver (Gen. 23:15). And Jacob bought a plot of ground from the sons of Hamor in Shechem for a hundred pieces of silver (Gen. 33:19). However, before we go any further, we should look again at the preceding verses (vv. 14 15). Stephen and his audience knew the Scriptures well enough that a mere reference would be sufficient to recall the entire account. When Stephen says, their bodies, the members of the Sanhedrin knew that he had Jacob and Joseph in mind and that these two were buried in two different places: Jacob in the cave Abraham had bought and Joseph in the plot of ground Jacob had purchased in Shechem. The name Abraham in verse 16b calls to mind the cave of Machpelah at Hebron, where Jacob was buried. And Shechem is the place where the Israelites buried the bones of Joseph. The two accounts have been telescoped in one short sentence.^[24] Practical Considerations in 7:9–16 Do not trouble trouble until trouble troubles you. This well-known saying tells us to avoid trouble at all cost. Even though we admit that much of our trouble is of our own making, we know that many times we stumble into adversities for which we are not able to take responsibility. The sudden death of a dear relative or friend the loss of a job or income, persecution, hardship, poverty all these afflictions come to us as trials sent by God. At the age of seventeen, Joseph was sold as a slave, taken to Egypt, tempted by a seductive woman, imprisoned, and forsaken. Yet God was with him. And that knowledge was sufficient for him to flee from temptation, to be filled with divine wisdom to counsel Pharaoh, to be strong in faith amid pagan idolatry, and to be forgiving toward his brothers. Joseph, therefore, understood that God had sent him to Egypt to save his own relatives from starvation and that his adversities were divinely designed to accomplish God's purpose: the salvation of God's people (Gen. 50:20). Troubles from the hand of God, therefore, are a source of untold blessings. And William Cowper succinctly captured this truth in the words of his hymn: Ye fearful saints, fresh courage take; The clouds ye so much dread Are big with mercy and shall break In blessings on your head. Greek Words, Phrases, and Constructions in 7:11–13 Verse 11 [Greek] here the imperfect indicative expresses lasting inability: they were unable to find food. [Greek] this noun in the neuter plural means fodder and is a synonym of [Greek] (grass). It can also mean food for men or flock. ^[25] Verses 12 13 [Greek] as a preposition with a locative sense, it takes the place of [Greek] (in), which in fact is the preposition that occurs in Genesis 42:2(LXX).^[26] [Greek] this compound form is intensive. It is preferred to the simple form because of the attestation of the better Greek manuscripts. c. Moses Training 7:17–22 Stephen has adequately demonstrated that he has not blasphemed God and has not dishonored his worship. Now he is ready to answer the charge that he has spoken blasphemous words against Moses. Note that he devotes the greater part of his speech to the life, mission, and teaching of Moses. 17. When the time was approaching for God to fulfill the promise he had made to Abraham, our people became more and more numerous in Egypt, 18. until a different king began to rule over Egypt, who did not know Joseph. 19. This king took advantage of our race, mistreated our fathers, and made them abandon their infants so that they would not survive. The new phase in the history of God's people is the fulfillment of the promise God had made four hundred years earlier to Abraham. This promise, of course, related to Abraham's numerous descendants and the inheritance of Canaan (Gen. 15:5, 7). God permits four centuries to go past during which the family of Jacob increased and formed a nation (Exod. 1:7). (Moses reveals that at the time of the exodus there were six hundred thousand men on foot, not counting the women and children [Exod. 12:37; Num. 1:46; see also Ps. 105:24]. Scholars debate about population estimates; one possibility is that the total population was about a million and a half.) God determines the time for the growth of the nation and its eventual exodus from Egypt. The estimated time between the death of Joseph and the rise of the Pharaoh who did not know Joseph is about two centuries. Joseph reached the age of Gen. 50:26 (), and when, Moses was 80 years of age he led the Israelites out of Egypt and set them free from Pharaoh's rule. The Pharaoh who no longer honored Joseph and cared for his descendants belonged to the eighteenth dynasty. His name was Thutmose I. He was exceedingly cruel and issued the decree to destroy all the Hebrew male babies (Exod. 1:22). Note that Moses older brother, Aaron, was born before the decree was issued, so that the rise of Pharaoh Thutmose I took place just before Moses was born (approximately 1530 b.c.).^[27] Moses discloses that this Pharaoh put the Israelites to forced labor in building the cities of Pithom and Rameses for him (Exod. 1:11). Stephen says that Pharaoh took advantage of the Jewish people, for the forced labor caused the death of countless Jewish slaves. Pharaoh wanted to check the growth of the population, but God thwarted his purposes by giving the Israelites phenomenal numerical growth. The Egyptians were cruel to their slaves not only in making them perform all kinds of tasks but also in ordering the Hebrew midwives to kill all the Jewish male children at birth (Exod. 1:15–16). But in spite of Pharaoh's inhuman decrees, the Hebrews continued to increase in numbers. As a last resort, Pharaoh ordered that all the Hebrew male babies be thrown into the Nile (Exod. 1:22). Two observations are pertinent. First, the destruction of the male babies in Egypt parallels the killing of the male infants in Bethlehem when Jesus was born (Matt. 2:16).^[28] The lives of both Moses and Jesus are spared, and Moses serves as a type of Christ. Second, through Pharaoh's continued cruelty to the Israelites, God prepared them for their freedom and exodus and gave them a desire to travel to the Promised Land. 20. At this time, Moses was born and he was a handsome child to God. For three months he was taken care of in his father's house. 21. And after he was abandoned, Pharaoh's daughter adopted him and brought him up as her own son. 22. Moses was instructed in all the wisdom of the Egyptians, and he was powerful in words and deeds. In these critical days, Moses was born into the family of a Levite (Exod. 2:1–2). The family included two older children: Moses sister, Miriam, and his brother, Aaron. The Old Testament account and the writer of Hebrews state that Moses was handsome (Exod. 2:2; Heb. 11:23). The literal translation, [Moses] was a handsome child to God, perhaps is a Semitic idiom that means exceedingly fair. ^[29] The New International Version has the reading, he was no ordinary child. Moses parents accepted this beautiful child as a gift from God and therefore were not minded to abandon him. For three months, they protected him from the searching eyes and ears of Pharaoh's soldiers. But the time came to give him up. His parents fashioned a basket made of papyrus leaves sealed with tar and pitch; having put Moses in it, they hid the basket and child among the reeds of the Nile. They instructed their daughter, Miriam, to watch Moses. Incidentally, the name Moses sounds like a Hebrew word that means drawn out [of the water]. The daughter of Pharaoh came to the river to bathe. When her attendants saw the baby, they drew him out of the water and brought Moses to the princess. She adopted him as her son and reared him in the royal palace (Exod. 2:10).^[30] We see God's providence in protecting Moses at a time when other Hebrew infants died because of Pharaoh's cruelty. Yet Moses himself became part of Pharaoh's family when the princess adopted him. Although the Old Testament Scriptures do not relate Moses training at the royal court, Stephen follows tradition and discloses that Moses received an education in all the wisdom of the Egyptians. ^[31] In ancient times, Egypt was a great center of learning, knowledge, and wisdom (I Kings 4:30). Moses probably was instructed in philosophy, mathematics, literature, and rhetoric. These disciplines qualified him for a leadership role. Stephen is brief and to the point. He says only that Moses was powerful in words and deeds. Of course, as leader of the Israelites Moses repeatedly demonstrates his ability to speak well in the presence of Pharaoh or in addressing the people of Israel. His self-evaluation that he is slow of speech (Exod. 4:10) must be understood as an excuse to be relieved of the task God put before him. The Old Testament reveals that not Aaron but Moses speaks eloquently and performs numerous miracles. Indeed, Moses was powerful in word and deed. Greek Words, Phrases, and Constructions in 7:17–22 Verse 17 [Greek] this compound is not translated literally but is regarded as a temporal adverb. [Greek] in the early church, the verb [Greek] was given the technical meaning to make one's confession. Scribes, therefore, were ready to alter this reading to either [Greek] (to promise) or [Greek] (to swear). However, [Greek] in this context means to promise. ^[32] Verse 19 [Greek] the singular definite article in the genitive case with the present infinitive normally expresses purpose. Here the intention seems to be result: so as to make. ^[33] Also, the combination [Greek] with the present infinitive [Greek] in this sentence expresses hypothetical result. Verses 21 22 [Greek] the genitive case in both the aorist passive participle and the pronoun signifies the genitive absolute construction. [Greek] with [Greek] as a predicate accusative, this prepositional phrase means as a son. [Greek] with the noun wisdom in the abstract, the preceding adjective can mean either every or all. ^[34] d. Moses Departure 7:23–29 The next paragraph in Stephen's speech reveals Moses age and his inability to give leadership. Although Moses is forty years of age, he is not yet ready to be Israel's leader. He needs additional time to prepare himself for the task God is giving him. 23. When Moses was about forty years old, he decided to visit his fellow countrymen, the Israelites. 24. And when he saw one of them being treated unjustly by an Egyptian, he came to his help; he avenged the oppressed by striking down the Egyptian. 25. He supposed that his fellow countrymen would understand that God was using him to deliver them, but they did not understand. a. When Moses was about forty years old. The Old Testament does not say how old Moses was when he fled to Midian. It merely reports that Moses was grown (Exod. 2:11; see also Heb. 11:24). However, we learn that Moses was 80 when he stood before Pharaoh with his brother, Aaron (Exod. 7:7), and that he was 120 years old when he died (Deut. 34:7). Jewish tradition relates that Moses was 40 years of age when he fled Egypt, that he lived in Midian for 40 years, and that he led the Israelites for 40 years. Therefore, his life is divided into three equal periods of 40 years each.^[35] b. He decided to visit his fellow countrymen, the Israelites. The writer of Hebrews explains that Moses did not want to be known as the son of Pharaoh's daughter but cast his lot with the people of God, who were ill-treated by Pharaoh (Heb. 11:24–25). Moses identified himself with the descendants of Abraham, God's covenant people. In spite of his training at Pharaoh's palace, he was an Israelite at heart. Accordingly, at the age of forty Moses decided to visit his fellow Israelites. Not only did he claim to be a physical descendant of Abraham when he determined to associate with the oppressed Hebrew slaves; he also knew that he was a spiritual descendant of Abraham because of his faith in God (Heb. 11:26).^[36] The Greek text literally has, it came up in his heart to visit his brothers, the sons of Israel. That is, God worked in his heart so that he decided to cast his lot with the Israelites. And thus the word visit in this verse means more than a social meeting; it implies helping someone in need. c. And when he saw one of them being treated unjustly. When Moses left the royal palace to be with the Israelites, he risked the wrath of Pharaoh for breaking Egyptian family ties in favor of Hebrew identification. Moreover, he also ran the risk of being misunderstood by the Israelites, who saw him as a member of Pharaoh's family. When Moses observed an Egyptian abusing an Israelite, he came to the rescue by striking the Egyptian oppressor so that he died. The Western text of Greek manuscripts, following the Old Testament account, adds that Moses buried him in the sand (Exod. 2:12). Apart from the question whether Moses had any justification for taking the law into his own hands, the event proved that Moses disqualified himself for the role of leadership. Moses had to learn the lesson of meekness (Num. 12:3) to become an effective leader. d. He supposed that his fellow countrymen would understand that God was using him to deliver them. ^[37] Moses was of the opinion that he was God's appointed man to deliver the Israelites and that they would acknowledge him as their leader. He was a mature person who had been fully educated in Egyptian learning. He had a genuine faith in Israel's God, who had promised to deliver his people from slavery four hundred years after he gave Abraham the promise to inherit Canaan (Gen. 15:13). The Israelites treasured this knowledge, perhaps through oral tradition, and patiently waited for their freedom. However, even if Moses was acquainted with this divine prophecy, his fellow countrymen did not accept him as their deliverer. Stephen says, they did not understand. 26. Then on the following day he came upon two Israelites who were fighting and he tried to reconcile them. He said, Men, you are brothers. Why are you hurting each other? 27. But the one who was mistreating his fellow countryman said, Who made you a ruler and judge over us? 28. Do you want to kill me as you killed the Egyptian yesterday? 29. When Moses heard this, he fled and became a refugee in the land of Midian and had two sons. a. Then on the following day. The next day proved to be Moses watershed. By returning to the Israelites, he indicated that his break with the royal family was permanent. He expected his countrymen to accept him as their God-given leader who would deliver them from cruel slavery. However, he was sadly mistaken. When he returned to the Israelites, he saw two of them fighting with the intent of hurting each other. Moses tried to intervene as peacemaker. He stopped them and said, Men, you are brothers. Why are you hurting each other? At this point, Stephen does not follow the Old Testament text but gives the drift of Moses original question, Why are you hitting your fellow countryman? (Exod. 2:13). Note that Moses stressed the concept brothers not in the sense that these two men belonged to one family but rather that they were members of the Hebrew race. Moses, therefore, called attention to their (and his) shared nationality. When he asked why they were trying to hurt each other, he indirectly referred to wounds the Israelite slaves received from Egyptian overseers. Moreover, he inadvertently called attention to his own forceful and fatal attack on an Egyptian. b. Who made you a ruler and judge over us? Instead of finding rapport with the men he was trying to help, Moses encountered repudiation and rebuff. The Israelite who was hurting his countryman pushed Moses aside, not physically but verbally, with an attack that made Moses cringe. He bluntly challenged Moses authority to come to the Israelites as a ruler and judge. With this question, the self-appointed spokesman for the Hebrew nation rejected Moses as the man called by God to deliver his people. This rejection was both physical and spiritual. The Israelite, recognizing in Moses evidences of Egyptian culture, refused to recognize Moses as an Israelite. And in his spiritual blindness, he closed his eyes to God's plan of salvation. c. Do you want to kill me as you killed the Egyptian yesterday? For the words of this Israelite, Stephen quotes exactly from the Septuagint. The answer that the Israelite expected, of course, had to be negative. This question drove Moses to despair. He could not return to Pharaoh's court after breaking ties with the royal family. He knew that when Pharaoh heard of the Egyptian's death, he would try to kill Moses (Exod. 2:15). Conversely, Moses would find no shelter among the Israelites; the rude rebuff of the Hebrew spokesman indicated as much. There was nothing left for Moses to do but flee and become a refugee in a foreign land. d. He fled and became a refugee in the land of Midian. Because the Midianites were nomads who with their flocks sought pasture anywhere, the exact boundaries of Midian cannot be defined accurately. Most scholars place it on the east side of the Gulf of Aqabah, in modern Saudi Arabia. Perhaps it extended to or included the Sinai Peninsula, for Moses led Jethro's flock to the far side of the desert near Horeb (Sinai). Scripture calls Jethro, who was Moses father-in-law, the priest of Midian (Exod. 3:1). This was the place where Moses fled from the presence of Pharaoh and was an alien for forty years.^[38] e. And had two sons. Purposely Stephen adds that Moses had two sons. In the historical context to which Stephen refers, Moses fled to Midian, was welcomed into Jethro's home, and married Zipporah, one of Jethro's seven daughters, but had only one son (Exod. 2:16–22). From a later account that describes the exodus, we learn that Moses had two sons, Gershom and Eliezer. Stephen calls to mind this later passage because it gives and explains the names of Moses sons: Gershom means an alien there, and Eliezer means my God is [my] helper (Exod. 18:3–4). Moses never became a Midianite during his forty-year stay with Jethro. As the names of his sons reflect, Moses remained a foreigner who put his trust in Israel's God. Doctrinal Considerations in 7:23–29 We make three observations: a. Type. The parallel between Moses and Christ is striking. Moses, the leader of Israel, was destined to deliver his people from the bondage of slavery in Egypt. Jesus was sent by God to deliver his people from the bondage of sin and death. Moses came as a native Hebrew to his own people, who flatly rejected him and caused him to flee to Midian. Jesus was born in Bethlehem, but when he came as a teacher to his own people, they rejected and killed him (John 1:11). Moses was exalted by God, who commissioned him in the desert to lead the Israelites out of Egypt, the land of their captivity, into the freedom of the Promised Land. God also exalted Jesus by raising him from the dead. Jesus delivers his people from the bondage of sin and spiritual death and grants them freedom in the kingdom of heaven. The difference in this parallel is that Moses came to Israel as a servant in the name of God, but in Jesus God himself comes to his people and saves them. Stephen explains that Moses is a type and forerunner of Christ (v. 37) and quotes a prophecy given to Moses. Moses was told that God would raise up a prophet like him from among his brothers (Deut. 18:15, 18). And Jesus fulfilled that prophecy. b. Rejection. Stephen clearly shows that the Israelites rejected Moses as their deliverer, and thus he touches a theme that is relevant to Israel. The theme of rejection not only appears in Stephen's speech (vv. 27, 35, 39), but also prevails throughout Israel's history. The Jewish people are notorious for rejecting the grace of God. In his address, Stephen wants to remind his audience of this negative characteristic that has obstructed Israel's relationship with God. c. Honor for Moses. In this part of his speech, Stephen leaves no doubt that he has great respect for Moses. Therefore, the accusations of his opponents, who say that he blasphemed Moses, are unfounded. Greek Words, Phrases, and Constructions in 7:23–27 Verse 23 [Greek] this is a favorite verb in Luke's writings. Note the imperfect tense in the passive voice. The verb form conveys a sense of approximation. [Greek] this is a typical Semitic construction: it came up in his heart (Isa. 65:16; Jer. 3:16; Ezek. 38:10). The subject of the verb is the infinitive [Greek] (to visit). Verse 24 [Greek] from the verb [Greek], which occurs once in the entire New Testament. In the middle voice, it is translated to assist [a friend]. ^[39] Verses 26 27 [Greek] this is the imperfect active of [Greek] (I reconcile). The imperfect is conative: he tried to reconcile them. [Greek] from [Greek] (I push aside), the form is the aorist middle: he pushed Moses away from himself. See also verse 39. e. Moses Mission 7:30–36 Here Stephen states that the second period of forty years in the life of Moses has come to an end. The last forty-year period comprises Moses mission of leading the people of Israel out of Egypt, through the Red Sea, and in the desert. Moses needed forty years of schooling at Pharaoh's palace and forty years of training in the desert before he was fully prepared to serve God. (Incidentally, many other leaders spent time in the desert to prepare themselves for consecrated service [e.g., David, Elijah, John the Baptist, Jesus, and Paul].) 30. And after forty years had passed, an angel appeared to Moses in the flames of a burning bush in the desert near Mount Sinai. 31. When Moses saw it, he was amazed at the sight. As he approached to look at it more closely, there was the voice of the Lord: 32. I am the God of your fathers, the God of Abraham, Isaac, and Jacob. Moses was trembling and did not dare to look. Stephen continues to relate the history of Moses by going through the Book of Exodus. He appears to have committed the account to memory, for in numerous places he provides word-for-word quotations from the Septuagint. Here is a man who knows the Scriptures and is able to expound them. He relates the account of Moses mission. a. And after forty years had passed, an angel appeared to Moses. At the age of eighty, after being with Jethro for forty years, Moses led Jethro's flock into the southern part of the Sinai Peninsula near Mount Sinai (Exod. 3:12; 19:11–13; Deut. 1:6). While there, he noticed a bush that continued to burn without being consumed (Exod. 3:2)^[40] As he approached the bush to have a closer look at this strange spectacle, he heard the voice of God. Stephen explains that the angel is the Lord (v. 31), that is, God himself (Exod. 3:2, 7). Some interpreters understand the angel to be the pre-incarnate Son of God. For example, John Calvin states that God never communicates with man except through Christ.^[41] But in this context, the evidence is insufficient to conclude that Stephen is referring to Christ. We say rather that the angel bears the authority and presence of God Himself. ^[42] God appeared in the flames of a burning bush and does so in conformity with many of his appearances in flame. Thus, God was a pillar of fire by night to the Israelites as they traveled through the desert (Exod. 13:21); at the time of the giving of the law, God descended on Mount Sinai in fire (Exod. 19:18; also compare I Kings 18:24, 38). b. When Moses saw it, he was amazed at the sight. God kindled Moses curiosity, and when Moses approached the burning bush, God spoke to him. God bridged the centuries and identified himself as the God of the three patriarchs: Abraham, Isaac, and Jacob. The covenant he made with Abraham and the promises he gave the patriarch were real. God would fulfill his word and redeem his people Israel from bondage. No wonder that Moses trembled and did not dare to look at the bush. Moses again trembled with fear when God spoke from Mount Sinai (Heb. 12:21). He realized that he stood in the presence of God. Yet God called Moses and commissioned him to the task of leading his people out of Egypt. 33. Then the Lord said to him: Remove the sandals from your feet, for the place where you are standing is holy ground. 34. I have indeed seen the mistreatment of my people in Egypt and heard their groaning. I have come down to deliver them. Come now, I will send you to Egypt. a. Holiness. Moses realized that he was standing in the presence of the holy God, whose presence sanctified even the ground where Moses stood (Josh. 5:15). Moses was standing in the sanctuary of God, so to speak, and had to loosen and take off his sandals. Orientals still do so when they enter temples, sanctuaries, and even their own homes. They show utmost care not to defile that which is sacred and clean. Stephen transposes the sequence the Exodus account gives. In this account, God first told Moses to take off his shoes and then revealed himself as the God of the patriarchs (3:5–6). The sequence has no bearing on the importance of the event. God showed Moses that even the area of a burning desert bush is holy when God is present. And Stephen uses this incident to tell his Sanhedrin audience that God's sacred presence is not limited to the Jerusalem temple. Elizabeth Barrett Browning captured the essence of God's presence in the burning bush when she said: Earth's crammed with heaven And every common bush afire with God; But only he who sees takes off his shoes, The rest sit round it and pluck blackberries. Notice that before the bush began to burn, the ground was no more holy than any other place in the Sinai Peninsula. Also, the space occupied by the burning bush became holy only for the time God's glory was present.^[43] Any place on earth, then, is holy when God meets man who worships him. b. Commission. Moses spent forty years in Midian as a shepherd while the Israelites suffered from the cruelties of Egyptian slave drivers. He fled to the freedom of Midian; conversely, the Israelites could not escape but languished in misery. No doubt Moses thought about God's people and the promise of their deliverance. When God said that he had really taken note of their oppression and had really heard their groaning, God revealed that his covenant and his promises to Abraham were still valid. God spoke in human terms and Hebraic idiom when he said he had really seen the misery of the Israelites and had really heard their cries for deliverance. Also, God said that he had come down to deliver them. He commissioned Moses as his servant to set his people free: Come now, I will send you to Egypt. The time for the redemption of Israel had arrived and God chose Moses as the man to achieve this task. The short command, Come now, meant that Moses had to leave Midian and return to the people who had rejected him. He did not have to fear the Egyptians who wanted to kill him, for God revealed to Moses that they had died (Exod. 4:19). 35. This is the same Moses whom the Israelites rejected when they said, Who made you ruler and judge? This man God sent as ruler and deliverer with the help of the angel who appeared to him in the bush. 36. He led them out of Egypt, having performed miracles and signs in Egypt, at the Red Sea, and in the desert for forty years. a. This is the same Moses. Stephen no longer recounts the history of Moses as such. He now begins to interpret the significance of the event by showing that Moses returned to the same people who forty years earlier had rejected him with the question, Who made you ruler and judge? Stephen calls attention to Moses as a person by using the demonstrative pronoun this [one] to describe Moses. He stresses the theme of rejection to which the history of Israel's desert journey testifies. The parallel between Moses rejected by the Israelites and the Christ repudiated by the Jews is obvious. b. This man God sent as ruler and deliverer. The Israelite who forty years earlier asked Moses, Who made you a ruler and judge over us? (v. 27) represented the nation Israel that rejected God's grace. In spite of Israel's rebuff, God sent Moses with power and authority as a ruler and deliverer. Note the difference in wording, for the word deliverer has taken the place of judge. A judge is able to deliver a person from an adversary who has brought charges against him. A deliverer redeems a nation from the oppression of another nation.^[44] Notice that the terms ruler and deliverer actually point to Christ. First, Moses was Israel's ruler as the father of this nation. The apostles proclaimed Jesus as Prince, which in the Greek is a word related to ruler (e.g., 5:31). Next, the Israelites knew that God would redeem them from the yoke of the Egyptians (Exod. 6:6), for God is the redeemer of Israel (Ps. 19:14; 78:35). When Stephen utters the expression redeemer in the Sanhedrin, he touches the deepest longing of his contemporaries. This longing was expressed eloquently by the two men on the way to Emmaus: We were hoping that [Jesus] was the one who was going to redeem IsraelLuke 24:21; and compare 2:38 . By calling Moses both a ruler and deliverer, Stephen tells his listeners that in this double aspect Moses is a type of Christ.^[45] c. With the help of the angel. God commissioned Moses when he spoke to him from the burning bush. And God gave him divine power and authority to address Pharaoh and the elders of Israel. Moses received power to perform miracles and signs with respect to the ten plagues in Egypt, the crossing of the Red Sea and the drowning of Pharaoh's army, and the protecting care for the Israelites in the desert for forty years. The expression miracles and signs unmistakably points to Jesus Christ, who during his earthly ministry demonstrated in word and deed that God had commissioned him to redeem his people. Greek Words, Phrases, and Constructions in 7:30–36 Verse 30 [Greek] the genitive absolute occurs frequently in this chapter (e.g., vv. 21, 31). This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ 8. The Church in Palestine, part 1 8:1b 40 Outline 8:1b 11:18 III. The Church in Palestine 8:1b 3 A. Persecution 8:4–40 B. Ministry of Philip 8:4–25 1. In Samaria 8:4–8 a. Proclaiming Christ 8:9–13 b. Converting Simon 8:14–17 c. With Peter and John 8:18–23 d. Opposing Simon 8:24–25 e. Conclusion 8:26–40 2. To the Ethiopian 8:26–29 a. Traveling 8:30–33 b. Reading 8:34–35 c. Explaining 8:36–40 d. Baptizing III. The Church in Palestine 8:1b 11:18 A. Persecution 8:1b 3 8 1b On that day a great persecution took place against the church in Jerusalem. All the believers, except the apostles, were scattered throughout the provinces of Judea and Samaria. 2 Devout men buried Stephen and loudly lamented him. 3 But Saul began to destroy the church. As he entered house after house, he dragged away men and women and put them in prison. From the Old Testament we learn that Jerusalem is a city to which every Jew wished to go. In fact, the last verse in the Hebrew Bible records Cyrus's edict permitting every Jew to go up to Jerusalem (II Chron. 36:23).^[1] But as in the Old Testament people are drawn to the holy city, so in the New Testament they are sent from Jerusalem into the world. To put it differently, in the Old Testament, Jerusalem exerts a centripetal force on the Jews; in the New Testament, it exercises a centrifugal force on the believers. Jesus told the apostles to go into the world to make disciples of all nations (Matt. 28:19–20). They faithfully proclaimed Christ's gospel in Jerusalem, so that the number of believers ran into the thousands. However, the church could not be limited to Jerusalem, for Jesus had instructed the apostles to be witnesses in Jerusalem, Judea, Samaria, and the ends of the world (1:8). In God's providence, the persecution following Stephen's death drove she believers into Judea and Samaria and eventually as far as Phoenicia, Cyprus, and Antioch (11:19). These Christians witnessed to numberless people, with the result that the church continued to grow (11:20–21). 1b. On that day a great persecution took place against the church in Jerusalem. All the believers, except the apostles, were scattered throughout the provinces of Judea and Samaria. Stephen's death marks the turning point for the Jerusalem church. Suddenly one of their leaders is maligned by Greek-speaking Jews and apprehended. He is placed before Israel's supreme court to stand trial and is put to death without a verdict. The people in Jerusalem at one time were favorably disposed toward the Christians, but now they are hostile to the point of persecuting them. a. On that day. This phrase indicates the day during which the persecution broke out against the Christians. This persecution lasted for some time, for Saul went from house to house in search of believers. In Acts, the word persecution occurs only twice (here and in 13:50). Luke adds the descriptive adjective great to distinguish this incidence from the persecution the apostles and Stephen experienced. b. All the believers, except the apostles, were scattered. Who is included in the the term all? Three interpretations are possible. The first interpretation is that literally every believer endured persecution and was driven from Jerusalem. But even if everyone experienced the effect of persecution, some Christians remained in the city. The text indicates that the apostles stayed.^[2] Further, we expect that Mary the mother of Jesus continued to reside with the apostle John. John Mark's mother, who owned a sizeable house, also either remained there or soon returned (12:12).^[3] A second possibility is that because Hellenistic Jews brought Stephen, a Greek-speaking Jew, to trial, these people now turned against Hellenistic Jewish Christians and drove them out of the city. And the third interpretation is that although the Greek-speaking Christians bore the brunt of the persecution, Aramaic-speaking believers were not exempt. The high priest and his associates crucified Jesus, imprisoned Peter and John, flogged the apostles, and killed Stephen. Hence, we assume that the religious and civil leaders of the Sanhedrin were influential in both persecuting the Hebrew Christians and expelling them from Jerusalem. Moreover, when Saul (Paul) went from house to house searching for believers, he probably made no distinction between Greek-speaking and Aramaic-speaking Christians. In conclusion, we ought nor to interpret the adjective all too strictly. After the persecution, life in the Jerusalem church gradually returned to normalcy, as is evident from the historical sequence in Acts (e.g., see 9:26). Usually the leaders of a persecuted minority are among the first to be apprehended. Not so in the case of the apostles. They stayed in Jerusalem to encourage the Christians who remained there and those who were scattered. The expression scattered is meaningful to the Jews who lived in the dispersion, for the exile and subsequent persecutions had directly affected their lives. Now the church enters the era of being scattered (James 1:1; I Peter 1:1). The Old Testament prophets taught that when a Jew lived in dispersion (for example, during the Babylonian exile), he was receiving God's just punishment for earlier disobedience. Conversely, the New Testament church considered the dispersion of the Jews the divinely ordained means of providing a beachhead for the spread of the gospel in alien territory. ^[4] 2. Devout men buried Stephen and loudly lamented him. 3. But Saul began to destroy the church. As he entered house after house, he dragged away men and women and put them in prison. a. Time. When Luke reports that certain devout men buried Stephen, he intimates that this took place within hours after his death. That is, the persecution had not yet broken out, so that God-fearing Christians could pay their respects to Stephen and mourn his demise. Stephen's burial took place that same day, because the Jews would not permit a corpse to defile the land. Even though some Jews were known as devout (2:5),^[5] they could not be expected to lament Stephen's death. Accordingly, I think that immediately after the execution, godly Christians removed Stephen's body to prepare it for burial. b. Custom. The Jewish Talmud teaches that there should not be any mourning for a criminal put to death by stoning.^[6] But what is probable in this instance was that the custom was not observed because Stephen's death lacked every semblance of legality. Where the men buried Stephen is unknown, for criminals were customarily buried in a common grave. Yet Jesus was buried in a private tomb, which indicates that Christians enjoyed a measure of freedom. The believers loudly mourned the death of Stephen, the first Christian martyr. c. Persecutor. But Saul began to destroy the church. This is the third time Luke mentions Saul (7:58; 8:1a, 3). Although he was a disciple of Gamaliel, Saul lacked his master's moderation. Instead, Luke portrays him as a man (perhaps thirty years of age) who was determined to eliminate the church of Jesus Christ.^[7] In his speeches, Paul indicates that, blinded by zeal, he persecuted numerous people. When they were put to death, he gave his approval (26:10). Hence his concurrence with Stephen's execution was only the beginning of a murderous career. Luke presents Saul as the Jerusalem inquisitor who was bent on destroying the church, much the same as a wild beast pounces on his prey. By going from house to house, Saul flushed out the Christians and handed them over to the jailers. Continually he dragged both men and women to prison, from where they were brought to trial, perhaps in local synagogues (Matt. 10:17), and punished. Notice that before the arrest of Stephen, only the Sadducees opposed the apostles (4:1). At Stephen's death, the Pharisees joined in persecuting the church, as is evident from the actions of Saul. Greek Words, Phrases, and Constructions in 8:1b 3 Verse 1b [Greek] from the verb [Greek] (I persecute), the noun with the [Greek] ending denotes action that is in progress. [Greek] this is a compound verb with directive meaning.^[8] The form is aorist passive from [Greek] (I scatter abroad). [Greek] notice that one definite article precedes the two nouns Judea and Samaria. Because of their proximity, these two provinces are linked. Verses 2 3 [Greek] the noun derived from [Greek] (I beat myself) describes the mourner who beats his breast to express his grief. [Greek] the imperfect tense depicts continued action in the past tense. The imperfect is inceptive: he began to destroy. B. Ministry of Philip 8:4–40 4 Then those who had been scattered went from place to place preaching the word. 5 And Philip went down to the city of Samaria and preached Christ to them. 6 The multitudes were paying close attention to what Philip was saying; they listened to him and saw the miracles he was performing. 7 Evil spirits shrieking loudly were coming out of many people who had them; and many paralytics and cripples were healed. 8 So there was great joy in that city. 9 Now a certain man called Simon used to practice magic arts in that city and astounded the people of Samaria. He said that he was someone great. 10 Everyone, both high and low, paid attention to him and said, This man is the power of God, the power that is called great. 11 They paid attention to him because for a long time he had astounded them with his magic tricks. 12 But when they began to believe Philip, who was preaching the good news concerning the kingdom of God and the name of Jesus Christ, both men and women were being baptized. 13 Even Simon himself believed and was baptized. He stayed close to Philip, and when he saw both great signs and wonders taking place, he was amazed. 14 When the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them. 15 They went down there and prayed for them that they might receive the Holy Spirit, 16 because the Holy Spirit had not yet fallen upon any of them. They had only been baptized in the name of the Lord Jesus. 17 Then Peter and John placed their hands on them and they received the Holy Spirit. 18 When Simon saw that the Spirit was given through the laying on of the apostles hands, he offered them money 19 and said, Give me also this power, so that anyone on whom I place my hands may receive the Spirit. 20 But Peter said to him: May your silver perish with you because you thought to purchase the gift of God with money! 21 You have neither part nor lot in this matter, for your heart is not right before God. 22 Repent, then, of this wickedness of yours and pray to the Lord. If possible, the intent of your heart may be forgiven you. 23 For I see that you are in the gall of bitterness and the bond of iniquity. 24 Then Simon said, Pray to the Lord for me so that nothing of what you have said may come upon me. 25 Now when Peter and John had testified and spoken the word of the Lord, they returned to Jerusalem; and they preached the good news to many villages of the Samaritans. 26 Then an angel of the Lord spoke to Philip and said, Get ready and go south on the road that goes down from Jerusalem to Gaza. (This is the desert road.) 27 And he got ready and went. Now an Ethiopian eunuch, who was a court official of Candace, queen of the Ethiopians, and her chief treasurer, had gone to Jerusalem to worship. 28 As he was returning and sitting in his carriage, he was reading the book of Isaiah the prophet. 29 And the Spirit told Philip, Go toward this carriage and stay close to it. 30 Then Philip ran toward it and heard the Ethiopian reading from the book of Isaiah the prophet. He asked, Do you understand what you are reading? 31 How can I unless someone explains it to me? the official replied. He invited Philip to come up and sit with him. 32 Now the passage of Scripture he was reading was this: He was led as a sheep to the slaughter, and as a lamb before its shearer is silent, so he did not open his mouth. 33 In his humiliation he was deprived of justice. Who will tell his descendants, because his life was taken from the earth? 34 The eunuch said to Philip, Tell me, please, about whom did the prophet say this? About himself or someone else? 35 Then Philip began to speak, and beginning with this passage of Scripture he preached to him the good news of Jesus. 36 And as they were going along the road, they came to some water. The eunuch said, Look! Water! What prevents me from being baptized? 37 [See the commentary.] 38 He ordered the carriage stopped. Both Philip and the eunuch went down into the water and Philip baptized him. 39 When they came up out of the water, the Spirit of the Lord took Philip away and the eunuch saw him no more. He continued his journey rejoicing. 40 But Philip appeared in Azotus; and passing through, he kept on preaching in all the towns until he came to Caesarea. 1. In Samaria 8:4–25 Of the seven men whom the apostles appointed to minister to the widows in Jerusalem, Stephen and Philip are the only ones whose activities Luke recounts. Both men were Greek-speaking Jews who preached Christ's gospel to people who were not Aramaic-speaking Jews. Stephen went to the Hellenistic Jews in Jerusalem (6:9–10); Philip went to Samaria. When persecution drove the Christians from Jerusalem, they went to the rural areas of Judea and Samaria. There they testified for Jesus Christ and made his gospel known. a. Proclaiming Christ 8:4–8 4. Then those who had been scattered went from place to place preaching the word. 5. And Philip went down to the city of Samaria and preached Christ to them. The blood of martyrs is the seed of the church. This time-honored proverb proved to be true for the Christians who experienced persecution after the death of Stephen. They fled Jerusalem and went from place to place in the countryside of both Judea and Samaria. Wherever they went, they preached the Good News and consequently founded churches. Whereas Jews were accustomed to avoid any contact with Samaritans, Jesus stayed with the Samaritans for two days, proclaimed the gospel to them, and gained numerous adherents to the faith (John 4:39 42). After Stephen's death, Jewish Christians from Jerusalem came to the Samaritans with the message of salvation. One of these Jewish Christians was Philip (not the apostle), the deacon who was also called the evangelist (21:8). The apostles remained in Jerusalem while Philip traveled to a prominent city in Samaria. Philip could relate to the Samaritans, who worshiped on Mount Gerizim, for both he and the Samaritans were excluded from worshiping in the Jerusalem temple (John 4:20). Expelled from Jerusalem, Philip knew that God is not limited to one particular place but can be worshiped anywhere. Translators have difficulties choosing the correct reading for verse 5. Textual evidence strongly supports the reading Philip went down to the city of Samaria. But most translators favor another rendering: Philip went down to a city of Samaria. The capital city, Samaria, renamed Sebaste by Herod the Great, was a Gentile city in apostolic times. The historical context seems to favor a less important city, perhaps Shechem (or Sychar), located near Jacob's well.^[9] Luke, however, fails to name the city, so we are unable to ascertain its identity. Philip preached Christ, Luke writes, to the Samaritans. They were no longer excluded from the Good News (Matt. 10:5), which is God's universal message to all people. Because the Samaritans were only half a step removed from the Jews, so to speak, they were the first to hear Christ's gospel now that the Jews had expelled the Christians from Jerusalem. 6. The multitudes were paying close attention to what Philip was saying; they listened to him and saw the miracles he was performing. 7. Evil spirits shrieking loudly were coming out of many people who had them; and many paralytics and cripples were healed. 8. So there was great joy in that city. The multitudes were paying close attention. Notice these two parallels: First, there is a parallel between the preaching of the apostles in Jerusalem and that of Philip in Samaria. On the day of Pentecost and on later occasions, thousands of people came to listen to the apostles, who were preaching the gospel. In Samaria, Philip preached and multitudes came to listen to him. Second, note the parallel between the miracles performed by the apostles and Stephen and by Philip. First Peter, then the apostles, and later Stephen worked numerous great miracles among the people.^[10] In Samaria, Philip also performed wonders and the crowds paid close attention to what he said and did. The special gift of preaching and performing wonders, therefore, was not limited to the apostles. Stephen and Philip, who were commissioned to aid the poor, also possessed this gift. Philip drew crowds in Samaria as a result of his preaching and healing ministry. The Greek indicates that he kept on doing miracles while the crowds continued to listen to and watch him. The people gave Philip their undivided attention; through the preaching of the gospel and the evidence of divine miracles, they came to faith in Christ. When Jesus began his ministry, Satan opposed him by causing his evil spirits to dwell in numerous people. Some of these demons were in the synagogue worship services and identified Jesus as the Holy One of God (Mark 1:23 26). In apostolic times, demon possession continued undiminished. Peter cast out evil spirits from people who were coming to him from the towns surrounding Jerusalem (5:16). Paul exorcised a spirit from a slave girl in Philippi (16:16–18) and cast out demons when he taught and preached in Ephesus (19:12). Philip likewise cast out evil spirits from Samaritans. He exorcised the demons, who made their exits known with loud shrieks. They knew that Philip spoke to them in the name and power of Jesus. In their outreach to Jews and Gentiles, Peter, Paul, and Philip knew that they confronted Satan's opposition to Jesus Christ.^[11] Philip also healed paralytics and those who were crippled. Through his ministry, the people received physical and spiritual healing. Hence Luke reports that there was great joy in this Samaritan city. One of the fruits of the Spirit is joy (Gal. 5:22), which Christians demonstrate especially when they first come to know Jesus Christ. Greek Words, Phrases, and Constructions in 8:4–7 Verse 4 [Greek] this is a resumptive phrase that is transitional.^[12] Verse 5 [Greek] the compound verb in the aorist active participle is directive and at the same time descriptive. One either goes up to Jerusalem or goes down from it to another place. [Greek] the manuscript support for the inclusion of the definite article is strong and thus demands retention. However, because Luke reveals no place name, translators favor deletion.^[13] [Greek] grammatically this pronoun should have been in the singular. The plural masculine is used to refer to people.^[14] Verse 6 [Greek] the imperfect tense denotes continued action; the compound signifies pay attention to. Literally it means they continued to hold [the mind] to. [Greek] this is a favorite construction in the writings of Luke and appears frequently. It expresses time: while they were listening. Verse 7 [Greek] this nominative case in the plural cannot be the subject of the verb [Greek] (they went out). The subject is the accusative plural [Greek] (spirits), which is the direct object of the present participle [Greek] (having). Kirsopp Lake and H. J. Cadbury attribute this anacoluthon to mental telescoping to which all writers are liable. ^[15] That is, Luke took the noun spirits as a nominative case and thus as the subject of the verb. The nominative and accusative endings of this noun are identical. Luke forgot that he already had started the sentence with the nominative adjective many. b. Converting Simon 8:9–13 Philip receives a warm reception from the Samaritans as he preaches the Good News and heals the sick. The power of Christ's gospel and Philip's divine authority to perform miracles are greater and stronger than the magic arts of Simon the sorcerer. 9. Now a certain man called Simon used to practice magic arts in that city and astounded the people of Samaria. He said that he was someone great. In Jerusalem, Satan's opposition to the church came in the form of the deceit of Ananias and Sapphira (5:1–11), the imprisonment of the apostles (4:3; 5:18), the death of Stephen (7:60), and the great persecution (8:1b). In Samaria, Satan employs different methods to thwart the growth of the church. He uses a man named Simon, known in Samaria as the sorcerer. Luke introduces Simon as someone who practiced magic arts in that particular Samaritan city. We need not think that Simon performed some tricks by sleight of hand (a form of deceiving the mind because the eye fails to observe correctly). Rather, we must see the magic arts as a serious threat to the Christian faith, because they represent witchcraft and sorcery. Among the vices Paul lists as acts of the sinful nature is witchcraft (Gal. 5:20). Those who practice magic arts are excluded from the Holy City and are cast into the fiery lake of burning sulfur (Rev. 21:8; 22:15). Magic arts originate with Satan and are diametrically opposed to God. Therefore, God tells his people not to become involved in any form of magic (Deut. 18:10–14).^[16] Simon the sorcerer had been able to astound the people for a long time with his magic. When Philip came to Samaria and proclaimed the Good News, Simon believed and was baptized. Before his conversion, he boasted that he was someone great. Moreover, the people paid him great respect. They regarded Simon as someone who had received divine power to perform his magic. 10. Everyone, both high and low, paid attention to him and said, This man is the power of God, the power that is called great. 11. They paid attention to him because for a long time he had astounded them with his magic tricks. The Scriptures of the Samaritans consisted of the five books of Moses that, in the light of the entire Old Testament, gave them only a segment of religious truth. The Jews forbade the Samaritans to worship in Jerusalem; therefore, they worshiped in their own temple on top of Mount Gerizim. They also expected the coming of the Messiah, whom they called Ta eb. Because of their mixed racial and religious background (II Kings 17:24–41), they were receptive to sorcery.^[17] In the second century, Justin Martyr asserted that Simon the sorcerer moved from Samaria to Rome, where, because of his magic arts, he was honored as a god. Justin probably was mistaken when he claimed that a statue in Rome was dedicated to Simon: To Simon the Holy God; it probably had the words To the God Semo Sancus. This statue, therefore, honored not Simon but a Sabine god.^[18] In the second and third centuries, Simon's name was frequently mentioned. He even was regarded as the father of Gnosticism.^[19] But the question remains whether the Simon who listened to Philip and Peter is to be identified with the Simon who originated the Gnostic movement. Scholars who question this point have refuted reports that indicate a link between Simon the sorcerer and pre-Christian Gnosticism. In spite of the strong evidence provided by writers of the first few centuries, scholars claim that the course of development of the movement known as Simonianism remains as obscure as ever.^[20] Everyone, both high and low, paid attention to him. Before Philip came to the Samaritans, these people held Simon in high esteem. The expression translated both high and low or young and old is rather common in Scripture (Gen. 19:11) and indicates that Simon had numerous admirers. The Samaritans confessed their faith in him and said, This man is the power of God, the power that is called great. The Samaritans believed in one God and presumably regarded Simon as God's representative endowed with divine power. By contrast, it could also be that Simon proclaimed himself to be God because of the magic deeds he performed. The Greek word translated power can also mean Mighty One. Then it is a circumlocution for the name of God, This is evident, for example, from Jesus response to a question from the high priest.^[21] At his trial, Jesus said to the high priest, In the future you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heavenMatt. 26:64, NIV . However, having said all this, we are unable to determine the exact intent of this Samaritan creedal statement and accordingly must leave it an open question. The influence of Simon was enormous and his following immense. For a long time he had held the people in his power because of his magic arts. But when Philip appears, preaches the Good News, and performs healing miracles, the people pay close attention to what Philip has to say and to the wonders he performs. To them, Philip's message and deeds far surpass Simon's performance. 12. But when they began to believe Philip, who was preaching the good news concerning the kingdom of God and the name of Jesus Christ, both men and women were being baptized. 13. Even Simon himself believed and was baptized. He stayed close to Philip, and when he saw both great signs and wonders taking place, he was amazed. a. But when they began to believe Philip. The Samaritans accept the gospel Philip proclaims and begin to believe the message he brings. I have translated the verb began to believe, indicating an action that has a starting point and then continues unabated. The Samaritans first give their intellectual assent to Philip's message and then commit themselves to Jesus by requesting baptism. We know that their commitment is genuine, especially when Peter and John arrive and the Holy Spirit comes upon the Samaritans. When the Holy Spirit chooses to dwell in them, he provides the evidence that their faith is genuine. We conclude, therefore, that the Samaritans believe Philip and the message of salvation he proclaims.^[22] b. The good news concerning the kingdom of God and the name of Jesus Christ. Luke discloses the full content of Philip's message; that is, he first mentions the expression kingdom of God and then speaks of the name of Jesus Christ. In the synoptic Gospels, especially in Matthew, the kingdom concept is prominent. But in Acts, it occurs only four times (19:8; 20:25; 28:23, 31). Here the words kingdom of God should not be interpreted merely as a synonym for the gospel. Rather, Luke uses this term to illustrate that Philip stressed the kingship and sovereignty of God in this world in opposition to the powers of Satan which Simon displayed through his magic. Moreover, Philip proclaims the name of Jesus Christ to the Samaritans. Note that the term name connotes the full revelation of the Son of God and that the double name Jesus Christ reveals both his earthly ministry and his divine office. Jesus, therefore, is king in the kingdom of God. The Samaritans hear the full gospel of salvation, something which Simon is unable to give them. And they respond to Philip with the request for baptism. c. Both men and women were being baptized. Luke no longer reports specific numbers of believers, but merely states that men and women profess their faith in Jesus Christ and are baptized (compare 5:14). With the verb to baptize in the imperfect tense, Luke indicates continued action. We presume that the baptismal ceremony was constantly repeated. Notice also that the walls separating Jews and Samaritans (John 4:9) have been taken down. The Samaritans are being baptized by a Jew. d. Even Simon himself believed and was baptized. Simon acknowledges that someone greater and more powerful than he has appeared in Samaria. When the people leave him and follow Philip, he joins the crowd and accepts the presence of a superior power. He observes the miracles Philip performs, but the preaching of the gospel does not appear to change his heart (see v. 21). He is of the opinion that he is in league with some powerful spirit. ^[23] He views baptism not as a sign of entering into a relationship with the Triune God but as an initiation into fellowship with that powerful spirit. He expects that through baptism he will receive the same power Philip has to perform miracles (see v. 19). e. When he saw both great signs and wonders taking place, he was amazed. After his baptism, Simon stays close to Philip and follows him wherever he goes. Luke discloses the reason for Simon's action: the magician's interest in the great signs and wonders that kept on occurring. The Greek word translated wonders actually means powers. Simon is interested in the powerful miracles that Philip performs. He has never seen anything comparable to what Philip does. Luke writes that as Simon is observing the great signs and wonders he is amazed. Thus Simon reveals that his interest is not in knowing Jesus Christ but in the divine powers Philip displays. We conclude this section with three brief observations. First, Philip is unable to judge Simon's heart and thus accepts his testimony of faith in Christ. Next, the account of Simon's baptism is adequate proof that baptism is not an act which effects salvation. And third, Simon was baptized with the Samaritans in order not to offend the people among whom he lived and worked.^[24] Practical Considerations in 8:9–13 Today occult practices that range from palm reading to the horoscope, fortune telling, spiritism, and magic are common. Of course, these practices go back to the beginning of human history, but in recent years the general public has accepted them as part of life. People who dabble in the occult desire information that is not available to them through normal channels; they want to communicate with supernatural or demonic powers; and they strive to acquire such power so that other people can be their servants.^[25] They believe the lie that Satan told Adam and Eve in Paradise: You will be like God (Gen. 3:5). Thus, in their quest to acquire knowledge supernaturally, they are slaves of Satan and repudiate the claims of Christ. What is the difference between the occult and the Christian religion? A few criteria provide an answer to this question. In the mysterious practice of magic, a professional manipulates a gullible person for his own benefit. In religion, a person prayerfully asks God to fulfill his spiritual and material needs. Magic is directed so the individual in private; religion is a group activity and is open to the public. And last, occult practices are impersonal; by contrast, religious services evoke a personal interaction between God and his people at worship.^[26] Both the Old and New Testaments denounce the abominable practices of the occult. God wants his people to put their trust in him only, for he says, I am the Lord your God. He cares for his people and fills all their needs (Ps. 81:8–10). Greek Words, Phrases, and Constructions in 8:9–11 Verse 9 [Greek] first, note that the imperfect tense is the customary imperfect, he used to practice. Next, the verb is a compound consisting of the preposition [Greek] (before) and the verb [Greek] (to be). And third, the verb is part of a periphrastic construction with the present participle [Greek] (practicing magic arts). [Greek] Luke literally describes the Samaritans as the nation of the Samaria. He refrains from using the term A [Greek], which relates to God's people (e.g., 4:27). [Greek] this combination expresses the superlative idea, a very great man. Verse 11 [Greek] three times (vv. 6, 10, 11) this verb occurs to show the intense interest of the Samaritans. See the explanation at verse 6. [Greek] with these magic arts. The dative is instrumental. For the related word [Greek] see 13:6, 8. [Greek] the perfect active infinitive of the verb [Greek] (I amaze) is a perfect of broken continuity to express repeated action in the past.^[27] c. With Peter and John 8:14–17 Do the apostles go to Samaria to approve the work that Philip has done? Does Philip lack the gift of the Holy Spirit? Is there an inadequacy in establishing the Christian church in Samaria? We ask these questions in the context of the development of the church as Luke portrays this development in Acts. Before his ascension, Jesus told the apostles to remain in Jerusalem and to await the coming of the Holy Spirit. When they received the power of the Holy Spirit, they began to be witnesses for Jesus in Jerusalem, Judea and Samaria, and the ends of the world (1:8). The theme that Luke unfolds is one of ever-widening circles comparable to those created by a stone thrown into a placid pond. The Spirit is poured out on Jewish people in Jerusalem and the church there begins to develop. When Philip preaches in Samaria and Samaritans believe and are baptized, the apostles come from Jerusalem to welcome these believers into the Christian church. God binds Jewish Christians and Samaritan Christians together in one church.^[28] He breaks down the wall of separation that has existed between the Jew and the Samaritan. And he abolishes any animosity between these two groups (compare 11:17). He also causes the Holy Spirit to descend, so that the Samaritans experience their own Pentecost, so to speak, and Jew and Samaritan know that they are one in Christ. 14. When the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them. The apostles in Jerusalem hear about the work Philip has performed in Samaria and now deliberate what to do. In harmony with Jesus command to be witnesses in Samaria, they commission Peter and John to travel to the city where Philip is preaching Christ's gospel. They instruct Peter and John to be their official representatives to welcome the Samaritan believers into the Christian church. Incidentally, this is the last time Luke mentions John's name in Acts. Also note that at one time, John and his brother James asked Jesus if they might call down fire from heaven to destroy the Samaritans (Luke 9:54). Luke writes that the apostles heard that Samaria received God's word. The word Samaria is a general term that signifies not the country as such but the Samaritans as a people. And the expression the word of God, which in Acts and the rest of the New Testament is similar to the phrases the word of the Lord or simply the word, is equivalent to the message and witness of Jesus embodied in the gospel of Christ.^[29] 15. They went down there and prayed for them that they might receive the Holy Spirit, 16. because the Holy Spirit had not yet fallen upon any of them. They had only been baptized in the name of the Lord Jesus. Peter and John leave Jerusalem (see v. 5) and travel to the town where Philip is preaching to and baptizing the Samaritans. When the apostles arrive, they pray for the Samaritans and ask God to send the Holy Spirit to these recent converts (compare 2:38; 10:44). Luke records that the Samaritans have not had the experience of the Holy Spirit falling upon them and that they are baptized not in the name of the Triune God but in the name of Jesus. Is Philip, because he is an evangelist and not an apostle, unable to pray for the gift of the Holy Spirit? Is not the Spirit at work as Samaritans turn in faith to Christ? And why does Philip baptize only in the name of Jesus? I will try to answer these questions one by one. First, did Philip have the ability to pray for the gift of the Holy Spirit? Certainly he had the ability, for he himself was full of the Spirit (6:3). However, God sent the apostles Peter and John to Samaria to signify that through the apostles he officially approved a new level of development in the church: adding the Samaritan believers. God confirmed this new phase by sending the Holy Spirit as a visible sign of his divine presence. As he declared his presence among the Jewish Christians in Jerusalem, so he affirmed his nearness to the Samaritan believers. Notice also that when Peter preached in the house of Cornelius and baptized Gentile believers, God once again approved of a new period in the growth of the church by sending his Spirit (10:44). I conclude, then, that as the apostles fulfilled the mandate to be witnesses in Jerusalem, Samaria, and the Gentile world (1:8), God sanctioned every initial stage with the outpouring of the Holy Spirit. God affirmed this new phase in Samaria through the apostles and not through Philip. Second, is not the Spirit at work among the Samaritans when they accept Christ in faith? Definitely; these believers are baptized externally with water and internally experience rebirth and renewal through the Holy Spirit (Rom. 8:9; I Cor. 12:3; II Thess. 2:13; Titus 3:5; I Peter 1:2). The significance of the outpouring of the Spirit on the Samaritan believers, accordingly, lies in the visible signs that result from the Spirit's arrival (I Cor. 14:27). The power of the Holy Spirit, evident in the lives of Jewish believers after Pentecost, now becomes reality in the hearts and lives of believers in Samaria. In other words, the outpouring of the Spirit upon the Samaritans is proof of their equality with the Jerusalem believers. Third, why did Philip baptize the Samaritans only in the name of Jesus? We see an inconsistency with the Great Commission formula that prescribes baptism in the name of the Father, the Son, and the Holy Spirit (Matt. 28:19). But note that the emphasis in this formula is on the word name, which refers to God's full revelation in word and deed. Philip baptized the people in this full revelation and specified the name Jesus (see v. 12). He followed the common contemporary formula for baptism (see 2:38; 10:48; 19:5). This particular formula should be understood in the historical context of apostolic preaching in which the expression the name of Jesus occurs numerous times.^[30] We should not place more emphasis on the baptism formula than the historical circumstances warrant. Concludes Donald Guthrie, There is no support for the view that the use of the triune name would be regarded as any more or less effective than the simple name of Jesus. ^[31] The context shows that Philip proclaims Jesus to the Samaritans (v. 12); hence, their baptism in that name means that their baptism is the same as that of the Jewish Christians. 17. Then Peter and John placed their hands on them and they received the Holy Spirit. Peter and John, representing the twelve apostles, place their hands on the Samaritan believers, who consequently receive the Holy Spirit. This event marks the full Samaritan participation in the Christian church (also see 19:6). The event itself is lucid and simple. Interpreting its meaning, however, has always been problematic because of varying theological views.^[32] We are unable to discuss these views at length and will limit ourselves to a few comments. In certain segments of the church, theologians derive the sacrament or rite of confirmation from this passage. For example, in harmony with a papal letter, Roman Catholic theologians teach that the imposition of hands is designated by the anointing of the forehead which by another name is called confirmation, because through it the Holy Spirit is given for an increase [of grace] and strength. ^[33] They say that as the apostles in the early church confirmed the Samaritans by placing their hands on them, so the church as successor to the apostles today confirms the faithful. However, in apostolic times Philip baptized the Ethiopian eunuch, who did not receive apostolic confirmation (8:36–39). Conversely, Ananias placed his hands on Saul, who then received the Holy Spirit (9:17). Yet Ananias was not an apostle. Peter did not place his hands on those who were baptized in Cornelius's household (10:44–48). And Paul did not lay his hands on the Philippian jailer and the members of his household, even though they were baptized (16:30–34). Except for 19:6, the historical context in Acts fails to lend support to the teaching that the church must have a sacrament of confirmation that is administered by placing hands on every believer, so that he or she may receive the Holy Spirit. In fact, the New Testament does not command the church to follow the practice of Peter and John in Samaria. On the other hand, there is no reason why the scriptural practice of laying on of hands with prayer should not be continued as such, [that is,] so long as there is no thought of a necessary bestowal of spiritual gifts by this means. ^[34] What does the New Testament teach us about the reception of the Holy Spirit? The outpouring of the Spirit occurred in Jerusalem (2:1–4) and was repeated when the church added new groups: the Samaritans (8:11–17), the Gentiles (10:44–47), and the disciples of John the Baptist (19:1–7). But apart from these special manifestations, the New Testament is devoid of references to Jews or Gentiles receiving the Holy Spirit by the laying on of apostolic hands. Because of Pentecost, the Holy Spirit remains with the church and lives in the hearts of all true believers (Rom. 5:5; 8:9–11; Eph. 1:13; 4:30). Paul reveals that the bodies of believers are the temple of the Holy Spirit (I Cor. 3:16; 6:19). Therefore, from these New Testament passages we learn that those who believe and are baptized have also the Spirit of God. ^[35] Greek Words, Phrases, and Constructions in 8:14–17 Verse 14 [Greek] although this form is passive, it is translated as an active. The perfect tense from the verb [Greek] (I receive, accept) signifies lasting effect. Verse 15 [Greek] Luke intends no distinction between this form and the form that has definite articles: [Greek] Verses 16 17 [Greek] this is the past periphrastic construction that consists of the imperfect tense of the verb to be with the perfect participle. The perfect from the compound [Greek] (I come upon) denotes abiding result. [Greek] note the use of the imperfect tense to depict duration. The subject of this verb, of course, is the understood noun Samaritans and not the noun apostles. d. Opposing Simon 8:18–23 Here is the second part of the account about Simon (see vv. 9 13) that stands in direct contrast to God's gift of the Holy Spirit to the Samaritans. Luke skillfully places Barnabas's generosity (4:36–37) over against the deceit of Ananias and Sapphira (5:1–11). He compares God's majestic power with Satan's wicked influence. Accordingly, Luke depicts the Samaritans receiving the Holy Spirit in the expanding church and Satan using Simon to make a mockery of the Christian faith. Simon's actions reveal that he has not experienced a genuine conversion and has not received the Spirit. Seeing the external evidence of the Spirit, Simon evaluates gifts on a commercial basis and offers the apostles money for the presence of the Spirit. 18. When Simon saw that the Spirit was given through the laying on of the apostles hands, he offered them money 19. and said, Give me also this power, so that anyone on whom I place my hands may receive the Spirit. When the Samaritans receive the Holy Spirit, the Spirit's presence is evident in external signs. Although Luke's terse description omits details, we assume that some signs, perhaps in the form of miracles, were visible to the people. For Simon, who thinks in terms of the magic arts, possession of these extraordinary gifts becomes imperative. He, too, wishes to have at his disposal the power that Philip displayed when he healed the sick and cast out demons. Simon noticed that the Jerusalem apostles placed their hands on the Samaritans, who then received the miraculous power of the Holy Spirit. The fact that he was by-passed because of his lack of genuine faith does not occur to him. In earlier days, Simon had obtained magical formulas from other practitioners by paying them certain amounts of money. And he had charged the people fees for the services he rendered. Now he approaches Peter and John, whom he considers agents of the Holy Spirit, and offers them money. If he is able to purchase this supernatural power, he will rise to even greater heights than he achieved before his conversion to the Christian faith. Thus, Simon tries to purchase spiritual gifts. Incidentally, in English the term simony means the buying or selling of an ecclesiastical office or obtaining an ecclesiastical promotion by offering money. When Simon offers Peter and John money, he is not trying to bribe them or pay them an honorarium for becoming their associate. Instead, he is of the opinion that he can purchase a priesthood from Peter and John in much the same manner as he is able to obtain a priesthood in any pagan religion. In the first half of the first century, such priesthoods were often sold by auction.^[37] Give me also this power, so that anyone on whom I place my hands may receive the Spirit. Simon has intentions of being a leader in the Samaritan church with authority to place hands on people to give them the Holy Spirit. He wants to function as a priest who is subordinate to the apostles. For him, the Holy Spirit is a power that can be subjected to the will of man. Simon offends God by placing the Holy Spirit on the same level as his magic arts. Because he wants to buy the Spirit of God, he demonstrates that he has no knowledge of spiritual matters. He fails to see that the apostles possess heavenly power to glorify God. He wants to have supernatural powers to promote himself.^[38] 20. But Peter said to him: May your silver perish with you because you thought to purchase the gift of God with money! Note the contrast between God's servants and Simon the sorcerer. Although Jesus instructed his disciples that the worker deserves his wages (Luke 10:7) and that those who proclaim the gospel should receive adequate remuneration for their work (I Cor. 9:4), he never told them to charge people for their services. Listen to Paul, who states categorically that he has not desired any gold, silver, or clothing from anyone, but has worked with his own hands to meet his needs (Acts 20:33 35; II Cor. 11:7; see also I Peter 5:2). Believers who receive spiritual benefits are not charged and do not pay for them, because Jesus said, Freely you have received, freely give (Matt. 10:8). This is in harmony with the Old Testament example of Elisha, who refused to accept a gift for healing Naaman from leprosy. But his servant, Gehazi, who took money and clothes from Naaman, contracted leprosy punishment for his greed (II Kings 5:15–16, 23 27). Similarly, Simon approaches spiritual matters from a commercial point of view and thus hears Peter pronounce a curse over him. May your silver perish with you because you thought to purchase the gift of God with money. Peter zealously guards God's glory and honor and rebuffs the attacks of Satan, who, through Simon, seeks to pervert the truth. He utters a curse that has an Old Testament echo, for he tells Simon that he and his money are on the way to hell. Peter's curse has far-reaching significance that relates not merely to the elimination of money and to Simon's physical death, but even to his state after death.^[39] Simon's sin is that he values God's Spirit in terms of a given sum of money, that money as such is of chief importance to him, and that he worships the creature (money) rather than God. 21. You have neither part nor lot in this matter, for your heart is not right before God. Peter excludes Simon completely from the Christian community by saying that Simon has neither part nor lot in receiving the Holy Spirit. If Simon had part or lot in this matter, he would not have to ask for it. The word part points to partnership and the term lot to ownership. The words are an idiom that was well known to the Levites, because they had no share or inheritance in the real estate of Israel.^[40] Simon the sorcerer, however, has no share or lot in the Lord (Isa. 57:6). He is completely unqualified to receive the Holy Spirit and to become a teacher of the Good News. The words this matter refer to the work of teaching and preaching Christ's gospel. Why is Simon excluded? With spiritual discernment Peter looks at Simon and says, Your heart is not right before God. Peter is actually quoting from Psalms 78:37, where the psalmist records the unfaithfulness of the rebellious Israelites who perished in the desert. Peter looks at the wellspring of Simon's life and knows that spiritually Simon is serving not God but himself. There is only one way to effect a change in this condition and that is to repent. By implication, Simon's earlier confession of faith and subsequent baptism (v. 13) are meaningless because of this unrepentant heart. Therefore, Peter shows him the way of salvation and says, 22. Repent, then, of this wickedness of yours and pray to the Lord. If possible, the intent of your heart may be forgiven you. 23. For I see that you are in the gall of bitterness and the bond of iniquity. a. Contrast. Comparing the account about Ananias and Sapphira (5:1–11) with that about Simon the sorcerer, we see a number of differences. Ananias and Sapphira were Jewish Christians who professed to know the Lord and to be filled with the Holy Spirit. They belonged to the true Israel; they were baptized and instructed in the faith by the apostles. They sinned against the Holy Spirit by purposely deceiving and testing him. So God took the lives of Ananias and Sapphira as a sign of his displeasure but also as a measure to keep the early church pure. Conversely, Simon was a Samaritan who made a verbal confession of faith but whose heart was not right with God. He did not receive the gift of the Holy Spirit. Formerly he had been the sorcerer known as the power of God, but now, after observing Philip's miracles, joined the believers. Simon grievously sinned against God by desiring to buy the gift of the Holy Spirit. Although Peter pronounced a curse on Simon, he also showed him the way of deliverance. Hence, we conclude that Simon sinned in ignorance because he had never been set free from the bondage of wickedness. His was not the sin against the Holy Spirit. b. Condition. Repent, then, of this wickedness of yours and pray to the Lord. Peter gives Simon the opportunity to repent. He tells him to repent and ask the Lord to forgive him. Notice that Peter does not forgive his sin, even though Jesus gave him the authority to do so (John 20:23). He directs Simon to petition the Lord for remission of sin. The apostles themselves referred the forgiveness of sins to, and left it in, the sovereign power of God, and not to their own delegated power of absolution. ^[41] Peter advises Simon to repent and ask the Lord to remove his sin and the curse Peter has pronounced upon Simon. If possible, the intent of your heart may be forgiven you. Peter prefaces his suggestion to find remission of sin with the phrase if possible. This conditional statement relates not to God's ability to forgive sin but to Simon's willingness to repent. Simon has to cleanse his heart from the intent to buy the gift of the Spirit, and he has to change the course of his life to be in harmony with God. c. Constriction. You are in the gall of bitterness and the bond of iniquity. Here Peter alludes to passages from the Old Testament. Moses warns the Israelites not to worship other gods and to avoid having a root of bitterness among them (Deut. 29:18; and see Heb. 12:15). Moses says this in the context of God's unwillingness to forgive sin should there be such bitter poison in their midst. Peter likewise warns Simon not to have the gall of bitterness. The metaphor relates to the bitter spirit in a person and to the bitterness he imparts to people who meet him. In addition, Simon is a slave to sin through the bond of iniquity that constricts him (Isa. 58:6). God wants no person filled with bitterness and fettered to iniquity to be in the company of his people, because bitterness belongs to Satan. Gall is actually the fruit of bitterness and thus the exact opposite of the fruit of the Spirit: love, joy, peace, and so on (Gal. 5:22–23). God wants his people to be happy and free. Doctrinal Considerations in 8:18–23 Was Simon the sorcerer ever a true believer? Luke reports that Simon believed and was baptized (v. 13). He uses the same verb for the Samaritans who accepted the good news of salvation and the message of Christ's kingdom (v. 12). But if Simon had experienced genuine conversion, he would have provided evidence of true faith. Sixteenth-century theologian Zacharias Ursinus asked, What is true faith? and answered: True faith is not only a knowledge and conviction that everything God reveals in his Word is true; it is also a deep-rooted assurance created in me by the Holy Spirit through the gospel that, out of sheer grace earned for us by Christ, not only others, but I too, have had my sins forgiven, have been made forever right with God, and have been granted salvation.^[42] Simon never experienced genuine conversion and never had true faith. His faith was never rooted in regeneration and therefore it was temporary (Matt. 13:21). For this reason, Peter told Simon to repent, because faith and repentance are the two sides of the same coin. When there is true faith, there is genuine repentance. Peter admonished Simon to repent because he lacked true faith. Greek Words, Phrases, and Constructions in 8:18–23 Verse 18 [Greek] with the genitive this preposition signifies by means of. ^[43] [Greek] this noun in the genitive (from the verb [Greek] [I put upon]) has a [Greek] ending in the nominative case that denotes continuous activity. Verse 20 [Greek] the present optative occurs in a construction that connotes a curse (Mark 11:14). [Greek] the gift of God is the presence of the Holy Spirit operative in the hearts and lives of God's people. See also Matthew 10:8. Verse 21 [Greek] here is an instance of the dative of possession. [Greek] the double preposition [Greek] (in) with [Greek] (opposite) means in that part of space which is opposite. ^[44] Verse 22 [Greek] notice the difference between this noun, wickedness, and [Greek], which has the same translation. [Greek] denotes rather the vicious disposition, [Greek] the active exercise of the same. ^[45] [Greek] this combination expresses an element of doubt in a conditional clause. Verse 23 [Greek] in this construction, the preposition is similar to [Greek] (in). It is possible to explain the preposition as destined for. [Greek] the present active of [Greek] (I see) with [Greek] conveys intellectual apprehension, an opinion or judgment. ^[46] e. Conclusion 8:24–25 Even though Luke briefly describes Simon's reaction to Peter's curse and counsel, he is sufficiently clear. Yet, the Greek manuscript known as Codex Bezae differs from the text we follow. It has supplemented the passage (as indicated by the italicized words): And Simon answered and said to them, I beseech you, pray for me to God, that none of these evils of which you have spoken to me may come upon me who did not stop weeping copiously.^[47] 24. Then Simon said, Pray to the Lord for me so that nothing of what you have said may come upon me. 25. Now when Peter and John had testified and spoken the word of the Lord, they returned to Jerusalem; and they preached the good news to many villages of the Samaritans. a. Pray to the Lord for me. We are unable to determine whether Simon's repentance is genuine. With this verse (v. 24), Luke discontinues the account about Simon. Nevertheless, Simon's request is telling because of its similarity to that of Pharaoh. Many times Pharaoh asked Moses and Aaron to pray to the Lord for him, but he never repented (Exod. 8:8, 28; 9:28; 10:17). Some commentators think that the evidence Luke provides is sufficient to assume Simon's salvation. For example, John Calvin states that Simon submits to Peter's rebuke, is moved by his sin, fears God's judgment, seeks the mercy of God, and asks for the prayers of the apostles. Thus Calvin conjectures that Simon repented.^[48] However, we must be careful not to read into the text what Luke purposely disregards. Other writers ask whether Simon in requesting the prayers of the apostles was motivated by fear. That is, Simon wanted to escape punishment rather than turn in repentance to the Lord.^[49] Some support for this view comes from the history of the church. Scripture has revealed to us only Simon's request for the prayers of the church. We are not asked to pass judgment on the eternal destiny of Simon and, therefore, we do well to leave this matter to the day of God's last judgment. b. Peter and John had testified and spoken. The apostles conclude their visit to Samaria. They achieved their objective: the full recognition of Samaritan believers as members in the Christian church. The apostles and even Philip now have the freedom to leave Samaria and entrust to leaders of the Jerusalem and Judean churches the task of encouraging and teaching the Samaritan Christians, Even as they travel from Samaria to Jerusalem, the apostles proclaim the Good News everywhere in many Samaritan villages. In time, the apostles return to Jerusalem to give a report of their work. We do not know if Philip accompanied Peter and John to Jerusalem. The text does not specify, except to indicate that Philip left Samaria. In the next segment of Luke's account, Philip is told to travel south of Jerusalem to Gaza (v. 26). In brief, Luke features Philip as the prominent figure in the accounts of the Samaritan church and the Ethiopian official. Greek Words, Phrases, and Constructions in 8:24–25 Verse 24 [Greek] note the use of the plural personal pronoun. Simon presents his request to the apostles, Philip, and the Samaritan believers. [Greek] followed by the genitive case, this preposition means for one's benefit or for the sake of. Verse 25 [Greek] this frequently occurring combination in Acts is a resumptive phrase of Luke that indicates transition: and so or now. ^[50] [Greek] the imperfect tense in this verb and in the verb [Greek] is inceptive: they began to return and preach the good news. 2. To the Ethiopian 8:26–40 Now Luke relates the second phase of Philip's ministry. Philip's first mission was to preach the gospel to the Samaritans and his second is to explain the Scriptures to a Gentile who is a convert to Judaism. Guided by the Holy Spirit, Philip proclaims the Good News in ever-widening circles radiating from Jerusalem. As a Greek-speaking Jew from the dispersion, he has a distinct role in the expanding ministry of the Christian church. And as a Jew from the dispersion, he bridges the gap between the Jew and the non-Jew. He goes from Samaria, perhaps via Jerusalem, to the southern part of Judea and travels toward Gaza. a. Traveling 8:26–29 26. Then an angel of the Lord spoke to Philip and said, Get ready and go south on the road that goes down from Jerusalem to Gaza. (This is the desert road.) a. An angel of the Lord. Luke is rather brief in his report about Philip's travels. He gives no information about where Philip was when an angel spoke to him. It could be that while he accompanied the apostles to Jerusalem or in one of the Samaritan towns he received the angelic command. Philip's location is unimportant in the story. What is important is his next assignment, which comes to him through an angel of the Lord. Who is this angel of the Lord? In Acts Luke mentions four actions of the angel: appearing to Moses in the burning bush (Stephen's speech, 7:30–38), instructing Philip (8:26), setting Peter free (12:7–10), and striking down Herod (12:23). In the case of Philip, Luke reveals that this angel is actually the Spirit of the Lord (vv. 29, 39). Philip is in the service of the Lord, whose Spirit communicates to him through an angel. Whether the angel appeared to Philip or spoke to him in a vision is not known. The message, however, is clear. b. Get ready and go south on the road that goes down from Jerusalem to Gaza. The Greek text literally says, Arise. But because the verb occurs frequently in the New Testament, the context determines its meaning. Here it signifies get ready. ^[51] In other words, the angel instructs Philip to make arrangements for a journey. He tells him the direction he must travel, namely, along the road that winds in a southerly direction from Jerusalem along the Judean hills and then angles westward to the coastal city of Gaza. A traveler could take either of two roads from Jerusalem to Gaza. The first one went straight west to the coastal plains via the village of Lydda and linked with the caravan route between Egypt and Damascus; the other extended southward from Jerusalem to Hebron and then westward to Gaza. Philip's instructions are to take the second route. In fact, Luke adds an explanatory note and says, This is the desert road. It was a road that was not much in use in those days, which indeed made the angel's command unique.^[52] What makes the angel's command doubly curious is an alternative translation for the expression south in go south on the road. This term in Greek can also mean at midday (see 22:6). Should this translation be adopted, then the angel would have given Philip the peculiar command to travel at high noon that is, in the heat of the day and to take the desert road that was seldom used. The strangeness of this command fits in well with the task that awaits Philip, who is told to travel along a road that leads to Gaza. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ 9. The Church in Palestine, part 2 9:1–43 Outline (continued) 9:1–31 C. Conversion of Paul 3 9:1–9 1. Paul to Damascus 9:1–3 a. Objective 9:4–6 b. Encounter 9:7–9 c. Effect 9:10–25 2. Paul in Damascus 9:10–12 a. Call 9:13–14 b. Objection 9:15–16 c. Command 9:17 19a d. Response 9:19b 22 e. Propagation 9:23–25 f. Plot 9:26–30 3. Paul in Jerusalem 9:31–4. Conclusion 9:32 11:18 D. Ministry of Peter 9:32–35 1. Miracle in Lydda 9:36–43 2. Miracle in Joppa C. Conversion of Paul 9:1–31 9 1 Now Saul was still breathing murderous threats against the Lord's disciples. He went to the high priest 2 and asked him for letters to the synagogues in Damascus, so that if he found any persons who belonged to the Way, both men and women, he might lead them as prisoners to Jerusalem. 3 And as he traveled and approached Damascus, suddenly a light from heaven flashed around him. 4 He fell to the ground and heard a voice say to him, Saul, Saul, why do you persecute me? 5 Saul asked, Who are you, Lord? He answered, I am Jesus, whom you are persecuting. 6 Now get up and enter the city, and you will be told what you must do. 7 But the men who were traveling with Saul stood speechless; they heard the voice, but saw no one. 8 Saul got up from the ground; he saw nothing even though his eyes were open. So they led him by the hand and brought him into Damascus. 9 And for three days he did not see anything nor did he eat or drink anything. 10 In Damascus was a disciple named Ananias. The Lord said to him in a vision, Ananias. And he said, Here I am, Lord. 11 The Lord said to him, Go at once to Straight Street and ask at the house of Judas for a man called Saul from Tarsus, for he is praying. 12 And in a vision, he has seen a man named Ananias enter and place his hands on him so that he might regain his sight. 13 Ananias replied, Lord, from many people I have heard about this man, how much harm he as done to your saints at Jerusalem. 14 And here he has authority from the chief priests to bind all who call upon your name. 15 The Lord said to him, Go, for he is my chosen instrument to carry my name before the Gentiles, kings, and the people of Israel. 16 For I will show him how much he must suffer for my name. 17 And Ananias went and entered the house. He placed his hands on Saul and 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. 18 And immediately something like scales fell from his eyes and he regained his sight. He stood up and was baptized. 19 After taking some food, he regained his strength. Saul spent several days with the disciples in Damascus. 20 Immediately he began to preach in the synagogues that Jesus is the Son of God. 21 And all who heard him were amazed and said, Is not this the man who destroyed those who called upon this name in Jerusalem? Did he not come here to lead such people as prisoners to the chief priests? 22 Saul became increasingly stronger; he bewildered the Jews living in Damascus by proving that Jesus is the Christ. 23 After many days had passed, the Jews plotted to kill him. 24 But their plot became known to Saul. And the Jews were also watching the gates day and night so that they might kill him. 25 His converts took him by night and they lowered him in a basket through the wall. 26 When Saul came to Jerusalem, he tried to associate with the disciples. And all were afraid of him because they did not believe that he was a disciple. 27 But Barnabas took him and brought him to the apostles. He explained to them how Saul on the road had seen the Lord, who spoke to him. And he told them how in Damascus Saul had boldly spoken in the name of Jesus. 28 So Saul was with them, moving freely about Jerusalem and speaking boldly in the name of the Lord. 29 He talked and argued with Hellenistic Jews, but they were trying to kill him. 30 And when the brothers learned of this, they brought him down to Caesarea and sent him away to Tarsus. 31 Then the church throughout Judea, Galilee, and Samaria enjoyed a period of peace and was strengthened. And it continued to increase, living in the fear of the Lord and the comfort of the Holy Spirit. 1. Paul to Damascus 9:1–9 Luke has brought his account of Stephen and Philip to an end and now continues to relate the activities of Saul (see 7:58; 8:1, 3). He seems to indicate that Philip's evangelistic labors are an interlude and that the reader should once again focus attention on Saul (whom I will call Paul), bent on destroying the church of Jesus Christ. Conversely, Luke is not quite ready to devote himself completely to Paul's ministry; thus the report on Paul's conversion in effect also is an interlude, but in the section about Peter's ministry. The account about this ministry comes to an end when Peter is released from prison (12:17); thereafter Paul's active ministry begins (13:2). a. Objective 9:1–3 1. Now Saul was still breathing murderous threats against the Lord's disciples. He went to the high priest 2. and asked him for letters to the synagogues in Damascus, so that if he found any persons who belonged to the Way, both men and women, he might lead them as prisoners to Jerusalem. a. Now Saul was still breathing murderous threats. In the preceding chapter (8:3), Luke depicts Paul as the persecutor of the Jerusalem believers. Now he gives a more fearsome portrayal of Paul in his preconversion state: everything Paul thinks, says, and does is dominated by his desire to destroy the followers of Jesus. He has parted company with his mentor, Gamaliel, who cautioned the members of the Sanhedrin not to find themselves in opposition to God (5:39). Paul's entire being is concentrated on destruction and murder. We have no reason to believe that Paul himself killed the Christians. But he himself confesses that he approved the executions of Christians by casting his vote against them (26:10). Blinded by his zeal, Paul unwittingly fulfilled Jesus word to the apostles: Anyone who kills you will think that he is offering a service to God (John 16:2). Not satisfied with only the Jerusalem scene, Paul now looks to other places where Christians reside. Luke calls the Christians disciples, for they are learners who receive instruction in the apostles teaching. Luke indicates that these disciples are found in Damascus (vv. 10, 19), Jerusalem (v. 26), Joppa (v. 36), and Lydda (v. 38). So, with authority from the Sanhedrin, Paul intends to arrest Christ's followers in Damascus. b. He went to the high priest. The high priest served as head of the Sanhedrin, which as a legislative body had jurisdiction over the Jews living in Jerusalem, Palestine, and the dispersion. Thus the high priest had power to issue warrants to the synagogues in Damascus for the arrests of Christian Jews residing there (see 9:2; 22:5; 26:12).^[1] Did the Romans permit religious persecution in their provinces? We are not sure whether at that time the Roman government had full control over Damascus. In the fourth decade of the first century, the Nabatean Arabs under the leadership of Aretas IV were exerting their influence on that city and gave the Damascenes temporary autonomy. The Nabateans and Jews probably collaborated because of their anti-Roman stance. From the New Testament and other historical records we know that the high priest was Caiaphas, the son-in-law of Annas.^[2] Nevertheless, Annas exercised the authority of high priest, as is evident from verse 14, where the plural term chief priests occurs. c. And asked him for letters to the synagogues in Damascus. That city gave residence to a large Jewish population, so that for centuries Damascus had its own Jewish quarter (compare v. 22).^[3] Consequently, Jewish synagogues were common in the Syrian capital. From the annals of Jewish history we learn that at the time of the Jewish war against Rome (a.d. 66), no fewer than ten thousand Jews were killed in Damascus. Scripture tells us that Damascus already existed in the time of Abraham (Gen. 14:15; 15:2), was conquered by David (II Sam. 8:6), regained independence during the reign of Solomon (I Kings 11:24–25), and became a hotbed of hostility toward Israel and eventually dominated it for some time (Amos 1:3 5). During the Roman conquest (64 b.c.), Damascus was the seat of government for Rome's Syrian province and one of the ten cities in the region known as the Decapolis (Mark 5:20; 7:31). The Nabatean Arabs ruled the Arabian desert area and under the leadership of Aretas IV, who was the father-in-law of Herod Antipas (Matt. 14:3; Mark 6:17; Luke 3:19), controlled Damascus for a few years (II Cor. 11:32). Damascus is situated along the Abana River, from which it draws water to irrigate the sun-parched landscape in and around the city. In Paul's day, to journey on foot from Jerusalem to Damascus took about five or six days to cover the approximate distance of 150 miles. The city was a commercial center where caravans converged from all directions in the ancient world and where the Christian faith began to flourish. Paul realized that from Damascus, the gospel of Christ would spread throughout the world. For that reason, he wanted to stop the influence of Christianity and asked the high priest for warrants to arrest Christians, both men and women, in the Damascus synagogues. He knew that among the worshipers in the local assemblies were countless followers of Jesus Christ. Here Paul intended to make multiple arrests. d. If he found any persons who belonged to the Way. In the beginning, Christians used a variety of names to identify themselves. The term the Way is one of the first names that describes the Christian faith (compare the term the Name [5:41]). In Acts it appears a few times (19:9, 23; 22:4; 24:14, 22). The term denotes the teaching of the gospel, the Christian's conduct directed and guided by this gospel,^[4] and the Christian community in general. Granted that the believers formed a distinct group, they nevertheless continued to meet with fellow Jews in the Damascus synagogues. As a result, the rulers of these synagogues could readily identify the followers of the Way; Paul intended to depend on the rulers for help in arresting the Christians. He planned to lead Christ's followers as bound prisoners to Jerusalem, where they would have to stand trial. 3. And as he traveled and approached Damascus, suddenly a light from heaven flashed around him. Three reports describe the conversion of Paul on the Damascus road (9:1–19; 22:4–16; 26:12–18). All of them have a common theme: Paul saw Jesus, who spoke to him on the way to Damascus. Yet all three accounts differ, even though Luke has written them. We can explain the differences by considering their purposes, settings, and audiences. The first account reports the historical event; the second features Paul addressing a crowd of angry Jews in Jerusalem; and the third is a speech in which Paul seeks to persuade Agrippa to become a Christian. If we believe that all three reports originate with Paul, we have no difficulty with their variations. It is a fact of life that whenever someone tells a story to diverse audiences under differing circumstances, we expect changes to occur. Nevertheless, literature on the three accounts of Paul's conversion is extensive. Most of it is written by literary and source critics who carefully analyze the variations in each report.^[5] Their conclusion is that Luke composed the three different presentations of Paul's conversion. But if Luke received his information for all three accounts from Paul himself, we must assume that the writer has recorded the content and phrasing of each report. Further, for stylistic reasons Luke is not interested in repeating the same story three times in exactly the same words (9:1–19; 22:4–16; 26:12–18). Hence, we see that Luke describes the light from heaven (v. 3) as bright (22:6) and even brighter than the sun (26:13). The time of day was high noon when Paul and his companions were approaching Damascus. All of them saw a brilliant light flash around them, which caused Paul but not his companions to be blinded (v. 8). Is Paul's experience on the Damascus road comparable to a fit of epilepsy or sunstroke? The New Testament never discloses that Paul suffered from such ailments. Instead we learn that Jesus appeared to him both in visions and when Paul was in a trance. So Jesus gave him instructions and Revelation (Gal. 1:12). He personally called Paul to be one of his apostles and did so outside the confines of Jerusalem to separate him from Judaism. That is, Jesus took Paul with all his training in the Scriptures, his desire to promote Judaism, and his zeal for tradition (Gal. 1:13–14). Then Jesus turned him around so that Paul with his talents, capabilities, and enthusiasm became a willing instrument to serve the cause of Christ. Greek Words, Phrases, and Constructions in 9:1–12 Verse 1 [Greek] the present active participle of the compound verb [Greek] (I breathe) expresses intensity. Also, this verb governs the genitive case of [Greek] (threat) and [Greek] (murder). Verbs of sensation (touch, smell, taste) and emotion take the genitive case. Verse 2 Notice the careful use of the prepositions in this verse: [Greek] (from the side of), [Greek] (into, in), and [Greek] (for). [Greek] the aorist subjunctive from the verb [Greek] (I find) does not express uncertainty regarding the fact that there were Christians in Damascus. The uncertainty relates to the number of believers residing there. b. Encounter 9:4–6 4. He fell to the ground and heard a voice say to him, Saul, Saul, why do you persecute me? Jesus brings Paul to conversion by appearing to him in heavenly glory light.^[6] In this supernatural light, the only thing man can do is fall to the ground and lie face down. And this is exactly what Paul does. Then Jesus personally addresses Paul by his given name. He asks Paul the penetrating question: Why do you persecute me? Indeed, Jesus wording is remarkable, for with this question he identifies himself completely with the believers whom Paul seeks to destroy. Jesus and his followers are one (Matt. 10:40; 25:45). The cautionary message not to oppose God, advocated by Paul's teacher, Gamaliel, now confronts Paul in stark reality. The martyred Stephen, the persecuted Christians driven from Jerusalem, the believers jailed by Paul all these people are represented by Jesus Christ. Accordingly, Paul has been fighting against Jesus and has lost the battle. Jesus addresses Paul in Aramaic (see 26:14) and repeats his Hebrew name, Saul (I Sam. 3:10). Paul knows that the repetition means that a divine voice is calling him. 5. Saul asked, Who are you, Lord? He answered, I am Jesus, whom you are persecuting. 6. Now get up and enter the city, and you will be told what you must do. Some commentators prefer the reading Who are you, sir? ^[7] They think that because Paul had not yet acknowledged Jesus Christ as the Messiah, he used the polite address sir. But the setting Paul lying face down on the ground with brilliant light flashing around him and a heavenly voice calling to him in Aramaic indicates that Paul realizes he is confronted by Jesus, the ascended Lord (see vv. 17, 27; 22:14; 26:15). Of course, Paul is confused. Thinking that he is doing God's will in persecuting the Christians, he now hears Jesus voice calling him to face reality. Although in writing to the Corinthians Paul seems to indicate that he knew Christ during his earthly ministry (II Cor. 5:16), we have no solid evidence of Paul meeting Jesus. Yet he has heard the Christians proclaiming Jesus resurrection and ascension. These facts now become reality for Paul as Jesus calls him. Hesitatingly he asks, Who are you, Lord? Jesus replies, I am Jesus, whom you are persecuting. Notice that he uses his earthly name Jesus given to him on the day of circumcision (Luke 2:21). Jesus addresses Paul from heaven, and Paul discerns that the words spoken by Stephen are true: I see heaven open and the Son of man standing at the right hand of God (7:56). Jesus is alive, raised from the dead and seated at the right hand of God in heaven. In the Greek, Jesus is actually saying to Paul, Yes, indeed, I am Jesus. Then he adds, whom you yourself are persecuting, to emphasize the direct accusation. That is, what Paul has been doing to the Christians, he has perpetrated against Jesus. For that reason, Jesus declares twice that Paul has been persecuting him. In other words, Paul understands that he has sinned against Jesus, which he acknowledges repeatedly in his letters (I Cor. 15:9; Gal. 1:13, 23; Phil. 3:6). Jesus instructs Paul and says, Now get up and enter the city, and you will be told what to do. Paul hardly has time to assimilate that Jesus has appeared to him when he hears Jesus commanding him to get up and enter Damascus. Jesus is in charge and Paul, who earlier breathed death and destruction, obeys. Note that Jesus only tells Paul to enter the city, where he will receive further instructions. At this moment, Jesus says nothing about Paul's eventual role as apostle to the Gentiles. First, Paul has to be accepted by the Christians in Damascus and be one of Christ's disciples. Next, he will learn that Jesus commissions him to proclaim the name of Christ to the Gentiles, kings, and the nation Israel (v. 15). And last, he must be prepared to suffer on behalf of Jesus (v. 16). Greek-Words, Phrases, and Constructions in 9:4–6 Verse 4 Some manuscripts complete verse 4 with a clause from the parallel passage (26:14): it is hard for you to kick against the goad. Copyists probably added this clause to harmonize it with the wording in 26:14. Moreover, some Latin, Syriac, and Coptic manuscripts also have these words: So he, trembling and astonished, said, Lord, what do You want me to do? And the Lord said to him &(NKJV). In 1516, Erasmus translated these words from the Latin and put them in his Greek edition of the New Testament.^[8] Verse 5 A [Greek] this is an abbreviated construction; it lacks the proper noun [Greek] following the definite article A, and the verb [Greek] (he said) is implied. The combination A [Greek] always signals a change of subject in a historical account. Verse 6 [Greek] this adverb is conveying not an adversative but a consecutive meaning. It signifies, Well, get up and enter. c. Effect 9:7–9 7. But the men who were traveling with Saul stood speechless; they heard the voice, but saw no one. The men accompanying Paul are able to testify that a brilliant light flashed around them, causing them to fall to the ground (26:13–14); that they heard a voice but did not understand what it was saying (22:9); and that they saw no one. Translators face the problem whether to translate the Greek verb akouM as hear or understand and the Greek noun phMn as voice or sound. To illustrate, here are two passages with two translations: Acts 9:7 They heard the sound (NIV) They heard the voice (NEB) Acts 22:9 They did not understand the voice (NIV) [They] &did not hear the voice (NEB) The approach to this problem is to indicate either that Luke contradicts himself in these two accounts of Paul's conversion narrative or that in the context of these passages Luke intimates a difference. The second approach has merit, because the context of both passages shows that Jesus addressed Paul and not those who accompanied him. Paul occupies center stage in these reports. His companions, however, heard the sound of a voice but were unable to fathom the meaning of the words Jesus spoke (Dan. 10:7). These men stood speechless, saw the brilliant light, heard the sound of a voice, but were unable to understand that Jesus appeared to Paul to bring him to conversion, repentance, and faith. In fact, the term speechless implies that they were shaken with fright.^[9] They heard a voice, but could not see the speaker. In passing, I refer to the parallel in the Martyrdom of Polycarp that relates Polycarp's death in Rome (a.d. 155): Now when Polycarp entered into the arena there came a voice from heaven: Be strong, Polycarp, and play the man. And no one saw the speaker, but our friends who were there heard the voice.^[10] Paul's fellow travelers saw no one but heard a sound which they could not explain. Conversely, Paul saw Jesus, listened to his voice, and understood what he told him to do: Get up and enter the city. 8. Saul got up from the ground; he saw nothing even though his eyes were open. So they led him by the hand and brought him into Damascus. 9. And for three days he did not see anything nor did he eat or drink anything. Only Paul comprehended Jesus message, and only he was blinded by the light. He was unable to see anything when he got to his feet. Although his eyes were open, he stumbled about in blindness. Luke reports that God had placed over Paul's eyes something like scales, which fell off when Ananias placed his hands on Paul (vv. 17 18). God struck Paul with a three-day period of blindness to give him time to meditate, reflect, and pray (vv. 9, 11). What a reversal of events! Paul, who desired to dash the believers to the ground, is lying face down on the ground. He, who wished to bring prisoners bound from Damascus to Jerusalem, now is led as a prisoner of blindness into Damascus. He, who acted with the authority of the high priest, now breaks his ties with the Jerusalem hierarchy. He, who came to triumph over the Christian faith, now submits to the Captain of this faith (Heb. 12:2). Even though Luke refrains from describing the return trip of Paul's companions, who perhaps were members of the temple guard (4:1; 5:22, 26), we conclude that they returned empty-handed to Jerusalem and reported to the high priest that Paul had taken up residence with a Jew named Judas, living on Straight Street in Damascus. For three days he did not see anything nor did he eat or drink anything. Separated from society by his blindness and left to himself for three days, Paul has time to cope with the greatest crisis of his life: conversion. Note the symbolism of the three days Paul spent in solitary confinement. He is crucified with Christ, and the three days of darkness are like the three days in the tomb. ^[11] And notice the contrast of light and darkness in the account of Paul's conversion. In spiritual blindness Paul sees Jesus in brilliant glory light. Physically blinded, Paul prays and begins to see spiritually. For three days, Paul neither ate nor drank anything. He fasted because of the emotional disturbance he experienced. In repentance and faith he sought reconciliation with God and thus earnestly prayed. Whereas he was accustomed to utter form prayers, now as a convert he prayed from the heart. In a sense, Paul's conversion was sudden when Jesus arrested him on the way to Damascus and addressed him personally. But if we look at, the broader context (vv. 10 19), we see a gradual development of his conversion and calling.^[12] In his loneliness, no one proclaimed the gospel to him until Ananias, sent by Jesus, extended to him the welcome of the Christian community. Doctrinal Considerations in 9:4–9 Paul saw Jesus, not in an apparition that can be described as a figment of his imagination, but in an actual encounter. When he stayed in the house of Judas on Straight Street, Jesus appeared to him in a vision to tell him about the arrival of Ananias (v. 12). On the road near Damascus, Paul did not have a vision but saw Jesus in heavenly glory. The New Testament reveals that Jesus in his glorified state appeared only four times. First, before his suffering, death, resurrection, and ascension, Jesus appeared to Peter, James, and John on the Mount of Transfiguration (Matt. 17:1–8). Next, after his ascension, he showed himself to Stephen (7:55). Then he appeared to Paul near Damascus (9:1–9). And last, on the island of Patmos John saw the glorified Jesus coming to him on the Lord's Day (Rev. 1:9–20). Therefore, when Jesus appeared to Paul, he singularly honored him. Jesus granted him this honor because Paul was his chosen instrument to bring the gospel to the Gentiles (v. 15). Greek Words, Phrases, and Constructions in 9:7–9 Verse 7 [Greek] in verse 4 the verb [Greek] occurs with the noun [Greek] (accusative case) referring to Paul; here the verb appears with the noun voice (genitive case) in relation to Paul's companions. In 22:7, Paul says that he heard the voice (genitive case) of Jesus speaking to him. Then he asserts that his fellow travelers did not understand the voice (accusative case [22:9]). Does the verb to hear with the accusative mean to understand and with the genitive to hear a sound? Some scholars assert that the two constructions were used interchangeably in the Hellenistic world of the first century.^[13] Others, however, argue that the nuances of these two case distinctions are significant.^[14] The evidence, however, is inconclusive. Take, for example, the scene of Jesus trial, where the high priest tells the members of the Sanhedrin: You have heard the blasphemy. This text is the same in Matthew 26:65and Mark 14:64, except that in the Greek the word blasphemy is in the accusative case in Matthew and in the genitive case in Mark.^[15] The grammatical rule of classical Greek does not even apply: the accusative relates to the thing that is heard and the genitive to the person who is heard. To return to Luke's use of the genitive and accusative cases with the verb to hear: Did he consciously contradict himself? Hardly. We must find the solution in the context of the verse in question and judge each case on its own merits. Thus, Paul's companions heard a voice, did not see Jesus, and consequently did not understand what he was saying. Jesus addressed Paul and not his companions, so we conclude that Luke intends to convey a difference in meaning. Verse 8 [Greek] with the noun [Greek] (eyes) the participle forms the genitive absolute construction. The perfect passive participle from the verb [Greek] (I open) denotes lasting result. That is, blindness caused Paul's eyes to remain open. Verse 9 [Greek] the negative particle precedes the participle; [Greek] and [Greek] negate the verb. The construction [Greek] is periphrastic. 2. Paul in Damascus 9:10–25 Jesus brings Paul to conversion, but Paul still has to face entrance into the church that he came to destroy. This is not one of Paul's concerns, however, for Jesus opens the way for him to enter the church and to be welcomed by the believers. One of the lessons we learn from Paul's conversion is that salvation originates with God and not with man. God takes the initiative and brings salvation to its destined end. a. Call 9:10–12 10. In Damascus was disciple named Ananias. The Lord said to him in a vision, Ananias. And he said, Here I am, Lord. Blinded near the city of Damascus, Paul has to rely on his companions to take him by the hand and lead him to the house of a Jew named Judas, who lives on Straight Street. Judas provides lodging for Paul, who stays with him for three days. During that period, Jesus appears to Paul and tells him that a man named Ananias will visit him to lay his hands on him and restore his sight. Jesus also appears to a Jew named Ananias, whose name is rather common in Israel (see 5:1; 23:2). Luke describes Ananias as a disciple, that is, a Christian. Indirectly he indicates that this disciple is not a refugee driven from Jerusalem during the great persecution. He reports that Ananias relies on hearsay concerning the hardship that the saints in Jerusalem endure (v. 13). Further, in later years Paul speaks of Ananias in glowing terms when he informs his audience that Ananias keeps the law and is respected by fellow Jews (22:12). Jesus chooses Ananias to introduce Paul to the Christian community in Damascus. Jesus calls Ananias by name in a vision. Whether this was in the form of a dream at night or in a trance during the day (compare 10:10) is not known. Ananias, like the child Samuel in earlier times, obediently responds to Jesus call by saying, Here I am, Lord. 11. The Lord said to him, Go at once to Straight Street and ask at the house of Judas for a man called Saul from Tarsus, for he is praying. 12. And in a vision, he has seen a man named Ananias enter and place his hands on him so that he might regain his sight. a. Go at once. Respected among the Jewish people of Damascus, Ananias has no objections to going to the house of Judas along Straight Street. This street in the oldest city mentioned in Scripture is still a major thoroughfare of modern Damascus. In distinction from crooked oriental streets, it extends straight in a westerly direction from the East Gate for approximately one mile. b. Ask at the house of Judas for a man called Saul from Tarsus. Imagine the fear and revulsion that arise in Ananias's mind when he hears the name of the great persecutor of the Christian church. Paul's reputation has preceded him to Damascus, so that the believers are on full alert. Now Jesus instructs Ananias to meet Paul. To avoid misunderstanding, Jesus adds the name of the city where Paul is from: Tarsus. Located in southeast Asia Minor (modern Turkey), Tarsus had a population of half a million inhabitants and is mentioned repeatedly in Acts.^[16] The city was situated along the banks of the Cydnus River and was surrounded by fertile farmland. Near the city, in the Taurus mountain range, were the Cilician Gates, through which traffic from the north had to pass. The gates controlled access to the central and western parts of Asia Minor and protected the city from marauding forces. Moreover, Tarsus, as the capital of the province of Cilicia, was no ordinary city (21:39). It enjoyed the privilege of granting Roman citizenship to all those born within its walls (22:28). In the first century, Tarsus was an influential city, known for its commercial interests, strategic location, agricultural products, and educational facilities. Paul was born in this city and received part of his education there (22:3). Because of his education and citizenship (and because he was in the service of the Sanhedrin) Paul of Tarsus was a prominent person in the Jewish world. No wonder that when Paul became the persecutor of Christians, fear and dread preceded him even before he came to Damascus. c. For he is praying. Prayer is the bridge between God and man and between individual believers. When Paul, struck by blindness, begins to pray earnestly to Jesus, Jesus comes to him in a vision and prepares him for his entrance into the Christian community. Jesus puts to rest Ananias's fear by telling him that Paul is praying. With these words, Jesus indicates that all along Paul has been in continual prayer. And he intimates that Paul, by praying to him, has put his trust in him and that Jesus has accepted Paul. Therefore, the time has come for Paul to meet a spiritual brother in Christ. Jesus prepares both Paul and Ananias by appearing to each one in a vision and giving them instructions. Thus Jesus himself removes the barrier that separates the former persecutor from the persecuted Christians. In a related account, Jesus does the same for Peter and Cornelius as he bridges the gap between Jew and Gentile. Through an angel and a heavenly voice, Jesus instructs both men in separate visions (10:3–6, 9 16). d. And in a vision, he has seen a man named Ananias. Jesus informs Ananias what he has been doing to prepare the way for him. That is, Paul is ready to receive Ananias, for in a vision he has seen a man by that name come to him, place his hands on him, and restore his sight. This vision is Jesus answer to Paul's prayer. Through this vision, Paul receives Jesus assurance that Ananias will accept and acknowledge him as a believer. Through another vision, Jesus intimates to Ananias that he has already accepted Paul as a believer and that Ananias must accept Paul, too, by placing his hands on him. Last, Paul learns that Ananias is the Lord's instrument to restore his eyesight. In other words, Jesus informs Ananias that Paul is blind, that the destroyer of the church is a believer who prays, that Paul expects him to come to the house of Judas to accept him as a Christian, and that Jesus will grant Ananias the power to remove Paul's blindness. b. Objection 9:13–14 13. Ananias replied, Lord, from many people I have heard about this man, how much harm he has done to your saints at Jerusalem. 14. And here he has authority from the chief priests to bind all who call upon your name. We should not fault Ananias for registering his objections to the Lord's command. The reports concerning the great persecution at Jerusalem are circulating in the dispersion and the believers in Damascus are prepared for an onslaught against the Christian community there. The believers are on guard especially against Paul, sent to Damascus with authority from the chief priests. Ananias takes exception to the divine command to visit Paul. The history of redemption teaches us that other saints in the Old and New Testaments were given instructions and that they also made their objections known to God. Think of Moses, who was called by God to go to Pharaoh's court in Egypt (Exod. 3); Jonah, who was instructed to preach repentance to the inhabitants of Nineveh (Jonah 1); and Zechariah, who was told that his wife, Elizabeth, would bear a son (Luke 1:11 20). God exercises utmost patience with his people when they register objections that arise from ignorance. When Jesus speaks to Ananias in a vision, Ananias is unaware that the danger of persecution has disappeared. He is revealing not a lack of faith, but consternation and fear. a. I have heard about this man. When the Christians were driven from Jerusalem, they traveled to Judea and Samaria (8:1b) and eventually to Phoenicia, Cyprus, and Antioch (11:19). We assume that some also went to Damascus, where they informed the Christian community about the horrors of the persecution. They pointed out that one of the chief persecutors in Jerusalem was Paul. Ananias, therefore, was not a refugee himself but received his information from others. b. How much harm he has done to your saints. Paul has tried to devastate the church and has inflicted incalculable damage on the saints. This is the first time in the New Testament that the followers of Christ are called saints. ^[17] They are the holy ones of God, who share in his holiness because God's Spirit dwells in them. Ananias, then, asserts that Paul has inflicted harm on God's holy ones. c. [Paul] has authority from the chief priests. Presumably, believers recently come to Damascus have reported that Paul received authority from the chief priests to conduct persecutions in the synagogues of Damascus. They know that he wants to arrest the followers of Jesus Christ, bind them, and lead them to Jerusalem. Now Ananias speaks as a defender of the believers, who come together to call on the name of the Lord. The expression call on the name of the Lord points to regular meetings in which Christians claim the spiritual presence of Jesus.^[18] Accordingly, the objection Ananias voices is valid and timely. In his reply, Jesus utters no rebuke, refrains from speaking a word of understanding; instead, he presents additional information that is preceded by a single command: Go. c. Command 9:15–16 15. The Lord said to him, Go, for he is my chosen instrument to carry my name before the Gentiles, kings, and the people of Israel. 16. For I will show him how much he must suffer for my name. A second time Jesus tells Ananias to go to Paul. Jesus reveals three illuminating facts about the future life of Paul. In a sense, these three facts form a synopsis of the second part of Acts.^[19] They portray Paul's life after his conversion: 1. Paul becomes Christ's chosen instrument. 2. He will present the gospel to both Jews and Gentiles. 3. In doing so, he will suffer for the name of Christ. Jesus removes all doubt from the mind of Ananias and instructs him to go to Paul. He says: a. He is my chosen instrument. For five reasons Paul is a choice person for the task Jesus has set before him: Paul is a Jew who has been thoroughly trained in the Old Testament Scriptures by Gamaliel in Jerusalem; he grew up in a Greek-speaking environment; he is familiar with Hellenistic culture; he knows how to interpret the gospel in terms the Hellenistic world can understand; and he is a Roman citizen who realizes that the vast network of roads in the Roman empire facilitates travel, so that the gospel can reach the ends of the world. Writes E. M. Blaiklock, No other man known to history from that time combined these qualities as did Paul of Tarsus. It is difficult to imagine any other place [than Tarsus] whose whole atmosphere and history could have so effectively produced them in one person. ^[20] When Jesus uses the word chosen, he is referring not to election but to office. This is Paul's task: b. To carry my name before the Gentiles. Paul is Jesus personal representative to the Gentile world. In his epistles, Paul repeatedly points out that he was called to be an apostle to the Gentiles.^[21] On the way to Damascus, Jesus personally called him to this task. Although the commission to be an apostle did not come until a few days later, nevertheless the charge to carry Christ's gospel before the Gentiles remained the same. Moreover, Paul proclaimed the gospel first to the Jews in their local synagogues, but afterward he routinely went to the Gentiles. He considered himself first and foremost Jesus apostle to the Gentiles. c. Before &kings and the people of Israel. In time, Paul would stand before King Agrippa and try to persuade him to become a Christian (26:28). He would appeal to Caesar and eventually be judged by Nero's court in Rome (25:11–12, 21, 25; 26:32; 28:19). And numerous times he would address the Jews, as his speech from the steps of the Roman barracks in Jerusalem attests (22:1–21). d. I will show him how much he must suffer for my name. Jesus gives Ananias only partial information and reserves for himself the privilege to inform Paul about the suffering he would have to endure for the sake of Christ's gospel. Perhaps Jesus anticipates a question from Ananias whether a task so demanding as Paul's ambassadorship for Christ would involve suffering. Jesus answer is affirmative and reassuring. Jesus is fully in control of the situation, and he will inform Paul in due time. Doctrinal Considerations in 9:15 Paul claims to be an apostle not from men nor through man but through Jesus Christ (Gal. 1:1). At first glance, the evidence in Acts does not seem to support Paul's claim to apostleship. First, the three accounts of Paul's conversion (9:1–19; 22:6–21; 26:12–18) say nothing about Paul's appointment to apostleship. Next, Luke only once describes Paul as an apostle, and that in a broader sense to include Barnabas (14:14). Third, Peter clearly states the requirements for apostleship when the believers meet to choose a successor to Judas Iscariot (1:21–22). That is, an apostle had to be a follower of Jesus from the time when John baptized Jesus in the Jordan to the day of his ascension. And an apostle had to be a witness of Christ's resurrection. Nonetheless, Paul is an apostle because Jesus himself appointed him to apostolic rank. Even though he is not numbered with the Twelve, the apostles in Jerusalem accepted him as Christ's apostle to the Gentiles. Their reasons were five: Paul saw the resurrected Jesus and thus became a witness of his resurrection (I Cor. 9:1). Like the other apostles, Paul possessed the power to perform signs and wonders. As the apostles received the gift of the Holy Spirit, so did Paul (9:17). Paul proclaimed the same gospel the apostles proclaimed (Gal. 2:2). And last, with the rest of the apostles Paul became an interpreter of the gospel. In short, from Paul's own testimony in his letters and speeches we know that he fulfilled the apostolic requirements. Paul was personally called by Jesus.^[22] Greek Words, Phrases, and Constructions in 9:15–16 Verse 15 [Greek] literally translated, the expression instrument of choice is a Hebraism. Grammarians explain the genitive as an attributive and treat it as a descriptive adjective: a choice instrument. ^[23] [Greek] the definite article in the genitive case followed by the aorist infinitive denotes purpose. Verse 16 [Greek] the implied antecedent of this indefinite pronoun is [Greek] (compare 14:27).^[24] d. Response 9:17 19a Ananias understands that Jesus himself has paved the way for him to go to Paul and for Paul to meet a brother in Christ. He has nothing to fear from the persecutor of the believers, for he will find Paul, a blind person, in the house of Judas on Straight Street. 17. And Ananias went and entered the house. He placed his hands on Saul and 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. a. And Ananias went. Obedient to Jesus command, Ananias walks along Straight Street to the house of Judas, enters it, and meets Paul. Granted that Luke provides only the bare outline of this encounter, we expect that Judas welcomes Ananias when he enters the house and that he acquaints Ananias with Paul's physical and spiritual condition. Instead of finding a ferocious man, Ananias looks at a person in need of Christian fellowship. b. He placed his hands on Saul. The exact meaning of this gesture is not clear and Luke gives no explanation. Because of a degree of ambiguity at this point, we should avoid interpretations that cannot be substantiated from the context. Thus we venture to say that the purpose of Ananias laying hands on Paul is, first, to acknowledge Paul as a fellow believer; then, to restore his sight; and, last, to effect the outpouring of the Holy Spirit. The interesting fact is that Ananias, who is a disciple but not an apostle, serves as Jesus instrument to work a healing miracle and to confer the Holy Spirit.^[25] c. Brother Saul. Touched by Paul's meekness, Ananias demonstrates his genuine love in greeting Paul. As the transliterated word Saoul in the Greek indicates, he addresses Paul in either Hebrew or Aramaic. Not only that, he also calls him brother. For Paul, this one word more than anything else speaks volumes. Now he knows that with the greeting brother, Ananias has accepted him and is welcoming him into the church.^[26] This servant of the Lord, therefore, spans the gap between Judaism and Christianity. By touching Paul, he indicates that he recognizes Paul as a believer. And then he delivers the message Jesus has given him. d. The Lord Jesus, who appeared to you &has sent me. Ananias mentions Jesus, whom he calls Lord, and thus establishes a point of contact with Paul. He implies that Jesus has acquainted him with Paul's conversion experience near Damascus. And he avers that Jesus has commissioned Ananias to go to Paul. By contrast, Jesus told Paul that Ananias would come to him to restore his sight (v. 12). The verbal portrait Luke paints is vivid yet lacking in detail. In descriptive language he reveals that Paul received his eyesight, but the words concerning the filling with the Spirit are sketchy. Luke gives no sequence of events, so we are unable to ascertain when the coming of the Holy Spirit occurred. He states that after Paul received his sight, he was baptized. 18. And immediately something like scales fell from his eyes and he regained his sight. He stood up and was baptized. 19a. After taking some food, he regained his strength. Even though Luke is a medical doctor, he reports the restoration of Paul's eyesight in short measure. A parallel to the phrase something like scales appears in the apocryphal book of Tobit, where we read that when Tobias sprinkled the gall of a fish into the blind eyes of his father, Tobit, the blind man regained his sight: And when his eyes began to smart he rubbed them, and the white films scaled off from the corners of his eyes. ^[27] In the second account of Paul's conversion (22:13), Ananias says to Paul, Brother Saul, receive your sight! And after that, he instructs Paul with these words: The God of our fathers has appointed you to know his will and to see the Righteous One and to hear a message from his mouth, because you will be a witness for him to all men of the things you have seen and heard. And now why are you delaying? Get up, be baptized and wash away your sins, calling on his name. [22:14–16] We understand that in the first account Luke presents a brief and factual description of the meeting between Ananias and Paul. In the second account, Paul himself relates the meeting and vividly recalls the words Ananias spoke. Paul gets up and makes known his wish to be baptized. Luke omits the details of the place of baptism, the mode of baptism, and the person who baptizes Paul. The River Abana, flowing through Damascus to the north of and parallel with Straight Street, is possibly the place where Paul was baptized. What is significant, however, is the fact that spiritual matters precede physical needs. After three days of fasting, Paul is in no hurry to still hunger pains. He desires to be known as a disciple of Jesus Christ by being baptized. We assume that Ananias administered the sacrament of baptism to Paul. Following this ceremony, Paul takes some food to end his fast and to regain physical strength. Practical Considerations in 9:18 One of the tasks of an ordained clergyman is to perform the rite of baptism whenever he is asked to do so. In some of the larger congregations, baptismal services are scheduled for a specified Sunday of the month. At these services, the pastor of the local church usually officiates. The New Testament often mentions baptism and indicates that an apostle (I Cor. 1:14–16), an evangelist (Acts 8:38; 21:8), and a member of the Christian church (Acts 9:18) administer baptism. No hard-and-fast rule existed in the early church. Paul even states that his primary task is to preach the gospel and not to baptize (I Cor. 1:17). The custom of allowing unordained church members to administer the rite of baptism, therefore, has prevailed throughout the centuries. In most churches, primarily those of Reformed persuasion, this practice has been discontinued. To promote order and dignity, only ordained pastors perform baptisms. Greek Words, Phrases, and Constructions in 9:17 19a Verse 17 A [Greek] &[Greek] the word Lord is separated from the name Jesus to indicate emphasis. Verse 18 [Greek] the aorist passive intimates an implied agent, namely, Ananias. In 22:16, the first aorist middle imperative [Greek] occurs. The middle does not mean to baptize oneself, but rather to allow oneself to be baptized. ^[28] Verse 19a [Greek] from the verb [Greek] (I strengthen), this compound form is intensive. e. Propagation 9:19b 22 Translators divide the text in the middle of verse 19. They see that Paul entered a new phase in his life, one event of which is Paul's reclusion in the Arabian desert. According to the information Paul supplies in his letter to the Galatians, he spent three years in Arabia and Damascus before he went to Jerusalem (1:17–18). We do not know whether this period is the full term of three years or one full year plus parts of both the preceding and the following year. The Jews consider part of a year equivalent to a full year. Paul's reclusion in the desert is significant for more than one reason: first, a long-term stay in a solitary place prepared him for the task awaiting him;^[29] next, because time heals all wounds, an extended absence from Jerusalem was beneficial for both him and the church; and last, Paul did not rush to Jerusalem to meet the apostles because Jesus himself, not the apostles, had appointed him to apostleship. After his stay in the wilderness, which may have been anywhere in the Nabatean kingdom that extended from Damascus to the borders of Egypt, Paul returned to Damascus. From his own testimony (Gal. 1:16–24) and from Luke's account in Acts, one can posit the following sequence of events in Paul's life: 1. conversion on the way to Damascus (9:1 19a) 2. brief stay in Damascus (9:19b 22) 3. seclusion in Arabia (Gal. 1:17) 4. return to Damascus for some time (9:23) 5. escape to Jerusalem (II Cor. 11:32–33) 6. meeting with the apostles (Gal. 1:18–19) 7. departure for Syria and Cilicia (Gal. 1:21) The information supplied by Luke and Paul is insufficient to formulate an accurate chronology of this particular phase in Paul's life. Therefore, we are compelled to resort to the use of hypotheses. One of these is that in respect to the expressions several days (v. 19b) and many days (v. 23) Luke telescopes events that include Paul's seclusion in the Arabian desert.^[30] 19b. Saul spent several days with the disciples in Damascus. 20. Immediately he began to preach in the synagogues that Jesus is the Son of God. Although Luke deletes the account of Paul meeting the Damascus believers, we are confident that Ananias served as Paul's spokesman, removed barriers of fear and resentment, and caused the church to accept its former persecutor. We also assume that Paul had to prove himself as a disciple of Christ and had to gain the confidence of the Christian community. We see that Paul, delegated by the Jerusalem Sanhedrin to go to the Damascus synagogues, immediately begins to preach in these synagogues.^[31] In his preaching he convincingly states that Jesus is the Son of God. Admittedly, this message is the core of Christianity, but to the Jew it is blasphemous. He confesses the Hebrew creed: Hear, O Israel! The Lord our God, the Lord is one!Deut. 6:4, NIV . Significant is the fact that only in the verse which describes Paul's initial preaching does the phrase Son of God appear in Acts. That is, Paul's preaching begins with the assertion that Jesus is the Son of God, who has fulfilled the Old Testament prophecies. Even if the term Son of God applies to the Israelites or to the nation Israel (Jer. 3:19–20; Hos. 11:1), the idea of sonship applies specifically to a royal descendant of David (II Sam. 7:14) and the Messiah (Ps. 2:7).^[32] Jesus never used the title himself except when, on trial, he was asked by the high priest whether he was the Son of God (Matt. 26:63). When Jesus answered affirmatively, he was accused of blasphemy. Now Paul continues to preach in the Damascus synagogues that Jesus is the Son of God and thus reveals the heart of the Christian faith. 21. And all who heard him were amazed and said, Is not this the man who destroyed those who called upon this name in Jerusalem? Did he not come here to lead such people as prisoners to the chief priests? Luke describes the reaction of the Jews attending the synagogue worship services. They ask themselves whether they are listening to a representative of the high priest or to a Christian. They expect to hear a message from the high priest in Jerusalem and instructions on persecuting Christians. Instead they hear that Jesus of Nazareth is the Christ, the Son of God. They query, Is not this the man who destroyed those who called upon this name in Jerusalem? They wonder what has happened to him. The complete reversal takes them by surprise and thus in a sense deprives them of the faculty of raising objections. Luke appears to be familiar with Paul's biographical comments in his epistle to the Galatians. For example, he reports that the Damascene Jews use the word destroy to describe Paul's persecution of the church. In the New Testament, this word occurs only here (v. 21) and in (Galatians 1:13and 23. Next, the title Son of God, which appears only once in Acts (9:20), is a name Paul incorporates in preaching the gospel to the GentilesGal. 1:16). Paul proclaims the name of Jesus Christ, the Son of God. And by doing so, he places himself among the disciples who call upon this name. Hence, in utter amazement his listeners ask whether he is the same man who was sent to Damascus to arrest such people and take them as prisoners to the high priest. They begin to realize that Christianity has gained one of Judaism's most gifted persons. Paul has left the authoritative circles in Jerusalem and now takes his orders from Christ. 22. Saul became increasingly stronger; he bewildered the Jews living in Damascus by proving that Jesus is the Christ. Reaction to Paul's preaching is inevitable and Paul seems to thrive on the opposition he receives. The word stronger refers not to his physical powers but to his ability to prove from the Scriptures that Jesus is the Messiah. Manuscripts of the Western text add the prepositional phrase in the Word to the clause Saul became increasingly stronger. Thus, the text refers to his power in preaching and not merely to his recovery of physical strength after his three-day fast.^[33] Paul has received extensive training in the Old Testament and now uses his education to explain the fulfillment of these Scriptures to his audiences. And the more he opens the Word of God, the more he sees the Christ personified in Jesus of Nazareth. The Jews treasure the sacred Word, but they become confused and bewildered when Paul shows them the fulfillment of these messianic prophecies. They are unable to oppose this scholar who, filled with the Holy Spirit, shows them the truth of Scripture. Their feeble efforts to defend themselves result in contradiction, confusion, and defeat. They must admit that Paul is correct in his teaching and that everything he says is in harmony with God's Word. Paul proves that Jesus is the Christ. In the Greek, the verb prove actually means to bring together many parts from which a person is able to draw a conclusion.^[34] Paul brings together numerous Old Testament passages and proves the teaching that Jesus of Nazareth is the Messiah. Greek Words, Phrases, and Constructions in 9:20–21 Verse 20 [Greek] the imperfect tense denotes continued action in the past; it is also ingressive: He began to preach. ^[35] [Greek] because of the large Jewish community in Damascus, the city had many synagogues. [Greek] the conjunction introduces an object clause, that this one is the Son of God. Verse 21 [Greek] these words are translated this name and refer to Jesus. F. F. Bruce comments, Perhaps 4:17; 5:28 should be compared for the vagueness of [Greek]. ^[36] [Greek] the pluperfect active from the verb [Greek] (I come) is translated in English as a past tense. The pluperfect in this context has lost its true meaning because the action is an accomplished fact. f. Plot 9:23–25 At this juncture, Paul's seclusion in the Arabian desert fits in. The prepositional phrase after many days differs from the phrase several days in verse 19b. Luke seems to indicate a break in Paul's stay in Damascus. As we have seen in the commentary on verse 21, Luke is familiar with Paul's life and letters. Yet he does not deem it necessary to relate details about Paul's solitary sojourn in Arabia. 23. After many days had passed, the Jews plotted to kill him. 24a. But their plot became known to Saul: The general time description, many days had passed, relates to Paul's autobiographical comment: Then after three years [since my conversion near Damascus] I went up to Jerusalem (Gal. 1:18). The time period need not be three full years but may even be less than two years. In that case, we count one full year with the two partial years that precede and follow it (compare 20:31). This period of time includes his stay in Arabia and his days in Damascus. Paul continues his preaching in the Damascene synagogues, where he meets stiff opposition from those Jews who refuse to accept the gospel. Indeed, Paul runs the risk of being killed by his fellow Jews. What a reversal of events! The persecutor who breathed murderous threats against the Christians (9:1) now receives his own death warrant. The religious zealot who made the followers of Christ suffer now suffers himself for the sake of Christ (see v. 16). At this point, his life of suffering has only begun (II Cor. 11:23–29). The Jews devise a plan to kill Paul, but through contacts in the community Paul receives information about their plot (compare 23:16, 30). They are not interested in a sniper attack on Paul's life. Rather, the Jews work through official channels of local government and intend to achieve their objective to eliminate Paul.^[37] According to the parallel passage (II Cor. 11:32–33), the official government representative in Damascus is not the Roman governor but the ethnarch (governor) appointed by Aretas IV, king of the Nabatean Arabs (9 b.c. a.d. 40). In the last few years of his life, this Nabatean king took Damascus from Roman control and temporarily ruled it.^[38] His governor now gives orders to watch the city gates of Damascus, because he and the Jews want to capture and kill Paul. 24b. And the Jews were also watching the gates day and night so that they might kill him. 25. His converts took him by night and they lowered him in a basket through the wall. Why are the Jews able to persuade the Nabatean governor of Damascus to put out an arrest warrant for Paul? Although we think that Paul spent time in the Arabian desert to meditate and prepare, we should not rule out the possibility that he tried to evangelize the Nabatean Arabs. For more than a year Paul proclaimed the gospel to the Nabateans and perhaps to the king himself. The probability is not remote that King Aretas no longer tolerated Paul but tried to capture him. When the governor under Aretas learned that Paul resided in Damascus, he guarded the city in order to arrest Paul.^[39] Paul's converts, however, protect him and help him escape. In an overhanging house built on the city wall, typical in oriental cities, they put Paul into a basket and lower it, through a window, to ground level outside the city (II Cor. 11:33; Josh. 2:15). This takes place under cover of darkness. Paul's mission efforts have not been in vain, because he has gained a number of converts (disciples, in Greek). The owner of the house on the wall may have been a Christian. Nevertheless, Paul's time in Damascus has come to an end and he returns to Jerusalem. Before we leave the subject of Paul's escape from Damascus, we should look once more at the two accounts (II Cor. 11:32–33), because the one clarifies the other. For instance, the expression through the wall (v. 25) becomes meaningful when it is compared with the words a window in the wall (II Cor. 11:33). Also, the verb lowered is the same in both passages. Even though these indications are but straws in the wind, they nevertheless point in the direction of Luke's acquaintance with Paul's second letter to the Corinthians.^[40] Greek Words, Phrases, and Constructions in 9:23–25 Verse 23 [Greek] the use of the imperfect passive of the verb [Greek] (I fill) conveys the sense of a gradual passing of time: they were being filled. [Greek] referring to time, this adjective shows that considerable time has passed (see also 27:7).^[41] Verse 24 [Greek] this is the imperfect middle of the compound verb [Greek] (I watch closely). The imperfect denotes constant activity, the middle means to watch for one's self, ^[42] and the compound reflects intensity. [Greek] the genitive of time that is, the time within which an event occurs. Verse 25 [Greek] the preposition followed by a noun in the genitive case signifies through in the sense of through a window opening. 3. Paul in Jerusalem 9:26–30 This section presents Paul's return to Jerusalem, which he had left as a relentless persecutor of the Christians and an envoy of the high priest. He knows that as a convert to the Christian faith and an apostle to the Gentiles appointed by Jesus himself he must meet the church and the apostles. The passage contains some difficulties. To illustrate, Luke reports that Barnabas introduced Paul to the apostles, but Paul in his letter to the Galatians writes that he met none of the apostles except Peter and James (1:18–19). Conversely, this section also displays a remarkable similarity to the parallel preceding section (vv. 19b 25): Paul's introduction to the churches, his preaching in the local synagogues; the threat to his life, and the escape to other places. 26. When Saul came to Jerusalem, he tried to associate with the disciples. And all were afraid of him because they did not believe that he was a disciple. a. Saul came to Jerusalem. Luke apparently overlooks Paul's emotional and psychological frame of mind, yet we can readily imagine the tremendous pressure Paul endures when he approaches the city of Jerusalem. For all practical purposes, this city more than Tarsus is home to him. In Jerusalem Paul may have stayed with his sister (23:16). But as a former Pharisee (Phil. 3:5), Paul will have to face his erstwhile colleagues, teachers, and superiors. They will regard him as a traitor to Judaism and some of them do not shrink from trying to kill him (v. 29). Indeed, when Paul explains how the Lord called him near Damascus, they refuse to accept his testimony about Jesus; the Lord himself has to tell Paul to leave Jerusalem immediately (22:17–18). b. He tried to associate with the disciples. As a Christian, Paul will have to meet with the members of the Jerusalem church at worship and prayer. But he knows no one who will serve as an intermediary to introduce him to the members of the Jerusalem church. In Damascus, Ananias performed this loving deed for him, but here he stands alone. He fully realizes that the Christians in Jerusalem are afraid of him. They regard him as the persecutor of the church who is not worthy of their trust. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ 10. The Church in Palestine, part 3 10:1–48 Outline (continued) 10:1–8 3. Peter's Call 10:1–3 a. Setting 10:4–6 b. Message 10:7–8 c. Action 10:9 23a 4. Peter's Vision 10:9–13 a. Vision 10:14–16 b. Instruction 10:17–20 c. Call 10:21 23a d. Reception 10:23b 48 5. Peter's Visit to Caesarea 10:23b 29 a. Arrival 10:30–33 b. Explanation 10:34–43 c. Sermon 10:44–48 d. Response 3. Peter's Call 10:1–8 10 1 In Caesarea was a man named Cornelius, an officer of what was called the Italian Regiment. 2 He was devout and feared God with his household; he gave generously to the people and prayed continually to God. 3 About three in the afternoon, he distinctly saw in a vision an angel of God, who came to him and said. Cornelius! 4 Gazing at him intently and fearfully, Cornelius said, What is it, Lord? The angel answered, Your prayers and generous gifts to the poor have ascended and are remembered before God. 5 And now send men to Joppa and summon a man named Simon who is called Peter. 6 He is staying with a certain tanner named Simon, whose house is by the sea. 7 And when the angel who spoke to him had departed, Cornelius called two of his servants and a devout soldier of those who were continually with him. 8 He explained everything to them and sent them to Joppa. In the closing years of its first decade, the Christian church continued to gain adherents among both the Jews in Judea and Galilee and the Samaritans. The church increased along the Mediterranean coast where Philip had preached the gospel in Azotus and towns as far north as Caesarea. Moreover, after visiting the Christians in Lydda, Peter stayed with the believers in Joppa. The time had come to preach the gospel to people who were not of Jewish or Samaritan descent; the gospel had to be brought to the Gentiles (Matt. 28:19–20). Not Paul, whom Jesus had commissioned to be the apostle to the Gentiles (9:15), but Peter was the first to break the barrier between Jew and Gentile. This action of Peter is understandable. First, he was the spokesman in Jerusalem when at Pentecost he proclaimed the gospel to the Jews. Next, he and John went to Samaria to welcome the Samaritans into the Christian church. And last, Peter opened the way for the Gentiles to enter the church when God called him to go to Cornelius in Caesarea. a. Setting 10:1–3 1. In Caesarea was a man named Cornelius, an officer of what was called the Italian Regiment. This is the third time that Luke mentions Caesarea. First, Philip settled there after he preached the gospel while traveling northward from Azotus (8:40). Next, when Paul had to escape from Jerusalem, his Christian friends took him to Caesarea to board ship and sail to Tarsus (9:30). And third, Cornelius resided in Caesarea. Caesarea was known originally as Strato's Tower, which Caesar Augustus gave to Herod the Great in 30 b.c.^[1] In turn, Herod wanted to please Caesar Augustus and named the city after him. He rebuilt Caesarea to make it a showcase of the East. In a twelve-year period (22 10 b.c.), Herod constructed a theater, an amphitheater, public buildings, a racecourse, a palace, an aqueduct, and a magnificent harbor. The city flourished; Greek culture and Roman influence drew a mixed population to this beautiful harbor city. Among these people was the Roman governor, who had his residence and headquarters in Caesarea. Even though Greeks, Romans, and other nationalities represented the majority of the population, Jews constituted an influential and powerful minority. Under the authority of the Roman governor were some three thousand troops, among them the Italian Regiment. Its members belonged to the second cohort of Roman citizens who had volunteered their services (Cohors II. Miliaria Italica Civium Romanorum Voluntariorum).2 This regiment served in Caesarea in a.d. 69, and presumably also before that date, to protect Roman interests. Serving with the Italian Regiment was a centurion, in essence a noncommissioned officer who commanded a hundred soldiers, named Cornelius. The name Cornelius was common in Roman circles and points to Roman citizenship; also, we know that a centurion had to be a Roman citizen. Further, we understand from Luke's description that Cornelius lived in a large house and had many servants. During his years of service in the armed forces, he had no doubt accumulated financial assets (Luke 7:1 6) and had some measure of prestige. 2. He was devout and feared God with his household; he gave generously to the people and prayed continually to God. During his military career, Cornelius had become acquainted with the Jewish religion and had embraced it as one who feared God. That is, he attended the Sabbath worship services in the local synagogue and observed the Sabbath as a day of rest. He kept the Jewish dietary laws, generously gave material gifts to alleviate the needs of the poor, and daily prayed at set times.^[3] However, he did not consent to circumcision and baptism, and he refrained from offering sacrifices. Thus he followed the example of numerous Gentiles who worshiped God but who were not admitted to the Jewish community.^[4] [Cornelius] was devout and feared God with his household. The officer did not consider his religion a personal matter but acquainted his household with spiritual truths. Indeed, at least one of his soldiers was known as a devout man (v. 7). Cornelius sought to live in harmony with the Ten Commandments and, by observing them, expressed his love for God. Luke writes that Cornelius prayed faithfully to God, expressed his loving concern to the poor, and made generous provisions available to them. His gifts to the poor were acceptable to God and were remembered by him as offerings (v. 4). Cornelius possessed a genuine faith in Israel's God, had true knowledge of God's precepts, and expected the coming of the Messiah. Without the virtues that Luke mentions, Cornelius could not have become a believer. In short, Cornelius was ready to hear the gospel and accept Jesus Christ as Lord and Savior. 3. About three in the afternoon, he distinctly saw in a vision an angel of God, who came to him and said, Cornelius! We see a parallel in the visions of Ananias and Paul in Damascus (9:11–16 and 9:12, respectively) and those of Cornelius and Peter in Caesarea and Joppa (vv. 3 and 10 16). Appearing to Ananias and Paul in separate visions, Jesus prepared them for their eventual meeting. The same thing is true for Cornelius and Peter. For the Jews, the customary hour of prayer was three in the afternoon (see 3:1). At this hour one day, Cornelius was on his knees in prayer and suddenly saw an angel. Luke uses the word vision to describe the appearance of an angel of God. When the apostles were set free from their Jerusalem prison, an angel of the Lord opened the doors for them (5:19). Likewise, Peter was released from prison by an angel of the Lord (12:7–10). But the angel who came to Cornelius appeared in a vision (see also 8:26). Presumably, Cornelius had been told about the existence and the task of angels. For the centurion, however, the appearance of an angel who called him by name was a unique experience. Even if the officer was unfamiliar with angelic visits, he was not deceived by his senses. He was in full control of his faculties.^[5] The angel called him and said, Cornelius. Greek Words, Phrases, and Constructions in 10:2 [Greek] fearing God. The expression occurs four times in Acts (10:2, 22; 13:16, 26). In addition, the verb [Greek] (I worship) with participial forms refers to Gentiles who worship God (13:43, 50; 17:4, 17; 18:7). [Greek] this noun is virtually identical with the noun [Greek]. Depending on the context, the noun [Greek] means household (e.g., in this verse and in 16:31, 34; 18:8); so does [Greek] in John 4:53.^[6] [Greek] an idiomatic expression meaning always or regularly. It lacks the noun [Greek] (time). b. Message 10:4–6 4. Gazing at him intently and fearfully, Cornelius said, What is it, Lord? The angel answered, Your prayers and generous gifts to the poor have ascended and are remembered before God. Two worlds meet in the encounter of the angel and Cornelius: the sinless world in which the angel moves and the sinful world to which Cornelius belongs. As soon as Cornelius sees the angel, he perceives the divine presence of God represented by one of his messengers. No wonder, then, that Cornelius is afraid when he looks intently at the angel.^[7] Zechariah and Mary, to whom the angel Gabriel appeared in the Jerusalem temple and in Nazareth, respectively, were also greatly perturbed. As a result the angel had to tell them not to be afraid (Luke 1:13, 30). Similarly, Cornelius has nothing to fear. Cornelius asks, What is it, Lord? Note the similarity between Paul and Cornelius: Jesus called Paul by name on the way to Damascus, and the angel addressed Cornelius by name in Caesarea; Paul answered Jesus with the word Lord (9:5), and Cornelius used the same word for the angel.^[8] The officer knows that he faces a holy angel and, therefore, his response is more than a polite address. The angel continues, Your prayers and generous gifts to the poor have ascended and are remembered before God. The message of the angel reassures this Roman centurion that his prayers to Israel's God are not offered in vain. God has accepted the love Cornelius shows to him through his generous gifts to the poor. Therefore, the angel tells Cornelius that God has remembered his prayers and generosity. For the Jew, remembrance meant that he could appeal to God in prayer, because he had the assurance that he could count on God for help.^[9] Since Cornelius was a God-fearer and not a Jewish convert, he was barred from presenting offerings to God in the Jerusalem temple. But his prayers and his acts of generosity to his fellow man had been accepted by God. 5. And now send men to Joppa and summon a man named Simon who is called Peter. 6. He is staying with a certain tanner named Simon, whose house is by the sea. What was the content of the prayers Cornelius presented to God? Even though Luke fails to relate these details, the content of Cornelius's prayers is implied in the message of the angel. Cornelius had learned from a study of the Scriptures about the promised Messiah. We assume that since his arrival in Palestine, he had heard about the life and death of Jesus, but not about his resurrection, appearances, and ascension. He now prayed that God would grant him salvation through the promised Messiah, whom the apostles and the evangelists proclaimed. Although the biblical text does not specifically indicate (see 8:40), by this time Philip perhaps had reached Caesarea and, having settled there, preached Christ's gospel. And now send men to Joppa and summon a man named Simon who is called Peter. We make two observations. First, the angel does not reveal to Cornelius what God's answer to his prayers is. He tells him only how God will answer his requests. In other words, God desires that Cornelius exercise his faith. Next, God does not instruct the officer to travel to Joppa to meet Peter. Rather, Cornelius must send his men to Peter and ask him to come to a Gentile home in Caesarea. This is significant: as the apostles Peter and John went to Samaria and welcomed the Samaritans as full members of the Christian church, so Peter travels to Caesarea and welcomes the Gentiles as full members in the church. Thus, in fulfillment of Christ's mandate to the apostles (1:8), God ordains new phases in the growth of the church through the apostles of Christ. The directions Cornelius received from the angel were clear. As centurion and head of his household, he was to send men to Joppa, a city located about halfway between Gaza to the south and Mount Carmel to the north. To be precise, Joppa was situated thirty-five miles northwest of Jerusalem and thirty miles south of Caesarea. The men would invite Simon, who is called Peter, to the home of Cornelius. Note that the angel used the Hebrew name Simon to indicate that Cornelius would ask a Jew to enter his home. Further, the men would have no difficulty finding Simon. They would meet him in the home of Simon the tanner, who lived by the sea. They would readily be able to locate the tanner's house, which was situated outside the confines of the city (see the commentary on 9:43). Doctrinal Considerations in 10:1–6 When Christian missionaries brought the gospel to the Gentiles, they met a group of people called God-fearers. These people were Gentiles who had not fully embraced the Jewish religion and therefore could be classified as neither pagan nor proselyte. They were acquainted with the Septuagint translation of the Scriptures, but had not been incorporated into Judaism because they had not submitted to the Mosaic regulations pertaining to circumcision, baptism, and sacrifices.^[10] Many God-fearers accepted the teachings of the gospel, adhered to the Christian faith, and believed in Jesus as their Savior. Among these God-fearers were Lydia, who was a seller of purple cloth in Philippi (16:14), Greeks in Athens (17:4), and Titius Justus in Corinth (18:7). As Cornelius prayed to Israel's God, he did not know Jesus Christ. Yet God heard and answered his prayer. The point is that Cornelius could not have prayed unless he prayed in faith.^[11] Cornelius, then, prayed to God and asked for the gift of salvation in anticipation of knowing Christ. He lived in the expectation of Christ coming into his life, much as the Old Testament saints awaited the Messiah. Luke provides no evidence that Cornelius offered prayers to God and showed his generosity to the poor for the purpose of meriting salvation. Devoted to God, he strove to keep the summary of God's commandments with a heart filled with love for God and his needy neighbors. Greek Words, Phrases, and Constructions in 10:4–6 Verse 4 [Greek] the verb [Greek] (I look intently at) appears fourteen times in the New Testament; twelve are in the writings of Luke (Luke 4:20; 22:56; Acts 1:10; 3:4, 12; 6:15; 7:55; 10:4; 11:6; 13:9; 14:9; 23:1). See also II Corinthians 3:7, 13. [Greek] the vocative, but it denotes more than a polite address. In context, it means Lord. [Greek] with the verb [Greek] this noun signifies to practise the virtue of mercy or beneficence. Here it means to make a donation for the poor. ^[12] Verses 5 6 [Greek] this is the aorist active infinitive of the verb [Greek] (I send after or for). The preposition in this compound verb means after. ^[13] [Greek] the dative is in apposition to the name Simon, thus, Simon, the tanner. c. Action 10:7–8 7. And when the angel who spoke to him had departed, Cornelius called two of his servants and a devout soldier of those who were continually with him. 8. He explained everything to them and sent them to Joppa. The angel had one task and that was to deliver God's message to Cornelius. Having accomplished his task, the angel left. But Cornelius in faith obeyed the instructions God had given him. He called two of his household servants who were thoroughly reliable, were acquainted with their master's devotion to God, and were spiritual men (see v. 2). In addition, Cornelius charged a soldier to accompany the two servants, obviously for protection. This soldier was a devout man who attended the worship services Cornelius conducted for the benefit of his household. All three men possessed a spiritual treasure and thus were united in purpose. Then Cornelius sent the two servants and the soldier on their way to Joppa. If this happened on a Monday, Cornelius would expect them to return on Thursday (see vv. 9, 23, 24, 30). If the men walked along the sandy and level road next to the Mediterranean Sea, they would have to allow themselves about ten hours to cover the distance between Caesarea and Joppa. They probably walked four hours on that first day and, starting out early the next morning, arrived in Joppa about noon on the second day. Greek Words, Phrases, and Constructions in 10:7–8 A [Greek] the present participle is translated in the past tense because of the aorist tense of [Greek] (he departed). [Greek] the word is equivalent to [Greek] (all). For Luke, the term is a favorite in both his Gospel and Acts. It occurs seventeen times in Luke's Gospel, thirteen times in Acts, four times in Mark, four times in Paul's Epistles, and once in James. 4. Peter's Vision 10:9 23a 9 The next day at noon as they were traveling and approaching the city, Peter went up on the roof to pray. 10 He became hungry and wanted to eat; but while the food was being prepared, he fell into a trance. 11 And he saw heaven opened and a certain object like a large sheet being lowered to earth by its four corners. 12 In it were all the four-footed animals, reptiles of the earth, and birds of the air. 13 Then a voice said to him, Get up, Peter. Kill and eat. 14 Peter replied, Certainly not, Lord. I have never eaten anything impure and unclean. 15 And the voice spoke to him a second time, Do not consider unclean what God has made clean. 16 This happened three times; and immediately the object was taken up into heaven. 17 While Peter was wondering what the vision he had seen might mean, the men sent by Cornelius, after asking directions to Simon's house, stood at the gate. 18 They called out and asked whether Simon called Peter was staying there. 19 While Peter was reflecting on the vision, the Spirit said to him, Three men are looking for you. 20 But get up and go downstairs. Accompany them without hesitation, for I myself have sent them. 21 So Peter went down to the men and said, I am the one you are looking for. What brings you here? 22 They said, Cornelius, an officer, a man who is righteous and fears God and is respected by all the Jewish people, has sent us. A holy angel told him to summon you to the house of Cornelius to hear a message from you. 23a Peter invited them to enter the house and gave them lodging. Luke discloses that God prepares Cornelius for entering the Christian church and Peter for receiving Gentiles into the church as full members. Luke devotes about a chapter and a half (10:1 11:18) to the subject of the first Gentiles accepting Jesus Christ as their Savior, receiving the gift of the Holy Spirit, and being baptized. In these chapters, Luke notes that God commissions Peter to open the door to the Gentiles; Peter represents the apostles and is the leader of the Jerusalem church. For that reason, Peter, not Paul, is the person who extends a welcome to the Gentiles. Peter is a Jew who since childhood has learned not to enter the home of a Gentile and not to have table fellowship with a non-Jew. He must now learn to overcome his prejudice and accept as brothers and sisters God-fearing Gentiles who believe in Jesus. Through a vision, God prepares Peter for the meeting with Cornelius and his household. a. Vision 10:9–13 9. The next day at noon as they were traveling and approaching the city, Peter went up on the roof to pray. The messengers of Cornelius have not lost any time while traveling. Within ten hours they arrive in Joppa. We surmise that after resting during the night, they continued their journey at daybreak and came to Joppa at noon. From Luke's reference to Peter being on the roof, we infer that the time of year was summer, which gave the travelers extended periods of daylight. While the messengers approach Joppa, Peter seeks privacy on the flat roof of the tanner's house where he is staying. Palestinian houses in those days had outside staircases that led to flat roofs, where the people could either sleep during the hot summer nights or, in the case of Peter, enjoy the cool breezes from the Mediterranean Sea during the day. The house of the tanner apparently lacked an upper room. Peter ascends the roof at noon that day for the purpose of spending time in private prayer. The times of private prayer in Israel were morning, noon, and evening (Ps. 55:17; Dan. 6:10). The Jews in Jerusalem participated in public prayers at the temple during the time of the morning sacrifice and the mid-afternoon offering at three (see 3:1).^[14] In Joppa, Peter observes the hour of prayer at noon while he awaits the noon meal. 10. He became hungry and wanted to eat; but while the food was being prepared, he fell into a trance. The Greek indicates that Peter becomes very hungry, perhaps because he had fasted. Indeed, his body demands something to eat. Meanwhile, Peter's hostess is busy preparing the noon meal. While Peter endures the hunger pangs, his senses are keen as he focuses his thoughts in prayer to God. Then he falls into a trance, which the Greek expresses with the word ekstasis (from which we have the derivative ecstasy). When Peter is in a trance, he neither loses control of his senses nor dreams. During a similar ecstatic experience Paul sees the Lord speaking to him and telling him to leave Jerusalem immediately (22:17–18). In either instance, the apostle enters into the presence of God to receive instructions for his ministry. In a profound state of concentration, both men are partially or completely oblivious to external sensations but fully alert to subjective influences coming to them by sight and sound. In the case of Peter, all his senses are directed to God in anticipation of divine directives. God himself induces Peter's trance so that God is able to communicate visually and audibly with him.^[15] Note, then, that Peter's hunger pangs relate directly to the vision he receives when he falls into a trance. His physical senses are stimulated because of his desire to eat, yet, in spite of his keen appetite, he is fully prepared to decline the invitation to eat. 11. And he saw heaven opened and a certain object like a large sheet being lowered to earth by its four corners. 12. In it were all the four-footed animals, reptiles of the earth, and birds of the air. 13. Then a voice said to him, Get up, Peter. Kill and eat. Peter sees that heaven opens and a large sheet filled with all kinds of animals comes down. This is interesting indeed, because we would have expected the opposite to take place, namely, that all the animal species would come together on the earth and then be taken to heaven. But an object descends from heaven to earth, and Peter observes that it is lowered by its four corners. The agents who are lowering this large sheet are not mentioned but undoubtedly they are angels. The purpose of this presentation is to indicate that the spectacle originates in heaven and not on earth.^[16] In other words, it is ordained by God. When the sheet comes closer to view, Peter discerns that it contains all kinds of four-footed animals, reptiles, and birds of the air. Except for the fish of the sea, all the creatures God has made are present in this large and open container and thus, by comparison, are similar to those that were in Noah's ark (Gen. 6:20). The sheet contains clean and unclean animals the sheep and the swine, the cow and the coney (Lev. 11; Deut. 14:3–21). When Peter takes note of all these animals, he revolts as he hears a voice from heaven commanding him to kill and eat. God instructed the Jew to separate himself from the Gentile by eating ritually prepared kosher food. Jewish people would not think of entering the home of a Gentile and eating or drinking with him (John 18:28). Jews also refused to buy their meat from a Gentile butcher and thus avoided polluting themselves with something that was ritually unclean.^[17] These strict laws of separation offended the Gentiles, who could not see harm in eating unclean animals. Accordingly, by observing the Mosaic command not to eat with Gentiles, Peter considered himself clean and all the Gentiles unclean (Gal. 2:12–14). The lesson God teaches Peter in this vision of the clean and unclean animals is that God has removed the barriers he once erected to separate his people from the surrounding nations. The barrier between the Jewish Christian and the Samaritan Christian had been removed when Peter and John went to Samaria to accept the Samaritan believers as full members of the church. Now the time has come to extend the same privilege to Gentile believers. Not man but God removes the barrier that separates the Jew from the Gentile. God instructs Peter to accept Gentile believers in the Christian church. God, not Peter, opens the gates of heaven to the Gentiles. God himself inaugurates a new phase of gospel ministry for Peter (11:18). Doctrinal Considerations in 10:9–13 Before Jesus ascended to heaven, he told the apostles to make disciples of all nations by baptizing and teaching believers regardless of race and color (Matt. 28:19–20). Of course, the apostles understood the mandate they received to proclaim Christ's gospel everywhere. Their training, culture, and background directed them first to the Jews: they went to the lost sheep of the house of Israel (Matt. 10:6). But Jesus told them to be witnesses for him in Jerusalem, Judea, Samaria, and the ends of the world. Except for admitting Samaritans to the Christian church, the apostles understood the mandate to include only Jews living in countries other than Palestine (see, e.g., 11:19). God guided the apostles step by step as the church continued to develop. First, at Pentecost devout Jews repented, were baptized, and received the Holy Spirit (2:38). Then, after the persecution following the death of Stephen, the Good News entered Samaria, where Philip preached the word. Representing the apostles, Peter and John went to Samaria, prayed that the Samaritan believers might receive the Holy Spirit, and baptized them (8:14–17). Next, through a vision of clean and unclean animals, God prepared Peter to preach the gospel to the household of the Roman officer Cornelius. These representative Gentiles received the Holy Spirit and were baptized. But the matter of full acceptance of the Gentiles into the Christian church was not settled until Paul and Barnabas returned from their first missionary journey to the Gentiles and reported their experiences to the members of the Jerusalem Council (15:4). At this council meeting, those present debated whether Gentile believers had to submit to circumcision. For the Jew, circumcision signified that he belonged to the covenant God had made with Abraham (Gen. 17:7). Thus, the Jewish Christians questioned whether the Gentiles who did not submit to circumcision were members of Abraham's covenant. Guided by the Holy Spirit, the Jerusalem Council determined that the Gentiles did not have to submit to circumcision but only to regulations that were already considered sacred prior to the Mosaic laws (15:19–20). For the Gentiles, therefore, baptism was sufficient. When Peter preached the gospel in Caesarea and baptized the household of Cornelius, the question of circumcision was not raised. God himself guided Peter, the apostles, and the Jewish believers in Jerusalem to accept the Gentiles. And in later years, God led the church to admit the Gentiles without circumcision. We conclude that God determines the church's direction and development. b. Instruction 10:14–16 14. Peter replied, Certainly not, Lord. I have never eaten anything impure and unclean. 15. And the voice spoke to him a second time, Do not consider unclean what God has made clean. 16. This happened three times; and immediately the object was taken up into heaven. a. Certainly not, Lord. I have never eaten anything impure and unclean. When Peter sees the animals and hears the voice saying, Get up, Peter. Kill and eat, he responds by using some of the words that the prophet Ezekiel uttered when Jerusalem was in a state of siege: Not so, Sovereign Lord! I have never defiled myself. From my youth until now I have never eaten anything found dead or torn by wild animals. No unclean meat has ever entered my mouth. [Ezek. 4:14, NIV] Peter hears the voice of God addressing him; in his reply he addresses God as Lord. He knows that whenever God speaks from heaven, an important event is taking place. Two instances were the baptism and the transfiguration of Jesus (Matt. 3:17; 17:5). But the event of God addressing Peter is also significant. It marks the entrance of the Gentiles into the church in accordance with God's will, plan, and purpose.^[18] Peter's ingrained cultural objections are so strong that he forcefully refuses to obey God's command to kill and eat. Alluding to Scripture (Ezek. 4:14), he feels that he is on safe ground to object to the divine directive. Peter tells the Lord that he has never eaten anything impure and unclean and thus indicates that he observes the barrier between the Jew and the Gentile. What is the meaning of the words impure and unclean? The Jew could eat the meat of only those animals which God had declared clean, that is, ruminants and those with cloven hoofs. All other animals were impure and unclean. The large sheet let down to earth contained clean and unclean animals. When God told Peter to kill and eat, he did not make a distinction between these two categories. By contrast, Peter distinguished between clean and unclean; he regarded the clean animals defiled because of their association with the unclean animals.^[19] b. Do not consider unclean what God has made clean. This is the second time a voice speaks from heaven and answers Peter's legitimate objection. The voice conveys the message that God, who formulated the dietary laws for his people Israel, can also revoke them according to his sovereign will. God has made the animals clean; therefore, Peter with his fellow Jewish Christians can disregard the food laws that have been observed since the days of Moses (Rom. 14:14). Literally the Greek text can be translated, What God has made clean, do not continue to call unclean. When does God abolish die dietary laws for Jewish Christians? The moment God removes the barrier between the Jew and Gentile, the validity of the food laws ceases. Abolition of these laws means that Jewish and Gentile Christians enter into a new relationship and accept one another as equals in the church. God himself removes the barrier, for he is the lawmaker. c. This happened three times. The heavenly voice is unable to convince Peter until he has heard it three times. Peter should have remembered Jesus teaching that food does not make man unclean when it enters his mouth (Matt. 15:11). Three times the heavenly voice speaks to Peter to tell him that God has made all foods clean. By implication, God is teaching Peter that with the abolition of food laws Peter can now associate with Gentiles and have table fellowship. After hearing the heavenly voice three times, Peter is convinced. When the chief spokesman for the twelve apostles and the leader of the Jerusalem church heeds the voice, the sheet is suddenly taken up to heaven. This return to heaven once again indicates that God himself has opened the way for the gospel ministry to the Gentiles. Greek Words, Phrases, and Constructions in 10:14–15 Verse 14 [Greek] the intensive adverb is a negative compound that signifies by no means. It is a combination of [Greek] (and not) and [Greek] (to a man). [Greek] &[Greek] the negative adverb negates the verb, yet it pointedly means nothing. ^[20] Verse 15 [Greek] the construction is redundant, but the prepositional phrase is idiomatic (Matt. 26:42; and compare John 4:54; 21:16). [Greek] the aorist active denotes a single occurrence during which God declared all animals clean. [Greek] the present imperative with the negative particle conveys the message stop considering unclean what God has declared clean. ^[21] c. Call 10:17–20 17. While Peter was wondering what the vision he had seen might mean, the men sent by Cornelius, after asking directions to Simon's house, stood at the gate. 18. They called out and asked whether Simon called Peter was staying there. When God removes the sheet, he also causes Peter's trance to cease. The significance of the vision God has given Peter, however, is not at all clear to Peter. The apostle meditates; he ponders the meaning of that which he has seen. Peter realizes that God is at work in his life and that he will make the meaning of the vision plain to him. He knows that the extraordinary vision has something to do with his ministry of the gospel. And indeed, God himself immediately provides the explanation of the vision. He sends Gentiles from Cornelius in Caesarea to Peter in Joppa. The three men sent by Cornelius have arrived in Joppa and have asked here and there for the address of Simon the tanner. We conjecture that they have no difficulty finding the house, which was situated along the seashore. When they arrive at the gate, they inquire whether Simon, who is also known as Peter, is staying with the tanner. The appearance of the Roman soldier probably is unsettling to Peter's host. Further, the clothing and speech of the two servants indicate that they are non-Jews. The men stand at the gate, call the owner of the house, and inquire where Simon Peter resides. 19. While Peter was reflecting on the vision, the Spirit said to him, Three men are looking for you. 20. But get up and go downstairs. Accompany them without hesitation, for I myself have sent them. Peter is still in deep thought and has not heard any of the conversation between his host and the visitors. The Spirit of God addresses him and tells him that three men are at the door and want to meet him. Luke often records that the Spirit instructs God's servants to go somewhere or do something (e.g., 8:29, 39; 11:12; 13:2; 21:11). The Spirit informs Peter how many men are looking for him, but not who they are. However, to calm Peter's mind, the Spirit instructs him to go downstairs and not to show any hesitation. The Spirit assures Peter that he has sent these men to Joppa to meet the apostle. Peter has to overcome at least two causes for hesitation when he meets the men at the gate. First, he knows that they are Gentiles who have traveled and need accommodation. That is, Peter and his host must lay aside the Jewish restrictions on associating with Gentiles. They must feed these men and provide shelter for one night. Second, Peter ought to lay aside any fear of being in the presence of a Roman soldier and two servants of a Roman officer at a time of political tension between the Jews and the Romans.^[22] When the Holy Spirit removes Peter's fears by telling him that God has sent the three men to him, the meaning of the vision becomes clear to Peter. God himself has assured Peter that what he has declared clean, Peter ought not to call unclean. God wants Peter to associate with these Gentiles. And they, in turn, will relate to him the account of the angel of God who visited Cornelius. This is the confirmation Peter receives, namely, to know that God is interpreting the vision for him in terms relating to gospel ministry. Greek Words, Phrases, and Constructions in 10:17–20 Verse 17 [Greek] introduced by the imperfect active [Greek] (he was thoroughly perplexed), the indirect question features the present optative of the verb [Greek] with the particle [Greek]: as to what the vision might mean. ^[23] Note the use of the present, imperfect, aorist, and perfect tenses in the verbs and participles of this verse. Verse 18 [Greek] the imperfect middle of [Greek] (I inquire) is followed by an indirect question. But the fact that [Greek] can be used to introduce a direct question and that [Greek], here, is strictly incorrect for an indirect question, which requires [Greek], there, may point to this not being intended to be indirect at all, but a direct quotation: they were enquiring, Does Simon &lodge here? ^[24] Verse 19 [Greek] with the present middle participle in the genitive ([Greek]) this personal noun forms the genitive absolute construction. [Greek] Codex Vaticanus has the reading [Greek] (two). This reading is based on verse 7 and refers to the two servants, who are accompanied by a soldier as a guard. Scribes supposedly harmonized the reading with 11:11, where the word [Greek] appears. However, a broad range of textual witnesses supports the reading [Greek] d. Reception 10:21 23a 21. So Peter went down to the men and said, I am the one you are looking for. What brings you here? 22. They said, Cornelius, an officer, a man who is righteous and fears God and is respected by all the Jewish people, has sent us. A holy angel told him to summon you to the house of Cornelius to hear a message from you. Peter meets the men at the gate and introduces himself as the person they want to see. He asks them why they have come to Joppa and why they want to meet him. Then he hears the details concerning the spiritual and moral life of Cornelius, a Roman military officer in Caesarea. The messengers portray Cornelius as a righteous man who fears God. In other words, they tell Peter that Cornelius worships God in the local synagogue and also in his home. They add that Cornelius has the respect of all the Jewish people, specifically, those residing in Caesarea. This last point is significant, for the Jews would not testify to his godliness if the officer did not worship Israel's God.^[26] Then the men inform Peter about the angelic visit to Cornelius some two days earlier. They relate that in obedience to the message that the centurion received, they have come to meet Simon Peter in Joppa. They describe the angel as holy. By respecting the holiness of the angel, they show their sincerity and faithfulness. They also relay the meaningful information that the angel gave to Cornelius, namely, to invite Simon Peter to deliver the gospel message in the officer's home in Caesarea. Here, then, is the purpose of their mission, and they look to Peter for a reply. Unfortunately, Luke is brief in his account and fails to describe Peter's reaction. How the apostle must have marveled at God's guiding care and purposeful design! What a realization it must have been for him that the church was about to enter a new phase of its ministry! To be sure, the vision and the visit of the three men from Caesarea testify to the changes that are about to happen. 23a. Peter invited them to enter the house and gave them lodging. Peter understands that he must accept the visitors and, implicitly, Simon the tanner concurs. These two men now serve as hosts to the visitors and provide for them the meal that has been prepared (v. 10). We have no information whether Peter breaks bread with the Gentiles, but we have reason to believe that, in obedience to the vision, he does. As soon as he leaves Joppa he will have to eat a number of meals with non-Jews. The men spend the afternoon conversing with one another, and Peter makes preparations to travel to Caesarea. They stay with Simon the tanner that night, and the next day they are ready to return to Cornelius. Greek Words, Phrases, and Constructions in 10:22 [Greek] the nation. These words come from the lips of Gentiles. A Jew would have used the term [Greek] (God's own people). 5. Peter's Visit to Caesarea 10:23b 48 23b The next day Peter, accompanied by some of the brothers from Joppa, went out with them. 24 And the following day he arrived at Caesarea. Cornelius was waiting for them and had invited his relatives and close friends. 25 As Peter entered the house, Cornelius met him, fell at his feet, and worshiped him. 26 But Peter made him get up and said, Stand up! I, too, am only a man. 27 And talking to him, Peter entered and found the many people who had gathered. 28 He said to them. You yourselves know it is unlawful for a Jew to associate with or visit a Gentile. Yet God has shown me not to call any man impure or unclean. 29 That is why I came without raising any objection when I was summoned. So I ask why have you summoned me? 30 Cornelius said, Four days ago at this hour, at three in the afternoon, I was in my house praying. Suddenly a man in radiant clothes stood before me 31 and said, Cornelius, your prayer has been heard and your generous gifts to the poor have been remembered before God. 32 Send, therefore, to Joppa and invite Simon who is called Peter. He is staying in the house of Simon the tanner by the sea. 33 So immediately I sent for you, and you did well in coming. Now, then, we are all here before God to hear everything that you have been, instructed by God to tell us. 34 Peter said: I truly understand that God shows no favoritism. 35 But in every nation, the man who fears him and does what is right is accepted by God. 36 You know that the message which proclaims peace through Jesus Christ, that he is Lord of all, was sent to the people of Israel. 37 And you know what happened throughout Judea, beginning in Galilee after the baptism that John preached. 38 You know about Jesus of Nazareth, how God anointed him with the Holy Spirit and power, and how he went around doing good and healing all who were dominated by the devil, for God was with him. 39 And we are witnesses of everything he did both in the land of the Jews and in Jerusalem. They put him to death by hanging him on a tree, 40 but God raised him on the third day. God caused him to be seen, 41 not by everyone but by witnesses who were appointed beforehand by God, that is, to us who ate and drank with him after he rose from the dead. 42 He commanded us to preach to the people and to testify that Jesus is the one whom God appointed judge of the living and the dead. 43 All the prophets bear witness to him that through his name everyone who believes in him receives forgiveness of sins. 44 While Peter was still speaking these words, the Holy Spirit fell upon all who were hearing the message. 45 And all the circumcised believers who had come with Peter were amazed that the gift of the Holy Spirit had been poured out on the Gentiles also. 46 For they heard them speaking in tongues and praising God. Then Peter said, 47 Can anyone prevent these people from being baptized with water? Because they have received the Holy Spirit as we have. 48 So he ordered that they be baptized in the name of Jesus Christ. Then they asked him to remain with them a few days. In the first part of chapter 10, Luke relates that God has made possible the meeting between Cornelius and Peter. Accordingly, Peter has authority to preach the gospel to Gentiles and to accept them as Christians. Peter realizes that this step is significant for the church and therefore requests that six Jewish Christians from Joppa accompany him (see 11:12). Likewise, Cornelius is fully aware of the importance of this event and invites his relatives and intimate friends to his house.^[27] a. Arrival 10:23b 29 23b. The next day Peter, accompanied by some of the brothers from Joppa, went out with them. 24. And the following day he arrived at Caesarea, Cornelius was waiting for them and had invited his relatives and close friends. Peter makes final preparations for his visit to Caesarea: he invites six members of the church in Joppa to go along with him. He wants eyewitnesses to report accurately his visit to the home of a Gentile so that the church can learn the details of this extraordinary visit (11:1–18). We have no indication when Peter and his companions left Joppa, but a party of ten people needs more time to get ready than two or three messengers. Luke notes that they leave, travel all day, and arrive in Caesarea the next day. On foot the trip takes about ten hours. No doubt the travelers spend the night somewhere and come to Caesarea during the course of the following day. If Cornelius received the angel's instructions on a Monday and immediately sent his messengers to Joppa, these men arrived there on Tuesday. The next day, Peter left for Caesarea and entered the house of Cornelius on Thursday (see v. 30). Luke writes that Cornelius is waiting anxiously for Peter's arrival. The officer has made all the preparations for this important visit by gathering relatives and close friends in his home. Evidently he has lived many years in Caesarea, for his extended family has come to reside there. In the course of time, Cornelius has been able to build up lasting friendships with residents in the area. All these people respond to Cornelius's invitation to meet Simon Peter and to hear him proclaim Christ's gospel. With Cornelius they are waiting to greet the returning messengers, the six Jewish Christians from Joppa (see v. 45; 11:12), and Peter. When the party of ten persons enters his home at the expected hour, Cornelius meets Peter at the gate and welcomes him.^[28] 25. As Peter entered the house, Cornelius met him, fell at his feet, and worshiped him. 26. But Peter made him get up and said, Stand up! I, too, am only a man. How did Cornelius know the exact time of Peter's arrival in Caesarea? We do not know. The Western text has an expansion of this passage and provides an explanation: And as Peter was drawing near to Caesarea, one of the servants ran ahead and announced that he had arrived. And Cornelius jumped up and [met him]. ^[29] But this reading is regarded to be a later explanation of the text and thus lacks authenticity. When Peter enters the home of Cornelius, he is astonished to see that this military officer puts his authority aside and falls to the ground to pay respect to Peter. From his Gentile background, Cornelius knows no other way to honor Peter than by prostrating himself. Cornelius is of the opinion that the person pointed out by the angel of God must be deserving of the highest respect. ^[30] By contrast, Peter shuns any action that resembles idolatry, for one of God's commandments is to worship only God (Exod. 20:3–4; Deut. 5:7–8). Scripture teaches that whenever man seeks to worship either an angel or a fellow man, he is told not to do so but to worship God (Rev. 19:10; 22:8–9). Consequently, when Cornelius and Peter meet, their initial encounter causes embarrassment. Peter realizes that Cornelius wishes to show him deep respect, but he tells the officer to get up on his feet. He seeks to rectify the situation with an appropriate response and says, Stand up! I, too, am only a man. In other words, Peter reveals himself as an ordinary man who in the sight of God is on the same level as Cornelius. He teaches the centurion the equality of all believers in God's presence. 27. And talking to him, Peter entered and found the many people who had gathered. 28. He said to them, You yourselves know it is unlawful for a Jew to associate with or visit a Gentile. Yet God has shown me not to call any man impure or unclean. 29. That is why I came without raising any objection when I was summoned. So I ask why have you summoned me? a. Talking to him, Peter entered. Luke describes the initial meeting of Peter and Cornelius and indicates that the two men have many things to discuss. Cornelius invites Peter to enter a large room, where he meets the relatives and close friends of Cornelius. Peter, then, faces a Gentile audience of many people. If he has any doubt about the significance of his vision, in the presence of these Gentiles that doubt disappears. b. It is unlawful for a Jew to associate with or visit a Gentile. At first glance, Peter's remark lacks friendliness and appears to be a verbal lesson on alienating himself from prospective converts to the Christian faith. However, Cornelius and his relatives and friends are personally acquainted with the strict separation rules that the Jews observe. Even though some Gentiles worship with the Jews in the local synagogue, they are unable to socialize with them because of the Jewish laws on table fellowship (see 11:2–3), The Jews recognize only converts to Judaism; only these people have attained full recognition in the Jewish community (Isa. 56:3); they are permitted to visit Jews and eat with them. The Gentiles know that the Jews do not even buy their food from the Gentiles for fear of contamination. They have experienced that Jews are unwilling to set foot in the home of a Gentile (Matt. 8:8; Luke 7:6). By entering Cornelius's house and perhaps eating something presented to him as refreshment after the journey, Peter must explain to his Gentile audience why he differs from other Jews. From infancy, every Jew has been told that being in the house of a Gentile and eating with him constitutes a violation of Jewish law.^[31] The Gentiles know this from their association with Jews in business and work. Should Peter now neglect to explain his conduct that goes contrary to all Jewish practice, he would be regarded as insincere and unreliable. Therefore, at the outset Peter addresses himself to this particular point, and he explains his social conduct by informing his listeners about God's revelation to him. c. Yet God has shown me not to call any man impure or unclean. When Peter relates that he has come because of a revelation from God and thus at God's command, the Gentiles are satisfied. Peter is the bridge between Jew and Gentile, for he announces that God himself has removed the race barrier (Eph. 2:11–22). As a Jewish Christian, Peter can no longer separate himself from Gentiles and call them impure and unclean (v. 14). He informs these Gentiles, who worship God but are not full converts to Judaism, that God accepts them as pure and clean. With this statement, Peter implicitly reveals that God does not require them to submit to circumcision.^[32] In the setting of the first century, the Jews apply the words impure and unclean to the Gentiles in respect not only to food laws but also to circumcision. This issue eventually becomes explicit when the apostles, elders, and the church meet at the Jerusalem Council (see especially 15:1, 7 11). d. I came without raising any objection when I was summoned. Because Luke often presents discourses in abridged form, we assume that Peter describes the vision he had in Joppa. On the basis of this vision, Peter is now able to state freely that he has come to the Gentiles without any objections. He knows that his visit to Cornelius and his household is according to God's will. e. Why have you summoned me? From the messengers, Peter has learned that Cornelius wants to hear a message from the apostle. Further, the servants have told Peter about Cornelius's vision some days earlier; but now Peter wants to hear the reason for calling him to Caesarea. He waits for an explanation from Cornelius. Practical Considerations in 10:23–29 The apostles gave the Christian church the simple truth that God shows no favoritism, for every believer is equal in his presence.^[33] In the days of the apostles, the Jews were told to respect the high priest (see 23:1–5). They also paid respect to the teachers of the law and the Pharisees, who enjoyed being called Rabbi (Matt. 23:7). However, Jesus took a different approach and taught his people humility: But you are not to be called Rabbi [my great teacher], for only one is your Teacher and all of you are brothers. And do not call anyone on earth your father, for only one is your Father in heaven. And do not be called teachers, for only one is your Teacher, namely, Christ. He who is the greatest of you shall be your servant. [Matt. 23:8–11] Certainly, leaders who serve the church well deserve respect and are worthy of double honor (I Tim. 5:17). Scripture teaches that we must obey our leaders because of the authority entrusted to them (Heb. 13:17). But the leader ought to set the example of being a servant who obediently listens to Jesus word: If anyone wants to be first, he must be the very last, and the servant of allMark 9:35, NIV . Greek Words, Phrases, and Constructions in 10:23b 29 Verse 23b [Greek] see the discussion at 5:17. Verses 24 25 [Greek] the middle aorist of the participle has the same meaning as the active aorist participle: he summoned. [Greek] necessary. This adjective is related to the noun [Greek] (necessity). It has a secondary meaning: connected by bonds of nature or of friendship. ^[34] An acceptable translation is intimate. [Greek] the definite article preceding the aorist infinitive is superfluous. Verse 27 28 [Greek] he finds. Luke's use of the historical present lends vividness to his account. [Greek] this particle is the equivalent of [Greek] (that). [Greek] formed by combining [Greek] and [Greek], the word in this context is adversative: but to me. b. Explanation 10:30–33 30. Cornelius said, Four days ago at this hour, at three in the afternoon, I was in my house praying. Suddenly a man in radiant clothes stood before me 31. and said, Cornelius, your prayer has been heard and your generous gifts to the poor have been remembered before God. a. Four days ago. The time has come for Cornelius to explain why he summoned Peter to his home. In a few sentences he relates the incident that happened four days ago at this hour. Strictly speaking, the time between Cornelius's vision and the moment he addresses Peter is only three days. But in first-century Palestine, the people regarded part of a day as a full day. Hence, the day of Cornelius's vision is the first day; the day of Peter's vision and the arrival of the messengers in Joppa, the second; the day the travelers left Joppa, the third; the day they arrived in Caesarea, the fourth. b. At three in the afternoon. We surmise that the men from Joppa arrived about noon on the fourth day, and that they were provided with food and drink and a refreshing bath. When they came together to hear Cornelius answer Peter's question, the time of day was three o clock. At this hour of the day, Cornelius customarily had his devotional hour. A literal translation of the Greek gives the interpreter difficulties: From the fourth day until this hour I was praying at three in my house. ^[35] In fact, the text becomes unintelligible. Although we have insufficient proof, we suppose that the Greek wording features two idiomatic expressions relating to time; they should not be taken literally but must have their counterparts in our expression of time.^[36] From the fourth day actually means four days ago; and until this hour signifies at this hour. c. A man in radiant clothes stood before me. Cornelius describes the angel in human terms. In the New Testament, the writers portray angels as men dressed in white garments that often show a supernatural radiance.^[37] d. Cornelius, your prayer has been heard. Although Luke does not disclose the content of the prayer, we infer that Cornelius had asked God for spiritual guidance and understanding of his word especially in regard to the messianic prophecies (see v. 4). The angel tells him that God has remembered his generosity to the poor and needy as he helped them with material gifts. 32. Send, therefore, to Joppa and invite Simon who is called Peter. He is staying in the house of Simon the tanner by the sea. 33. So immediately I sent for you, and you did well in coming. Now, then, we are all here before God to hear everything that you have been instructed by God to tell us. Luke repeats almost word for word the historical account recorded in verses 5 6. When the messengers come to Peter in Joppa, they report that the angel asked Cornelius to summon Peter because he would have a message for him (v. 22). Luke disregards this additional note in view of the fact that in the present situation Cornelius expects Peter to preach the gospel.^[38] In response to the call of the messengers, Peter has come to Cornelius's house. He hears words of thanks from the lips of his host, for Cornelius commends him by saying, You did well in coming. He continues and reveals the eager desire of all those present to hear a message from Peter. Cornelius says, Now, then, we are all here before God to hear everything that you have been instructed by God to tell us. What an opportunity to preach God's Word! What an audience! What an intense desire to listen to the gospel! What a joy and satisfaction for Peter to proclaim it! Cornelius asserts that this gathering of people has come to hear the Word of God and for that reason everyone in the audience stands in God's sacred presence. That is, God is going to speak to them through the mouth of his servant, the apostle Peter. Greek Words, Phrases, and Constructions in 10:30 and 33 Verse 30 [Greek] the accusative case for the reference the ninth hour (three in the afternoon) expresses not so much length of time as point of time.^[39] Verse 33 [Greek] the action of the aorist participle and that of the main verb occurred simultaneously. The first two words of the Greek phrase convey gratitude: thank you for coming. The expression [Greek] means please, will you do [this]. c. Sermon 10:34–43 In the first part of Peter's address (vv. 34 35), he explains God's intention to save people from every nation. Next, he reminds his listeners of God's message in word and deed through Jesus Christ (vv. 36 38). Then, he reveals Christ's death, resurrection, and appearances (vv. 39 41). And last, proclaiming the message of salvation, he calls his audience to faith in Christ and forgiveness of sin (vv. 42 43). While Peter is still preaching, he is interrupted by the coming of the Holy Spirit (v. 44). Nevertheless, his sermon as such is complete. 34. Peter said: I truly understand that God shows no favoritism. This is Peter's first address to a Gentile audience.^[40] As a representative of the Christian church, he is fully aware of the uniqueness of this situation. He realizes the significance of his vision in Joppa and knows that he is doing God's will. He says, I truly understand that God shows no favoritism. The Jews of Peter's day lived by the doctrine that God had made a covenant with Abraham and his descendants and that they were God's chosen people. They despised the Gentiles because, according to the Jews, God had rejected the Gentiles and had withheld his blessings from them. The Jews also knew that God had told Abraham that in him all the nations of the earth would be blessed (Gen. 12:3; 18:18; 22:18; 26:4). So, then, believers of all nations would claim Abraham as their spiritual father. Interestingly, in his sermon at Solomon's Colonnade Peter had quoted the words God had spoken to Abraham: And through your offspring all the families of the earth will be blessed (3:25). But at that time, Peter had not fully fathomed the depth of this divine saying. Now, however, Peter sees the fulfillment of God's word to Abraham. The Roman centurion, the members of Cornelius's household, and all his invited relatives and guests receive God's blessing. Peter appeals to the Scriptures when he says that God shows no favoritism. For instance, Moses tells the Israelites in the desert, For the Lord your God is God of gods and Lord of lords, the great God, mighty and awesome, who shows no partiality nor takes bribesDeut. 10:17, NIV .^[41] God does not look at a person's external appearance, nationality, wealth, social status, and achievements. In the light of God's teaching given in a vision, Peter sets aside his ingrained bias against the Gentiles and, as he states, truthfully accepts the doctrine of God's impartiality. He is convinced that salvation belongs to all nations and not merely to Israel. He knows that his earlier view of God was defective.^[42] There's a wideness in God's mercy, Like the wideness of the sea; There's a kindness in his justice, Which is more than liberty. For the love of God is broader Than the measure of man's mind; And the heart of the Eternal Is most wonderfully kind. Frederick W. Faber 35. But in every nation, the man who fears him and does what is right is accepted by God. The expression in every nation stands first in the sentence for emphasis. God excludes no country on the face of this earth but accepts believers from every nation into the church. God has removed the barrier between the nation Israel and the Gentiles. Nevertheless, God accepts a Gentile only when such a person fears him and obediently does his will. God accepts no sinner on his own merit; everybody, be he Jew or Gentile, must be saved through the atoning work of Jesus Christ. If Cornelius were acceptable on the basis of his own moral purity and personal religiosity, Peter would not have to preach Christ's gospel in the officer's home.^[43] What is the meaning of Peter's remark that God accepts a man who fears God and does what is right? Peter is saying that a person who seeks God and strives to keep his law is, on that account, eager to hear the good news of salvation. In Acts, Luke shows that God-fearers who earnestly do what is right readily place their trust in Jesus. When the apostles preach the gospel to them, they believe (see 16:14–15; 17:4, 12; 18:7–8). God receives people from every race, tribe, or tongue, not on the basis of their reverence for God and their striving after righteousness, but because they put their faith in Jesus. Thus, Peter reminds his audience of their knowledge of the Christ. 36. You know that the message which proclaims peace through Jesus Christ, that he is Lord of all, was sent to the people of Israel. a. You know. Peter intimates that the people in his audience have heard the reports concerning Jesus Christ as the supreme ruler and his message of peace. This message, of course, was proclaimed in Jewish circles and as yet was not made known to Gentiles. The evangelist Philip had preached the Good News in the local synagogues along the Mediterranean coast and perhaps even in Caesarea. b. The message which proclaims peace. The Gentiles know that God sent his message of peace through Jesus Christ, for people living in Palestine in those days had heard about Jesus preaching. Jesus proclaimed the biblical concept of peace, which is not merely an absence of hostility. Peace is a comprehensive concept that refers to the restoration of man's relationship with God (Isa. 52:7; Rom. 5:1). Peace is evident when man enters the presence of God and receives his favor and grace. Peace means that God blesses man, shields him from danger and harm, and makes him whole again.^[44] This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ 11. The Church in Palestine, part 4 11:1–18 and The Church in Transition, part 1 11:19–30 Outline (continued) 1 A. Ministry of Barnabas 1. Spread of the Gospel 2. Mission of Barnabas 3. Christians in Antioch 4. Prediction and Fulfillment 6. Peter's Explanation 11:1–18 11 1 The apostles and brothers throughout Judea heard that the Gentiles also had received the word of God. 2 And when Peter went up to Jerusalem, those who were circumcised took issue with him. 3 They said, You entered a house of uncircumcised men and ate with them. 4 Peter began to explain to them point by point what had happened. He said: 5 I was in the city of Joppa praying, and in a trance saw a vision. I saw a certain object like a great sheet being lowered by four corners from heaven and it came down to me. 6 I looked intently to observe what was in it and I saw four-footed animals of the earth, wild beasts, reptiles, and birds of the air. 7 Then I heard a voice saying to me, Get up, Peter. Kill and eat. 8 But I said, Certainly not, Lord. Nothing impure and unclean has ever entered my mouth. 9 The voice from heaven spoke a second time, Do not consider unclean what God has made clean. 10 This happened three times and then the whole thing was pulled up to heaven. 11 Immediately three men who had been sent to me from Caesarea stood at the house in which we were staying. 12 The spirit told me to have no qualms about going with them. These six brothers also went with me, and we entered the man's house. 13 He reported to us how he had seen an angel standing in his house and saying, Send to Joppa for Simon called Peter, 14 who will speak words by which you and all your household will be saved. 15 As I began to speak, the Holy Spirit fell on them just as he fell upon us at the beginning. 16 Then I remembered the word of the Lord, how he used to say, John baptized with water, but you will be baptized with the Holy Spirit. 17 If then God gave them the same gift as he gave us who believed in the Lord Jesus Christ, who was I that I could stand in God's way? 18 When they heard these things, they quieted down and glorified God, saying, Then also to the Gentiles God has granted repentance that leads to life. In numerous places throughout Acts, Luke provides only a few details of the historical accounts he records. We receive the impression that because of the vast history of the Christian church, Luke is forced to be selective and concise. However, when he records Peter's visit to Cornelius, Luke is purposely elaborate. He devotes about one and a half chapters (10:1 11:18) to this incident. As a Gentile Christian, he attaches considerable importance to the entrance of Gentiles into the church. When Peter arrives in Jerusalem, the Jewish Christians demand an explanation concerning his visit to the Gentiles. Peter has to inform the Jerusalem church that God himself has opened the way for the Gentiles to be members of the church. When the Samaritans entered the church, the Jewish Christians in Jerusalem had no objections. But now that Gentiles turn to Christ in faith, Peter has to tell the Jerusalem church that God has accepted them. In his account, Luke refrains from giving any indication when Peter traveled to Caesarea. Let us assume, however, that Peter's visit took place near the end of the fourth decade or even the beginning of the fifth (a.d. 39 41). We know that in those years the political situation in Jerusalem was tense. Emperor Caligula, whose insanity had caused untold turmoil and [Greek] -2 _ftnref1 [Greek] had decreed that a statue of the emperor be placed in the Jerusalem temple. Caligula had issued this decree after he received a Jewish delegation that wished to explain why the Jews in Alexandria, Egypt, had no altar to Caesar. At this meeting, Caligula was offended by the Jews and became angry with them. Josephus reports: Indignant at being so slighted by the Jews alone, Gaius dispatched Petronius [Governor of Syria, a.d. 39 42] as his legate to Syria to succeed Vitellius in this office. His orders were to lead a large force into Judaea and, if the Jews consented to receive him, to set up an image of Gaius in the temple of God. If, however, they were obstinate, he was to subdue them by force of arms and so set it [Greek] -2 _ftnref2 [Greek] When Petronius eventually came to Tiberias, located along the shore of Lake Galilee, tens of thousands of Jews met him and persuaded him not to erect the emperor's statue in Jerusalem. Risking his own life, Petronius wrote to Caligula and asked him to rescind the order. Shortly afterward, the emperor died at the hands of assassins (a.d. 41) and the calamity that threatened the Jews was averted. If we are correct in assuming that Peter's visit to Caesarea occurred at the time of Caligula's decree, we can imagine that the Jews in Jerusalem took exception to Peter visiting a Roman military officer. In any case, relations between the Jews and the Romans were tense. a. Critique 11:1–3 1. The Apostles and brothers throughout Judea heard that the Gentiles also had received the word of God. The Jewish Christians living in Caesarea had heard that Peter and six Jews from Joppa had entered the house of Cornelius and had stayed with him for some time. They relayed this news to the Jews in Judea and especially in Jerusalem. Moreover, they reported that Gentiles in Caesarea had received God's word and had put their faith in Jesus Christ. Luke first mentions the apostles and then adds the word brothers,which in New Testament usage means fellow believers. The apostles consulted the members of the church and sought to understand the news they had heard. They knew that the Gentiles had become Christians, for the expression word of Godwas synonymous with the apostolic preaching of the [Greek] -2 _ftnref3 [Greek] This preaching was rooted in the history of Jesus Christ (10:36–43). Suddenly the Jewish Christians had to face a new phase in the development of the church: the entrance of Gentiles into membership. No longer did the Jews have a monopoly on God's grace, for God had also invited the Gentiles to be full participants in his grace. Although the Jews had heard the news of this recent development, they lacked detailed information and at the same time were unwilling to adjust to the unavoidable changes that were occurring in the church. They demanded an explanation from Peter. 2. And when Peter went up to Jerusalem, those who were circumcised took issue with him. 3. They said, You entered a house of uncircumcised men and ate with them. Soon after leaving Caesarea, Peter returns to Jerusalem, where he has to report to the apostles and the church about his visit to the house of Cornelius. Incidentally, some Western manuscripts (Greek, Latin, Syriac, and Coptic) have an expanded text which indicates that Peter spent considerable time on his way to [Greek] -2 _ftnref4 [Greek] We are unable to say how long Peter took to reach the city; we know, however, that when he arrived he faced those who were circumcised. Some commentators interpret the phrase those who were circumcisedto refer to a separate Jewish party in the Christian [Greek] -2 _ftnref5 [Greek] Others are of the opinion that the phrase refers to people of Jewish birth -2 _ftnref6 (NEB). They say that there is no suggestion that there was a definite party in the church at this stage, especially before the issue of circumcision had arisen in such a way as to lead to people taking sides on it. [Greek] -2 _ftnref7 [Greek] Peter himself had expressed his aversion to entering the home of a Gentile until God told him to do so (10:28). Thus, in general we can say that every Jew who avoided social contact with Gentiles belonged to those who were circumcised. But Luke has in mind Jewish Christians, not all the Jews in Israel and in the dispersion. He uses the same phrase to describe the six Jewish Christians who accompanied Peter (10:45). Further, as a Gentile Christian himself, Luke views the entire Jerusalem church of that time as circumcised Christians. He points out that all the Jewish Christians in Jerusalem and Judea at the time of Peter's visit were opposed to accepting Gentile Christians into the [Greek] -2 _ftnref8 [Greek] He introduces the party of the Judaizers (15:5) in a later setting, but not at this time. The objection of the church members is that Peter entered the home of Gentiles and ate with them. The Jews avoided visiting Gentiles (John 18:28) for fear of becoming ceremonially unclean. And they refused table fellowship with Gentiles because they were commanded not to eat anything unclean. This strict law of separation compelled them to reject contacts with Gentiles; pressure from fellow Jews who were not members of the Christian church also was a decisive factor. Jews would travel on land and sea to win converts to their faith, as Jesus remarked (Matt. 23:15), but they scrupulously avoided contamination by eating only kosher foods. Note that the Jewish Christians in Jerusalem, even though they have heard that the Gentiles accepted Christ's gospel, do not question Peter's evangelistic mission to the Gentiles. They do not inquire about faith in Christ or baptism; they probe Peter's reasons for entering a Gentile home and eating unclean food. Greek Words, Phrases, and Constructions in 11:1–3 Verse 1 [Greek] in context this preposition means in. See 13:1; 15:23; 24:12; Heb. [Greek] -2 _ftnref9 [Greek] [Greek] normally the neuter plural noun is the subject of a verb in the singular. Here it occurs in the plural. Despite the textual variant, the plural [Greek] (they received) is preferred. Verse 2 [Greek] this is the imperfect middle of the compound verb [Greek] (I dispute) and has an ingressive sense: they began to dispute. [Greek] -2 _ftnref10 [Greek] [Greek] the lack of the definite article generalizes the phrase in which this noun appears. Therefore, without the definite article, the phrase hardly refers to a party. Verse 3 [Greek] some translators understand [Greek] as an interrogative -2 _ftnref11 (RSV, ) -2 _ftnref12 (JB). It can mean Why did you enter&? This conjunction, then, has the meaning why,which occurs also in Mark 2:16; 9:11, 28. However, most translators favor the recitative use, which introduces direct [Greek] -2 _ftnref13 [Greek] b. Vision 11:4–10 Luke has a penchant for recounting the same incident more than once (compare 9:1–19; 22:3–16; 26:9 [Greek] -2 _ftnref14 [Greek] Here he repeats the story of Peter's vision and his visit to Caesarea. Even though he omits some details, he adds others to stress certain points in the incident. Nevertheless, in many verses the accounts are identical. 4. Peter began to explain to them point by point what had happened. He said: 5. I was in the city of Joppa praying, and in a trance saw a vision. I saw a certain object like a great sheet being lowered by four corners from heaven and it came down to me. In his defense, Peter refrains from citing relevant passages from the Old Testament and pertinent sayings of Jesus. Instead he recounts his personal history and begins from the time of his vision in Joppa. He is completely at ease, for he knows that God himself has told him, through a vision, to proclaim Christ's gospel to the Gentiles. Obviously, Luke presents an abbreviated version of Peter's experience, because he omits references to Peter being on the roof at noon and being hungry while a meal was being prepared. He relates Peter's explanation that, while he was praying, God gave him a vision of a large sheet held by its four corners and descending toward him. 6. I looked intently to observe what was in it and I saw four-footed animals of the earth, wild beasts, reptiles, and birds of the air. 7. Then I heard a voice saying to me, Get up, Peter. Kill and eat. 8. But I said, Certainly not, Lord. Nothing impure and unclean has ever entered my mouth. 9. The voice from heaven spoke a second time, Do not consider unclean what God has made clean. 10. This happened three times and then the whole thing was pulled up to heaven. Peter reports the vision in the first person singular to give the audience a vivid description of what he saw. He stresses that he intently observed the contents of the large sheet: the living creatures of this earth (he adds a specific reference to wild animals), reptiles, and birds of the air (Ps. 148:10). As a Jew, Peter avoids using the name Godand thus recalls that a voice from heaven told him to get up, to kill, and to eat. Further, he implies that the sheet contained clean and unclean animals; this fact relates directly to his Jewish refusal to eat something unclean. Adhering to the Old Testament laws, Peter objects to defiling himself. But the heavenly voice reveals that he should not consider unclean anything that God has made clean. In other words, God removed the distinction between clean and unclean animals. After God had spoken three times in succession, the sheet was pulled back to heaven and the vision ended. Obviously, the purpose of the vision was to prepare Peter for his mission to Caesarea. Greek Words, Phrases, and Constructions in 11:6 [Greek] this aorist active participle from the verb [Greek] (I look intently at) is followed by the imperfect active [Greek] (I was observing) and the aorist active [Greek] (I saw). The use of the verb tenses in this verse is significant. c. Visit 11:11–14 Next, Peter describes his visit to the house of Cornelius. This man is the first Gentile convert to the Christian faith, yet Peter neglects to mention his name in his report. Peter simply calls him the man (v. 12), and perhaps purposely excludes any reference to Cornelius's military status. 11. Immediately three men who had been sent to me from Caesarea stood at the house in which we were staying. 12. The Spirit told me to have no qualms about going with them. These six brothers also went with me, and we entered the man's house. 13. He reported to us how he had seen an angel standing in his house and saying, Send to Joppa for Simon called Peter, 14. who will speak words by which you and all your household will be saved. Peter reveals to his audience that immediately after he had seen the vision, three men from Caesarea came to the house where he and some companions were staying. Even though he does not disclose that these visitors were Gentiles, his listeners knew that Gentiles invited him to come to Caesarea. Notice that Peter informs the members of his audience that God instructed him to visit the household of Cornelius. That is, Peter did not of his own accord decide to go to the Gentiles. On the contrary, first in a vision and then by speaking to him through the Holy Spirit, God told Peter to accept the invitation. Peter correctly places the emphasis on God and not on himself. We learn that the six Jewish Christians who went with Peter to Caesarea are now in Jerusalem to verify Peter's report. Peter confirms that he and his six Jewish companions entered the house of a Gentile and stayed there for some days. Peter reports that an angel instructed this Gentile to send messengers to Peter and to invite him to the man's house. Note that Luke presents a version of the angelic message that varies from the report in the preceding chapter (10:4–6, 31 32). The angel promised salvation to Cornelius and all his household. The term (householdincludes all the members of Cornelius's family, his servants, and even his soldiersJohn 4:53; I Cor. 1:11, 16). Moreover, when the angel promised Cornelius and all his household salvation, he implicitly referred to the author of salvation, Jesus Christ. Although Cornelius received religious instruction in the synagogue and worshiped God in private devotions at home, he had not yet received the gift of salvation. Only through faith in Jesus Christ would he and the members of his household be granted this gift. Greek Words, Phrases, and Constructions in 11:11–14 Verse 11 [Greek] some manuscripts have the singular [Greek] (I was) instead of the plural [Greek] (we were). The plural form is the more difficult reading and therefore preferred. Verses 13 14 [Greek] although the flow of the story demands the deletion of the definite article, its presence nevertheless appears to be original. Scribes would be more inclined to delete the article than to add it. [Greek] note the emphatic use of the personal pronoun in the second person to strengthen the future passive verb in the second person singular. d. Conclusion 11:15–18 Peter declares that he visited the Gentiles because God was giving them the gift of salvation. He confesses that he ought not to interfere when God is giving presents to whomever he pleases. Thus Peter directs the attention of the audience to God. He points out that when God pours out his Spirit on the Gentiles, as he did on the Jews at Pentecost, Gentiles and Jews become equals in the Christian church. 15. As I began to speak, the Holy Spirit fell on them just as he fell upon us at the beginning. 16. Then I remembered the word of the Lord, how he used to say, John baptized with water, but you will be baptized with the Holy Spirit. 17. If then God gave them the same gift as he gave us who believed in the Lord Jesus Christ, who was I that I could stand in God's way? The words as I began to speakshould not be taken literally but rather figuratively. What Peter intends to convey is that he had only begun to preach an outline of Christ's gospel and that in the succeeding days of his visit he continued to explain the way of salvation to his Gentile audience. Hence, at the outset of his stay the Holy Spirit descended upon Cornelius and his household. The outpouring of the Spirit on the Jews in Jerusalem was a major event in the history of the church. Now Peter explains that the Gentiles also have received the gift of the Spirit. Accordingly, the Christian church now consists of Jews, Samaritans, and Gentiles. At this point in his story, Peter introduces a word spoken by Jesus: John baptized with water, but you will be baptized with the Holy Spirit (Mark 1:8). The verb (rememberedis interesting because Jesus told his disciples that he would send the Holy Spirit to help them remember everything that Jesus had said to themJohn 14:26). When the Holy Spirit came upon the Gentiles, he caused Peter to remember Jesus words concerning the baptism of the Holy Spirit. The conclusion Peter draws from this historical incident is that God is sovereign in granting salvation to Jews and Gentiles. When God places the Gentile Christians on the same level as the Jewish Christians, and both Jew and Gentile believe in the Lord Jesus Christ, Peter is unable to entertain even the thought of denying the Gentiles entrance into the church. Peter asks the pertinent question, Who was I that I could stand in God's way? To ask the question is to answer it. Peter says nothing about circumcision. He and the members of the Jerusalem church see the hand of God in the development of the church. The Jerusalem church is unwilling to oppose God's work among the Gentiles. 18. When they heard these things, they quieted down and glorified God, saying, Then also to the Gentiles God has granted repentance that leads to life. When age-old patterns of conduct suddenly become obsolete and have to yield to a new way of life, the people who are intimately affected by this change must adapt. The Jerusalem church accepted Peter's explanation of his visit to Caesarea and recognized God's sovereignty in granting salvation to the Gentiles. Nevertheless, the greater part of a decade passed before the Jerusalem Council met to lay down the basic requirements which the Gentiles had to follow (15:20, 28 29). The people who listened to Peter's explanation are satisfied and have no further objections to permitting the Gentiles to enter the church. They acknowledge that God himself had instructed Peter to go to Caesarea, and consequently they are praising God for his mercy and grace. In a sense, the believers in Jerusalem have raised the same objections Peter had when in a vision God told him to eat unclean food. But as God assured Peter that he had made all things clean, so he makes the people in Jerusalem understand that he has accepted the Gentiles and has granted them the gift of salvation. Praising God, the Jewish Christians in Jerusalem conclude, Then also to the Gentiles God has granted repentance that leads to life. The Jerusalem church accepts the Gentiles on the twofold basis of God's gift of the Spirit to the Gentiles and their repentance. These two facts present sufficient evidence that the Christian church (in distinction from Judaism) depends not on legalistic observances but on divine [Greek] -2 _ftnref15 [Greek] At the conclusion of his Pentecost sermon, Peter exhorted his audience to repent of their sins (2:38). In his sermon at Solomon's Colonnade, delivered after he healed the cripple, Peter called the people to repentance (3:19). Castigating Simon the sorcerer, Peter told him to repent of his wickedness (8:22). However, repentance is not something that originates in man's heart on his own initiative. Repentance, as the believers in Jerusalem confess, is a gift of God: God has granted repentance that leads to life (II Tim. 2:25). That is, God grants his people the gifts of repentance, forgiveness of sin, and eternal life. Doctrinal Considerations in 11:18 When John the Baptist preached his baptism of repentance, he confronted the clergy of his day, the tax collector and the soldier in Roman employ, and Herod Antipas, who had married his brother Philip's wife. He told them to repent and be baptized (Luke 3:7 20). John commanded sinners to turn from a life bent on sin to a life dedicated to God. He even taught them how to live a God-glorifying life. Can the sinner who repents declare that he should receive credit for turning away from evil? No, not really. The sinner who knows that God through Christ has cleansed him from sin and has granted him life gives God the credit. He realizes that he has been saved, not by works but by grace through faith (Eph. 2:8–9). Thus he accepts repentance as a gift of God, who through his Son secured salvation and who through his Spirit has raised him from spiritual death. In one of his epistles, Paul ascribes salvation to both God and man: With fear and trembling work out your own salvation, for it is God who works in you both to will and to act according to his pleasure (Phil. 2:12–13). God grants his grace by raising man to a new life in Christ and then calls him to repent from everything that is [Greek] -2 _ftnref16 [Greek] The believer, therefore, sees repentance as God's gift to him in return wishes to express his thankfulness to God by obeying his precepts. Greek Words, Phrases, and Constructions in 11:15–18 Verse 15 [Greek] the articular aorist infinitive in the dative (because of the preposition [Greek]) denotes the time during which Peter began to speak. The wording should not be pushed to a logical extreme (see 10:44). [Greek] the prepositional phrase refers to the Pentecost experience, which for the Jewish Christians marked the beginning of the Christian faith. The outpouring of the Holy Spirit in Caesarea is the Pentecost of the Gentiles. Verse 16 [Greek] from [Greek] (I remember), this verb in the aorist passive is followed by the genitive case. Verbs of remembering and forgetting have their direct object in the genitive. [Greek] the imperfect tense is [Greek] -2 _ftnref17 ([Greek] The saying, first uttered by John, appears to be proverbial; all four evangelists quote it, with variationsMatt. 3:11; Mark 1:8; Luke 3:16; John 1:26). Verse 17 [Greek] this particle introduces a conditional sentence that states a simple fact and depicts reality. [Greek] in the dative plural, this aorist active participle refers to both Jewish and Gentile believers. At the conclusion of the verse, Western manuscripts add: that he should not give them the Holy Spirit after they had believed on him. [Greek] -2 _ftnref18 [Greek] Verse 18 [Greek] the aorist active of [Greek] (I am quiet) conveys the constative sense. The verb describes a quiet condition &inclusive of silence. [Greek] -2 _ftnref19 [Greek] [Greek] the inferential particle signifies accordingly, so. [Greek] -2 _ftnref20 [Greek] IV. The Church in Transition 11:19 13:3 A. Ministry of Barnabas 11:19–30 19 So those who had been scattered because of the persecution that happened in connection with Stephen made their way as far as Phoenicia, Cyprus, and Antioch, telling the word only to Jews. 20 Some of them, men who were from Cyprus and Cyrene, came to Antioch and began to speak to the Greeks also, proclaiming the Lord Jesus. 21 And the hand of the Lord was with them, and a large number believed and turned to the Lord. 22 The news about them reached the ears of the church in Jerusalem and they sent Barnabas to go to Antioch. 23 When he arrived and witnessed the grace of God, he rejoiced and began to encourage them all to remain true, with a resolute heart, to the Lord. 24 He was a good man, full of the Holy Spirit and faith. And a large crowd was added to the Lord. 25 Barnabas left for Tarsus to look for Saul. 26 When he found him he brought him to Antioch. And for a whole year they met with the church and taught a great number of people. The disciples were called Christians first in Antioch. 27 Now at that time some prophets came down from Jerusalem to Antioch. 28 One of them, named Agabus, stood up and predicted through the Spirit that there would be a severe famine all over the Roman world. This happened during the reign of Claudius. 29 And the disciples, each of them as he was financially able, decided to send help for the relief of the brothers living in Judea. 30 They did this by sending their gift to the elders by Barnabas and Saul. Luke resumes his account of the Jewish Christians who had been driven from Jerusalem after the death of Stephen (8:1–4). These persecuted Christians moved from Judea and Samaria in a northerly direction to Phoenicia (modern Lebanon), Cyprus, and Antioch in Syria. Luke may have had a special interest in providing this account, for the oldest prologue to Luke, written between a.d. 160 and 180, states that Luke was a Syrian, a native of Antioch, and a physician (Col. 4:14) by [Greek] -2 _ftnref21 [Greek] Although we do not know when Luke was converted, it is possible that he was among the first Gentiles to acknowledge Christ as his Savior and Lord. The city of Antioch, located about twenty miles inland from the Mediterranean Sea, was founded in 300 b.c. by Seleucus I Nicator, who named the city after his father, Antiochus. When the Romans conquered Syria in 64 b.c., Antioch became the capital of western Syria and prospered as an important commercial center. In the Roman empire, Antioch ranked third in importance after Rome in the west and Alexandria in the [Greek] -2 _ftnref22 [Greek] To this city, Jewish settlers came in great numbers. They were influential and secure, having received citizenship rights that were equal to those of the [Greek] -2 _ftnref23 [Greek] However, Antioch was known not for its virtues but for its vices: it was a city of moral depravity, as a Roman author points [Greek] -2 _ftnref24 ([Greek] Here the Jewish people had their synagogues, taught the Law and the Prophets on the Sabbath, and even evangelized the local population. (For example, Nicolas converted to Judaism in Antioch. He came to Jerusalem, where he became a Christian and one of the seven deacons [6:5].) Converts had to fulfill three requirements: submit to circumcision to establish the covenant relationship through AbrahamGen. 17:11–12); accede to baptism to cleanse a person from moral impurities and thus demonstrate obedience to Jewish law; and offer an appropriate [Greek] -2 _ftnref25 [Greek] The Greeks, however, adored their bodies and objected to circumcision. People who refused to be circumcised could not become converts to Judaism and were called God-fearers by the Jews. It is logical to suppose that some of these God-fearing Gentiles became Christians, contributed to the mission of the church, and received honorable mention in Acts. 1. Spread of the Gospel 11:19–21 19. So those who had been scattered because of the persecution that happened in connection with Stephen made their way as far as Phoenicia, Cyprus, and Antioch, telling the word only to Jews. After Stephen's death, mission work among the population in Jerusalem came to a halt. In God's providence, the Christians who were driven out of the city brought the gospel to the people in Palestine. Wherever they went, they proclaimed the gospel of salvation and caused the church to expand. Accordingly, God used the death of Stephen and the subsequent persecution to enlarge the church through the mission work of persecuted Christians. Hellenistic Jews who embraced the teachings of Christ returned to their homelands; some settled in the coastal cities and towns of Phoenicia. These believers, by associating with Jewish people and not with Gentiles, told the Good News only to members of their own race. 20. Some of them, men who were from Cyprus and Cyrene, came to Antioch and began to speak to the Greeks also, proclaiming the Lord Jesus. Hellenistic Jews who resided in Cyprus and Cyrene made their way to Antioch and communicated the gospel to the Greeks. We know that numerous Jews lived in both [Greek] -2 _ftnref26 [Greek] Because the distance between Cyprus and Antioch is relatively short and direct, we can understand that Jews traveled from one place to the other. But we are unable to explain why Jewish people from Cyrene in North Africa came to Antioch. Nevertheless, when these Hellenistic Jews arrived in Antioch, they preached the gospel to the Greeks. As the Jews in Antioch customarily taught the Old Testament Scriptures to the Gentiles, so the Christians brought the gospel to the Greeks. And these Greeks were ready to put their faith in Jesus Christ. Some scholars favor the translation Greeksin the text, while others opt for the reading Hellenists. The problem stems from a variant in the text: the word for Greeks is Hellnasand that for Hellenists is Hellnistas. The Problem of the variant in the Greek text is reflected in translations, which try to convey the significance of the underlying Greek word. Here are a few examples: Gentiles -2 _ftnref27 (GNB) Grecians -2 _ftnref28 (KJV) non-Jews -2 _ftnref29 (SEB) How do we approach this matter? First, the textual variant has strong external support, so we are unable to make a choice on the basis of manuscript evidence. Consequently, we are forced to rely on internal evidence. Luke states that Greek-speaking Jewish Christians from Cyprus proclaimed the gospel, not to the Jews, but to people either who were born in Greece or whose native tongue was Greek. With this stark contrast, he intimates that the Jewish Christian missionaries addressed not the Greek-speaking Jews, whom he elsewhere calls [Greek] -2 _ftnref30 [Greek] but the non-Jewish Greeks, whom he repeatedly classifies as [Greek] -2 _ftnref31 [Greek] The internal evidence, therefore, seems to favor the reading Greeks. Next, how should we interpret this reading? In the New Testament, the term Greeksdenotes either natives of Greece and Macedonia or non-Jewish Hellenized residents of major cities, including Antioch, Iconium, Ephesus, Thessalonica, and [Greek] -2 _ftnref32 [Greek] Luke indicates that the Jewish Christians, in addition to preaching the gospel to Jews in Antioch, proclaimed Jesus Christ to the Gentiles. Not only Luke in Acts, but also Paul in his writings, stresses that the gospel is first for the Jew and then for the Greek, that is, the GentileRom. 1:16, see especially the -2 _ftnref33 ([Greek] -2 _ftnref34 [Greek] 21. And the hand of the Lord was with them, and a large number believed and turned to the Lord. In this text, Luke sounds a note of triumph. As a Gentile Christian, he describes the growth of the Christian church among the Gentiles. They listened to the message, believed in the Lord Jesus, and joined the fellowship of the church. Luke ascribes the increase to the hand of the Lord (see 4:30; 13:11). That is, in his providence God blessed the labors of the missionaries when numerous Gentiles were converted. Perhaps Luke was one of these early converts. Striking is the emphasis on the word Lord. It occurs three times in succession (vv. 20 21) and presents a marked emphasis in the proclamation of the Good News. This does not mean that the term Lordoriginated in Antioch among the Gentile [Greek] -2 _ftnref35 ([Greek] On the contrary, Jesus applied Psalms 110:1, The Lord said to my Lord, to himself, as did his apostlesMatt. 22:41–44; Acts 2:34). Both Jews and Gentiles accepted Jesus Christ as their Lord; by confessing his name they became his disciples. On the basis of verse 19, we assume that the initial ministry of the Jewish Christians among the Jews and Greeks took place in the confines of Antiochean synagogues. The news of the great number of converts soon reached the apostles in Jerusalem (see 2:47; 6:7; 9:31; 12:24; 14:1; 16:5; 19:20). They realized that the age of preaching the gospel to the Gentiles had come and that appropriate action should be taken to welcome them into the church. 2. Mission of Barnabas 11:22–24 22. The news about them reached the ears of the church in Jerusalem and they sent Barnabas to go to Antioch. 23. When he arrived and witnessed the grace of God, he rejoiced and began to encourage them all to remain true, with a resolute heart, to the Lord. 24. He was a good man, full of the Holy Spirit and faith. And a large crowd was added to the Lord. We make these observations: a. News.Good news travels fast! Travelers who arrived in Jerusalem reported to the church the phenomenal influence of the Christian faith and the resultant increase of believers in the city of Antioch. First, the Jerusalem church received the news about the Samaritans who had accepted the gospel. In consequence, its members sent Peter and John to them (8:14). Next, the mother church heard about the Gentiles in Antioch who accepted the gospel. In response, the church commissioned Barnabas as the representative of the apostles. Note, then, that the Jerusalem church remained in charge of developments abroad. When the news came to the ears of the church in Jerusalem, the apostles were perhaps in other regions (compare v. 30). The Jewish Christians had no objections to Gentiles entering the church, primarily because Peter had told them about his experience in Caesarea. Although Caesarea was located in Palestine, in the minds of the Jews the city of Antioch was the capital of a heathen nation. Nevertheless, the church in Jerusalem voiced no dissent. Instead the church leaders looked for a person who could represent them and who would understand the situation in Antioch. They appointed Barnabas. Finally, the Jerusalem church could not take lightly the increase of the church in Antioch. In time, the Antiochean church became the mission center for the Christian faith and overtook the mother church of Jerusalem. Even though Jerusalem provided leadership and direction, Antioch had vision and ambition. From Antioch, the gospel sounded forth throughout the countries that bordered the Mediterranean Sea. Antioch became the Gentile church that occupied a strategic position between the Jewish center in Jerusalem and the Gentile churches Paul had [Greek] -2 _ftnref36 [Greek] After the fall of Jerusalem in a.d. 70, Antioch filled the leadership vacuum in the church at large. b. Action.As a Greek-speaking Jewish Christian and native of Cyprus, Barnabas is the right person to promote the development of the church in Antioch. He comes not to exert authority, but to help the believers grow in faith. Perhaps traveling along the coastal area, visiting and strengthening churches along the way, Barnabas eventually arrives in Antioch. He is amazed at the grace of God when he observes the harmony that exists between Jew and Gentile in the Antiochean church. With spiritual eyes, he looks at the development of the church and gives God the glory. Barnabas rejoices when he sees the effect of Christ's gospel among the people and, true to his name Son of Encouragement (4:36) he immediately begins to encourage the believers to remain true to the Lord. He realizes that these recent converts may become an easy prey of Satan. Therefore, on a daily basis Barnabas instructs them to be true to Jesus. He urges them to cling to Christ with determination (compare 13:43; 14:22). c. (Result.Luke expresses his admiration for the spiritual characteristics of Barnabas. He calls him a good man, full of the Holy Spirit and faith. The description matches that of Stephen (6:5; 7:55) and thus puts Barnabas on the same level as Stephen. The adjective good,applied to Barnabas, denotes the quality of excellence. Luke describes Barnabas as good in the sense that this person is of sterling character, wholesome, capable, and helpful. Filled with the Holy Spirit and faith, Barnabas lives in daily fellowship with God the Father and the Lord Jesus ChristI John 1:3). The presence of the Holy Spirit and complete trust in Jesus furnish him with serene stability, genuine love for his fellow man, and unparalleled dedication to the work of the Lord. As a result, the church at Antioch continues to increase in numbers. Writes Luke, A large crowd was added to the Lord. In fact, this is the second time that Luke reports the growth of the Antiochean church (v. 21). The church experiences a development that is unique in the Gentile world and in a sense indicates still greater things to come. Greek Words, Phrases, and Constructions in 11:22–23 [Greek] this is a Semitic idiom that occurs frequently in the Septuagint. See also Matthew 10:27. [Greek] the noun in the dative case modifies the verb. The dative is used adverbially to express manner, that is, how to remain true to the [Greek] -2 _ftnref37 [Greek] 3. Christians in Antioch 11:25–26 Barnabas proves to be the right man in the right place. He relates well to the people living in the capital city of Antioch, is bilingual, is familiar with Greek culture, and perhaps works at a trade to support himself. Due to the numerical increase of the Antiochean church, Barnabas needs assistance. He knows that Paul resides in Tarsus and is a capable teacher. 25. Barnabas left for Tarsus to look for Saul. 26. When he found him he brought him to Antioch. And for a whole year they met with the church and taught a great number of people. The disciples were called Christians first in Antioch. a. Barnabas left for Tarsus to look for Saul. The geographic distance between Antioch and Tarsus was relatively short and by traveling on foot could be covered in a few days. Tarsus was a major city in Cilicia, a Roman province in the southwest corner of Asia Minor (modern Turkey). It was a university city that ranked higher academically than Alexandria and Athens. In this city Paul was born; he describes himself as a Jew, from Tarsus in Cilicia, a citizen of no unimportant city (21:39). E. M. Blaiklock suggests that influential Jews in that city had petitioned Rome to confer on them Roman citizenship with the provision that this privilege be transmitted by birth to their [Greek] -2 _ftnref38 [Greek] Rome granted their request and as a consequence Paul enjoyed the protection of Roman citizenship (16:37; 22:28). After Paul left Jerusalem and traveled via Caesarea to Tarsus (9:30), he seemed to have disappeared. However, in view of Luke's reference to churches in Cilicia (15:41), we presume that Paul, as the energetic missionary to the Gentiles, proclaimed and taught the gospel in that area. No wonder that Barnabas chose Paul to be his right-hand man to teach the Word to the Gentile Christians in Antioch. b. When he found him he brought him to Antioch. Luke does not disclose how long Barnabas had to look for Paul in Tarsus and its vicinity. He merely states that he found Paul and brought him to Antioch. Barnabas knew that Jesus had called Paul to be an apostle to the Gentiles (9:27). And even if many years had elapsed since they both had been in Jerusalem, Paul's call remained intact. Barnabas informed Paul about the influx of the Gentiles into the Antiochean church and invited him to be their [Greek] -2 _ftnref39 [Greek] When Paul agreed to accompany Barnabas and work with him in Antioch, he made his debut as a teacher of Gentile Christians. c. And for a whole year they met with the church. Both Barnabas and Paul taught the believers in Antioch for a year. Moreover, Luke adds that these two men taught a great number of people. This information is indicative of the tremendous growth of the Christian church in that city. Obviously, Paul was well qualified to teach the people that the Old Testament Scriptures were fulfilled in Jesus Christ. He had been schooled in the Scriptures at the feet of Gamaliel in Jerusalem (22:3), and following his conversion near Damascus, he interpreted the Old Testament messianic prophecies from a fulfillment motif. d. The disciples were called Christians first in Antioch. Since the outpouring of the Holy Spirit on the day of Pentecost in Jerusalem, Jesus followers referred to themselves as brothers, disciples, believers, saints, and those who belonged to the Way. The time had come, however, to adopt a definitive and descriptive name for the people who accepted Jesus as their Lord and Savior. The name Christianswas used first in Antioch in the multicultural setting of that city. In Acts, the name occurs only twice, here and in 26:28 (where Herod Agrippa II chides Paul for trying to make him a Christian). The word also appears in I Peter 4:16. Peter puts it in the context of suffering and urges his readers not to be ashamed of bearing that name. We are unable to determine if antagonists to the Christian faith coined the Greek name Christianoito defame the followers of Christ. In the light of Agrippa's remark to Paul and the context of Peter's comments to his readers, we are inclined to think that the enemies of the faith ascribed this name to the Christians. The other possibility is that the believers carefully chose the name. They did not designate themselves followers of Jesus, nor did they adopt the name that the Jews gave them, the Nazarene sect (24:5). Instead they used the official title (Christand, adding the ending -ians-ianoi), indicated that they completely identified themselves with [Greek] -2 _ftnref40 [Greek] Similarly, members of Caesar's household, soldiers, and public officials called themselves Kaisarianoito demonstrate their allegiance to the Roman emperor. Although Jewish Christians could stay under the protective umbrella of the freedom of religion that the Roman government had granted the Jews, with the influx of Gentiles into the church the Christians had to distinguish themselves from the Jews and assume a new name. Nonetheless, we are unable to prove that the Christians themselves coined the term Christianoi. The absence of this term from early Christian literature (except in the letters of Ignatius) suggests that as a matter of fact it was not a name early accepted by the Christians themselves. [Greek] -2 _ftnref41 [Greek] As the Christians in Antioch dedicated themselves completely to Jesus Christ so we ought to reflect Christ's virtues, glory, and honor. As Christians, we are brothers and sisters in the household of faith, citizens in the kingdom of heaven, and soldiers in the army of Christ. Practical Considerations in 11:26 Why are you called a Christian? The name Christianmeans that you identify completely with Christ because you are his disciple. But for many Christians this identification seems to apply only in a Sunday worship service. During the week, many Christians appear to have put aside the Christian nametag that they display on Sundays when they sing praises to God, read Scripture, pray, and listen to a sermon. How do some Christians live? Some live for the sake of money; others are in the process of destroying their bodies through chemical dependence; and still others use vile and profane language as part of their daily speech. The question, Why are you called a Christian? is personal and to the point. It makes many Christians blush. In the sixteenth century, German theologian Zacharius Ursinus asked this same question and formulated the following answer: Because by faith I am a member of Christ and so I share in his anointing. I am anointed to confess his name, to present myself to him as a living sacrifice of thanks, to strive with a good conscience against sin and the devil in this life, and afterward to reign with Christ over all creation for all [Greek] -2 _ftnref42 [Greek] Greek Words, Phrases, and Constructions in 11:25–26 Codex Bezae and other Western manuscripts have an expanded text. The italicized clauses and phrases indicate variations: And having heard that Saul was at Tarsus,he went out to seek him; and when he had met him, he entreated him to cometo Antioch. When they had come,for a whole year a large company of people were stirred up,and thenfor the first time the disciples in Antioch were called [Greek] -2 _ftnref43 [Greek] [Greek] the compound aorist infinitive expresses purpose and, at the same time, thoroughness. That is, Barnabas went to Tarsus to make a diligent [Greek] -2 _ftnref44 [Greek] [Greek] this simplistic phrase, literally translated it was to them, introduces three infinitives: first, [Greek] (they met), then, [Greek] (they taught), and last, [Greek] (they received a name). 4. Prediction and Fulfillment 11:27–30 As a historian, Luke speaks in general terms (compare 12:1) and fails to give exact dates. From the information about a famine and the historical context in Acts and other sources, we conjecture that Agabus predicted the famine in the first part of the fifth decade. Scholars differ on an exact date, but historical evidence seems to support the view that this famine took place about a.d. [Greek] -2 _ftnref45 [Greek] 27. Now at that time some prophets came down from Jerusalem to Antioch. 28. One of them, named Agabus, stood up and predicted through the Spirit that there would be a severe famine all over the Roman world. This happened during the reign of Claudius. We make these comments: a. Prophets.The link between the churches in Jerusalem and Antioch appears to be strong, for in time some prophets come down from Jerusalem to visit the believers in Antioch. They are Christian prophets who have the gift of the Holy Spirit (v. 28) and come to strengthen the Christians in their faith (13:1). Even though this is the first time Luke mentions prophets, we know from other New Testament passages that prophets interpreted and preached God's Word, encouraged the people, and predicted [Greek] -2 _ftnref46 ([Greek] They differed from the Old Testament prophets in respect to their function. Old Testament prophets primarily foretold the birth and coming of Christ. But after Jesus coming, messianic prophecy had ceased and New Testament prophets preached the gospel and predicted events. Furthermore, Christ's gospel had been entrusted to the apostles, who filled a primary role in the Christian church. Thus Paul lists the apostles first and then the prophetsEph. 4:11). b. Prediction.One of the prophets was Agabus, who predicted that a famine would strike the Roman empire. Agabus merely predicts; he does not prophesy. Likewise, when Paul arrived at Caesarea at the conclusion of his third missionary journey, Agabus came from Judea and predicted Paul's imprisonment (21:10–11). The fact that this prophet was filled with the Holy Spirit means that God wished to communicate with his people regarding an event in the future. This event touched the lives not only of Christians but of all those living in the Roman empire. The famine that Agabus predicted occurred during the reign of Emperor Claudius, who ruled from a.d. 41 to 54. Luke calls it a severe famine, for in varying degrees it affected the entire Roman empire. Egypt sold grain for the benefit of the people in famine-stricken Jerusalem, Cyprus supplied [Greek] -2 _ftnref47 [Greek] and the Christians in Antioch sent aid to the believers in Judea (v. 29). Different parts of the Roman empire suffered famines. Therefore, we interpret Luke's description, a severe famine all over the Roman world, not in a literal but in a broad sense. 29. And the disciples, each of them as he was financially able, decided to send help for the relief of the brothers living in Judea. 30. They did this by sending their gift to the elders by Barnabas and Saul. The purpose for the visit of the Jerusalem prophets was to inform the Antiochean believers that a severe famine would occur in Judea with detrimental consequences for the Christians in that area. The church in Antioch did not receive the message for information but made immediate plans to alleviate the need of the believers in Judea. Luke describes the loving care of the Christians in Antioch in glowing terms: And the disciples, each of them as he was financially able, decided to send help for the relief of the brothers living in Judea. The Antiochean Christians decided to establish a relief fund to which each person contributed as much as his resources permitted. On a voluntary basis, the believers donated their gifts to show their love for needy brothers. Indeed, God loves a cheerful giver (II Cor. 9:7). The Gentile church broke down the wall of separation between Jew and Gentile by sending famine relief to the Jewish church in Jerusalem. For decades, perhaps as a result of the persecution following the death of Stephen, the Jerusalem church became impoverished. During his missionary journeys Paul asked the Gentile churches for donations to help the poor in [Greek] -2 _ftnref48 ([Greek] The Gentile Christians wished to thank the Jewish Christians for sharing their spiritual blessings. Returning a kindness, the Gentiles shared material blessings with the Jewish Christians in JerusalemRom. 15:27). In his report, Luke is extremely brief. He does not indicate what kind of help the believers in Antioch sent to Jerusalem and when they dispatched it. We surmise that they entrusted a monetary gift to Barnabas and Paul, who served as their emissaries (see v. 30). Further, we believe that the two envoys arrived in Jerusalem before the famine took effect. We must keep in mind that the prophets came to Antioch for the purpose of informing the Christians about a need among the believers in Judea. When this news reached the Antiocheans, their response was immediate and spontaneous. They commissioned Barnabas and Paul to take a gift to the elders in Jerusalem and thus demonstrated the visible unity of Christ's church. Two items need a word of explanation. First, the believers in Antioch sent their foremost teachers to Jerusalem to act as their representatives. Barnabas used the occasion to report to the church in Jerusalem about the work he and Paul performed in Antioch (see v. 22). For Paul, this trip was a homecoming of sorts. Years earlier he had left Jerusalem because local Jews were seeking to kill him (9:29–30). He returned not knowing whether his enemies would allow him to stay safely in the city. Was this visit Paul's return to Jerusalem fourteen years later (Gal. 2:1)? We keep this question in abeyance, for it relates to Paul's visit at the time of the Jerusalem Council (see the commentary on [Greek] -2 _ftnref49 [Greek] Next, verse 30 is the first mention of elders in the Jerusalem church. When Paul and Barnabas established churches in Asia Minor, they appointed elders in each church (14:23; see also 20:17). And when Paul wrote a letter to Titus, who was a pastor on the island of Crete, he instructed him to appoint elders in every town (Titus 1:5). Luke introduces the Greek expression presbyteroi(elders) in connection with the leaders of the Jerusalem church. This leadership was patterned after the Jewish synagogue, in which a council of elders filled a leading [Greek] -2 _ftnref50 [Greek] Greek Words, Phrases, and Constructions in 11:28–30 Verse 28 The text of Codex Bezae and a few other manuscripts indicate that Luke was present in Antioch. Here is the first we passage: And there was much rejoicing; and when wewere gathered together one of them named Agabus spoke, signifying.& [Greek] -2 _ftnref51 [Greek] [Greek] Christian prophecy was a gift of the Holy Spirit himself, and Agabus spoke directly from God. [Greek] -2 _ftnref52 [Greek] [Greek] these two infinitives introduced by the aorist active [Greek] (he indicated) show redundancy. The first infinitive conveys a future connotation; the second infinitive is in the future tense. [Greek] this preposition conveys a temporal idea, in the time of. Verses 29 30 [Greek] the imperfect middle of [Greek] (I am well off) is significant because it describes financial status. [Greek] this pronoun in the genitive case, redundant in view of the genitive case, expresses emphasis. E the relative pronoun is in the accusative case and refers to the entire verbal clause of the preceding sentence. [Greek] not through but by means of. Summary of Chapter 11 When Peter arrives in Jerusalem, he is accused of entering the house of Gentiles and eating with them. Peter fully explains to the members of the Jerusalem church the events as they occurred. He tells them about his vision in Joppa when he saw a sheet filled with animals come down from heaven; when he heard a voice commanding him to kill and eat; and when, after hearing the voice three times, he saw the sheet pulled back to heaven. Peter reports that three men sent from Caesarea asked him to come with them. Commanded by the Spirit to do so and in the company of six Jewish believers from Joppa, Peter traveled to Caesarea. There he spoke to the Gentiles and witnessed the coming of the Spirit on the Gentiles. Peter states that he was unable to oppose God. His listeners have no further objections and praise God. Refugees from Jerusalem proclaim the gospel to Jews in Phoenicia, Cyprus, and Antioch. But a few from Cyprus and Cyrene also preach the good news about Jesus to the Greeks in Antioch. As a result, many of them believe. The news concerning the growth of the church in Antioch comes to the attention of the Jerusalem church. Barnabas is delegated to go to Antioch. When he arrives, he rejoices in the evident grace of God. He goes to Tarsus in search of Paul, who accompanies him to Antioch. These two teach the believers for an entire year. The church increases numerically and the disciples are called Christians first in Antioch. Agabus comes from Jerusalem and predicts a severe famine in the Roman empire. The Antiochean believers extend their loving concern to the believers in Jerusalem and delegate Barnabas and Paul to bring a gift to the elders in Judea. -2 _ftn1 1 Refer to Suetonius Gaius Caligula, in The Lives of the Caesars, trans. John C. Rolfe, 2 vols., vol. 1, bk. 4, pp. 403–97 (LCL). -2 _ftn2 2 Josephus Antiquities18.8.2 [261]; War2.10.1 [184 87]. -2 _ftn3 3 See 4:29, 31; 6:2, 7; 8:14; 13:5, 7, 44, 46, 48; 16:32; 17:13; 18:11. Bertold Klappert, NIDNTT, vol. 3, p. 1113. -2 _ftn4 4 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 3d corrected ed. (London and New York: United Bible Societies, 1975), pp. 382–83. -2 _ftn5 5 E.g., R. C. H. Lenski, The Interpretation of the Acts of the Apostles(Columbus: Wartburg, 1944), p. 438. -2 _ftn6 NEB New English Bible -2 _ftn7 6 I. Howard Marshall, The Acts of the Apostles: An Introduction and Commentary, Tyndale New Testament Commentary series (Leicester: Inter-Varsity; Grand Rapids: Eerdmans, 1980), p. 195. -2 _ftn8 7 Refer to F. W. Grosheide, De Handelingen der Apostelen, Kommentaar op het Nieuwe Testament series, 2 vols. (Amsterdam: Van Bottenburg, 1942), vol. 1, p. 360. -2 _ftn9 8 H. E. Dana and Julius R. Mantey, A Manual Grammar of the Greek New Testament(1927; New York: Macmillan, 1957), p. 107. -2 _ftn10 9 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research(Nashville: Broadman, 1934), p. 885. -2 _ftn11 RSV Revised Standard Version -2 _ftn12 JB Jerusalem Bible -2 _ftn13 10 C. F. D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 132. -2 _ftn14 11 Luke refers four times to Cornelius (10:3–6, 22, 30 32; 11:13), four times to Peter's stay with Simon the tanner (9:43; 10:6, 17, 32), and twice to Peter's vision in Joppa (10:9–16; 11:5–10). -2 _ftn15 12 Donald Guthrie, New Testament Theology(Downers Grove: Inter-Varsity, 1981), p. 686. -2 _ftn16 13 Leon Morris, New Testament Theology(Grand Rapids: Zondervan, Academie Books, 1986), p. 181. -2 _ftn17 14 Dana and Mantey, Manual Grammar, p. 188. -2 _ftn18 15 Metzger, Textual Commentary, p. 386. -2 _ftn19 16 Thayer, p. 281. -2 _ftn20 17 Robertson, Grammar, p. 1190. -2 _ftn21 18 Albert Huck, Synopsis of the First Three Gospels, rev. Hans Lietzmann, 9th ed. (Oxford: Blackwell, 1957), pp. vii viii. -2 _ftn22 19 Josephus War3.2.4 [29]. -2 _ftn23 20 Josephus War7.3.3 [43 45]. -2 _ftn24 21 Juvenal Satires3.62. See also Richard N. Longenecker, The Acts of the Apostles, in vol. 9 of The Expositor's Bible Commentary, ed. Frank E. Gaebelein, 12 vols. (Grand Rapids: Zondervan, 1981), p. 399. -2 _ftn25 22 Everett F. Harrison, The Apostolic Church(Grand Rapids: Eerdmans, 1985), p. 54. -2 _ftn26 23 (For Cyprus, see 4:36; 13:4–5; 21:16; and for Cyrene, see 2:10; 6:9; 13:1; Matt. 27:32. ) -2 _ftn27 GNB Good News Bible -2 _ftn28 KJV King James Version (= Authorized Version) -2 _ftn29 SEB Simple English Bible -2 _ftn30 24 The term Hellnistasoccurs twice in Acts, referring to Jews (either Christian or non-Christian) whose native language was Greek (6:1; 9:29). But apart from these two instances and the variant reading in 11:20, the word does not occur elsewhere in known literature. -2 _ftn31 25 See 14:1; 17:4; 18:4; 19:10, 17; 20:21; 21:28; and 16:1, 3 in the singular. -2 _ftn32 26 Refer to Hans Windisch, TDNT, vol. 2, p. 510; Hans Bietenhard, NIDNTT, vol. 2, p. 126; Martin Hengel, Between Jesus and Paul, trans. John Bowden (Philadelphia: Fortress, 1983), p. 58. -2 _ftn33 NIV New International Version -2 _ftn34 27 Metzger favors the reading Hellnistasbut understands the term in the broad sense of Greek-speaking persons, Textual Commentary, pp. 388–89. -2 _ftn35 28 This is the view of Wilhelm Bousset, Kyrios Christos: A History of the Belief in Christ from the Beginning of Christianity to Irenaeus, trans. John E. Steely (Nashville: Abingdon, 1970), pp. 146–47. But see Richard N. Longenecker, The Christology of Early Jewish Christianity, Studies in Biblical Theology, 2d series 17 (London: SCM, 1970), p. 122. -2 _ftn36 29 Richard B. Rackham, The Acts of the Apostles: An Exposition, Westminster Commentaries series (1901; reprint ed., Grand Rapids: Baker, 1964), p. 167. -2 _ftn37 30 Robertson, Grammar, p. 530. -2 _ftn38 31 E. M. Blaiklock, Cities of the New Testament(Westwood, N.J.: Revell, 1965), p. 21; see also Tarsus, ZPEB, vol. 5, p. 602; William M. Ramsay, The Cities of St. Paul: Their Influence on His Life and Thought(1907; reprint ed., Grand Rapids: Baker, 1963), pp. 197–98. -2 _ftn39 32 Henry Alford, Alford's Greek Testament: An Exegetical and Critical Commentary, 7th ed., 4 vols. (1877; Grand Rapids: Guardian, 1976), vol. 2, p. 127. -2 _ftn40 33 A variant spelling that originated with Roman historiographers is Chrestianoi. Tacitus Annals15.44; Suetonius Life of Claudius25.4, and Nero16.2; Pliny Epistles10.97. Codex Sinaiticus also features this spelling. -2 _ftn41 34 H. J. Cadbury, Names for Christians and Christianity in Acts, Beginnings, vol. 5, p. 386. -2 _ftn42 35 Heidelberg Catechism, question and answer 32. -2 _ftn43 36 Metzger, Textual Commentary, p. 390. -2 _ftn44 37 Thayer, p. 37. -2 _ftn45 38 Josephus Antiquities3.15.3 [320]; 20.2.5 [51 52]; 20.5.2 [101]; Suetonius Claudius18.2; Tacitus Annals12.43; Dio Cassius Roman History60.11; Eusebius Ecclesiastical History2.8. -2 _ftn46 39 (See especially 15:32; 19:6; 21:9–10; Rom. 12:6; I Cor. 12:10; 13:2, 8; 14:3, 6, 29 37. ) -2 _ftn47 40 Josephus Antiquities20.2.5 [51 52]. See also Kenneth S. Gapp, The Universal Famine under Claudius, HTR28 (1935): 258–65. -2 _ftn48 41 (Refer to 24:17; Rom. 15:25–28, 31; I Cor. 16:1; II Cor. 8:1–6. ) -2 _ftn49 42 Some scholars equate the famine visit with that of Gal. 2:1; see, e.g., Longenecker, Acts, p. 405. Consult also P. Benoit, La deuxième visite de Saint Paul [Greek] J�rusalem, Bib40 (1959): 778–92. -2 _ftn50 43 Lothar Coenen, NIDNTT, vol. 1, p. 199; Günther Bornkamm, TDNT, vol. 6, p. 662. -2 _ftn51 44 Metzger, Textual Commentary, p. 391 (italics added). -2 _ftn52 45 Nigel Turner, Grammatical Insights into the New Testament(Edinburgh: Clark, 1965), p. 21. 12. The Church in Transition, part 2 12:1–25 Outline (continued) 1 1. Arrest by Herod 2. Release by an Angel 3. Church in Prayer 4. Reaction of Herod C. Death of Herod Agrippa I B. Peter's Escape from Prison 12:1–19 12 1 Now about that time King Herod arrested some who belonged to the church to mistreat them. 2 He had James, the brother of John, killed with a sword. 3 And when he saw that it pleased the Jews, he proceeded to arrest Peter also. It was during the Feast of Unleavened Bread. 4 Having seized Peter, Herod put him in prison. He handed him over to four squads of four soldiers each to guard him. He intended to bring him before the people after the Passover. 5 So Peter was kept in prison, but fervent prayer for him was offered by the church to God. 6 The night before Herod was about to bring him to trial, Peter was sleeping between two soldiers. Peter was bound with two chains, and guards were before the door watching the prison. 7 Suddenly an angel of the Lord appeared and a light shone into the cell. He struck Peter's side and woke him up. He said, Get up quickly. And the chains fell off Peter's hands. 8 The angel said to him, Get dressed and put your sandals on. And Peter did so. The angel said, Wrap your cloak around you and follow me. 9 He went out and followed the angel, but he did not know that what the angel was doing was real. He thought he was seeing a vision. 10 And when they had passed the first and second guard, they came to the iron gate that leads into the city. The gate opened for them by itself and they went through it. They walked along one street and suddenly the angel left him. 11 When Peter came to himself, he said, Now I know for sure that the Lord has sent his angel and rescued me from Herod's clutches and from all that the Jewish people were expecting. 12 When he realized this, he went to the house of Mary, the mother of John called Mark, where many people were gathered and praying. 13 Peter knocked at the door of the gate and a servant girl named Rhoda came to answer. 14 When she recognized Peter's voice, because of her joy she did not open the gate. But she ran in and announced that Peter was standing in front of the gate. 15 They said to her, You are out of your mind. But she kept insisting that it was so. But they said, It is his angel. 16 Peter continued knocking; when they opened the door, they saw him and were astonished. 17 But after he motioned to them with his hand to be silent, he described to them how the Lord had led him out of the prison. He said, Report these things to James and the brothers. Then he went out and departed to another place. 18 Now when daylight came, there was no small commotion among the soldiers as to what had happened to Peter. 19 Herod had a search made for him but did not find him. Then he examined the guards and ordered that they be led away to execution. Herod went down from Judea to Caesarea and was spending time there. Luke begins a new episode in the life of Peter, who becomes a prisoner, is released from prison by an angel, and leaves Jerusalem for another place. Even though Luke introduces the chapter with the general phrase now about that time,questions concerning chronological sequence must be raised. Does Luke present a strictly chronological account, or is the report about Peter's imprisonment an interlude that occurred before the famine? Luke's wording, now about that time, seems to preclude a chronological sequence of chapters 11 and 12. He simply uses the introductory phrase to pick up a historical incident that has bearing on the development of his [Greek] -2 _ftnref1 [Greek] We must assume, then, that the famine occurred after Herod's death in a.d. 44 and that Barnabas and Saul made their relief visit to the brothers in Judea subsequent to that date. 1. Arrest by Herod 12:1–5 1. Now about that time King Herod arrested some who belonged to the church to mistreat them. 2. He had James, the brother of John, killed with a sword. 3. And when he saw that it pleased the Jews, he proceeded to arrest Peter also. It was during the Feast of Unleavened Bread. a. History.The Christians in Jerusalem had been relatively free from persecution since the death of Stephen (8:1). Although Paul had received threats on his life (9:29), he had been allowed to move about freely in Jerusalem. In later years, the church received a threat not from the religious leaders of the Jews, nor from the common people, but from a person whom Luke describes as King Herod. Who was this king? He was Herod Agrippa I (born in 10 b.c.), a grandson of Herod the Great (Matt. 2:1) and of Mariamne, a Jewess. He was the son of Aristobulus, who died in 7 b.c. His mother sent him to Rome, where Herod Agrippa was educated and where he befriended Gaius (Caligula), who in a.d. 37 became emperor. This emperor proclaimed Herod Agrippa king over Iturea, Traconitis, and Abilene (Luke 3:1), the tetrarchies east of [Greek] -2 _ftnref2 [Greek] In a.d. 39, Herod Agrippa's uncle, Herod Antipas, like his nephew, petitioned the emperor for a royal title. Antipas had ruled the tetrarchy of Galilee and Perea since the death of his father in 4 b.c. However, instead of receiving the coveted title, Antipas was deposed and exiled, and Herod Agrippa, who obviously had influenced the emperor, obtained Antipas's [Greek] -2 _ftnref3 [Greek] After Caligula's death in a.d. 41, Herod Agrippa appealed to Emperor Claudius and received from him Judea and [Greek] -2 _ftnref4 [Greek] By that time, King Herod Agrippa ruled over territories that equalled those of his grandfather Herod the Great. b. James.Through his grandmother Mariamne, Herod Agrippa could claim Jewish ancestry. He exploited this distinction to full advantage. For example, he made it known that he enjoyed living in Jerusalem; while there he scrupulously observed Jewish law and tradition. Daily he offered sacrifices at the temple; during the Feast of Tabernacles the Jewish authorities gave him the honor of reading publicly a passage from the [Greek] -2 _ftnref5 ([Greek] He did so in harmony with the Mosaic law that the king read a copy of the law all the days of his lifeDeut. 17:19). In short, the Jews accepted King Herod Agrippa as one of their number. Thus, Herod Agrippa continued his scheming and decided to lay hands on several members of the church with the intention of mistreating them and thereby gaining the favor of the Jews. Luke fails to indicate how many persons were arrested but mentions the name of James the brother of John and son of Zebedee. In fact, Herod had the apostle James killed with the sword. The king apparently acted in collusion with the Sanhedrin, which served as a court of law. According to (Deuteronomy 13:6 18, if someone entices a Jew to engage in idolatry, he must be put to death by stoning. But if such a person persuades a whole city to serve other gods, then he must be killed with the sword. In the eyes of Herod Agrippa, James had led the city of Jerusalem astray. Ironically, according to the Mosaic law all the inhabitants of Jerusalem should have been put to deathDeut. [Greek] -2 _ftnref6 [Greek] Luke records a series of first events in Acts: the first Pentecost (2:1–11), the first persecution (4:1–4), the first martyr (7:54–60), and now the first apostle to die by the sword. Note that, although the church selected Matthias to fill the place of Judas Iscariot, the church appointed no successor for James. From the time of Pentecost until his death in a.d. 44, James (unlike Judas) fulfilled his apostolic office. Because he fulfilled his office he was not replaced. And, even though James was a prominent disciple who belonged to the inner circle of Jesus followers (Peter, James, and John), Luke mentions him only in the list of the apostles (1:13) and here. The focus is not on James but on Peter. c. (Peter.Spurred by the approval of the Jews, King Herod Agrippa took even bolder steps and arrested Peter, the leader and chief spokesman of the twelve apostles. He determined to put Peter to death, but delayed until the Jewish Feast of Unleavened Bread had passed. In New Testament times the feast had merged with PassoverLuke 22:1). The people observed this week-long celebration during the end of March or the beginning of [Greek] -2 _ftnref7 [Greek] We presume that Peter was in Jerusalem for this feast. As leader of the church, he had become vulnerable and had fallen into Herod Agrippa's hands. 4. Having seized Peter, Herod put him in prison. He handed him over to four squads of four soldiers each to guard him. He intended to bring him before the people after the Passover. 5. So Peter was kept in prison, but fervent prayer for him was offered by the church to God. Herod judged it expedient to delay Peter's execution. Therefore, he put Peter in prison, which served as a place of detention. In the Roman empire, imprisonment itself was not considered punishment. Prisoners were kept in custody to await their trial, which could result in release, flogging, exile, or death. Peter's trial would come when the Passover feast had ended. Moreover, the execution of James had whetted the Jews desire for Peter's trial and execution. We surmise that Herod placed Peter in the prison located in the Fortress of Antonia at the northwest corner of the temple area. Herod assigned sixteen soldiers to guard Peter: four squads of four soldiers each. The soldiers were subject to execution if their prisoner escaped (v. 19); Peter's treatment was approximately equivalent to that of a modern maximum-security prisoner. Why did Herod Agrippa set such a close guard on Peter? It is possible that the Sanhedrin had informed him about the earlier arrest of all the apostles, who escaped from prison during the night (5:19). Moreover, Peter himself had performed numerous miracles in Jerusalem and elsewhere and, consequently, had demonstrated that he at times possessed supernatural power. Therefore, Herod Agrippa wanted to be absolutely certain that this time Peter could not escape. Herod failed to realize the power of prayer that the entire church wielded on behalf of Peter. That is, through the prayers of his people, God himself intervened and showed Herod Agrippa that his opposition was insignificant and futile. As long as Peter was kept in prison the church offered continuous prayer for him. The text speaks of ferventprayer, which signifies that the church prayed ardently and with heart, soul, and mind implored God for Peter's [Greek] -2 _ftnref8 [Greek] Greek Words, Phrases, and Constructions in 12:1–5 Verse 1 [Greek] this phrase simply means at that time. The noun [Greek] connotes a definite and limited time with the added notion of suitableness. [Greek] -2 _ftnref9 [Greek] [Greek] denoting adherents of a party, the preposition points to church members. Verse 3 [Greek] from the verb [Greek] (I add), this form in the aorist middle followed by the aorist active infinitive [Greek] (to apprehend) means he did it again; precisely, Herod also arrested Peter. [Greek] -2 _ftnref10 [Greek] [Greek] the plural is a Hebrew idiom that is syntactically transferred into Greek. The word refers to a Jewish festival. Verse 4 [Greek] although the form is aorist middle (from [Greek], I put), in this verb the distinction between the active and the middle has disappeared (see 4:3; 5:18, 25). This verb, therefore, should not be translated put for himself in prison. Verse 5 [Greek] the combination of these two words occurs frequently in Acts and generally is a resumptive phrase. [Greek] notice that this periphrastic construction with a present participle features both the verb [Greek] (I am) and the verb [Greek] (I am, become). It probably places special emphasis &on the continuousness of the praying. [Greek] -2 _ftnref11 [Greek] 2. Release by an Angel 12:6–11 6. The night before Herod was about to bring him to trial, Peter was sleeping between two soldiers. Peter was bound with two chains, and guards were before the door watching the prison. 7. Suddenly an angel of the Lord appeared and a light shone into the cell. He struck Peter's side and woke him up. He said, Get up quickly. And the chains fell off Peter's hands. Luke relates Peter's escape from prison in detail. By contrast, he describes the release of the twelve apostles in few words (5:19–20). As a literary artist, he pictures the scene, describes the actions, and records the conversations that took place. He makes every word count to heighten the effect of Peter's miraculous release. Herod Agrippa had scheduled Peter's trial and execution for the day following the conclusion of the Jewish festival. In accordance with the Roman practice of guarding prisoners in maximum security, Herod Agrippa ordered that two soldiers be chained to Peter, one soldier to Peter's right hand, the other to his [Greek] -2 _ftnref12 [Greek] Guards were also posted at the door. Consequently, the possibility of escape was completely ruled out. However, Luke places the emphasis not on Herod Agrippa or the soldiers, but on Peter. He portrays Peter sound asleep between two guards and paints a picture of complete trust and faith in God: on the eve of his trial and death, Peter sleeps. The Old Testament counterpart is recorded in one of David's psalms. When David fled from his son Absalom, he said: I lie down and sleep; I wake again, because the Lord sustains me. [ (Ps. 3:5, ) -2 _ftnref13 NIV] God intervenes at the last moment when the situation is critical. He is in control of every situation and watches over his people. And God hears and answers the prayers of the believers who petition him in faith. Suddenly, Luke says, an angel of the Lord appeared and a light shone into the cell. Notice that, as in other places in Acts, Luke writes an angel, not the angel. [Greek] -2 _ftnref14 [Greek] This angel stood next to Peter and did not perform his task in the dark, but caused his heavenly light to illumine the cell. The implication is that the guards were overcome by sleep and did not notice the light. The angel struck Peter on his side to wake him. Undoubtedly Peter was confused to see someone standing over him and commanding him to get up. How could he do so when chains bound him to two soldiers? But the chains fell off his wrists and he was free. Obviously, a miracle happened that defies human logic and a plausible [Greek] -2 _ftnref15 [Greek] When the angel told Peter to get up quickly, he did not mean that the time for escape was short. Rather, the word quicklydenotes that a drowsy Peter had to come to his senses to obey the angel's instructions. 8. The angel said to him, Get dressed and put your sandals on. And Peter did so. The angel said, Wrap your cloak around you and follow me. 9. He went out and followed the angel, but he did not know that what the angel was doing was real. He thought he was seeing a vision. The angel had to tell Peter, who was still trying to wake up, what to do: Get dressed and put your sandals on. A literal translation indicates that the angel instructed Peter to put his belt around his waist so that his long flowing robe would not impede him in walking. And Peter's sandals had been placed aside, perhaps at the entrance of the cell. The angel then told Peter to wrap his cloak around him; they were about to leave the prison. Peter did exactly as the angel said. When he had dressed himself, he followed. The tense of the Greek verb actually indicates that he kept on following. In amazement, he looked around, for he had no idea that what the angel was doing was really happening (NIV). Already he had seen one vision; Peter thought that he saw another vision. As he continued to follow the angel through the corridors of the building, the doors opened automatically and the guards appeared to be asleep. Peter realized that a miracle was taking place and he himself was its object. 10. And when they had passed the first and second guard, they came to the iron gate that leads into the city. The gate opened for them by itself and they went through it. They walked along one street and suddenly the angel left him. Luke depicts sentinels standing at two separate doorways. Perhaps we ought to think in terms of eight soldiers on duty and eight off duty. Of the eight on duty, two were chained to Peter, two were the first guard, two were the second guard, and the last two were at the iron [Greek] -2 _ftnref16 [Greek] The angel and Peter passed through the gates as if someone opened them. In the Greek, Luke uses the word automat, from which we derive the expression [Greek] -2 _ftnref17 [Greek] This heavy gate opened by itself. On the other side of it was the city street that signaled freedom for Peter. Some manuscripts have an additional reading. When the angel and Peter left the prison, they walked down the seven steps of the building. If Peter was imprisoned in the Fortress of Antonia which seems likely, as Paul also was imprisoned in these barracks and guarded by soldiers he would have to descend a number of steps (see [Greek] -2 _ftnref18 [Greek] Suddenly the angel came into Peter's cell, and suddenly he left Peter while they were walking together on the streets of Jerusalem. The angel had accomplished his task (Heb. 1:14). This was according to God's plan. John Calvin remarks that God could have transferred Peter instantaneously to the room where the believers were praying for his release. If God had removed Peter from one place to another, he would have performed only one miracle. As Luke indicates, God performed a series of miracles in releasing Peter and answering the prayers of the [Greek] -2 _ftnref19 [Greek] 11. When Peter came to himself, he said, Now I know for sure that the Lord has sent his angel and rescued me from Herod's clutches and from all that the Jewish people were expecting. We are unable to explain the miracle of Peter's escape. We know that we can query why God permitted James to be killed but rescued Peter. We can question why Herod, following Peter's release, killed his soldiers (v. 19). Even if we are unable to provide answers, we nevertheless confess our faith in a sovereign God. And with the eighteenth-century poet William Cowper, we sing: God moves in a mysterious way His wonders to perform. He plants his footsteps in the sea And rides upon the storm. When Peter suddenly realized that the angel had disappeared, he came to his senses and knew that he had not seen a vision. He instantly experienced the reality of his rescue and knew that God had performed a miracle. He understood that his task on earth would continue, that he would receive a broader ministry away from Jerusalem, and that he was about to enter a new phase in his work of preaching the gospel of salvation. Now I know for sure that the Lord has sent his angel and rescued me from Herod's clutches and from all that the Jewish people were expecting, said Peter to himself. (By recording this soliloquy, Luke indicates that he heard the account of Peter's rescue from the apostle himself and then accurately transmitted Peter's words.) Peter expressed his thanks to God for sending an angel to deliver him from prison. Peter was fully aware not only of Herod Agrippa's evil intentions but also of the Jewish people's knowledge of his imprisonment and pending trial. The Jews sided with Herod Agrippa and were awaiting Peter's execution following his trial. Doctrinal Considerations in 12:6–11 When the Jewish people celebrated the Feast of Unleavened Bread, they literally disrupted and ended the cycle of fermentation in the baking process. The old yeast, which had to be purged from every home and then burned, represented evil and wickedness (I Cor. 5:8). Because the Feast of Unleavened Bread and Passover were two names for the same festival in New Testament times, the Jews not only symbolically broke with their sinful past but also commemorated their deliverance from Egyptian bondage. The Jews in Jerusalem at the time of Peter's imprisonment symbolically removed evil from their hearts and lives when they burned the old yeast. At the same time, they were anticipating Peter's trial and his subsequent death. And thus the symbolism of purging evil and wickedness from their hearts was meaningless. Conversely, the symbolism of deliverance in the celebration of Passover became reality for Peter when the angel delivered him from prison. While man failed to cleanse himself from sin and evil, God demonstrated his faithfulness by delivering Peter. Greek Words, Phrases, and Constructions in 12:6–11 Verse 6 [Greek] with the verb to beand the present middle participle, this is the periphrastic construction that indicates duration of time. [Greek] from [Greek] (I bind), the perfect passive participle signifies that an action which took place in the past continues into the present. In brief, Peter had been bound for some time. [Greek] the imperfect active from [Greek] (I keep) denotes continued action in the past tense. In this particular verse, Luke uses the Greek tenses to full advantage. Verses 7 8 [Greek] here the preposition does not mean out of but from and thus is equivalent to [Greek]. [Greek] the aorist middle imperative connotes single action: wrap your cloak around you. But [Greek], the present active imperative, expresses linear action: keep following me. Verse 10 [Greek] the indefinite relative pronoun in this case signifies this very door. [Greek] although the word is an adjective, it is used adverbially. It modifies the verb openedand not the noun door. Verse 11 [Greek] the pronoun in the dative case indicates that Peter was no longer sleeping, dreaming, or in a trance. Literally, the text says, he came in himself. [Greek] -2 _ftnref20 [Greek] 3. Church in Prayer 12:12–17 Indirectly, Luke records a contrast between the Jewish people, who were celebrating the Passover feast while anticipating Peter's public trial and death, and the Christians, who spent their time in continuous prayer petitioning God to release Peter. For their own safety, the Christians stayed together behind a locked gate that controlled entrance to the house. They tried to prevent any unexpected intruders from entering this house and making arrests. 12. When he realized this, he went to the house of Mary, the mother of John called Mark, where many people were gathered and praying. Peter went to the church that was praying in Mary's house. He knew where some of the believers had gathered and went to them to reveal that God answers prayer and to thank them for their support. He also knew that he was a refugee who had to seek safety elsewhere. Luke identifies the meeting place as the house of Mary, the mother of John called Mark. It seems that Mary's house was spacious and could accommodate a large number of people. She belonged to the well-to-do class of citizens, for her house had an outer gate in the wall that surrounded the house. Even though Mary was a Christian and probably a widow, she had been able to keep her house during and after the persecution that followed the death of Stephen. Paul relates that she was the aunt of Barnabas (Col. 4:10), and Luke calls her the mother of John [Greek] -2 _ftnref21 [Greek] The only mention of Mary in Scripture relates to her readiness to make her house available to the Christians who gathered there for worship and prayer. We have no proof that Mary's house was the place where Jesus instituted the Lord's Supper (Mark 14:13 15), where the apostles gathered after Jesus ascension (1:13), and where the Christians gathered after Peter and John were released from prison (4:23–31). Luke reports, however, that Peter went to Mary's house, where the Christians spent the night to pray for Peter's release. Two members of Mary's household were there also: Rhoda the servant girl and probably John Mark. Mary's son had been given the name (John;he subsequently became known as Mark. He accompanied Paul and Barnabas on their first missionary journey to Cyprus (13:4–5) but decided not to go with them to Asia Minor (13:13). Although Paul expressed negative feelings toward Mark (15:37–40), he later made peace with himCol. 4:10; II Tim. 4:11; Philem. 24). And Peter affectionately called Mark his son (I Peter 5:13). According to sources that go back to the beginning of the second century, Mark composed the second Gospel with Peter's help and [Greek] -2 _ftnref22 [Greek] 13. Peter knocked at the door of the gate and a servant girl named Rhoda came to answer. 14. When she recognized Peter's voice, because of her joy she did not open the gate. But she ran in and announced that Peter was standing in front of the gate. Here is a subtle touch of humor which breaks the tension that holds the Christians in its tenacious grip. Picture, first, the apostle Peter standing at the outer gate of Mary's house, cautiously knocking, and longing for safety and shelter; next, the servant girl Rhoda, fearfully approaching the gate and reluctant to open it; and last, the believers, weary and worn, yet intensely praying for Peter's release. When these three parties eventually meet, they realize that God indeed has heard and answered prayer. The fact that Luke mentions Rhoda by name indicates that Peter personally knew the members of Mary's household. We assume that in later years Luke received a detailed account from Peter himself. Rhoda was either a slave or a servant who in the employ of Mary had become a Christian. Incidentally, we would have expected a man instead of a servant girl to guard the outer entrance to Mary's house. But in those days the custom seems to have been to appoint servant girls as gatekeepers (John 18:16 17). When Rhoda approached the outer entrance, she recognized Peter's voice. But instead of opening the gate, she left Peter standing outside. In bewilderment, she rushed back into the house and in a voice trembling with emotion joyfully exclaimed: Peter is standing at the gate. Notice that God gradually reveals the miracle of Peter's release. Instead of having Peter rush into the group of praying Christians, God causes a short delay to prepare the believers for answered prayer. 15. They said to her, You are out of your mind. But she kept insisting that it was so. But they said, It is his angel. 16. Peter continued knocking; when they opened the door, they saw him and were astonished. Note that Luke records no words of rebuke for the unbelief the Christians expressed. He depicts a normal human reaction to the suddenness of the good news concerning Peter's release. Vividly he portrays the reaction of the Christians by recording their exclamations: You are out of your mind. A colloquial rendering of the Greek verb would be, You are crazy. However, the opposite is true. Of all the people in the house, only Rhoda kept her sanity and steadfastly insisted that Peter was standing outside at the [Greek] -2 _ftnref23 [Greek] The Christians refused to believe that Peter was alive and free. They told Rhoda: It is his angel. Interestingly, an angel of the Lord set Peter free, but then left him (v. 10). Yet the people at Mary's house were unaware at this point that an angel had liberated Peter. However, we know that the Jews believed that guardian angels protected them (Ps. 91:11; Matt. 18:10). And from the Jewish Talmud, which reflects a slightly later period in time, we learn that the Jews taught that guardian angels assumed the appearance of the persons they protected and thus served as their [Greek] -2 _ftnref24 [Greek] Meanwhile Peter was standing at the gate and possibly heard the commotion inside. He longed to be with his friends, and thus kept knocking at the gate. Eventually the Christians realized that Peter himself was standing there; they opened the door, saw him, and with utter amazement welcomed him into their midst. Fear and tension instantly vanished and gave place to laughter, happiness, joy, and gratitude. 17. But after he motioned to them with his hand to be silent, he described to them how the Lord had led him out of the prison. He said, Report these things to James and the brothers. Then he went out and departed to another place. We make these observations: a. Account.Following the custom of his day, Peter moved his hand back and forth as a sign to his audience to become quiet (see 13:16; 21:40; 26:1). He told them about the prison where he was chained to two soldiers. He related the impossibility of escape, his complete trust in God, and his sound sleep until he was roused by an angel of the Lord. He described how the chains fell off his wrists, how the doors of the prison opened without any resistance from the guards, and how the angel left him in one of the streets of Jerusalem. b. James.Peter said, Report these things to James and the brothers. This short statement is filled with meaning, for in effect, Peter is appointing his successor while he himself becomes a fugitive. James is the half-brother of Jesus, not the son of Zebedee whom Herod Agrippa killed (v. 2). From Scripture we know that during Jesus ministry James did not believe in him (John 7:5); that after his resurrection, Jesus appeared to James (I Cor. 15:7); and that subsequent to Jesus ascension, James was present in the upper room (1:14). Already in these early years, James had become an influential leader in the Jerusalem church and was regarded as an apostle even though he was not one of the Twelve (Gal. 1:19). With Peter and John, James was counted one of the pillars of the church (Gal. 2:9). He was a man blessed with natural leadership ability, for he took an active role in presiding over the Jerusalem Council (15:13–21). And at the conclusion of his third missionary journey, Paul went to Jerusalem and reported to James all the things God had done among the Gentiles (21:19). We surmise that during Peter's imprisonment, James had gone into hiding and therefore had to receive Peter's message indirectly. Nevertheless, by implication Peter appointed James to be his successor. In the New Testament, the word brothersnormally signifies fellow believers. Therefore, in this verse the term should be applied not to the biological brothers of James, but to his spiritual brothers and sisters. c. Place.Peter went out and departed to another place. Although Luke deletes the name of the place to which Peter went, he is explicit in stating that Peter left Jerusalem. Some scholars suggest that Peter went to Rome and, as tradition reports, was Rome's first bishop for twenty-five [Greek] -2 _ftnref25 ([Greek] However, the evidence for this tradition is insufficient. Scripture indicates that Peter was in Jerusalem at the time of the Jerusalem Council (15:7–11). Later, he was in AntiochGal. 2:11–14). Paul indicates that Peter had spent time in Corinth (I Cor. 1:12; 3:22) and was a traveling apostle whose wife accompanied him (I Cor. 9:5). We conclude that the place to which Peter went is unknown, but the text indicates he was an itinerant missionary. Doctrinal Considerations in 12:15 Do we have guardian angels? Scripture clearly teaches that God commissions his angels to guard and to serve us. The psalmist writes, God has commanded his angels to guard you wherever you go (Ps. 91:11). Jesus warns us not to despise little children, for their angels in heaven always see the face of my Father in heavenMatt. 18:10, NIV . And the writer of Hebrews asks a rhetorical question that implies a positive answer: Are not all angels ministering spirits sent to serve those who are about to inherit salvation? (1:14, [Greek] -2 _ftnref26 [Greek] What, then, is the message Scripture gives us? The Bible teaches that God has commissioned his angels to be precise, a particular class of angels to protect the believers on earth. Scripture nowhere indicates that every believer throughout his earthly life is protected by one particular angel. Angels are God's servants who take care of believers. To say more than Scripture reveals results in conjecture and speculation. Greek Words, Phrases, and Constructions in 12:14 and 17 Verse 14 [Greek] because of her joy. The preposition [Greek] expresses cause. [Greek] the word [Greek] (gate, door) is not used, but a term that signifies the gateway of a city or, in this case, a [Greek] -2 _ftnref27 [Greek] Verse 17 A [Greek] note that Peter credits the Lord, not an angel, with the miracle of delivering him from prison. [Greek] here the adjective denotes a place that is entirely different from the environment familiar to Peter. 4. Reaction of Herod 12:18–19 18. Now when daylight came, there was no small commotion among the soldiers as to what had happened to Peter. 19. Herod had a search made for him but did not find him. Then he examined the guards and ordered that they be led away to execution. Herod went down from Judea to Caesarea and was spending time there. God's ways are inscrutable and his judgments unsearchable. He protects his servant Peter and causes him to escape to a haven where Herod Agrippa is unable to apprehend him. But God does not shield and protect the soldiers, who by order of Herod perform their duty to guard a prisoner in a maximum-security cell. They suffer the dire consequences of Peter's nocturnal escape. Similarly, when Jesus was born in Bethlehem, Herod the Great told his soldiers to go there and kill all the boys who were two years old and younger (Matt. 2:16). These infants were innocent, and yet they were killed. God grants life but also takes it away. a. There was no small commotion among the soldiers. The next morning, consternation struck the soldiers. The two soldiers within the cell woke with chains still on their wrists, but the chains were not binding Peter. They knew that Roman law stipulated the death penalty for guards who permitted their prisoners to escape (see also 16:27; 27:42). The guards placed at the doors were also filled with fear because they, too, would be killed. b. Herod had a search made. The news of Peter's escape spread and within a short time reached Herod Agrippa. As commander-in-chief of the armed forces, he immediately ordered his soldiers to make a diligent search for Peter. Perhaps he cherished the secret hope that if Peter had miraculously escaped from prison, he would still remain in Jerusalem (5:25). Undoubtedly, the soldiers searched the houses of prominent believers and questioned numerous Christians about Peter's escape. However, the search proved to be futile, for Peter had fled. c. Then he examined the guards. During the course of that day, the guards were ordered to appear before Herod Agrippa to explain Peter's escape. Their only explanation was that during the night they had fallen asleep. And even though the doors were locked and Peter had been chained to two soldiers, he had disappeared. They assured Herod that they were free from complicity. d. [He] ordered that [the guards] be led away to execution. The verb to be led awaycan refer to committing a person to [Greek] -2 _ftnref28 [Greek] but in this instance the term points to capital punishment. From a human point of view, Herod's verdict seems cruel and unjust. However, this human act of injustice serves as a contrast to a divine act of justice (Herod's miserable end; see v. 23). e. Herod went down from Judea to Caesarea. Caesarea served as headquarters for the Roman governors who ruled Palestine, but King Herod Agrippa had decided to live in Jerusalem. After Peter's miraculous escape, Herod Agrippa left the Jewish capital and took up residence in Caesarea. In Jerusalem, Herod had lifted his hand against God's people, learned that God fought on the side of the believers, and thus experienced disappointment. In Caesarea Herod would experience divine judgment. C. Death of Herod Agrippa I 12:20–25 20 Herod was very angry with the people of Tyre and Sidon. With one accord they came to him; having won over Blastus, a chief officer of the king, they sought peace because they depended on the king's land for food. 21 On the appointed day, Herod wore his royal robe and sat on his throne. He began to deliver a public address. 22 Then the people shouted, The voice of a god and not of a man. 23 Immediately an angel of the Lord struck him because he did not give glory to God. He was eaten by worms and died. 24 But the word of God continued to increase and multiply. 25 When Barnabas and Saul returned after they had fulfilled their mission at Jerusalem, they took with them John, also called Mark. Luke connects the account of Peter's escape and that of Herod's death with the transitional statement, Herod went down from Judea to Caesarea and was spending time there (v. 19). The tense of the Greek verb for spend indicates that he stayed for an undetermined period of time in Caesarea. Nevertheless, from a divine point of view, his days were numbered. 20. Herod was very angry with the people of Tyre and Sidon. With one accord they came to him; having won over Blastus, a chief officer of the king, they sought peace because they depended on the king's land for food. Why does Luke introduce secular history into his account that describes the development of the Christian church from Jerusalem to Caesarea and Antioch, and eventually to Rome? First, God punishes Herod Agrippa by taking his life. He does so in response to Herod's attack on two of the twelve apostles: James, whom Herod killed, and Peter, whom he imprisoned. God judged Herod Agrippa, who knew the Old Testament Scriptures and who had touched the apple of God's eye (Zech. 2:7–9). Next, Luke indicates that God blessed the church: the word of God continued to increase and multiply (v. 24). Herod had been angry with the people of Tyre and Sidon for some time. The inhabitants of these two harbor cities of Phoenicia (modern Lebanon) were rivals of Caesarea in the world of commerce, but for their food supply they depended on Israel's grain harvests. We assume that Herod denied the Phoenicians access to Israel's grain markets and thus made their life miserable. In short, Herod conducted economic warfare with the Phoenicians, who for centuries had been Israel's trading [Greek] -2 _ftnref29 [Greek] Luke is not interested in providing details about Herod's quarrel. He merely relates that the common desire of the citizens of Tyre and Sidon was to seek peace with Herod. To achieve this end, a delegation persuaded Blastus, who was Herod's chief officer, to ask Herod to lift the grain embargo and to establish normal relations between Israel and Phoenicia. The word peaceis the equivalent of reconciliation and signifies that the quarrel [Greek] -2 _ftnref30 [Greek] Because of the brevity of the account, we do not know whether the delegation returned immediately to Tyre and Sidon or stayed for the scheduled festivities in Caesarea. 21. On the appointed day, Herod wore his royal robe and sat on his throne. He began to deliver a public address. 22. Then the people shouted, The voice of a god and not of a man. 23. Immediately an angel of the Lord struck him because he did not give glory to God. He was eaten by worms and died. The Jewish historiographer Josephus relates that Herod Agrippa had come to Caesarea to celebrate a festival held in honor of Emperor [Greek] -2 _ftnref31 [Greek] The festival consisted of games that were held every five years, presumably scheduled for the first of August to coincide with the emperor's [Greek] -2 _ftnref32 [Greek] This date would be significant it came after the grain harvest had been completed and thus merchants would buy wheat. Josephus writes that on the second day of these games, Herod entered the arena at daybreak. He was dressed in a garment woven from silver thread. When the first rays of the sun touched his cloak, Herod was illumined by the sun's reflected light. Straightway his flatterers raised their voices from various directions though hardly for his own good addressing him as a god. May you be propitious to us, they added, and if we have hitherto feared you as a man, yet henceforth we agree that you are more than mortal in your being. The king did not rebuke them nor did he reject their flattery as [Greek] -2 _ftnref33 [Greek] Both Luke and Josephus describe Herod Agrippa's appearance before the crowd. The two writers differ only on a few points: Luke states that Herod began to deliver a public address, but Josephus omits this detail; Luke reports that the people shouted, The voice of a god, and not of a man; Josephus says that the Gentile crowd addressed Herod as a god; Luke mentions that an angel of the Lord struck Herod down, while Josephus notes that Herod saw an owl perched on a rope over his head. Fourth-century church historian Eusebius, having quoted extensively from the account of Josephus, blends this detail with the biblical record and says that Herod saw an angel seated above his head. [Greek] -2 _ftnref34 [Greek] In numerous passages in Scripture, we read that God commissioned an angel to execute punishment. For instance, an angel killed 185,000 Assyrian soldiers in one night (II Kings [Greek] -2 _ftnref35 ([Greek] God publicly punished Herod Agrippa for accepting honors that were due to God himself. God is a jealous God, as he himself asserts. He does not allow anyone to take his placeExod. 20:5; Deut. 5:9). Luke graphically describes Herod's demise by saying that he was eaten by worms and died. Although scholars have suggested a number of causes of death, ranging from appendicitis to poisoning, we rely on Luke's medical analysis of the king's decease. We do so in the knowledge that, because of his divine intervention, God reveals Herod Agrippa's punishment: he had to be devoured by worms and thus suffer an extremely painful and utterly despicable end. Calvin remarks that Herod's body reeked because of decay, so that he was nothing more than a living [Greek] -2 _ftnref36 [Greek] Other sources describe the excruciating death of being consumed by worms; one account refers to Antiochus Epiphanes, a tyrant who had persecuted the Jews and who therefore was struck with an incurable disease: And so the ungodly man's body swarmed with worms, and while he was still living in anguish and pain, his flesh rotted away, and because of his stench the whole army felt revulsion at his decay -2 _ftnref37 (RSV). Josephus supplies the information that Herod died after five days in pain, in the fifty-fourth year of his life and the seventh of his reign. [Greek] -2 _ftnref38 [Greek] That is, Herod died in a.d. 44. A persecutor of the church, he came to a shameful death relatively soon after he had killed James and incarcerated Peter. 24. But the word of God continued to increase and multiply. After Herod's death, the Roman emperor appointed a governor to rule the land of the Jews. The Christians once again enjoyed freedom from persecution. As a result, the church continued to increase numerically. Luke implies that the messengers of the gospel went everywhere with the Good News. Wherever these ministers proclaimed the message of salvation, there the church was strengthened in the faith and supported by numerous additional believers. At the beginning of his book, Luke mentions figures to indicate the phenomenal growth of the church. But as the church expanded in ever-widening circles, Luke speaks only in generalities and states that the word of God continued to increase and multiply (see 6:7; 19:20). 25. When Barnabas and Saul returned after they had fulfilled their mission at Jerusalem, they took with them John, also called Mark. Luke has come to the end of his historical survey of Herod Agrippa's influence on the church. After this interlude, he returns to his account of Barnabas and Paul (11:30). These two men had traveled from Antioch to Jerusalem with relief for the famine-stricken population of that city. They made this trip after Herod Agrippa had died. Luke does not link the return of Barnabas and Paul to Herod's rule in Jerusalem. Rather, he completely separates the two reports and uses verse 25 as an introduction to his account of Paul's first missionary journey (13:1–3). Luke writes the verb returnedand by implication suggests that Barnabas and Paul went to Antioch. From Luke's point of view, the men returned to his native town. Therefore, he feels no need to be explicit and mention Antioch by name. For him, nor Jerusalem but Antioch is the mission center that occupies a strategic place in the growth and development of the church. Antioch sent missionaries into the Greco-Roman world. John Mark, who in later life became known as Mark, accompanied his cousin Barnabas and Paul. He revealed an interest in spreading the good news of salvation and became a helper of the two missionaries whom the Antiochean church sent to Cyprus (13:5). Doctrinal Considerations in 12:21–23 When God says in the Decalogue, I, the Lord your God, am a jealous God (Exod. 20:5; Deut. 5:9), he speaks no idle words. He jealously guards his honor. In fact, examples abound of people meeting divine punishment when they knowingly tried to take honor from him. Two sons of Aaron, Nadab and Abihu, put aside God's instructions regarding their duties at the altar and decided to follow their own inclinations. God punished them with sudden death (Lev. 10:1–2). Uzziah, king of Judah, was filled with pride and wanted to burn incense in the temple. He set aside God's precepts that only priests could offer incense. Therefore, God struck him, with leprosy, which made him an outcast, and in isolation Uzziah died (II Chron. 26:16–21). King Herod Agrippa knew the Scriptures, which he publicly read to the people in the temple area during a Jewish feast. Yet, when the crowd in Caesarea addressed him as if he were divine, Herod did not rebuke them but claimed for himself honor that belonged only to God. Note the contrast in the lives of Paul and Barnabas, who healed a crippled man in Lystra. In their excitement, the people exclaimed that the gods had come down to them; the Lycaonians regarded Barnabas as Zeus and Paul as Hermes (14:11–12). Moreover, the priest of Zeus wanted to honor Paul and Barnabas by offering sacrifices to them. However, the missionaries strenuously objected to this misplaced honor. They expressed their anguish by tearing their clothes and emphatically stated that they were not gods but only men (14:13–15). They told the people about the living God, the maker of heaven and earth, and thus exalted God's name and honor. Indeed, they knew that God is a jealous God. Greek Words, Phrases, and Constructions in 12:20 and 25 Verse 20 [Greek] the periphrastic construction of the verb to bewith the present participle indicates that Herod's quarrel was not a momentary outburst of anger but a continuing dispute. The compound participle derives from the noun [Greek] (rage) and the verb [Greek] (I fight). The second part of the compound controls the first part and thus means to be very angry. [Greek] -2 _ftnref39 [Greek] [Greek] literally, the noun refers to the one in charge of the bed-chamber. [Greek] -2 _ftnref40 [Greek] However, in context the word signifies a highly trusted official Verse 25 [Greek] the reading into Jerusalemis indeed troublesome. The context demands the translation from Jerusalem,especially because John Mark, a resident of Jerusalem, accompanied Barnabas and Paul. The better manuscripts have the preposition [Greek] instead of [Greek] and [Greek] (away from; from). But the verb [Greek] (to return) in Acts frequently specifies the place to which a person [Greek] -2 _ftnref41 [Greek] The preposition [Greek] can take the place of [Greek] (at). Bruce M. Metzger, therefore, suggests the following translation: Barnabas and Saul returned, after they had fulfilled at Jerusalem their mission, bringing with them John whose other name was Mark. [Greek] -2 _ftnref42 [Greek] Even so, difficulties remain. [Greek] from the verb [Greek] (I fulfill), the particple is an effective aorist that emphasizes completion of a task. The participle [Greek] (taking along) is a constative aorist that contemplates the action in its entirety. [Greek] -2 _ftnref43 [Greek] Summary of Chapter 12 King Herod Agrippa I persecutes the church by killing the apostle James, the brother of John. He arrests Peter and places him in prison during the Feast of Unleavened Bread (Passover). He has Peter guarded by four squads of four soldiers each. While Peter is in prison, the church is praying for his release. On the eve of Peter's trial, an angel enters Peter's prison cell. Sound asleep, Peter is shackled to two guards. Awakened by the angel and set free from his fetters, Peter follows the angel through the doors and gate to the street outside. The angel disappears and Peter comes to his senses. He quickly goes to the house of John Mark's mother, where he knocks on the door. Many Christians are praying and Rhoda, a servant girl, comes to the door. She recognizes Peter's voice but fails to open the door. The Christians give entrance to Peter and are astonished. Peter relates the story of his release and, after giving instructions, leaves Jerusalem. Herod examines the report of the soldiers. He orders that they be executed and then leaves for Caesarea. He settles a dispute with the people of Tyre and Sidon. On a given day he is dressed in royal robes, addresses a crowd, and accepts their claim that he is a god and not a man. An angel of the Lord strikes him down, so that he is eaten by worms and dies. The church continues to increase and multiply. Barnabas and Paul, accompanied by John Mark, journey from Jerusalem to Antioch. -2 _ftn1 1 Lake and Cadbury, Beginnings, vol. 4, p. 132. -2 _ftn2 2 Josephus Antiquities18.6.10 [225 39]. -2 _ftn3 3 Antiquities18.7.1–2 [240 55]; War2.9.6 [181 83]. -2 _ftn4 4 Antiquities19.5.1 [274 75]; War2.11.5 [214 15]. -2 _ftn5 5 Mishnah, Sola7.8. -2 _ftn6 6 Consult J. Blinzler, Rechtsgeschichtliches zur Hinrichtung des Zebed�iden Jakobus, NovT5 (1962): 191–206. -2 _ftn7 7 Gleason L. Archer, Jr., Encyclopedia of Bible Difficulties(Grand Rapids: Zondervan, 1982), pp. 375–76. -2 _ftn8 8 Cf. Luke 22:44; James 5:16; Jth. 4:9. -2 _ftn9 9 Thayer, p. 319. -2 _ftn10 10 C. F. D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 177. -2 _ftn11 11 F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 3d (rev. and enl.) ed. (Grand Rapids: Eerdmans, 1990), p. 282. -2 _ftn12 12 (In a.d. 37, Herod Agrippa himself had been a prisoner in Rome, where he was chained to a soldier. Josephus Antiquities18.6.7 [196]. See also 28:16; Eph. 6:20; II Tim. 1:16. ) -2 _ftn13 NIV New International Version -2 _ftn14 13 See 5:19; 8:26; 10:3; 12:23; 27:23. -2 _ftn15 14 Ernst Haenchen calls the account a legendThe Acts of the Apostles: A Commentary, trans. Bernard Noble and Gerald Shinn [Philadelphia: Westminster, 1971], p. 391 . But if the account of Peter's release from prison is considered legendary, Christ's resurrection from the dead can be regarded mythical. Then our faith, says Paul, is useless (I Cor. 15:14). -2 _ftn16 15 F. W. Grosheide, De Handelingen der Apostelen, Kommentaar op het Nieuwe Testament series, 2 vols. (Amsterdam: Van Bottenburg, 1942), vol. 1, pp. 386–87. -2 _ftn17 16 Josephus uses the word automatoswhen he recounts that shortly before the fall of Jerusalem (a.d. 70), the temple gate was observed at the sixth hour of the night to have opened of its own accord. War6.5.3 [293] (LCL). -2 _ftn18 17 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 3d corrected ed. (London and New York: United Bible Societies, 1975), p. 394. See Lake and Cadbury, Beginnings, vol. 4, p. 136. -2 _ftn19 18 John Calvin, Commentary on the Acts of the Apostles, ed. David W. Torrance and Thomas F. Torrance, 2 vols. (Grand Rapids: Eerdmans, 1966), vol. 1, p. 341. -2 _ftn20 19 Moule, Idiom-Book, p. 75. -2 _ftn21 20 A. van Veldhuizen, Markus. De Neef van Barnabas(Kampen: Kok, 1933), pp. 18–19. -2 _ftn22 21 Eusebius Ecclesiastical History2.15.1–2; 3.24.7; 3.39.15; 5.8.3; 6.14.6–7; 6.25.5; see also Ralph P. Martin, Mark: Evangelist and Theologian(Grand Rapids: Zondervan, 1972), pp. 80–83. -2 _ftn23 22 R. C. H. Lenski, The Interpretation of the Acts of the Apostles(Columbus: Wartburg, 1944), p. 480. -2 _ftn24 23 SB, vol. 1, pp. 781–83; vol. 2, pp. 707–8; C. P. Thiede, Simon Peter: From Galilee to Rome(Exeter: Paternoster, 1986), pp. 153–58. -2 _ftn25 24 For example, see John Wenham, Did Peter go to Rome in a.d. 42? TynB23 (1972): 92–102; R. E. Osborne, Where Did Peter Go? CJT14 (1968): 274–77. -2 _ftn26 25 See also Tob. 12:12–15. -2 _ftn27 26 Refer to Matt. 26:71; Luke 16:20; Acts 10:17. David Hill, NIDNTT, vol. 2, p. 30; Joachim Jeremias, TDNT, vol. 6, p. 921. -2 _ftn28 27 Calvin, Acts of the Apostles, vol. 1, p. 344. -2 _ftn29 28 (Refer to I Kings 5:11; Ezra 3:7; Ezek. 27:17. ) -2 _ftn30 29 Henry Alford, Alford's Greek Testament: An Exegetical and Critical Commentary, 7th ed., 4 vols. (1877; Grand Rapids: Guardian, 1976), vol. 2, p. 136. -2 _ftn31 30 Josephus Antiquities19.8.2 [343]. -2 _ftn32 31 Suetonius Claudius2.1. -2 _ftn33 32 Josephus Antiquities19.8.2 [345] (LCL). -2 _ftn34 33 Eusebius Ecclesiastical History2.10.6 (LCL). -2 _ftn35 34 (See also Exod. 33:2; Pss. 35:5–6; 78:49; Matt. 13:41. ) -2 _ftn36 35 Calvin, Acts of the Apostles, vol. 1, p. 347. -2 _ftn37 RSV Revised Standard Version -2 _ftn38 36 Josephus Antiquities19.8.2 [350] (LCL). -2 _ftn39 37 Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, trans. and rev. Robert Funk (Chicago: University of Chicago Press, 1961), #191.1. -2 _ftn40 38 Bauer, p. 440. -2 _ftn41 39 E.g., 1:12; 8:25; 12:25; 13:13, 34; 14:21; 21:6; 22:17; 23:32. -2 _ftn42 40 Metzger, Textual Commentary, p. 400. -2 _ftn43 41 H. E. Dana and Julius R. Mantey, A Manual Grammar of the Greek New Testament(1927; New York: Macmillan, 1967), p. 196. See also A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research(Nashville: Broadman, 1934), p. 859. 13. The Church in Transition, part 3 13:1–3 and The First Missionary Journey, part 1 13:4–52 Outline (continued) 13:1–3 D. Paul and Barnabas Commissioned 13:4 14:28 V. The First Missionary Journey 13:4–12 A. Cyprus 13:4–5 1. Jewish Synagogue 13:6–12 2. Bar-Jesus 13:13–52 B. Pisidian Antioch 13:13–15 1. Invitation 13:16–22 2. Old Testament Survey 13:23–25 3. The Coming of Jesus 13:26–31 4. Death and Resurrection 13:32–41 5. Good News of Jesus 13:42–45 6. Invitation Renewed 13:46–52 7. Effect and Opposition D. Barnabas and Paul Commissioned 13:1–3 13 1 In the church at Antioch were prophets and teachers: Barnabas, Simeon called Niger, Lucius of Cyrene, Manaen who had been brought up with Herod the tetrarch, and Saul. 2 As they were worshiping the Lord and fasting, the Holy Spirit said, Appoint for me Barnabas and Saul for the work to which I have called them. 3 Then after having fasted and prayed, they laid their hands on them and sent them away. In the first three verses of this chapter, Luke continues the account about the church in Antioch and portrays it as an important center of the Christian faith (11:19–30). One of its first ministries was to send relief to the famine-stricken believers in Jerusalem (11:27–30). Antioch next gained prominence when the church sent missionaries to the Gentile world, initially to Cyprus and Asia Minor and later to Macedonia and Greece. Luke mentions Antioch fourteen times,^[1] while Paul refers to it once (Gal. 2:11). As the church develops, Luke calls attention to Antioch instead of Jerusalem as the center of activity. He decisively places the church in Antioch on the same level as the church in Jerusalem when he relates the principal names of those who gave leadership in the Antiochean church. 1. In the church at Antioch were prophets and teachers: Barnabas, Simeon called Niger, Lucius of Cyrene, Manaen who had been brought up with Herod the tetrarch, and Saul. We make these observations: a. Church. In the first twelve chapters of Acts, the word church consistently refers to the gathering of Christians in Jerusalem. But when the believers in Antioch received instruction from Barnabas and Paul, Luke refers to them as a church (11:26). The Christians in Antioch became a church when they regularly heard the gospel preached, received instruction in the faith, appointed church leaders, and implemented their vision for mission to the world. However, we know that the church is one body even if its members gather in different places and countries. The believers in Antioch, therefore, belonged to the same church as those in Jerusalem. b. Office. The church at Antioch had a number of prophets and teachers. From the Greek we are unable to discern whether the words prophets and teachers signify two separate offices or if a person can be both prophet and teacher. Paul, for example, speaks of pastors and teachers (Eph. 4:11); in his view, a person fills one office that has a dual function. Further, he places the prophets in a separate category, which is listed after that of apostleship. We must conclude that the New Testament reveals a difference between prophets and teachers. Whereas teachers expound Scripture, cherish the tradition about Jesus and explain the fundamentals of the catechism, the prophets, not bound by Scripture or tradition, speak to the congregation on the basis of revelations (I Cor. 14:29–32).^[2] Luke describes both Barnabas and Paul as teachers in the Antiochean church (11:26), but in the list of five names (13:1) he refrains from specifying who is a teacher and who is a prophet and thus leaves the matter unresolved. c. Names. Of the five church leaders, Barnabas is listed first. This is understandable, because the Jerusalem church commissioned him to minister to the spiritual needs of the believers in Antioch (11:22). The next person listed is Simeon called Niger. We assume that others bore the name Simeon, so that further identification became necessary. The word niger (Latin: black) undoubtedly refers to Simeon's complexion and descent. Because Luke lists him with Lucius of Cyrene, the possibility is not remote that Simeon also was a native of North Africa. We are unable to ascertain whether Simeon is the same person as Simon of Cyrene, who carried Jesus cross (Matt. 27:32), or if Lucius is the one for whom Paul extended greetings to Rome (Rom. 16:21).^[3] Both men probably were among those refugees who, having fled Jerusalem because of the persecution following the death of Stephen, came as far as Antioch and were originally from Cyprus and Cyrene (11:19–20). Manaen is next. His name is a Greek form of the Hebrew word Mena%em, which means comforter. Luke describes him as a man who had been brought up with Herod the tetrarch. This description denotes that Manaen was a foster brother of Herod Antipas, the tetrarch of Galilee and Perea (Matt. 14:1–12; Mark 6:14 29; Luke 3:1). Manaen, an influential person of royal descent and a Christian in Antioch, provided Luke with information about Herod Antipas and possibly about other members of the Herodian family.^[4] The last person is Paul, here listed with his Hebrew name, Saul. At the invitation of Barnabas, he had come to the Antiochean church as a teacher when the work became too taxing for Barnabas (11:25–26). Among the veterans at Antioch, with remarkable modesty, he was content with the lowest place. ^[5] 2. As they were worshiping the Lord and fasting, the Holy Spirit said, Appoint for me Barnabas and Saul for the work to which I have called them. 3. Then after having fasted and prayed, they laid their hands on them and sent them away. a. As they were worshiping the Lord and fasting. The term worship, a typical Old Testament religious term, formerly described the service of the priests at the temple in Jerusalem (Luke 1:23). But in verse 2 Luke for the first time applies the word to Christian practice. By his use of the word worship Luke shows continuity with the past but also subtly indicates a different, spiritualized emphasis.^[6] In the new form of worship, we see not the priests at the altar but every believer at church in prayer. In these verses Luke also indicates that the Christians in Antioch combined prayer with the Jewish custom of fasting; the two practices were linked only on special occasions (see 14:23). The immediate context of verses 2 and 3 seems to restrict the reference to worship to the five prophets and teachers Luke has mentioned (v. 1). But there are at least three objections to this interpretation. First, a worship service is meant for all the believers in the church. Next, the entire Antiochean church was involved in commissioning Barnabas and Saul, for upon their return the missionaries reported to the church what God had done (14:27). And last, the Holy Spirit moves the church and not merely five people to engage in mission work.^[7] b. The Holy Spirit said, Appoint for me Barnabas and Saul for the work to which I have called them. While the church prayed, the Holy Spirit spoke through the prophets and made his will known. Through his Spirit God enlarges the church and appoints his servants to the tasks he gives them.^[8] God, then, appoints Barnabas and Paul as missionaries. Jesus had called Paul to be an apostle to the Gentiles, but both Barnabas and Paul had been teaching in the Antiochean church. Now the Holy Spirit called the believers to appoint these two men to a specific task: to proclaim the Good News to the world. For the church in Antioch this meant that these believers, by commissioning Barnabas and Paul, would lose two able teachers; that they would promise prayer support for the missionaries; and that Antioch would continue to be a mission center. Both Paul and Barnabas had been called to be apostles to the Gentiles. In fact, when Luke refers to these men on their first missionary journey, he calls them apostles (I Cor. 9:1–6). The work that the Holy Spirit assigns to Barnabas and Paul is to acquaint the world with Christ's gospel and to extend the church to the ends of the earth (compare 1:8). c. They laid their hands on them and sent them away. After a period of fasting and prayer, leaders of the Antiochean church placed hands on Barnabas and Paul. In Damascus, Ananias had laid his hands on Paul and thus Paul received the gift of the Holy Spirit (9:17). Although both Barnabas and Paul had taught Christ's gospel for many years, the church in Antioch officially ordained these two men to be missionaries to the Gentiles. After God called them to the special task of proclaiming the gospel to the Greco-Roman world (Gal. 1:16), the Antiochean church conducted the external ceremony of ordaining Barnabas and Paul.^[9] The ordination service plainly denotes that the missionaries and the church are united in mission work. Doctrinal Considerations in 13:1–3 In light of the work performed by Barnabas and Paul, what is the significance of their ordination in Antioch? First, thus far neither Paul nor Barnabas has been called an apostle, but when Luke recounts their first missionary tour he gives them the title apostles (14:14). Second, the two missionaries display miraculous healing powers, preach the gospel to Jew and Gentile, and possess authority that is equal to that of the apostles Peter and John. And third, the parallel between Peter and Paul is evident in healing a cripple (3:1–10 and 14:8–10), rebuking a magician or sorcerer (8:18–24 and 13:6–12), and organizing churches (8:14–17 and 14:21–25). What does the ordination of Barnabas and Paul signify? The two men were consecrated to a work which would be recognized as the work of apostles and in which they would act with apostolic authority, holding a position corresponding to that of the Twelve. ^[10] Furthermore, let us note the parallel between the twelve apostles and Barnabas and Paul. The Holy Spirit fills the twelve apostles in Jerusalem on the day of Pentecost so that they are able to address the Jewish multitudes (2:1–41). And the Holy Spirit directs the church in Antioch to appoint Barnabas and Paul to proclaim the gospel to the Gentile multitudes. The Twelve are involved in the formation of the rapidly increasing Jerusalem church, while Barnabas and Paul are sent forth by the Antiochean church to organize churches to the ends of the earth (1:8). Greek Words, Phrases, and Constructions in 13:1–2 Verse 1 [Greek] in the local church (11:22) is a technical term.^[11] Nevertheless, the unity of the church prevails. Verse 2 [Greek] the genitive absolute construction of this present participle and the pronoun [Greek] separates the clause from the subject of the main sentence. The pronoun, however, is indefinite, while the participle shows continued action. The word liturgy is derived from the verb [Greek] (I serve). [Greek] this particle has the force of an invitation: Come, appoint for me.& ^[12] [Greek] here the perfect middle points to an action that occurred in the past but has full significance in the present. V. The First Missionary Journey 13:4 14:28 4 Having been sent by the Holy Spirit, they went down to Seleucia. From there they sailed to Cyprus. 5 When they arrived at Salamis, they began to proclaim the word of God in the synagogues of the Jews. They also had John as a helper. 6 After traveling through the whole island as far as Paphos, they met a certain Jewish magician and false prophet named Bar-Jesus. 7 He was with the proconsul Sergius Paulus, an intelligent man, who summoned Barnabas and Saul and wanted to hear the word of God. 8 But Elymas the magician for this is what his name means opposed them, seeking to turn the proconsul from the faith. 9 Then Saul, also known as Paul, filled with the Holy Spirit, fixed his gaze on Elymas 10 and said: You are full of deceit and trickery, you son of the devil, you enemy of all righteousness; will you not cease to pervert the right ways of the Lord? 11 And now the hand of the Lord is against you. You will be blind and unable to see the light of the sun for a while. Immediately a mist and darkness fell upon him, and he went about and sought someone to lead him by the hand. 12 When the proconsul saw what had happened, he believed and was amazed at the teaching of the Lord. 13 Paul and his companions put out to sea from Paphos and went to Perga in Pamphylia, where John left them and returned to Jerusalem. 14 But going on from Perga, they came to Pisidian Antioch. On the Sabbath they entered the synagogue and sat down. 15 After the reading of the Law and the Prophets, the synagogue officials sent this message to them: Men and brothers, if you have any word of exhortation for the people, please speak. 16 Paul stood up and motioning with his hand he said: Men of Israel and you who fear God, listen to me! 17 The God of this nation Israel chose our fathers and made the people great during their stay in the land of Egypt. With an uplifted arm he led them out from there. 18 He put up with them for about forty years in the desert. 19 He destroyed seven nations in the land of Canaan and apportioned their land as an inheritance. 20 All this took about four hundred and fifty years. After these things, God gave them judges until the time of Samuel the prophet. 21 Then they asked for a king, and God gave them Saul son of Kish, a man of the tribe of Benjamin, for forty years. 22 After he had removed him, God raised up David to be their king. Concerning him God testified, I have found David the son of Jesse to be a man after my heart, who will do everything I desire. 23 From this man's descendants, God brought to Israel a savior, Jesus, according to the promise. 24 Before Jesus came, John preached a baptism of repentance to all the people of Israel. 25 As John was completing his work, he repeatedly said, Who do you suppose I am? I am not the Christ. No, but someone is coming after me whose sandal I am not worthy to untie. 26 Men and brothers, sons of Abraham's family, and those among you who fear God, to us the word of this salvation has been sent. 27 Those who live in Jerusalem and their rulers did not recognize Jesus, and by condemning him they fulfilled the words of the prophets that are read every Sabbath. 28 And though they found no ground for execution, they asked Pilate that he be killed. 29 When they accomplished everything that had been written about him, they took him down from the cross and laid him in a tomb. 30 But God raised him from the dead. 31 For many days, he appeared to those who had come up with him from Galilee to Jerusalem. They are now his witnesses to the people. 32 And we proclaim this good news to you. This promise made to the fathers 33 God has fulfilled to us, their children. He raised Jesus, as it was written in the second psalm. You are my Son; today I have become your Father. 34 Namely, God raised him from the dead, never to decay, as God said: I will give you the holy and sure blessings of David. 35 For this reason, God says in another psalm, You will not let your Holy One undergo decay. 36 For David, after he served God's purpose in his own generation, fell asleep. He was buried with his fathers and underwent decay. 37 But whom God raised from the dead did not undergo decay. 38 Therefore, men and brothers, let it be known to you that through him forgiveness of sins is proclaimed to you. 39 Everyone who believes is justified through him from all the things from which you could not be justified through the law of Moses. 40 Be careful that what was spoken by the prophets does not come upon you: 41 Look, you scoffers, be amazed and perish! Because I am going to do a work in your days, a work which your will never believe even if someone would describe it to you. 42 When Paul and Barnabas were leaving, the people begged them that these things be spoken to them the next Sabbath. 43 After the synagogue meeting had ended, many Jews and God-fearing proselytes to Judaism followed Paul and Barnabas, who spoke to them and urged them to continue in the grace of God. 44 On the next Sabbath, nearly the whole city assembled to hear word of the Lord. 45 But when the Jews saw the crowds, they were filled with jealousy. And abusively they began to contradict the things that Paul was saying. 46 Paul and Barnabas boldly answered them: The word of God had to be spoken to you first. Since you reject it and do not consider yourselves worthy of eternal life, we are turning to the Gentiles. 47 For this is what the Lord commanded us: I have placed you as a light to the Gentiles, to bring salvation to the ends of the earth. 48 When the Gentiles heard this, they began to rejoice and glorify the word of the Lord. And as many as were ordained to eternal life believed. 49 The word of the Lord spread through the whole region. 50 But the Jews aroused the God-fearing and honorable women and the leading men of the city. They instigated a persecution against Paul and Barnabas and drove them out of their region. 51 So Paul and Barnabas shook the dust off their feet in protest against them and went to Iconium. 52 And the disciples were filled with joy and the Holy Spirit. A. Cyprus 13:4–12 The missionary task to which the Holy Spirit has called Barnabas and Paul is exacting. The missionaries frequent Jewish synagogues but in addition they actively seek new converts from the Gentile population. This new aspect to the task of the missionaries is challenging, for it results eventually in the need to formulate principles of conduct for Gentile believers (15:1–35). 1. Jewish Synagogue 13:4–5 4. Having been sent by the Holy Spirit, they went down to Seleucia. From there they sailed to Cyprus. 5. When they arrived at Salamis, they began to proclaim the word of God in the synagogues of the Jews. They also had John as a helper. a. Having been sent by the Holy Spirit. Luke emphasizes that the missionaries are sent out not by the church in Antioch but by the Holy Spirit. The Spirit told the church to appoint Barnabas and Paul, and he himself sent them to their field of labor. Accordingly, Paul is able to say that he has been sent not from men nor by man, but by Jesus Christ and God the FatherGal. 1:1, NIV . That is, the Triune God sent Paul and Barnabas first to Cyprus and then to Asia Minor. b. They went down to Seleucia. Located on the Orontes River and near the Mediterranean coast, Seleucia served as the seaport for the city of Antioch. Because Antioch is in mountainous territory, Barnabas and Paul had to travel a relatively short distance down to Seleucia. c. From there they sailed to Cyprus. On a clear day in Seleucia, the apostles would be able to see the coastline and the mountain complex of Cyprus. The voyage across the water would take less than a day.^[13] Cyprus was Barnabas's birthplace (4:36), and so he had intimate knowledge of the inhabitants, the Jewish synagogues, and the culture. This knowledge proved to be an asset. Barnabas was not the first Christian to visit the island; Christian refugees from Jerusalem had traveled as far as Cyprus, Luke relates (11:19). d. When they arrived at Salamis, they began to proclaim the word of God in the synagogues of the Jews. Salamis was a harbor town on the east coast of Cyprus and was situated directly north of the modern city of Famagusta. It was a trading center where merchants from Cilicia, Syria, Phoenicia, and Egypt traded olive oil, wool, wine, and grain. In the course of time, this port city attracted a large number of Jews who belonged to the merchant class and who had established several synagogues there. When Barnabas and Paul arrived in Salamis, the Jews welcomed them to their synagogues. In his brief report, Luke neglects to mention the effect of the message the missionaries proclaimed. However, with the tense of a Greek verb he indicates that Barnabas and Paul continued to preach the Word of God for some time. We surmise that the apostles proved from the Old Testament Scripture that Jesus fulfilled the messianic promises. The Word of God, therefore, served as a common denominator for both parties. Perhaps in their initial contacts with the people, Barnabas and Paul spent their time with the Jewish population of Salamis, for nothing is said about Gentiles frequenting the synagogue worship services. The missionaries applied the rule which in time became their trademark: first to the Jew and then to the Gentile. e. They also had John as a helper. As an afterthought, Luke inserts the information that John Mark accompanied the missionaries to the island of Cyprus (see 12:25). Perhaps Luke wants to place the emphasis on the mission of Barnabas and Paul; in passing, he also mentions their travel companion John Mark. Indeed, Mark was not called by the Holy Spirit and was not ordained by the Antiochean church. For this reason, Luke describes him as a helper to the missionaries. We are not told what the nature of his assistance was, but his work was not limited to providing physical necessities (e.g., food and lodging) for his companions. Luke literally uses the word underling to describe Mark, which means that he did whatever the missionaries asked him to do. Greek Words, Phrases, and Constructions in 13:5 [Greek] from the verb [Greek] (I proclaim publicly), this form is the ingressive imperfect: they began to proclaim. [Greek] translated servant or attendant (Luke 4:20), the noun is an accusative of apposition. 2. Bar-Jesus 13:6–12 6. After traveling through the whole island as far as Paphos, they met a certain Jewish magician and false prophet named Bar-Jesus. 7. He was with the proconsul Sergius Paulus, an intelligent man, who summoned Barnabas and Saul and wanted to hear the word of God. The island of Cyprus had been conquered by the Romans and made an imperial province that was under the jurisdiction of the Roman senate. Avoiding the mountainous interior areas of the island, the missionaries walked through the level plains and along the southern seacoast of Cyprus. They traveled about one hundred miles from the east coast of the island to the west coast, where they arrived at the city of Paphos. This city was noted for its beautiful buildings and a temple dedicated to the goddess Aphrodite. During the reign of Emperor Augustus, Paphos was destroyed by an earthquake (15 b.c.) but was soon rebuilt with Roman government funds. The city became the administrative and religious center of the island, as well as the residence of the Roman proconsul. Proconsuls, who were appointed by the Roman senate, usually ruled for one year and had absolute military and judicial authority (see 18:12; 19:38). On his missionary journeys, Paul usually visited capital cities, especially those where officials of the Roman government resided. In Paphos, Paul and Barnabas met a Roman proconsul, Sergius Paulus. He employed a magician a man who interpreted dreams and dabbled in the occult named Bar-Jesus. The name Bar-Jesus is Aramaic and means son of Jesus, or in Old Testament terms, son of Joshua. Luke reports that this man was a false prophet and a Jew. As a Jew, Bar-Jesus was acquainted with God's condemnation of prophets who had not been called by God (Jer. 14:14–16). But in spite of God's teachings concerning sorcerers and false prophets, Bar-Jesus was one of them (compare 19:13).^[14] Both the Talmud and the postapostolic literature contain stern warnings not to practice magic (Rev. 22:15).^[15] In verse 7 Luke says that Sergius Paulus, the proconsul, was an intelligent man who desired to hear the word of God. He was open to religious instruction from Jewish teachers; thus, he employed Bar-Jesus and listened to Barnabas and Paul preach the gospel. He was not a God-fearer, but he desired to hear the word of God and become acquainted with the teachings of the apostles. In the northern part of Cyprus, archaeologists have discovered a fragment of a Greek inscription that bears the name Quintus Sergius Paulus, who presumably was a proconsul during the reign of Emperor Claudius (a.d. 41 54). If we accept that Paul began his first missionary journey in the second half of the fifth decade (a.d. 46), the archaeological find points to the proconsul Luke describes in Acts.^[16] 8. But Elymas the magician for this is what his name means opposed them, seeking to turn the proconsul from the faith. 9. Then Saul, also known as Paul, filled with the Holy Spirit, fixed his gaze on Elymas 10. and said: You are full of deceit and trickery, you son of the devil, you enemy of all righteousness; will you not cease to pervert the right ways of the Lord? 11a. And now the hand of the Lord is against you. You will be blind and unable to see the light of the sun for a while. a. But Elymas the magician &opposed them. Luke indicates that Bar-Jesus had a Greek name, Elymas, which is a transliteration of an Aramaic or Arabic word that means magician. ^[17] At the court of Sergius Paulus, Bar-Jesus used his Greek rather than his Aramaic name. Note that in this context, Paul also preferred his Greek name to his Hebrew name (v. 9). b. [He sought] to turn the proconsul from the faith. While the preaching of the gospel intrigued Sergius Paulus, it mobilized Elymas into opposition. Elymas was a magician who realized that if Sergius Paulus became a Christian, his services would no longer be needed and he would lose his source of income. Further, Elymas was a Jew who bitterly opposed the gospel and its messengers. When he saw that Sergius Paulus had summoned the missionaries to hear the gospel explained, Elymas did everything possible to dissuade the proconsul from accepting the Christian faith (II Tim. 3:8). The situation reached the critical stage, for the veracity of the gospel was at stake. Either Elymas or Barnabas and Paul were imposters. c. Then Saul, also known as Paul, filled with the Holy Spirit, fixed his gaze on Elymas. We observe at least four distinct changes. First, from this moment Luke gives prominence to Paul. That is, Paul is no longer the person who accompanies Barnabas; the roles are reversed. Yet at times the order Barnabas and Paul is retained (see 14:14; 15:12). Next, Paul adopts the Greek name Paulus, which as a loan word from Latin literally means the little one. Paul no longer uses his Hebrew name. Augustine believed that Paul adopted his new name to indicate that he was the least of the apostles (I Cor. 15:9; and see Eph. 3:8). But this view has no support. Nor do we have proof that Paul used his Greek name as a compliment to Sergius Paulus. Paul, a Roman citizen, already had two, if not three, names. (Roman citizens usually had three names; for example,Quintus Sergius Paulus.) And Paul used his Greek name even before Sergius Paulus became a believer.^[18] Third, even though Paul received the Holy Spirit when Ananias put his hands on him (9:17) and was sent out by the Holy Spirit (v. 4), this is the first explicit statement that Paul is filled with the Spirit. And last, empowered by the presence of the Holy Spirit, Paul cursed Elymas with blindness and thus exerted his apostolic authority. In passing, we call attention to the parallel between two apostles: Peter rebuking Simon the sorcerer (8:20–23) and Paul cursing Elymas. d. Paul &said: You are full of deceit and trickery, you son of the devil. When Paul denounced Elymas in front of Sergius Paulus, a verbal explosion erupted. He called Elymas son of the devil (John 8:44) instead of son of Jesus (Bar-Jesus). Paul was filled with the Holy Spirit, but Elymas was full of deceit and trickery.^[19] Paul represented Jesus Christ and Elymas represented the devil. Therefore, in this spiritual conflict, Paul addressed Elymas directly and Satan indirectly: You son of the devil, full of all deceit and all trickery. In Acts, Luke refers to Satan twice (5:3; 26:18) and to the devil once (13:10). Paul could not be more explicit in his denunciation. According to him, Elymas practiced deceit and wickedness to the highest degree. Paul continued and thundered, You enemy of all righteousness. He regarded Elymas as a servant of Satan and therefore as an enemy. What kind of an enemy was Elymas? This false prophet had set himself against everything that was right, just, and true. Elymas was actively and persistently perverting the right ways of the Lord. From the Old Testament Scriptures, Elymas knew that God's ways are perfect, right, and just.^[20] But he relentlessly opposed the teachings of the Lord. For Elymas, the expression Lord meant the Lord God of Israel. And this God, whom he personally opposed, chastened him with temporary blindness. Paul rebuked Elymas and said, e. And now the hand of the Lord is against you. You will be blind and unable to see the light of the sun for a while. Note, first, that not Paul but the Lord punished Elymas for his blatant opposition to the teaching of the gospel. With his hand, the Lord set limits (Judg. 2:15; I Sam. 12:15). Next, the Lord extended his grace and mercy to Elymas by telling him that his punishment would be only temporary. And third, God afflicted Elymas with the scourge of blindness and thus caused him to live in confinement. Paul could relate to this condition; in his state of physical blindness, his spiritual blindness was removed so that he was able to understand God's purposes (9:8–18). 11b. Immediately a mist and darkness fell upon him, and he went about and sought someone to lead him by the hand. 12. When the proconsul saw what had happened, he believed and was amazed at the teaching of the Lord. What a pitiful sight to see the magician Elymas stumble around, unable to see, and to hear him ask people to lead him by the hand from place to place. In the sharp conflict between Paul and Elymas, Paul triumphed while his opponent groped in darkness. The immediacy of divine punishment descending upon Elymas astounded the proconsul, who saw that Paul was the true prophet of the Lord and Elymas the fraud. Whenever the New Testament reveals that God performs a miracle, the result is that people turn to him in faith. For example, Peter healed the cripple at the temple gate and numerous worshipers believed in Jesus (3:6; 4:4). When God struck Elymas with blindness, he brought Sergius Paulus to faith in Christ. We are not told that Elymas repented and believed. But Sergius Paulus, set free from the snares with which Elymas had bound him, now believed the teaching of Christ's gospel which he earlier had been told to doubt.^[21] Doctrinal Considerations in 13:4–12 Faith comes by hearing, and hearing comes through the word of Christ, Paul writes (Rom. 10:17). Luke reveals that people accept Christ when they listen to his gospel. The Samaritans believe when Philip proclaims the Good News to them (8:12). Philip teaches the Ethiopian eunuch, who goes on his way rejoicing (8:39). Cornelius and his household hear the gospel from Peter and receive the gift of the Holy Spirit (10:44). And Sergius Paulus sees what happens to Elymas and believes. Luke adds that he continued to be amazed at the teaching of Christ's gospel; however, we have no reason to doubt the genuineness of his faith.^[22] Nothing more is said about this Roman official who, upon completing his term in office, would leave Cyprus. Sergius Paulus serves as the Holy Spirit's mark of approval on the church's missionary purpose to proclaim the Good News to the Greco-Roman world. Greek Words, Phrases, and Constructions in 13:10 f an interjection that expresses emotion. It prefaces an announcement of impending divine judgment: the punishment of temporary blindness. With the accompanying vocatives [Greek] (son) and [Greek] (enemy), the particle is intensely personal.^[23] [Greek] the second person singular of the future indicative of the verb [Greek] (I stop) is followed by the present active participle [Greek] (perverting). The phrase is almost an imperative and certainly expresses a wish: Will you not stop perverting? ^[24] B. Pisidian Antioch 13:13–52 We see an interesting development in the route Paul and Barnabas take on the first missionary journey. Because Barnabas was born and raised on the island of Cyprus, the travelers visit Cyprus first. But when they have crossed the island from east to west, they board ship and sail to Asia Minor, the birthplace of Paul. And although they do not visit Tarsus, Paul's native town, they land at Perga in Pamphylia, travel north to Pisidian Antioch, and from there go eventually to Iconium, Lystra, and Derbe, where they organize churches. These churches, located in the heartland of the Roman province of Galatia, received a letter from Paul known as the Epistle to the Galatians. For the last two centuries, some scholars have maintained that on his third missionary journey Paul traveled through northern Galatia on his way to Ephesus (18:23). These scholars consider that the Epistle to the Galatians was addressed to congregations in northern Galatia. But we have no evidence that Paul visited areas in the northern part of Galatia, so the objections to this theory (called the northern Galatian theory) are formidable. Therefore, we are inclined to defend what is called the southern Galatian theory. We consider the churches Paul founded during his first missionary tour to be the recipients of his Galatian epistle.^[25] 1. Invitation 13:13–15 13. Paul and his companions put out to sea from Paphos and went to Perga in Pamphylia, where John left them and returned to Jerusalem. We face two problems in this text: a. Location. Paul, Barnabas, and Mark decided to leave Paphos in Cyprus, board a ship, and sail in a northwesterly direction to Asia Minor. To be precise, they set sail for Perga, a chief city in the coastal province of Pamphylia. Paul and his companions undoubtedly knew that some Jews from Pamphylia had heard Peter's Pentecost sermon in Jerusalem (2:10) and had brought the gospel to their native province. This province, bordering Cilicia to the east, Lycia to the west, and Pisidia and the Taurus Mountains to the north, possessed fertile fields along the Mediterranean coast. The River Cestrus flowed down the mountains to the sea and provided water for the agricultural plains along its banks. The land was rich in fruit and crops and was a center of pharmaceutical products. ^[26] Perga was located slightly inland and a short distance west of the River Cestrus. Paul and his fellow workers did not organize a church in Perga, even though they proclaimed the gospel there upon their return from Pisidian Antioch (14:25). Paul and Barnabas went instead to the interior and preached the Good News to the Galatians in Pisidia. William M. Ramsay suggested that at Perga Paul became ill with malaria and thus moved to the cooler climate in the higher elevation of Pisidian Antioch,^[27] for Paul refers to being ill when he first came to the Galatians (Gal. 4:13; and compare II Cor. 12:7). Even if we adopt Ramsay's suggestion, we still face a second problem. Why did John Mark leave Paul and Barnabas in Perga and return to Jerusalem? b. Return. Once again, the text is obscure. Perhaps, because the information concerns his friend Mark, Luke remains silent. Scholars have speculated about Mark's homesickness, the dangers of travel in the mountainous regions of Pamphylia and Pisidia (II Cor. 11:26), the uncertainty of travel in territory unknown to Mark, and his possible objection to preaching the gospel primarily to Gentiles. If we take a comprehensive look at chapters 13 and 14, we notice that the emphasis falls on proclaiming Christ's gospel to the Gentiles. When Paul and Barnabas were rejected by the Jews in Pisidian Antioch, they announced that they would turn to the Gentiles (13:46; see also 14:27).^[28] This purpose became objectionable to Mark, who said goodbye to the missionaries and returned to Jerusalem. We assume that there he reported that the overriding concern of Paul was to convert the Gentiles to the Christian faith. When, some time later, Barnabas wanted to take Mark along on another missionary journey, he ruptured his friendship with Paul. Because Mark had deserted the missionaries in Pamphylia, Paul refused to have him as a partner (15:37–39). The break in relations between Paul and Barnabas can be explained best if Mark's desertion originated from his objection to preaching to the Gentiles.^[29] 14. But going on from Perga, they came to Pisidian Antioch. On the Sabbath they entered the synagogue and sat down. 15. After the reading of the Law and the Prophets, the synagogue officials sent this message to them: Men and brothers, if you have any word of exhortation for the people, please speak. Luke reports only that the missionaries continued their journey from Perga to Pisidian Antioch. But we know that they had to travel for many days, following the River Cestrus, and climb to an altitude of thirty-six hundred feet. Moreover, the route was dangerous because local bandits attacked travelers in the narrow mountain passes (II Cor. 11:26). The missionaries entered territory which the Romans called the province of Galatia. In the southern part of this province, the Romans had founded a colony at Antioch (25 b.c.). The name Antioch was common to many cities in the ancient world that were founded by either the Syrian ruler Seleucus Nicator (301 281 b.c.) or his son Antiochus I. Luke writes that Paul and Barnabas went to Pisidian Antioch and thus distinguishes it from Antioch in Syria. Pisidian Antioch, located on the right bank of the Anthius River,^[30] was in western central Asia Minor (modern Turkey). The city was home to numerous Greeks, Phrygians, Romans, and Jews. The Jews had been brought to Antioch by the Seleucids in the third century before Christ. The Jewish population had built a synagogue and had acquainted the Gentiles with the teaching of the Old Testament Scriptures. Further, the synagogue in dispersion was a center of learning, a source of help in community needs, a place for meetings, and a court of justice. The synagogues became a part of public life in Gentile communities. Numerous Gentiles attended the worship services in the local synagogue, observed the Jewish law, and believed in God. But some Gentiles, because of their refusal to be circumcised, were called God-fearers. Accordingly, at least four groups of people worshiped together on any given Sabbath: Jews who were born either in dispersion or in Israel, converts to Judaism, God-fearers, and Gentiles who displayed an interest but did not make a commitment. After the missionaries arrived in Pisidian Antioch, they entered the synagogue on the following Sabbath. They sat down and waited for the people to welcome them to the worship service. Luke writes that Paul's custom was to go to local synagogues and teach from the Scriptures.^[31] Luke describes the liturgy of the Sabbath service. He relates that the Law and the Prophets were read; that is, members of the congregation in dispersion were appointed to read selections from the Old Testament Scripture in the Greek translation (the Septuagint). Of course, other parts of the liturgy were the recitation of the Shema (Deut. 6:4–9; 11:13–21; see also Num. 15:37–41), prayer, a sermon, and a concluding benediction. The important part of the worship service always was the sermon.^[32] The rulers of the synagogue invited Paul and Barnabas to give the people a word of exhortation. These rulers were in charge and often participated in the various parts of the liturgy. They welcomed the visitors and expected that either Paul or Barnabas would accept their request to deliver a sermon. In the local synagogue, visitors were regularly asked to speak. Greek Words, Phrases, and Constructions in 13:13–15 Verse 13 [Greek] from [Greek] (I lead up), in the aorist passive this participle is a nautical term that denotes set sail. [Greek] this is a classical idiom meaning Paul and his companions. ^[33] Verses 14 15 [Greek] the plural form derives from the Hebrew idiom shemaim (heavens) but is translated in the singular. [Greek] from the verb [Greek] (I read), this noun has the [Greek] ending to indicate the activity of reading the Scriptures. 2. Old Testament Survey 13:16–22 Paul had opportunity to survey the Old Testament Scriptures and show that Jesus Christ of Nazareth fulfilled the messianic prophecies. He addressed a mixed audience in which the God-fearing Gentiles became not only listeners but also followers of Christ. These people realized that the Christian faith was based on the Old Testament Scriptures but was free from the demands placed on them by the Jews. 16. Paul stood up and motioning with his hand he said: Men of Israel and you who fear God, listen to me! Worship services in the local synagogues were marked by undue noise, especially during a short intermission. Men and women used the opportunity to exchange news and opinions; they were ready to express their likes and dislikes. When the rulers of the synagogue sent a message to Paul and Barnabas, who presumably occupied a seat far from the front, the worshipers were engaged in animated conversation. They met not only to worship God; they also used the synagogue as an informal meeting place. Consequently, when Paul accepted the invitation to speak a word of exhortation, he had to ask for attention and did so according to the custom of that day. He motioned with his hand and thus called for order in the building (see also 12:17; 19:33; 21:40; 26:1). Luke chose to record the sermon that Paul preached to an audience of Jews and Gentiles in Pisidian Antioch. In summary form, this sermon is a type that Paul delivered throughout Asia Minor, Macedonia, and Greece (refer to 14:15–17; 17:22–31). Moreover, in many respects the sermon resembles those which Peter delivered at Pentecost (2:14–36) and at Solomon's Colonnade (3:12–26) and the one Stephen preached before the Sanhedrin (7:2–53). Paul's sermon in Pisidian Antioch consists of three parts: a survey of Israel's history; the life, death, and resurrection of Jesus; and the application of the gospel message. In his Gospel and in Acts, Luke describes two synagogue worship services. In one, Jesus sits down to preach (Luke 4:20), and in the other, Paul stands up when he begins his sermon (Acts 13:16). The difference stems from two separate cultures: in the synagogues of Israel the teacher sat and in those of the dispersion he stood. Paul begins his address with familiar words: Men of Israel and you who fear God. Notice that he addresses the Jew first and then the Gentile. The Gentiles are the God-fearers, who willingly lend a listening ear to what Paul has to say. Among them are many prominent Gentile ladies (v. 50). 17. The God of this nation Israel chose our fathers and made the people great during their stay in the land of Egypt. With an uplifted arm he led them out from there. 18. He put up with them for about forty years in the desert. 19. He destroyed seven nations in the land of Canaan and apportioned their land as an inheritance. 20a. All this took about four hundred and fifty years. a. The God of this nation Israel. Like Stephen before the Sanhedrin, Paul begins his sermon with a historical survey of the nation Israel. In his opening statement, he first declares that God is Israel's God. In fact, Paul specifies that God claims the people of Israel as his own in this case those who worship him in the local synagogue of Pisidian Antioch (see v. 15). Next, Paul declares that God &chose our fathers. God does the choosing, not man. And God had chosen the forefathers, that is, the patriarchs Abraham, Isaac, and Jacob (Deut. 4:37; 10:15). God's electing grace extends to the people of Israel: In his eternal will and purpose God chose Israel, when as yet Israel was not, as he had chosen Paul (9:15; 22:14), and as he had fore-ordained the Christ before the foundation of the world (Luke 9:35; 23:35; compare Acts 3:20). ^[34] Luke provides only a summary of Paul's address and quickly moves from the period of the patriarchs to the formation of Israel as a nation. b. [He] made the people great. With this one remark that Luke records, Paul refers to the descendants of Jacob who became a nation while they lived in Egypt. The Israelites were despised by the Egyptians and reduced to living in slavery. But God himself provided for the downtrodden Israelites and brought them to nationhood (Exod. 1:20; 5:5; 33:13; Isa. 1:2). God regarded the Israelites as his covenant people and promoted them to prominence in a foreign country. He made them great in numbers and strength, and caused the Israelites to prosper during their stay in Egypt. c. With an uplifted arm he led them out from there. Paul borrows Old Testament language when he speaks of God's powerful hand or arm.^[35] He uses the term uplifted to show that God's arm was the overarching power that controlled every event in Egypt. He ascribes glory and honor to the God of Israel, who delivered his people from the yoke of slavery and led them out of Egypt by signs and miracles. d. [God] put up with them for about forty years in the desert. After God had led his people out of Egypt, he continued to provide for them. For forty years God daily gave them food in the form of manna (Exod. 16:35), supplied them with water (Exod. 17:6), kept their clothes and sandals from wearing out (Deut. 8:4; 29:5), and protected them from enemies (Exod. 17:8–13). He carried his people as a father carries his son (Deut. 1:31). In spite of God's miracles, goodness, and love, the Israelites grumbled, complained, and rejected God. In the desert, they disobeyed and tested God ten times (Num. 14:22). Yet God continued to put up with them for forty years. Incidentally, the Greek text has a variant reading that features a change of one letter in the verb put up with (v. 18). One translation has adopted the variant reading: instead of put up with them, the Jerusalem Bible reads took care of them. ^[36] e. [God] destroyed seven nations in the land of Canaan. Paul closely follows the Old Testament narrative and relates that not the Israelites but God conquered Canaan and dispossessed and destroyed its inhabitants. The seven nations were the Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites (Deut. 7:1; Josh. 3:10; 24:11). Not all the people in Canaan were killed during the conquest. Indeed, David finally destroyed the Jebusites when he conquered Jerusalem and made it the City of David (II Sam. 5:6–7; I Chron. 11:4–8). f. [God] apportioned their land as an inheritance. Paul refers to the fulfillment of God's promise to Abraham (Gen. 15:18–21) to give his descendants the land because of the covenant God had made with him. Centuries later, when the conquest had been completed, Joshua allotted the promised land to the Israelites, tribe by tribe (Josh. 14 21). The land of Canaan became the sacred inheritance of God's people Israel. g. All this took about four hundred and fifty years. Paul ventures to give a round number for the period that began with Jacob and his children entering Egypt and ended with the Israelites receiving their inheritance in Canaan. God told Abraham that his descendants would be oppressed in a foreign country for 400 years (Gen. 15:13). Add to this number the 40 years the Israelites spent in the desert and allow 10 years for the conquest of Canaan; the total comes to 450 years. However, the reading of this text (vv. 19b 20a) can be rendered in varying ways: After that he gave them judges for about four hundred and fifty years, until Samuel the prophet. [v. 20]^[37] He gave them their land as an inheritance, for about, four hundred and fifty years. And after that he gave them judges until Samuel the prophet. [vv. 19b 20a]^[38] In the Greek text, no paragraph division appears; therefore, translators have to determine where one verse ends and the other begins. If we choose the first translation, we have to count the total number of years (410) that judges ruled Israel. If we add to this number the 40 years the priest Eli ruled, the total Isaiah 450. But I Kings 6:1speaks of 480 years from the exodus to the fourth year of Solomon's reign. Furthermore, Josephus calculates the period from the exodus to the building of the temple to be 592 years.^[39] In short, we meet a confusing array of figures. We do well to interpret 450 as a round number and apply it to Israel's stay in Egypt, the desert journey, and the conquest of Canaan. Hence we suspect that Paul begins to count from the time Israel became a nation. 20b. After these things, God gave them judges until the time of Samuel the prophet. 21. Then they asked for a king, and God gave them Saul son of Kish, a man of the tribe of Benjamin, for forty years. Despite Israel's disobedience, God continued to give the people spiritual leadership (Judg. 2:16). This spiritual leadership came from six minor judges (Shamgar, Tola, Jair, Ibzan, Elon, and Abdon) and six major judges (Othniel, Ehud, Deborah, Gideon Jephtha, and Samson). Because he had made a covenant with them, God kept his promise to care for his people. Paul mentions Samuel by name but calls him a prophet. To be precise, God called Samuel to serve him as priest and prophet (I Sam. 2:35; 3:20), but commissioned him to be a prophet who bridged the transitional period between the judges and the kings of Israel. Samuel had to provide leadership for the Israelites, who rejected God as their King and asked for a human king.^[40] God instructed Samuel to listen to the request of the people, even though the Israelites broke their covenant relation with God and sinned. God appointed Saul, the son of Kish, of the tribe of Benjamin, to be Israel's king. (Note the personal references: Paul's Hebrew name Saul and the tribe of Benjamin, to which Paul belonged [see (Rom. 11:1; Phil. 3:5].) Paul says that King Saul ruled forty years. We learn not from the Old Testament but from Josephus that Saul was king for eighteen years while Samuel was alive, and for twenty-two years after the prophet's death.^[41] But the information concerning Saul's age and duration of his reign1 Sam. 13:1) is uncertain. John Albert Bengel suggests that the years of Samuel the prophet and Saul the king [be] brought together into one sum: for between the anointing of king Saul and his death there were not twenty, much less forty years: I Sam[uel] 7:2. ^[42] 22. After he had removed him, God raised up David to be their king. Concerning him God testified, I have found David the son of Jesse to be a man after my heart, who will do everything I desire. When Saul rejected God's instructions and placed himself above the law, God rejected him. Samuel told Saul: For rebellion is like the sin of divination, and arrogance like the evil of idolatry. Because you have rejected the word of the Lord, he has rejected you as king. [I Sam. 15:23, NIV] Saul lost his kingship and the possibility of founding a dynasty. No one of his sons would ever occupy the throne. God directed Samuel to go to Jesse in Bethlehem and anoint David king over Israel (I Sam. 16:1, 13), which led to fulfillment of Jacob's prophecy that the scepter would not depart from Judah (Gen. 49:10).^[43] Not Saul, a descendant of Benjamin, but David, a native of Bethlehem in the tribal territory of Judah, was the forerunner of the messianic King. Even though Samuel and the psalmist Ethan the Ezrahite spoke words concerning David, Paul ascribes these words to God and says that God testified concerning David (I Sam. 13:14; Ps. 89:20). God said, I have found David the son of Jesse to be a man after my heart, who will do everything I desire. The verb testify means that God spoke favorably about David. Yet David sinned grievously against God and his fellow man when he committed adultery with Bathsheba and had her husband, Uriah, killed in battle. David, however, earnestly sought remission and cleansing (Ps. 51). God heard his cry, accepted his confession, and restored him. David showed that he was willing to obey God's commands and that he was a man after God's own heart. Doctrinal Considerations in 13:22 We believe that the Bible is the Word of God, because through the Scriptures God reveals himself and communicates with us. We realize that even though human authors wrote the books of the Old and New Testaments, their words are indeed the Word of God. Paul tells us that every word in Scripture is God-breathed (II Tim. 3:16), and Peter writes that the human authors spoke from God and were carried along by the Holy Spirit (II Peter 1:21). Consequently we assert that Scripture teaches the doctrine of inspiration. How do the New Testament writers view the Old Testament? They have a high view of the Scriptures, for in these books they hear not the voice of man but the voice of God. Even when they quote passages in which man is the speaker, they attribute the words not to man but to God. The writer of the Epistle to the Hebrews ascribes the words You are my Son, today I have become your Father (Ps. 2:7) not to the psalmist but to God (Heb. 1:5). The lines from David's psalm, I will proclaim your name to my brothers / In the midst of the congregation I will sing your praise (Ps. 22:22), are the words of Jesus (Heb. 2:12). And the psalmist's warning against unbelief, Today, if you hear his voice, do not harden your heart &(Ps. 95:7–11), is introduced by the phrase the Holy Spirit says (Heb. 3:7). The author of Hebrews treats the words written by men as words spoken by God.^[44] What the Old Testament Scriptures convey is not the voice of men but the voice of God. Hence Paul identifies the words of Scripture will the voice of God. For example, the angry words Sarah spoke to Abraham about Hagar Get rid of this slave woman (Gen. 21:10) are attributed to God in Paul's discussion on the roles of Hagar and Sarah (Gal. 4:30). Similarly, Paul attributes Samuel's condemnation of King Saul to God as if God personally had addressed the king (I Sam. 13:14). In conclusion, the writers of the New Testament demonstrate that they regard Scripture as divinely inspired and fully authoritative because God himself is the speaker. God writes with a pen that never blots, Speaks with a tongue that never slips, Acts with a hand that never fails. Charles Haddon Spurgeon Greek Words, Phrases, and Constructions in 13:16–22 Verse 16 [Greek] the articular present middle participle is dependent on the implied personal pronoun [Greek] (you who fear God). Verse 18 [Greek] here is the accusative of extent of time: for a period of time. [Greek] This verb has manuscript support equal to that of the reading [Greek] (he cared for them). The latter reading appears in the Septuagint text of Deuteronomy 1:31. Translators apply the rule that the more difficult reading is the better. That is, accommodation to the Septuagint text is easier to explain than divergence from it. Accordingly, the translation he put up with them is preferred.^[45] Verses 19 20a [Greek] this verb has a causative significance: [God] caused them to inherit. [Greek] although classical Greek would feature the accusative case (accusative of extent), Koine Greek employs the dative of time to express duration. Verse 22 [Greek] from the verb [Greek] (I remove), this aorist active participle can refer to either Saul's deposition or his death. [Greek] this construction is the predicate accusative that signifies to be a king for them. [Greek] the plural noun is used idiomatically and means all that I desire. ^[46] 3. The Coming of Jesus 13:23–25 After providing a brief historical survey of the Old Testament Scriptures, Paul is going to show their fulfillment in Jesus. He is ready to point out that God has fulfilled the promise of the Messiah's coming through Jesus Christ. 23. From this man's descendants, God brought to Israel a savior, Jesus, according to the promise. We make these observations: a. Ancestry. Jesus descended from David's royal line, a truth Matthew clearly shows in Jesus genealogy (Matt. 1:1–17). Jesus indeed fulfilled the Scriptures which foretold the royal ancestry of the Messiah (Mic. 5:2; Matt. 2:5–6; Luke 2:4; John 7:42). When the angel Gabriel announced Jesus conception and birth to Mary, he told her that God would give Jesus David's royal throne. Further, he said that Jesus kingdom would never end (Luke 1:32 33; compare II Sam. 7:12–13; 22:51; I Chron. 17:11–14; Ps. 132:11–12). The rationale for the genealogies of Matthew and Luke is the conviction that Jesus ancestry is demonstrably Davidic. ^[47] b. Promise. God promised the people of Israel that he would give them a savior. Thus, God brought Jesus into the world to fulfill the promise he made to his people. Some passages in the Old Testament indicate that God indeed would bring the Redeemer, the Holy One of Israel, to be with his people (Isa. 48:15–17). To illustrate, to the high priest Joshua and his fellow priests God said: I am going to bring my servant, the BranchZech. 3:8, NIV . c. Function. In Pisidian Antioch, Paul informs his audience that the savior whom God had promised came in the person of Jesus. His listeners applied the word savior (deliverer) to the judges who ruled Israel (Judg. 3:9, 15); to God who in time led his people out of exile (Isa. 45:15); and to the coming Messiah who, according to popular opinion, would liberate Israel from foreign rule. But Paul proclaims Jesus as the savior who redeems his people from the shackles of sin (Matt. 1:21), the One whom God has appointed and equipped to save his people.^[48] By designating Jesus savior, Paul removes the possibility of seeing Jesus as a political deliverer. 24. Before Jesus came, John preached a baptism of repentance to all the people of Israel. 25. As John was completing his work, he repeatedly said, Who do you suppose I am? I am not the Christ. No, but someone is coming after me whose sandal I am not worthy to untie. a. Before Jesus came, John preached. The Baptist apparently was known among Jews and God-fearers in Palestine and the dispersion. Peter referred to him in his sermon to Cornelius and his family; disciples of John the Baptist resided in Ephesus (19:1–6); and in this sermon Paul notes that John, the forerunner of Jesus of Nazareth, preached a message of repentance and baptism. The Baptist proclaimed this message to all Israel: the Pharisees and Sadducees, the crowds, the tax collectors and soldiers, and even Herod Antipas (Matt. 3:7–12; Luke 3:7 20). When John preached the message of repentance and encountered a receptive audience, he baptized the people. His baptism differed from the washings of the Jews, for repentance from sin was a prerequisite to the rite of baptism. Josephus provides a brief description of John the Baptist's view and states that he had exhorted the Jews to lead righteous lives, to practice justice towards their fellows and piety towards God, and so doing to join in baptism. In his view this was a necessary preliminary if baptism was to be acceptable to God. ^[49] b. As John was completing his work. Paul intimates that John's task was only temporary; with Jesus arrival, the work of John ended. But during his brief ministry, he had to answer questions which priests and Levites asked him concerning his unauthorized preaching and baptizing at the River Jordan (John 1:19 27). The messengers sent by the Sanhedrin asked John to identify himself, and John responded by saying, Who do you suppose I am? They wanted to know whether John was the Messiah, Elijah, or the Prophet. To these inquiries John answered in the negative. Emphatically he stated that he was not the Christ. Pointing away from himself, he said that he was not worthy even to untie the sandal of the one coming after himMark 1:7; John 1:27; the Jews used the expression the coming one to refer to the Messiah [compare Matt. 11:3] . John depicts the work of a slave who removed the sandals and washed the feet of the people entering the house of his master, and thus implied that in the presence of the coming one he was not even on the level of a slave. He asserted that Christ must increase and he himself must decrease in importance (John 3:30). Accordingly, John identified the person of whom he spoke as Jesus and made it known that the Messiah had come. Paul uses these well-known words of John the Baptist to introduce Jesus to his audience. He conveys the news that John's announcement about the arrival of the Messiah is true, for the Messiah has come in the person of Jesus Christ. Greek Words, Phrases, and Constructions in 13:23–25 Verses 23 24 [Greek] note the unusual position of this pronoun. Because of its place at the beginning of the sentence, it denotes emphasis. [Greek] with the noun [Greek] in the genitive case, this aorist participle forms the genitive absolute construction. The preposition [Greek] in the compound participle is temporal and depicts the time prior to Jesus coming. [Greek] before the face of his entering. Here is a Hebraic circumlocution that means before his coming. ^[50] Verse 25 [Greek] the pronoun can be relative ( I am not what you think I am, NEB) or interrogative. Translators prefer the interrogative.^[51] 4. Death and Resurrection 13:26–31 Paul follows the customary practice of addressing the synagogue audience first as men of Israel, and then, in the second half of his sermon, as brothers. When Peter delivered his Pentecost sermon and his speech at Solomon's Colonnade he adhered to the same custom (2:22, 29; 3:12, 17). Paul knows that his audience at Pisidian Antioch is diverse and therefore he addresses both Jew and Gentile. 26. Men and brothers, sons of Abraham's family, and those among you who fear God, to us the word of this salvation has been sent. a. Men and brothers. Paul's tone of voice is intimate because he speaks to fellow Jews. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ 14. The First Missionary Journey, part 2 14:1–28 Outline (continued) 14:1–7 C. Iconium 14:1–3 1. Message Proclaimed 14:4–5 2. Division 14:6–7 3. Escape 14:8 20a D. Lystra and Derbe 14:8–10 1. Miracle 14:11–13 2. Response 14:14–18 3. Reaction 14:19 20a 4. Revulsion 14:20b 28 E. Antioch in Syria 14:20b 25 1. Strengthening the Churches 14:26–28 2. Reporting to Antioch C. Iconium 14:1–7 14 1 A similar incident happened at Iconium. Paul and Barnabas entered the synagogue of the Jews and spoke in such a way that a great multitude believed, both Jews and Greeks. 2 But the Jews who would not believe stirred up and poisoned the minds of the Gentiles against the brothers. 3 So Paul and Barnabas remained a long time speaking boldly for the Lord, who testified to the message of his grace by performing signs and wonders through them. 4 The people of the city were divided; some sided with the Jews and others with the apostles. 5 An attempt was made by both the Gentiles and the Jews with their rulers to mistreat and stone them. 6 When Paul and Barnabas became aware of it, they fled to the cities of Lycaonia, namely, Lystra and Derbe, and to the surrounding region, 7 where they continued to preach the gospel. 1. Message Proclaimed 14:1–3 As Paul and Barnabas proclaimed the gospel, they selected cities situated along major Roman highways. From Pisidian Antioch they traveled eighty miles east to Iconium, which at that time was an influential city. Here Paul and Barnabas spent considerable time in preaching the Good News (v. 3). They stayed longer in Iconium than in any other place on this first missionary journey.^[1] Perhaps the decision to travel east instead of west or north related to Paul's geographical knowledge of Lycaonia, which bordered his native province of Cilicia. Indeed, their journey led them closer to Cilicia, where churches had been established (15:41). 1. A similar incident happened at Iconium. Paul and Barnabas entered the synagogue of the Jews and spoke in such a way that a great multitude believed, both Jews and Greeks. Luke relates that in Iconium Paul and Barnabas follow the pattern set at Pisidian Antioch. Accordingly, his report is brief and to the point. Paul and his fellow missionary arrive in this commercial city and immediately look for the local Jewish synagogue. Here they worship with the Jews and the God-fearing Gentiles. They are invited to preach and when both Paul and Barnabas accept the invitation, they effectively proclaim the good news of salvation. We suspect that the missionaries are invited to return. Luke recounts the effect that the message had on the synagogue audience. He says that a great multitude believed, both Jews and Greeks. He seems to indicate that the response in Iconium was much greater than that in Pisidian Antioch. By implication he conveys that the Jews in Iconium had acquainted the Gentile population with the teachings of the Old Testament. Because of this instruction, innumerable Gentiles worshiped regularly in the Iconium synagogue. When Paul and Barnabas explained the fulfillment of the messianic prophecies through Jesus Christ, not only numerous Jews but also a large crowd of God-fearing Gentiles believed. The missionaries preached the gospel message to both Jews and Gentiles and told them to turn in repentance to God and faith in [the] Lord Jesus Christ (20:21).^[2] 2. But the Jews who would not believe stirred up and poisoned the minds of the Gentiles against the brothers. What happened in Pisidian Antioch is repeated in Iconium. Some Jews reject the gospel and refuse to accept Jesus as their Messiah. Literally, the text reads: But the Jews who disobeyed. In a sense, the verb to disobey is the substitute for the verb to express unbelief and thus has a double meaning. Faith demands obedience; otherwise it lacks the characteristics of trust, confidence, and dependence. Faith without obedience is dead (James 2:17), while the essence of unbelief is disobedience.^[3] The proclamation of the Good News demands a positive response of joyful compliance, but a negative response demonstrates willful defiance. Just as the believer expresses his faith in honorable deeds, so the unbeliever communicates his defiance in evil deeds. Undoubtedly inflamed by envy because Paul and Barnabas won countless adherents to the Christian faith, the Jews now begin to work among the Gentile population. They stir up the Gentiles and persuade them to take action against Paul and his companion. More than that, they are able to poison the minds of the Gentiles against the Christians in Iconium. The Jews use the native population in an effort to turn the people against the believers, whom Luke calls brothers. In other words, Luke specifically states that the hostilities engendered by the Jews envelop both the church and its leaders. The recent converts to Christianity now endure the brunt of Jewish-instigated harassment. No wonder that Paul and Barnabas some time later encourage them with these instructive words: Through many hardships we must enter the kingdom of God (v. 22). Yet the more the opposition tries to hinder the growth and development of the church, the more boldly the missionaries preach the word. 3. So Paul and Barnabas remained a long time speaking boldly for the Lord, who testified to the message of his grace by performing signs and wonders through them. Harassing the missionaries and the church creates an effect opposite of that which the Jews intended. Instead of leaving the area, Paul and Barnabas stay with the congregation for a considerable period of time and boldly continue to preach the Good News. They demonstrate the truth that the church thrives in times of oppression. The cause of Christ attracts people who notice the boldness and courage of the believers. The work of preaching and teaching continues unabated while the Lord grants his indispensable blessings on the growth of his church. The apostles experience the power of the Lord as they boldly proclaim his name. The expression Lord refers to either God or Jesus. Although Luke often links apostolic boldness with the cause of Christ,^[4] we do well to interpret the expression as pointing to Jesus and to God. This becomes clear when we understand the phrase the message of his grace to be synonymous with Christ's gospel,^[5] proclaimed by the apostles, and to the word of God (see 20:32). Indirectly Luke suggests that the church in Iconium developed rapidly. He writes, Paul and Barnabas &[spoke] boldly for the Lord, who testified to the message of his grace by performing signs and wonders through them. The Lord, then, enables the missionaries to execute extraordinary deeds that caused the people of Iconium to take note. God performs miracles in answer to and for the increase of faith. The apostles receive from God the charismatic gifts to heal the sick and raise the dead so that the faith of God's people is strengthened (Heb. 2:4). When God works a miracle, he does so in harmony with his Word and thus fortifies the believer spiritually. Luke, however, eliminates the details regarding these signs and wonders that perhaps pertained to a healing ministry. In his epistle to the Galatians, Paul notes that God worked miracles among the recipients of his letter (3:5), among whom were the inhabitants of Iconium (located in the Roman province of Galatia). Greek Words, Phrases, and Constructions in 14:1–3 Verse 1 [Greek] this phrase means either together (KJV, NKJV, NASB, RSV) or in the same way (with variations, GNB, NAB, NEB, NIV, JB, MLB).^[6] Modern translators prefer the second choice, as it emphasizes that the apostles followed their usual practice in Iconium. [Greek] the particle [Greek] (so that) succeeded by the aorist active infinitive expresses actual result. [Greek] a great multitude. The preceding genitives depend on this phrase. Usually the genitive follows the noun on which it depends.^[7] The position of these genitives shows emphasis. Verse 2 [Greek] the compound from (not) and the verb [Greek] (I persuade) signifies I do not allow myself to be persuaded. In the New Testament, the compound means to refuse to believe and thus stands in opposition to the verb [Greek] (I believe). As such it connotes disobedience. [Greek] this verb has two meanings: to mistreat and to embitter. In the New Testament, the second sense occurs only here. Codex Bezae has an extended reading of this verse. The additions are in italics: But the chiefs of the synagogue of the Jews and the rulers of the synagogue stirred up for themselves persecution against the righteous, and poisoned the minds of the Gentiles against the brethren. But the Lord soon gave peace. ^[8] The additions represent an attempt to provide greater coherence in the text, but the result is not encouraging. The redundance of the phrases chiefs of the synagogue and rulers of the synagogue is obvious. Moreover, the sentence but the Lord soon gave peace appears to be an incomplete transition between verses 2 and 3. Scholars prefer to stay with the usual text of these two verses in spite of the apparent lack of coherence. Verse 3 [Greek] the combination of a particle and a conjunction conveys an adversative sense: however. ^[9] [Greek] from the intensive compound [Greek] (I spend time), the aorist active imparts the constative idea that views the action from beginning to end. 2. Division 14:4–5 4. The people of the city were divided; some sided with the Jews and others with the apostles. 5. An attempt was made by both the Gentiles and the Jews with their rulers to mistreat and stone them. Luke introduces the word apostles. A study of Acts reveals that Luke employs that term consistently of the twelve apostles and only twice (vv. 4, 14) of Paul and Barnabas. The Twelve, with Peter at their head, are bearers and guardians of Christ's gospel in Jerusalem (8:1, 14). The next in line to claim the title are Paul and Barnabas, who were commissioned by the church in Antioch to proclaim the gospel to the Gentiles (13:1–3). And last, in a wider sense Paul mentions Andronicus and Junias, who are preachers of the gospel and are recognized by the churches as apostles (Rom. 16:7). Nevertheless, an apostle had to be a witness of Christ's resurrection and had to be commissioned by Christ himself.^[10] Thus Matthias is appointed by Christ in Jerusalem and Paul near Damascus. But Apollos and Timothy are never called apostles. Even though in Acts Luke twice designates Paul an apostle, he thrice records Paul's call and commission to be an apostle to the Gentiles (9:1–19; 22:1–21; 26:2–18). Further, Jesus says that Paul is his chosen instrument to bring his name before the Gentiles and kings (9:15). Jesus sends him forth as an apostle (22:21; 26:16–17; the word derives from the Greek verb apostellM [I send]). Paul met the apostolic requirement set forth by the apostles when they chose Matthias to succeed Judas Iscariot (1:21–22). Because of his conversion experience near Damascus, Paul saw Jesus and became a witness of Christ's resurrection. Although Paul did not follow Jesus from the time of John's baptism to that of Christ's ascension, the Twelve accepted him as a genuine apostle. How does Luke depict Paul? The picture that Acts paints is not that Paul was not an apostle, but that he was an apostle extraordinary which is consonant with Paul's own account (I Cor. 9:1–3; 15:5–9; Gal. 1:12–17). ^[11] And last, Paul indirectly calls Barnabas an apostle (I Cor. 9:6; Gal. 2:9–10). The teachings of the Christian faith divide the inhabitants of Iconium so that numberless people take the side of the unbelieving Jews and others support Paul and Barnabas. Clashes result; the authorities have to intervene. Once again, Luke depicts a situation that is reminiscent of Pisidian Antioch. There the Jews with the help of prominent God-fearing Gentile women influenced the local government authorities to expel the missionaries. Here the Jews are successful in procuring the help of the local officials. The Jews are able to convince the Gentiles that an attack should be made on the lives of Paul and Barnabas. They plot and scheme with the result that the Gentiles take the lead. Luke mentions them first in his report: Both the Gentiles and the Jews with their rulers [plotted] to mistreat and stone [the missionaries]. The Jews cleverly present themselves as supporters of a cause the Gentiles champion but which the Jews themselves originated. In Greek, the text is not clear whether the words their rulers refer to the Jewish synagogue rulers, the Gentile city fathers, or both.^[12] In harmony with the parallel occurrences in Pisidian Antioch and Iconium, the term their rulers most logically connotes both the local authorities and the leaders of the Jewish synagogue. The city officials seeking to maintain order and stability are on the side of the Gentiles and the Jews. They actually view Paul and Barnabas as troublemakers. The attack on the missionaries comes in the form of insolence; that is, invective and personal insults are hurled at Paul and Barnabas. But the threat becomes real when the schemers attempt murder by hurling stones at the envoys of the gospel. (Incidentally, throwing stones appears to be characteristic in the Middle East, where the supply of stones is virtually unlimited.) Once again, the time has come for Paul and Barnabas to depart suddenly (compare 13:50). Greek Words, Phrases, and Constructions in 14:4–5 Verse 4 [Greek] literally the noun denotes the multitude, but here it means the people. [Greek] not in company with, but on the side of. Codex Bezae expands the text to read, But the people of the city were divided; some sided with the Jews, and some with the apostles, cleaving to them on account of the word of God (the addition is in italics).^[13] Verse 5 [Greek] although the noun [Greek] in context means attempt, the idea of rush, assault, or attack should not be neglected. [Greek] in this verse, the preposition [Greek] is equivalent to [Greek] (and).^[14] 3. Escape 14:6–7 6. When Paul and Barnabas became aware of it, they fled to the cities of Lycaonia, namely, Lystra and Derbe, and to the surrounding region, 7. where they continued to preach the gospel. Fleeing from dangerous situations became a way of life for Paul. He escaped from Damascus with the help of Christian friends (II Cor. 11:33). When the Jews in Jerusalem tried to kill Paul, he fled to Caesarea, where he boarded ship for his hometown, Tarsus (9:30). He was expelled from Pisidian Antioch (13:50) and now must leave Iconium for his own safety. We imagine that the apostles received information from fellow Christians who learned about the plot to kill Paul and Barnabas. Weighing the advantages and disadvantages, the missionaries decide to move to a new location. They travel in a southerly direction to the Lycaonian region. Lycaonia is situated on a mountainous plateau in the southern part of Asia Minor at an elevation of thirty-three hundred feet. It borders the Taurus Mountains and was part of the Roman province of Galatia. Lycaonia is a flat, dry, and almost treeless plain, extremely dusty at the end of the summer, and inhospitably cold in winter. ^[15] The missionaries came first to Lystra, which is about twenty miles from Iconium, and then to Derbe, which is still farther to the southeast. The Romans had colonized Lystra much as they had Pisidian Antioch. However, the presence of the Roman population appeared to have been nonessential to Paul and Barnabas. Beside the Roman colonists the population of Lystra consisted of the class which was educated in Greek manners and the Greek language, and the uneducated Lycaonian population. ^[16] We know that Timothy, who was born and reared in Lystra, was of Greek descent. His mother was a Jewess but his father a Greek, presumably of the educated class (16:1–3). The Romans belonged to the ruling class, while the Greeks, also called Hellenes, were educated and generally well-to do people. The common people of Lystra spoke the Lycaonian language and thereby proved that linguistically they were not influenced by Roman or Greek culture (although they did worship the Greek gods Zeus and Hermes [see v. 12]). Rural people came to the regional marketing center where they met the Jewish merchants, the Greek gentlemen, and the Roman officers.^[17] Indeed, Paul and Barnabas were visiting a small country town where they tried to acquaint a mixed audience with Christ's gospel. Practical Considerations in 14:1–7 The historical account of Acts reveals a pattern in the missionaries experience. God appoints his servants and sends them out to proclaim the gospel of salvation. These men boldly preach and teach his Word with the result that numerous people listen, are converted, and become members of the church. Then, Jewish antagonists, aided at times by Gentiles, instigate persecutions, banishment, and even imprisonment of God's servants. But God delivers his workers from their predicaments and blesses the church.^[18] Wherever God directs his ministers and missionaries to speak boldly in his behalf, the forces of Satan try to interfere and create opposition to them and to the Word. Ministers are harassed, ridiculed, and mocked not only by the world but sometimes by members of the church. In spite of the difficulties God's servants face, God's grace is sufficient. He sustains them in their task. In the midst of opposition, Let them trust, O Lord, in Thee; When success attends their mission, Let Thy servants humblest be. Never leave them Till Thy face in heaven they see. Thomas Kelly Greek Words, Phrases, and Constructions in 14:6–7 Verse 6 [Greek] the aorist active participle from [Greek] (I understand, perceive) signifies getting wind of it. [Greek] the compound form of this verb in the aorist is stronger than the simple verb [Greek] (I flee). It means they fled for refuge. Verse 7 The Western text (Codex Bezae) amplifies the text: And there they preached the gospel, and the whole multitude was moved by the teaching. And Paul and Barnabas stayed on in Lystra (the addition is italicized).^[19] D. Lystra and Derbe 14:8 20a 8 In Lystra sat a man who was unable to use his feet because he was born a cripple and had never walked. 9 This man heard Paul speaking. Paul looked at him intently and, seeing that he had faith to be healed, 10 loudly said, Stand up on your feet! The man jumped up and began to walk. 11 When the crowds saw what Paul had done, they shouted in the Lycaonian language, The gods have become like men and have come down to us. 12 They began calling Barnabas Zeus, and Paul they called Hermes, because Paul was the main speaker. 13 The priest of Zeus, whose temple was just outside the city, brought bulls and garlands to the gates. He wanted to offer sacrifices with the crowds. 14 But when the apostles Barnabas and Paul heard it, they tore their robes. They rushed out into the crowd, shouting: 15 Men, why are you doing this? We also are men with the same nature as you. We preach the gospel to you in order to turn you from worthless things to the living God, who made the heaven and the earth and the sea, and all that is in them. 16 In the past, God allowed all nations to go their own way. 17 And yet he did not leave himself without witness. God conferred benefits by giving you rains from heaven and fruitful seasons. He filled your hearts with food and gladness. 18 Even though they said this, they were hardly able to stop the crowds from sacrificing to them. 19 But the Jews from Antioch and Iconium came and, having persuaded the crowds, stoned Paul and dragged him outside the city, supposing that he was dead. 20a But while the disciples stood around him, Paul got up and entered the city. In Acts, Luke indirectly draws a parallel between Peter and Paul. For example, Peter heals the cripple at the temple gate called Beautiful (3:1–10) and Paul restores a lame man in Lystra (14:8–10). Peter raises Dorcas in Joppa (9:36–42) and Paul restores Eutychus (20:9–12). Peter was released from prison (12:6–11); so was Paul (16:25–28). Luke reports that the cripple at the gate called Beautiful was healed because of his faith in the name of Jesus (3:16). Likewise, when Paul miraculously restored the crippled man in Lystra, he saw that the man had faith to be healed (v. 9). 1. Miracle 14:8–10 8. In Lystra sat a man who was unable to use his feet because he was born a cripple and had never walked. 9. This man heard Paul speaking. Paul looked at him intently and, seeing that he had faith to be healed, 10. loudly said, Stand up on your feet! The man jumped up and began to walk. We assume that the Jews in Lystra had no synagogue, for in the account no God-fearing Gentiles are mentioned. Paul and Barnabas thus traveled to Lystra to find a refuge from Jewish synagogue officials. The missionaries proclaim the gospel to anyone who desires to listen to them. Among the listeners to the preaching of Paul is a man born with a handicap. He is unable to use his feet and, consequently, has never walked. Luke describes the man's condition in detail and even uses a phrase that is identical to his description of the lame man at the temple gate in Jerusalem: crippled from birth (3:2, NIV). Luke briefly reports that during their ministry in Iconium, the apostles performed many healing miracles (14:3); he fully portrays the first miracle Paul rendered in Lystra and contrasts the severity of the man's condition with the magnitude of the miracle. We presume that the absence of a synagogue necessitated a point of contact that would give Paul an opportunity to reach the local population. Everyone knew the cripple, who most certainly made his living by begging. Paul heals this lame man for the purpose of gaining the interest of the people. When they see the result of the miracle, they are ready to listen to the gospel. The lame man has been carried to a public meeting place and seated perhaps in front of a temple or in a marketplace. Here crowds of people usually gathered to hear a speaker and here the beggar collected his monetary gifts. In this place, Paul preaches the gospel of salvation. Even though the native people speak the Lycaonian language, they are able to understand Paul, who communicates the gospel in Greek. The lame man listens to the sermon Paul is preaching. In fact, one reading of the Greek text indicates that the man listened frequently.^[20] Whatever that record may be, Paul notices the cripple and focuses his attention on him. Note, again, the similarity between this account and that of Peter healing the lame man in Jerusalem. There, Peter looked intently at a cripple (3:4); in Lystra Paul does the same. Luke adds that the man had faith to be healed. What kind of faith is this? Simply put, it is faith that is necessary for salvation. The verb to be healed can also mean to be saved (Rom. 5:10). The synoptic evangelists (Matthew, Mark, and Luke) often link faith to healing miracles; these three record Jesus repeated refrain, Your faith has saved you, spoken to those whom he healed miraculously.^[21] The Gospel writers place emphasis on the healing miracle, yet we should not minimize the genuine faith of those who were healed. The lame man in Lystra, listening to Paul's sermon, puts his faith in Jesus. His authentic faith is necessary for the healing of his crippled feet (James 5:15).^[22] How does Paul know that the man has faith? Guided by the Holy Spirit, Paul is able to detect that the cripple has faith in Jesus, which perhaps the man expressed verbally. Paul addresses the cripple and commands him in a loud voice, so that not only the lame man but also the crowds may hear: Stand up on your feet! Actually, the Greek text has, Stand straight up on your feet! No sooner has Paul uttered the words than the man puts his faith to the test. He stands erect, jumps up, and for the first time in his life begins to walk. We can imagine the joy and happiness, the shouts of jubilation coming from the man and the cries of amazement from the crowd. Everyone is able to see that indeed a miracle has occurred, for the man himself testifies to it. Greek Words, Phrases, and Constructions in 14:8–10 Verse 8 [Greek] this adjective does not mean impossible (Heb. 6:4) but unable or incapable. [Greek] the dative case is the dative of respect, especially with reference to the adjective unable. [Greek] the use of the imperfect tense of the verb to sit points to the continued and habitual sitting position of the cripple at a given location. Verses 9 10 [Greek] manuscript evidence for the aorist tense and the imperfect tense ([Greek], he repeatedly heard) is equally strong. Textual editors are divided at this point. [Greek] the articular infinitive has a consecutive sense: the intent of the infinitive is the result of the preceding noun faith. Hence, the necessary faith for salvation. [Greek] the position of this adjective in this imperatival sentence makes it equivalent to an adverb: Stand up straight! [Greek] note that the first verb (from [Greek], I jump) is in the aorist tense while the second verb is in the imperfect tense. 2. Response 14:11–13 11. When the crowds saw what Paul had done, they shouted in the Lycaonian language, The gods have become like men and have come down to us. 12. They began calling Barnabas Zeus, and Paul they called Hermes, because Paul was the main speaker. a. When the crowds saw what Paul had done. The citizens of Lystra and the surrounding countryside are assembled in considerable numbers which perhaps run into the hundreds if not thousands, for Luke uses the plural form crowds. They are amazed at what has happened and in great agitation express themselves in their native Lycaonian language. Paul and Barnabas are at first unable to understand what is being said. b. The gods have become like men and have come down to us, the people shout. The local population, steeped in religious lore, looks upon Paul and Barnabas as two gods who have come down to Lystra in human form. We infer that the people based this observation on the legend that both Zeus, the chief of the gods, and Hermes, the messenger of the gods, had visited an area in the province of Phrygia but had been denied lodging by the local people. Finally, an elderly man and his wife welcomed the gods to their humble dwelling. The gods amply rewarded the couple's hospitality by turning their house into a temple and, at the couple's request, appointing them priests in this temple. The gods punished the rest of the people by destroying their homes. The legend has been recorded by the Roman poet Ovid, who lived from 43 b.c. to a.d. 17 and who called the gods by their Latin names: Jupiter (Zeus) and Mercury (Hermes).^[23] (In passing, I point out that we should not interpret Paul's compliment to the Christians in Galatia, among whom were those in Lystra, as a reference to this incident. Paul writes, You received me as an angel of God [Gal. 4:14]. However, the Lystrans obviously considered Paul and Barnabas to be gods, not angels.) The inhabitants of Lystra worshiped Zeus, whom they regarded as their guardian deity. Outside the city they had erected a temple in his honor. In addition, they worshiped Hermes as the patron deity of speakers and travelers and as the god of fortune and fertility.^[24] Hermes, whose task was to relay messages from the gods to men, was the son of Zeus and Maia. His name is reflected in the word hermeneutics, which derives from the Greek term hermneuts (interpreter). Archaeological evidence inscriptions about the priests of Zeus and to a statue of Hermes discovered in the vicinity of Lystra has clearly demonstrated that the gods Zeus and Hermes were worshiped in that city. Moreover, the inscriptions are in the Lycaonian language.^[25] c. They began calling Barnabas Zeus, and Paul they called Hermes, because Paul was the main speaker. We would have expected the people to designate Paul, because of his decisive leadership ability, as Zeus, and Barnabas, who served as Paul's associate and helper, as Hermes. But this is not the case. Undoubtedly, the community of Lystra believes that the highest deity ought not to work but be served by lower gods. In view of Barnabas's reticence, the people consider him to be the chief god Zeus and they regard Paul, who appears to do all the work, as Hermes the servant god of Zeus.^[26] Although the apocryphal book The Acts of Paul and Thecla presents a description of Paul, I do not think that it has any bearing on this particular passage and frankly question its accuracy: And a man named Onesiphorus, who had heard that Paul was come to Iconium, &went along the royal road which leads to Lystra, and stood there waiting for him.& And he saw Paul coming, a man of small stature, with a bald head and crooked legs, in a good state of body, with eyebrows meeting and nose somewhat hooked, full of friendliness; for now he appeared like a man, and now he had the face of an angel.^[27] 13. The priest of Zeus, whose temple was just outside the city, brought bulls and garlands to the gates. He wanted to offer sacrifices with the crowds. a. The priest of Zeus. Paul and Barnabas know that they are in a pagan environment where the people worship Zeus and where his temple is just outside the city. The man who holds religious authority and who receives the respect of the people is the priest of Zeus. In other words, the apostles have to submit to his authority, for they are visitors who enter his territory. How soon the missionaries understood the shouts of the people, The gods have become like men and have come down to us, is difficult to determine. But when the priest of Zeus hears these shouts, he knows that he has a task to perform: to offer sacrifices to the gods who have come to visit the people of Lystra. Obviously, the priest wants to please the gods and thus avoid any repetition of the earlier punishment the gods meted out to the inhospitable citizens of Phrygia. b. Just outside the city. Historical evidence points to the pagan practice of building temples dedicated to Zeus outside the city walls. In brief, the temple was named the temple of Zeus-outside-the-city. ^[28] The priest takes bulls decked with garlands made of wool and leads them outside the city to the temple of Zeus. The word gates describes either the gates of the city or the gates of the temple. Here the priest and the crowds of people wish to honor Paul and Barnabas. Greek Words, Phrases and Constructions in 14:13 [Greek] because of the plural form, the word probably does not refer to a house but to the gates of the city. 3. Reaction 14:14–18 Luke's account leaves the impression that some time elapsed between the healing of the cripple and the appearance of the priest and his sacrificial animals. Apparently Paul and Barnabas were not told what the crowds were saying in the Lycaonian language and did not initially realize that the sacrifices were meant for them. 14. But when the apostles Barnabas and Paul heard it, they tore their robes. They rushed out into the crowd, shouting: 15. Men, why are you doing this? We also are men with the same nature as you. We preach the gospel to you in order to turn you from worthless things to the living God, who made the heaven and the earth and the sea, and all that is in them. Observe the following points: a. Torn garments. Eventually the apostles hear what the crowds led by the priest of Zeus are planning to do for them. Presumably some of the disciples of the apostles serve as informants and interpreters (v. 20). When they realize what is happening, Paul and Barnabas tear their clothes as a sign of deep emotional turmoil.^[29] They are greatly troubled because as God's servants they know that only the Most High should receive all glory and honor. Indeed, when Peter at God's command entered the home of Cornelius in Caesarea, Cornelius fell at Peter's feet to pay his respects. But Peter said: Stand up! I, too, am only a man (Rev. 19:10; 22:8–9). Further, the apostles know that when the people praised King Herod Agrippa I by saying his voice was that of a god, God struck him down so that soon afterward he died (12:21–23). No wonder that Paul and Barnabas tear their clothes to indicate the mental agony they experience. They fling aside the temptation to succumb to the crowd's adulation and turn away in great distress. They have come to preach the gospel of salvation to people serving pagan gods, but now the apostles perceive that these people pervert the gospel by considering the proclaimers of that gospel to be gods and seek to worship them. Note, first, that Luke again uses the expression apostles (see v. 4) for both missionaries. Also, he lists Barnabas first, perhaps because the Lycaonian people consider Barnabas to be Zeus. b. Similar men. At once, Paul and Barnabas put the matter in its right perspective. Both of them rush out into the crowd of people and shout at the top of their voices: Men, why are you doing this? We also are men with the same nature as you (James 5:17). The apostles lose no time in getting to the heart of the matter and ask for an explanation. They wish to know why the people are preparing the sacrifices. And because these people customarily offer sacrifices to their gods, both Paul and Barnabas declare that they themselves are ordinary people and are not divine. They explain that they are not god-men but messengers sent out by God. They have to teach the people of Lystra the elementary truths about the living God. c. Gospel message. We preach the gospel to you. The speech of Paul and Barnabas differs substantially from the sermon Paul preached to the Jewish-Gentile audience in Pisidian Antioch. There the God-fearing Gentiles had been instructed in the teaching of the Scriptures. Here the missionaries have to begin with fundamental truths and are unable to assume that the crowds have any knowledge about God and his works. Paul's speech to the Areopagus in Athens (17:24–28) resembles the remarks the apostles make in Lystra. Both here and in Athens, Paul teaches that God is the creator and sustainer of the universe. He begins not with the nation Israel but with nature and its creation by the one God who upholds and governs this world. Paul and Barnabas must teach people who have not had the benefit of religious instruction by resident Jews. Unlike the God-fearing Gentiles in Pisidian Antioch and Iconium, the people in Lystra have had no preparation for receiving the gospel. The missionaries directly confront the people with the pagan practice of idolatry by saying that idols are worthless things. Throughout the Old Testament, this expression refers to the worthless idols of Gentile nations.^[30] Paul and Barnabas avoid offending their audience but contrast the worthless things with the living God. Implicitly, they indicate that idols are inanimate objects they are dead (Ps. 115:4–8). In contrast, God is a living God who made the heaven and the earth and the sea, and all that is in them. This is a direct quotation from an Old Testament creation account (Exod. 20:11; Ps. 146:6). In a sense, the apostles teach the Gentiles about the origin of the world and indirectly point out that their idols are unable to do anything. Accordingly, the apostles challenge the people to turn from their idols to the living God, to know him, and to be converted (I Thess. 1:9). If they turn away from worthless idols, they ought to turn to God who has created heaven, earth, and sea. The Gentiles had three classes of gods for the visible universe.^[31] However, the apostles teach that the one God who created everything is alive and gives life. 16. In the past, God allowed all nations to go their own way. 17. And yet he did not leave himself without witness. God conferred benefits by giving you rains from heaven and fruitful seasons. He filled your hearts with food and gladness. We suppose that the speaker is Paul who, on this occasion, teaches the people not about Jesus Christ the Savior but about the one God who created all things. When he tells the Lycaonians about God the Creator, he expects them to ask why God did not reveal himself to them. Paul anticipates this question and answers that for past generations, God permitted the nations to go their own way. The phrase in the past should be understood in the broadest possible sense, for it refers to the time of Noah. God saved eight people from the waters of the deluge; both God's people and the unbelieving nations descended from these eight. The expression all nations does not include Israel, because God constantly called his own people to repentance. Throughout the long centuries, while the patriarchs and Israel received God's special revelation, the nations of the world were living apart from God. Paul says only that God allowed all nations to go astray. All through the ages God was fully aware of what they were doing, but he permitted them to live in sin. Paul implies that the Gentiles did not fulfill God's commands. They chose their own way of life and thus must take full responsibility for their actions. They are unable to plead ignorance, for Paul asserts that God made himself plain to them since the creation of the world; hence they are without excuse (Rom. 1:19–20). In his Areopagus address, Paul tells the Athenian philosophers the same truth: Having overlooked the times of ignorance, God is now commanding all men everywhere to repent (I Peter 4:3). The period of ignorance has come to an end now with the proclamation of the Good News by the apostles. In answer, the Lycaonians might point to the many years that have elapsed since God's revelation to Israel and to the countless numbers of ignorant Gentiles. They would perhaps plead that they were unaware of God's existence. God's truth is eternal and unchangeable,^[32] and Paul proves to them that God did not leave himself without witness. The witness, of course, is the eloquent testimony of nature. All creation sings God's praise and testifies to his goodness. Paul gives three examples that prove God's clear testimony to the Gentiles: a. Showing kindness. God confers benefits on the Gentiles by giving them rain from heaven at the proper time. The rain is responsible for providing them with harvests to feed them and their animals. The recurring cycle of rains and crops is abundant proof that God, who has created all things, upholds what he has made. b. Providing food. God opens his hand and feeds man and beast without reluctance or discrimination. As the psalmist puts it, God is good to all (Ps. 145:9). Similarly, Jesus said that God makes his sun to rise on the evil and the good and he sends rain on the righteous and the unrighteous (Matt. 5:45). God sends rain to replenish the earth, so that the earth brings forth abundant crops (Lev. 26:4; Ps. 65:9–13; Jer. 5:24). The word rains is an implicit reference to the sea that provides water through evaporation; the sky that carries the clouds which release the rain; and the earth that receives precipitation in the form of rain, ice, or snow. God gives his creatures crops at the proper time: grass for fodder and grain for human consumption. Periods of drought and occasional crop failures occur, but God does not abandon his creation. He always provides some crops to sustain man and beast. c. Joyful hearts. God not only provides plenty of food for all his creation, but also fills man's heart with joy. Even if sinful man neglects or refuses to express thanks for all God's blessings, God nevertheless satiates the sinner's heart with pleasure and delight. Man himself does not create joy, but God grants him this gift. In short, God supplies man with everything he needs and makes him happy, too. The Lycaonians must acknowledge that they themselves have no control over the annual rainfall and over the agricultural yield. Even their joy is dependent on external circumstances. They are dependent on God, who opens his hand and supplies them in their needs. Paul, then, preaches to the citizens of Lystra the message that God, who created the world, faithfully cares for them by giving them rains, crops, food, and happiness. 18. Even though they said this, they were hardly able to stop the crowds from sacrificing to them. Both Paul and Barnabas are preaching to the crowds at Lystra and are trying to dissuade the people from offering sacrifices. They have to exert all their common sense, strength, tact, and talent to show the crowds that God, not the apostles, deserves honor and respect. Since in Greek a negative particle precedes the verb, we infer that the crowds have not yet begun the ceremonies. The missionaries do everything in their power to persuade the crowds not even to start the ritual. A few Greek manuscripts feature an additional clause. The intent is to provide a smooth ending for the sentence, but the endeavor fails, for the extra clause gives a strained juncture.^[33] Furthermore, the support for this reading is weak. Luke portrays the parallel between Peter and Paul and their respective ministries. Peter heals a cripple in Jerusalem and Paul restores the lame man in Lystra. But notice the difference: After healing the man, Peter preaches to a multitude of Jewish people and the church in Jerusalem increased in membership to about five thousand men. Paul performs the same miracle in Lystra and the Gentile crowds regard him and Barnabas as gods whom they wish to honor with sacrifices. The effect of Paul's message is minimal in comparison with the effect of Peter's sermon in Jerusalem. Yet the church that is founded at Lystra demonstrates the triumph of faith (see vv. 21 23). With this account, Luke depicts the difficulties Paul and Barnabas face while preaching to a Gentile audience.^[34] Doctrinal Considerations in 14:14–18 When Paul preaches the gospel to Jews, he generally begins with either Abraham or the formation of the nation Israel in Egypt. But when he addresses a Gentile audience, he starts with the creation account. Thus, he teaches the Gentiles that God is the creator of heaven, earth, and sea. Paul instructs them in the elementary knowledge of the formation of the world (Rom. 1:19–20; 2:14–15). In effect, the doctrine of creation is fundamental to the message of redemption.^[35] By faith man ought to know God in Jesus Christ as both his Creator and Redeemer (Eccl. 12:1–7). The writer of the epistle to the Hebrews, by repeatedly mentioning faith, pointedly states: By faith we understand that the universe was formed at God's command, and without faith it is impossible to please God (11:3, 6, NIV). Man is unable to comprehend redemption apart from the Scriptures. He must know the revealed Word of God to understand his fallen condition, his need for salvation, and his deliverance from sin and spiritual death through Jesus Christ. A basic knowledge of nature leads him to God the Creator, but knowledge of the Scriptures leads him to Christ his Redeemer. Briefly put, only the Bible teaches him the doctrine of sin, salvation, and service. Greek Words, Phrases, and Constructions in 14:15–18 Verse 15 [Greek] the translation of this interrogative sentence is Why are you doing this? not What are you doing? ^[36] [Greek] this present active infinitive expresses purpose. Verses 16 17 [Greek] all the nations. However, Israel is not included in this category, because God's people received his special Revelation (Rom. 3:2). [Greek] this adversative particle is followed by a double negative ([Greek], not without witness) to indicate emphasis. By using three present active participles, Paul demonstrates God's continual care for creation in general and man in particular: [Greek] (doing good), [Greek] (giving), and [Greek] (filling). Verse 18 [Greek] the preposition [Greek] in this compound verb has a perfective force and gives the verb the meaning restrain.^[37] [Greek] after the verb to restrain, the negative particle [Greek] before the infinitive [Greek] is redundant in an English translation. The infinitive is equivalent to an infinitive of result. 4. Revulsion 14:19 20a Paul and Barnabas had fled from Pisidian Antioch and Iconium to Lystra to find shelter from Jewish-instigated threats on their lives (v. 5). They sought safety in the rural city of Lystra, far removed from Jewish population centers. However, the news concerning the apostles reached the ears of the Jews in Antioch and Iconium. Their hatred was so intense that they traveled to Lystra to fulfill their threat and stone Paul. 19. But the Jews from Antioch and Iconium came and, having persuaded the crowds, they stoned Paul and dragged him outside the city, supposing that he was dead. 20a. But while the disciples stood around him, Paul got up and entered the city. We guess that some time elapsed since the episode that followed the healing of the lame man. Paul and Barnabas continue their missionary work and are able to form the nucleus of a church. They gain a number of disciples (vv. 20a, 22), of whom some become elders (v. 23). In a few Greek manuscripts, whose support is weak, the transition between verses 18 and 19 is smoothed with the following sentence: But while [the apostles] were staying there and teaching, certain Jews came from Iconium and Antioch. ^[38] Imagine the fanaticism of a few determined Jews! Those from Pisidian Antioch travel about one hundred miles to Lystra^[39] to carry out their plan to kill Paul. They persuade the Lycaonian crowds to listen to them instead of the missionaries. And although the Jews would be unable to object to anything Paul and Barnabas had either done or said in Lystra, they nevertheless slander the apostles and oppose their work. They are able to convince the Gentiles to rid the city of these intruders. Unimpeded by the Roman military, they pick up stones and hurl them in the direction of Paul. Perhaps the Jews singled out Paul because he was the main speaker. Luke indicates that the stoning occurs within the city itself, for after the assailants see the effect of their murderous assault and think that Paul is dead, they drag him outside the city. Of course, we wonder why the crowds are so fickle when first they accept the apostles as visiting gods and then stone Paul. But the unpredictable whims of crowds are proverbial. Think, for example, of the Jews in the synagogue of Nazareth who were amazed at the pleasing words Jesus spoke. Yet these same people wanted to throw him down the cliff (Luke 4:22, 29). The Jerusalem crowds shouted Hosanna on Palm Sunday but cried Crucify him on Friday (Matt. 21:9; Luke 23:21). Stones hurled at Paul knock him unconscious, so that he appears to have died. His attackers drag Paul outside the city, where they abandon him without any thought of burial. Paul, however, is not dead. God miraculously restores him. The experience itself changed Paul's life, for now he knows what it means to suffer for the sake of the gospel. More than ever before, Paul presses the claims of Christ in his ministry to Jews and Gentiles. In his epistle to the Corinthians Paul mentions that once he was stoned (II Cor. 11:25; see also II Tim. 3:11). And in his epistle to the Galatians, among whom were the believers in Lystra, he records that on his body he bore the marks of Jesus (Gal. 6:17). For Paul, the experience of being stoned was reminiscent of Stephen, whose cruel demise he himself had approved (8:1a). Stephen died, but God spared Paul's life so that he could continue to preach the gospel of salvation. I picture Paul's disciples forming a circle around his body and protecting him from any further abuse. They are overjoyed when they detect that Paul is alive and that after some time has elapsed he is able to stand up and walk. Perhaps under cover of darkness,^[40] Paul courageously returns to Lystra and spends the night in the city. His ministry in that city has been terminated temporarily, and the next day Paul and Barnabas decide to go elsewhere. Practical Considerations in 14:19–20 In Luke's writings, we find a number of unfolding developments. In his Gospel, he lists three parables: the lost sheep, the lost coin, and the lost son (Luke 15:4 32). In his first parable he stresses one sheep out of one hundred, in the second one coin out of ten, and in the third one son out of two. In Acts, Luke also features threefold developments of incidents. For example, the Sanhedrin first imprisons Peter and John and, with a stern warning not to preach the name of Jesus, releases them (4:3–21). Then the Sanhedrin arrests all the apostles, but flogs them before setting them free (5:18–40). Last, the members of the Sanhedrin, after listening to Stephen, express their anger by having him stoned to death (7:54–60). In his account of the first missionary journey, Luke once again profiles a threefold development. In Pisidian Antioch, the apostles are expelled (13:50); in Iconium they flee from a hostile crowd intent on stoning them (14:5); and in Lystra Paul survives after his opponents stone him and think that they have killed him (14:19). Greek Words, Phrases, and Constructions in 14:19 20a Verse 19 Note that Luke uses two verbs and two participles in the aorist tense to stress single occurrence: the verb [Greek] (they appeared), the participle [Greek] (they persuaded), the participle [Greek] (they stoned), and the verb [Greek] (they dragged). The participles should be translated as finite verbs. [Greek] the perfect infinitive is the object of the present participle [Greek] (they were thinking). The infinitive is part of an incomplete verb [Greek] (I die), which in the perfect means I have died or I am dead. Verse 20a [Greek] with the noun [Greek] (disciples) this aorist active participle (from [Greek], I surround, encircle) forms the genitive absolute construction. E. Antioch in Syria 14:20b 28 20b And the next day he went away to Derbe with Barnabas. 21 After they preached the gospel in that city and made many disciples, they returned to Lystra, Iconium, and Antioch. 22 Paul and Barnabas strengthened the disciples and encouraged them to continue in the faith, saying, Through many hardships we must enter the kingdom of God. 23 They appointed elders for them in every church, and having prayed with fasting, they commended them to the Lord in whom they had put their trust. 24 And they passed through Pisidia and came into Pamphylia. 25 Having spoken the word in Perga, they went down to Attalia. 26 From there they set sail to Antioch, the place where they had first been entrusted to the grace of God for the work they had now accomplished. 27 When they had arrived and gathered the church, they began to report all that God had done through them and that he opened a door of faith to the Gentiles. 28 Paul and Barnabas stayed with the disciples for a long time. 1. Strengthening the Churches 14:20b 25 20b. And the next day he went away to Derbe with Barnabas. Paul and Barnabas realize that their mission efforts in Lystra have ended temporarily. Therefore, the next morning they once again begin their travels. They decide to go in a south-southeasterly direction to visit the city of Derbe, a distance of some sixty miles from Lystra. By walking without any interruptions, the apostles probably arrived in Derbe within two or three days. On the basis of two inscriptions, archaeologists have been able to identify the site of Derbe near or at the mound of Kerti [Greek] about thirty miles east of Gudelisin. (For nearly half a century scholars had considered Gudelisin to be the probable site of Derbe). Now that archaeologists have verified the exact location of Derbe, earlier information concerning the site has been revised or discarded.^[41] 21. After they preached the gospel in that city and made many disciples, they returned to Lystra, Iconium, and Antioch. Luke fails to give an account of the work Paul and Barnabas performed in Derbe. He concisely states that the apostles preached the gospel, that as a result many people became disciples (learners), and that Paul and Barnabas retraced their steps and visited the three congregations in Lystra, Iconium, and Antioch, respectively. In Derbe, where the apostles preached in the city itself, no unnerving incidents occurred. In fact, Paul recounts the persecutions in Antioch, Iconium, and Lystra (II Tim. 3:11), but he excludes Derbe. Luke gives no reason why Paul and Barnabas did not continue on to Tarsus, Paul's hometown, in the province of Cilicia. Even if he were inclined to visit the churches in Cilicia, Paul had a pastoral heart for the recently converted Christians in the cities from which he had been evicted. Because of his harrowing experience in Lystra, he proved to be an even more determined apostle for Jesus Christ than in previous days. His was the task to strengthen the believers and organize the churches. In Acts, Derbe is mentioned three additional time. On his second missionary journey Paul traveled from Syrian Antioch through Cilicia to strengthen the churches. From there he continued his journey to Derbe and later to Lystra (15:41 16:1). A disciple named Timothy was a member of the church in either Lystra or Derbe (16:1), where Gaius also made his home (20:4). Although we know little about the churches in Lystra and Derbe, we are acquainted with at least two of their workers. Luke implicitly describes the courage of the two apostles in returning to the cities that had shown such fanatical hostility. Further, Luke records the loving concern which the missionaries displayed for the fledgling churches in these cities. Indeed, pastoral concern for the believers in these cities compelled Paul and Barnabas to return. The missionaries perceived that the disciples could lose heart in the face of persecution and hardship, which the believers would have to endure from their compatriots. The small congregations could readily be disbanded and their failure would then prove the futility of the apostles efforts. In brief, Satan and his cohorts would be victorious. 22. Paul and Barnabas strengthened the disciples and encouraged them to continue in the faith, saying, Through many hardships we must enter the kingdom of God. From the context we gather that the apostles spend much time with these disciples for two reasons: they continue to strengthen the new Christians in their faith and they keep on encouraging them (compare 15:32, 41; 16:5; 18:23). These recent converts in Lystra are unprepared for the harassment they have to endure. Although many of the Jewish Christians in Palestine, Phoenicia, Syria, and Cyprus could speak of the persecution they had endured following the death of Stephen (8:1), suffering for their faith would be a new and unsettling experience for Gentile Christians. We imagine that they could ask the legitimate question: Why does God not protect his own people? Paul and Barnabas are able to answer questions relating to mistreatment and hardship. They know that God uses adversities to keep his people true to the faith. Remember that Paul rebukes these same Gentile Christians in Galatia for turning quickly away from the gospel to a different gospel, one that cannot even bear the name gospel (Gal. 1:6–7).^[42] Therefore, to have them remain true to their Christian confession and put their trust in Jesus Christ, God sends his people many trials. Accordingly, the apostles tell these recent converts: Through many hardships we must enter the kingdom of God. The preposition through is descriptive of the life Christians must live; they must go through hardships and must personally experience them to enter God's kingdom. The concept kingdom of God appears numerous times in the Gospels of Matthew, Mark, and Luke. But in Acts, the expression occurs seldom and then only with reference to preaching (1:3; 8:12; 14:22; 19:8; 28:23, 31). That is, the believer who responds to Christ's gospel enters the kingdom. Note that the apostles place themselves on the same level as the disciples when they declare that we must enter the kingdom. ^[43] 23. They appointed elders for them in every church, and having prayed with fasting, they commended them to the Lord in whom they had put their trust. a. Appointment. In Greek, the term to appoint actually means to approve by a show of hands in a congregational meeting. With the approval of an assembly, individuals were appointed to serve in a particular office. In other words, the showing of hands was equivalent to choosing officials, in this case to serve in the government of the local church. Even though the text says that the apostles appointed elders for the believers in every church, we would be hard pressed to indicate that they did so without any participation by the local congregation. As the believers collectively participated in prayer and fasting, so they took part in choosing elders for their churches.^[44] However, the text clearly says that Paul and Barnabas appointed elders for the believers. Some commentators aver that the congregations were excluded from choosing elders. While it is true that the word [appointed] could indicate congregational choice, such is not the case in this context. ^[45] The issue is difficult. In view of II Corinthians 8:19, where Titus was chosen by the churches, the practice in the churches as set forth by the apostles appears to be that the local congregation nominated and commissioned church officials. The Didache (also known as The Teaching of the Twelve Apostles), which presumably dates from the first century, gives this rule to the churches: Appoint [by a show of hands] therefore for yourselves bishops and deacons worthy of the Lord. ^[46] By following the analogical rule of comparing Scripture with Scripture, we learn that in Acts Luke presents three typical pictures of election and ordination in the cases of Matthias (1:23–26), the Seven (6:1–6), and Paul and Barnabas (13:1–3). ^[47] These analogies demonstrate that the assemblies chose the candidates, then prayed and fasted, and afterward ordained them. Likewise, in the case of the elders in Lycaonia and Pisidia, the apostles approved the selections made by the churches and, after prayer and fasting, appointed them. b. Elders. The Greek expression presbyteros is actually a comparative adjective that means elder. Paul uses this term interchangeably with episkopos (bishop, overseer). The word elder refers to the age of a person and the expression overseer to the function of his office. In his pastoral Epistles, Paul at times uses both terms in the same context (I Tim. 3:1–2; 5:17; Titus 1:5 7). The word elder stems from the Jewish practice of governing the religious and political life in Israel (see 4:5). But even in Greece and in Egypt, elders ruled and advised as representatives in local and state government.^[48] In Jerusalem, the early church adopted the practice of appointing elders to govern the church (11:30). c. Trust. Luke writes, [The apostles] commended them to the Lord in whom they had put their trust. Do the words them and their relate to the elders or to all the Christians in these churches? At first glance, we would be inclined to apply the words to the elders only. However, because in Greek the phrase in whom they had put their trust is in the pluperfect tense (which denotes action in the past with significance for the present), we do well to apply the pronouns them and their to both elders and members of the churches. After having spent some time with these churches, Paul and Barnabas entrust them to the care of the Lord. 24. And they passed through Pisidia and came into Pamphylia. 25. Having spoken the word in Perga, they went down to Attalia. After spending time with the Christians in Antioch, the apostles travel in a southerly direction through Pisidia and into Pamphylia. They are retracing their steps and arrive in Perga, where John Mark had left them (13:13). Luke is rather brief in describing the activities of Paul and Barnabas in Perga. He reports nothing about the journey itself, although the area through which the missionaries had to travel was unsafe (II Cor. 11:26). He merely writes that the missionaries preached the gospel there but says nothing about opposition or indifference on the part of the population. Apparently, the apostles are unable to form a nucleus for the founding of a church. Thus, they continue their travels and board ship in the harbor town of Attalia to return to Syrian Antioch. Greek Words, Phrases, and Constructions in 14:22–23 Verse 22 [Greek] this present active participle denotes purpose and depends on the introductory verb of the preceding verse ([Greek], they returned to strengthen).^[49] [Greek] the dative case is locative. The word faith can have both an objective (Christian doctrine) and a subjective (personal belief) connotation in this verse. [Greek] the personal pronoun refers to both the apostles and the members of the churches. Verse 23 [Greek] as an aorist in compound form derived from the noun [Greek] (hand) and the verb [Greek] (I stretch, extend), this participle depicts the manner in which the appointing took place. Strictly speaking, the subject of the participle is the apostles. Yet we infer that the people raised their hands in the voting procedure. [Greek] the plural pronoun refers to the church members. The form [Greek] includes both believers and elders. [Greek] without the augment, this is the pluperfect tense of the verb [Greek] (I believe). 2. Reporting to Antioch 14:26–28 26. From there they set sail to Antioch, the place where they had first been entrusted to the grace of God for the work they had now accomplished. When Paul and Barnabas come to the Syrian port of Seleucia, they travel inland to Antioch. In a sense, they come home, for the Christians in Syrian Antioch had commissioned them to preach the gospel to the Gentiles in the Greco-Roman world (13:1–3). How long the apostles had been away is difficult to determine, but we estimate that this first missionary journey lasted approximately two years (a.d. 46 48). This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ 15. The Council at Jerusalem 15:1–35 and The Second Missionary Journey, part 1 15:36–41 Outline 15:1–35 VI. The Council at Jerusalem A. The Chronology 15:1–21 B. The Debate 15:1–5 1. The Controversy 15:6–11 2. Peter's Address 15:12–3. Barnabas and Paul 15:13–21 4. James's Address 15:22–35 C. The Letter 15:22–1. Messengers 15:23–29 2. Message 15:30–35 3. Effect 15:36 18:22 VII. The Second Missionary Journey 15:36 16:5 A. Revisiting the Churches 15:36–41 1. Separation VI. The Council at Jerusalem 15:1–35 15 1 Some men came down from Judea and began teaching the brothers, Unless you are circumcised according to the custom of Moses, you cannot be saved. 2 Paul and Barnabas had no small discussion and debate with those men. The brothers appointed Paul and Barnabas and some others from them to go up to Jerusalem to the apostles and elders concerning this issue. 3 Having been sent by the church, they were passing through both Phoenicia and Samaria. They were describing in detail the conversion of the Gentiles and were causing great joy to all the brothers. 4 When they arrived at Jerusalem, they were received by the church, the apostles, and the elders. Paul and Barnabas reported all that God had done through them. 5 However, some who belonged to the party of the Pharisees but were believers stood up and said, It is necessary to circumcise the Gentiles and to instruct them to keep the law of Moses. 6 the apostles and elders met to discuss this matter. 7 After much debate, Peter stood up and said to them: Men and brothers, you know that in earlier days God chose me from among you that from my lips the Gentiles might hear the message of the gospel and believe. 8 And God, who knows the heart, testified to them by giving the Holy Spirit just as he did to us. 9 He made no distinction between us and them, having purified their hearts by faith. 10 Now therefore, why do you test God by placing on the necks 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, just as they are. 12 The whole assembly was quiet and listened to Barnabas and Paul as they were relating the signs and wonders God had done through them among the Gentiles. 13 After they were finished speaking, James said: Men and brothers, listen to me. 14 Simon has related how God at first concerned himself to take from among the Gentiles a people for himself. 15 And the words of the prophets agree with this, as it is written: 16 After this, I will return and I will rebuild the tent of David which has fallen. And I will rebuild its ruins and I will restore it. 17 In order that the rest of mankind may seek the Lord, and all the Gentiles who are called by my name, 18 says the Lord, who makes these things known from of old. 19 Therefore, I judge that we do not trouble those Gentiles who are turning to God, 20 but that we write them to abstain from things polluted by idols, and from fornication, and from what is strangled, and from blood. 21 For Moses has been preached in every city since days of old and is read every Sabbath in the synagogues. 22 Then the apostles and elders with the whole church decided to choose some of their men and send them to Antioch with Paul and Barnabas. They chose Judas called Barsabbas and Silas, men who were leaders among the brothers. 23 They sent this letter with them: The apostles and elders, from your brothers to the Gentile brothers in Antioch, Syria, and Cilicia. Greetings. 24 We heard that some people went out from us without our instructions. They disturbed you with their words and unsettled your minds. 25 So it seemed good to us, having come to an agreement, to send some men to you with our friends Barnabas and Paul, 26 men who have dedicated their lives in behalf of the name of the Lord Jesus Christ. 27 Therefore, we have sent Judas and Silas who themselves will report these same things by word of mouth. 28 For it seemed good to the Holy Spirit and to us not to burden you with more than these essentials: 29 To abstain from things sacrificed to idols, from blood, from strangled animals, and from fornication. If you keep yourselves away from these things, you do well. Farewell. 30 Then the men who departed went down to Antioch, and having gathered the multitude, they delivered the letter. 31 When they read the letter, they rejoiced because of its encouraging message. 32 Judas and Silas, who also were prophets, encouraged and strengthened the brothers with many words. 33 After they had spent some time there, they departed from the brothers in peace and returned to those who had sent them. 35 Paul and Barnabas remained in Antioch, teaching and preaching with many others the word of the Lord. A. The Chronology In Acts, Luke refrains from giving the historical references which he provides in his Gospel; see, for instance, the details about the beginning of John the Baptist's public ministry (Luke 3:1 2). With the help of parallels from the first-century Jewish writer Josephus, the Roman historiographer Suetonius, and archaeological discoveries, we are able to determine at least three dates that relate to Acts: the death of Herod Agrippa I in a.d. 44, the expulsion of Jews from Rome at the order of Emperor Claudius in a.d. 49, and the presence of the proconsul Gallio at Corinth in a.d. 51. In addition, we are able to approximate the beginning of Festus's term as governor of Judea (a.d. 59; on the basis of Paul's autumn journey after the fast.) On these four pegs of history the chronology of Acts depends. We place the first peg in 12:19b 23, the second in 18:2, the third in 18:12–17, and the fourth in 24:27 and 27:9. The rest of Acts we place around these dates. Paul went to Jerusalem a number of times, the first visit being after his Damascus-road conversion (9:26–29). We assume that this visit occurred in the late thirties. Paul's second visit to Jerusalem took place when the church in Antioch commissioned him and Barnabas to bring famine offerings to Judea in the mid-forties (11:27–30; 12:25). Together with Barnabas, Paul visited Jerusalem a third time when the Council convened (a.d. 49) prior to the beginning of Paul's second missionary journey (15:4). In Galatians, Paul presents a chronological account of his post-conversion life. He recounts that three years after becoming a believer, he went up to Jerusalem (Gal. 1:18). This is his first visit, recorded by Luke in (Acts 9:26 29. He continues, Then fourteen years later I again went up to Jerusalem with Barnabas; we took Titus with usGal. 2:1). The fourteen years may either include or exclude the three years after his conversion. That is, these two time periods may be either concurrent or successive. Is the visit fourteen years later the same as that of Paul and Barnabas to the Jerusalem Council? Many scholars respond affirmatively to this question, while others say that it corresponds with the so-called famine visit (11:27–30; 12:25). How can we tell whether Luke in Acts and Paul in Galatians are referring to the same event? Here are a few considerations that can help us in understanding the chronology of Paul's visits to Jerusalem: 1. Paul's mention of fourteen years after his first Jerusalem visit meshes with the traditional date (a.d. 49) for the Jerusalem Council. But if the remark about fourteen years is applied to the famine visit (a.d. 46), the first visit to Jerusalem is too early and the chronology too compressed. Some scholars place Paul's conversion in a.d. 32 34, take the periods of three years (Gal. 1:18) and fourteen years (Gal. 2:1) as a concurrent lapse of time, and put the famine visit in a.d. 46 47.^[1] 2. Paul writes that Barnabas and Titus accompanied him to Jerusalem (Gal. 2:1). In Acts 15, Luke mentions that Paul and Barnabas were appointed by the Antiochean church to go to Jerusalem and that some other believers (NIV) went along with them. Although Luke does not list Titus by name, it is possible that Titus was one of those believers. These believers from Antioch went to Jerusalem to settle the question of circumcising the Gentiles (15:1–2). The issue is stated by Christians belonging to the Pharisaic party: It is necessary to circumcise the Gentiles and to instruct them to keep the law of Moses (15:5). (Some scholars maintain that Titus, an uncircumcised Gentile [Gal. 2:3], served as a test case for the council. Certainly Paul indicates that Titus was an uncircumcised Gentile Christian who was not forced to be circumcised [Gal. 2:3].) If the matter of circumcision had been settled by the time of the famine visit, the council would not have had to convene.^[2] Moreover, Scripture itself does not say whether Titus accompanied Barnabas and Paul during the famine visit (see 11:30; for the larger context, 11:27–30). One could ask why Titus would accompany Barnabas and Paul on that visit, especially since Acts 15:5and Galatians 2:1seem to refer to another visit. 3. In Galatians, Paul notes that he went to Jerusalem to put before the apostles the gospel he had preached and to check its accuracy (2:2, 6 7). This remark fits better in a context after the first missionary journey (Acts 13 14) than in a context when Paul and Barnabas went to Judea with funds for relief of the famine (Acts 11:27 30; 12:25).^[3] 4. Paul and Barnabas met the reputed pillars of the church (James, Peter, and John), who extended the right hand of fellowship to them (Gal. 2:9). At the Jerusalem Council, Peter and James were present with other apostles and elders (Acts 15:4, 6 7, 13). But in his description of the famine visit, Luke recognizes only the elders (11:30). Moreover, the historical context of that time hardly makes it possible for Peter to have been present in Jerusalem after his release from prison and his departure to another place (12:17; a.d. 44). Nevertheless, we encounter a few problem areas: 1. If we identify the Jerusalem visit of (Galatians 2with that in Acts 15, why does Paul in his letter to the Galatians not refer to the decisions the council reached? Although we realize the importance of this question, we refer to Luke's report that Paul and Silas visited the Galatian churches and from town to town personally delivered these decisionsActs 16:4). Further, the emphasis in Paul's letter to the Galatians is such that he is not so much concerned with the prescriptions for Gentile Christians as with the calling and responsibilities of Jewish Christians.^[4] 2. Paul states in Galatians 2that his meeting in Jerusalem was a private meeting with the leaders of the church. But in Acts 15, Luke reports that Paul met with the church, the apostles, and the elders (vv. 4, 12, 22). Even though the gathering in Jerusalem was a public meeting, Paul and Barnabas undoubtedly first met privately with Peter, James, and John. 3. How could Peter and Barnabas refuse to eat with the Gentile Christians (Gal. 2:11–14)? If this particular incident occurred some time prior to that of the council in Jerusalem (for example, soon after Peter's escape from prison), the difficulty concerning table fellowship can be explained.^[5] If not, the problem of Peter and Barnabas eating only with Jews remains. The point of the incident in Antioch, however, is the hypocrisy that ensnares Peter and Barnabas in spite of the decisions of the apostolic council (15:20). They were led astray by law-abiding Judaizers, who constituted a formidable camp. Those Jewish Christians who zealously kept the Mosaic law were still a major force a decade later, when Paul, at the conclusion of his third missionary journey, returned to Jerusalem (21:20–21). Luke writes that their number was in the thousands. We surmise that in Antioch these Jewish Christians from Jerusalem had a persuasive influence even on Peter and Barnabas. They were able to cause a division between Jew and Gentile in the Christian church by stressing the dietary laws of the Old Testament. It only goes to show how strong a hold the old ways still had on these people and how hard it was for them to adopt a new way of life. ^[6] 4. Both Barnabas and Paul were commissioned by the church in Antioch to take famine relief to the believers in Judea (11:27–30). Paul writes that fourteen years later he went to Jerusalem with Barnabas because of a Revelation (Gal. 2:1–2). In addition, Paul reports that the reputed pillars James, Peter, and John asked him and Barnabas to remember the poor (Gal. 2:10). The suggestion that the famine visit took place fourteen years after Paul's conversion has merit, but the difficulties that surround it are numerous. First, during the famine visit Barnabas and Paul met only the elders, but not the apostles. Next, the revelation Paul mentions comes from the Lord, but the prophecy about the famine comes from Agabus. According to his Galatian epistle, Paul is sent by the Lord to Jerusalem. By contrast, Luke relates that the Antiochean church commissioned Barnabas and Paul to go to the brothers in Judea. Third, the teaching to remember the poor is a Mosaic law that was well known among the Jewish people (Deut. 15:11). And last, in Acts 11:30and 12:25 Barnabas, not Paul, gives leadership, but in Galatians 2:1 10the reverse is true. To summarize, no theory is without its flaws and every hypothesis has its own set of problems. Yet we favor the view that Paul's account in Galatians 2generally harmonizes with Luke's description of the Jerusalem Council. We believe that this conviction remains tenable and is preferable to the one that identifies the famine visit (11:27–30) with Galatians 2:1 10. Subsequent exegetical points are discussed at pertinent places in the commentary on Acts 15. B. The Debate 15:1–21 Paul and Barnabas taught and preached the gospel in Antioch for a considerable length of time, perhaps for as long as one year. While they were there, they met Jews from Jerusalem who objected to the work the missionaries had performed in Cyprus and Asia Minor. They encountered Jews who wanted every Gentile Christian to be subject to Mosaic teaching on circumcision and thus become, in effect, Jewish converts. Paul and Barnabas strenuously objected to this teaching. 1. The Controversy 15:1–5 1. Some men came down from Judea and began teaching the brothers, Unless you are circumcised according to the custom of Moses, you cannot be saved. 2. Paul and Barnabas had no small discussion and debate with those men. The brothers appointed Paul and Barnabas and some others from them to go up to Jerusalem to the apostles and elders concerning this issue. Note the following points: a. Demand. Luke introduces some unidentified men from Judea. We suppose that they are Jewish Christians who belong to the party of the Pharisees (v. 5). In earlier days, the church appointed Barnabas to help the Christians in Antioch (11:22–23). By contrast, without authority these men come to Antioch to impose their own rules and regulations on the believers and state: Unless you are circumcised according to the custom of Moses, you cannot be saved. The text indicates that the men begin to teach these precepts and thus are self-appointed teachers who stay in Antioch for some time. Their presence in the Antiochean congregation is not to extend the church through evangelism; nor do they come to encourage the believers in their faith. Their purpose is to place a strict requirement on the brothers that specifies whether or not they can be saved: they insist that the Jewish rite of circumcision is necessary for the salvation of Gentile Christians. This Jewish stipulation is sufficient to alarm both Paul and Barnabas. These two missionaries had taught the Gentile Christians in Antioch, Cyprus, and Asia Minor that Gentiles were set free from the ceremonial laws of Moses; that is, the Gentiles did not have to submit to circumcision. Now agitators from Jerusalem contend that every male believer must be circumcised to obtain salvation. They base their arguments on the Mosaic law, which for the Christian, whether Jew or Gentile, was the Word of God. They assert that God had never abrogated the requirement of circumcision. However, the practice of the apostles was not to demand circumcision of Gentile Christians, because they knew that the Greeks and the Romans were offended by this rite. Accordingly, Peter had required only baptism and not circumcision of Cornelius and his household when they became members of the Christian church (10:47). And in their travels to Cyprus and Asia Minor, Paul and Barnabas never pressed the God-fearing Gentiles to conform to this practice. b. Debate. The issue at hand runs contrary to the work of Paul and Barnabas, who teach that only faith in Jesus Christ saves a person from sin and damnation. They assert that the practice of circumcision, as taught by the Jerusalem Judaizers, is unable to secure anyone's salvation. But the visiting Jewish Christians maintain that, as in the Jewish synagogue so in the Christian church, membership depends on circumcision in particular and the Mosaic law in general. The Judaizers stress that every Gentile Christian ought to adhere to and fulfill the law of Moses in order to be saved. They understand observance of the law from a Jewish, not a Christian, point of view.^[7] In effect, these Judaizers practice racial discrimination within the context of the Christian church. For example, on the basis of Old Testament law they bar a Gentile Christian from entering the temple area because he is uncircumcised (compare 21:28–29). The vigorous debate between the Judaizers and the missionaries ends when the Antiochean church decides to ask the apostles and elders in Jerusalem for a decision in regard to the matter of circumcision. Overseers in the church must not be quarrelsome or contentious (I Tim. 3:3; II Tim. 2:24) but must settle disputes peaceably. Even in the face of the bold assertion that a believer cannot be saved without being circumcised, the Antiochean church preserves the peace by appealing to the leaders in Jerusalem. The church appoints Paul and Barnabas to travel to Jerusalem and to learn from the apostles and elders whether faith in Christ is sufficient for salvation. When Peter returned from his visit to Cornelius and his household in Caesarea, the Jerusalem church accepted the Gentile Christians as equals into the Jewish Christian church (11:18). The apostles and elders at that time did not formulate rules about accepting Gentiles into the church. Now the time has come to convene the church and, guided by the Holy Spirit (15:28), state the necessary requirements for Gentile believers. The Western manuscripts of the Greek text have expanded verses 1 and 2 and state that the Judaizers order Paul and Barnabas to travel to Jerusalem: 1And some men of those who had believed from the party of the Pharisees came down from Judea and were teaching the brethren, Unless you are circumcised and walk according to the custom of Moses, you cannot be saved. 2And when Paul and Barnabas had no small dissension and debate with them for Paul spoke maintaining firmly that they [i.e., the converts] should stay as they were converted; but those who had come from Jerusalem ordered them, Paul and Barnabas and certain others, to go up to Jerusalem to the apostles and elders that they might be judged before them about this question.^[8] From a grammatical point of view, we agree that the Greek text^[9] on which we base our translation states that the Judaizers ordered Paul and Barnabas to go to Jerusalem. However, the immediate context (v. 3) confirms that the Antiochean church, not the Judaizers, dispatched the missionaries to Jerusalem. Notice that the Antiochean church, obedient to the request of the Holy Spirit (13:2), had sent Paul and Barnabas on a missionary journey. After the missionaries returned and related the account of numerous Gentiles entering the Christian church in many places, the Antiochean believers commission Paul and Barnabas to go to Jerusalem with the same account. The missionaries, therefore, want to receive support for their work from the apostles and elders in Jerusalem, not only from the Antiochean church. 3. Having been sent by the church, they were passing through both Phoenicia and Samaria. They were describing in detail the conversion of the Gentiles and were causing great joy to all the brothers. Paul, Barnabas, and others, among whom possibly was Titus (Gal. 2:1), were officially delegated by the church in Antioch. (Incidentally, Luke never mentions Titus in Acts. Some scholars ingeniously conjecture that because Titus was Luke's brother, Luke modestly refrained from using both his own and his brother's name.)^[10] The delegates travel overland from Antioch to Jerusalem and in passing visit a number of churches in Phoenicia (modern Lebanon) and Samaria. In every church the missionaries recount the great deeds God has done among the Gentiles and how the Christian church has expanded in the world at large. The believers in Phoenicia (11:19) and Samaria (8:1) voice no objections to the news that the missionaries have brought the gospel to the Gentiles and have founded Gentile Christian churches. On the contrary, wherever Paul and Barnabas narrate the story of their missionary experiences, the believers rejoice and are glad. God, who called Paul and Barnabas to preach the gospel to the Gentiles, confirms their work through the response of the individual churches in Phoenicia and Samaria. Indeed, God prepares the missionaries for their meeting with the apostles and elders in Jerusalem and gives them the support of the church at large. After the persecution following the death of Stephen, the Jerusalem church assumed a distinct Hebraic appearance. Yet this church must give leadership and so come to a decision that resolves the matter of admitting Gentile Christians. 4. When they arrived at Jerusalem, they were received by the church, the apostles, and the elders. Paul and Barnabas reported all that God had done through them. The missionaries and their companions arrive in Jerusalem and are officially welcomed by the apostles and elders of the church. We presume that the apostles were proclaiming the gospel in numerous places. For this meeting, however, they had been asked to convene in Jerusalem. For instance, Peter, who had departed for another place (12:17), returns to the holy city and assumes a leadership function there. James is present, and so is John (Gal. 2:9). Notice that the Antiochean church appointed Paul and Barnabas to meet with the apostles and elders in Jerusalem. Upon their arrival at Jerusalem, the missionaries are officially received as equals by the church, the apostles, and the elders. This indicates the fundamental unity of the Christian church. The missionaries reveal what God has done among the Gentiles. They place emphasis not on their own work but on what God has performed through them (see v. 12). Consequently, the Jerusalem church, as well as the apostles and elders, realizes that God himself is enlarging the universal church through his appointed missionaries, Paul and Barnabas (compare 14:27; 21:19). Implicitly, Luke indicates that the reaction of those who listen to this oral mission report is favorable. In other words, the Judaizers who had come to Antioch with their demand for circumcising Gentile Christians had not represented the entire Jerusalem church (see v. 24). 5. However, some who belonged to the party of the Pharisees but were believers stood up and said, It is necessary to circumcise the Gentiles and to instruct them to keep the law of Moses. We are unable to ascertain whether the Judaizers who had visited the church in Antioch had returned to Jerusalem. By itself this point is irrelevant, but members of the Pharisaic party who had become Christians immediately respond negatively to the report of the missionaries. They do not even wait for the apostles and elders to formulate a response to the missionaries who represent the Antiochean church. They determine that all Christians, whether Jew or Gentile, are obligated to obey the entire law of Moses, and that includes circumcision. John Albert Bengel observes, It was an easier thing to make a Christian of a Gentile than to overcome Pharisaic false teaching. ^[11] Before his conversion, Paul belonged to the party of the Pharisees (Phil. 3:5). He now faces this same party in a Christian context. But the Christianity of these Pharisees is overshadowed by their emphasis on the Mosaic law. They assert that the development of the church can take place only when believers adhere to all the stipulations of the Old Testament. They virtually demand that every Gentile become a Jew before he can be a Christian. Further, the Pharisaic Christians completely disregard Peter's earlier report concerning Cornelius in Caesarea and the favorable reaction of the apostles and the church at Jerusalem. At that time the church postponed formulating any decision concerning the Mosaic law and circumcision. Now the time has come to resolve this matter and to maintain harmony and unity in the church at large. Doctrinal Considerations in 15:1–5 In response to Peter's proclamation of the gospel in the home of Cornelius, Gentile believers rejoiced, received the Holy Spirit, and were baptized. However, Peter did not demand that these believers be circumcised. For them, baptism was sufficient. The admission of one group of Gentiles in Caesarea caused no disagreement in the Jerusalem church after Peter explained that he could not oppose God (11:17–18). Some years later Paul informed the Jerusalem church that he had founded entire Gentile churches and had not demanded circumcision. This was unacceptable to the Jewish Christians who belonged to the party of the Pharisees, for they vehemently objected to admitting any uncircumcised Gentile believers into the church. These Jewish Christians contended that every convert must first be circumcised and then be taught to observe the law of Moses. Now notice the parallel and, at the same time, the distinct contrast given by Jesus in the Great Commission. Jesus told his followers to make disciples of all nations, first, by baptizing them and, second, by teaching them to observe all that he had commanded (Matt. 28:19–20). Greek Words, Phrases, and Constructions in 15:1–5 Verse 1 [Greek] the imperfect tense is inceptive, that is, it denotes that an action has started: they began to teach. [Greek] from the verb [Greek] (I cut [off] around, circumcise), the aorist signifies single occurrence; the passive implies an agent who acts upon the subject; the subjunctive indicates uncertainty in the context of a conditional sentence; and the second person plural is direct and inclusive. [Greek] according to the custom. The use of the dative expresses manner, not cause.^[12] Verse 2 [Greek] with two genitive nouns, this aorist participle in the genitive case constitutes the genitive absolute construction. [Greek] from [Greek] (I stand up), the noun [Greek] means strife, discord, discussion. The noun [Greek] implies action in progress in the form of vigorous debate. [Greek] no small. This is one of Luke's characteristic understatements (12:18; 14:28; 17:4, 12; 19:23, 24). [Greek] they appointed. Grammatically the subject is [Greek] (v. 1). However, the context demands that the brothers serve as subject (see vv. 1, 3). Verse 3 [Greek] this phrase is resumptive and transitional. It may be translated so. ^[13] [Greek] literally this aorist passive participle means having been sent on their way. But the verb [Greek] conveys much more than this translation; the travelers were given food and money, and arrangements for lodging were made for them (III John 5 8).^[14] [Greek] and [Greek] the imperfect tense in these two verbs is descriptive. Verse 5 [Greek] the Judaizers have been Christians for some time, as the perfect tense of the active participle indicates. Nonetheless, as true Pharisees they follow the letter of the law. [Greek] it is necessary. This verb controls the infinitives to circumcise and to instruct. The infinitive [Greek] is an infinitive of purpose. 2. Peter's Address 15:6–11 Considerable time had elapsed between Peter's return from Caesarea and the convening of the council. We estimate that in this period the greater part of a decade had expired. God had told Peter to go to Cornelius in Caesarea; God also inspires Peter to address the Jerusalem Council. 6. The apostles and elders met to discuss this matter. We make these observations: a. Debate. All indications are that the council met for many days to discuss the matter at hand and to come to a resolution that would maintain unity and unanimity in the church. We discern at least three separate meetings: first, a general meeting during which Paul, Barnabas, and other delegates from Antioch are welcomed and at which time the missionaries give their report (vv. 4 5); next, a separate meeting of the apostles and elders with Paul and Barnabas (vv. 6 11); and third, the full assembly meets to hear the missionaries and James. During this last meeting the four requirements for Gentile Christians are formulated and approved (vv. 12 22). The information supplied by both Luke (Acts 15:6 11) and Paul (Gal. 2:1–10) is incomplete and insufficient. We are unable to prove or disprove whether Paul's separate meeting with the apostles and elders was the one to which he refers in his Galatian report. Should these meetings be the same, then the presence of Titus, who was not circumcised, undoubtedly underscored the urgency of the debate. The apostles and elders met to discuss the freedom which Gentile Christians experienced in Christ. 7. After much debate, Peter stood up and said to them: Men and brothers, you know that in earlier days God chose me from among you that from my lips the Gentiles might hear the message of the gospel and believe. 8. And God, who knows the heart, testified to them by giving the Holy Spirit just as he did to us. 9. He made no distinction between us and them, having purified their hearts by faith. b. Message. As a Gentile Christian, Luke himself has a personal interest in the discussion, proceedings, and outcome of the meeting. He indicates that the action taken by the council affects the future of the worldwide church; therefore, he not only notes that the apostles and elders engaged in much debate but also that God through his Spirit led the apostles and the church in formulating their decision. God led Peter to the house of Cornelius in Caesarea to admit Gentiles into the church. At the Jerusalem Council Peter addresses his fellow apostles and elders to remind them of God's guiding care in accepting these Gentiles. After the familiar cliché, men and brothers, Peter says, You know that in earlier days God chose me from among you that from my lips the Gentiles might hear the message of the gospel and believe. He recalls that a decade earlier, God's Spirit directed him to the Gentiles in Caesarea. God's Spirit descended on these Gentiles and thus gave them a Pentecost experience equal to that of the Jews in Jerusalem (2:1–4). The outpouring of God's Spirit, then, made Jewish Christians and Gentile Christians equals. Peter reminds the apostles and elders that when he returned from Caesarea, they had agreed that God himself had called the Gentiles to salvation (11:18). He points out that God chose him for the task of preaching the message of the gospel to Gentiles. The phrase God chose me refers to this specific incident in Caesarea. Although Paul is known as the apostle to the Gentiles and Peter the apostle to the Jews, these designations ought not to be taken too narrowly (Gal. 2:7–9). From Paul's farewell address to the Ephesian elders we know that he preached the gospel to both the Jews and the Greeks (20:21). Correspondingly, Peter did not restrict his ministry to the Jews. He traveled extensively to Corinth, Asia Minor, and Rome and met Jew and Gentile alike, as both his and Paul's epistles testify. Peter notes that he brought the message of the gospel to the Gentiles, with the result that they believed. Not he as preacher but God as Savior opened their hearts and made them receptive to the Good News. The message of the gospel therefore is synonymous with salvation. In brief, the Gentiles heard the word and believed. c. Knowledge. Salvation is a gift of God. This truth is evident from Peter's remark when he says, God, who knows the heart, testified to them by giving the Holy Spirit just as he did to us. Because man is unable to provide salvation, the stipulation unless you are circumcised &you cannot be saved (v. 1) is hollow. Only God saves his people. God knows man's heart and imparts to him the gift of the Holy Spirit. Accordingly, not man but God chooses the recipients of salvation, for God tests the hearts of men. The heart of man is the place where God implants and increases faith that comes to expression in obedience and perseverance (Rom. 6:17; II Thess. 3:5).^[15] God does not look at external signs but examines the heart. By comparison, in the middle of the first century Jewish Christians judged the external appearance of the Gentiles and consequently rejected them. But God testified to the Jewish Christians that when the Gentiles hear the Good News, they respond in faith and receive the Holy Spirit. The Spirit breathes upon the Word, And brings the truth to sight; Precepts and promises afford A sanctifying light. William Cowper The outpouring of the Holy Spirit in both Jerusalem and Caesarea demonstrates God's acceptance of the Gentile believers. Furthermore, as God gives his Spirit equally to Jew and Gentile in the church, so the Lord removes the barrier of hostility that divides them in worship (Eph. 2:14). There is no distinction, therefore, between Jew and Greek, for the same Lord is Lord of all, rich and generous to all who call on him (Rom. 10:12). Peter intimates that anyone who opposes the external sign of the outpouring of the Holy Spirit on the Gentiles resists God. And if God does not insist on circumcision, neither should the Jewish Christians.^[16] d. Sanctification. God has removed the distinction between Jew and Gentile. By describing God as the agent, Peter clearly states that this is not a human innovation to extend the boundaries of the church. God himself has removed the barriers of race and ethnicity, for in Christ all believers are the same. The implication is that if God sets the example we should follow. Peter says that God made no distinction between us (the Jews) and them (the Gentiles). In our language we modestly place ourselves last in either a comparison or a sequence, but in Greek the opposite occurs. If God, then, has chosen the Gentile believers to be his people, he has sanctified them in the blood of Christ and declared them purified and cleansed from sin. If God has accepted the Gentile believers as his own people, fellow Christians may not impose conditions that the Gentiles must fulfill before they can obtain salvation. Yet the Jewish Christians who belong to the party of the Pharisees turn to the Scriptures and say, God told Abraham that the sign of the covenant is circumcision. The covenant God made with Abraham and his descendants is eternal. Therefore, throughout the ages circumcision remains the sign of this eternal covenant and cannot be abrogated (Gen. 17:7, 9 14). ^[17] But in the New Testament era, circumcision lost its significance because God sanctifies the believer through the atoning work of Christ (Gal. 5:2–6). In addition, Jesus commanded the apostles in baptize every new disciple; by implication, baptism takes the place of circumcision. Ever since Pentecost, the church has observed the sacrament of baptism in obedience to Christ's command. When Gentile Christians eventually entered the church, circumcision was abolished (Col. 2:11–12).^[18] Of course, by itself the ceremony of baptism in New Testament times does not cleanse a person, any more than did circumcision in Old Testament days. On the basis of the believer's true faith in Christ, God cleanses his heart without demanding that he be circumcised. From the New Testament we learn that Christ cleanses the consciences of believers through his blood (Heb. 9:14). To be precise, the Old Testament teaches that circumcision as the sign of the covenant also had to be supported by true faith. Nevertheless, the act of cleansing from sin in the Old Testament setting remained intimately tied to external ceremonies. 10. Now therefore, why do you test God by placing on the necks 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, just as they are. e. Restrictions. Peter concludes his address to his fellow apostles and elders by advising them to cancel the demand for obeying Old Testament regulations that include circumcision. These are Peter's last words recorded by Luke in Acts and as such they are weighty. He sums up his remarks about God's work among the Gentiles and then queries whether the Judaizers realize that they are putting God to the test. Scripture teaches that when man tests God, he approaches God in a spirit of unbelief and disobedience. Testing God is the opposite of worshiping God with singleness of heart (Deut. 6:16).^[19] The example of the Israelites in the desert is telling. God had provided water for them at Marah and Elim (Exod. 15:22–27). But when they came to Rephidim and found no water, they complained and asked, Is the Lord among us or not?Exod. 17:7, NIV . They tested God by openly doubting his proven ability to supply water. Similarly, Peter asserts, the Judaizers are testing God, who has clearly shown that Gentile Christians are free in Christ. Why do you [place] on the necks of the disciples a yoke which neither our fathers nor we have been able to bear? This penetrating question of Peter echoes comparable words Paul writes in his epistles (Gal. 5:1; for Jesus teaching, see Matt. 23:4; Luke 11:46). What is this yoke that no one is able to bear? Obviously, it is the Mosaic law. The Jews defined God's law as the yoke which every Jew and proselyte had to bear willingly and joyfully. Even Jesus uses Jewish imagery when he invites those who are weary and burdened to take his yoke upon themselves; but he tells them that his yoke is easy and his burden is light (Matt. 11:28–30).^[20] In the case before the Jerusalem Council, Peter regards the yoke a burden that gives the believer no delight. No Jew gained salvation by trying to keep the law. It had become a burden to him because his attempts at keeping the law had resulted in failure.^[21] By itself, however, the law that God had given was good. But man's inability to observe God's law oppressed Peter's contemporaries and had burdened his forefathers. Further, the ceremonial part of the law and the regulations taught by the rabbis had become an impossible burden to bear. There is no denying that though traditional Jews could regard the mass of commandments six hundred and thirteen in all, consisting in three hundred and forty-eight positive precepts as a means provided by God of acquiring merit, they could also arouse a misguided zeal for external observance alone. ^[22] Peter expresses what Paul had proclaimed in the synagogue of Pisidian Antioch, namely, that a believer cannot be justified by the law of Moses (13:39). A person whether Jew or Gentile, can be justified only through faith in Jesus Christ. f. Salvation. But we believe that we are saved through the grace of the Lord Jesus, just as they are. Through his atonement, Christ fulfilled the law. Consequently, from the penalty of transgressing the law, he releases everyone who trusts in him. For this reason, the law has assumed a different meaning. That is, through the grace of the Lord Jesus Christ both Jewish and Gentile believers obtain salvation. Peter does not suggest that the council should abrogate the law. He objects to making the law a precondition to salvation. Whereas the law is unable to save a person, faith in Jesus Christ indeed saves him. Both Jew and Gentile are equal before the Lord and both gain their salvation through him as an objective gift of grace. ^[23] Peter reflects on his experience in Caesarea and as a result is in full agreement with the teaching of Paul and Barnabas: do not demand circumcision from Gentile believers and do not subject them to the yoke of the Mosaic law. Neither Peter nor Paul and Barnabas contrived this strategy. God himself directed them to proclaim freedom in Christ to Gentile Christians. Doctrinal Considerations in 15:6–11 In his historical survey of the early Christians, Luke depicts them as observers of the law. The Jews accused Stephen of speaking against the law (6:13), but in his speech before the Sanhedrin he shows his respect for the law God gave to Moses and the Israelites (7:38). Stephen, however, boldly states that the members of the Sanhedrin, having received this law, refused to obey it (7:53). After completing his third missionary journey, Paul went to the temple, where Jews from Asia Minor accused him of teaching the people not to keep the law (21:28). In his defense before Governor Felix, Paul confessed that he believed everything that is written in the law (24:14); he told Governor Festus that he had done nothing contrary to it (25:8). Nonetheless, in Jerusalem thousands of Jewish Christians remained zealous for the law (21:20). What, then, is the significance of the law for the Christian? Simply put, obedience to the law is not meant to obtain salvation but rather serves as evidence of the sanctified life of a Christian.^[24] We admit that for countless Jewish Christians strict observance of the law was more a matter of custom than a matter of striving to please God in thankfulness for his gift of salvation. Greek Words, Phrases, and Constructions in 15:7–11 Verse 7 [Greek] the personal pronoun is intensive: you yourselves. The verb is the present middle from [Greek] and signifies to know, be acquainted with, understand. For example, the king understands these things (26:26). [Greek] to hear. This ingressive aorist infinitive is followed by the accusative case; it denotes hearing obediently. The aorist infinitive [Greek] is also ingressive. Verses 8 9 [Greek] the aorist participle points to a single occurrence; the action is simultaneous with that of the main verb [Greek] (he testified). [Greek] the adverb between strengthens the preposition [Greek] in the compound verb [Greek] (he made a distinction). Verses 10 11 [Greek] this aorist infinitive from the verb [Greek] (I place upon) is epexegetical; that is, it explains the manner by which the Judaizers test God: by placing a yoke upon the necks. [Greek] notice that the aorist passive infinitive to be saved is the direct object of the main verb: we believe that we are saved. 3. Barnabas and Paul 15:12 A study of the sequence of the names Barnabas and Paul reveals that Barnabas's name always precedes Paul's when an activity occurs in Jerusalem (see v. 25). But abroad, in Gentile surroundings, the order is always reversed. In Jerusalem, Barnabas enjoyed greater esteem than Paul. Elsewhere Paul, because of his ability to speak, received increased recognition.^[25] 12. The whole assembly was quiet and listened to Barnabas and Paul as they were relating the signs and wonders God had done through them among the Gentiles. We presume that in the course of the meetings, the entire council comes together after the apostles and elders had met (vv. 6 11). The phrase the whole assembly was quiet can be interpreted to mean that the meeting came to order. ^[26] Now the main part of the deliberations has come, and the entire council is ready to listen to the testimony of Barnabas and Paul. Note how Luke describes the message which the two missionaries deliver before the entire assembly. The emphasis does not fall on what Paul and Barnabas did during their missionary journey but on what God did through them. Therefore, the missionaries refrain from mentioning circumcision but elaborate on God extending the boundaries of the church in the Gentile world. Therefore, the assembly has to realize that the growth of the church is God's work and that the matter of admitting the Gentiles into the church must be settled definitively by the Jerusalem Council. In the Greek, Luke indicates that the audience listened to the missionaries for an extended period of time. Barnabas and Paul not only relate their experiences in Cyprus and Asia Minor; they also explain the significance of these events. They do the same thing Peter had done when he returned to Jerusalem from his mission to Cornelius in Caesarea. He recounted the event and explained what God had done. Similarly, Barnabas and Paul show that God was working through them with signs and wonders. We suspect that they mentioned the miracles of blinding the false prophet Bar-Jesus in Cyprus (13:6–12) and healing the cripple in Lystra (14:8–10). By mentioning these miracles, they testify to the fact that God himself had approved their ministry among the Gentiles.^[27] Greek Words, Phrases, and Constructions in 15:12 [Greek] this aorist can be either constative (referring to the action in its totality) or inceptive (pointing to the beginning of the action). The singular forms [Greek] (the whole multitude) control the plural verb [Greek] (they heard). The imperfect denotes an extended period of time. [Greek] the present middle participle from the verb [Greek] (I explain) is in the genitive case because (1) it follows the verb [Greek] (I hear); or (2) it is part of a genitive absolute construction (with the genitive nouns Barnabas and Paul). 4. James's Address 15:13–21 When Peter, Paul, and Barnabas have spoken, the leader of the Jerusalem church assumes the task of addressing the assembly and formulating a decision that meets the approval of the entire council. This person is James, the half-brother of Jesus, who succeeded Peter as head of the church (12:17) and who was highly respected for his authority (compare 21:17–19).^[28] When he speaks to the assembly, he literally has the last word. a. Introduction 13. After they were finished speaking, James said: Men and brothers, listen to me. 14. Simon has related how God at first concerned himself to take from among the Gentiles a people for himself. The Jewish Christians who belong to the party of the Pharisees have to agree with Peter that God himself had opened the door to admit Gentiles into the church. They have to acknowledge that God had blessed the mission work performed by Paul and Barnabas. Yet they still are not satisfied. They pin their hopes and expectations on James the Just. They know that he scrupulously keeps the law and they recognize him as their spiritual leader (Gal. 2:12). However, James is broadminded and attuned to God's guiding care for the church universal in which Jewish and Gentile Christians accept each other as brothers and sisters. James functions as the chairman of the assembly. Everyone present is eager to listen to what James has to say on the subject of adherence to the law, namely, circumcision. His opening remarks are, Men and brothers, listen to me. The similarity between these words and those of the Epistle of James is remarkable. In his epistle James writes, Listen, my beloved brothers (2:5). The command listen to me occurs nowhere else in the entire New Testament.^[29] It reveals that James has respect and authority in the church and that apostles, elders, and delegates to the council value his leadership. James refers to Peter's address but not to the account of Paul and Barnabas: Simon has related how God at first concerned himself to take from among the Gentiles a people for himself. In the original, James calls Peter Simeon, which is also the name Peter uses in the address of his second epistle (1:1). Probably the use of this typical Jewish name denotes a close relationship between James and Peter. By calling Peter by his Jewish name, James demonstrates that he agrees wholeheartedly with Peter's account of his visit to Cornelius in Caesarea. Perhaps the use of Peter's Jewish name is meant to influence the Judaizers. Further, James mentions Peter's experience because through the apostle Peter God first caused the Gentiles to become part of the church. And at the time of his experience, Peter served as leader in the Jerusalem church and was the spokesman for the apostles. James indicates that Peter did not command any changes in relation to the Gentiles but only explained what God had done. Like Peter, James places the emphasis on God, who concerned himself with the Gentiles. That is, God took them to be a people for himself. Unfortunately, translations fall short in conveying the meaning of the Greek text. In Greek, a verb is used that often denotes visiting. Although the word visit can be understood in the sense of punishment (Exod. 32:34; Jer. 14:10), the expression usually conveys the idea of God's blessing on his people.^[30] This text indicates God does not extend his blessing to the Jews but to the Gentiles. Moreover, the Greek term ethnos, translated Gentiles, symbolizes the nations of the world: they are not God's covenant people.^[31] In Greek, the New Testament uses the word laos for the people that are in God's covenant, to be precise, Christians of Jewish descent. Of course, the covenant concept originates in the Old Testament: only the people of Israel (Hebrew: am) are in the covenant; the Gentiles (Hebrew: [Greek]) are not. Century after century, the Hebrews laid claim to the covenant because, of all the nations on the earth, they alone were God's people. But now God has visited the Gentiles and taken from them a number to be his covenant people. God has not taken all the nations, but from them he has elected his own. Whereas in former times God chose one people from all the peoples, now he chooses from all the people to make one people for himself.^[32] The Greek text has the words a people for his name. The name of God, however, is the revelation of his person and his power. The phrase for his name, in an idiomatic and interpretive sense, is equivalent to himself. ^[33] b. Scripture 15. And the words of the prophets agree with this, as it is written: 16. After this, I will return and I will rebuild the tent of David which has fallen. And I will rebuild its ruins and I will restore it.17. In order that the rest of mankind may seek the Lord, and all the Gentiles who are called by my name, 18. says the Lord, who makes these things known from of old. James introduces this quotation from the prophecy of Amos by using the plural form words for one Scripture passage (Amos 9:11 12) and the plural noun prophets for one writer (Amos). Many commentators understand the expression prophets as a reference to the twelve minor prophets.^[34] Yet the term probably includes all the prophets of the Old Testament and thus James speaks of words in the introductory formula.^[35] Why did James choose this particular passage from Scripture to affirm his support for admitting Gentiles into the church? The prophets of the Old Testament agree with the message of Amos and, in effect, speak the same thing. Indeed, the Holy Spirit is speaking through them.^[36] Throughout the Old Testament, beginning with Genesis 3:15, God proclaims the message of hope. Even though God chastises his people, he does not reject them, for he gives them the promise of restoration. The passage in Amos, then, is messianic and teaches that God fulfills the covenant promises he made to Abraham and to David. When the Messiah comes, he will rule over all the nations that bear his name. In other words, the prophecy of Amos depicts the universalistic rule of the Messiah. 1. Textual variations. In this study, I will point out a few differences between the wording in Amos 9:11 12and the quotation in Acts 15:16 18.^[37] A cursory look at the wording of these passages is sufficient to see that James did not follow the text of the Old Testament passage: In that day I will restore David's fallen tent. I will repair its broken places, restore its ruins, and build it as it used to be, so that they may possess the remnant of Edom and all the nations that bear my name, declares the Lord, who will do these things. [Amos 9:11 12, NIV] Apart a few variations, the Septuagint translation comes close to the quotation in Acts 15. Here is a translation of the Greek text of Amos 9:11 12: In that day I will raise up David's fallen tent, and I shall rebuild its ruins, and its remains I will raise up. And I shall rebuild it even as in the days of old, so that the remnant of men may seek and all the nations upon whom my name is called, says the Lord who will do these things. The Septuagint differs from the quotation in Acts in some places. Among the major divergences are these three: the introduction in that day instead of after this; the lack of a direct object after the phrase the remnant of men may seek; the abbreviated clause the Lord who will do these things for the Lord, who makes these things known from of old, ^[38] A Dead Sea Scroll (4QFlor 1.12) of Amos 9:11 12features this text in Hebrew in wording that corresponds with the quotation in Acts. Nevertheless, even if we should say that James quoted from a Hebrew manuscript for the benefit of his Jewish Christian audience, we are unable to prove whether the proceedings of the council were conducted in Aramaic or in Greek. No doubt both languages were spoken. 2. Exegetical nuances. Let us look at the exegesis of these verses and take them one by one. 16. After this, I will return and I will rebuild the tent of David which has fallen. And I will rebuild its ruins and I will restore it. Only James has the words after this, while both the Hebrew text and the Septuagint have in, that day. Apparently, James refers to the time of the prophet Amos, who indicates that the temple in Jerusalem will be destroyed. Amos predicts that God will destroy the sinners, but will not totally destroy the house of Jacob (Amos 9:1 10). The expression after this signifies in that day and refers to the rebuilding of the tent of David.^[39] The clause I will return and &rebuild means that after Jerusalem has been destroyed, God will cause his people to return to rebuild and restore its ruins. The phrase the tent of David is a prophetic reference to the temple of the Lord to which all the nations go to worship God (Isa. 2:2–4; Zech. 14:16). The prophets predict that both Jews and Gentiles together worship God. Note that Amos links the word tent to David, not to Levi or Aaron. David is a witness to the peoples on this earth, so that nations who do not know God will run to him (Isa. 55:3–5). These prophecies, which David's descendant, Jesus Christ, eventually fulfills, are messianic. By mentioning David's tent, Amos sees the panorama of Gentile nations coming to know and worship God. At the time of the Jerusalem Council, James indicates that this messianic prophecy of Amos has been fulfilled with the entrance of Gentiles into the church. James teaches that Israel, restored through Jesus Christ, extends a welcome to the rest of mankind in spiritual fellowship. 17. In order that the rest of mankind may seek the Lord, and all the Gentiles who are called by my name. The textual differences of the Hebrew text, the Septuagint reading, and the wording in Acts probably result from a misunderstanding of the Hebrew text: so that they may possess the remnant of Edom. In Hebrew, the word Edom was written without the vowels. The translators of the Septuagint read this word as Adam and interpreted it as humanity or men. Further, the Septuagint translators took the phrase that they may possess to mean that they may seek. ^[40] The Septuagint reading lacks the direct object after the verb seek, but the text James used supplies it: seek the Lord. Who are the remnant of men? When the Old Testament uses the expression remnant, it normally speaks of faithful Jewish people who experience God's protecting care (II Kings 19:4; Isa. 37:4). However, even though the term remnant is not used specifically, the concept itself occurs a number of times in the Old Testament with reference to the remnant of the nations (Isa. 66:19–21; Zech. 14:16).^[41] The Septuagint text of (Amos 9:12and the wording of Acts 15:17provide an adequate interpretation of the remnant of men if we read the words as follows: that the remnant of men even all the Gentiles who are called by my name may seek the Lord. ^[42] The second clause explains the first clause. The Gentiles, then, are the remnant who belong to the LordJames 2:7). With these words from the Old Testament Scriptures, James supports his argument that God has taken a people for himself from the Gentiles. Hence, God fulfills the messianic promise by calling Gentile believers. 18. Says the Lord, who makes these things known from of old. This verse teaches two facts. First, God gives this prophecy to his people with the promise that he will accomplish what he has said. Accordingly, when James quotes these words from Amos, he is supporting Peter's report that God makes no distinction between Jews and Gentiles in regard to their salvation (v. 9). God himself has spoken in his Word and gives the assurance that he will do the things he has made known. Second, the things spoken by God have been known long ago (Isa. 45:21). God made them known in the days of Amos; he does so again at the time of the Jerusalem Council. In fact, these things go back to the time when Abram received the promise that he would be the father of many nations. For that reason, God gave him the name Abraham (Gen. 17:5). The things spoken by God refer to David, who extended the boundaries of Israel; David conquered the surrounding nations to obtain the full extent of the Promised Land. To an infinitely greater degree, David's descendant Jesus Christ rules over all the nations of the earth. c. Stipulations 19. Therefore, I judge that we do not trouble those Gentiles who are turning to God, 20. but that we write them to abstain from things polluted by idols, and from fornication, and from what is strangled, and from blood. In the council, all eyes are fixed on James, who serves as the chairman. Everyone expects him to set forth a ruling to which they can agree (v. 28). James, then, summarizes the proceedings of the council and states emphatically: I judge. He as their leader gives his audience a concise recommendation: Do not trouble those Gentiles who are turning to God. The Greek verb that I have translated trouble actually means crowd in on someone. ^[43] This is exactly what the Judaizers are doing to the Gentile believers: they crowd into the lives of the Gentiles by demanding circumcision and the observance of the Mosaic law. James refrains from mentioning circumcision and obedience to the law, but he employs language that says: Stop crowding in on these people. The Jewish Christians ought to rejoice that the Gentiles are turning to God (see 14:15; 26:20). The text indicates that Gentile conversions are common. James knows that the Judaizers will not be satisfied with a negative exhortation. Hence he suggests four recommendations that are applicable to Gentile Christians who associate with Jewish Christians, especially those who live in dispersion. He seeks to promote unity among believers of both Jewish and Gentile backgrounds. James wants the Christians to live together in wholesome relationships. He desires that they observe certain prescribed rules which preclude any offense arising from table fellowship or social contacts. James proposes that the council write a letter to the Gentile Christians and tell them what they must do. 1. Polluted food. In our present-day societal structures, the first stipulation is almost unintelligible. But for Gentile believers during the middle of the first century, every word in the command to abstain from things polluted by idols was meaningful. From two other places where the stipulation is repeated, we learn that food, expressly meat, was sacrificed to idols (v. 29; 21:25)^[44] Jews compared meat sacrificed to an idol with a corpse. Anyone touching a corpse was considered defiled; consequently, no Jew ate polluted meat. Further, Jewish and Gentile Christians regarded partaking of food sacrificed to idols as tantamount to showing allegiance to a pagan deity. Gentiles who had embraced the Christian faith, for example in Corinth, had repeatedly observed the sacrificial rituals at the temples of the numerous pagan gods. These people now pledged their allegiance to Jesus Christ by disavowing their pagan heritage and shunning all forms of idolatry (I Cor 10:14). 2. Sexual immorality. Gentile believers knew that at pagan temple rituals sexual immorality was the order of the day. From Paul's epistles, we learn that Gentile Christians needed repeated reminders to flee from sexual immorality (I Cor. 6:9, 18; II Cor. 12:21; Gal. 5:19). John Calvin thinks that the apostolic stipulation to avoid living a sexually immoral life referred to the pagan practice of keeping a common-law wife.^[45] 3. Strangled animals. A Jew refuses to eat the meat of an animal that has been strangled. Whenever an animal is not butchered and its blood properly drained from the body, the meat is defiled (Lev. 17:13; see also Gen. 9:4). This animal, then, is a cadaver unfit for human consumption. The apostolic injunction to Gentile believers not to eat any meal of strangled animals teaches them basic sanitation. Compliance with the injunction gives them social acceptability among Jewish believers in the Christian community. 4. Blood. This last stipulation concerns the Jewish abhorrence of blood. The Mosaic law forbids consumption of blood and states that life is in the blood (Gen. 9:4; Lev. 3:17; 7:26; 17:10, 13 14). This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ 16. The Second Missionary Journey, part 2 16:1–40 Outline (continued) 6:1–5 2. Derbe and Lystra 16:6 17:15 B. Macedonia 16:6–10 1. Macedonian Call 16:11–40 2. Philippi 16:11 12a a. Arrival 16:12b 15 b. Worship 16:16–18 c. Exorcism 16:19–21 d. Arrest 16:22–24 e. Beating 16:25–30 f. Earthquake 16:31–34 g. Salvation 16:35–40 h. Departure 2. Derbe and Lystra 16:1–5 16 1 Paul came to Derbe and Lystra, where a certain disciple named Timothy lived. His mother was a Jewish believer and his father a Greek. 2 He was highly respected by the brothers in Lystra and Iconium. 3 Paul wanted Timothy to accompany him, so he took and circumcised Timothy, because the Jews in those places knew that his father was a Greek. 4 As they were traveling from town to town, they delivered the decisions that had been reached by the apostles and elders in Jerusalem, and which the people must observe. 5 So the churches were strengthened in the faith and were daily increasing in number. In this section, Luke introduces Timothy, who becomes one of Paul's fellow workers, and relates the delivery of the apostolic decrees to the churches. He omits details that pertain to travel and to Paul's reception in Derbe and Lystra. Instead he records the development and growth of the churches. 1. Paul came to Derbe and Lystra, where a certain disciple named Timothy lived. His mother was a Jewish believer and his father a Greek. 2. He was highly respected by the brothers in Lystra and Iconium. Luke's focus is on Paul, whom he portrays as in charge of the mission. Even though Silas is Paul's travel companion, Luke does not mention him until he records that these two missionaries are apprehended in Philippi (v. 19). He briefly reports that Paul arrives in Derbe (compare 14:6, 20) and later in Lystra (see 14:6, 8), a city located to the northwest of Derbe. Lystra is the birthplace of Timothy (compare 20:4), whose mother was a Jewess and whose father was a Greek. Luke notes that Timothy was a disciple, that is, a Christian, and that Timothy's mother was a believer. From another source we know that his mother, Eunice, and grandmother Lois demonstrated sincere faith and taught Timothy, from infancy, the Holy Scriptures (II Tim. 1:5; 3:15). Possibly, Eunice and Lois became Christians when Paul and Barnabas preached the gospel in Lystra on their first missionary journey. In turn, they instructed Timothy, who, despite his youth, was held in high regard by the believers in both Lystra and Iconium. Paul seems to have had personal knowledge of Timothy's family, for he mentions his mother and grandmother by name. Paul adopted Timothy as his spiritual son.^[1] Timothy was fully acquainted with the persecutions Paul endured in Pisidian Antioch, Iconium, and Lystra (II Tim. 3:10–11). Perhaps he saw Paul being stoned in Lystra. This incident would have left an indelible mark on Timothy's memory. How old was Timothy when Paul met him in Lystra? In his pastoral epistles, Paul admonishes Timothy not to take offense when people look down on him because of his youth (I Tim. 4:12). Paul wrote his first epistle to Timothy after his release from Roman imprisonment, probably in a.d. 64. This is fourteen years after Timothy became Paul's travel companion in Lystra. If Timothy was about twenty years of age at that time, then he would still be regarded a young man when he served the church at Ephesus and received Paul's epistle. Luke writes that Timothy's mother was a Jewess who married a Greek. He provides no further information about Timothy's father, but he probably was an educated man who held a prominent position in Lystra. He was not a Jewish convert, for he had not allowed his son to be circumcised. Nor was he a Christian. The Jews considered a mixed marriage illegal.^[2] Similarly, Paul taught the Christians not to be yoked together with unbelievers but to marry in Christ (II Cor. 6:14). Timothy's mother had married a Greek even though she knew the Scriptures.^[3] As a daughter of Abraham, she had not fulfilled the law, for she neglected to have her son circumcised. Although the Christian brothers in Lystra and Iconium spoke well of Timothy, the Jews took offense because Timothy was not circumcised. The Jews regarded him to be outside the covenant God had made with Abraham and his descendants. 3. Paul wanted Timothy to accompany him, so he took and circumcised Timothy, because the Jews in those places knew that his father was a Greek. Whenever Luke introduces a person who is an asset to the spread of the gospel, he provides a detailed introduction. (It is surprising, therefore, that Luke never mentions Titus, who, according to Paul's writings, proved to be a diligent and capable worker in Corinth and later in Crete.)^[4] Luke indicates that Paul had an interest in young Timothy and wanted to take him along. Perhaps while he was in Lystra, Paul had already decided to extend his mission work beyond Iconium and therefore needed the services of Timothy. Paul reminds Timothy that he had received the gift of prophecy when the elders, including Paul, laid their hands on him and ordained him for missionary service.^[5] The elders in Lystra and Iconium set Timothy aside for preaching and teaching the gospel. However, Timothy, who was considered a Jew because of his Jewish mother and grandmother, was not acceptable to the Jews in that area. They knew his Greek father and also were aware that Timothy was uncircumcised. If both of his parents had been Gentiles, he would have encountered no difficulties. But as a son of a Jewess, Timothy was obliged to submit to circumcision. Without the mark of the covenant, he could not become an effective missionary to the Jews. To avoid any opposition from the Jews, Paul circumcised Timothy. What an aberration for Paul, the apostle of Christian liberty! Consider for a moment the issues Paul had to face: the apostolic decrees did not demand circumcision (15:20, 29); Titus remains uncircumcised (Gal. 2:3); and Paul himself charged the Galatians (among whom were the people of Lystra) not to let themselves be circumcised (Gal. 5:2–3, 6; 6:15; see also I Cor. 7:19). Let us consider these issues one by one. First, the Jerusalem Council did not demand circumcision of the Gentiles who turned to God (15:19). It exempted Gentile Christians, but not necessarily Jewish Christians, from the requirements of the Mosaic law. Next, Paul took Titus to Jerusalem as a test case at the time of the Jerusalem Council. The council exempted Titus from the requirement of circumcision because he was a Gentile Christian. Titus's presence at the council proved the point: the Gentiles obtain salvation without becoming Jews. Last, Paul tells the Galatians (including the believers in Lystra) that they are free in Christ and are not in bondage to the law of circumcision. God accepts a believer not on the basis of circumcision but because of faith expressed through love (Gal. 5:6, 13 14), Paul teaches the Galatians the same message: the Gentiles are free from the yoke of the law (Gal. 5:1). In the case of Timothy, being a good Christian did not mean being a bad Jew. ^[6] Paul himself wanted to be all things to all people, so that he might win both Jew and Gentile for Christ (I Cor. 9:19–23). He expected that Timothy, a fellow missionary, would do the same. Hence, Paul circumcised him to remove any hindrance to furthering the cause of Christ.^[7] 4. As they were traveling from town to town, they delivered the decisions that had been reached by the apostles and elders in Jerusalem, and which the people must observe. Luke writes a general statement when he says that Paul and his companions traveled from town to town and delivered the apostolic decrees. We infer that the Judaizers, who had visited the church in Antioch and had been able to dissuade Peter and Barnabas from having table fellowship with Gentile Christians (Gal. 2:12–13), eventually followed Paul to the churches in south Galatia. In these churches, they insisted that Gentile Christians should observe the Mosaic law and be circumcised (Gal. 5:2–3; 6:12).^[8] To be precise, the Jerusalem Council had formulated a letter primarily for the benefit of the believers in Antioch. Yet Paul and Silas also took the letter to the churches in south Galatia to acquaint the Christians with the actions taken by the council. When the Judaizers visited the churches and led them astray, Paul had to write his epistle to the Galatians. We venture to say that Paul wrote his letter to the Galatian churches during his second missionary journey, presumably from Corinth, to avert the threat to the well-being of the Galatian Christians.^[9] The missionaries deliver the letter and instruct the readers to obey the apostolic decrees. In other words, they tell the believers to put into practice what the apostles and elders prescribed for Gentile Christians. 5. So the churches were strengthened in the faith and were daily increasing in number. Here is a typical progress report that Luke often gives at the conclusion of a segment of his narrative (see, e.g., 2:47; 6:7; 9:31; 12:24). During their stay in south Galatia, the missionaries continue to instruct and encourage the believers. As a result, the believers are strengthened in the doctrines of the church. The word faith refers to objective faith, that is, doctrinal teaching, not the subjective faith of the individual believer. The Greek indicates that both the strengthening in faith and the numerical increase of believers steadily progressed. No numbers are mentioned, but the result of the outreach among Gentiles is phenomenal. The Gentile church is rapidly developing. Greek Words, Phrases, and Constructions in 16:1–5 Verses 1 2 [Greek] this city is mentioned first and [Greek] second, for the missionaries are traveling in a westerly direction (see the reverse order in 14:6). Note that the plural form [Greek] is used in verse 2. The plural is common with reference to cities. [Greek] the imperfect tense of [Greek] (I testify) is descriptive. Verses 3 4 [Greek] the pluperfect tense takes the place of the imperfect tense in the verb [Greek] (I know). It introduces an indirect statement with the conjunction [Greek] (that) followed by the imperfect tense of [Greek] (he was). The imperfect in this statement conveys the information that Timothy's father had died.^[10] The use of the present tense in an indirect statement would have indicated that his father was living. [Greek] if Luke had written the preposition [Greek] (through) after this compound verb, the direct object [Greek] (the cities) would have been in the genitive case. This verb expresses direction but takes the object in the accusative.^[11] The Western manuscripts have an expanded version; the additions are italicized: And while going through the cities they preached [and delivered to them], with all boldness, the Lord Jesus Christ, delivering at the same time also the commandments of the apostles.& ^[12] Verse 5 [Greek] the combination of the definite article and the two particles [Greek] (therefore) occurs eighteen times in Acts and generally introduces summary statements. B. Macedonia 16:6 17:15 6 They went through the region of Phrygia and Galatia, having been prevented by the Holy Spirit from speaking the word in the province of Asia. 7 And when they came to Mysia, they tried to enter Bithynia, but the Spirit of Jesus did not permit them to go. 8 Having bypassed Mysia, they went down to Troas. 9 One night Paul had a vision of a Macedonian man who was standing and begging him, Come over to Macedonia and help us. 10 After Paul had seen the vision, we immediately prepared to leave for Macedonia, concluding that God had called us to preach the gospel to them. 11 We put out to sea from Troas and sailed straight to Samothrace, and on the next day to Neapolis. 12 From there we went to the Roman colony of Philippi, which is a leading city of that district of Macedonia. We stayed in that city for several days. 13 On the Sabbath, we went outside the city gate to the river, where we thought we would find a place of prayer. We sat down and spoke with the women who had assembled there. 14 And a woman named Lydia, a seller of purple cloth from the city of Thyatira, was listening as a worshiper of God. The Lord opened her heart to respond in the words spoken by Paul. 15 After she and the members of her household had been baptized, she urged us, If you consider me to be faithful to the Lord, enter my house and stay. And she convinced us. 16 While we were on our way to the place of prayer, a slave girl who had a spirit of divination met us. She was bringing her masters much profit by fortune-telling. 17 She followed Paul and us, crying out, These men are servants of the Most High God, who are proclaiming to you the way of salvation. 18 She continued to do this for many days. But Paul became greatly annoyed, turned, and said to the spirit, I command you in the name of Jesus Christ to come out of her. And the spirit left her that very moment. 19 When her masters realized that their hope of profit was gone, they seized Paul and Silas and dragged them into the market before the authorities. 20 They brought them to the magistrates and said, These men as Jews are throwing our city into confusion. 21 They are proclaiming customs which we as Romans cannot accept or observe. 22 The crowd joined in the attack against Paul and Silas. The magistrates ordered them to be stripped and beaten with rods. 23 And when they had inflicted many blows on them, they threw them into prison. They commanded the jailer to guard them securely. 24 When he received these orders, the jailer threw Paul and Silas into the inner prison and fastened their feet in the stocks. 25 At midnight Paul and Silas were praying and singing hymns to God, while the other prisoners were listening. 26 Suddenly there was a violent earthquake so that the foundations of the prison were shaken. At once, all the doors were opened and all the chains were loosed. 27 When the jailer woke up and saw the opened prison doors, he drew his sword, intending to kill himself. He thought that the prisoners had escaped. 28 Paul loudly cried out, Do yourself no harm, for we are all here. 29 The jailer called for lights and rushed in, trembling with fear. He fell down before Paul and Silas. 30 He brought them out and asked, Sirs, what must I do to be saved? 31 Paul and Silas replied, Believe in the Lord Jesus, and you and the members of your household will be saved. 32 And they proclaimed the word of the Lord to him and all who were in his household. 33 At that hour of the night the jailer took them and washed their wounds. Immediately he and all his household were baptized. 34 The jailer brought Paul and Silas into his house and fed them. He rejoiced greatly because he and his family believed in God. 35 When it was day, the magistrates sent their officers with the message, Release those men. 36 The jailer reported these words to Paul and said, The magistrates have sent to release you. Now, then, go in peace. 37 But Paul said to them, They have beaten us publicly without a trial and thrown us into prison, even though we are Roman citizens. And now do they send us away secretly? No, let them come themselves and bring us out! 38 The officers reported this to the magistrates. When they heard that Paul and Silas were Roman citizens, they began to worry. 39 They came to the prison and apologized. They brought them out and begged them to leave the city. 40 And after Paul and Silas left the prison, they went to the house of Lydia, where they met with the brothers. Then they encouraged them and departed. 1. Macedonian Call 16:6–10 Paul, Silas, and Timothy work in the churches of south Galatia and then decide to preach the gospel in areas other than south-central Asia Minor. Their plans are to travel in a westerly direction and, dependent on the Holy Spirit for guidance, to extend Christ's church in a predominantly Gentile world. Paul's missionary strategy is to preach the gospel in important cities, preferably in commercial and administrative centers from which the Word of God can radiate in all directions. From the text we learn that Paul had planned to go west into the province of Asia (the western part of Turkey). We surmise that he wanted to visit Ephesus, a city located south of the C�yster River near the Aegean Sea. But Luke reports that the Holy Spirit prevented the missionaries from entering this province. Some years later, during his third missionary journey, Paul would minister to the people of the province of Asia and particularly to those living in Ephesus (19:1–12). 6. They went through the region of Phrygia and Galatia, having been prevented by the Holy Spirit from speaking the word in the province of Asia. 7. And when they came to Mysia, they tried to enter Bithynia, but the Spirit of Jesus did not permit them to go. 8. Having bypassed Mysia, they went down to Troas. We discuss the following areas: a. Phrygia and Galatia. Instead of going straight west, Paul, Silas, and Timothy, obedient to the Spirit's direction, travel through the region known as Phrygia and Galatia. Scholars posit two explanations of the phrase Phrygia and Galatia. Those who support what is called the northern Galatian theory assert that Phrygia was a distinct district in which the cities of Pisidian Antioch and Iconium were located. Traveling north, the missionaries would then enter the Roman province of Galatia, also known as Old Galatia. Presumably they visited the cities of Pessinus, Ancyra [modern Ankara], and Tavium on their way to Troas (v. 8) and established churches in these places. However, the New Testament does not mention any churches in this part of Galatia. Writes Herman N. Ridderbos, The possibility that the North Galatian hypothesis concerns itself with fictitious congregations cannot be ruled out. ^[13] Proponents of the southern Galatian theory point out that the Greek uses the words Phrygia and Galatia as adjectives that describe the noun region: the Phrygian and Galatian region. ^[14] The adjectives refer to a region in the southern half of the Roman province of Galatia, which was inhabited by Phrygians. Evidence for the southern Galatian theory is decisive. First, Phrygia was an area populated by thousands of Jews,^[15] who introduced the teaching of the Old Testament to Gentiles. This knowledge and teaching of the Scriptures contributed to the spread of the gospel. Second, Luke mentions Phrygia as one of the nations represented at Pentecost (2:10). Galatia was settled by people who, in the third century b.c., had migrated from Gaul in Europe to Bithynia in Asia Minor. The Romans made the area in which the Galatians lived into a province which extended from Bithynia and Pontus in the north to Phrygia and Lycaonia in the south. Southern Galatia, then, was a multiracial area, and Paul's mission strategy was to preach the gospel primarily in such areas. For this reason many scholars are reluctant to suggest that Paul brought the gospel exclusively to Gentiles in the northern part of Galatia. b. Mysia and Bithynia. The Holy Spirit guides the missionaries in their travels. How he communicated his will to the travelers is not known; perhaps Silas, who was a prophet (15:32), received directives from the Spirit. Even though Luke uses the phrase Spirit of Jesus as a synonym for the Holy Spirit, the phrase itself is indicative of the continued work of the risen Christ through the Spirit. The Spirit is the representative of Jesus. ^[16] Traveling in a northwesterly direction, the missionaries come to the border of Mysia, a region in the northwest corner of Asia Minor. From there they try to go northward to Bithynia (I Peter 1:1), but the Spirit, who had already prevented them from entering the province of Asia, keeps them from going to Bithynia as well. (In time, however, Bithynia became a stronghold of the Christian church and the site of significant church council meetings [e.g., First Council of Nicaea, a.d. 325; Fourth General Council of Chalcedon, a.d. 451].) Paul and his companions must travel to the harbor city of Troas on the Aegean Sea. c. Troas. The city of Troas, situated some ten miles south of ancient Troy, was in the western part of Mysia. A Roman colony, it served as the European gateway to Asia Minor and the departure point for Macedonia. Luke relates that the missionaries went down to Troas; that is, they left the higher elevations of Mysia and descended to sea level. They bypassed Mysia, in the sense that they did not stay to proclaim the Word in that region. The Spirit told them to travel west to Troas instead of going east into Bithynia. In later years, Paul frequently visited Troas and preached the gospel (II Cor. 2:12; II Tim. 4:13). 9. One night Paul had a vision of a Macedonian man who was standing and begging him, Come over to Macedonia and help us. 10. After Paul had seen the vision, we immediately prepared to leave for Macedonia, concluding that God had called us to preach the gospel to them. a. Paul had a vision of a Macedonian man. The command to go down to Troas comes from the Spirit of Jesus, who, by blocking the way to the provinces of Asia and Bithynia, directs the missionaries to develop the church elsewhere. He is fully in control and in Troas informs Paul what to do next. Jesus gives Paul instructions that are sufficient for the need of the hour. During the night Paul has a vision an experience common to Peter, Paul, and others.^[17] In Paul's vision at Troas, Jesus neither speaks to him directly nor sends an angel. Instead Paul sees a man who calls out to him, Come over to Macedonia and help us. We suspect that Paul ascertained the man's nationality from his speech and dress. Macedonia in the first century extended east to west from the Aegean Sea to the Adriatic Sea. To the north were Illyricum and Thracia and to the south, Achaia (Greece). Ruled by the Romans, the people of Macedonia spoke Greek and so were able to communicate with the inhabitants of Asia Minor. For Paul and his associates, therefore, the adjustment of moving from one continent (Asia) to the next (Europe) was relatively smooth. b. Come over to Macedonia and help us. What is the meaning of the Macedonian's request? The first part of his plea refers to crossing the Aegean Sea (see v. 11). The second part of the plea is a request for help. The verb has the connotation of coming to one's aid; for instance, the father of the epileptic boy beseeched Jesus, Help me in my lack of faith (Mark 9:24). The request, then, is for spiritual help. The Macedonian man indicates that he is not alone; he is speaking on behalf of his countrymen. This plea comes from people who are ready to receive the gospel. c. We immediately prepared to leave for Macedonia. Paul relates the vision to his companions and together they follow the divine direction to go to Macedonia. In this verse, the hand of the writer of Acts is obvious: with the pronoun we he identifies himself as a participant in the missionaries deliberations. How Paul and Luke met is not known; modesty prevents Luke from providing personal information about his faith, skills, and talents. From a second-century source (the anti-Marcionite Prologue to Luke's Gospel) we know that Luke was a native of Antioch in Syria; from Scripture we know that he was a physician (Col. 4:14). Perhaps Luke met Paul in Antioch, although Luke does not indicate that fact in the text. The phrase God had called us seems to convey that Luke was not a recent convert who first associated with Paul in Troas.^[18] But Luke fails to relate further details, and so we must stay with the text. Beginning with this reference to Troas, Luke uses the pronoun we in numerous places.^[19] Even in those passages in which Luke writes in the third person, he nevertheless shows that he witnessed the events he records (Acts 20:4 5).^[20] Practical Considerations in 16:6–10 God's call to Isaiah at the time of King Uzziah's death, Whom shall I send? And who will go for us?Isa. 6:8a, NIV , is heard today by many Christians. Some of them respond with the same word spoken by Isaiah: Here am I. Send me!Isa. 6:8b, NIV . They demonstrate a willingness to serve the Lord and advance his cause. However, the danger is that some Christians begin working for the Lord without waiting patiently for his orders. Thus, these willing laborers are of the opinion that the Lord should be pleased with their services. Yet they have failed to pause in prayer and ask where God wants them to work and what he expects them to do. Paul and his companions waited for the Spirit of Jesus to tell them where to minister. They were prevented from going either west or north; they had to go to Troas. There in a vision Paul received instructions to sail for Europe. By waiting patiently for divine directions, Paul and his associates were recipients of God's indispensable blessings. Patient waiting is often the highest way of doing God's will. Jeremy Collier Greek Words, Phrases, and Constructions in 16:6 and 9 Verse 6 [Greek] &[Greek] the definite article modifies the noun region. The noun is qualified by the adjectives Phrygian and Galatian. [Greek] this aorist passive participle from [Greek] (I hinder) can be taken either as an action that happened prior to that of the main verb or as a causal clause.^[21] Verse 9 Western witnesses elaborate on the reading of this verse. The changes are in italics: And in a vision in the night, there appeared to Paul, as it were a man from Macedonia, standing before his face, beseeching and saying. ^[22] 2. Philippi 16:11–40 Paul and his partners are about to enter Macedonia and travel to a leading city, Philippi, where they worship with God-fearing women on the Sabbath. They also cast out a demon from a slave girl and suffer the consequences. In this city the gospel takes root and a church is formed. a. Arrival 16:11 12a 11. We put out to sea from Troas and sailed straight to Samothrace, and on the next day to Neapolis. 12a. From there we went to the Roman colony of Philippi, which is a leading city of that district of Macedonia. 1. From Troas. Paul and his companions apparently encounter no difficulty in obtaining passage aboard a ship that will take them to Neapolis (modern Kavalla). The wind is favorable, so that by the evening of the first day they arrive at the island called Samothrace. Comments Howard F. Vos, The island had no harbor only an unsafe anchorage on its north side but the hazards of sailing by night generally forced mariners to anchor somewhere if possible. ^[23] This mountainous island, which is about halfway between Europe and Asia Minor, has a peak that rises fifty-nine hundred feet above sea level and serves as a landmark. On the next day the ship continues its voyage and arrives at Neapolis, a harbor city in Macedonia. Favorable winds shorten the voyage to two days; contrary winds can lengthen it to five days (see, e.g., 20:6). The missionaries set out for Philippi, which lies about ten miles northwest of Neapolis. 2. The Roman colony of Philippi. The travelers journey along the Roman-built Egnatian Road, a highway that extended four hundred miles from the east coast to the west coast of Macedonia. After leaving Neapolis, Paul and his companions ascend to a broad plateau that is exceptionally fertile and in summer lush and green. Within a few hours, they see Philippi (literally, of Philip; Philip II, the father of Alexander the Great, had renamed the city). At one time, the area was known for its gold mines that produced more than one thousand talents of gold annually.^[24] The Romans conquered Philippi in 168 b.c. and garnered the revenue from the mines. In 42 b.c. Philippi was the site of a decisive battle in which Mark Antony and Octavian defeated Brutus and Cassius, the assassins of Julius Caesar. Octavian, who later assumed the name Augustus, became the first Roman emperor. Philippi became a Roman colony. Augustus granted the right of Italian law to Philippi, and the city's administration was modeled after that of Rome. Many military veterans settled in this Roman colony. As Roman citizens, they were protected by Roman law, were exempt from scourging, and had the right of appeal in case of arrest (see v. 37). In brief, the colonists enjoyed the same rights and privileges as if their land were part of Italy. ^[25] 3. A leading city. The Greek text is ambiguous at this point: the word leading can be taken with either the term city (e.g., Philippi &the leading city of that district of Macedonia [NIV, italics added]) or the noun district. Translators usually opt for the first alternative because the manuscript evidence is strong. But the objection to this reading is that Thessalonica, not Philippi, was the capital of Macedonia. The suggestion that Philippi was the first city Paul visited is definitely inaccurate. Paul came first to Neapolis, if we assume that this municipality was in the same district as Philippi. According to the Roman historiographer Livy, the Romans had divided Macedonia into four districts and Amphipolis was the capital of the first district.^[26] Thus, scholars prefer to accept the second alternative: Philippi, a city in the first district of Macedonia (GNB).^[27] Although this reading is preferred, it lacks Greek manuscript support and thus is nothing more than a conjecture. A basic rule of interpretation is to accept a conjecture only when the original text is unintelligible. This is not quite the case in this instance, for it is possible to translate the text: Philippi, a leading city in the region of Macedonia. ^[28] The expression leading perhaps refers to the educational facilities (a famous school of medicine) and the flourishing economy (proceeds from the gold mines) of Philippi, rather than its administrative function. Greek Words, Phrases, and Contructions in 16:11 12a Verse 11 [Greek] the next day. However, the phrase the first day is understood. [Greek] instead of the single word [Greek], the classical form of two words is preferred. Verse 12a [Greek] this reading has strong support from Greek manuscripts. Without the definite article before [Greek], this adjective can be interpreted as indefinite: a leading city. The definite article preceding [Greek] is equivalent to the demonstrative pronoun that: of that division of Macedonia. ^[29] b. Worship 16:12b 15 12b. We stayed in that city for several days. 13. On the Sabbath, we went outside the city gate to the river, where we thought we would find a place of prayer. We sat down and spoke with the women who had assembled there. The construction of the Greek text suggests that Paul and his fellow workers remained in Philippi for some time. The translation for several days apparently signifies a longer period than four or five days. In context, Luke is interested in relating the missionaries experience on the first Sabbath in Philippi. He shows that after this experience, Paul and his companions continued their stay. In Philippi the missionaries encountered a population that was overwhelmingly Roman. We conclude that Jews were noticeably few, for there is no mention of a local synagogue. According to the rabbis, ten Jewish (male) heads of families were able to establish a synagogue.^[30] On the Sabbath, the missionaries go outside the city and proceed to the Gangites River, where they expect people to meet for prayer. The Jews place of worship may have been determined by the Roman practice of tolerating, but sometimes excluding from colonial limits, religious practices that were inconsistent with their state. ^[31] (Moreover, synagogues outside the city limits usually were built near water, which was necessary for ablutions.) At the river Paul and his friends meet a number of women who gather for Sabbath prayer. Where are the men to conduct the worship service? Consider that about this time, in a.d. 49, Emperor Claudius had expelled the Jews from Rome because they had been blamed for creating a religious disturbance (18:2). We surmise that the Roman colony of Philippi had followed Claudius's example and banished the Jews.^[32] When Paul and Silas eventually are arrested in Philippi, they are accused of being Jews who are throwing the city into confusion (v. 20). This accusation parallels the charges made against the Jews in Rome. The women welcome the visiting missionaries and expect from them an exposition of the Scriptures. With his friends, Paul sits down and begins to teach the gospel to these women. Although the group is small, the presence of the Lord is powerful, as Luke relates in the next verse. 14. And a woman named Lydia, a seller of purple cloth from the city of Thyatira, was listening as a worshiper of God. The Lord opened her heart to respond to the words spoken by Paul. 1. Lydia's response. One of the women present at the place of prayer is called Lydia. Her roots are in Thyatira (Rev. 1:11; 2:18, 24), a city located in the district of Lydia in western Asia Minor. We suspect that Lydia's name derived from the descriptive phrase the Lydian lady. We are unable to determine what her real name was. And we resist the temptation to speculate that she was either Euodia or Syntyche, whom Paul admonished to be at peace with each other in the Philippian church (Phil. 4:2). Lydia had left Thyatira, crossed the Aegean Sea, and taken up residence in Philippi as a seller of purple cloth. The purple dye applied to fine linen was obtained from the secretion of shellfish (mollusks) that live in the eastern part of the Mediterranean Sea. Since approximately eight thousand molluscs were required to produce one gram of purple dye, purple cloth was extremely expensive. ^[33] Purple garments were worn by emperors and by private citizens as a status symbol. In Rome, purple stoles were attached to senatorial togas. We conclude, then, that Lydia belonged to the class of wealthy merchants and was the owner of a large house (vv. 15, 40). In Thyatira, Lydia had become a believer in Israel's God and, as a Gentile, was classified as a God-fearer (10:2; 13:16, 26, 50). That is, the Jews had not fully accepted her as a convert. In Philippi, she faithfully worshiped on the Sabbath at the place of prayer. When Paul taught the gospel of Christ, she listened attentively to his words. 2. The Lord's work. The exalted Christ prepared Lydia through the synagogue teaching of the Old Testament. Now he sent Paul and the other missionaries to Philippi so that Lydia was able to hear the message of salvation. Luke ascribes to the Lord, not to Paul, the act of saving Lydia. Salvation, then, is not man's work but the Lord's. Not the word itself, but the Lord himself (Luke 24:45), opens the human heart. The result is that Lydia responds to Paul's message and accepts the Lord as her Savior. 15. After she and the members of her household had been baptized, she urged us, If you consider me to be faithful to the Lord, enter my house and stay. And she convinced us. Luke's description of the events is rather brief. Therefore, we assume that after the missionaries hear a profession of faith in Jesus Christ from the lips of Lydia, she and the members of her household are baptized in the Gangites River. Who performed the baptism? Perhaps Silas, Timothy, or Luke, for Paul himself baptized few people (I Cor. 1:14–16). And who are the members of Lydia's household? They are her immediate family members, but also her servants who reside under her roof. The fact that she and the members of her extended family come to the place of prayer depicts Lydia as a God-fearing woman whose spiritual influence permeates her entire household. She is the head of the family and teaches God's Word to her children (I Cor. 7:14) and servants. Lydia professes her faith and is baptized, and the members of her household follow her example. Luke is interested not in providing details about Lydia's family but in portraying Lydia's household as the core of the emerging church of Philippi. The building blocks of the church are families and individuals. Lydia wants to express her gratitude to Paul and his companions and urges them to stay with her. Note that a Gentile woman is asking four men (three Jews and one Gentile) to be her guests. She says, If you consider me to be faithful to the Lord, enter my house and stay. In Greek, this conditional sentence conveys a positive fact. Lydia indicates that the missionaries indeed consider her a believer in the Lord Jesus Christ because they have accepted her testimony sealed by her baptism. Lydia prevails and the missionaries take up lodging in her house. Here they continue teaching Christ's gospel and enlarge the church. Doctrinal Considerations in 16:14 Luke clearly teaches that salvation is the work of the Lord, for he saves his people according to his eternal plan. Recording Peter's Pentecost sermon, Luke states that Jesus suffered on the cross according to God's set purpose and foreknowledge (2:23; and see 4:28). When the Gentiles in Pisidian Antioch hear the saving Word of God and express their happiness, Luke observes: And as many as were ordained to eternal life believed (13:48). Luke truthfully conveys the teaching that God, in accomplishing his work of salvation, fulfills his eternal plan. Salvation originates with God. Thus, the Lord opened Lydia's heart to have her pay close attention to the words Paul was speaking. God granted Lydia a receptive heart to understand spiritual things. He gave her the gift of faith and the illumination of the Holy Spirit. Concludes John Albert Bengel, The heart is in itself closed, but it is the prerogative of God to open it. ^[34] In Greek, Luke employs different verb tenses to emphasize God's work in salvation. In this translation, the changes in tense are italicized: While Lydia continued to listen, God once for all opened her heart to have her apply her mind to the things that were being said by Paul. Conclusively, God is the author of her salvation. Greek Words, Phrases, and Constructions in 16:12b 15 Verse 12b [Greek] the position of the verb to be in the imperfect is emphatic. Further, with the present participle [Greek] (spending), the imperfect forms a periphrastic construction and denotes a protracted period. Verse 13 [Greek] in plural form, the word is a Hebraic plural that refers to a single day (see 13:14). [Greek] where we thought would be a place of prayer. The variations in the manuscripts are overwhelming. The New King James Version adopts the reading [Greek] and translates, where prayer was customarily made. The noun [Greek] means prayer or place of prayer. Verse 14 The sequence of Greek tenses is unique and purposeful [Greek] (imperfect: she kept listening), [Greek] (aorist: [the Lord] opened), and [Greek] (present infinitive of purpose: to pay attention to). Verse 15 [Greek] from [Greek] (I beseech), the aorist tense implies insistence. Lydia insisted, as is evident from the aorist verb [Greek] (she urged strongly). [Greek] this particle, followed by the perfect indicative [Greek] (you have judged) is the protasis of a simple-fact condition. Lydia confidently expresses reality. c. Exorcism 16:16–18 Indirectly Luke reveals that Paul and his associates continued their work for an extended period. He indicates that on a given day, the missionaries went to the place of prayer. But instead of describing the service, he relates the incident of Paul casting out a demon from a slave girl. 16. While we were on our way to the place of prayer, a slave girl who had a spirit of divination met us. She was bringing her masters much profit by fortunetelling. 17. She followed Paul and us, crying out, These men are servants of the Most High God, who are proclaiming to you the way of salvation. We make two observations: 1. Opposition. Luke writes that the missionaries are on their way to the place of prayer. In the Greek, he says the prayer, which refers not to the act of praying but to the place of meeting (see v. 13). Wherever the church develops, Satan tries to obstruct the work of God's servants. For instance, in Samaria Simon the sorcerer offered Peter and John money to obtain the gift of the Holy Spirit (8:18–19); on the island of Cyprus, Elymas opposed Paul and Barnabas by trying to persuade the proconsul Sergius Paulus not to believe in Jesus Christ (13:7–8). Likewise, in Philippi Satan uses a demon-possessed girl to thwart the work of the missionaries. On the way to the place of prayer, a slave girl who has a spirit of divination meets the missionaries. In the Greek, Luke writes that she has a spirit called Python, which translators render divination. ^[35] The word Python referred to the legendary snake that guarded the Delphic Oracle, a sanctuary in central Greece, but was slain by the god of prophecy, Apollo. In later years, the term denoted a spirit of divination that dwelled in a medium. As the priestess of Apollo at Delphi was able to predict the future, so this slave girl served her masters in Philippi as a fortuneteller. She was an instrument of demons who used her as a mouthpiece,^[36] and she was lucrative source of income for her owners (see Greek Words, Phrases, and Constructions in 16:16–18). In this demon-possessed slave girl at Philippi, we see a parallel to the demoniacs Jesus encountered during his ministry (Mark 1:24). 2. Acknowledgment. The slave girl follows the missionaries; shouting loudly, she informs the public about the identity of Paul and his companions: These men are servants of the Most High God, who are proclaiming to you the way of salvation. In itself, this confession is noble, provided it comes from the heart of a believer and in the form of a declaration of faith. But the acknowledgment comes indirectly from Satan, who, by using this girl, is trying to diminish the effectiveness of Paul's ministry. However, Paul does not ask the girl to predict the future for him; instead, he sees the forces of Satan at work in a defenseless slave girl. Indeed, if Paul had accepted Satan's testimony without discernment, he would have given the devil credit and thus approved his motives.^[37] 18. She continued to do this for many days. But Paul became greatly annoyed, turned, and said to the spirit, I command you in the name of Jesus Christ to come out of her. And the spirit left her that very moment. We suspect that the shouts of the girl caused numerous people to gather and listen to Paul and his friends. Everyone could hear the message of salvation. But the continual shouting of the girl became a hindrance to Paul in the preaching of the gospel, and the distraction so perturbed him that he had to intervene and address the demon residing in the girl. Paul confronts the demon in the name of Jesus Christ. That is, on the authority Jesus has given him he tells the demon to leave the girl. Paul calls on the name of Jesus in the same way Peter did for the healing of the cripple in the temple area of Jerusalem (3:6). As Jesus healed the demon-possessed people in Israel so, through his servant Paul, he casts out the demon from the slave girl in Philippi. As Jesus gave the apostles power over unclean spirits (Mark 6:7) so he endows Paul with that same authority.^[38] The result is that the demon instantly leaves the girl. Her owners lose a valuable source of income, but we assume that the girl received the gift of salvation and became a member of the Philippian church. Greek Words, Phrases, and Constructions in 16:16–18 Verse 16 [Greek] while we were on our way. With the personal pronoun in the genitive case, this present participle forms the genitive absolute construction. [Greek] the reading in the accusative singular is harder to explain than [Greek] (genitive) and therefore is preferred. The noun stands in apposition to [Greek] (a spirit, namely, a Python). [Greek] although the noun is in the masculine plural, the noun possibly refers to a husband and wife who own the slave girl. Verse 17 [Greek] Luke features Paul as the leader; the pronoun us includes Silas, Timothy, and Luke. Compare 21:18 and 28:16.^[39] [Greek] to you. The context favors this reading; it has strong manuscript support. The alternate reading is to us (NKJV). Verse 18 [Greek] she kept on doing. This is the iterative use of the imperfect tense. [Greek] the preposition followed by the accusative denotes time and extent.^[40] [Greek] the present tense has an aoristic meaning: I command you once for all. d. Arrest 16:19–21 When Jesus cast out a demon, the people expressed their amazement at the miracle (Mark 1:27). But when Paul set the slave girl free from her soothsaying spirit, her owners reacted violently and arrested Paul and Silas. 19. When her masters realized that their hope of profit was gone, they seized Paul and Silas and dragged them into the market before the authorities. 20. They brought them to the magistrates and said, These men as Jews are throwing our city into confusion. 21. They are proclaiming customs which we as Romans cannot accept or observe. Realizing that their earnings from the girl's fortunetelling have ended, the owners of the girl vent their anger on Paul and Silas. Enraged, they grab the missionaries and drag them into the marketplace to bring them before the rulers of the city. Why Paul and Silas? These two men are Jews, which cannot be said of the other two both Timothy and Luke are considered Gentiles, even though Timothy could claim a Jewish heritage (v. 1). In New Testament days, the marketplace served as the social center of the city. Here the unemployed waited for suitable work, the sick were healed, and the magistrates judged court cases. In those days, a plaintiff could drag a defendant into court and ask the judge to pass a verdict (James 2:6). The owners of the slave girl were acting according to Roman law when they laid their hands on Paul and Silas and put their grievance before the city authorities. (Incidentally, archaeologists have uncovered the judgment seat in Philippi's ancient marketplace.) Luke calls these authorities magistrates. They were the chief officials in the Roman colony of Philippi; in harmony with inscriptions, they should have been called duumviri (a pair of magistrates).^[41] The dignified title praetors (chiefs) also was used for these officials in Rome and its colonies. The accusers bring a twofold charge against Paul and Silas: first, these men as Jews are throwing our city into confusion; second, they are proclaiming customs which we as Romans cannot accept or observe. But with these charges they obscure the cause of their displeasure; not a word is said about the slave girl and the loss of revenue. Instead, the plaintiffs emphasize the nationality of Paul and Silas (i.e., they are Jews) and play upon fears raised by recent political events (see the commentary on 16:12b). Thus, the accusation reverberates on the ears of the magistrates, who are responsible for maintaining peace and order. In the second part of their allegation, the accusers place the interests of the Romans against those of the Jews: [these Jews] are proclaiming customs which we as Romans cannot accept or observe. They say nothing about the proclamation of the gospel and do not even mention the word religion but call attention to Roman customs. In ancient society customs were never separated from religion, and in context the term customs is a synonym of the word religion, signifying the laws of the land. The Romans had made Judaism a legal religion within the empire, and Christianity was not yet distinguished from Judaism. However, the Romans prohibited the Jews from making converts of Roman citizens.^[42] Indirectly, Luke suggests that the work of the missionaries among the Roman citizens in Philippi was beginning to show results. Therefore, the magistrates judged that the proselytizing by these Jewish missionaries had to cease. The emphasis on the term Romans in the charge depicts the chauvinistic pride Romans took in their heritage. They would indeed oppose any attempt to change their customs. If Paul had endured the cries from the demon-possessed slave girl, her owners would have tolerated him and would not have brought charges. But when Paul cast out the demon and thus deprived them of their income, he effected a change in the religious practices of Roman society, including soothsaying. e. Beating 16:22–24 In a marketplace, people mill around and quickly congregate in places where they see a disturbance. The crowd in Philippi hears the shouts of the owners of the slave girl and notices the commotion at the judgment seat. 22. The crowd joined in the attack against Paul and Silas. The magistrates ordered them to be stripped and beaten with rods. 23. And when they had inflicted many blows on them, they threw them into prison. They commanded the jailer to guard them securely. 24. When he received these orders, the jailer threw Paul and Silas into the inner prison and fastened their feet in the stocks. a. The crowd joined in the attack. The crowd listens to the accusers of Paul and Silas. Then they, too, raise their voices to attack the missionaries. Only the shouts and insults of the mob can be heard; the voices of the missionaries are drowned out. Influenced by the mob's emotionalism, the magistrates override legal procedure. Instead of listening to the defendants and taking them into custody for future arraignment, the two judges rashly give the order to strip Paul and Silas and beat them with rods. In his epistles, Paul refers directly and indirectly to this incident in Philippi. He writes to the church in Thessalonica, We had previously suffered and been insulted in PhilippiI Thess. 2:2, NIV . And in his catalog of suffering for the sake of Christ, Paul mentions that he was beaten three times with rods (II Cor. 11:25). b. The magistrates ordered them to be stripped and beaten. The Roman magistrates had in their employ police officers (vv. 35, 38), in Latin called lictors (rod bearers). These officers carried the Roman symbols of law and order: fasces, a bundle of rods with an ax. With these fasces they administered corporal punishment and, at times, capital punishment. The officers, acting on the magistrates order, tear the clothes from Paul and Silas and beat them with rods. Any semblance of proper legal procedure has disappeared. Even if Paul and Silas had raised the point that beating Roman citizens was illegal (v. 37), in the frenzy of the moment they would have been laughed to scorn. c. They threw them into prison. The magistrates had instructed the officers to give Paul and Silas many severe blows on their uncovered backs. When the missionaries are more dead than alive, the magistrates order that they be thrown into prison. They charge the jailer to guard them closely. This injunction seems to be superfluous because of the prisoners physical condition. However, the jailer, who was probably an army veteran, knew that if Paul and Silas should ever break out of prison, he would have to pay with his life (see v. 27). d. The jailer threw Paul and Silas into the inner prison. In the outer part of the jail prisoners had freedom to walk and meet friends and relatives, but the inner part was dark and designed to keep prisoners in strict confinement. Here the jailer put the legs of Paul and Silas in the stocks to make escape impossible. Being confined to the stocks was torture, especially when the prisoner's legs were forced apart and placed in holes that were not next to each other.^[43] Paul and Silas were treated as criminals unworthy of human comfort. Yet to the missionaries, God's power became evident in their darkest hour. Practical Considerations in 16:22–24 Suffering. The word itself causes us to shy away from this unpleasant subject. When we observe others endure physical pain because of illness or abuse, pity fills our souls. We try to alleviate the suffering others have to endure by giving them our tangible tokens of loving care. We especially wish to help believers who suffer for the sake of Christ, whether our help is to remember them in daily prayer or to provide other means of comfort. Peter says that if we suffer for doing good and endure it, God blesses us (I Peter 2:20; 3:14; 4:13–16). This does not mean that we should invite suffering, because if we do so, we are no longer serving God but ourselves. But when God sends us suffering while we are trying to do his will, and when we endure it, we receive God's commendation. Suffering for the sake of Christ comes in many forms: torment for those who suffer physically in times of persecution; affliction for patients who cope with illnesses, especially incurable diseases; and mental agony for those who silently suffer in a non-Christian environment at home, school, or place of employment. What should the Christian do when he faces suffering? He should keep his eye of faith fixed on Jesus, who suffered for his people as the just for the unjust and left them an example to follow (I Peter 2:21). Greek Words, Phrases, and Constructions in 16:22 and 24 Verse 22 [Greek] from the compound [Greek] (around) and [Greek] (I rend, break), this aorist active participle refers more to the officers who received the order to beat the missionaries than to the magistrates themselves. [Greek] the imperfect from [Greek] (I command) is equivalent to the aorist.^[44] Verse 24 [Greek] this comparative adjective can be understood as a superlative.^[45] f. Earthquake 16:25–30 At first Paul and Silas try to accommodate their aching bodies to their surroundings, but they find that the stocks prevent them from falling asleep. Only one avenue is open to them and that is to go in prayer to God and to sing his praises in psalms and hymns. 25. At midnight Paul and Silas were praying and singing hymns to God, while the other prisoners were listening. Instead of lamenting their deplorable condition of pain, loss of blood, hunger, and thirst, the missionaries turn to God. First in prayer and then in song they praise God's name. They are in tune with the psalmist who wrote: The Lord will command His lovingkindness in the daytime, And in the night His song shall be with me A prayer to the God of my life. [Ps. 42:8, NKJV] Paul and Silas not only edify and strengthen themselves but also provide a witness and a source of encouragement to the other prisoners who listen to their prayers and Psalms (Eph. 5:19; Col. 3:16; James 5:13). The tense of the verb to listen indicates that as the missionaries continue their singing for an extended period the other prisoners keep on listening. In place of curses, the captives hear words of adoration and praise. We have no evidence that Paul and Silas prayed for release from prison. Yet from Scripture we know that God never forgets his people (Isa. 49:15–16). The moment of divine intervention has come. 26. Suddenly there was a violent earthquake so that the foundations of the prison were shaken. At once, all the doors were opened and all the chains were loosed. a. A violent earthquake. God sends not an angel but an earthquake to release the prisoners. He uses supernatural means of commissioning an angel to free the apostles (5:19) and Peter (12:7). God resorts to the natural phenomenon of an earthquake, which in Macedonia was a common occurrence, to liberate the prisoners in Philippi. God uses both supernatural and natural means as miracles that cannot be explained in detail.^[46] He reveals his power and majesty in releasing his servants because not man but he rules supreme. The earthquake comes unexpectedly. Luke writes that the tremor was violent (compare 4:31). He relates no details concerning damage, destruction, and death in the city itself. He is interested in the release of the prisoners, including Paul and Silas, and the salvation of the jailer and his household. b. All the doors were opened and all the chains were loosed. We should not introduce the modern concepts of security locks and handcuffs into this account. William M. Ramsay observes: Anyone that has seen a Turkish prison will not wonder that the doors were thrown open: each door was merely closed by a bar, and the earthquake, as it passed along the ground, forced the door posts apart from each other, so that the bar slipped from its hold, and the door swung open. The prisoners were fastened to the wall or in wood stocks, v. 24; and the chains and stocks were detached from the wall, which was shaken so that spaces gaped between the stones.^[47] In God's protective providence, the prisoners are unhurt. Even though the chains are no longer attached to the prison walls, the prisoners still are not free from their shackles. They stay with Paul and Silas and perhaps consider them to be divine messengers endowed with supernatural strength and power. 27. When the jailer woke up and saw the opened prison doors, he drew his sword, intending to kill himself. He thought that the prisoners had escaped. 28. Paul loudly cried out, Do yourself no harm, for we are all here. Subtly Luke contrasts the prisoners vigil and the jailer's sleep; the confidence of Paul and the perplexity of the jailer; the open doors of the prison and Paul's assuring word that the captives are inside the jail. The immediate concern of the awakened jailer is the security of the prisoners. He knows that if they escape, his life will be demanded for their lives (see 12:19; 27:42). Seeing the wide-open doors of the prison possibly by moonlight and no prisoners near the jail entrance, the jailer draws his short sword and is ready to plunge it into his heart. He is of the opinion that most of the prisoners have fled and, now, with the death penalty hanging over his head, he is about to end the agony by taking his own life. The Greek verb denotes a moment of hesitation that comes to an abrupt end when Paul shouts from within the prison that all the prisoners are with him. Accustomed to the darkness of the jail, Paul can clearly see the jailer out in the open but the jailer is unable to see the prisoners. We do not know how many detainees were present in the jail and what their lot was after Paul and Silas left them. The Western text at verse 30 adds that after releasing Paul and Silas, the jailer secured the rest of the prisoners.^[48] Many commentators view these words as an expansion provided by a scribe who wished to explain the passage. 29. The jailer called for lights and rushed in, trembling with fear. He fell down before Paul and Silas. 30. He brought them out and asked, Sirs, what must I do to be saved? The jailer turns to the members of his household and asks them to provide him with lights. He wants to enter the prison and determine whether the words spoken by Paul are true. When he has received lanterns from his servants, he rushes into the jail and sees that Paul is correct: indeed, all the prisoners are present. Now the jailer falls trembling before the missionaries as a sign of humble submission. He knows that he is in the presence of men who are able to show him the way of salvation, even if he himself does not yet fully realize the meaning of salvation. When Cornelius welcomed Peter into his home and fell down before him, Peter objected to the centurion's show of reverence by saying that he, too, was only a man (10:25–26). By comparison, Paul and Silas voice no objection because they understand the confused mind of the jailer. They refrain from reprimanding the jailer but wait for him to speak. The jailer had not heard the missionaries sing songs of praise at midnight because he was asleep, yet he knew that the coming of the earthquake was a divine response to the attitude of Paul and Silas. He leads Paul and Silas outside the prison into the open courtyard and there he addresses them. Stricken by a guilty conscience, he asks: Sirs, what must I do to be saved? Perhaps he has heard the message of salvation on an earlier occasion, has pondered its meaning, recognizes the spiritual power of Paul and Silas, and now asks them to show him the way of salvation. His question comes from a sincere heart, as is evident from the polite address sirs. With great respect he addresses men whom he cast into the inner part of the prison only a short time ago. Practical Considerations in 16:30 The church of Philippi was close to Paul's heart. He wrote a special letter to its members in which he urged them to be joyful in the Lord. The word joy in its various forms appears sixteen times in this short epistle.^[49] It reflects the attitude Paul displayed in the Philippian jail where he and Silas sang hymns in the middle of the night. Paul had developed a special relationship with the members of that church because they repeatedly provided for his physical needs (Phil. 4:14–18). In his epistle to the Philippians, Paul mentions Epaphroditus (2:25; 4:18) and Euodia and Syntyche (4:2). Yet we know from Acts that two persons from entirely different backgrounds became charter members of the congregation: Lydia the seller of purple from Thyatira (vv. 14 15) and the jailer (v. 33). It is possible that the slave girl also was part of the church. These converts, having learned the way of salvation, could testify that salvation is a gift of God. With these initial members, God continues to build his church, so that within a short time Paul writes about overseers and deacons in the church of Philippi (Phil. 1:1). Greek Words, Phrases, and Constructions in 16:29–30 Verse 29 [Greek] the form is the neuter plural accusative and should not be taken as a singular accusative (NKJV). [Greek] from [Greek] (I leap in), this aorist active occurs twice in the New Testament: here and in 14:14. It conveys vigorous action. ^[50] Verse 30 [Greek] outside. Here is an indication of the writer's accurate reporting. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ 17. The Second Missionary Journey, part 3 17:1–34 Outline (continued) 17:1–9 3. Thessalonica 17:1–4 a. Proclamation 17:5–9 b. Reaction 17:10–15 4. Berea 17:16 18:17 C. Greece 17:16–34 1. Athens 17:16–18 a. Setting 17:19–21 b. Request 17:22–23 c. Introduction 17:24–28 d. Content 17:29–31 e. Application 17:32–34 f. Reaction 3. Thessalonica 17:1–9 17 1 When they had passed through Amphipolis and Apollonia, they came to Thessalonica; in that place was a synagogue of the Jews. 2 According to his custom, Paul entered the synagogue and for three Sabbaths he reasoned with them from the Scriptures. 3 He explained and demonstrated that the Christ had to suffer and rise from the dead. He said, This Jesus, whom I am proclaiming to you, is the Christ. 4 Some of the Jews were persuaded and joined Paul and Silas, as well as a great multitude of God-fearing Greeks and not a few of the prominent women. 5 But the Jews were jealous. They took along some wicked men from the marketplace and having formed a mob, they began a riot in the city. They approached the house of Jason, seeking to bring Paul and Silas out to the people. 6 When they did not find them, they dragged Jason and some brothers before the city authorities. They shouted: These men who have troubled the world have come here also, 7 and Jason has welcomed them. They all act contrary to Caesar's decrees, saying that there is another king, namely, Jesus. 8 They stirred up the crowd and the city officials who were paying attention to these things. 9 And when they had received a bond from Jason and the others, they let them go. During his second missionary journey, Paul endeavored to bring the gospel to commercial and administrative centers from which it could be disseminated to numerous places. With his companions, Paul traveled from Philippi to Thessalonica (modern Salonika). In the synagogue at Thessalonica, he proclaimed the gospel to the Jews and to the Gentiles. a. Proclamation 17:1–4 1. When they had passed through Amphipolis and Apollonia, they came to Thessalonica; in that place was a synagogue of the Jews. 2. According to his custom, Paul entered the synagogue and for three Sabbaths he reasoned with them from the Scriptures. We note these two points: 1. Place. The Egnatian Road stretched from the Aegean coast of northern Macedonia to the western coast (in modern Albania) along the Adriatic Sea. From Philippi, the missionaries traveled this road in a southwesterly direction. We are unable to determine whether they walked or rode horses; we assume that Paul and his fellow travelers covered the distance (about thirty miles) between Philippi and Amphipolis in one day to find lodging for the night. We conjecture that they rode instead of walked, because Paul and Silas were still nursing their wounds from the beating they had received in Philippi. Amphipolis, located on the banks of the Strymon River, was the capital city of the first district of Macedonia (see the commentary on 16:12). The name Amphipolis (around the city) intimates that the city was nearly surrounded by the river. Luke seems to indicate that because Amphipolis and neighboring Apollonia lacked a synagogue and no Jews were residing in these cities, Paul and his companions did not preach the gospel there.^[1] After traveling another day, the missionaries arrived at Apollonia, a city situated twenty-seven miles west-southwest of Amphipolis. Here they stayed for the night before continuing their journey to Thessalonica, thirty-eight miles to the west. At Thessalonica, the traffic of the sea met the traffic of the land. The city, located on the Gulf of Salonika, is near two rivers (the Vardar and the Vistritza). In ancient times, the people used these rivers to transport the agricultural products they raised in the fertile plains along the river banks. Besides being a commercial center, the city in Paul's day was the capital of Macedonia and served the entire province as an administrative center.^[2] In their campaign against Brutus and Cassius, who had assassinated Julius Caesar, the Romans placed a military garrison in Thessalonica. For its support of Mark Antony and Octavian (later known as Augustus), the Romans gave Thessalonica the status of a free city in 42 b.c.^[3] When Paul and his companions stayed there, about two hundred thousand people, among them numerous Jews, lived in Thessalonica. This strategically located city became a base from which the gospel spread throughout Macedonia and Greece (I Thess. 1:8). 2. Time. Paul continued his customary practice of preaching the gospel first to the Jews and then to the Gentiles (Luke 4:16). He visited a Jewish synagogue in Thessalonica and waited for the invitation to preach the gospel to the Jews and God-fearing Gentiles who worshiped there. Luke writes that Paul entered the synagogue and for three Sabbaths he reasoned with them from the Scriptures. Did Paul spend only a three-week period in Thessalonica? Apparently not. Paul's letters to that church and Luke's account in Acts suggest that he stayed much longer than three Sabbaths. To illustrate: the Philippian church sent him material aid on two occasions (Phil. 4:16).^[4] Paul worked day and night to support himself, presumably as a tentmaker (see 18:3), for he did not want to become a burden to anyone (I Thess. 2:9; II Thess. 3:8).^[5] I submit that for three Sabbaths Paul preached in the synagogue and afterward continued his ministry among the God-fearing Gentiles. He wrote that the church in Thessalonica consisted of Gentiles who had renounced idols and had turned to God (I Thess. 1:9). Paul also wrote that the church proclaimed the gospel throughout Macedonia and Achaia, which implies that the Thessalonians received thorough instruction in the message of the Lord. Such instruction would be offered if Paul himself worked in Thessalonica longer than three Sabbaths.^[6] 3. He explained and demonstrated that the Christ had to suffer and rise from the dead. He said, This Jesus, whom I am proclaiming to you, is the Christ. In the worship service of the local synagogue, Paul tells his audience that Jesus is the Christ, who through his suffering, death, and resurrection had fulfilled the messianic prophecies of the Scriptures. Luke states only that Paul preached; he does not supply the text of the message. In Thessalonica Paul modified slightly his usual approach (see 13:16–41): he reasoned with [the Jews] from the Scriptures. That is, he presents the teachings of Scripture that relate to the Messiah and invites the audience to ask questions.^[7] Unless Paul's listeners are ready and willing to see that the person and work of Christ fulfill the scriptural prophecies, the Bible remains a closed book to them.^[8] Paul follows the example set by Jesus, who opened the Scriptures for the two men on the way to Emmaus and for the disciples in the upper room. Jesus showed them from the Law, the Prophets, and the Psalms that the Christ had to suffer and rise from the dead (Luke 24:25 27, 44 46). The term explaining comes from the Greek verb meaning to open. Paul opens the Word and sets the explanation of the messianic prophecies before his listeners. By appealing to the Scriptures, he has a common basis to prove that the Messiah has come in the person and work of Jesus Christ of Nazareth. Paul demonstrates that the Christ had to suffer, die, and rise from the grave. Luke, in his Gospel and Acts, also clearly illustrates that Jesus life, death, and resurrection are governed by divine necessity (Luke 2:49; 4:43; 13:33; 24:26; Acts 3:21). It is Luke's underlying concern not to depict Jesus death as the tragic failure of a prophet but to present the death and resurrection of Jesus as necessary saving acts of God. ^[9] In his presentations, Paul discusses three facts: the Christ had to suffer, he had to rise from the dead, and he is Jesus proclaimed by Paul. The Jews objected to the teaching that Christ died on a cross, because to them a criminal hanging on a tree (cross) was under God's curse (Deut. 21:23; Gal. 3:13). The doctrine of the resurrection is the recurring theme the apostles proclaim wherever they speak (see 2:24, 32; 13:30, 33, 34, 37; 17:31). And identifying Jesus with the Messiah is Paul's personal objective ever since his conversion on the Damascus road (refer to 9:22). For that reason, Paul uses the personal pronoun I, whom I am proclaiming to you. By opening the Scriptures and showing that Jesus fulfilled them, Paul convinces both Jews and Gentiles that Jesus is the promised Messiah. 4. Some of the Jews were persuaded and joined Paul and Silas, as well as a great multitude of God-fearing Greeks and not a few of the prominent women. Luke describes the result of Paul's preaching. Although he mentions both Jews and Gentiles, he clearly contrasts the composition of the group: a few Jews and a great multitude of Gentiles. The church, then, is predominantly Gentile in character; the Jews had instructed the Gentiles in the teachings of the Old Testament. Paul is reaping a veritable harvest of Jewish mission activity in Thessalonica because numerous Gentiles had put their faith in Israel's God but objected to circumcision. Hence, the Jews did not accept them as converts but called them God-fearing Gentiles (see the commentary on 10:2). This is a repetition of what occurred in Pisidian Antioch (13:43–48). Luke adds that among these God-fearing Gentiles were numerous women of prominent social status. He uses the characteristic device of understating the obvious: and not a few of the prominent women. These women either filled leading positions in that city or they were the wives of city officials. The first option is more likely, for in the Greco-Roman society of that day women often achieved prominence and stature (16:14). Luke uses the verb to join, which in Greek is unique. He writes, Some of the Jews &joined Paul and Silas. This particular verb signifies that these Jews were allotted by God to Paul, namely as disciples, followers. ^[10] In other words, they were attached to the missionaries in the sense of following them. Accordingly, these Jews and God-fearing Gentiles through God obtained a share in the promised heritage and had been placed in it. ^[11] Doctrinal Considerations in 17:1–4 Scripture teaches that salvation originates with God and not with man. Even though Paul exhorts the Philippians to work out their own salvation with fear and trembling, he nevertheless adds that God works through them to accomplish his purpose (Phil. 2:12–13). Salvation features both God's sovereignty and man's responsibility. God saves man but man must respond in faith by doing God's will in word and deed. God works out his plan of salvation through his Son and thus redeems his people. Scripture teaches that according to God's plan, Christ had to suffer, die, and rise from the dead. Scripture expresses divine necessity in the word must. This term appears repeatedly in Acts and denotes God's purpose. For example, Jesus tells Paul at the time of his conversion what Paul must do (9:6) and informs Ananias that Paul must suffer for the sake of Christ (9:16). And Jesus instructs Paul that he must testify for the Lord in Rome (23:11). Throughout Acts, Luke never tires of depicting God as the author of man's salvation, who through man is working out his divine plan and purpose. Greek Words, Phrases, and Constructions in 17:1–4 Verse 1 [Greek] &[Greek] these two definite articles precede the nouns Amphipolis and Apollonia. Note that the noun Thessalonica lacks the definite article.^[12] The Western text implies that Paul and his companions stopped at Apollonia: Now when they had passed through Amphipolis they went down to Apollonia, and thence to Thessalonica. ^[13] Verses 2 3 [Greek] these words refer to the synagogue of the Jews. [Greek] usually translated Sabbaths, but at least one translation (RSV) reads weeks. ^[14] [Greek] this phrase can be taken with either the verb [Greek] (he reasoned) or the present participles [Greek] (he explained) and [Greek] (he demonstrated). [Greek] the personal pronoun is emphatic and signifies the direct result of Paul's conversion on the Damascus road. For the change from indirect discourse to direct discourse compare 1:4–5 and 23:22. Verse 4 [Greek] the verb is a combination of the preposition [Greek] (to) and the noun [Greek] (lot). It conveys the thought of receiving the privilege of having a share in the inheritance. The aorist passive implies that God is the agent. [Greek] the superlative adjective in this instance expresses only rank: prominent. ^[15] b. Reaction 17:5–9 5. But the Jews were jealous. They took along some wicked men from the marketplace and having formed a mob, they began a riot in the city. They approached the house of Jason, seeking to bring Paul and Silas out to the people. After preaching for three Sabbaths in the Jewish synagogue of Thessalonica, Paul continues his teaching ministry in private homes. Among the Jewish believers is a man named Jason, who provides lodging for Paul and Silas and who presumably turns his home into a house church. Although the name Jason is Greek, it is a translation of the Hebrew form Joshua. Other believers in Thessalonica are Aristarchus and Secundus (20:4), who later accompany Paul on his journeys. From Paul's writings we know that he proclaimed the gospel with power, with the Holy Spirit and with deep convictionI Thess. 1:5, NIV . God blesses Paul's labors so that numerous Gentiles turn in faith to the Lord. Among them are the God-fearers whom the Jews had instructed in the basic teachings of the Scriptures. Consequently, when the Jews see that Paul is taking these God-fearing Gentiles away from the synagogue worship services, they are not merely jealous of Paul; they are angry. Jealousy and anger are the two sides of the same coin. Luke illustrates this in earlier accounts (5:17; 13:45) and shows that Paul's opponents resort to slander and verbal abuse. The Jews go to the marketplace, where customarily some bad characters loiter. For modest pay, these men are willing to do anything they are asked. From the Jews they receive instructions to form a mob and start a riot (I Thess. 2:14–16). With these rabble-rousers, the Jews proceed to the house of Jason for the purpose of capturing Paul and Silas and bringing them before the assembly of the people. Because Thessalonica was a free city, a popular assembly transacted public business.^[16] In public assembly, citizens took care of court cases and legislative matters. We do not know whether the assembly was in session at the time or that the people themselves formed an assembly. Not the Jews, who were a minority in Thessalonica, but the crowd rules. In passing, notice that Luke uses the term the Jews to designate those people who were opposed to the gospel. 6. When they did not find them, they dragged Jason and some brothers before the city authorities. They shouted: These men who have troubled the world have come here also, 7. and Jason has welcomed them. They all act contrary to Caesar's decrees, saying that there is another king, namely, Jesus. 1. Officials. We surmise that Paul received advance warning of an attempted arrest. The Christians hid Paul and Silas somewhere in the city and shielded them from physical harm. However, they had not expected that the mob would turn on Jason and other believers. When the crowd came to Jason's house and were unable to find the missionaries, Jason and some Christians present in his house were apprehended and literally dragged to the public assembly, before the city authorities. The Greek term politarchs, translated city authorities, describes officials in the public assemblies of free cities in Macedonia. Because Thessalonica was a free city, the word politarchs refers to Macedonian magistrates, not to Roman officials. Thessalonica had at least five politarches in the middle of the first century. In 1876, when city officials of Salonika decided to tear down the ancient arch called the Vardar Gate that spanned the Egnatian Road, they discovered an inscription with names of ancient city officials. These names were prefaced by the term politarchs. The same term is found on many other inscriptions which date from the second century b.c. to the third century a.d. ^[17] 2. Charges. The crowd levels charges against Jason and his Christian brothers, but the words they use apply primarily to Paul and Silas and only secondarily to Jason: These men who have troubled the world have come here also, and Jason has welcomed them. The Jews accuse Paul and Silas, whom they cannot find, of troubling the world. In a sense, the charge that the missionaries are troubling the whole world is correct. The fact is that the gospel troubles, penetrates, and alters society in every part of the world. Moreover, the Jews perhaps had heard what happened to Paul and Silas in Philippi. They insinuate that a similar incident will occur in Thessalonica.^[18] Nonetheless, from the perspective of the magistrates, the accusation at first must have appeared grossly overstated. Because the Jews are unable to present Paul and Silas, they place before the magistrates Jason, a fellow Jew and a local resident, whom they accuse of aiding the missionaries. To strengthen their case, the Jews also accuse Paul, Silas, and Jason of sedition: They all act contrary to Caesar's decrees, saying that there is another king, namely, Jesus. Whether the allegation is true or false matters not; the charge itself is serious and should be investigated by the magistrates. The decrees of Caesar were, for example, oaths of loyalty which local magistrates had to administer and enforce.^[19] During Jesus trial, Pontius Pilate asked Jesus whether he was a king, and Jesus responded: My kingdom is not of this worldJohn 18:36, NIV . The motto Caesar is Lord prevailed throughout the Roman empire. However, in the first century Christians acclaimed not Caesar but Jesus as Lord (I Cor. 12:3), and the apostles preached the coming of God's kingdom. In Acts, Luke does not stress the concept kingdom of God, perhaps in an attempt to avert possible charges of sedition. Yet Paul frequently mentions this concept.^[20] From his two epistles to the church at Thessalonica we learn that Paul teaches the coming of the day of the Lord, during which the man of lawlessness is slain (I Thess. 4:16; II Thess. 2:8). These verses can be interpreted as allusions to a change in rulers. The expression king is used at times to describe the Roman emperor (Luke 23:2; John 19:15; I Peter 2:13, 17). The unbelieving Jews set Jesus against Caesar and accuse the missionaries of fomenting a rebellion against Rome. The magistrates of the free city of Thessalonica enjoy freedom from direct Roman rule and consequently wish to prevent any threat to this freedom. 8. They stirred up the crowd and the city officials who were paying attention to these things. 9. And when they had received a bond from Jason and the others, they let them go. As was true with the trial of Jesus before Pontius Pilate, so it is here in Thessalonica: the Jews know how to manipulate the authorities. They do so by stirring up the crowd. Their objective is to cause confusion among the people and to convince the magistrates that the charges are weighty. The city officials are not persuaded by the turmoil. In the absence of the principal characters, Paul and Silas, the charges lose their urgency, for no further proof is available. The officials listen to the evidence but are not persuaded that Jason and his friends constitute a threat to the security of Thessalonica. They dismiss Jason and his fellow Christians, but make them post a bond to guarantee peace and order in Thessalonica. The stipulation is that Paul and Silas must leave the city. If Jason and his friends should permit Paul to stay in Thessalonica and if as a result turmoil should ensue, Jason would lose his money and face imprisonment. Even though Paul and Silas left Thessalonica, the fledgling congregation endured hardship and persecution, as Paul reveals in his first epistle to the Thessalonians (2:14). The Gentile population, possibly incited by the Jews, launched hostile attacks on the Christians. At least twice, Paul wanted to come to their aid but was prevented because of the bond Jason had posted. This ingenious device put an impassable chasm between Paul and the Thessalonians. So long as the magistrates maintained this attitude, he could not return: he was helpless, and Satan had power. ^[21] Paul could do nothing but send Timothy to preach the gospel and encourage the believers in Thessalonica (I Thess. 2:18; 3:2–3). Greek Words, Phrases, and Constructions in 17:5–9 Verse 5 [Greek] from the verb [Greek] (I exert myself, am envious), this aorist active participle expresses the negative quality of envy. The Western text (Codex Bezae) lacks this participle and reads: But the disbelieving Jews gathered some wicked fellows from the marketplace. The Majority Text reads: But the Jews who did not believe took along some wicked men from the marketplace. And the Textus Receptus has: But the Jews who were not persuaded, becoming envious, took some of the evil men from the marketplace (NKJV; see also KJV). [Greek] the imperfect tense depicts the beginning of an action: they began to throw the city into disorder. The verb [Greek] differs from [Greek] (I disturb). [Greek] (v. 8) is the result of [Greek]. Verse 6 [Greek] the aorist active participle of [Greek] (I disturb, trouble) portrays the irony of the event. The Jews accuse Paul and Silas of disturbing the city (the world) while they themselves gathered a mob to cause a riot. [Greek] the present tense actually denotes a perfect tense: they have arrived. Verses 7 and 9 [Greek] this triple compound preposition ([Greek], [Greek], [Greek]) expresses a hostile idea: against. ^[22] [Greek] another of a different kind. [Greek] a legal term derived from the Latin satis accipere, that is, take security. 4. Berea 17:10–15 10 And the brothers immediately sent Paul and Silas away at night to Berea. When they arrived, they went into the synagogue of the Jews. 11 The Bereans were more noble-minded than the Thessalonians, for they received the word with great eagerness, examining the Scriptures daily to see whether these things were true. 12 Many of the Jews, then, believed, as well as a number of prominent Greek women and not a few men. 13 But when the Jews of Thessalonica learned that the Word of God was proclaimed by Paul also in Berea, they came even there, agitating and stirring up the crowds. 14 The brothers immediately sent Paul to travel to the sea, but Silas and Timothy remained in Berea. 15 The men who accompanied Paul brought him as far as Athens. They received instructions for Silas and Timothy to come to him as soon as possible, and then they departed. The name Berea needs little introduction in Christian circles. It stands for serious Bible study by those who wish to learn what God has to say in his Word. Whenever Christians refuse to take someone's explanation of a Scripture passage at face value but examine the exposition to see whether it is true to the biblical text, Bereans are present. For Bereans, the Scriptures are basic, relevant, and precious. 10. And the brothers immediately sent Paul and Silas away at night to Berea. When they arrived, they went into the synagogue of the Jews. The Thessalonian Christians realize that the Jews might bring additional charges against Paul and Silas. They strongly advise the missionaries to leave the city and to do so under cover of darkness (II Cor. 11:33). Paul and Silas reluctantly depart and travel in a west-southwesterly direction. Instead of going to a major city, the missionaries decide to visit the town of Berea (modern Verria). From the writings of Cicero we learn that a century before Paul and his companions went to Berea, the Roman governor Piso came to Thessalonica at night and, because of strong opposition, took refuge in Berea. Cicero notes that this town lay off the road.^[23] It was located a few miles south of the major highway and approximately forty miles from Thessalonica. Paul may have decided to go to Berea, and subsequently to Athens and Corinth instead of Rome, because Emperor Claudius had expelled the Jews from the imperial city in a.d. 49.^[24] After traveling for at least a night and two days, the missionaries arrive in Berea. They are true to their calling when soon after their arrival they enter the local Jewish synagogue. Unfortunately, Luke neglects to provide the primary motive for going to Berea. We surmise that one of Paul's reasons for visiting Berea was to meet Jewish people in their synagogue and preach the gospel (compare v. 2). 11. The Bereans were more noble-minded than the Thessalonians, for they received the word with great eagerness, examining the Scriptures daily to see whether these things were true. 12. Many of the Jews, then, believed, as well as a number of prominent Greek women and not a few men. We observe these points: 1. Noble-mindedness. Luke compares the worshipers at the Berean synagogue with those at Thessalonica and praises the Bereans. Paul develops a close and loving relationship with the Thessalonians (I Thess. 2:11); nevertheless, in respect to noble-mindedness the Bereans excel. They are more open to the truth of God's Word than the people of Thessalonica are. The reason for the openness of the Bereans lies in their receptivity to and love for God's Word. For them, the Scriptures are much more than a written scroll or book that conveys a divine message. They use the Old Testament as the touchstone of truth, so that when Paul proclaims the gospel they immediately go to God's written Word for verification. They do so, Luke adds, with great eagerness. Note well, the adjective great indicates that they treasure the Word of God. Luke ascribes the same diligence to the Bereans as Peter does to the Old Testament prophets, who intently and diligently searched the Word and inquired into its meaning (I Peter 1:10). The Bereans open the Scriptures and with ready minds learn that Jesus has fulfilled the messianic prophecies. Day by day, the Bereans examine the Scriptures to see whether the teachings of Paul and Silas accord with God's written Word. They do so not from unbelief and doubt but from honest analysis and eagerness to learn the message of God's revelation. Although Luke fails to mention that God opened the hearts of the Bereans (compare 16:14), in verse 12 he records that many of the Jews believe the gospel. These people believe because they know God's Word. The situation in Berea differs from that in Thessalonica, where some of the Jews were persuaded (v. 4). 2. Faith. Like the Jews in Thessalonica, the Jews in Berea had welcomed the local Gentile population to their synagogue and had instructed them in the truths of Scripture. In both cities, many God-fearing Gentiles, men and women, came to the faith. And in both places, the Gentile women were prominent.^[25] Luke displays evenhandedness in referring to men and women. Here he mentions the women first and then the men (compare 18:26). He repeatedly reports that prominent women in Jewish Gentile churches come to faith in Christ and give leadership. Luke even records names and relationships: Timothy's mother (16:1), Lydia of Thyatira (16:14–15), Damaris of Athens (17:34), Priscilla (18:2, 18, 26), and Philip's four daughters who prophesied (21:9). With the men, these women demonstrate faith in action. Luke leaves the impression that a flourishing church arose at Berea. Nonetheless, he never indicates that Paul revisited the place. He relates that one of Paul's travel companions in Macedonia was Sopater son of Pyrrhus from Berea (20:4). 13. But when the Jews of Thessalonica learned that the Word of God was proclaimed by Paul also in Berea, they came even there, agitating and stirring up the crowds. Probably Paul and his fellow missionaries labored in Berea for several months. But when unbelieving Jews from Thessalonica heard that Paul preached the gospel in Berea, they traveled to Berea. The Thessalonian Jews did the same thing the Jews in Pisidian Antioch and Iconium did when they followed Paul to Lystra (14:19). They traveled there and stirred up the crowds in an attempt to stop Paul from preaching the Word of God, that is, the gospel.^[26] The plural crowds indicates that these Jews continued to agitate the people until they achieved their purpose: the removal of Paul. In fact, they agitated the inhabitants of this noble town^[27] until the Christians there provided safe conduct for Paul to go elsewhere. Originally Paul was called to come over to Macedonia (16:9) to preach the gospel. But now he was forced to leave the province to shield himself from physical harm. 14. The brothers immediately sent Paul to travel to the sea, but Silas and Timothy remained in Berea. 15. The men who accompanied Paul brought him as far as Athens. They received instructions for Silas and Timothy to come to him as soon as possible, and then they departed. The Christians in Berea care for Paul's safety and speedily send him on his way to the Aegean coast. Once again he is forced to leave a fledgling congregation (see 14:6, 20; 16:40; 17:10) and travel to other places. Perhaps Paul received divine instructions to go to Athens either by sea or by the coastal road. Luke is silent on this point, but indicates that the Berean Christians take only Paul to the coast. Silas and Timothy remain behind at Berea. They continue to preach the gospel there, although it is possible that they temporarily absented themselves from Berea until the turmoil ceased. Paul's Berean friends accompany him all the way to Athens. Scholars aver that they traveled by boat, even though the Western text comments that Paul passed by Thessaly, for he was prevented from proclaiming the word to them. ^[28] (Thessaly is the eastern region of Greece.) This comment seems to imply that Paul and his friends journeyed on foot along the coastal road to Athens. Also, Luke seems to depart from his custom of listing the port city from which Paul sails. In view of this omission, the interpretation that Paul traveled on foot to Athens is credible. When Paul arrives at Athens, he realizes what a task it will be to preach the gospel to the educated Athenian citizens. He needs all the help he can possibly muster. Hence, he instructs his Berean friends to return to Berea and tell Silas and Timothy to come to Athens as soon as possible. From Paul's writings we know that these two missionaries promptly traveled to this city (I Thess. 1:1; 3:1). Paul, however, longs to be with the believers in Thessalonica. Because he is hindered from going there, he sends Timothy to learn about the spiritual well-being of the Thessalonian Christians (I Thess. 3:2). From Athens, Paul sends Silas back to Macedonia (Acts 18:5). Afterward Silas and Timothy return to Paul in Corinth. Practical Considerations in 17:10–15 The Bible continues to be at the top of the bestseller list throughout the world. But at the same time the Bible continues to be the most neglected book in the lives of those who own a copy. The desire to possess it is not matched by the desire to know its message. In many homes the Bible gathers dust and is a forgotten book. During the reign of Josiah king of Judah, the high priest discovered the Book of the Law in the temple of the Lord (II Kings 22:8). In a neglected corner of this building, the Word of God had been hidden from view, was forgotten, and consequently had no influence on the people. The Jews forsook Israel's God and turned to idol worship. But once the Scriptures were discovered, King Josiah literally changed the course of history. He read the Word of God to the people and had the worshipers pledge renewed obedience to the convenant which God had made with them (II Kings 23:1–3), thus averting God's anger and judgment. We ought to read God's Word together as families and meditate on its meaning. By maintaining daily family devotions, we are able to build strong families that love the Lord. We must encourage one another to memorize portions of Scripture so that we make God's Word relevant in our lives. Furthermore, in our worship services the Bible ought to take a central place and our pastors should faithfully teach the entire Bible and all its doctrines. By reading, learning, and knowing the Bible, we commune with God and hear him speak to us. By that Word he instructs us how to live for him. And when we prayerfully dedicate our lives to him, numerous blessings descend upon us. Greek Words, Phrases, and Constructions in 17:10–15 Verse 10 [Greek] at night. As a genitive of time, the preposition is superfluous (John 3:2; Acts 9:25). [Greek] the imperfect active of [Greek] (I depart). The meaning of [Greek] (away) in the compound is supplanted by the preposition [Greek] (into). Verse 11 [Greek] the primary interpretation of this adjective is well-born. Its secondary meaning refers to noble-mindedness. Here the secondary sense is applicable. The adjective is comparative and is succeeded by the genitive case. [Greek] this indefinite relative pronoun has a causal connotation; it explains the noble character of the Bereans. [Greek] here is the present optative in an indirect question. The verb to have in this idiomatic sentence signifies the verb to be: whether these things were true. Verses 12 13 The Western text (Codex Bezae) reads and many of the Greeks and prominent men and women believed. Obviously, in this reading the significance of women has been lessened. [Greek] perhaps the choice of this preposition instead of [Greek] (in) relates to the author's perspective of seeing Thessalonian Jews in Berea. [Greek] the present participle of [Greek] (I shake) denotes continued action together with the present participle of [Greek] (stirring up). Verses 14 15 [Greek] the Textus Receptus has [Greek] (as) instead of [Greek] (as far as). Translators favor the second choice. [Greek] here is the true superlative adverb, as soon as possible. ^[29] C. Greece 17:16 18:17 1. Athens 17:16–34 16 While Paul was waiting for them in Athens, he became agitated because he saw that the city was full of idols. 17 So he debated with the Jews and the God-fearing Greeks in the synagogue, and daily in the marketplace with those who happened to be present. 18 And some of the Epicurean and Stoic philosophers began to argue with him. Some of them said, What does this babbler wish to say? And others said, He seems to be a proclaimer of foreign deities. They were saying this because Paul was proclaiming Jesus and the resurrection. 19 Having taken him, they brought him to the Areopagus and said: May we learn this new teaching which you are presenting? 20 You are bringing to our ears some strange notions. Therefore, we want to know what they mean. 21 (All the Athenians and the foreigners living there used to spend their time doing nothing else but telling or listening to the latest ideas.) 22 Standing in the midst of the Areopagus, Paul said: Men of Athens, I observe that you are very religious in every respect. 23 For while I was walking around and examining your objects of worship, I found an altar with this inscription: TO AN UNKNOWN GOD What, therefore, you worship in ignorance, this I am proclaiming to you. 24 The God who made the world and all things in it, because he is Lord of heaven and earth, does not dwell in manmade temples. 25 And he is not served by human hands as if he needs anything; rather, he gives to everyone life, breath, and all things. 26 He made from one person every nation of the human race to dwell on the whole face of the earth, and he determined the appointed times for these nations and the boundaries of their habitation. 27 They were to seek after God, if perhaps they might grope for him and find him, even though he is not far from each one of us. 28 For in him we live and move and exist. As even some of your own poets have said, We are his offspring. 29 Therefore, because we are the offspring of God, we ought not to think that the divine being is like an image of gold, silver, or stone made by man's skill and thought. 30 Having overlooked the times of ignorance, God is now commanding all men everywhere to repent. 31 For God has appointed a day on which he is going to judge the world in righteousness through a man whom he has appointed. He furnished proof to all men by having raised him from the dead. 32 When the audience heard about the resurrection of the dead, some began to sneer. Others said, We want to hear you again concerning this. 33 So Paul went away from them. 34 But some men became disciples of him and believed. Among them were Dionysius the Areopagite and a woman named Damaris and others with them. When Paul arrived in Athens, the intellectual center of the world, he realized that the Lord wanted him to teach the gospel where Greek philosophy reigned supreme. In Athens, he met Epicurean and Stoic philosophers, professors from the city's renowned university, and numerous students from every part of the known world. Paul was at home in the academic arena of that day, for he was born in Tarsus, reared and educated in Jerusalem (22:3), and after his conversion spent many years in Tarsus (9:30). He was thoroughly acquainted with Stoic philosophy, which was taught in the university at Tarsus. No longer a prosperous city, Athens had lost influence in the political and commercial world of that day. The Romans had conquered the city in 146 b.c. but wisely refrained from interfering with her local government. Enjoying a measure of independence, Athens rested on her reputation as a center of art, literature, philosophy, learning, and oratorical skill. Her culture, however, derived from Greece's golden age of the fifth and fourth centuries b.c. Paul observed Greek culture wherever he went. In Athens, he saw the temples and altars, the sculptures and statues. For him, these artifacts were not mere artistic objects but objects of a pagan religion. In this idolatrous city, Paul had to introduce the gospel of Christ. Although the Jews had a synagogue where he could preach on the Sabbath, he knew that he had to confront the Athenian philosophers with the teachings of Christ in a presentation that had to be intelligible and direct. a. Setting 17:16–18 16. While Paul was waiting for them in Athens, he became agitated because he saw that the city was full of idols. 17. So he debated with the Jews and the God-fearing Greeks in the synagogue, and daily in the marketplace with those who happened to be present. 1. Waiting. Paul was acquainted with idol worship and on an earlier occasion had experienced its effect in Lystra (14:11–20). In Athens, however, he encountered its influence everywhere.^[30] In spite of its distinction of being the center of learning and artistry, this city exceeded all others in spiritual blindness and indulged in unrivaled idolatry. Even the name Athens had been chosen to honor the goddess Athena. And the place where Paul addressed the Athenian philosophers was called the Areopagus (vv. 19, 22), which according to one tradition was the hill of Ares (or Mars, in Latin), the god of war.^[31] While Paul waited for Silas and Timothy to come to Athens (see v. 15), he used his time to prepare himself for a formal encounter with Athenian philosophers. Paul did not visit Athens as a tourist who viewed monuments and artifacts, but as an apostle of Jesus Christ who proclaimed the message of salvation. Everywhere in Athens he was provoked by the idolatrous spirit of the Athenians. Satisfying a human need, he sought support and encouragement from fellow Jews and God-fearing Gentiles in the local synagogue. According to his custom (v. 2), Paul went to the Jew first and then to the Gentile. 2. Debating. So he debated with the Jews and the God-fearing Greeks in the synagogue. The local Jews had introduced the teaching of the Scriptures to the Athenians and were successful in persuading some of them to accept these doctrines. We surmise that the membership of the synagogue in Athens was less than that of the synagogues in Berea and Thessalonica. Luke provides no indication that Paul was able to gain converts among the members of the synagogue, nor does he indicate that Paul was rebuffed or persecuted as he had been in other places. So he debated &daily in the marketplace with those who happened to be present. Paul did not limit his teachings to the Jews and the God-fearing Gentiles in the local synagogue on the Sabbath. During the rest of the week, he taught in the marketplace, where the people came to buy food and other merchandise. In the nearby buildings, the magistrates and other civic dignitaries would hear court cases. The senate met here to discuss political matters.^[32] Under the sheltered passageways, known as stoas, the philosophers gathered to give or listen to lectures. The public was permitted to listen to the lectures that were given, and as a result numerous learned debates took place in the marketplace. Here Paul went to debate with philosophers, their disciples, and others who came to listen to his account of the person, work, death, and resurrection of Jesus. 18. And some of the Epicurean and Stoic philosophers began to argue with him. Some of them said, What does this babbler wish to say? And others said, He seems to be a proclaimer of foreign deities. They were saying this because Paul was proclaiming Jesus and the resurrection. 3. Arguing. Among the philosophers who listened to Paul and argued with him were those who belonged to two groups of thinkers: the Epicureans and the Stoics. Those of the first group were the followers of Epicurus (342 270 b.c.), who taught that death ought not to be feared; even the soul comes to an end when the body dies. Further, he taught that every being strives to attain pleasure by avoiding suffering and grief and by pursuing satisfaction and happiness. The Stoics, who derived their name from visiting the Stoa Poikil (the Painted Colonnade), were the disciples of the thinker Zeno (332 260 b.c.). This philosopher taught that man attains his highest aspiration when he subjects himself to the course of events, which divine necessity controls. When man submits to his lot, he reaches the state of happiness. These philosophers were the intellectuals who engaged Paul in debate. With the tense of the Greek verb, Luke indicates that they continued their debate for a protracted period. Paul was a foreign visitor who came to the Athenian philosophers with strange ideas. These pundits, who were in charge of the debate, scorned Paul and his message by asking, What does this babbler wish to say? I have translated the Greek term spermologos as babbler, but literally it means seed picker. ^[33] Originally, the term described either the birds that picked up the seeds a farmer inadvertently sowed onto a path (Matt. 13:4) or men who picked up discarded items in the marketplace. In time, however, the word was used metaphorically as a derisive description of a plagiarist who would continually prate to anyone who paid him attention.^[34] 4. Proclaiming. Paul preached the message of Jesus and his resurrection; except for the difference in audience, his presentation was the same as in the local synagogue, where he addressed both Jews and God-fearing Greeks. Apart from the derisive question which the philosophers had asked, they regarded Paul with a measure of respect because his teaching related to the quality and essence of life: morality, death, judgment, and resurrection. Paul's teaching was a novelty to them, and they mistakenly thought that Paul was proclaiming a doctrine about two deities: Jesus and his feminine companion Anastasis (Greek for resurrection; see the NEB). They had not heard about Jesus and had no teaching on the resurrection; hence their comment that Paul seems to be a proclaimer of foreign deities. ^[35] However, Paul preached the good news of Jesus and taught that he had risen from the dead. This was newsworthy and called for a formal address by Paul. Greek Words, Phrases, and Constructions in 17:16–18 Verses 16 17 [Greek] the present participle with the proper noun Paul in the genitive case forms the genitive absolute construction. However, because the subject in the main sentence is the same as that of the genitive absolute clause, this construction is faulty. The present tense denotes durative action: he continued to wait for. [Greek] the imperfect middle expresses the inceptive idea: Paul became agitated. [Greek] the repeated use of the imperfect in this paragraph reveals the author's descriptive intent. The compound verb signifies to debate, to enter a discussion. Verse 18 [Greek] &[Greek] the noun is modified by the two adjectives Epicurean and Stoic, which are two distinct groups but here are taken together. [Greek] the present optative reflects classical usage of a conditional sentence with an implied protasis: if it were possible, what would this babbler wish to say? ^[36] [Greek] here the personal construction is employed instead of the impersonal. b. Request 17:19–21 19. Having taken him, they brought him to the Areopagus and said: May we learn this new teaching which you are presenting? 20. You are bringing to our ears some strange notions. Therefore, we want to know what they mean. Translators face two problems in the first part of this text (v. 19). The first difficulty relates to the translation having taken Paul, which can be understood as they invited him to accompany them (JB). Other translations read they took hold of him (MLB, RSV), with the intimation that Paul was arrested because he preached about foreign deities in Athens. The Greek verb epilambanomai (I take hold of) may be translated two ways, and both senses of the verb occur in Acts.^[37] The context, however, gives us no reason to think that Paul was arrested and formally charged with breaking the law in Athens. Next, did the philosophers take Paul to a formal court session of the Areopagus? Indeed, the New English Bible translates the verse (19a) as follows: So they took him and brought him before the Court of Areopagus. The expression Areopagus actually means hill of Ares; the hill, located nortwest of the Acropolis, was where the governing council of Athens met. Eventually the name Areopagus was applied to the meeting place and the council. In later times, the council held its meetings in the Royal Colonnade, located on the west side of the marketplace. We conjecture that the philosophers took Paul not to the hill but to the Royal Colonnade. Here, in an informal session, Paul faced the members of the court and the pundits who introduced him.^[38] One of the functions of the council was that of supervising education, particularly of controlling the many visiting lecturers. ^[39] The members of the council wished to learn whether Paul's teaching constituted a threat to the state. Should the court be satisfied that Paul was harmless, he could continue to preach his message. May we learn this new teaching which you are presenting? The philosophers presented no accusation against Paul but in the presence of the court they asked a penetrating question. They called Paul's teaching new, and in the Greek they indicated that this indeed is an unprecedented, novel, uncommon, unheard-of [doctrine]. ^[40] Paul stood alone in the presence of brilliant teachers who wanted to know whether his views transcended their own. Before a completely pagan audience he had to present the message of Christ's gospel. No longer could he appeal to the Old Testament Scriptures as he did when he addressed synagogue audiences. In place of Jews and God-fearing Gentiles, Paul faced people who had never heard of Israel's God. You are bringing to our ears some strange notions. Therefore, we want to know what they mean. The philosophers state only that Paul is introducing some strange notions. They do not feel that these notions are a threat to their philosophies; many intellectually curious philosophers express their desire to learn something from Paul. They emphasize gaining knowledge by listening to new ideas (vv. 19, 20, 21).^[41] And this emphasis on knowledge gives Paul an opening to acquaint his audience with strange notions. 21. (All the Athenians and the foreigners living there used to spend their time doing nothing else but telling or listening to the latest ideas.) In this parenthetical statement, Luke portrays the life of a typical university city of that day. The academicians had the leisure to devote themselves to the pursuit of learning. They would not perform manual labor or fill any occupation other than that of debating concepts in the marketplace, for they strove to add the latest ideas to their store of knowledge. The professors and their students would spend their time debating theories they themselves had researched or had learned from foreigners, whose presence was common-place. These strangers lived among the Athenians for longer or shorter periods and were invited to contribute to the process of learning new ideas. The invitation to address the Areopagus offered Paul a splendid opportunity to present the good news of Jesus Christ in the academic setting of Athens. Greek Words, Phrases, and Constructions in 17:19–21 Verses 19 20 [Greek] note that this aorist infinitive occurs twice in these two verses. The emphasis is on the academician's learning process. [Greek] this present active participle in the neuter plural with [Greek] (some) denotes the secondary meaning to surprise, not the primary meaning to entertain a guest; see [Greek] (foreigners, v. 21). The Western text has added a few words to verse 19. The added words are italicized: And after some days they took hold of him and brought him to the Areopagus, inquiring and saying.& ^[42] Verse 21 [Greek] the use of this adjective purposely contrasts the life of a scholar with that of other citizens. The Athenian scholar would pursue no interests other than debating new ideas. The meaning of the adjective is different. [Greek] the comparative form of [Greek] (see v. 19) refers to something newer than what they had recently heard. ^[43] c. Introduction^[44] 17:22–23 22. Standing in the midst of the Areopagus, Paul said: Men of Athens, I observe that you are very religious in every respect. 23. For while I was walking around and examining your objects of worship, I found an altar with this inscription: to an unknown god What, therefore, you worship in ignorance, this I am proclaiming to you. If we understand the word Areopagus to refer to the council, the phrase in the midst of fits perfectly. Conversely, if the term Areopagus refers to the hill, we have difficulty explaining how Paul could stand in the midst of a hill. Standing in the midst of council members, philosophers, students, and interested spectators, Paul seizes the occasion to teach the latest ideas about Jesus Christ. Men of Athens. Skillfully Paul addresses his audience with the same formula that had been used by the famous orator Demosthenes. With this address he touches the hearts of his hearers. Then he follows it with words of praise for their ostentatious religiosity. Paul needs a point of contact from which he gradually can lead his audience to a knowledge of eternal values in Christ. The presence of numerous temples, idols, and altars in Athens gives Paul a magnificent point of contact, notwithstanding that he himself is thoroughly provoked by the idolatry of this city (v. 16). For the sake of the gospel he is willing to accommodate his speech to the level of his audience. Teaching a pantheistic doctrine, the Athenian philosophers had encouraged the people to erect places of worship for numerous gods. For that reason, Paul tells his audience that they are very religious. This term can be understood either in a derogatory sense or as a complimentary statement of fact. In the context of the speech, Paul uses the term affirmatively, because he is interested in gaining the attention of the Athenian crowd. To complete his commendation, he even adds the words in every respect. Of course, we should understand that Paul is not interested in endorsing the religiosity of the Athenians but desires to acquaint them with the doctrines of Christ. He indicates this desire by explicitly referring to Jesus resurrection^[45] and by placing the Christian faith over against the idols of Athens. For while I was walking around. Paul indicates that by daily traversing the city of Athens, he has taken note of the religious objects of worship. He has carefully examined the magnificent temples, altars, and idols. Among all these objects of adoration he has even found an altar with the inscription: TO AN UNKNOWN GOD He commends the Athenians for their thoughtfulness in constructing an altar even to a deity of whom they have no knowledge. In other words, they have expended efforts not to offend even an unknown deity. The Greek words agnostos theos can be translated either unknown god or unknowable god. The first translation is preferable, for Paul's purpose is to teach that God, who created heaven and earth, is knowable. In his speech Paul uses the inscription as a point of contact with the Athenians, who at this altar^[46] worshiped an unknown god. By their act of worship, the audience has to admit that they are open to receiving instruction about an unknown god, and that they are unable to worship a new god unless they know him. John Calvin comments that it is far better to have knowledge of God than to worship without knowing him, for God cannot be worshiped reverently unless he first becomes known.^[47] What, therefore, you worship in ignorance, this I am proclaiming to you. Paul transfers the concept unknown from the deity to the worshipers. They worship without knowledge, which in Athens, the bastion of learning, was a contradiction in terms. They concede that this unknown god exists, but they have no knowledge of him. And they must acknowledge that their approach to proper worship is deficient because of their ignorance. Paul, however, does not equate the unknown god of the Athenians with the true God. Notice that he says what you worship, not whom you worship. ^[48] Paul calls attention only to their lack of knowledge and thus takes the opportunity to introduce God as Creator and Judge of the universe. Paul intimates that the Athenians ignorance of God is blameworthy and this ignorance demands swift emendation. Paul speaks with absolute authority when he says, This I am proclaiming to you. He speaks on behalf of God and thus his authority is representative and divinely derived. Paul, then, serves as a channel through whom God speaks to the Athenians. If they reject the message of Paul, then in effect they reject God himself. Greek Words, Phrases, and Constructions in 17:22–23 Verse 22 [Greek] the aorist passive participle of [Greek] (I stand) should be interpreted as an intransitive active. No one placed Paul physically in the midst of the Areopagus; Paul stood. [Greek] this adjective in the comparative means more religious than I expected or more religious than ordinary. ^[49] Verse 23 [Greek] the use of the pluperfect passive is perhaps an indication that the inscription belonged to earlier times. C what (neuter), not [Greek] (whom; masculine), expresses the impersonal nature of pagan religion. d. Content 17:24–28 24. The God who made the world and all things in it, because he is Lord of heaven and earth, does not dwell in manmade temples. 25. And he is not served by human hands as if he needs anything; rather, he gives to everyone life, breath, and all things. The message Paul proclaims is thoroughly scriptural. Although the people in his audience are unaware of the references, Paul teaches that God, who is the creator of the heavens and the earth, gives life to all people. He does this by freely quoting the words of Isaiah: This is what God the Lord says he who created the heavens and stretched them out, who spread out the earth and all that comes out of it, who gives breath to its people, and life to those who walk on it. [42:5, NIV] Paul puts the teaching concerning God and his revelation in the place of the Stoic philosophy that sees deities in every aspect of the world but has no doctrine of creation. Paul teaches monotheism over against Stoic pantheism. He introduces God, who made the world and everything in it. The Greek word kosmos signifies the world arranged in orderly fashion as the sum total of everything here and now. ^[50] When Paul adds to the term kosmos the phrase and all things in it, he stresses the orderliness of creation that finds its origin in one personal God. He says that this God is Lord of heaven and earth. Paul intimates that as Lord, God governs and cares for all that he has made, including this Athenian audience. Incidentally, Paul's reference to creation has an echo in the speech he delivered in Lystra (Gen. 14:19, 22; Exod. 20:11). There he stressed that God provides the people with plenty of food and fills their hearts with joy. Now he asserts that God rules over everything in heaven and on earth.^[51] [God] does not dwell in manmade temples. Again Paul proclaims the teachings of the Old Testament when he points out that God does not live in temples made by human hands (I Kings 8:27). Simple reasoning should convince the Athenians that God who has created heaven and earth cannot be restricted to the confines of a temple. And he is not served by human hands as if he needs anything. God is immeasurably greater than the human mind can ever fathom. Therefore, in the psalms God says that because everything in this world belongs to him, he has no need for bulls and goats as sacrificial animals (Ps. 50:8–13). To the point, God is not dependent on sacrifices that man brings to him. With this teaching, Paul finds a listening ear among the Athenian philosophers. Here may be discerned approximations to the Epicurean doctrine that God needs nothing from human beings and to the Stoic belief that he is the source of all life.& ^[52] Rather, he gives to everyone life, breath, and all things. God is a personal God who not only creates but also sustains everything he has made. This self-sufficient God daily cares for man and for his great creation in the minutest details. God is the source of life, for he gives breath to all living creatures.^[53] Note the striking contrast Paul makes in this verse (v. 25). He says that God, who does not need anything, provides all things for everyone. In the Greek, the expression all things connotes that God in his support of man excludes absolutely nothing from the totality of creation. God gives man everything he needs and thus upholds him by his power. 26. He made from one person every nation of the human race to dwell on the whole face of the earth, and he determined the appointed times for these nations and the boundaries of their habitation. 27. They were to seek after God, if perhaps they might grope for him and find him, even though he is not far from each one of us. Notice these four points: 1. Creation. The Athenians divided the people of the world into two classes: the Greeks and the barbarians. Everyone not born in Greece was considered a barbarian. Paul challenges this theory by focusing attention on the origin of man. Without mentioning his source, he teaches the creation account of Genesis and states that God is man's creator (Gen. 2:7). Furthermore, out of one man, Adam, God made every nation on this earth.^[54] God purposed to have the entire globe inhabited by the various nations that originated from this one man (Gen. 1:28; 9:1; 11:8–9). This means that the human race is integrally related as its members populate the entire earth (Mal. 2:10). Because of his common origin, a Jew ought not to despise a Gentile and an Athenian philosopher ought not to loathe a Jew. God, who created humanity, governs and provides for it. For that reason, man has to acknowledge him as Creator and Lord. 2. Providence. God rules his creation and especially the development of the races and nations. He determined the appointed times for these nations and the boundaries of their habitation. That is, God himself is in full control by defining their epochs and their borders. The Greeks taught that they had originated from the soil on which they dwelled. Paul's teaching, therefore, conflicted with their own theory of origin; but Paul replaced their defective theory with God's revelation of man's descent. What is the meaning of the phrase the appointed times? One view is that God determined once for all the seasons of the year (Ps. 74:17).^[55] Other interpreters understand the phrase to refer to historical epochs. ^[56] They base their explanation on the immediate context of Adam's creation and the nations that descended from him. Hence, they say that God has appointed to these nations periods of history in which they prosper. A third interpretation explains the word times with reference to individuals that make up the nations. In the past, God has appointed the exact times for every person and in the present he fulfills them.^[57] Because the text speaks of nations, not of individual persons, I prefer the second choice and interpret the phrase as historical epochs determined by God. Luke in his Gospel also uses the word times to mean epochs; there he notes that Jerusalem will be destroyed when the times of the Gentiles are fulfilled (Luke 21:24). This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ 18. The Second Missionary Journey, part 4 18:1–22 and The Third Missionary Journey, part 1 18:23–28 Outline (continued) 18:1–17 2. Corinth 18:1–3 a. Tentmaker 18:4–8 b. Preacher 18:9–11 c. Visionary 18:12–17 d. Accused 18:18–22 D. Return to Antioch 8:23 21:16 VIII. The Third Missionary Journey 18:23–28 A. To Ephesus 2. Corinth 18:1–17 18 1 After this, Paul left Athens and went to Corinth. 2 And he met a certain Jew called Aquila, a native of Pontus, who had recently come from Italy with his wife, Priscilla, because Claudius had commanded all the Jews to leave Rome. Paul came to them, 3 and because he was of the same trade, he stayed with them. He worked, for they were tentmakers by trade. 4 Paul was reasoning in the synagogue every Sabbath, trying to persuade both Jews and Greeks. 5 When Silas and Timothy came down from Macedonia, Paul began to devote himself completely to preaching, testifying to the Jews that Jesus was the Christ. 6 But when the Jews resisted and insulted him, he shook out his garments and said to them, Your blood be on your own heads! I am guiltless, and from now on I will go to the Gentiles. 7 And he left from there and went to the house of a man named Titius Justus, a worshiper of God, whose house was next door to the synagogue. 8 Crispus, the leader of the synagogue, with his entire household believed in the Lord. And when they heard him, many Corinthians believed and were baptized. 9 The Lord spoke to Paul in a vision at night: Do not be afraid, but continue to speak and do not be silent. 10 For I am with you, and no one is going to attack you to harm you, because I have many people in this city. 11 Paul stayed there a year and a half, teaching the word of God among them. 12 While Gallio was proconsul of Achaia, the Jews rose up together against Paul and brought him before the judgment seat. 13 They said, This man persuades the people to worship God contrary to the law. 14 When Paul was about to open his mouth, Gallio said to the Jews: If it were a matter of a certain misdeed or serious crime to you Jews, I would be justified in accepting your complaint. 15 But if these are questions about words, names, and your own law, you look after it yourselves. I am unwilling to be a judge of these matters. 16 He drove them away from the judgment seat. 17 And they all took hold of Sosthenes, the leader of the synagogue, and began to beat him in front of the judgment seat. But these things were of no concern to Gallio. In Paul's day, Corinth, not Athens, was the capital of Achaia (Greece). As was his custom, Paul went primarily to principal cities and capitals. From Athens he traveled to the west-southwest for some fifty miles and within a day or two arrived in Corinth. Here he found lodging with a husband and wife who were tentmakers. a. Tentmaker 18:1–3 1. After this, Paul left Athens and went to Corinth. 2. And he met a certain Jew called Aquila, a native of Pontus, who had recently come from Italy with his wife, Priscilla, because Claudius had commanded all the Jews to leave Rome. Paul came to them, 3. and because he was of the same trade, he stayed with them. He worked, for they were tentmakers by trade. Initially Paul received the urgent call to help the Macedonians (16:9), but because of persecution he traveled to Athens. When he realized that his work in Athens was stymied, he looked to Corinth, with a population estimated at two hundred thousand. Situated at the isthmus that divides the Peloponnesus from the mainland, Corinth became a thriving commercial center with a harbor at each end of the isthmus. Goods were transported from one harbor to the other along a specially constructed stone corridor. About two miles north of Corinth was the harbor of Lechaeum, which accommodated ships to and from Italy, Spain, and North Africa. The harbor of Cenchrea was located seven miles east of Corinth and facilitated sea traffic to and from Egypt, Phoenicia, and Asia Minor. From Paul's perspective, Corinth was an ideal mission center from which the gospel could spread by seafarers to east and west. Corinth had enjoyed its golden age in the seventh century before Christ. Rivalry between Athens and Corinth contributed to a decline that was hastened by the Peloponnesian War (431 404 b.c.). Almost three centuries later, the Romans conquered Corinth. When a revolt broke out against Rome in 146 b.c., the Roman general Lucius Mummius had all the male inhabitants of Corinth killed and its women and children sold as slaves. In 46 b.c., Julius Caesar gave Corinth the name Colonia Laus Julia Corinthiensis (the Corinthian colony is Julian praise), caused many Roman freedmen to take up residence there, and made Latin its official language (Greek was the common language). His successor, Augustus, made Corinth the capital of the province Achaia (27 b.c.). The commercial interests of Corinth once again flourished and attracted many Jews, who constructed a synagogue in this city. The residents of Corinth worshiped Aphrodite, the goddess of love, and under the guise of religion engaged in unrestrained immorality. Corinth had a sizable number of temple prostitutes, who were in the employ of the religious authorities of the city. Throughout the Mediterranean world the expression to Corinthianize (to live immorally) became a byword. In God's plan, Corinth was the place where Paul had to preach the gospel and establish a church. When Paul arrived in Corinth, he presumably sought contact with the local synagogue authorities and found lodging with a Jew named Aquila and his wife, Priscilla.^[1] The name Aquila is Latin for eagle, and Priscilla is a diminutive form of Prisca, which in Latin means ancient or elderly. Aquila was a native of the province of Pontus in Asia Minor, but had moved to Rome. He and his wife were tentmakers who fashioned small tents out of leather, linen, or cloth woven from goats hair. Travelers made use of this type of tent.^[2] Paul, in his extensive travels, perhaps used these tents; certainly he knew how to make them. Paul, Aquila, and Priscilla had more in common than being Jews and knowing the trade of tentmaking. All three were Christians. Aquila and Priscilla had recently come to Corinth from Rome, for the emperor Claudius had expelled the Jews from the imperial city in a.d. 49. The Roman historiographer Suetonius writes that Claudius expelled the Jews because they were continually rioting at the instigation of Chrestus. ^[3] We suspect that he misspelled the name of Christ, which to him was meaningless. He also thought that Christ was personally present in Rome to instigate riots. As a result of repeated conflicts between Jews and Christians, both groups had to leave the imperial city. Some time later, however, Jews and Christians returned, as is evident from the travels of Aquila and Priscilla (Rom. 16:3–5). Luke's reference to the imperial edict seems to indicate that Aquila and Priscilla were Christians when they left Rome. This assumption is strengthened by the fact that in his writings, Paul does not consider them his first converts in Achaia (I Cor. 16:15). Also, when Paul sought lodging in Corinth after arriving from Athens, he would have preferred to stay with Christians. For these reasons, we conjecture that Paul, Aquila, and Priscilla formed the nucleus of the Corinthian church. Jewish fathers taught their sons the family trade, which remained in the family for many generations. Zebedee taught his sons James and John the intricacies of fishing. Jesus learned carpentry from Joseph in his workshop in Nazareth. And Paul was trained by his father in Tarsus in the trade of tentmaking, and probably the art of working with leather. The tools needed for this craft were relatively few in number and could easily be taken along wherever Paul went.^[4] Many rabbis supported themselves by performing manual labor in the trade they had learned in their youth. Paul writes to the Corinthians that he worked with his own handsI Cor. 4:12; see also 9:6 and to the Thessalonians that he worked night and day to support himself in his needs (I Thess. 2:9; see also Acts 20:34 35). Practical Considerations in 18:3 Should a pastor have a tentmaking ministry and not be dependent on the support of the Christian community? Not necessarily, for the Lord has stipulated that those who proclaim the gospel should make their living from the gospel (I Cor. 9:14; compare Matt. 10:10; Luke 10:7; I Tim. 5:18). Yet Paul writes that to avoid any hindrance to the spread of the gospel he will not avail himself of the right to receive material supportI Cor. 9:12b . Paul speaks about his own situation and has no intention of issuing an apostolic decree. The apostles in Jerusalem gave themselves completely to prayer and the ministry of the Word of God (6:2, 4). In a sense, they set the example for a full-time ministry that is free from material pressure. In some situations, however, a minister or missionary may practice a trade and thus enter a world that is otherwise closed to the gospel. The particular trade then becomes a vehicle for teaching the Word of God to people who have not yet heard the message of salvation. Greek Words, Phrases, and Constructions in 18:2–3 [Greek] the dative noun expresses manner (see 4:36): by nationality or a native of. ^[5] [Greek] from [Greek] (I work), the imperfect tense denotes that Paul worked at his trade for some time. The Western text embellishes these verses (the additions are italicized): [Aquila and Priscilla] had come out from Rome because Claudius Caesar had commanded all Jews to leave Rome; and they settled in Greece. And Paul became known to Aquila because he was of the same tribe and the same trade, and he stayed with them and worked; for they were tentmakers by trade.^[6] b. Preacher 18:4–8 4. Paul was reasoning in the synagogue every Sabbath, trying to persuade both Jews and Greeks. 5. When Silas and Timothy came down from Macedonia, Paul began to devote himself completely to preaching, testifying to the Jews that Jesus was the Christ. Faithful to his practice, Paul worshiped in the local synagogue on the Sabbath (compare 13:14; 14:1). Invited to preach, Paul tried to persuade both the Jews and the God-fearing Gentiles to listen to the gospel and accept Jesus as their Messiah, who fulfilled the prophecies of Scripture. Every Sabbath, week after week, Paul seized the opportunity to confront the people with the Good News and sought to win them for Christ. In 1898, archaeologists discovered a stone in Corinth on the Lechaeum Road that has the Greek letters gMg ebr. Scholars have made the inscription intelligible with the addition of a few letters to form the words synagMg hebraiMn (synagogue of the Hebrews). The inscription dates from the first century before Christ to the first two centuries after Christ and was the lintel above the doorway of the synagogue where Paul preached. The Jews had reached out in the community by inviting Greeks to come to the synagogue, which was called the house of learning. Here the rabbis would teach the Gentiles about Israel's God. In time, a number of Greeks believed and became God-fearers. At first, Paul labored in his trade during the week and taught in the synagogue on the Sabbath. But when Silas and Timothy arrived from Macedonia (Philippi, Thessalonica, and Berea), Paul gave himself entirely to preaching the gospel of salvation. His two companions brought him a monetary gift from the churches in Macedonia (II Cor. 11:9; Phil. 4:14–15), so that the need to perform manual work lessened. Paul learned from his companions that the believers in Thessalonica were doing well (I Thess. 3:6). When Paul was in Athens, Timothy had come to him in response to Paul's instruction (17:15). But Paul had sent him back to Thessalonica (I Thess. 3:1–5). Perhaps Silas had gone back to the church in Philippi while Timothy returned to Thessalonica. When Timothy and Silas eventually arrived in Corinth, Timothy informed Paul about the spiritual welfare of the believers in Thessalonica (I Thess. 3:6). This prompted Paul to send his first epistle and, about half a year later, his second epistle to the Thessalonians. The tone of these letters is joyful and thankful, and Paul speaks of his longing to see these believers. Among the letters Paul wrote during the period that Luke covers in Acts are ten canonical epistles, yet surprisingly Luke never mentions Paul's correspondence.^[7] Luke writes that Paul, preaching and teaching full time, testified to the Jews that Jesus was the Messiah. The verb testify applies to the apostolic witness^[8] and signifies that Paul as an apostle told the Jews in Corinth about his encounter with the risen Lord near Damascus. Paul singles out the Jews, not the God-fearing Greeks, for the Jews know the messianic prophecies of the Scriptures. 6. But when the Jews resisted and insulted him, he shook out his garments and said to them, Your blood be on your own heads! I am guiltless, and from now on I will go to the Gentiles. Of all the people on earth, the Jews should have been the first to acknowledge Jesus as the Christ. For centuries they possessed the prophecies about the coming of the Messiah. When Jesus eventually fulfilled all these prophecies, the Jews should have recognized and acclaimed him as the promised Messiah. But when Jesus came to his own, his own people received him not (John 1:11). Paul told the Corinthian Jews that he himself had seen and heard Jesus and that he was one of his apostles. But instead of accepting the message of the gospel, the Jews resisted the truth and began to speak abusively against Paul's message (13:45). They rejected the gospel, as is indicated by the Eighteen Petitions. The oldest prayer of Judaism, simply known as the Prayer, was recited in the worship service by the leader of the synagogue. The Mishnah requires that every Jew recite it three times per day.^[9] In the twelfth petition (Palestinian Recension) of this prayer we read: And for the apostates let there be no hope; and may the insolent kingdom be quickly uprooted, in our days. And may the Nazarenes and the heretics perish quickly; and may they be erased from the Book of Life; and may they not be inscribed with the righteous. Blessed art thou, Lord, who humblest the insolent.^[10] In the local synagogue, Paul shook out his cloak to symbolize his break with the Jews (Neh. 5:13). We presume that he did not shake the dust off his sandals, because he had left them at the entrance of the synagogue.^[11] Jesus had instructed his disciples to shake the dust off their feet when they saw that their listeners would not accept the gospel message (Matt. 10:14; compare Acts 13:51). Paul explained his action by saying, Your blood be on your own heads! I am guiltless, and from now on I will go to the Gentiles. He alluded to God's word spoken to Ezekiel concerning the watchman who blew the trumpet to warn the people of impending danger. If anyone failed to listen and was killed by the sword, his blood would be on his own head and the watchman would not be held accountable (Ezek. 33:4). Paul asserted that he had done his duty, and that hereafter the Jews would have to take full responsibility for their refusal to accept the gospel. He considered himself guiltless and absolved of God's judgment that eventually would come to the Jews (refer to 20:26). Cognizant of his calling as the apostle to the Gentiles, Paul declared that he would leave the Jews and bring his message to the Gentiles in Corinth. The situation resembles what took place in Pisidian Antioch, where Paul left the local synagogue and went to the Gentiles of that city (Rom. 1:16; 11:11). Hence, the expression from now on should not be taken literally, for it applies only to the local scene. Paul continued his ministry to the Jews in other places (20:21). 7. And he left from there and went to the house of a man named Titius Justus, a worshiper of God, whose house was next door to the synagogue. 8. Crispus, the leader of the synagogue, with his entire household believed in the Lord. And when they heard him, many Corinthians believed and were baptized. Luke gives no indication that Paul left the home of Aquila and Priscilla to take up residence with Titius Justus.^[12] Rather, he implies that Paul no longer worshiped with the Jews in the local synagogue, but held worship services in a house adjacent to it. Having no intention of aggravating the Jews, Paul nevertheless had to find a suitable location to preach, and the house of Titius Justus proved to be the place. Jewish Christians and God-fearing Greeks began to meet for worship and instruction in the home of a person who probably was wealthy (his home could accommodate at least a small congregation) and a Roman citizen. Some translations give this man the name Justus (KJV, NKJV, JB), others have Titus Justus (NAB, Moffatt), and still others read Titius Justus (RSV, NEB, MLB, GNB, SEB, NIV, NASB). The difference results from the variants in the Greek manuscripts. As a Roman citizen, this person probably had three names: Gaius Titius Justus. Some scholars justifiably identify him with the Gaius to whom Paul refers as the believer who extended his hospitality to him and the whole church of Corinth (Rom. 16:23; and see I Cor. 1:14).^[13] He should not be identified as Titus, who accompanied Paul to Jerusalem at the conclusion of Paul's first missionary journey and probably was a native of Antioch in Syria (Gal. 2:1).^[14] Both Jewish and Greek Christians attended the worship services in the house of Titius Justus. The first converts in Corinth were Stephanas and his household. Luke reports that the ruler of the synagogue, Crispus, and his entire household also became followers of Jesus Christ. (In Acts, Luke often uses the term household, which usually refers to a man's wife, sons and daughters, close relatives, and servants [see 11:14; 16:15, 31 34].) Crispus was a prominent figure in the Jewish community. His conversion to Christianity proved to be decisive to the growth of the local church. His successor or colleague in the synagogue, Sosthenes (v. 17), in time became a believer (I Cor. 1:1). All of these persons, except Sosthenes, were baptized by Paul himself (I Cor. 1:16; 16:15), although, according to his own testimony, he normally did not baptize converts. It is possible that Stephanas, Crispus, Gaius, and the members of their families were baptized before Silas and Timothy arrived in Corinth and before the break with the Jews occurred. Perhaps the conversion of these prominent persons caused jealousy that erupted in sharp disputes and led to Paul's departure from the synagogue. Paul continued his work of preaching in the home of Titius Justus. Many Corinthians, both Jews and Greeks, listened to Paul's instruction and believed. Among the members of the Corinthian church were Erastus, the city treasurer, and a person named Quartus (Rom. 16:23). In the Greek, Luke indicates that they regularly listened to Paul and that the baptism of converts was a common occurrence. Greek Words, Phrases, and Constructions in 18:4–8 Verse 4 The Western text has added some phrases to give a smooth reading of the passage. The additions are italicized: And entering into the synagogue each sabbath day, he held a discussion, inserting the name of the Lord Jesus, and persuaded not only Jews but also Greeks. ^[15] [Greek] the use of the imperfect tense shows Paul's repeated attempt to debate with the Jews. Likewise, the imperfect tense of [Greek] (he tried to persuade) indicates repeated and attempted action. Verse 5 [Greek] the imperfect middle of [Greek] (I am occupied with) signifies he was holding himself to [the preaching of] the word. ^[16] [Greek] the noun with the definite article serves as the subject of the infinitive, the noun without the article as the predicate. The Jews knew about the Messiah from the Scriptures, but they were not acquainted with Jesus. A literal translation is, that the Christ is Jesus. Verses 6 8 The Western text begins verse 6 with an introductory clause: And after there had been much discussion, and interpretation of the scriptures had been given.& ^[17] [Greek] this compound middle participle in the aorist is reflexive and intensive: shaking out his clothes from himself. ^[18] The idiomatic plural [Greek] refers to a person's upper garment. [Greek] some Western manuscripts replace this adverb with the phrase from Aquila. Other witnesses combine these two: from there from Aquila. [Greek] the past periphrastic construction with the verb to be and a present participle is equivalent to the simple construction was next to, so that the participle is an adjective. The use of the imperfect tense in verse 8 describes repeated confessions of faith and occasions of baptism. c. Visionary 18:9–11 While Paul, with the help of Silas and Timothy, devoted himself fully to the preaching and teaching of the gospel, the opposition from the Jews became increasingly powerful. Discouragement and fear became Paul's companions and hindered him in his ministry. Like many other saints who had preceded him, Paul needed a word of encouragement (Josh. 1:9; Isa. 41:10; 43:5; Jer. 1:8, 19). 9. The Lord spoke to Paul in a vision at night: Do not be afraid, but continue to speak and do not be silent. 10. For I am with you, and no one is going to attack you to harm you, because I have many people in this city. 11. Paul stayed there a year and a half, teaching the word of God among them. Paul is discouraged and fearful. He readily admits this in a subsequent letter to the Corinthians: I was with you in a state of weakness, fear, and much trembling (I Cor. 2:3). Prestigious citizens of Corinth regard him as a person without strength, influence, and privilege because of his trade as a tentmaker.^[19] They place Paul on the level of a slave. The Jews want him to stop teaching the people about Jesus, and the threat to his personal safety is always present. The seemingly endless opposition to Paul's ministry begins to have a depressing effect on his spiritual life. 1. Command. When Jesus appears to Paul in a vision at night, Paul immediately recognizes him (compare 9:10, 12; 22:18; 23:11; 27:23–24). Jesus speaks directly to the problems Paul faces and gives him three short orders: Do not be afraid. Continue to speak. Do not be silent. Acute fear in man's heart often debilitates. In extreme cases such fear can lead to death and in mild cases to a distortion of reality. Fear is used by Satan to make men subservient to him. By contrast, God continually tells his people not to be afraid. To illustrate, Jesus exhorts his disciples to take heart because he has overcome the world (John 16:33). So in a vision Jesus instructs Paul not to fear. The tense of the verb to fear indicates that Paul indeed suffers from this malady, but Jesus bids him to subdue this fear. Moreover, Jesus orders Paul to keep talking. He is not referring to the content of Paul's speeches but to the act of his speaking. To this positive injunction Jesus adds the negative command, Do not become silent. He is not saying that Paul is silent, but he warns him not to become quiet. Through the voice of Paul, Christ makes his gospel known to the people and, therefore, he forbids Paul to become reticent. 2. Promise. In the first verse of Acts, Luke writes that in his first book he told Theophilus all that Jesus began to do and to teach (1:1). He implies that in Acts Jesus continues his work. This is a vivid illustration of Jesus direct involvement in the growth of the church. The first reason for Jesus threefold order is that he is with Paul in Corinth (Matt. 28:20). He assures Paul that no one is going to lay hands on him to harm him. Paul will not endure the physical hardships that characterized his stay in Philippi, Thessalonica, and Berea. Jesus gives a second reason for issuing the three commands to Paul: because I have many people in this city. What an encouragement for Paul! Jesus himself guarantees that Paul's labors in Corinth will bear fruit. God himself appoints his people to eternal life (13:48), opens their hearts to the gospel message (16:14), and brings them to salvation. Observes Leon Morris, They had not yet done anything about being saved; many of them had not even heard the gospel. But they were God's. Clearly it is he who would bring them to salvation in due course. ^[20] God calls Jews and Gentiles to be his own people and builds the church in Corinth (II Cor. 6:16).^[21] 3. Response. Paul stayed there a year and a half, teaching the word of God among them. Luke relates little about Paul's ministry in Corinth, so we have to glean data from Paul's epistles. We know that God blessed Paul's ministry, because there were believers throughout the province of Achaia (II Cor. 1:1). In the harbor city of Cenchrea some believers founded a church in which Phoebe was a deaconess (Rom. 16:1). And Paul mentions by name some other believers in Corinth itself: Chloe and her household (I Cor. 1:11), Fortunatus and Achaicus (I Cor. 16:17), and Tertius (Rom. 16:22). Paul describes the Corinthian worship services and notes that the church enjoyed a variety of highly diversified ministries: there were apostles, prophets, teachers, miracle workers, healers, helpers, governments, speakers with tongues. ^[22] The Corinthian church continued to expand and develop in the period after Paul's departure and the time he wrote his letters. But in light of the Lord's assurance that he had many people in Corinth, we dare say that Paul saw encouraging growth in the year and a half he spent in that city. Doctrinal Considerations in 18:10 The pastor, the evangelist, and the missionary should never forget that the Lord Jesus Christ is always with them. Jesus is the commander-in-chief who sends his servants into the world to be his ambassadors. Furthermore, he gives them the assurance that he will bless their labors. Scripture teaches that God the Father has chosen his people from eternity (Eph. 1:4). Through the proclamation of God's Word and the power of his Spirit, he will bring his people to salvation in Christ. Therefore, preachers who faithfully proclaim the gospel message can put their full confidence in God and ask him for tangible results. In the midst of opposition, Let them trust, O Lord, in Thee; When success attends their mission, Let Thy servants humblest be. Never leave them Till Thy face in heaven they see. Thomas Kelly Greek Words, Phrases, and Constructions in 18:9–10 Verse 9 [Greek] through [in] a vision. The prepositional phrase denotes both means and manner. [Greek] the present tense of the imperative reveals that Paul indeed is fearful, while the aorist tense of the subjunctive in [Greek] indicates that even though Paul is not reticent now, he should never become silent in the future. Verse 10 [Greek] the aorist infinitive preceded by the definite article in the genitive singular denotes purpose that is dependent on the preceding verb and object [Greek] ([no one] will attack you). [Greek] the context of this noun shows that God calls persons his own people even before they are converted. In the Septuagint, the word [Greek] frequently signifies God's covenant people. In this text, God applies the expression to the Christian community. From God's point of view, the church in Corinth, consisting largely of Gentiles, has assumed the place of the theocratic people of Israel.^[23] The Christian church, therefore, constitutes the continuation of God's covenant people of the Old Testament era. d. Accused 18:12–17 When Jesus assured Paul that no one in Corinth would attack him, he did not mean that Paul would not have to endure opposition. The Corinthian Jews, antagonistic to Paul but restrained by Greek democracy, devised means to bring legal action against Paul. They took him to court with the intent of petitioning the proconsul, Gallio, to outlaw Christianity in the province of Achaia. 12. While Gallio was proconsul of Achaia, the Jews rose up together against Paul and brought him before the judgment seat. 13. They said, This man persuades the people to worship God contrary to the law. 1. Proconsul. Inscriptions discovered near Delphi provide near certainty in establishing the exact time Gallio served as proconsul of Achaia. One inscription reveals that Claudius, in the twelfth year of his reign and acclaimed emperor for the twenty-sixth time,^[24] mentions his friend Gallio, the proconsul of Achaia. From these data, we are able to deduce that Gallio served his term of office from July 51 to June 52. Imperial decree limited the proconsul's term in a given place to one year. We conjecture that Paul came to Corinth in the autumn of a.d. 50 and for approximately half a year preached first in the synagogue and then in the house of Titius Justus. If Paul appeared before Gallio at the beginning of the proconsul's term, we have a firm date for the chronology of Paul's second missionary journey.^[25] Gallio was born in C�rdoba, Spain, the son of Seneca, whose eldest son bore the same name. Gallio's given name was Marcus Annaeus Novatus, but when he eventually arrived in Rome, he was adopted by Lucius Junius Gallio and thus assumed the latter's family name. Gallio soon entered government service and served first as praeter for a period of five years. He then went to Achaia as proconsul for one year, and afterward attained the rank of consul. When his brother Seneca, who was the tutor and adviser of Nero, committed suicide by order of the emperor, Gallio asked that his own life might he spared.^[26] Yet a short time later he, too, was killed. Seneca mentions Gallio a number of times. He notes that Gallio had health problems, was an intelligent person who hated flattery, and was blessed with an unaffectedly pleasant personality. ^[27] 2. Accusation. The Corinthian Jews were trying to use the proconsul for their own purpose: to ban Christianity from the province of Achaia. They took hold of Paul, not necessarily with force, and brought him to the Roman tribunal located near the marketplace. Having devised a united strategy, they brought Paul before Gallio to register the following accusation: This man persuades the people to worship God contrary to the law. The brevity of the charge leaves the meaning of the term law open to interpretation. If the expression should refer to Roman law, they would have to prove that Paul was a security risk to Rome. If it concerned the religious law of the Jews, they would meet Gallio's refusal to hear evidence against Paul. The Roman government allowed the Jews to worship their God as freely as other people worshiped pagan deities. When the populations of Alexandria, Antioch, and cities of Asia Minor sought to persecute the Jews because of their religion, Roman authorities always upheld the religious freedom of the Jews, so long as they did not forfeit these rights (as in a.d. 66) through revolutionary action. ^[28] To Gallio, the accusation the Jews leveled at one of their own countrymen must have seemed absurd. If they were unable to prove that Paul was a threat to the security of Rome, he would dismiss them forthwith. Further, the wording of the accusation referred to one God, namely, Israel's God, and not to pagan deities. In short, the Jews defeated their own purpose by their choice of words. When the Jews appeared before Roman authorities, they usually sought legal protection. For example, if the Jews had complained that the civic magistrates in Corinth forbade them to worship on the Jewish Sabbath, Gallio would have to defend the Jews or risk Caesar's wrath.^[29] But now that the Jews came as accusers, Gallio understood that they were talking not about Roman law but about internal matters related to their own religion. 14. When Paul was about to open his mouth, Gallio said to the Jews: If it were a matter of a certain misdeed or serious crime to you Jews, I would be justified in accepting your complaint. 15. But if these are questions about words, names, and your own law, you look after it yourselves. I am unwilling to he a judge of these matters. Gallio did not even give Paul a chance to defend himself before his accusers, because to him the matter had to do not with Roman law but with the intricacies of Jewish religion (compare 23:29; 25:18–20). In Greek, Gallio used a conditional sentence that expresses a contrary-to-fact statement: If you were bringing to my attention information about a misdeed or a serious crime (but you are not doing so), I would have been justified in listening to your accusation (but now I won't have to do so). The proconsul continued with a second conditional sentence, a statement that is true to fact. In effect he says, If you bring to my attention questions pertaining to words, names, and your own religious law, not I but you must be the judge. The Jews are told that they have come to Gallio with an accusation that should be handled in the local synagogue, not before Gallio's tribunal. The proconsul concluded by telling the Jews that he would not be party to their religious squabble. We are unable to gauge Gallio's tone of voice, but we surmise that his words conveyed disdain and scorn: I am unwilling to be a judge of these matters. 16. He drove them away from the judgment seat. 17. And they all took hold of Sosthenes, the leader of the synagogue, and began to beat him in front of the judgment seat. But these things were of no concern to Gallio. Undoubtedly Gallio had other legal business that needed his attention. But first he had to rid his court of the Jews who refused to leave. Thus he had to order his lictors: Use your rods and clear the court. Luke is very brief in his report, so a number of interpretations are possible: a. When they realized that they had lost their case, all the Jews took hold of Sosthenes. But would the Jews pounce on their own synagogue ruler? b. The lictors beat Sosthenes because he was the spokesman of the Jews. But the adjective all is jarring to the context if it relates to two or three lictors. c. The Western and Byzantine manuscripts read all the Greeks (KJV, NKJV). The Gentile population, then, vented its dislike for the Jews and gave Sosthenes a beating. But if the Greeks unleashed their anti-Semitic feelings, why did they single out one Jew? Perhaps Sosthenes, as the spokesman for the Jews, became their target. d. According to the leading Greek manuscripts, Luke fails to provide a subject for the clause, And they all took hold of Sosthenes. For this reason, translators leave the question unresolved, even though commentators generally suggest that a mob attacked Sosthenes. But these things were of no concern to Gallio. The aftermath of the court case is bittersweet. On the one hand, Gallio's disinterest in maintaining public order is difficult to understand. Gallio acted wisely in respect to the accusation the Jews brought against Paul but indifferently toward Sosthenes, the ruler of the synagogue. He applied Roman law to protect religious freedom but failed to safeguard the physical welfare of one person. On the other hand, because of Gallio's ruling, Christianity continued to receive religious protection. In fact, because Rome made no distinction between Christianity and Judaism, Christianity was shielded by Caesar's decree that recognized the legality of the Jewish religion in the Roman empire. True to his word, Jesus shielded Paul from physical harm by thwarting Jewish opposition to the spread of the gospel. Accordingly, in the capital city of Corinth, the church began to grow and expand throughout Achaia (II Cor. 1:1; 11:10; I Thess. 1:7–8). The conclusion Gallio reached constituted a decisive victory for the church in Greece. Greek Words, Phrases, and Constructions in 18:12–17 Verses 12 13 The Western text has a lengthy addition after the word [Greek]. The added words are italicized: having talked together among themselves against Paul, and having laid hands on him they brought him to the governor, crying out and saying.& ^[30] [Greek] the judgment seat was a raised platform on which the bench of a judge was placed. The judge transacted legal matters publicly (Matt. 27:19; John 19:13; Acts 18:12, 16 17; 25:6, 10, 17). [Greek] the preposition conveys the meaning to go beyond in the sense of contrary to. Thus, the Jews charged, Paul was preaching in violation of the law. Verse 14 [Greek] this is the present active participle of [Greek] (I am about to) in a genitive absolute construction. [Greek] the combination of preposition and noun forms an idiom that means reasonably or justly. Verses 15 17 [Greek] the future indicative from the verb [Greek] (I see) expresses a command: see to it. The pronoun [Greek] (you yourselves) is emphatic. [Greek] this form is the imperfect of an incomplete verb ([Greek], it is a concern) that demonstrates Gallio's indifference. The Latin text of Codex Bezae reads: Then Gallio acted as though he did not see him. The Greek text at this place in Codex Bezae has been erased, but it is fair to assume that the text of D corresponded to this. ^[31] D. Return to Antioch 18:18–22 18 Paul remained in Corinth for many days. He said farewell to the brothers and sailed to Syria with Priscilla and Aquila. He had his hair cut in Cenchrea, for he was keeping a vow. 19 They arrived at Ephesus, and he left Priscilla and Aquila there. But he himself entered the synagogue and reasoned with the Jews. 20 When they asked him to remain for a longer period, he declined. 21 But he departed and said, I will return to you, God willing. Then he left Ephesus. 22 When he arrived at Caesarea, he went up and greeted the church and went down to Antioch. The next section is a summary of the concluding part of Paul's second missionary journey, his brief stay in Ephesus, his voyage to Caesarea and visit to Jerusalem, and his return to Antioch. In a few verses Luke presents an outline of a period in Paul's life about which we know little (II Cor. 11:23–27). 18. Paul remained in Corinth for many days. He said farewell to the brothers and sailed to Syria with Priscilla and Aquila. He had his hair cut in Cenchrea, for he was keeping a vow. a. Paul remained in Corinth. After Gallio had spoken, Paul knew that Roman law protected him in Corinth. He also knew that at the conclusion of Gallio's proconsulship in Achaia, he would possibly face renewed opposition.^[32] He preached the gospel and strengthened the church and stayed for a year and a half (v. 11). The expression for many days conceivably refers to part of that eighteen-month period. If Paul arrived in the autumn of a.d. 50, he departed in the spring of 52, before the proconsul left. b. He said farewell to the brothers. The flow of thought in this verse is disjointed. Paul said goodbye to the church in Corinth, yet as an after-thought Luke writes that Paul spent time in Cenchrea, the harbor town located a few miles to the east of Corinth. From Paul's epistle to the Romans, we know that Cenchrea had a thriving church in which Phoebe served as deaconess (Rom. 16:1). We assume that Paul was instrumental in the founding and nurturing of that church. Moreover, Silas and Timothy were Paul's fellow workers who apparently continued to labor in Corinth and Cenchrea after his departure. c. And sailed to Syria with Priscilla and Aquila. In 64 b.c., the Romans declared Syria a province; its boundaries extended from the Taurus Mountains in the north, the Euphrates River in the east, Palestine in the south, and the Mediterranean Sea to the west.^[33] Since Antioch was the capital of that province, Paul's intention was to travel to that city and give the local church a report on his work (vv. 22 23; compare 14:26–27). But Paul had made a vow that compelled him to visit Jerusalem. The voyage was completed in two stages in which Ephesus became the midway point. Priscilla and Aquila decided to accompany Paul on this first leg of the journey. Why they left Corinth and took up residence in Ephesus is not known. Perhaps Paul planned to begin a new phase of mission work in Ephesus and wanted the help of this husband-wife team.^[34] Notice that the name of Priscilla precedes that of her husband (Rom. 16:3; II Tim. 4:19; and compare I Cor. 16:19). Priscilla seems to have applied her keen mind to knowing and interpreting Scripture. For that reason, she obtained preeminence. d. [Paul] had his hair cut in Cenchrea, for he was keeping a vow. Although the Greek word order can mean that Aquila had made a vow, the context points to Paul as the main subject in this verse. Paul followed the Jewish practice of making a Nazirite vow which stipulated that a person cut his hair at the conclusion of a specified period. Within thirty days following this period, a sacrifice had to be offered in Jerusalem.^[35] After Paul had made his vow, he was obligated to travel to Jerusalem and offer his locks with the sacrifice.^[36] Paul made this vow to express his thanksgiving to God for protecting him in Corinth and for blessing his work. To the Jews, Paul remained a Jew even in keeping vows and bringing offerings to the temple (21:23–26). 19. They arrived at Ephesus, and he left Priscilla and Aquila there. But he himself entered the synagogue and reasoned with the Jews. 20. When they asked him to remain for a longer period, he declined. 21. But he departed and said, I will return to you, God willing. Then he left Ephesus. From the port of Cenchrea, the ship that carried Paul, Priscilla, and Aquila sailed across the Aegean Sea to Ephesus. Earlier, while traveling through Asia Minor, Paul had been prevented by the Holy Spirit from going to the Roman province of Asia (16:6), of which Ephesus was the capital and an important harbor city. Presently he considered this city the next base of operation. Ephesus originally had been a Greek colony that served as a commercial center for the population of the rest of Asia Minor. Since the Roman conquest, a proconsul resided there to implement Roman rule. In this city the temple of the goddess Artemis annually drew multitudes of worshipers and provided a lucrative income for the craftsmen who made idols (19:23–27). Paul left Aquila and Priscilla in Ephesus, presumably to draw people to Christ and form a nucleus of believers. For instance, this husband and wife met Apollos in the local synagogue and instructed him more accurately in the way of the Lord (v. 26). Although Paul himself attended the worship services in the Ephesian synagogue and reasoned with the Jews, he did not stay there.^[37] In spite of the Jews request that he spend more time with them and instruct them in the Scriptures, Paul declined because of his vow (see the comments on v. 18). He promised that he would return to Ephesus and added, God willing. Luke reveals that the Jewish population appreciated the work Paul performed and wanted him to continue his teaching. For this reason Paul told the Jews that he would return to them. But first he had to leave Ephesus and sail to Caesarea. The Western and Majority texts have expanded verse 21: But [Paul] took leave of them, saying, I must by all means keep this coming feast in Jerusalem; but I will return again to you, God willing. And he sailed from Ephesus (NKJV; KJV). Because the italicized information is lacking in the major manuscripts, translators are of the opinion that a scribe has added this explanatory note. The addition, however, describes Paul's hurry to arrive in Jerusalem for the feast. If Paul intended to be there for the Passover feast in the first part of April, he had but a few days to find passage on a ship to Caesarea. After the passing of winter, shipping began on March 10.^[38] Favorable winds from the northwest would soon bring a ship to the port of Caesarea. 22. When he arrived at Caesarea, he went up and greeted the church and went down to Antioch. Luke is exceptionally brief in reporting Paul's voyage to Caesarea and subsequent journeys. Caesarea had a flourishing church (8:40; 10:1, 24), but all indications are that Paul did not greet the local church. He traveled sixty-five miles to the southeast to visit the church in Jerusalem. Even though the Greek manuscripts omit the location, numerous Bible translations insert the words in or at Jerusalem.^[39] The context provides a few indications that Paul indeed went to Jerusalem. First, the verb went up refers not to Caesarea (at sea level) but to the holy city (at a higher elevation). Next, Caesarea served as the international harbor for Jerusalem (see 9:30). Third, the verb went down can apply to Antioch if Paul started out from the heights of Jerusalem. Fourth, Paul had no cause to visit the congregation in Antioch but he had reason to go to the church of the apostles and elders in Jerusalem. Finally, the haste with which Paul left Ephesus can be explained only if he had to be in Jerusalem at a specified time. Conclusively, the text speaks of Paul's visit to the mother church. After Paul had spent some time in Jerusalem, most likely with some apostles and James and the elders, he decided to travel to Antioch. Covering the three hundred miles on foot, he arrived in the capital city of Syria and reported to the church what God had done through him and the other missionaries. Practical Considerations in 18:18–22 If we plan to make a vow to the Lord, we do well to heed the words of the Preacher: When you make a vow to God, do not delay in fulfilling it. He has no pleasure in fools; fulfill your vow. It is better not to vow than to make a vow and not fulfill it. [Eccl. 5:4–5, NIV] Scripture teaches that many of the vows that people made were bargaining actions with God. The worshiper asked God for a favor, and if God granted the request he would receive the worshiper's gift. At Bethel, Jacob asked God for protective care and pledged a tenth of his possessions if God would answer his prayer (Gen. 28:20–22). Hannah pleaded for a son, whom she would dedicate to the Lord if God granted her request (I Sam. 1:11, 27 28). However, we ought to refrain from making a vow to God on the condition that he grant us our request. If God honors our petition, but we find that we are unable or unwilling to fulfill our obligation, we are but fools in his presence. Rather, we should render to him our vows of thanksgiving, praise, and service for the gift of salvation in his Son Jesus Christ (Rom. 12:1–2). Greek Words, Phrases, and Constructions in 18:18–22 Verse 18 [Greek] the imperfect tense from [Greek] (I sail away) reflects the duration of the voyage. The imperfect tense of [Greek] (he was having) also reflects duration. [Greek] this aorist middle participle from the verb [Greek] (I cut my hair) describes both time and manner. Verse 19 [Greek] they arrived. The Majority Text has the singular verb he arrived (compare NKJV, KJV). [Greek] the position of this personal (intensive) pronoun indicates that it receives emphasis. Verses 21 22 [Greek] here is a case of redundancy that is attributed to a habit of speech: I will return again. ^[40] [Greek] the aorist participle (having gone down) stands separate from the other two aorist participles ([Greek], having gone up, and [Greek], having greeted). The word order reveals a subtle reason for the sequence of events. VIII. The Third Missionary Journey 18:23 21:16 A. To Ephesus 18:23–28 23 And having spent some time in Antioch, Paul departed and passed successively through the region of Galatia and Phrygia, strengthening all the disciples. 24 A certain Jew named Apollos, who was a native of Alexandria and very learned, arrived in Ephesus. He was skilled in the Scriptures. 25 Apollos had been instructed in the way of the Lord, and with burning zeal in spirit he was speaking and teaching correctly the things concerning Jesus. He was acquainted only with the baptism of John. 26 Apollos began to speak boldly in the synagogue. When Priscilla and Aquila heard him, they took him aside and more accurately explained to him the way of God. 27 When Apollos wanted to go to Achaia, the brothers encouraged him and wrote to the disciples to welcome him. When he arrived there, he greatly helped those who through grace had believed. 28 He vigorously refuted the Jews in public and demonstrated from the Scriptures that Jesus was the Christ. In his writing, Luke refrains from giving the reader an outline of Paul's three missionary journeys. Indeed, he is terse in relating details of those events that conclude Paul's second journey and begin the third phase of the apostle's ministry. 23. And having spent some time in Antioch, Paul departed and passed successively through the region of Galatia and Phrygia, strengthening all the disciples. Once again, Luke omits the details of Paul's stay in Antioch. We conjecture that Paul stayed there perhaps for half a year before he set out to visit the churches in Galatia and Phrygia. Whether Paul had travel companions on this lengthy journey is not known. Nor do we read how Paul was received by the church in Antioch (compare 14:27). Leaving Antioch, he followed the same route he had taken when he set out on his second missionary journey (16:1–6). That is, Paul visited the churches of Derbe, Lystra, Iconium, and Pisidian Antioch, and then decided to return to Ephesus (19:1). Paul &passed successively through the region of Galatia and Phrygia. This clause raises interesting questions. Why does Luke reverse the order from that mentioned earlier (16:6)? Did Paul receive news about the churches in that area that prompted him to visit the disciples in Galatia and Phrygia? First, variation in word order should be understood as a variation in style from 16:6 (see the commentary). The adjectives Galatia and Phrygia describe the region located in the southern part of the Roman province of Galatia.^[41] Next, we suppose that after Paul had visited the churches in the Galatian and Phrygian region on his second journey, he wrote the letter to the Galatians from Corinth. He composed this letter after two visits (13:14 14:23; 16:1–6), as he seems to imply in (Galatians 4:13.^[42] When Paul came to the churches, his task was to strengthen all the believers, whom Luke calls disciples, that is, learners. He strengthened them spiritually (14:22) but also taught them to put their newfound faith into practice. Paul reminded the Galatians of their obligation to support the poverty-stricken saints in JerusalemGal. 2:10; see also I Cor. 16:1). 24. A certain Jew named Apollos, who was a native of Alexandria and very learned, arrived in Ephesus. He was skilled in the Scriptures. 25. Apollos had been instructed in the way of the Lord, and with burning zeal in spirit he was speaking and teaching correctly the things concerning Jesus. He was acquainted only with the baptism of John. 26. Apollos began to speak boldly in the synagogue. When Priscilla and Aquila heard him, they took him aside and more accurately explained to him the way of God. Note the following characteristics of Apollos: a. Educated. A Jew from the Egyptian city of Alexandria came to his fellow Jews in Ephesus. Scholars estimate that about one million Jews resided in Egypt, where they spoke the Greek language. In Alexandria, the Old Testament had been translated from the Hebrew into the Greek in an effort to help the Greek-speaking Jews understand the Scriptures. The Jews had built an enormous synagogue, which was so large that the hazzan, or sexton, had to stand on a platform in the middle to signal with a flag so that those in the back would know when to join in the amens. ^[43] Alexandria was the second city of rank in the Roman empire and had the distinction of being a seat of learning. Here Jewish students received a thorough education. The name of this Alexandrian Jew was Apollos, which is an abbreviated form of the common name Apollonius (II Macc. 3:5–7; 4:21; 5:24; 12:2). Apollos was a learned man who attended the Jewish and the Greek schools of Alexandria and was familiar with the literature of both cultures. Luke specifies that he was skilled in the Scriptures. That is, Apollos was an expert in reading and interpreting the Old Testament writings. In brief, he was an intelligent and capable man, as both Luke and Paul demonstrate in Acts and the epistles.^[44] b. Eloquent. Apollos had been instructed in the way of the Lord. Among the pilgrims at Pentecost were Jews from Egypt (2:10) who returned to their homeland with the gospel Peter had proclaimed. Because of Luke's terseness, we are unable to tell whether Apollos heard the gospel from one of these pilgrims or from others. However, the Western text has the interesting addition and change (in italics) that Apollos had been instructed in his own country in the word of the Lord. If this reading is correct, we have here the earliest indication that Christianity had come to Egypt during the first two decades of its existence.^[45] To be precise, the perfect tense of the participle instructed intimates that the teaching which Apollos received had taken place in the past and continued to have lasting effect. Next, the phrases the way of the Lord and the word of the Lord signify the same thing (see also v. 26; 9:2). Apollos had become acquainted with the teaching of the Way. With a burning desire in his soul, he eloquently spoke about Jesus. He was fervent in spirit (Rom. 12:11). Whatever he knew concerning the Messiah, he continued to teach accurately. The drawback was that he was acquainted only with the baptism of John. John had proclaimed a baptism of repentance, not a baptism of faith in Jesus Christ. Although Apollos accurately articulated the facts about Jesus (his birth, ministry, death, and resurrection), he was not familiar with the work of the Holy Spirit, the progress of God's kingdom, and the way of God.^[46] In short, through oral teaching Apollos had learned the content of the gospel.^[47] But he had not grasped its significance and application. c. Teachable. Apollos began to speak boldly in the synagogue. The Jews in Ephesus had not shut out the teaching of the gospel. They had asked Paul to spend more time with them (v. 20), they welcomed Priscilla and Aquila (v. 19), and they invited Apollos to preach about Jesus. Because no opposition to Christianity had developed, Apollos was able to speak boldly and without hindrance. Among the worshipers in the Ephesian synagogue were Priscilla and Aquila. When they listened to Apollos, they recognized a deficiency in his gospel presentation. Consequently, they invited him to come to their home for further instruction in the Christian faith. They took him aside and more accurately explained to him the way of God. Notice, first, that the name of Priscilla precedes that of her husband, Aquila. She and her husband taught the educated orator Apollos the way of God, a term that means the Christian gospel and its application. We imagine that Priscilla and Aquila showed Apollos the significance of God's work that followed the resurrection and ascension of Jesus Christ. Next, Apollos demonstrated remarkable restraint when he consented to come to the home of a tentmaker and his wife and to receive instruction not only from a humble craftsman but also from a woman.^[48] Apollos was knowledgeable about the Old Testament Scriptures, yet he lacked understanding of the way of God. In brief, Priscilla and Aquila taught this great preacher to teach the things concerning Jesus more accurately. The text does not say anything about Apollos receiving the gift of the Holy Spirit and Christian baptism. If he had received John's baptism before Pentecost, his baptism, like that of the Twelve, would be accepted as valid. ^[49] The text intimates that from Priscilla and Aquila Apollos learned the importance of Christian baptism: forgiveness of sin through the blood of Christ and renewal of life through the indwelling power of the Holy Spirit. Because of the brevity of Luke's account, questions concerning this passage will remain. 27. When Apollos wanted to go to Achaia, the brothers encouraged him and wrote to the disciples to welcome him. When he arrived there, he greatly helped those who through grace had believed. 28. He vigorously refuted the Jews in public and demonstrated from the Scriptures that Jesus was the Christ. a. When Apollos wanted to go to Achaia. After some time had elapsed, Apollos expressed to the believers in Ephesus his desire to go to the province of Achaia and its capital, Corinth (19:1). Paul's first epistle to the Corinthians indicates that in the course of time, the congregations of Corinth and Ephesus developed an enduring bond (I Cor. 16:19). We do not know much about the formation of the Ephesian church while Paul was absent. Yet Luke seems to indicate that Priscilla and Aquila, with the help of Apollos, had formed a nucleus of believers. Priscilla and Aquila had told Apollos about the spiritual growth of the church in Corinth. Together with the other believers in Ephesus, they encouraged him to visit the Christians in Achaia. They even asked the Corinthian believers to receive Apollos and to welcome him as a Christian brother. Correspondence among churches and individuals was common, as is evident from the letter of the Jerusalem Council (15:23–29) and the numerous epistles of Paul, Peter, John, James, and Jude and the epistle to the Hebrews. b. He greatly helped those who through grace had believed. Apollos used his knowledge of the Scriptures and his oratorical talent to strengthen the Christians in Corinth. As a result of his labors, the Corinthian church even had a faction known as the followers of Apollos (I Cor. 1:12; 3:4). Although he chides the Corinthians for the factions within the church, Paul speaks favorably about Apollos's work of teaching and preaching the Scriptures to Jews and Gentiles and of strengthening the churches in Achaia (I Cor. 3:5–6; 4:6; 16:12). c. He vigorously refuted the Jews in public and demonstrated from the Scriptures that Jesus was the Christ. In the absence of Paul, the Corinthian Jews seemed to gain influence among the Christians with their interpretation of the Scriptures. But when Apollos arrived, he publicly debated the Jews and proved from the Old Testament Scriptures that Jesus was the Christ (compare v. 5). In God's providence, Apollos filled the place of Paul at Corinth, where he valiantly defended the Christian faith in the face of Jewish opposition. As Paul and Silas proclaimed Jesus as the Messiah, so Apollos in their absence continued that glorious task. Greek Words, Phrases, and Constructions in 18:23–28 Verse 23 [Greek] the present participle follows the main verb [Greek] (he went out) and has a futuristic bent: to go through. ^[50] [Greek] in 16:6, the definite article with the noun [Greek] (region) includes the two adjectives Phrygian and Galatian. In verse 23, the definite article is not repeated. Hence, no absolute conclusions can be drawn from the one article. ^[51] Verse 25 26 [Greek] the perfect passive participle from the verb [Greek] (I sound down upon, teach orally) with the imperfect form of the verb to be is a periphrastic construction. The use of the perfect participle instead of the present or aorist shows action that took place in the past but has effect in the present. [Greek] the dative with the present participle has a locative sense and literally means boiling over in his spirit. ^[52] [Greek] note the repetition of the adverb [Greek] (v. 25) but now as a comparative: more accurately. Verse 27 The Western text expands and paraphrases this verse. The additions are in italics: Now certain Corinthians were staying at Ephesus, and having heard him [i.e., Apollos] urged him to cross over with them to their own country. And when he had consented the Ephesians wrote to the disciples in Corinth that they should receive the man he who having stayed in Achaia was of great help to the churches. ^[53] [Greek] the genitive case of the participle is part of the genitive absolute construction. The present tense denotes continued action. Verse 28 [Greek] from the verb [Greek] (I refute), this compound (two prepositions with a verb) signifies perfection. The imperfect tense describes repeated action. Summary of Chapter 18 Paul arrives in Corinth and meets Aquila and Priscilla, who, like Paul, are tentmakers. When Silas and Timothy come to him from Macedonia, he devotes himself completely to preaching the message that Jesus is the Christ. As some of the Jews oppose him, Paul breaks with them and is ready to go to the Gentiles. He teaches in the house of Titius Justus and baptizes the household of Crispus. Jesus appears to him in a vision and instructs him to stay in Corinth, to not be afraid, and to speak. The Lord promises him safety and adds that he has many people in that city. The Jews accuse Paul of teaching a form of religious worship that is contrary to the law. However, Gallio, the proconsul, makes a distinction between criminal law and religious law and tells the Jews to settle the matter among themselves. Sosthenes, the ruler of the synagogue, receives a beating in front of Gallio, who fails to intervene. In the company of Priscilla and Aquila, Paul travels to Ephesus, where he speaks in the synagogue. He continues his voyage and arrives in Caesarea; then he goes up to Jerusalem to visit the church. From there he journeys to Antioch and to the churches in Galatia and Phrygia. An Alexandrian Jew, Apollos, who is skilled in interpreting the Scriptures, teaches about Jesus, but Apollos knows only the teachings of John the Baptist. When Priscilla and Aquila hear him, they invite him to their home for further instruction. Apollos travels to Achaia, refutes the Jews in public debate, and proves that Jesus is the Christ. 1 Refer to v. 26; Rom. 16:3–5; I Cor. 16:19; II Tim. 4:19. 2 Thayer, p. 578; Bauer, p. 755. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ 19. The Third Missionary Journey, part 2 19:1–41 Outline (continued) 19:1–41 B. At Ephesus 19:1–7 1. John's Baptism 19:8–12 2. Paul's Ministry 19:13–20 3. Jesus Name 19:21–22 4. Paul's Plan 19:23–41 5. Demetrius's Grievance 19:23–27 a. Grievance 19:28–31 b. Uproar 19:32–34 c. Confusion 19:35–41 d. Speech B. At Ephesus 19:1–41 19 1 While Apollos was in Corinth, Paul passed through the interior regions and came to Ephesus. There he found some disciples 2 and asked them, Did you receive the Holy Spirit when you believed? They replied, No, we have not even heard that there is a Holy Spirit. 3 Paul asked, How then were you baptized? And they answered, With the baptism of John. 4 Paul said, John baptized the people with a baptism of repentance and told them to believe in the one coming after him, namely, Jesus. 5 When they heard this, they were baptized in the name of the Lord Jesus. 6 As Paul placed his hands on them, the Holy Spirit came on them. They began to speak in tongues and prophesy. 7 In all, they were twelve in number. 8 Paul entered the synagogue and for three months reasoned persuasively and spoke boldly about the kingdom of God. 9 But as some of them became hardened and disobedient, they spoke evil of the Way in the presence of the multitude. So Paul withdrew and took the disciples with him. Daily he held discussions in the school of Tyrannus. 10 And this lasted for two years, so that all who lived in the province of Asia, both Jews and Greeks, heard the word of the Lord. 11 God performed extraordinary miracles through Paul, 12 so that even the handkerchiefs and aprons that had touched Paul's skin were taken to the sick; their diseases left them and the evil spirits departed. 13 Some of the Jews who drove out evil spirits went about attempting to use the name of Jesus on those who were demon-possessed. They were saying, I adjure you by the name of Jesus, whom Paul preaches, to come out. 14 Seven sons of Sceva, a Jewish high priest, were doing this. 15 But the evil spirit said to them, I know Jesus, and I know about Paul, but who are you? 16 And the demon-possessed man jumped on them. He subdued and so overpowered them all that they fled from that house naked and wounded. 17 This became known to all the Jews and Greeks living in Ephesus. They were all terrified and they began to hold the name of the Lord Jesus in high honor. 18 Many of those who had believed were coming to confess and report their evil deeds. 19 A number of those who practiced magic brought together their scrolls and burned them publicly. When they calculated their value, it came to fifty thousand drachmas. 20 So the word of the Lord grew in power and might. 21 After these things happened, Paul decided in the Spirit to go to Jerusalem by way of Macedonia and Achaia. He said, After I have been there, I must visit Rome, too. 22 He sent two of his assistants, Timothy and Erastus, to Macedonia. Paul himself remained in Asia for a while. 23 At this time, concerning the Way a great disturbance arose. 24 For a silversmith named Demetrius, making silver shrines for Artemis, was bringing no little profit for the artisans. 25 He gathered them together with workmen of similar trades and said: Men, you know that our prosperity depends on this business. 26 And you see and hear that not only in Ephesus but in nearly the whole province of Asia, this fellow Paul has persuaded and turned away a great number of people. He tells them that gods made with hands are no gods at all. 27 Not only do we run the risk of our trade falling into disrepute, but the temple of the great goddess Artemis will be regarded as nothing; and all who worship her in Asia and the whole world will suffer the loss of her magnificence. 28 When they heard this, the artisans became angry and began to shout, Great is Artemis of the Ephesians! 29 The whole city was filled with confusion. The people rushed together into the theater after they had seized both Gaius and Aristarchus, who were Paul's traveling companions from Macedonia. 30 The disciples did not allow Paul to appear before the crowd, even though he wanted to do so. 31 Even some of the deputies of the province of Asia who were friendly to Paul sent a message to him urging him not to venture into the theater. 32 Then some people were shouting one thing or another, for the assembly was in confusion. Most people did not even know why they had assembled there. 33 Some of the crowd advised Alexander to speak, for the Jews pushed him forward. Alexander motioned with his hand and desired to make a defense before the assembly. 34 But when they realized that he was a Jew, for about two hours they all shouted with one voice: Great is Artemis of the Ephesians. 35 The town clerk calmed the crowd and said: Men of Ephesus, who does not know that the city of the Ephesians is the guardian of the temple of the great Artemis and of the image that fell down from heaven? 36 Therefore, since these things are undeniable, you must be calm and not do anything that is rash. 37 For you have brought these men here, though they have neither robbed temples nor blasphemed our goddess. 38 If, then, Demetrius and the artisans with him have a complaint against anyone, the courts are in session and the proconsuls are available. Let them bring charges against each other. 39 But if there is anything further that you want to know, it should be settled in a legal assembly. 40 For indeed, we are running the risk of being accused of rioting concerning today's events. And there is no reason for it, because we will be unable to account for this uproar. 41 Having said this, he dismissed the assembly. 1. John's Baptism 19:1–7 In these verses, Luke presents an extremely brief report on Paul's meeting with twelve disciples in Ephesus. Because of this brevity, Luke places the expositor in a quandary. To illustrate, in his Gospel Luke relates that John the Baptist began his ministry in the fifteenth year of the reign of Tiberius Caesar (Luke 3:1 3). A probable date is a.d. 25 26. And within a brief period of time, John the Baptist was arrested and later beheaded by Herod Antipas (Matt. 14:3–12). His ministry and influence had ended. But in Acts Luke reveals that, nearly three decades after John's death, some people who were baptized with John's baptism reside not in Judea but in Ephesus. Luke calls them disciples. But what is the significance of the word disciples in respect to the Christian faith? And what is meant by being baptized with the baptism of John? Is the second baptism of the disciples unique? These are perplexing questions in this particular passage. 1. While Apollos was in Corinth, Paul passed through the interior regions and came to Ephesus. There he found some disciples 2. and asked them, Did you receive the Holy Spirit when you believed? They replied, No, we have not even heard that there is a Holy Spirit. 3. Paul asked, How then were you baptized? And they answered, With the baptism of John. a. Ephesus. Even though Luke introduces Apollos in the preceding chapter (18) and mentions his name in this chapter (19), he nowhere reveals that Paul and Apollos met each other. Luke only states that while Apollos was in Corinth, Paul traveled from Pisidian Antioch through the interior (according to the Greek text, the higher) regions of Asia Minor and arrived at Ephesus. Paul had promised the Jews in Ephesus that he would return to them, the Lord willing, and give them further instruction (refer to 18:19–21). Although on an earlier occasion the Holy Spirit had prevented him from entering the province of Asia (16:6), Paul considered Ephesus crucial to the spread of the gospel. Situated south of the Ca�ster River and three miles inland from the Aegean Sea, Ephesus was a crossroad for the coastal highway that went from north to south and the highway that stretched east to Laodicea and to the region of Phrygia (Pisidian Antioch). In earlier centuries, Ephesus, where the traffic of the sea met the traffic of the land, had been the leading commercial center in the province of Asia. But in Paul's day, the harbor of Ephesus was so clogged with silt that ships had difficulty docking there and were forced to go elsewhere. Although its silted harbor caused the city's inevitable decline in commercial influence, Ephesus had nonetheless surpassed Pergamum in significance when the Romans made it the provincial capital of Asia (western Turkey) toward the end of the first century b.c. In the middle of the first century a.d. the city may have had more than two hundred thousand inhabitants; archaeological excavations have unearthed the ancient theater, which seated an estimated twenty-four thousand people. Of greater significance was the temple of the goddess Artemis. The temple, which was the largest known building of that time and ranked among the seven wonders of the ancient world, drew crowds of worshipers to Ephesus. And here a flourishing business had been developed by silversmiths who fashioned silver shrines and images of Artemis. b. Disciples. When Paul arrived in Ephesus, he undoubtedly met Priscilla and Aquila, who informed him about the work of Apollos in the local synagogue. Soon afterward, Paul met a group of twelve men whom Luke describes as disciples. The word disciples, which Luke in Acts uses to describe Christian believers, is usually a synonym for followers of Christ. Paul seemed to give these people the benefit of the doubt, because he used the verb to believe, with the implication that they believed in Christ. He asked, Did you receive the Holy Spirit when you believed? But these disciples answered Paul: We have not even heard that there is a Holy Spirit. This statement in itself seems inconceivable, because the Old Testament teaches the doctrine of the Spirit. And the evidence of the Spirit's presence was obvious in John's life (Luke 1:15). The scribe of the Western text faced this problem and made the disciples say: We have not even heard whether people are receiving the Holy Spirit. ^[1] But translators hesitate to adopt this reading, for the usual inclination of scribes is to revise the text and make it easier for the reader to understand. The harder reading, therefore, prevails: that there is a Holy Spirit. The fact that the disciples in Ephesus show ignorance of the Spirit's presence raises questions, because a Christian without the Spirit is a contradiction in terms. Faith (or, belief) without the Spirit is nothing more than nodding consent. Moreover, were these men followers of Christ? Had they been baptized in the name of Jesus? The New Testament teaches that anyone who has not received Christian baptism does not belong to the community at all. ^[2] Paul wanted to know more about the spiritual base of these disciples and asked, How then were you baptized? The disciples simply replied, With the baptism of John. Their answer may indicate that they were indeed disciples of John the Baptist, had been baptized by their teacher or one of his followers, and had moved from Judea to Ephesus. Writes C. K. Barrett, There is good, though hardly overwhelming, reason to think that groups of John's disciples did persist after their master's death, and even after the death and resurrection of Jesus. ^[3] Notice the difference between Apollos and these disciples: Apollos knew only the baptism of John but taught accurately about Jesus with a thorough knowledge of the Scriptures (18:24–25); the disciples had John's baptism but lacked knowledge of the Holy Spirit. Although they were learning about Jesus, the men remained closely associated with John the Baptist. They missed the joyful assurance of the Spirit in their lives, had no living relationship with Christ, and were told that John's baptism was inadequate. They were in a phase that was introductory to the Christian faith. And because they were in this phase, Luke and Paul guardedly used the terms disciples (learners) and believe (consent).^[4] As Priscilla and Aquila taught Apollos about the gospel of Christ and strengthened him, so Paul led these followers of John to a saving knowledge of Jesus. Thus Paul affirmed the words that the Baptist spoke about the Christ in comparison to himself: He must increase; I must decrease (John 3:30). 4. Paul said, John baptized the people with a baptism of repentance and told them to believe in the one coming after him, namely, Jesus. The disciples reveal that they are not true to the teachings of John the Baptist, who made it known that he was the forerunner of the Messiah. They should have listened to the words of John and accepted Jesus as their Messiah. For that reason, Paul refers them to the ministry and the teachings of the Baptist (Matt. 3:11; Acts 1:5; 10:37; 13:24–25). a. A baptism of repentance. To provide a smooth translation in English, I have added the direct object the people. The Greek at this point is condensed: John baptized a baptism of repentance. Actually, the word baptized has the connotation preached (Mark 1:4). John called the people to repentance, and when they repented, he baptized them as a sign of spiritual cleansing. But John's preaching was preparatory to the coming of the Messiah, because not John but Jesus could cleanse the people from sin. In his preaching John pointed to the one coming after him who would baptize the people with the Holy Spirit (Matt. 3:11; Mark 1:8; Luke 3:16). b. Believe in the one coming after him. Paul instructs the men who had John's baptism not by telling them about the Holy Spirit but by acquainting them with Jesus, the one who came after John. His objective is that they come to faith in Jesus. By achieving this goal, Paul causes the ministry of the Baptist to yield effectively to Christ. And this was exactly the purpose of the Baptist's ministry. After this reference, John's name appears no more in Acts. 5. When they heard this, they were baptized in the name of the Lord Jesus. Paul leads these disciples to Jesus Christ, in whom they put their trust. He points out to them the difference between the preparatory work of John and the mediatorial work of Jesus. The preaching and baptism of John demand repentance from sin. Obedience to the message of the gospel and a desire for baptism in the name of Jesus presume true faith in Christ. As the men listen to Paul's instruction, they hear and understand the message of the gospel. In faith they accept the word of salvation and ask for baptism in Jesus name. Was rebaptism necessary for these disciples? The New Testament is not explicit on this point; for example, Luke fails to report whether Apollos, who knew only John's baptism, was rebaptized (18:25). John Calvin, therefore, interprets the baptism of the disciples in Ephesus as the coming of the Holy Spirit upon them (v. 6). Says he, I do deny that the baptism of water was repeated. ^[5] But the sequence in the narrative is that these men are baptized and then receive the laying on of hands, which is followed by the outpouring of the Holy Spirit. Other interpreters see John's baptism as an introduction to baptism in the name of Jesus.^[6] For instance, many of the three thousand Jews who repented and were baptized at Pentecost (2:41) presumably had already received the baptism of John in the Jordan. The baptism of John points toward Christ, but the baptism in the name of Jesus looks back to Christ's accomplished work. In striking poetic form, Dora Greenwell has captured the thought of the forgiven sinner who looks to Christ and sings: I am not skilled to understand What God has willed, what God has planned; I only know at his right hand Stands one who is my Saviour. 6. As Paul placed his hand on them, the Holy Spirit came on them. They began to speak in tongues and prophesy. 7. In all, they were twelve in number. John preached about repentance and forgiveness but was unable to cleanse people from their sins. By contrast, Jesus forgives sinners and completely restores them. John told his audience about the baptism of the Holy Spirit but could not give anyone the gift of the Spirit. Jesus, however, promised the outpouring of the Holy Spirit, who at the proper time came upon the Jews in Jerusalem, the Samaritans in Samaria, and the Gentiles in Caesarea. For the fourth time the Spirit is poured out on a group of people. Jews in Jerusalem, Samaritans, and Gentiles in Caesarea had had the Spirit poured out upon them; now the disciples in Ephesus receive the Spirit. The text further states that Paul places his hands on the disciples. In only three places in Acts do we read that the laying on of hands is accompanied by the outpouring of the Spirit: in 8:17, on the Samaritans; in 9:17, on Paul; and here, on John's disciples. In other instances the symbolic act of laying on of hands takes place in ordination ceremonies.^[7] The coming of the Holy Spirit on the disciples in Ephesus compares with the experiences of the apostles in Jerusalem (2:11) and the Gentiles in Caesarea (10:44–46). The disciples in Ephesus begin to speak in tongues and to prophesy. In Jerusalem, the apostles spoke in other (that is, known) languages and declared the wonders God had done; in Caesarea, the Gentiles expressed themselves in tongues and praised God; and in Ephesus, the disciples articulated in tongues and prophesied. The word prophesy in these contexts conveys the idea of glorifying the name of God and witnessing for Jesus. Note that Luke provides no explanation whether the converts in Caesarea and in Ephesus uttered known languages or ecstatic speech. In both instances (10:46; 19:6), there is no indication whether interpreters were needed to explain the words of the speakers. Because the evidence in Acts is inconclusive, a wise course of action is to refrain from being dogmatic on this point. Luke adds the information that twelve men in this group were baptized and received the Holy Spirit. The reception of the Holy Spirit was the ultimate proof that they were Christians.^[8] The number twelve in this text should not be taken symbolically or be compared with the twelve disciples of Jesus. That would be reading into the text something which it does not intend to teach. Why was the Holy Spirit poured out on these twelve men in Ephesus? In keeping with Jesus promise (1:8), the Spirit descended upon the Jews, the Samaritans, and the Gentiles. After the Spirit was poured out on the members of Cornelius's household (i.e., on Gentiles [ to the ends of the earth, 1:8]), the promise seems to have been fulfilled. How, then, do we account for the incident in Ephesus?^[9] A possible answer is to consider the extension of the church in Jerusalem, Samaria, and Caesarea as a first phase of mission work among Jews, Samaritans, and Gentiles. A second phase relates to the work of evangelizing persons who have an inadequate knowledge of Christ but are subsequently instructed in the truth of the gospel. If we consider the first phase to be extensive, then the second is intensive. Doctrinal Considerations in 19:1–7 The four outpourings of the Holy Spirit recorded in Acts are confirmed by the apostles: in Jerusalem by the Twelve, in Samaria by Peter and John, in Caesarea by Peter, and in Ephesus by Paul. Does Acts teach a Spirit-baptism that results in glossolalia? The answer is no. First, the outpouring of the Spirit in Ephesus is not a baptism in the Spirit but baptism in the name of Jesus. After this ceremony is complete, Paul puts his hands on the disciples of John and they receive the Holy Spirit. This is to confirm that now they are Christians who have had a true conversion experience. Next, numerous people were baptized but did not speak in tongues: the three thousand believers in Jerusalem on the day of Pentecost (2:41); the Ethiopian official (8:38–39); Paul in Damascus (9:18); Lydia and her household (16:15); and the Philippian jailer and his family (16:33). Third, many people who believe are filled with the Holy Spirit but do not speak in an ecstatic tongue: Peter facing the Sanhedrin (4:8); Stephen addressing the Sanhedrin (7:55); and Paul confronting Elymas (13:9). In brief, the New Testament fails to support the belief that reception of the Holy Spirit results in tongue-speaking.^[10] On the contrary, the historical evidence in Acts shows that all those Christians who were filled with the Spirit witnessed intelligibly for Jesus Christ. Greek Words, Phrases, and Constructions in 19:1–7 Verse 1 The Western text has a variant reading, given here in italics, for the first sentence: And although Paul wished, according to his own plan, to go to Jerusalem, the Spirit told him to return to Asia. And having passed through the upper country he comes to Ephesus. ^[11] The scribe of the Western text tried to link 19:1 (Paul returning to Ephesus as soon as possible) with 18:22, where Luke writes that Paul went to Caesarea and then went up and greeted the church. But the information in 18:23 contradicts the variant reading. Verse 2 [Greek] the first [Greek] introduces a direct question. It is not translated and derives from the literal Septuagint translation of Hebrew syntax: Did you receive &? The tense of the aorist participle [Greek] (when you believed) is simultaneous with that of the main verb [Greek] (you received).^[12] The second [Greek] (if) is in an indirect question. Verse 3 [Greek] into what? signifies how? The preposition [Greek] in [Greek] is the equivalent of the dative, with. Verse 6 The scribe of the Western text embellished the text at the end of the clause: they began to speak in tongues. The addition is in italics: other tongues, and they themselves knew them, which they also interpreted for themselves; and certain also prophesied. ^[13] 2. Paul's Ministry 19:8–12 When Luke writes that Paul entered the synagogue, he has no intention of saying that, upon his return to Ephesus, he first met with the twelve disciples of John (vv. 1, 7) and then went to the synagogue. Rather, Luke relates two separate historical incidents that could have happened at about the same time. He reports Paul's teaching ministry in respect first to the followers of John the Baptist and then to the people in the local synagogue. 8. Paul entered the synagogue and for three months reasoned persuasively and spoke boldly about the kingdom of God. When Paul briefly stayed in Ephesus on his way to Jerusalem (18:19), he immediately went to the synagogue, where he reasoned with the Jews. His audience was pleased with his teaching and begged him to stay. Although he declined the invitation, he nevertheless promised that he would return. Luke conveys the impression that Paul and his Jewish audience had developed an amicable relationship. When Paul returned to Ephesus, he immediately went to the synagogue and took up a full-time teaching ministry. Because of the congenial associations he had with the Ephesian Jews, he was able to teach for a period of three months. Elsewhere Paul had been instructing the people in a synagogue for only a limited time, but in Ephesus he was allowed to continue for an entire season. During this three-month period, Paul lectured on the kingdom of God. In Acts, to preach the kingdom of God means to proclaim the Word of the Lord, that is, the gospel.^[14] For instance, in the same context (v. 10) Luke writes that the Jews and the Greeks heard the word of the Lord; in 20:24–25, he uses the terms the gospel of grace and the kingdom as synonyms; and in 28:30–31, he writes that Paul, a prisoner under house arrest in Rome, proclaimed both the kingdom of God and Jesus to all who visited him. In Ephesus, the clash between the kingdom of God and Satan's idolatrous rule became evident when the craftsmen of shrines and images instigated a riot (vv. 23 41). Even some of the Jews who had listened to Paul slandered the Christian faith (v. 9). 9. But as some of them became hardened and disobedient, they spoke evil of the Way in the presence of the multitude. So Paul withdrew and took the disciples with him. Daily he held discussions in the school of Tyrannus. 10. And this lasted for two years, so that all who lived in the province of Asia, both Jews and Greeks, heard the word of the Lord. a. But as some of them became hardened and disobedient. Paul continued his teaching ministry in the Ephesian synagogue, but at the end of three months he realized that opposition from a minority of the Jews impeded him. These people turned against Paul as they gradually hardened their hearts and demonstrated their disobedience to God and the teachings of his Word. b. They spoke evil of the Way in the presence of the multitude. These unbelieving Jews made their hatred public by maligning the teachings of the Christian faith. The Jews vilified the Way, Luke writes. The term Way was a self-designation for the church. Perhaps the Christians used it as a missionary term in the first few decades of the church's existence.^[15] As an interesting parallel, Luke records that Paul before his conversion wanted to imprison persons who belonged to the Way (9:2). But years later, Paul himself had to endure the opposition of fellow Jews in Ephesus who slandered members of the Way. c. So Paul withdrew and took the disciples with him. Following a pattern, Paul withdrew his students from the synagogue school. Looking for another location, he learned that the lecture hall of a certain Tyrannus was available. We have no further knowledge of Tyrannus, whose name means Tyrant.^[16] Probably this was a nickname given to him by his pupils. The Western text adds the interesting note that Paul held discussions from the fifth to the tenth hour, that is, from 11 a.m. to 4 p.m. Tyrannus used the lecture hall in the morning hours; when the heat of the day became oppressive, Paul could use the hall while the citizenry enjoyed the noon meal and rested. Presumably, Paul worked at his trade during the morning hours to support himself financially (I Cor. 4:12). With gifts from other donors, he was able to pay the rental fee for the lecture hall, where he taught his disciples for five hours, with appropriate periods of rest. There is reason to believe that the additional note of the Western text is authentic, yet translators hesitate to make it part of the New Testament text. They question why this piece of information, if it is genuine, has been deleted from the major manuscripts. d. Daily he held discussions in the school of Tyrannus. In Ephesus, Paul opened a school of theology to train future leaders for the developing church in the province of Asia. These students may have been employed on a regular basis from early morning until eleven o clock and then engaged in religious instruction.^[17] The long hours of work and study testify to the enthusiasm of the early Christians, and such testimony was not lost on the pagan world. e. This lasted for two years. Paul taught daily in the Ephesian lecture hall for two years. In round numbers (three months of teaching in the local synagogue and two years in the lecture hall), the entire course of study lasted nearly three years (20:31). And in the Jewish culture of Paul's day, part of a year was considered a full year. In conclusion, both teacher and students demonstrated an indomitable will to earn a living and to further the gospel. f. All who lived in the province of Asia, both Jews and Greeks, heard the word of the Lord. From Ephesus, the word of the Lord went forth to all the Jews and the Greeks who lived in the province of Asia. We assume that the students trained by Paul became pastors in developing congregations in western Asia Minor (compare, e.g., the reference to the seven churches [ (Rev. 1:11]). These disciples were instrumental in preaching Christ's gospel, that is, the word of the Lord, to both the Jews and the Greeks. For example, Epaphras was a faithful minister of the gospel in ColosseCol. 1:7), Laodicea, and Hierapolis (Col. 4:12–13). He was with Paul in Rome during Paul's first imprisonment and became his fellow prisoner. Likewise Tychicus, a native of the province of Asia (20:4), was a close associate; Paul calls him a fellow servant (Col. 4:7) and a faithful minister (Eph. 6:21). Then there was Trophimus, who also was from Asia (20:4). Finally, Philemon and Archippus were fellow workers and fellow soldiers with Paul in Colosse (Philem. 1 2).^[18] Consider these points: First, it is possible that the disciples (v. 9) who had been baptized with John's baptism were among Paul's students. Next, it is a fact that for decades Ephesus was the evangelistic center for the Christian church in western Asia Minor (Rev. 2:1–7). And last, Ephesus is the only place where Paul, during his missionary journeys, spent a three-year teaching ministry. His successor was Timothy (I Tim. 1:3), and in later years the apostle John served the church of Ephesus. 11. God performed extraordinary miracles through Paul, 12. so that even the handkerchiefs and aprons that had touched Paul's skin were taken to the sick; their diseases left them and the evil spirits departed. We observe an interesting parallel in Acts. After the outpouring of the Holy Spirit on Pentecost, God performed extraordinary miracles through the apostles (2:43; and see 5:12). Before the Spirit came upon the Samaritans, God worked miraculous signs through Philip (8:6, 13). When the Holy Spirit descended on the disciples in Ephesus, God made his power known through miracles effected by Paul. Of course, God had given both Paul and Barnabas power to perform miraculous signs and wonders in Iconium during the first missionary journey (14:3). Another parallel is obvious: Peter's shadow fell on the sick, who were healed when he passed by (5:15); Paul's handkerchiefs and aprons cured the sick. The reference in Paul's case is to cloths used to remove perspiration and to protective coverings that likely were soiled and stained from daily use in the workshop. These items were taken to the sick who, upon touching them, would be healed; evil spirits would leave demon-possessed people. Note these observations on Paul's service to the Lord: a. God is the miracle worker, not Paul. Admittedly, the people in Ephesus regarded Paul as having superhuman power to heal the sick. Yet Luke clearly writes that God performed miracles through Paul. b. Luke, who by profession is a physician, calls these miracles extraordinary. Whatever the wonders may have been, they were astonishing in the eyes of the people. Countless sick were healed, became recipients of God's grace, and heard the gospel of salvation proclaimed publicly by Paul. c. Besides teaching the gospel openly and performing healing miracles, Paul also taught the Good News from house to house (20:20). Addressing both Jews and Greeks, he admonished them to repent, to turn to God, and to have faith in Jesus Christ (20:21). d. Paul contended for the unity of the church, which he regarded as the body of Christ.^[19] At Ephesus he received information about factions and quarrels in the church at Corinth (I Cor. 1:11–12). A delegation of three people also communicated personally with Paul about the conditions in Corinth (I Cor. 16:17). In answer, Paul wrote the two canonical epistles to the Corinthians and two other letters no longer extant (I Cor. 5:9; II Cor. 2:4). In addition, Paul himself decided to visit the church in Corinth, but this visit proved to be a painful experience for him (II Cor. 2:1). Paul labored unceasingly for the advancement of God's kingdom, the growth and development of Christ's church, the proclamation of the gospel of God's grace, and the salvation of sinful man. Doctrinal Considerations in 19:11–12 Reading the words in this particular passage, we invariably think that the people in Ephesus were superstitious. They expected to be healed from diseases by taking articles of clothing that had touched Paul's skin. They seemed to consider Paul to be nearly divine because of the healing powers he possessed. However, Luke gives no indication that the people worshiped Paul or that they idolized his handkerchiefs and aprons. Calvin points out that worthless things were chosen so that the people might not fall into superstition and idolatry.^[20] The focus is on God, who heals the people physically and through the preaching of the gospel restores them spiritually. God performs extraordinary miracles, as Luke writes. He demonstrates his power among the people so that they may turn to him in faith and obtain salvation. Miracles and faith are the two sides of the same coin. In the words of the writer of Hebrews, This salvation, which was first announced by the Lord, was confirmed to us by those who heard him. God also testified to it by signs, wonders and various miracles, and gifts of the Holy Spirit distributed according to his will (2:3–4, NIV). Greek Words, Phrases, and Constructions in 19:11 [Greek] miracles, not the common ones. Here is one of Luke's characteristic understatements in which he expresses the negative to accentuate the positive (compare v. 24). The use of the particle [Greek] instead of [Greek], to negate the aorist participle [Greek], points to the extraordinary nature of the miracles. 3. Jesus Name 19:13–20 Among the people who were healed by Paul in Ephesus were some who were demon-possessed. As Jesus had given the twelve disciples authority over evil spirits (Mark 6:7), so God endowed Paul with power to drive out demons from afflicted people. Paul entered Satan's domain and, with the sovereignty God had given him, told the devils to depart. 13. Some of the Jews who drove out evil spirits went about attempting to use the name of Jesus on those who were demon-possessed. They were saying, I adjure you by the name of Jesus, whom Paul preaches, to come out. 14. Seven Sons of Sceva, a Jewish high priest, were doing this. a. Exorcism. In writing Acts, Luke often presents first the setting and then a specific incident. For example, he discloses the general information that the Lord did many miraculous signs and wonders through Paul and Barnabas (14:1–7). Then he relates the story of Paul healing the cripple at Lystra (14:8–10). Similarly, after describing the setting in Ephesus, Luke provides details of a distinctive instance of Jewish exorcists attempting to expel a demon. From the Gospels we know that Jews in Israel were casting out demons (Matt. 12:27; Luke 11:19). Also, the Jewish historian Josephus reports that he saw a countryman driving out a demon from a possessed man in the presence of the Roman general Vespasian.^[21] At times, Gentiles asked Jewish teachers to exorcise demons. Some of these teachers visited fellow Jews living in the dispersion and used magic formulas to adjure the evil spirits. Because the formulas often failed to achieve results, the magicians were forced to acquire new adjurations to enhance their craft.^[22] A number of ancient manuscripts attest to a variety of incantations that Jewish exorcists employed, and as this account discloses, the city of Ephesus proved to be a storehouse of magical scrolls. The Jewish exorcists who saw Paul drive out demons in the name of Jesus Christ were intrigued. They realized that their own magical powers had failed them but that the words uttered by Paul were effective. The apostles healed people in the name of Jesus, not to practice magic but to demonstrate Jesus authority (compare 3:6). The term name signifies the person, words, and works of Jesus, so that anyone who uses this name identifies completely with its bearer and becomes a true representative. Therefore, unbelievers can never use the power of Jesus name. The Jewish charlatans in Ephesus would say to evil spirits, I adjure you by the name of Jesus, whom Paul preaches, to come out. Their adjuration is derivative, for it includes the name of Paul. Moreover, they expose themselves as unbelievers, for their adjuration shows that Paul, not the charlatans, serves Jesus. By contrast, consider the man who cast out demons in Jesus name. Jesus commanded his disciples not to stop this man, for whoever is not against you is for you (Luke 9:50). The man evidently believed in Jesus and was his follower. b. Sceva. Luke relates three facts about Sceva: He was a Jew, a chief priest, and the father of seven sons. Jewish magicians were influential during the first century (e.g., the Jewish sorcerer Bar-Jesus, who was an attendant of the proconsul Sergius Paulus [13:6–7]). We have no evidence that Sceva served as high priest at the temple in Jerusalem; therefore, we need not assume that he had a ruling position. Josephus indicates that some men who were called chief priests never ruled in that capacity.^[23] It is plausible, however, that this Jew called himself a high priest for his own benefit and that of his sons living in the dispersion.^[24] Still, Luke fails to indicate whether Sceva himself was present in Ephesus; he only notes that his seven sons were there. Because we lack solid evidence concerning the name and office of Sceva, we suggest that these sons belonged to a priestly family and practiced exorcism.^[25] In fact, the Western text has the reading priest instead of high priest. ^[26] 15. But the evil spirit said to them, I know Jesus, and I know about Paul, but who are you? 16. And the demon-possessed man jumped on them. He subdued and so overpowered them all that they fled from that house naked and wounded. Luke's description of the evil spirit who talks through the mouth of the demon-possesed man parallels accounts in the synoptic Gospels (Matt. 8:29; Mark 1:24; Luke 4:41). In these accounts, the demons acknowledge Jesus as the Son of God. In Ephesus, the demon, hearing the formula spoken by the exorcists, responds with full knowledge: I know Jesus, and I know about Paul, but who are you? In the Greek text, Luke uses two different words for the verb to know. Perhaps they serve to distinguish the heavenly Jesus from the earthly Paul. Yet these two verbs are virtually synonymous, for both relate to acquired, not innate, knowledge.^[27] The demon has learned about Jesus and knows that the divine power flowing from Jesus to Paul can overpower him. He also detects the deception that the Jewish exorcists practice and knows that they are powerless. The question, Who are you? reveals the demon's contempt. The demon then vents his wrath on the seven sons of Sceva. The possessed man, given superhuman strength, jumps on the seven men and subdues and overpowers them. At this point, some translations diverge from each other because of a variant in the Greek text. The better manuscripts have the reading both, which appears in one translation as subdued both of them (NASB) and in another as and overpowered first one and then another (JB). This reading clashes with the number seven (v. 14) if the word both is understood to apply to only two persons. But when more than two people are involved, the term can mean all (see 23:8), which most versions have.^[28] The demon-possessed man gives the seven exorcists such a beating that they narrowly escape from the house in which they were. Thankful to be alive, they emerge naked and wounded. The Greek indicates that the wounds lasted for a considerable period before they healed. On the one hand, these exorcists learned not to invoke the name of Jesus. On the other, the incident promoted the cause of the gospel. 17. This became known to all the Jews and Greeks living in Ephesus. They were all terrified and they began to hold the name of the Lord Jesus in high honor. God confirms that he is in control of the situation. He thwarts Satan's strategy of usurping Jesus power and he causes even the demon to advance God's kingdom in a Gentile world. Notice that Luke mentions first the Jews and then the Greeks living in Ephesus. The Ephesian Jews acknowledged the utter humiliation of their own countrymen. Next, the Greeks heard about the incident. The name of Jesus became the topic of conversation: Paul used that name, and the demons were expelled; the exorcists used it, and were themselves crushed. What was back of that name? ^[29] Twice in this verse Luke employs the adjective all: all the Jews and Greeks and they were all terrified. He stresses the all-encompassing nature of the incident. We see a parallel with the deaths of Ananias and Sapphira. At that time, great fear came upon the whole church and all who heard these things (5:11). In Jerusalem, the people were afraid when they saw divine punishment strike within the confines of the church itself (see 5:5). Similarly, in Ephesus both Jews and Greeks were frightened when they heard about the punishment that the seven sons of Sceva received. They had great respect for the name of Jesus, which revealed divine power and authority. Consequently, the local population highly respected the name of the Lord Jesus and many people repented and confessed their sins. 18. Many of those who had believed were coming to confess and report their evil deeds. 19. A number of those who practiced magic brought together their scrolls and burned them publicly. When they calculated their value, it came to fifty thousand drachmas. 20. So the word of the Lord grew in power and might. a. Many of those who had believed were coming to confess and report their evil deeds. Luke describes how the power of the gospel arrested the widespread influence of magic in Ephesus.^[30] The general practice of magic was so pervasive that even the Christians were not immune. Luke refers to Christians who had come to faith in Christ but who continued to practice the magic arts. Having heard about the incident involving the sons of Sceva, these believers realized that such magic practices were deviant and inconsistent with the Christian faith. ^[31] The Greek text reveals that these Christians were gradually coming forward, probably in the worship services, where they first confessed and then reported that they were practicing magic.^[32] Suddenly they realized that their conduct was unbecoming to a Christian lifestyle and that they had to put aside their evil deeds. What were their evil deeds? These people were practicing divination and sorcery, interpreting signs and omens, engaging in black magic, casting charms, or consulting the dead. Now they were told that long ago God had forbidden these detestable practices (Deut. 18:10–14). The Word of God convicted the Ephesian believers of their sin. As a result, they repented and turned from their evil deeds. b. A number of those who practiced magic brought together their scrolls and burned them publicly. Many Christians who publicly confessed that they had dabbled in the magic arts added the deed to the word. Resolutely they removed magic scrolls from their homes and brought them to a public place where, day after day, they burned them. The text fails to disclose whether the only people who burned these books were Christians. Possibly a number of Gentiles also added their parchments and scrolls to the fire to rid themselves of the tools of magic. c. When they calculated their value, it came to fifty thousand drachmas. The value of these books was substantial, although we are unable to determine the exact amount in today's currency. The Greek text has the words silver coin, which I have translated drachmas. Walter Bauer avers that the worth of a drachma was normally 18 to 20 cents, eight or nine pence. ^[33] Nor is it probable that the valuation was exaggerated, for the population of Ephesus in those days was more than two hundred thousand people. The public burning of the books was a clear sign that the people of Ephesus were turning away from magic and were embracing the gospel of Jesus Christ. The local church experienced phenomenal growth in the three-year period during which Paul ministered the Word in Ephesus (20:31). Conclusively, the Christian church advanced victoriously. d. So the word of the Lord grew in power and might. Throughout Acts, Luke employs a few summary statements. One of these is Luke's reference to the word of the Lord or the word of God (compare 6:7; 12:24; 13:49). He describes the growth of the church by pointing to the powerful influence of God's Word in the lives of the people. In this succinct statement, Luke conveys the information that the church increased numerically and that the believers applied the message of the gospel to their daily conduct. They strengthened their faith, showed obedience to God's Word, and lived godly lives.^[34] The city of Ephesus experienced a transformation because of the living and powerful Word of God. The city of Ephesus purged itself of bad literature by burning magic scrolls and became the depository of sacred literature that made up the canon of the New Testament.^[35] While Paul resided in Ephesus, he penned his first epistle to the Corinthians. When Paul was under house arrest in Rome, he sent his epistle to the Ephesians. In later years, when Timothy was pastor in Ephesus, Paul dispatched the two epistles that bear Timothy's name. Some decades later, the apostle John composed his Gospel and his three epistles in Ephesus. In a manner of speaking, as the Jews had been entrusted with the Old Testament Scriptures (Rom. 3:2), so the Ephesians became the custodians of the New Testament books. Practical Considerations in 19:17–20 When the gospel is proclaimed and people turn in faith to Christ, we wish to see immediate and lasting results. We expect recent converts to live in harmony with the message of the Bible and to abide by its teachings in everything they do and say. We realize that our expectations are high but we are also aware of human weakness and failure. Nevertheless, we continually strive to please our Creator and Redeemer. For that reason, we set priorities and trust that recent converts to the Christian faith and the world around us will benefit from our way of life and follow our example. We seek to apply the principles of Christian conduct to every area of life. For instance, we expect that honesty and integrity are the guiding principles in business and the workaday world; justice and equity the enduring hallmarks in courts and in the assemblies of our legislatures; faithfulness and truthfulness the innate characteristics of every citizen. On the other hand, we are fully cognizant of the fact that we live in a sinful, selfish, and corrupt world whose influence and power we must resist from day to day. In this world, the recent convert to the Christian faith faces daily temptations and distractions that try to make him live a dual life: following Christ in the Sunday worship service and following the world the rest of the week. Yet the preaching of the gospel and the application of its message are powerful and effective weapons in opposing the forces of darkness. Indeed, through the inner working of the Holy Spirit, all obedient Christians gain victories. They see the forces of darkness retreat when the light of God's Word illumines the path of the righteous. Then as Christians with true faith in God we joyfully exclaim: In your light we see light (Ps. 36:9). Greek Words, Phrases, and Constructions in 19:14–20 Verse 14 This is the reading of the Western text, in which the italics indicate additions: In this connection also [seven] sons of a certain priest named Sceva wished to do the same thing (they were accustomed to exorcize such persons). And they came in to one who was demon-possessed and began to invoke the Name, saying, We command you, by Jesus whom Paul preaches, to come out. ^[36] Verse 16 [Greek] both or all. The Majority Text has the reading [Greek] (their). [Greek] the perfect passive participle of the verb [Greek] (I wound) shows lasting effect. [Greek] the compound form of this aorist infinitive indicates that the men narrowly escaped with their lives. The participle [Greek] (so that) preceding the infinitive shows the result of an action. Verses 18 20 Notice that all the main verbs in these three verses, except for the two verbs to calculate and to come to (v. 19), are in the imperfect tense. This tense is descriptive and portrays progression and repetition. 4. Paul's Plan 19:21–22 This segment of the chapter is rather brief: only two verses. But in these verses, Luke reveals Paul's intention to travel first in a northerly direction to Macedonia, then to Achaia, and last to Jerusalem. In the next chapter, he relates that Paul indeed went to Macedonia and Achaia (20:1–2). He not only visited Macedonia but also preached the gospel in or as far as Illyricum (Rom. 15:19), wrote his letter to the Romans, presumably while he was in Corinth (Rom. 16:22–23), and collected monetary gifts for the saints in Jerusalem (I Cor. 16:1–3). These events probably took place in about two years. 21. After these things happened, Paul decided in the Spirit to go to Jerusalem by way of Macedonia and Achaia. He said, After I have been there, I must visit Rome, too. 22. He sent two of his assistants, Timothy and Erastus, to Macedonia. Paul himself remained in Asia for a while. a. After these things happened. Luke's information on the travel plans of Paul forms a brief interlude between the burning of the books of magic and the riot that was instigated by Demetrius. Luke introduces the present segment with the clause after these things happened and obviously refers to the immediately preceding episode. The clause reflects the high point of Paul's work in Ephesus and indicates that the time of his departure is at hand. During Paul's second missionary journey, the cities of Thessalonica and Corinth became Christian centers. And during his third journey, Ephesus became the focal point of Christianity. On every side of the Aegean Sea (north, east, and west), centers of the Christian faith dominated the scene. From these harbors the gospel spread throughout the Mediterranean basin. Still Paul was not content. His heart's desire was to visit Rome, the capital of the empire. Throughout his Gospel Luke directs his attention to Jerusalem as the center where Jesus died, arose from the dead, and ascended to heaven. In Acts Luke directs his attention to Rome, from which the message of salvation would extend to the ends of the earth (1:8). b. Paul decided in the Spirit. Should the world spirit be spelled with or without a capital letter? Does the text speak about the human spirit or the Holy Spirit? If we interpret the expression to refer to the human spirit, we can compare it with a similar phrase, decide in his heart, ^[37] and take it as an idiom. A number of translators have chosen an equivalent expression: made plans or made up his mind. ^[38] Many translations interpret the word as a reference to the Holy Spirit: Paul resolved in the Spirit. ^[39] That is, in the broader context, Paul's travel plans are at the direction of the Holy Spirit (20:22). Moreover, in verse 21 Luke uses the word must, which in the New Testament often denotes a divine directive. When the term spirit means the human spirit, Luke usually qualifies it with a possessive pronoun (in translation, my spirit [Luke 1:47] or his spirit within him [he became agitated; Acts 17:16]). But in verse 21, he refrains from delimiting the term. For all these reasons, several scholars have appropriately chosen to be guided by the context and, therefore, spell the word Spirit with a capital letter. c. To go to Jerusalem by way of Macedonia and Achaia. By either land or sea, the direct route from Ephesus to Jerusalem is east and southeast, not northwest and west. But Paul intended to visit the churches in Macedonia and Achaia, much as he had once again cared for the churches in Asia Minor on his second missionary journey (15:36; 16:1–5). His purpose was to strengthen the believers in the churches he had founded. After spending time with the Christians in Philippi, Thessalonica, Berea, and Corinth, he planned to travel to Jerusalem. His purpose for going to Jerusalem was to attend the Pentecost celebrations (20:16), to deliver financial gifts for the poor (Rom. 15:26–27; I Cor. 16:1–3; II Cor. 8:1–9), and to report to James and the elders (Acts 21:18 19). d. I must visit Rome, too. Note the wording of this short statement. First, after visiting Jerusalem, Paul is under divine obligation to visit the imperial city (compare 23:11). Paul is not a tourist but an ambassador of Jesus Christ. Next, the Greek text indicates that he must see Rome. Paul knew that the Roman Christians had a flourishing church, so that his purpose for going to Rome was to strengthen the believers in their faith (Rom. 1:11–12). He set his sights still further and planned to go to Spain (Rom. 15:24, 28). e. He sent two of his assistants, Timothy and Erastus, to Macedonia. Luke has failed to provide any details concerning the work of Timothy during Paul's stay in Ephesus, although Luke previously mentioned Timothy's name in relation to Corinth (18:5). We infer that Timothy had come to Ephesus to assist Paul. From Paul's epistles we learn that Timothy served as Paul's emissary at Corinth; he then returned to Paul in Ephesus (I Cor. 4:17; 16:10–11). Now Paul sends him and Erastus to Macedonia, presumably to Philippi and Thessalonica. Apart from this text, the name Erastus appears twice in the New Testament. Paul mentions Erastus in connection with Corinth and describes him as the city treasurer (Rom. 16:23). And in Paul's last epistle he remarks that Erastus stayed in Corinth (II Tim. 4:20). In 1930, archaeologists in Corinth discovered a slab of pavement stone that bears the inscription, Erastus, commissioner of public works, sustained the cost for this pavement. ^[40] We do not know whether all these references are to the same person or to more than one man. f. Paul himself remained in Asia for a while. The discord in the Corinthian church kept Paul in Ephesus. He had written letters (among them First Corinthians) to the Corinthians and had dispatched Titus to Corinth to reconcile the differences.^[41] He was waiting for Titus to bring him encouraging news. (Luke nowhere mentions Titus in Acts, just as he never mentions his own name. Perhaps Luke and Titus were related to each other, and the silence is a form of modesty. We do not know.) While he waited at Ephesus, Paul witnessed the riot instigated by Demetrius. 5. Demetrius's Grievance 19:23–41 The kingdom of God progresses and makes its influence felt in the province of Asia Minor. When God's kingdom advances, Satan must yield, but the prince of darkness does not capitulate without combat. He mobilizes the forces of idol worshipers in Ephesus and incites a riot. Luke includes the account of the riot in Ephesus to illustrate the power of Satan,^[42] the progress of the gospel, and the wisdom of the city clerk. In great detail, Luke records an incident that had a profound effect on the development of the church in Ephesus. a. Grievance 19:23–27 23. At this time, concerning the Way a great disturbance arose. 24. For a silversmith named Demetrius, making silver shrines for Artemis, was bringing no little profit for the artisans. With the phrase at this time, Luke indicates that the incident occurred when Paul was about ready to leave the city (20:1). The key word in verse 23 is disturbance. Luke qualifies it with one of his characteristic understatements that in a literal translation reads, not a small one. ^[43] In this oriental city, the shock waves from the disturbance were of grave concern to the members of the local church. Reflecting on this disturbance, Paul writes to the Corinthians that he fought wild beasts in Ephesus (I Cor. 15:32; see also II Cor. 1:8–11). If we take Paul's comment figuratively (that is, human beings who fought like wild beasts), then we begin to understand the fierce opposition the Christians had to endure in that city.^[44] Luke uses not the term church but the general expression Way, because the latter represents the Christian lifestyle (compare 9:2; 18:25, 26; 19:9; 22:4; 24:14, 22). Opposition to the Christian way of life came from the local silversmiths, whose livelihood depended on the worship of the goddess Artemis, known in Latin as Diana (see KJV, NKJV, JB, NEB).^[45] The temple of Artemis attracted worshipers who, before returning to their homes, bought small shrines and images depicting Artemis. These artifacts, used as objects of worship in private homes, were made and sold by the silversmiths in Ephesus. One of those silversmiths was Demetrius. (An inscription that dates from a.d. 57 describes a certain Demetrius as warden of the temple, but we do not know if the inscription refers to the silversmith Luke mentions. The name Demetrius was common [see, e.g., III John 12].) Perhaps Demetrius designed the images and employed craftsmen to make them. In addition, he may have been the spokesman for the silversmiths guild in Ephesus. We do know that he and other silversmiths had a lucrative enterprise, for Luke, using a characteristic understatement, writes, Demetrius was bringing no little profit for the artisans. These artisans, incited by Demetrius, opposed anyone and anything that posed a threat to their trade. Under the guise of religion, they defended their source of income. 25. He gathered them together with workmen of similar trades and said: Men, you know that our prosperity depends on this business. 26. And you see and hear that not only in Ephesus but in nearly the whole province of Asia, this fellow Paul has persuaded and turned away a great number of people. He tells them that gods made with hands are no gods at all. a. He gathered them together. Luke makes a distinction between the artisans and the workmen. The artisans are the skilled technicians; the workers represent the spin-off trades and businesses that depend on the manufacture of shrines and images. All these people derived their income from the cult of Artemis. Demetrius called them together, perhaps in an enclosed meeting place, and addressed them: b. Men, you know that our prosperity depends on this business. The address men was customary at the beginning of a speech. The Western text has the reading, Men, fellow-craftsmen. Because this latter word appears nowhere else in the New Testament, scholars reject the authenticity of the reading. The verb to know signifies that Demetrius's listeners are well aware of their source of income. The business of manufacturing and selling images and shrines translates into prosperity for them. According to the Greek, Demetrius indicates that all of them are prospering financially. Thus when Demetrius refers to their earnings, he has their undivided attention. c. Not only in Ephesus but in nearly the whole province of Asia. The silversmiths, merchants, and workmen have observed and have heard of the fervor of the Christian faith that has gripped numberless people in Ephesus and western Asia Minor. These people have turned their backs on the worship of Artemis and no longer purchase the objects created and sold by the members of Demetrius's audience. Demetrius testifies to the fact that Paul's ministry in Ephesus and the province of Asia has borne fruit. I see no reason to interpret the words of Demetrius as the most exaggerated statement possible. ^[46] The broader context reveals that because of the extraordinary miracles of God and the faithful preaching of the gospel by Paul, the word of the Lord grew in power and might (v. 20). Luke provides no report about Paul's work in the regions surrounding Ephesus; hence, we do not know if Paul founded any of the seven churches of Asia (Rev. 1:11) in addition to the church at Ephesus. d. This fellow Paul has persuaded and turned away a great number of people. Demetrius and his listeners know that Paul has been instrumental in reaching the people, especially in the city of Ephesus. Demetrius has nothing but contempt for Paul and therefore refers to him as this fellow.^[47] He is acquainted with Paul's methodology, because he states that Paul has persuaded (see v. 8) the people to turn away from idol worship and serve the living God. e. [Paul] tells them that gods made with hands are no gods at all. Here is the crux of Paul's preaching to a Gentile audience. When Paul addressed the Athenian philosophers, he told them that God, who created heaven and earth, does not live in a manmade temple. God is not an image crafted by man from gold, silver, or stone (17:24, 29). In short, Demetrius had paid attention to Paul's message but, because his livelihood depended on idol worship, he rejected it and opposed Paul. 27. Not only do we run the risk of our trade falling into disrepute, but the temple of the great goddess Artemis will be regarded as nothing; and all who worship her in Asia and the whole world will suffer the loss of her magnificence. Demetrius cleverly changes the course of his address. He moves from the topic of material prosperity to that of the worship of Artemis and emphasizes not so much the craftsmen's affluence as interest in Artemis's temple. He points out the connection between their craft and the worship of the goddess and alerts his audience to the danger of Artemis losing her good name. If she is discredited, their source of income will dwindle. He is saying not that they already are seeing a decline in their trade but that the danger is imminent. The temple of the great goddess Artemis will be regarded as nothing. Of greater concern than their own future is the disregard people will have for the temple of Artemis. This temple, built of marble, was of enormous proportions about four times the size of the Parthenon. ^[48] It measured 425 feet by 220 feet, was 60 feet in height, and was surrounded by 127 columns. When Paul lived in Ephesus, he observed the temple in all its beauty.^[49] After it burned in 356 b.c., it was restored to its full size and even surpassed its previous splendor. Archaeologists have discovered that this temple was located about a mile and half to the northeast of Ephesus. The temple honored the great goddess Artemis. Not the temple but Artemis is described as great. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ 20. The Third Missionary Journey, part 3 20:1–38 Outline (continued) 20:1 21:16 C. To Jerusalem 20:1–6 1. Through Macedonia 20:7–12 2. At Troas 20:13–38 3. At Miletus 20:13–16 a. Traveling 20:17–21 b. Declaring 20:22–24 c. Testifying 20:25–31 d. Warning 20:32–35 e. Committing 20:36–38 f. Leaving C. To Jerusalem 20:1 21:16 1. Through Macedonia 20:1–6 20 1 After the turmoil had ended, Paul sent for the disciples and encouraged them. And when he had said good-by, he set out to go to Macedonia. 2 He went through those areas, encouraged the believers with many words, and arrived in Greece, 3 where he stayed three months. When the Jews plotted against him as he was about to sail for Syria, he decided to return by way of Macedonia. 4 He was accompanied by Sopater son of Pyrrhus from Berea, Aristarchus and Secundus from Thessalonica, Gaius from Derbe, and Timothy, Tychicus, and Trophimus from the province of Asia. 5 These men went ahead and waited for us in Troas. 6 But we sailed from Philippi after the Feast of Unleavened Bread, and within five days we came to them at Troas, where we stayed seven days. Paul had already decided to leave Ephesus, visit the churches in Macedonia and Achaia, and travel to Jerusalem. By his own account (I Cor. 16:8), he decided to stay in Ephesus until Pentecost, which was probably in May of a.d. 55. Visiting and traveling apparently took considerable time; how long Paul ministered to the believers in the churches of Philippi, Thessalonica, and Berea is not known. In Macedonia Paul waited for Titus to inform him about the situation in the Corinthian church (II Cor. 2:13; 7:6, 13), once again sent Titus to Corinth (II Cor. 8:6, 16 17), and composed his second epistle to the Corinthians. He then journeyed to Corinth, where he spent three months (20:3), perhaps the winter months (I Cor. 16:6) of a.d. 56 57. At Corinth, he wrote his letter to the Romans, collected monetary gifts for the poverty-stricken saints in Jerusalem (Rom. 15:26; I Cor. 16:2–3; II Cor. 8:2–4), traveled back through Macedonia, and after Passover sailed from Philippi to Troas (20:6). He intended to be in Jerusalem before Pentecost (20:16). 1. After the turmoil had ended, Paul sent for the disciples and encouraged them. And when he had said good-by, he set out to go to Macedonia. The words of the town clerk in Ephesus brought an end to the noisy gathering in the theater (19:35–41). The people returned to their respective homes and places of work. But Paul realized that his days in Ephesus were numbered, even though he had already decided to leave (19:21). Paul spent time with his disciples, that is, the believers and the students whom he had instructed in the lecture hall of Tyrannus (19:9). He would not see them again for many years. They would have to stand alone in times of persecution and hardship (Rev. 2:3), and they needed Paul's encouragement. After saying farewell to the believers in Ephesus, Paul traveled to Macedonia. From another source we learn that he went to Troas first (II Cor. 2:12). Earlier he had been in this harbor city, but had not preached the gospel there (16:8). Nonetheless, the Lord had prospered his work of preaching the gospel of Christ, for we learn that there was a church in Troas. Here Paul waited in vain for Titus to come from Corinth with news about the conflicts in that congregation. Eventually he booked passage on a boat that took him to Macedonia. Perhaps Paul suffered either physical ailments or a mental depression (II Cor. 4:7–12).^[1] The information on this point is scant; both Luke and Paul in their respective writings fail to enlighten us about Paul's afflictions. Paul relates that when he traveled through Macedonia, his body received no rest (II Cor. 7:5). 2. He went through those areas, encouraged the believers with many words, and arrived in Greece, 3. where he stayed three months. When the Jews plotted against him as he was about to sail for Syria, he decided to return by way of Macedonia. a. He went through those areas. In these particular verses Luke presents his shortest account of Paul's travels. We are not told where Paul went in Macedonia and how long he stayed. Some commentators think that Paul traveled to the northeast and preached the gospel in Illyricum, that is, modern Yugoslavia ( So that I have brought to completion the preaching of the gospel of Christ from Jerusalem all the way around to Illyricum [ (Rom. 15:19]). Although this interpretation is acceptable, the text can also mean that Paul went as far as the border of Illyricum.^[2] In Acts, Luke merely states that Paul went through those areas. Whether he means that Paul went beyond the borders of the province of Macedonia cannot be determined. In later years, Paul sent Titus to DalmatiaII Tim. 4:10), which is the southern part of Illyricum. b. [He] encouraged the believers with many words. Luke uses the verb encourage repeatedly to show that wherever Paul met believers he spoke words of encouragement (14:22; 15:32; 16:40). Paul was the spiritual father of the believers in the Gentile world and he addressed them as his spiritual children (I Cor. 4:14; Gal. 4:19; I Thess. 2:7, 11). Paul's first preaching tour in Macedonia had been relatively brief, but during his second visit he had stayed for a lengthy period. c. [He] arrived in Greece. To indicate that considerable time had elapsed during Paul's Macedonian journeys, at least two translations add the word finally to this clause: Finally [Paul] arrived in Greece (NIV, NAB). Paul may have traveled along the west coast of Macedonia and then visited Nicopolis, a harbor in western Greece (Titus 3:12). When he eventually came to Greece, he spent three months in Corinth. d. When the Jews plotted against him as he was about to sail for Syria, he decided to return by way of Macedonia. The Jews in Corinth had not forgotten Paul, who had converted two of their synagogue rulers (Crispus and Sosthenes) and had founded a church next to their synagogue (I Cor. 1:1, 14). They still remembered the humiliation of losing a court case when Gallio was proconsul (18:12–17). Hence, they formed a plot to attack Paul.^[3] He became aware of their evil intentions, changed his plans to board ship to Syria, and traveled on foot to Macedonia instead. Paul was not alone in Corinth. He had sent Timothy and Erastus from Ephesus to Achaia (19:22); on his way to Syria some of his followers from Macedonia and Asia Minor, including Luke, were Paul's travel companions. The Western text adds interesting details, given in italics, to the account of Paul's stay in Corinth and his subsequent journey: And when he had spent three months there, and when a plot was made against him by the Jews, he wished to sail for Syria, but the Spirit told him to return through Macedonia. Therefore when he was about to go out, Sopater of Beroea, the son of Pyrrhus, and of the Thessalonians Aristarchus and Secundus, and Gaius of Douberios, and Timothy, went with him as far as Asia; but the Ephesians Eutychus and Trophimus.& ^[4] Paul abandoned his plan to set sail from the Corinthian harbor of Cenchrea. We assume that fellow Jews, who wanted to eliminate Paul, also had booked passage to Jerusalem. They could easily arrange for him to be drowned during the voyage.^[5] 4. He was accompanied by Sopater son of Pyrrhus from Berea, Aristarchus and Secundus from Thessalonica, Gaius from Derbe, and Timothy, Tychicus, and Trophimus from the province of Asia. Paul was no longer able to arrive in Jerusalem before Passover and consequently planned to be there for the Pentecost feast (v. 16). From the Macedonian churches he received monetary gifts for the members of the church in Jerusalem (II Cor. 8:2–3). Furthermore, representatives from some of the churches accompanied Paul. Although Luke mentions no representatives from the Corinthian and Philippian congregations, he himself may have represented Philippi. (During Paul's second missionary journey, Luke seems to have remained in Philippi.) Or perhaps Luke was in Corinth with Titus (II Cor. 8:18–19). Support for this suggestion can be inferred from Luke's use of pronouns: in verse 4 he does not use we and us, but in verse 5 he does, thus indicating his own participation in the events recorded. (Incidentally, the we sections in Acts are 16:10–17; 20:5–15; 21:1–18; 27:1 28:16.) Throughout Acts, Luke nowhere mentions his own name or refers to Titus; again, one can infer that these two men could have been entrusted with carrying the churches gifts for the Jerusalem saints. Among the travel companions of Paul was Sopater, who is identified as the son of Pyrrhus and a native of Berea. Elsewhere Paul mentions Sosipater, which apparently is a variant spelling of Sopater (Rom. 16:21). The two companions Aristarchus and Secundus are from Thessalonica. Luke mentions Aristarchus in two additional places (19:29; 27:2) to indicate the close relationship he had with Paul. Paul's epistles also speak of this closeness (Col. 4:10; Philem. 24). The name Secundus occurs only once in the New Testament. It is Latin for second, as Tertius signifies third (Rom. 16:22) and Quartus fourth (Rom. 16:23). Luke next lists Gaius, who comes from Derbe. The Western text gives the residence of Gaius as Douberios, which was a town near Philippi. Albert C. Clark adopts this reading and thus identifies Gaius as a Macedonian.^[6] However, the manuscript support for this reading is weak and, furthermore, the logical sequence Luke presents demands the reading Derbe. The first travel companion is from Berea, the next two from Thessalonica, the following pair from Derbe and Lystra, and the last two from the province of Asia.^[7] Gaius from Derbe is not the same person who was arrested in Ephesus (cf. 19:29). Luke lists only Timothy's name, but we know he was from Lystra (16:1). Last, Tychicus and Trophimus are from the province of Asia. Both names recur in Paul's epistles and are associated with Ephesus and the surrounding area. We read that Tychicus served Paul as a messenger (courier),^[8] and the presence of Trophimus in Jerusalem led to Paul's arrest (21:29). Years later Paul left Trophimus sick at Miletus (II Tim. 4:20). The seven men, delegates from various churches, accompanied Paul to protect him from physical harm. Their numbers also safeguarded the money they were bringing to the Jerusalem church. 5. These men went ahead and waited for us in Troas. Luke now reveals that he himself was a travel companion of Paul and that they remained in Philippi longer than did the seven other men.^[9] Luke does not state the reason for the separation, but we surmise that Paul desired to stay in Philippi for the Passover feast, which may have been observed in a Christian setting as Easter. John Calvin thinks that Paul sought opportunities to teach during Passover because the Jews were [then] more attentive to learning. ^[10] But when Paul came to Philippi on his second missionary journey, only women came together at a place of prayer (16:13–15), and we have no indication that Jews had settled there in the intervening years. For lack of evidence we are unable to explain Paul's separation from his travel companions. 6. But we sailed from Philippi after the Feast of Unleavened Bread, and within five days we came to them at Troas, where we stayed seven days. Paul spent Passover in Philippi and afterward he and Luke sailed from Neapolis (the harbor city of Philippi) to Troas. With a favorable wind, the voyage across the northern tip of the Aegean Sea could be accomplished in two days (16:11). But in adverse conditions, the journey could last for five days and require stops at islands between the two ports. Paul spent an entire week at Troas. The text does not specify a reason; perhaps, even though his travel companions had preceded Paul, they were unable to locate a ship that would sail from Troas to Syria. Greek Words, Phrases, and Constructions in 20:2–4 Verses 2 3 [Greek] here is the only New Testament instance of the designation Greece. This Roman province was officially known as Achaia, to which both Luke and Paul testify in their respective writings. [Greek] derived from the compound [Greek] (against) and [Greek] (I decide), the word plot in the New Testament occurs only with reference to Paul (9:24; 20:3, 19; 23:30). The genitive case is part of the genitive absolute construction. [Greek] the verb [Greek] (he became) controls the genitive case of the noun decision. C. F. D. Moule queries whether the genitive construction is similar to the English he became possessed of a decision. ^[11] Verse 4 [Greek] as far as Asia. A few translations have adopted this reading that appears in a number of Greek, Latin, and Syriac manuscripts (see the KJV NKJV, RV, ASV). However, other leading manuscripts omit this phrase. Because the addition of the phrase is easier to explain than the deletion, scholars hesitate to accept the addition as original. The Western text substitutes the word Eutychus for the name Tychicus. Probably scribes were influenced by verse 9. 2. At Troas 20:7–12 7 On the first day of the week, we came together to break bread. Paul began to speak to them; because he intended to depart the next day, he continued to deliver his message until midnight. 8 And many lamps were in the upper room where we were meeting. 9 A young man named Eutychus, who was sitting on a windowsill, had sunk into a deep sleep while Paul kept on speaking. Eutychus was overcome by sleep, fell down from the third story, and was picked up dead. 10 Paul went down, threw himself on him, and embraced him. He said, Don t be disturbed, for he is alive. 11 Then Paul went upstairs again, broke bread, and ate. He spoke with them until daybreak and then departed. 12 The audience took the young man home alive and they were greatly comforted. Paul had visited Troas on his second missionary journey and there had seen a vision of a Macedonian man who begged him to come over &and help us (16:9–10). At that time, Paul did not preach the gospel in Troas. But during his third missionary journey, he found a church there (II Cor. 2:12). 7. On the first day of the week, we came together to break bread. Paul began to speak to them; because he intended to depart the next day, he continued to deliver his message until midnight. Luke, an eyewitness, provides almost a day-by-day chronology of the events that occurred while Paul traveled from Philippi to Jerusalem. In verse 6 he records that the voyage to Troas took five days and that Paul stayed there seven days. In this verse Luke is equally precise. He relates that on the first day of the week Paul attended the local worship service; on the next day he planned to leave Troas. On the first day of the week (i.e., Sunday; this is the first New Testament reference to Sunday worship) the Christians gathered for the celebration of the Lord's Supper, which was followed by the communal meal, the love feast. ^[12] In Acts, the expression to break bread means to celebrate communion (2:42; and see 2:46). The worship service began with the preaching of the Word, and Luke relates that Paul preached until midnight. The believers gladly listened to Paul preach for an extended period, even though many of them probably had worked all day (see Practical Considerations in 20:7–12). They saw Paul's visit as an extraordinary opportunity to receive instruction from an apostle, and they knew that on the next morning (Monday) Paul and his companions would depart for Syria. Hence, they rejoiced to hear Paul explain the Scriptures. 8. And many lamps were in the upper room where we were meeting. 9. A young man named Eutychus, who was sitting on a windowsill, had sunk into a deep sleep while Paul kept on speaking. Eutychus was overcome by sleep, fell down from the third story, and was picked up dead. Here is the account of an eyewitness who accurately describes the scene in a room on the third story. Luke writes that there were many lamps in the room; these lamps provided light for the people in attendance, but also increased the room temperature. We imagine that the meeting hall was full; no wonder that a young man named Eutychus had to find a seat in a window.^[13] In those days a window was only a recessed opening in a wall. It was usually draped with a curtain, but when the curtain was removed, someone could take a seat on the windowsill. Eutychus, whose name means fortunate, probably had worked throughout the day and was fatigued. When Paul talked on and on (NIV), he could not keep awake any longer. Overwhelmed by sleep, Eutychus fell out of the third-floor window to his death. Whether other people fell asleep was insignificant to Luke. He intimates that the death of this young man changed joy and happiness into tragedy and sorrow. The members of the church picked him up dead; Luke, the physician, was able to verify this fact. 10. Paul went down, threw himself on him, and embraced him. He said, Don t be disturbed, for he is alive. 11. Then Paul went upstairs again, broke bread, and ate. He spoke with them until daybreak and then departed. 12. The audience took the young man home alive and they were greatly comforted. Note these points: a. Resurrection. The preaching came to an abrupt end. Paul rushed downstairs and threw himself on Eutychus. Embracing him, Paul looked up at the weeping bystanders and said, Don t be disturbed, for he is alive. We find a parallel in the lives of two of the prophets, Elijah and Elisha.^[14] Each prophet brought back to life an only son, and he did so by stretching himself out on the deceased person's body (I Kings 17:21; II Kings 4:34–35). A New Testament parallel is Peter raising Dorcas from the dead. To preserve propriety, Peter knelt down, prayed, and then told Dorcas to get up (refer to 9:40). Luke plainly records that both apostles raised people from the dead. Paul brought Eutychus back to life and so told the people: I know you are distressed, but you need not be because his breath of life is in him. When he raised Eutychus, he did so through the power Jesus gave him. By this miracle Paul demonstrated the reality of Jesus presence in the midst of God's people. b. Communion. In this passage, Luke mentions twice the breaking of bread, but he does not give a lucid presentation of the sequence and the meaning of this act. Often he introduces an incident or action which he explains in the succeeding context; for example, he briefly notes that the Jerusalem believers had all things in common (2:44–45), but in later passages he describes the generosity of Barnabas (4:36–37) and the deception of Ananias and Sapphira (5:1–11). Similarly, Luke's remark that the Christians in Troas came together to break bread (v. 7) probably is introductory. The comment that Paul broke bread and ate refers to the actual celebration of the Lord's Supper and the partaking of the love feast (v. 11). In the Greek text of verse 11, Luke writes the definite article before the word bread to demonstrate that this was a special event: Paul broke the bread of Holy Communion. After celebrating the Lord's Supper, Paul partook of the love feast (I Cor. 11:20, 33; II Peter 2:13; Jude 12).^[15] The rest of the night he spent in conversation with the believers. At daybreak he left and traveled to Assos (v. 13). c. Joy. Luke completes the account by reporting that the people took the young man home alive and &were greatly comforted. This note reveals the effect of Eutychus's resurrection on the congregation. A literal translation of Luke's characteristic understatement describes the joy of the believers: they were not moderately comforted. Scripture records few instances of people who were raised from the dead: two in the Old Testament period in the time of Elijah and Elisha; three during the ministry of Jesus (the daughter of Jairus, the young man of Nain, and Lazarus); and two in the apostolic period (Dorcas and Eutychus). When a resurrection occurs, God himself confirms the testimony of his Word. And here that Word is clear: the Christians in Troas took Eutychus home alive, says Luke. Practical Considerations in 20:7–12 Throughout the world people today observe a seven-day week. But in Paul's day only the Jews, God-fearers, and Christians kept a calendar in which the week had seven days. They did so in harmony with the creation account in the first two chapters of Genesis and the command in the Decalogue to keep the Sabbath after laboring six days (Exod. 20:8–11; Deut. 5:12–15). Moreover, the Greeks and the Romans did not have days of rest. In fact, the Roman author Seneca scoffed at the Jews and derided them for wasting time by resting one day out of every seven. When Paul preached the gospel to exclusively Gentile audiences (for example, in Lystra and in Athens), he began by teaching them the doctrine of creation. He had to teach them that God created heaven and earth in six days and rested on the seventh day. The Jews designated five days of the week by ordinal numbers (the first day, the second, the third, the fourth, the fifth). These were followed by the day of preparation (Friday) and the Sabbath (Saturday). The early Christians adopted this nomenclature. But by the end of the first century, they called the first day of the week the Lord's Day to commemorate that Jesus rose from the grave on that dayRev. 1:10; the first-century document Didache 14.1 . Interestingly, the modern Greek calendar lists the days of the week as Lord's Day, second, third, fourth, fifth, day of preparation, and Sabbath. In Portuguese the days are Domingo (Sunday), second day (Monday), third (Tuesday), fourth (Wednesday), fifth (Thursday), sixth (Friday), and Sabado (Saturday). Greek Words, Phrases, and Constructions in 20:7–12 Verse 7 [Greek] the first day after the sabbath. If the plural sabbaths means weeks, then it should be translated the first day of the week. [Greek] the genitive absolute construction is completed with the perfect passive participle [Greek] (from [Greek], I gather). The perfect tense denotes duration. Verse 9 [Greek] from the verb [Greek] (I bring down), this present passive participle has an intensive connotation. The present tense shows process. [Greek] discoursing. Note that the present tense of this participle (in a genitive absolute construction) intimates continued action. [Greek] this is the aorist passive participle of [Greek]. The aorist expresses single action, the preposition [Greek] cause or means (because of or by [sleep]), and the compound thoroughness. Verses 11 12 [Greek] this idiomatic expression signifies for a long time. [Greek] even though the adverb simply means thus, it is difficult to convey the concept adequately with the verb to depart. Some translations delete the adverb; others render it then. The Western text changes the plural they took into the singular Paul look: While they were saying good-by, Paul took the young man home alive. 3. At Miletus 20:13–38 13 We had gone ahead to the ship and set sail for Assos. There we intended to take Paul aboard, because he had arranged that he would travel that far on foot. 14 When he met us at Assos, we took him aboard and came to Mitylene. 15 And on the next day we sailed from there and arrived opposite Chios. On the following day we approached Samos, and the day after we came to Miletus. 16 For Paul had decided to sail past Ephesus so that he might not spend time in the province of Asia. He was hurrying to be in Jerusalem on the day of Pentecost, if possible. 17 From Miletus Paul sent word to Ephesus to summon the elders of the church. 18 And when they came to him he said: You know how I was with you the whole time from the first day I set foot in the province of Asia. 19 I served the Lord with all humility, with tears and trials that came to me through the plots of the Jews. 20 I kept back nothing from that which is good for you as I preached to you and taught you publicly and from house to house. 21 I testified to both Jews and Greeks that they turn in repentance to God and have faith in our Lord Jesus. 22 And now, I am compelled by the Spirit to go to Jerusalem, though I do not know what will happen to me there, 23 except the Holy Spirit has told me that in every city imprisonments and afflictions await me. 24 However, I do not consider my life worthy of any account; I wish to finish the race and fulfill the ministry which I received from the Lord Jesus, namely, to testify to the gospel of God's grace. 25 And I know that none of you among whom I went preaching the kingdom will see my face again. 26 Therefore I testify to you today that I am innocent of the blood of all men. 27 I did not hesitate to proclaim to you the whole purpose of God. 28 Keep watch over yourselves and the entire flock over which the Holy Spirit has made you overseers to shepherd God's church which he purchased with his own blood. 29 I know that after my departure, savage wolves will come in among you and will not spare the flock. 30 Even from among your number men will stand up to speak perverse things to draw away disciples after them. 31 So be alert and remember that for three years I did not stop warning each one of you night and day with tears. 32 And now I commend you to God and to the word of his grace which is able to build you up and give you the inheritance among all those who are sanctified. 33 I have coveted no one's silver, gold, or clothes. 34 You yourselves know that these hands have ministered to my own needs and to those of the men who are with me. 35 In everything I showed you by working hard in this way that we must help the weak and remember the words of the Lord Jesus, who himself said, It is more blessed to give than to receive. 36 When he had said these things, he knelt down with everyone and prayed. 37 They began to weep aloud and they threw their arms around him and kissed him. 38 They were especially saddened by his statement that they would not see his face again. They accompanied him to the ship. Luke gives us a page from his diary, so to speak, for he writes in the style of an eyewitness who records both events and conversations. He provides a day-to-day description of the journey from Troas to Miletus. a. Traveling 20:13–16 13. We had gone ahead to the ship and set sail for Assos. There we intended to take Paul aboard, because he had arranged that he would travel that far on foot. 14. When he met us at Assos, we took him aboard and came to Mitylene. For undisclosed reasons, Paul separated from his companions and decided to travel on foot to Assos. Commentators suggest that Paul was a bad sailor, that he was afraid of inimical Jews aboard ship, or that he wanted to be alone with God. We do not know his reason. The text seems to imply that as Paul's companions went ahead to the ship, he himself momentarily stayed behind in Troas. He knew that the ship would dock later that day (Monday) in Assos, which was located on a hill that stood seven hundred feet above sea level. Luke seems to indicate that Paul boarded ship either before he arrived in Assos or in Assos itself. That same day, the vessel sailed south along the island of Lesbos to a harbor town called Mitylene, which was located about fifty miles south of Troas. Here they spent the night. William M. Ramsay provides an interesting observation: The ship evidently stopped every evening. The reason lies in the wind, which in the Aegean during the summer generally blows from the north, beginning at a very early hour in the morning; in the late afternoon it dies away; at sunset there is a dead calm, and thereafter a gentle south wind arises and blows during the night. The start would be made before sunrise; and it would be necessary for all passengers to go on board soon after midnight in order to be ready to sail with the first breath from the north.^[16] 15. And on the next day we sailed from there and arrived opposite Chios. On the following day we approached Samos, and the day after we came to Miletus. 16. For Paul had decided to sail past Ephesus so that he might not spend time in the province of Asia. He was hurrying to be in Jerusalem on the day of Pentecost, if possible. a. And on the next day we sailed from there and arrived opposite Chios. The ship sailed again early in the morning of the next day (Tuesday). A northerly wind moved the vessel south-southwest across open water to the island of Chios. In the strait between the mainland and Chios, the travelers spent the night. On the following day (Wednesday), they sailed toward the southeast and, once more crossing open water, approached the island of Samos, situated to the west-southwest of Ephesus. Opposite the island on the mainland was a town named Trogyllium. According to the Western text and the Majority Text, Paul and his companions stayed at Trogyllium. ^[17] This little detail is natural and probable in a coasting voyage and geographically accurate. ^[18] The phrase was either deleted from some major Greek manuscripts or added to the Western and Majority texts. The fourth day (Thursday), the ship sailed along the coast of western Asia Minor and landed at Miletus (II Tim. 4:20). This town was located nearly forty miles south of Ephesus in a straight line; but, because in apostolic times a traveler had to go around the Gulf of Priene, the total distance was much further. Today this gulf is an inland lake, and the island of Lade, which once sheltered the harbor, has become a hill surrounded by a swampy alluvial plain. ^[19] b. For Paul had decided to sail past Ephesus so that he might not spend time in the province of Asia. Notice that Luke portrays Paul as the one who makes decisions:^[20] Paul had arranged to travel on foot to Assos; Paul decided not to spend time in the province of Asia; Paul sent a messenger to Ephesus to ask the elders to come to Miletus He had opportunity to leave ship at Trogyllium and walk to Ephesus, but he stayed aboard until the vessel docked in the harbor of Miletus. Paul realized that a personal visit to Ephesus would be time-consuming, whereas a meeting with the Ephesian elders in Miletus would prove to be short. Further, having lost the opportunity to be in Jerusalem for the Passover feast, he now longed to be there for the celebration of Pentecost. Luke reports how Paul filled the seven weeks between Passover and Pentecost: he spent five days traveling between Neapolis and Troas (20:6); he stayed a week in Troas (20:6); he took four days to travel from Troas to Miletus (20:13–16); he spent perhaps most of a week on the voyage from Miletus to Tyre (21:1–3); he remained a week in Tyre (21:4); and with stops in Caesarea, he needed at least a week to travel to Jerusalem (21:7–15). According to the record that Luke provides, Paul had some time to spare before Pentecost. The captain of the ship presumably had decided to stay in the harbor of Miletus for a few days to load and unload cargo. During those days of waiting, Paul was able to meet with the elders from Ephesus and, perhaps in a worship service, to give his farewell address. Greek Words, Phrases, and Constructions in 20:13–16 Verses 13 14 [Greek] the context supports this reading instead of [Greek] (we approached). The wording of the Western text appears to be a scribal modification. [Greek] the perfect tense in this passive participle from [Greek] (I order, command) reveals that Paul had not made a decision on the spur of the moment. [Greek] by use of the imperfect tense, Luke makes possible two translations: Paul boarded ship either near Assos or in Assos. Verse 16 [Greek] if it were possible. Here is one of the few optatives in a conditional sentence. It is a parenthetical phrase resembling if God wills (18:21). [Greek] not into but in. After [Greek] (to be), it means at Jerusalem (see 21:17; 25:15).^[21] b. Declaring 20:17–21 Although Luke had recorded accurately the substance and phrasing of other sermons and speeches by Paul, the farewell address at Miletus is probably the one that Luke himself heard. The farewell address is in one of the we sections of Acts;^[22] this account then is by an eyewitness, and the text records the words Paul spoke. By comparing the word choices in this address with the phraseology of Paul's epistles, we note striking similarities: serv[ing] the Lord with all humility (Rom. 12:11; Eph. 4:2); that I may finish the race (II Tim. 4:7); fulfill the ministry which I received from the Lord (Col. 4:17); the inheritance among all those who are sanctified (Col. 1:12).^[23] Although the speech can be read as a unit, some editors of the Greek New Testament and some translators use its recurring phrases ( you know [v. 18], and now [vv. 22, 32], and I know [v. 25], I know [v. 29]) as logical points at which to divide the speech into four or five paragraphs.^[24] The repetitive phrases are part of Paul's last will and testimony to the Ephesian elders. He informs them that with the passing of the apostolic era they have become the shepherds of Christ's flock. Paul uses the verb to know to stress those matters which they have in common: You know how I was with you (v. 18); Though I do not know what will happen to me there (v. 22); I know that none of you &will see my face again (v. 25); I know that &savage wolves will come (v. 29); You yourselves know that these hands have ministered to my own needs (v. 34).^[25] The repeated use of this verb emphasized the bond between Paul and the elders and conveyed to them that Paul was leaving them in charge of the church. The elders of Ephesus received the legacy of being overseers and shepherds of the flock of Jesus Christ. 17. From Miletus Paul sent word to Ephesus to summon the elders of the church. A messenger could cover the distance between Miletus and Ephesus in two days, and the elders needed an equal number of days to travel to Miletus. Perhaps Trophimus, who was a native of Ephesus (21:29), served as messenger and accompanied the elders when they came to Paul. We presume that Paul spent a day exhorting and instructing the elders. In later years, he wrote to Timothy and Titus the qualifications for elders, that is, overseers (I Tim. 3:1–7; 5:17; Titus 1:6 9). Wherever Paul founded churches, he appointed elders to give leadership (Titus 1:5). Luke calls these men elders in this verse, yet in his speech Paul describes them as overseers (v. 28). The word elder refers to office; the word overseer describes the task the person performed. 18. And when they came to him he said: You know how I was with you the whole time from the first day I set foot in the province of Asia. We trust that the elders came to Miletus without delay. They presumed that Paul's message would differ from the words of encouragement he spoke to the disciples when he left for Macedonia (v. 1). They came as governing and teaching elders to whom Paul would entrust a spiritual inheritance. Paul recalls, in this first part of his speech, how he first came from Corinth (18:19), taught in the local synagogue, went to Jerusalem, and returned to Ephesus. When he came back to Ephesus, he taught for nearly three years. In no other place had he preached the gospel for as long a period. The elders knew that Paul had faithfully taught the word of the Lord to Jews and Gentiles in the province of Asia (19:10). They could testify that he had been in their midst as a true messenger of the gospel of Christ. Convinced of Paul's mission, they were witnesses of the veracity of the message he proclaimed. They had observed that Paul was completely devoted to serving his Lord. 19. I served the Lord with all humility, with tears and trials that came to me through the plots of the Jews. Note these points: First, by saying I served the Lord, Paul indicates in the Greek that he was a servant of Christ (Rom. 1:1; 12:11; Gal. 1:10; Phil. 1:1). He literally calls himself a slave. As a slave he looked up to his Lord, for he would consider it a sin to do less. Accordingly, Paul confesses that he served Jesus with all humility. ^[26] He had learned to live in all humility as a servant of the Lord (Phil. 4:12), and he exhorted the people not to look merely to their own advantage but also to promote that of others (Phil. 2:4; and see Eph. 4:2). Augustine captured the importance of humility by saying: For those who would learn God's ways, humility is the first thing, humility is the second, humility is the third. Next, Paul served the Lord with tears. Twice in this address Paul confesses that he shed tears: when he was persecuted by his enemies (v. 19) and when he agonized over converts (v. 31). During his ministry, Paul gave himself completely to serve the Lord and the church. He wept not for the wounds and bruises he received as a servant of Christ. He cared for the members of the church when he wrote to the Corinthians to reveal his deep love for them (II Cor. 2:4). And he told the Philippians of his tears when he revealed that many people lived as enemies of the cross of Christ (Phil. 3:18). These tears testify to Paul's greatness. Last, trials were formidable impediments in Paul's apostolic life. Paul relates that these trials were the plots of the Jews. Since his conversion near Damascus, Jewish plots against his life seemed to occur with amazing frequency, either in Damascus, Asia Minor, Macedonia, Greece, or Jerusalem.^[27] His life always seemed to be in danger from bandits, Jews, or Gentiles (II Cor. 11:26), but the Lord protected him. 20. I kept back nothing from that which is good for you as I preached to you and taught you publicly and from house to house. 21. I testified to both Jews and Greeks that they turn in repentance to God and have faith in our Lord Jesus. a. I kept back nothing. Even though he faced dangers everywhere, Paul fearlessly gave the believers everything they needed for their spiritual development. Actually he said, I did not keep silent in fear of hiding something from you that might be beneficial (compare v. 27). What then was advantageous to them? Their spiritual welfare. With unflagging devotion, Paul conveyed to the Ephesians the riches of salvation by preaching the Word of God. b. I preached to you and taught you. Paul proclaimed the gospel in the worship services, but he also taught daily in the lecture hall of Tyrannus (19:9). Moreover, his preaching was never done in secret. He publicly preached the Word in the city of Ephesus so that everyone had an opportunity to listen to the message of salvation. His teaching was not limited to the daily lectures to his disciples; he also went from house to house to instruct the people in the riches of the Word. The word house undoubtedly refers to the numerous house churches that were formed (Rom. 16:5; Col. 4:15; Philem. 2). In his work, Paul demonstrated that he was always and everywhere a minister of that Word. c. I testified to both Jews and Greeks. Paul was all things to all men so that he might win them for Christ. He was a Jew in the company of Jews and a Gentile with the Gentiles. He did everything possible to further the cause of the gospel (I Cor. 9:19–23). As it were, he lived in two different worlds, each with its own culture and customs. He never tried to use his calling of apostle to the Gentiles as an excuse not to preach to the Jews. Paul testified faithfully to both groups of people. The verb to testify occurs frequently in Acts and describes the preaching of the apostles Peter, John, and Paul.^[28] Luke indicates in the Greek text that Paul continually testified. What was the content of his testimony? Simply put, it is the summary of Christian doctrine: repentance and faith. In his speech, Paul says that he proclaimed to both Jews and Greeks repentance faith to God in our Lord Jesus The nouns repentance and faith are the two sides of the same coin. Because Paul gives two aspects of one concept, we ought not to link repentance to the Gentile and faith to the Jew. Both Jews and Gentiles had to repent of their sins and both had to express their faith in Jesus. Further, repentance that lacks faith as its counterpart is useless, and faith without the prerequisite of repentance is futile. Indeed, repentance and faith are tied together in an unbreakable connexion. ^[29] Practical Considerations in 20:17–21 Numerous Sunday worshipers prefer to hear a sermon about heaven rather than a reference to hell. They want to hear pleasing words on the love of God, but refuse to accept the justice of God. They welcome a word of commendation but reject even an allusion to condemnation. From the doctrines of the Christian faith, they pick and choose those that are agreeable and gratifying. Consequently, they decline to listen to expositions on sin and repentance, unbelief and disobedience, hell and reprobation. What is the task of the pastor who ministers the Word to people who have itching ears (II Tim. 4:3)? He must remember that he is a minister of God's Word, not a minister of the people. He ministers the Word to the people, but he is first a minister of that Word. To put it in the language of Scripture, God has given him the duty to blow the trumpet to prepare his people for the war on sin (I Cor. 14:8). But if the trumpet fails to produce a clear sound, no one will prepare for battle, and as a result everyone will become captive to sin. Failure to preach the full message of salvation is cruel, for the results are destruction and death. The pastor who faithfully preaches the gospel never fails to include a call to repentance. He sounds a warning of impending doom if this call is ignored. He points out the narrow path that leads to life and warns his audience not to walk the wide road of sin that leads to eternal doom. A true preacher calls the sinner to repentance and faith. Said the noted evangelist D. L. Moody, Repentance is the tear in the eye of faith. Greek Words, Phrases, and Constructions in 20:18 and 20 Verse 18 [Greek] '[Greek] the relative clause stands in sharp relief to the antecedent noun because the preposition is repeated.^[30] Paul is emphatic in his speech and points to the first day he set foot in Ephesus. [Greek] the whole time. The noun refers to calendar time and not an opportune time or moment. Verse 20 [Greek] this verb from [Greek] (I withdraw) always shows that fear is the motivating force. It occurs twice in Acts (20:20, 27), once in Galatians (2:12), and once in Hebrews (10:38). c. Testifying 20:22–24 22. And now, I am compelled by the Spirit to go to Jerusalem, though I do not know what will happen to me there, 23. except the Holy Spirit has told me that in every city imprisonments and afflictions await me. After reminding his audience of the work he had performed among them in earlier days, Paul in the second part of his speech tells them why he is on his way to Jerusalem. a. And now, I am compelled by the Spirit to go to Jerusalem. The Ephesian elders knew of Paul's desire to travel to Jerusalem, for while he was still teaching in the lecture hall of Tyrannus he had expressed a desire to proceed to that city (19:21). Probably they were amazed that instead of going south and east toward Palestine, Paul instead went north and west to Macedonia and Greece (20:1). The reason for sailing to Jerusalem, according to the nuances of the Greek text, was that for some time already Paul was bound, that is, under obligation to make the trip. Was it a desire within Paul's human spirit or was Paul prompted by the Holy Spirit?^[31] We try to answer this question by looking at the broader context. In Acts, Luke shows that the Holy Spirit worked in many people. Thus, the Spirit induced Philip to approach the Ethiopian official (8:29), Peter to accompany the men sent by Cornelius (10:20; 11:12), the church in Antioch to commission Barnabas and Paul (13:2), and Paul to bypass the regions of Asia and Mysia (16:6–7). At times, Luke uses the word spirit when he refers to the human spirit (see 18:25). Often he shows precision when in Greek he delimits this word with a possessive adjective (Luke 1:47; Acts 17:16). In verse 22, Luke appears to indicate that he is alluding to the Spirit, especially when in the following verse (v. 23) he explictly writes, the Holy Spirit. Conclusively, Paul is driven by the Holy Spirit to go to Jerusalem.^[32] b. Though I do not know what will happen to me there. The Holy Spirit compels Paul to journey to Jerusalem, but Paul has not been told what awaits him there. Paul himself has no innate knowledge of future events. But he experiences that the Spirit is revealing details to him as he continues his travel. During the course of his voyage (to be precise, in both Tyre and Caesarea), Paul receives additional information. In Tyre, the Christians warn him not to continue to Jerusalem (21:4). And in Caesarea, the prophet Agabus reveals to Paul that in Jerusalem he will be bound and delivered to the Gentiles (21:10–11). Three days after Paul's conversion, Jesus said to Ananias in Damascus that Jesus would show Paul how much he would have to suffer for the sake of Christ's revelation (9:16). Even though Paul had endured much suffering (II Cor. 11:23–29), he knows that he will be imprisoned and will suffer adversities in Jerusalem and elsewhere. As Paul himself says, the Holy Spirit has told me that in every city imprisonments and afflictions await me. The closer he comes to Jerusalem, the more clearly the Spirit speaks to him about his impending sufferings. The text gives no evidence that Paul delayed his journey to postpone or avoid the afflictions that await him. He does not resist the Spirit but obediently listens and permits him to govern his life. Hence, Paul explicitly states: 24. However, I do not consider my life worthy of any account; I wish to finish the race and fulfill the ministry which I received from the Lord Jesus, namely, to testify to the gospel of God's grace. Observe the following points: a. Variations. If we consult a few translations, we notice variations in the first line of this verse: But none of these things move me; nor do I count my life dear to myself (NKJV; see also KJV, MLB). But life to me is not a thing to waste words on (JB). But I do not consider my life of any account as dear to myself (NASB). The reason for the differences lies, first, in Greek manuscript evidence and, second, in the use of idiomatic expressions. The Western and Majority texts have the expanded version that is reflected in the longer translations.^[33] Further, the verse contains both a combination and a contraction of two expressions: I have regard for nothing and I do not consider my life precious. ^[34] A more or less literal translation of the first part of verse 24 is, But I make of no account my life, (as though) precious to myself. ^[35] b. Explanation. Both in the presence of the believers in Caesarea and in his writings, Paul declares that he is ready to yield everything, including his life, to Jesus Christ (II Cor. 12:10; Phil. 1:20–21; 2:17; 3:8). Paul states that he is running a race to fulfill his ministry, a metaphor he repeats in his last epistle, which he wrote before his death: I have finished the race (II Tim. 4:7). Paul's conversion experience was the beginning of that race, which he now expects to end. He knows that the purpose of this race is to complete the work Jesus has given him to do, namely, the task of testifying to the good news of God's grace (II Cor. 5:18). c. Intention. Paul's words should not necessarily be understood to mean that he expected his life's task to come to a speedy end in Jerusalem. Earlier he expressed his desire to travel to Rome (19:21), and in his epistle to the church in the imperial city he writes that he wishes to go to Spain (Rom. 15:24, 28). He saw his task expanding in widening circles from Jerusalem to the ends of the earth (1:8). The gospel itself discloses God's grace to his people. In his farewell address, Paul uses this concept once again when he commends the elders to God and to the word of his grace (v. 32). Correspondingly, at the Jerusalem Council Peter said that the Gentiles are saved through the grace of Jesus (15:11). Salvation is God's gift of grace, which the sinner appropriates in faith.^[36] Greek Words, Phrases, and Constructions in 20:22–24 Verses 22 23 [Greek] the present tense of this verb describes an action that was already in progress, I am going to Jerusalem. ^[37] [Greek] this plural noun chains (i.e., imprisonment) appears three times in the New Testament, all in Luke's writings (Luke 8:29; Acts 16:26; 20:23). As a synonym of [Greek] (fetter), it vividly describes Paul's eventual imprisonment. Verse 24 The first clause in this verse is awkward Greek because two idiomatic expressions are telescoped. The Western text has separated the expressions by expanding the text: [Greek] (I have no reckoning [thought] of anything for myself) and [Greek] (I do not make my life precious to me). With modifications, the Textus Receptus and Majority Text have adopted this expanded reading. [Greek] the grace of God. With the noun gospel, this phrase is a subjective genitive, not the objective genitive. The gospel is a gift from God. d. Warning 20:25–31 25. And I know that none of you among whom I went preaching the kingdom will see my face again. In the third part of Paul's farewell address to the Ephesian elders he predicts that they will never meet again. How should we interpret this verse, in view of the fact that Paul later returned to Ephesus (I Tim. 1:3; 3:14)? Various answers can be given: 1. When Luke composed Acts, he was not aware of Paul's intended visit to Ephesus. This is possible if we hold that Luke wrote Acts soon after Paul's release from house arrest in Rome. 2. Paul set his sights on visiting Rome and other lands; he had no intention of returning to Ephesus. This is a credible explanation if we assume that he visited Spain.^[38] 3. Paul expected to travel to Rome, where he would die.^[39] But Luke ends the Book of Acts on an optimistic note that describes Paul preaching the gospel without hindrance (28:31). 4. Paul was of the opinion that he would be put to death in Jerusalem. Only if we interpret this verse (v. 25) from a strictly human point of view can we say that Paul feared such a possibility. 5. When Paul eventually returned to his former parishioners in Ephesus, almost all these persons [had] died or removed elsewhere. ^[40] But this is a mere guess. The first two interpretations are the most plausible. Granted that Paul realized the significance of the Spirit's promptings, he nevertheless had a desire to preach the gospel elsewhere. Accordingly, he told the Ephesian elders who had heard the message of the kingdom (that is, the gospel [see 19:8]) that they would see his face no more. Paul would not return to Ephesus as their minister; he now commissioned the elders to take care of the local church (v. 28). 26. Therefore I testify to you today that I am innocent of the blood of all men. 27. I did not hesitate to proclaim to you the whole purpose of God. Paul concludes from the preceding statement that his task in Ephesus has ended. By using the verb testify (v. 21) once again, he attests to his faithfulness in preaching the gospel: I am innocent of the blood of all men. Paul alludes to a prophecy in Ezekiel in which the watchman on the city wall blows the trumpet to warn the people of approaching danger. But if the inhabitants of the city ignore the warning, the watchman will not be held accountable if their blood is shed in the ensuing siegeEzek. 33:4; and see 3:17–19 . Paul referred to the same Old Testament passage when he departed from the Jewish leaders of the synagogue in Corinth (18:6). Once more Paul repeats what he has stated earlier (v. 20): I did not hesitate to proclaim to you the whole purpose of God. He did not hold back any truths of the gospel but proclaimed the full gospel to both Jew and Gentile. In addressing his audiences, Paul used tact and discretion but never compromised the message of salvation. The phrase the whole purpose of God refers to the complete revelation God has given in his Son Jesus Christ, through whom the believer appropriates salvation (compare 2:23; 4:28). Note that in his epistle to the Ephesians, Paul delineates how God realizes and fulfills his plan of salvation through Christ, in whom we also have been made heirs, having been predestined according to the purpose of him who works out all things after the counsel of his will (1:11). 28. Keep watch over yourselves and the entire flock over which the Holy Spirit has made you overseers to shepherd God's church which he purchased with his own blood. a. Keep watch over yourselves and the entire flock. Paul gives a charge to the Ephesian elders, who must assume pastoral responsibilities in the local church. He begins by telling them to keep watch over themselves; that is, they have to be spiritual examples for the members of the church. He exhorts them to put their minds to work in watching themselves (I Tim. 4:16). In addition, the elders have the task of caring for the spiritual needs of the entire flock. Paul uses imagery borrowed from the agricultural society of his day.^[41] This is rather unusual for Paul, whose educational training kept him from any intimate knowledge of sheepherding. Yet he knew that Jesus had frequently alluded to the shepherd and the sheep.^[42] And when Peter wrote his epistle, he called Jesus the Chief Shepherd under whom elders serve as overseers and shepherds of God's flock (I Peter 5:1–4). b. Over which the Holy Spirit has made you overseers. This clause introduces two significant points. First, Paul states that the Holy Spirit has appointed the elders as overseers. Perhaps Paul is referring to a specific ceremony that marked their appointment (compare 14:23). Next, he uses the term overseers as a synonym for elders (see v. 17). The task of the overseer is to be a shepherd (Num. 27:16–17) like Jesus Christ: Oversight means loving care and concern, a responsibility willingly shouldered; it must never be used for personal aggrandisement. Its meaning is to be seen in Christ's selfless service which was moved by concern for the salvation of men.^[43] Both Paul and Peter describe the responsibilities of an overseer in their respective epistles. Paul lists a number of qualifications for anyone who aspires to the office of elder/overseer (I Tim. 3:1–7; Titus 1:6 9), and Peter similarly specifies the duties of an elder (I Peter 5:1–4). Both apostles use the terms elder and overseer interchangeably. c. To shepherd God's church which he purchased with his own blood. This clause presents difficulties, for the expression God's church can be translated church of God/Christ or church of the Lord. The first expression is common in the New Testament; it occurs twelve times apart from Acts 20:28.^[44] Conversely, although the reading the Lord's church does appear in a number of excellent Greek manuscripts, that reading occurs nowhere else in the New Testament and only seven times in the Septuagint. On the basis of the scriptural evidence, I am inclined to adopt the reading the church of God. Another difficulty, however, remains. What is the meaning of the literal translation with the blood of his own? If we translate the phrase with his own blood, which most translations have adopted, we confuse the meaning of the sentence. The context mentions the Holy Spirit and God, to whom the word blood fails to apply. Perhaps the suggestion to say that his own is a variant of his beloved or his one and only [Son] is a step toward solving the matter.^[45] d. God's church which he purchased. God bought his universal church with the blood of his Son. He paid an incalculable price to save a people for himself through Christ's death on the cross. Writes Donald Guthrie, The idea of the death of Christ being a purchase price is a distinctive emphasis in Paul's epistles. ^[46] Indeed, Paul tells the Corinthians, You were bought at a price (I Cor. 6:20; 7:23; and see Ps. 74:2; Rev. 5:9). 29. I know that after my departure, savage wolves will come in among you and will not spare the flock. 30. Even from among your number men will stand up to speak perverse things to draw away disciples after them. a. I know. Again Paul employs the verb to know. He is fully cognizant of the perilous condition in which the believers will find themselves after he has left them. He speaks from innate knowledge: Savage wolves will come in among you. Wolves are predators that attack the flock and slaughter many of the sheep (Matt. 7:15; 10:16; John 10:12). b. After my departure. Paul introduces the concept departure in general terms. After the departure of the apostles, many of the seven churches in the province of Asia showed spiritual lethargy (Rev. 2:1 3:22). Paul himself continued to warn the church of Ephesus through his pastoral epistles to Timothy (I Tim. 4:1; II Tim. 3:1–9). c. Savage wolves. The metaphor of wolves attacking the flock is a portrayal of false teachers who enter the church to deceive the members and lead them away from the faith. Both Peter and Jude oppose false teachers and scoffers who have furtively slipped into the church and led the people astray. For instance, these teachers deny the return of Christ, despise authority, reject Jesus Christ, repudiate Christian conduct, and live in immorality (II Peter 2; Jude 4 19).^[47] d. Even from among your number. Not only do false teachers slip in among the members of the church (Jude 4), but even within the church the danger of heresy is real (I John 2:18 19). Some people in the church become false prophets, who at times disguise themselves as angels of light (II Cor. 11:14). They purposely strive to draw believers away from the truth of the gospel. 31. So be alert and remember that for three years I did not stop warning each one of you night and day with tears. Paul sounds the alarm: Be alert (Matt. 24:42; Mark 13:37). He cautions the elders about the spiritual warfare they face, which no member of the church can afford to take lightly. During his three-year ministry in Ephesus, Paul tirelessly warned the members of the church to be on the alert. He did so night and day with tears. In short, Paul gave himself heart, soul, and mind to the work of admonishing the believers to follow the Lord. And in the shedding of his tears, he demonstrated his loving concern as a pastor of the Ephesian congregation. Implicitly, Paul is exhorting the elders to follow his example as they assume the responsibility of caring for the church of God. He intimates that as he unceasingly toiled for their spiritual welfare, even to the point of weeping for them, so they in turn should labor arduously for the Lord. Paul reveals that during his ministry he has been a diligent pastor, because he warned and instructed each member of the church (I Cor. 4:14). Moreover, the expression night and day is not merely a convenient idiom that denotes continuity. It means that Paul pursued his trade (19:9) in the morning, taught daily in the lecture hall of Tyrannus (19:9), and filled the evening hours in teaching the people both in public and from house to house (20:20). Doctrinal Considerations in 20:28 Three points require our attention: a. Purchase. God purchased for himself a people that is peculiarly his own. The price he paid was the blood of his Son shed on Calvary's cross. However, the metaphor of buying cannot be taken beyond this point, for there is no seller, so to speak. God did not buy the church from anyone. In fact, the Greek word which I have translated purchased (v. 28) means to acquire, obtain, gain for oneself. ^[48] The word has nothing to do with buying and selling but rather with paying a price in a court of law. Through the meritorious work of his Son, God paid the penalty for sin. That is, the blood of Jesus shed at Golgotha covered the sins of his people. b. Trinity. In his address to the Ephesian elders, Paul implicitly teaches the doctrine of the Trinity. He juxtaposes repentance to God and faith in our Lord Jesus (v. 21) and continues with a reference to the Spirit (v. 22) and Holy Spirit (v. 23). He also mentions the Holy Spirit who appointed overseers for the flock, the church of God [the Father], and the blood of his own [Son] (v. 28). c. Church. Writing a letter to a group of believers, Paul at times addresses an individual church (e.g., the church in Thessalonica [ (I Thess. 1:1; II Thess. 1:1]). But in his speech at Miletus, he alludes to the universal church. He calls attention to the church of God, which [God] made his own through the death of his Son (GNB). [T]his verse (v. 28) is one of the clearest assertions in the New Testament of the doctrine of the atonement. ^[49] In this text, Paul plainly teaches that Jesus Christ died for the people who constitute the church, that is, the electJohn 10:15; 17:9; Rom. 8:32–33). Greek Words, Phrases, and Constructions in 20:25–30 Verses 25 26 [Greek] the use of the aorist must be seen as a single fact without reference to its progress. ^[50] [Greek] in context, this compound particle means and so. Verse 27 [Greek] this aorist is in the middle voice: I withdraw myself. ^[51] It is followed by an infinitive construction ([Greek] ). The genitive case depends on the preceding verb that expresses hesitation and fear. The negative particle [Greek] strengthens the particle [Greek] that negates the verb. Verse 28 [Greek] note the present tense, to shepherd continually. The infinitive can express either command, as a substitute for the imperative, or purpose.^[52] With the preceding verb [Greek] (he appointed), the idea of purpose is preferred. [Greek] the compound aorist verb is in the middle voice: he acquired for himself. The insertion [Greek] (for himself) of the Western text is superfluous. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ 21. The Third Missionary Journey, part 4 21:1–16 and In Jerusalem and Caesarea, part 1 21:17–40 Outline (continued) 21:1–16 4. Travel 21:1–6 a. To Tyre 21:7–9 b. At Caesarea 21:10–11 1 Prophecy 21:12–14 2 Reply 21:15–16 c. To Jerusalem 21:17 26:32 IX. In Jerusalem and Caesarea 21:17 23:22 A. At Jerusalem 21:17–26 1. Paul's Arrival 21:17–19 a. Reception 21:20–25 b. Advice 21:26 c. Vow 21:27–36 2. Paul's Arrest 21:27–29 a. Accusation 21:30–32 b. Confusion 21:33–36 c. Intervention 21:37 22:21–3. Paul's Address 21:37–40 a. Request 4. Travel 21:1–16 21 1 When we had parted from them, we set sail and headed straight to Cos; the next day we went to Rhodes and from there to Patara. 2 We found a boat that was crossing over to Phoenicia; we embarked and set sail. 3 We came within sight of Cyprus and leaving it on the left, we kept sailing toward Syria. We landed at Tyre, for there the ship was to unload its cargo. 4 Having found the disciples, we stayed there seven days. Through the Spirit, they told Paul not to go to Jerusalem. 5 But when our time was up, we departed and began our journey. When all of them with their wives and children escorted us outside the city, we knelt on the beach and prayed. 6 We said good-byto each other and boarded the ship while they returned home. 7 We continued our voyage from Tyre and landed at Ptolemais, where we greeted the brothers and stayed with them for a day. 8 On the next day we left, came to Caesarea, entered the house of Philip the evangelist, one of the Seven, and stayed with him. 9 He had four daughters who were virgins and who prophesied. 10 After we had been there several days, a prophet named Agabus came down from Judea. 11 And coming to us, he took Paul's belt and tied his own hands and feet. He said, The Holy Spirit says: In this way, the Jews in Jerusalem will bind the man to whom this belt belongs and deliver him into the hands of the Gentiles. 12 When we heard this, we and the local residents began to beg Paul not to go up to Jerusalem. 13 Then Paul asked, Why are you weeping and breaking my heart? I am ready not only to be bound but also to die in Jerusalem for the name of the Lord Jesus. 14 Because he could not be dissuaded, we gave up and said, Let the will of the Lord be done. 15 After this interval, we got ready and went up to Jerusalem. 16 Some of the disciples from Caesarea accompanied us and took us to Mnason of Cyprus, a long-time disciple, with whom we stayed. In his travel narrative, Luke presents nearly a day-by-day account of the incidents that happened on the journey from Miletus to Jerusalem. He notes that in both Tyre and Caesarea believers warn Paul through the Holy Spirit not to go to Jerusalem. In short, Luke introduces an apparent conflict: Paul being compelled by the Spirit to proceed to Jerusalem (20:22) and the believers through the Spirit warning him not to go. a. To Tyre 21:1–6 1. When we had parted from them, we set sail and headed straight to Cos; the next day we went to Rhodes and from there to Patara. 2. We found a boat that was crossing over to Phoenicia; we embarked and set sail. We have no indication who traveled with Paul from Miletus to Jerusalem, but we presume that Luke and the travel companions who were listed in 20:4 are with him. Thus the pronoun we refers to nine men who say good-by to the elders of Ephesus. The Greek text describes the emotional farewell scene: Just before the men embark, they tear themselves loose from the embraces of the Ephesian elders. The ship leaves the harbor of Miletus; propelled by a northerly wind, it hugs the coastline and sails south to the island of Cos. The travelers arrive in the evening and spend the night there. The next morning the crew hoists the sails. Cruising in a southeasterly direction, the ship reaches the town of Rhodes, located at the northern tip of the island of Rhodes, by the end of the second day. The vessel is rounding the curve of southwest Asia Minor; on the third day it heads for Patara, a city with an excellent harbor, in the province of Lycia.^[1] At Patara, Paul and his friends transfer to another ship. Even though Luke fails to give a reason for this transfer, we assume that the vessel that sailed along the western coast of Asia Minor functioned as a shuttle service. In the first century, most ships generally stayed close to shore, but larger vessels crossed the open sea from Patara to Tyre in Phoenicia. Measuring probably in excess of one hundred feet in length, these larger vessels were suited to venture far from land.^[2] Some cargo ships accommodated numerous passengers; for instance, the one stranded at Malta had 276 people aboard (27:37). Furthermore, a ship that offered a nonstop crossing from Patara to Tyre (about four hundred miles) would be much faster than a vessel that went from port to port along the coastline. 3. We came within sight of Cyprus and leaving it on the left, we kept sailing toward Syria. We landed at Tyre, for there the ship was to unload its cargo. Paul and his associates board a large ship that sails directly to Tyre. Possibly in the course of the third day, they begin to see the mountains of Cyprus as they approach the island and pass it to the south (contrast 27:4). Because Luke writes we kept sailing, he seems to intimate that they have the benefit of a favorable wind. They arrive at the port of Tyre on either the fourth or the fifth day of the voyage. Luke adds that the ship stayed in the harbor to unload its cargo. With the Greek construction of the present participle unloading, he indicates that the task of emptying this vessel took time seven days. This information confirms that Paul's voyage was aboard a large freighter.^[3] Paul apparently continued his voyage aboard this same vessel; otherwise he would not have had to stay in port for an entire week. 4. Having found the disciples, we stayed there seven days. Through the Spirit, they told Paul not to go to Jerusalem. In Acts, the name Tyre occurs twice in this context (vv. 3, 7) and once in 12:20. The city was located in Phoenicia (modern Lebanon); Jewish believers who were scattered after the death of Stephen traveled as far as Phoenicia (11:19) and acquainted the people with Christ's gospel. When Paul and Barnabas traveled from Antioch to Jerusalem, they went through Phoenicia to tell the believers how God had brought Gentiles to faith (15:3). These believers were very happy to hear about the growth of the church among the Gentiles. The city of Tyre, which enjoyed colonial status in Roman times, may have had a Jewish-Gentile congregation when Paul came to visit. We know little about this church, but in postapostolic times Tyre became a major center of the Christian faith (Ps. 87:4). Tyre is approximately 110 miles to the north-northwest of Jerusalem and about 65 miles north-northeast of Caesarea. In other words, Paul could easily reach Jerusalem before the day of Pentecost (20:16). Even if he walked the entire distance, he would arrive in Jerusalem within a week. But now he has time to minister to the disciples in Tyre. While the crew unloads the ship, Paul and his colleagues go into the city, where they try to find the members of the local church. They are successful in their search and stay for seven days (see 20:6). We presume that Paul used the time to teach these Christians, whom Luke calls disciples. Yet these believers are not necessarily recent converts. They receive instruction from Paul and in return have a word of warning for him. Luke relates that the Christians in Tyre seek to dissuade Paul from going to Jerusalem. They have received a revelation from the Holy Spirit (I Cor. 14:32) that Paul is going to meet adversities there. This revelation supports Paul's comment that the Holy Spirit warned him about future imprisonment and hardship (20:23). Is there a contradiction between the revelations Paul received from the Holy Spirit and those which the believers in Tyre obtained? No, not at all. The Christians in Tyre heard the Holy Spirit say that Paul would meet adversities, but they did not understand the purpose of Paul's future suffering. Conversely, Paul understood the warnings as confirmation that he must suffer for [the Lord's] name (9:16, NIV). He considered these divine revelations to be symbols of God's grace designed to prepare him for the immediate future.^[4] The church members in Tyre express a normal human reaction: they warn Paul not to go to Jerusalem. They want Paul to avoid the obvious afflictions that lie ahead. But Paul becomes increasingly determined to accept the foreordained sufferings as a true servant of his Lord and to set out for Jerusalem (Luke 9:51). 5. But when our time was up, we departed and began our journey. When all of them with their wives and children escorted us outside the city, we knelt on the beach and prayed. a. But when our time was up. The wording of this clause proves that the crew had finished unloading the cargo and was ready to continue the voyage. Hence, not Paul but the captain of the ship determined the duration of the stay in Tyre. b. All of them with their wives and children escorted us outside the city. Here follows another sketch of the closeness between Paul and the churches he served. At Miletus, the Ephesian elders embraced Paul and kissed him good-by (20:37). In Tyre nearly the entire congregation husbands, wives, and children accompanied Paul and his companions to the ship. The farewell at Tyre is less emotional than the one at Miletus; Paul had served in Ephesus almost three years and had been with the believers in Tyre for one week. Nevertheless, there is a parallel: at both Miletus and Tyre the believers pray together. c. We knelt on the beach and prayed. Although kneeling is an appropriate posture in prayer,^[5] Scripture refrains from prescribing a particular pose. In the pastoral Epistles Paul speaks of lifting holy hands in prayer (I Tim. 2:8), and the Jews usually stand when they pray. On the beach at Tyre the entire congregation, Paul, and his friends knelt and prayed for each other. What a testimony to the Gentiles who witnessed the event! The content of the prayers that were offered on the beach at Tyre is unknown, but we imagine that Paul prayed for the growth of the local church. The church members in turn prayed for Paul's safety. 6. We said good-by to each other and boarded the ship while they returned home. The members of the congregation accompany Paul and his companions to the ship docked along the pier. Here they take leave of one another: Paul and his friends board the vessel that has taken them to Tyre and now will take them to Ptolemais and Caesarea. The church members return to their respective homes. Greek Words, Phrases, and Constructions in 21:1–6 Verses 1 2 [Greek] the aorist passive participle (from [Greek], I tear away) should be understood as a reflexive and be given a literal interpretation: we tore ourselves away. [Greek] this present active participle from [Greek] (I cross over) has a futuristic sense of purpose. The purpose expressed in the particle coincides with the action of the main verb or preceding participle: We found a boat that was to cross over. This is also true of the present participle [Greek] (v. 3), The ship was appointed to unload her cargo. ^[6] Verse 3 [Greek] from [Greek] (I light up; cause to appear), the aorist active particle means we made it visible to ourselves by drawing near. ^[7] [Greek] the imperfect tense has a descriptive sense: we kept sailing. It indicates that the winds were favorable throughout the voyage. By contrast, the aorist tense in [Greek] (we landed) denotes single occurrence. Verse 4 [Greek] an adverb of place, not the genitive case of the personal pronoun.^[8] [Greek] the imperfect tense signifies repetition: they kept on telling him not to go. [Greek] is a negative purpose clause with a present infinitive. Verses 5 6 [Greek] this aorist active infinitive from the verb [Greek] (I finish, complete) probably is a nautical term.^[9] [Greek] the definite article appears to support the interpretation that Paul boarded the same vessel that brought him to Tyre. [Greek] the term is idiomatic: to their own homes. b. At Caesarea 21:7–9 7. We continued our voyage from Tyre and landed at Ptolemais, where we greeted the brothers and stayed with them for a day. Luke reports that from Tyre the group continued the voyage to the port of Ptolemais. The distance between the two places is about twenty-seven miles; with a favorable wind a ship can readily cover it within part of a day. With minor differences many translations read, When we had finished the voyage from Tyre. ^[10] The implication is that Paul debarked at Ptolemais and intended to walk the rest of the way. However, the Greek verb dianyo (to complete) can also be interpreted to continue, as is evident from Greek literature .^[11] Paul, then, resumed his journey after a brief pause in Ptolemais. The city of Ptolemais has a history that goes back to Old Testament times, when it was known as Acco (Judg. 1:31). But during the inter-testamental era after the death of Alexander the Great, the area was occupied by the Ptolemies of Egypt, who gave the city the name Ptolemais (see I Macc. 5:22; 10:39; 12:48). In Roman times, the city became a colony and kept the Egyptian name.^[12] Later, the Semitic name came back in vogue, and today the city is known as Acre. We conjecture that when the gospel spread along the coast in the northerly direction to Phoenicia (11:19), it also reached Ptolemais. While the crew of the ship loads and unloads cargo, the passengers have time to go ashore. Paul and his fellow travelers meet the members of the local church the phrase we greeted the brothers has the same connotation as having found the disciples (v. 4). After staying with them for one day, Paul continues his journey to Caesarea, some thirty-five miles south. 8. On the next day we left, came to Caesarea, entered the house of Philip the evangelist, one of the Seven, and stayed with him. 9. He had four daughters who were virgins and who prophesied. The Greek text gives no indication whether Paul traveled to Caesarea on foot or by boat. If we translate the verb in the preceding verse (v. 7) as continued, it is logical to suppose Paul sailed from Ptolemais to Caesarea. When Paul and his associates arrive in Caesarea,^[13] he is no stranger in the city, for twice on his voyages to and from Jerusalem (9:30; 18:22) he visited it. Here Philip, one of the seven deacons in Jerusalem (6:5), lives. He is called the evangelist because of his evangelistic endeavors in Samaria (8:4–13) and along the Mediterranean coast from Azotus to Caesarea (8:40). In the two decades since his first public appearance, Philip had settled in the port city of Caesarea. Luke adds the interesting comment that Philip had four unmarried daughters who had the gift of prophecy. Unfortunately, he provides no details, so that we know nothing about the nature of their prophecies. The word prophesied should be interpreted in harmony with Paul's reference to the gifts of the Spirit (I Cor. 11:5; 14:1, 39). Evidently these four women were well versed in the Scriptures and, like their father, evangelized the Gentile society in which they lived. From the church fathers of the second century we learn that Philip and his daughters eventually moved to the city of Hierapolis in western Asia Minor and were buried there.^[14] 1 Prophecy 21:10–11 10. After we had been there several days, a prophet named Agabus came down from Judea. 11. And coming to us, he took Paul's belt and tied his own hands and feet. He said, The Holy Spirit says: In this way, the Jews in Jerusalem will bind the man to whom this belt belongs and deliver him into the hands of the Gentiles. a. After we had been there several days. From the data Luke provides in his travel narrative, we can chart how Paul spent the time between Passover and Pentecost: First week Leave Philippi after Easter Travel to Troas (20:6; five days) Second week Spend seven days in Troas (20:6) Third week Travel to Miletus (20:13–16; four days) Fourth week Travel from Miletus to Tyre (21:1–3; seven days) Fifth week Spend seven days in Tyre (21:4) Sixth week Travel to Ptolemais (21:7; one day) Spend one day in Ptolemais (21:7) Travel to Caesarea (21:8; one day) Seventh week Spend several days in Caesarea (21:10, 15) Travel to Jerusalem (21:15; two or three days) Arrive in Jerusalem (21:17) Paul was counting the days prior to Pentecost, for six weeks had passed since he had left Philippi. From Caesarea he would have to travel sixty-five miles to Jerusalem. And this journey would take two, if not three, days. Because of the numerous warnings Paul has received in many places (20:23), he is not interested in arriving early in Jerusalem. He wants to spend his time with Philip (who, incidentally, must have owned a large house to be able to accommodate Paul and his friends). In the meantime, Luke has opportunity to hear from Philip's lips the accounts of the baptisms of the Samaritans and the Ethiopian official and of his mission work along the coast. b. A prophet named Agabus came down from Judea. This is the second time Luke mentions the prophet Agabus (see also 11:28). Why Luke thinks it necessary to introduce this person and his office once more is not clear; perhaps it is because this is the first time Luke meets Agabus. In the preceding decade, Agabus had traveled from Jerusalem to Antioch, where he predicted the coming of a severe famine in the entire Roman world. Paul and Barnabas heard him prophesy in Antioch, and the believers there delegated them to carry gifts to the elders in Judea. Now once again Agabus meets Paul. As a prophet inspired by the Holy Spirit, Agabus comes from Judea, that is, the land of the Jews, with a personal message for Paul.^[15] c. He took Paul's belt and tied his own hands and feet. Agabus follows the Old Testament example of the prophets Isaiah, Jeremiah, and Ezekiel, who used visual signs to warn the Israelites of their impending exile (Isa. 20:2; Jer. 13:1–11; Ezek. 4:1–12). Agabus takes the belt that belongs to Paul and deftly ties his own hands and feet with it. The belt presumably was made of cloth and not of leather; a cloth belt would facilitate the process of tying oneself. The difference between Old and New Testament prophets should not be overlooked. While the function of the Old Testament prophets was to reveal the coming of the Messiah, Agabus predicts immediate future events.^[16] d. The Holy Spirit says: In this way, the Jews in Jerusalem will bind the man to whom this belt belongs. The Spirit speaks directly through Agabus and addresses Paul. By this visible sign the Holy Spirit is telling Paul the manner in which he will become a prisoner in Jerusalem. Of course, the facts should not be pushed to their logical extreme; the Jews in Jerusalem did not bind Paul with a belt. Instead, the Jews would have killed Paul if the Roman commander had not intervened. The commander rescued Paul and had him bound with two chains (vv. 31 33). e. And deliver him into the hands of the Gentiles. With these words, the Holy Spirit is alluding to Jesus, who predicted that he would be betrayed, condemned, and handed over to the Gentiles (Matt. 20:19; Mark 10:33). The Gentiles are the Roman authorities who, influenced by the Jewish hierarchy, crucified Jesus and soon will imprison Paul. Note, however, that the Holy Spirit predicts Paul's binding and incarceration but not his death. By implication, his gospel ministry will continue even in prison. Doctrinal Considerations in 21:11 In Acts, the doctrine of the Holy Spirit is taught in many chapters. Because of this emphasis, the early church father Chrysostom referred to Acts as the Gospel of the Holy Spirit.^[17] God's Spirit speaks directly through the prophets. In Antioch, the Holy Spirit uses Agabus to predict a worldwide famine (11:28). Through the prophets and in harmony with the Antiochean church, he makes his will known concerning the apostolic ministry of Paul and Barnabas (13:1–2). And in Caesarea, the Spirit once again employs the prophet Agabus to speak directly to Paul. Paul experiences the compelling power of the Holy Spirit, who tells him to go to Jerusalem, where he will endure hardship and affliction. Paul obediently responds to the guidance of the Spirit. He also demonstrates his trust in God. Sometime before Paul decided to travel to Jerusalem, he wrote his epistle to the Romans. In that epistle, he exhorted the Christians in Rome to pray to God on his behalf. He asked them to pray that he might be rescued from the unbelievers in Judea and that his service to the saints in Jerusalem might be acceptable. And he expected that in answer to this prayer he might visit the church in Rome (Rom. 15:30–32). Paul, then, trusted that the prayers of the saints would be answered and that the Holy Spirit would guide him through the difficulties he was about to face. In faith, he accepted the words of the Spirit spoken by Agabus as a detailed revelation of future events.^[18] 2 Reply 21:12–14 12. When we heard this, we and the local residents began to beg Paul not to go up to Jerusalem. 13. Then Paul asked, Why are you weeping and breaking my heart? I am ready not only to be bound but also to die in Jerusalem for the name of the Lord Jesus. a. We and the local residents began to beg Paul not to go up to Jerusalem. Paul's companions and the Christians in Caesarea want to shield him from harm and plead with him not to visit Jerusalem. At an earlier occasion in Ephesus, Paul's disciples and certain provincial officials had successfully restrained Paul from entering the theater to address the unruly crowd. Thus they rescued Paul from possible physical injury (19:30–31). But in Caesarea the situation has a different focus because Paul knows that the Holy Spirit compels him to travel to Jerusalem (19:21; 20:22). He sees every manifestation of the Spirit on this point as a confirmation of the mandate to demonstrate in Jerusalem the unity of Christ's expanding church. Paul's fellow travelers must have been struck by the Spirit's recurring message in both Tyre and Caesarea. Observe the similar response of the two groups; the difference is that in Caesarea, the people accompany their plea with weeping. b. Then Paul asked, Why are you weeping and breaking my heart? Paul shows unflinching determination in the face of an emotional response from his own companions and the believers in Caesarea. Paul shows no obstinacy but rather obedience. For that reason, he perceives the well-intended efforts of the people as an obstacle. He rebukes them by asking what they are trying to do. With their weeping, they are breaking Paul's heart and are trying to dissuade him. But Paul objects to their crying, first, because he himself has an emotional proclivity that often makes him weep (20:19, 31), and second, because he wants to obey the prompting of the Holy Spirit. c. I am ready not only to be bound but also to die in Jerusalem for the name of the Lord Jesus. The Spirit gives Paul inner strength and enables him to withstand the temptation to escape. Immediately after his conversion in Damascus, Jesus told Paul that he would have to suffer much for the name of Christ (9:15–16). Paul is unafraid, for he knows that God determines the outcome of all things. His attitude is completely free from fatalism; in full reliance on Christ, he accepts the message of the Holy Spirit and tells his audience that he is ready not only to be bound but also to die in Jerusalem (compare 20:24). In view of the suffering he already endured on behalf of Christ (II Cor. 11:23–28), Paul has proved his willingness to die for the Lord Jesus. Conversely, Paul's statement should not be interpreted to mean that he expects his life to come to an end in Jerusalem. He still intends to extend the church to the ends of the earth. 14. Because he could not be dissuaded, we gave up and said, Let the will of the Lord be done. Luke writes that Paul could not be dissuaded. Luke ought to have known that at the end of his Ephesian ministry Paul had expressed his desire to go to Jerusalem (19:21). When he finally left Troas on his way south and east, Paul was in a hurry, for he had only one desire: to be in Jerusalem before Pentecost (20:16). Within sixty-five miles of his destination, Paul could not be persuaded to change his mind. He remained obedient to his Lord. Although he was apprehensive he, like his Master, set his face in the direction of Jerusalem. Even Luke had joined the effort to dissuade Paul. But when he and the rest of the group perceived Paul's steadfast desire to obey God's will, they said, Let the will of the Lord be done. This is not a pious statement but rather an echo of the third petition of the Lord's Prayer, Your will be done. ^[19] We are confident that in the second half of the first century, the Lord's Prayer was widely used, certainly by the apostles and their helpers. Further, the words spoken by the people in Caesarea are reminiscent of Jesus prayer uttered to his Father in Gethsemane: Not my will, but &yours be done (Luke 22:42). Practical Considerations in 21:14 Luke portrays Paul as a true follower of Jesus Christ. As he reports on Paul's travel, Luke indirectly draws a number of parallels: Paul wished to go to Jerusalem to attend Passover (Acts 20:3) or Pentecost (Acts 20:16) Jesus traveled to Jerusalem for his last Passover feast (John 12:1; 13:1) The Spirit warned Paul three timesActs 20:23; 21:4, 11 Jesus spoke of his passion three timesLuke 9:22, 44; 18:31–33 Paul was bound by Roman soldiers (Acts 21:33) Jesus was bound by soldiers (John 18:12) Paul knelt down and prayed (Acts 20:36; 21:5) Jesus knelt down and prayed (Luke 22:41) Let the Lord's will be done (Acts 21:14) Let your will be done (Luke 22:42) Greek Words, Phrases, and Constructions in 21:12–14 Verses 12 13 [Greek] the present infinitive with the definite article in the genitive case and the negative particle [Greek] expresses negative purpose. For a comparable construction, see verse 4. [Greek] the compound form of the present participle occurs only once in the New Testament. Similarly, the single verb [Greek] (I break in small pieces) appears once in the New Testament (I Cor. 11:24). The compound verb is intensive and means thoroughly break in pieces. [Greek] the preposition in this context is equivalent to [Greek] (at). [Greek] I hold myself ready. This is an idiomatic expression that should be translated with the verb to be: I am ready. Verse 14 [Greek] this is the genitive absolute construction. The present participle of the verb [Greek] (I persuade) indicates continued action; the passive implies that the audience is the agent. [Greek] following the [Greek] (we remained silent), the construction parallels the idiom he answered and said. c. To Jerusalem 21:15–16 15. After this interval, we got ready and went up to Jerusalem. 16. Some of the disciples from Caesarea accompanied us and took us to Mnason of Cyprus, a long-time disciple, with whom we stayed. After the believers give up their attempt to persuade Paul to stay away from Jerusalem, Paul and his travel companions make preparations to leave Caesarea. The Greek text literally says, after these days (that is, when they conclude their stay of several days). The time has come to complete the journey to Jerusalem. Luke fails to indicate whether the travelers walked or rode; the text only relates that they made preparations for the journey.^[20] However, the reading of the Western text implies that the trip was completed in two days: Paul and his companions stayed overnight at the house of Mnason of Cyprus and departed for Jerusalem the next day.^[21] To cover a distance of sixty-five miles within two days can best be done on horseback. If they walked, the travelers might have taken an extra day. The church in Caesarea extended its care to Paul and his associates by sending a number of believers to accompany them part way to Jerusalem. Paul's party of nine people (seven companions [20:4] plus Luke) in addition to several Caesarean Christians must have formed an impressive group. The Greek sentence construction in the latter part of verse 16 is ambiguous. Two different translations are possible. The first one is, and brought with them one Mnason of Cyprus, an early disciple, with whom we were to lodge. ^[22] The second one is, and took us to Mnason of Cyprus, a long-time disciple, with whom we stayed. ^[23] The sense of the passage favors the second translation, for it would seem strange to have Mnason as both a travel companion and a host. Numerous travelers were on their way to Jerusalem for Pentecost, so lodging must have been difficult to find. However, Mnason (the name may be the Greek spelling of the Hebrew name Manasseh) provided shelter;^[24] he must have been a man of means to own a house that could accommodate a large group of visitors. Luke's remark that Mnason, a native of Cyprus (compare 4:36), was a long-time disciple may mean that he was among the first converts at Pentecost. Greek Words, Phrases, and Constructions in 21:15–16 Verse 15 [Greek] the temporal phrase after these days refers directly to the clause after we had been there several days (v. 10). [Greek] having made preparations. The Textus Receptus has [Greek], which probably means pack up and leave. ^[25] Verse 16 [Greek] to give meaning to the partitive genitive of this construction, we must supply the indefinite pronoun [Greek] (some). [Greek] this present participle from the verb to bring needs a direct object ([Greek], us) to complete the meaning of this transitive verb. [Greek] the aorist passive subjunctive from [Greek] (I receive as a guest) has a volitive sense, we should lodge. ^[26] The preceding relative clause [Greek] (with whom) expresses purpose. IX. In Jerusalem and Caesarea 21:17 26:32 A. At Jerusalem 21:17 23:22 After every missionary tour, Paul returned to the church in Jerusalem. When Paul and Barnabas had completed the first tour, they went to Jerusalem to give a report at the council (Gal. 2:1–2). Although Luke is extremely concise in the narrative about the conclusion of Paul's second tour, he seems to indicate that Paul went up to Jerusalem (18:22). And last, Paul came to the leaders of the church in Jerusalem to report what God had done during the third missionary journey. Even though Antioch became the mission center of the early church and commissioned men to bring the message of the gospel to the Gentile world, the church in Jerusalem occupied a leading, albeit diminishing, role. 1. Paul's Arrival 21:17–26 17 When we arrived in Jerusalem, the brothers joyfully welcomed us. 18 The next day Paul went with us to James, and all the elders were present. 19 Having greeted them, Paul began to relate in detail all the things God had done among the Gentiles through his ministry. 20 When they heard this, they began to glorify God and said to him: You see, brother, how many thousands of Jews have come to believe, and all of them are zealous for the law. 21 They have been informed concerning you that you are teaching all the Jews who live among the Gentiles to abandon Moses, telling them not to circumcise their children and not to keep our traditions. 22 What shall we do? In fact, they will hear that you have arrived. 23 So do what we tell you. There are four men who have taken a vow. 24 Take these men, be purified with them, and pay their expenses, so that they will shave their heads. Then everyone will know that the things they have heard about you are not true, but that you yourself adhere to and keep the law. 25 Concerning the Gentile believers, we have sent our decision that they should abstain from meat sacrificed to idols, from blood, from strangled animals, and from sexual immorality. 26 The following day, Paul took the men and was purified with them. He entered the temple and gave notice of the time when the days of purification would be fulfilled and when the offering would be brought for each of them. Jerusalem the golden, with milk and honey blessed, Beneath thy contemplation sink heart and voice oppressed. I know not, oh, I know not what joys await us there, What radiancy of glory, what joys beyond compare! In the twelfth century, Bernard of Cluny composed a hymn in which he described the joys of the heavenly Jerusalem. But when Paul arrived in the earthly Jerusalem, he experienced the joy of being warmly welcomed by the local Christians and the anxiety of being arrested by the Romans. a. Reception 21:17–19 17. When we arrived in Jerusalem, the brothers joyfully welcomed us. 18. The next day Paul went with us to James, and all the elders were present. 19. Having greeted them, Paul began to relate in detail all the things God had done among the Gentiles through his ministry. a. The brothers joyfully welcomed us. After spending the night at the house of Mnason, the group arrives in Jerusalem the next day, probably late in the evening. When Paul and his friends reach Jerusalem, representatives of the church are on hand to extend to them a warm welcome. Luke calls these representatives brothers, which is a term that signifies fellow believers. Paul is safe in the presence of fellow Christians, but the repeated warnings from the Holy Spirit intensify his awareness of the dangers in this city (compare 9:29). b. James and all the elders were present. The next day, which may have been the Jewish Sabbath, James and the elders receive Paul and his companions. The leaders of the Jerusalem church thus acknowledge the seven representatives of the Gentile churches as brothers in Christ. They are able to see the bond of fellowship in the worldwide church of Jesus Christ. Although Luke does not specifically report that Paul's companions transmitted the gifts from the Gentile churches,^[27] we assume that they did, and that James and the elders rejoiced in receiving those gifts. In this verse Luke says nothing about the apostles; apparently they were elsewhere, and some perhaps had already died. He focuses on the elders and on James, who was Peter's successor in the Jerusalem church (see 12:17). James made the decisive speech at the Jerusalem Council (15:13–21) and was one of the three pillars who extended the right hand of fellowship to Paul and Barnabas (Gal. 2:9). In this verse Luke also changes his use of pronouns. For literary purposes to emphasize that Paul is the central figure in the account he shifts from the first person plural to the third person plural.^[28] He resumes use of the first person plural in his account of Paul's voyage to Rome (27:1), on which Luke was a fellow traveler. c. [Paul] began to relate in detail all the things God had done among the Gentiles through his ministry. The purpose of Paul's visit is threefold: first, to deliver the monetary gift from the Gentile churches; next, to strengthen the bond between Jews and Gentiles by having James and the elders meet Gentile representatives; last, to give a report of the growth and influence of Gentile churches. Paul presents a detailed account of his third missionary journey; to relate his narrative, he needs time. So James and the elders spend the greater part of the day listening to what God has done among the Gentiles through his servant Paul. These Jerusalem leaders must develop an understanding of the unity of the church universal. Luke stresses that God did the work and, therefore, he ascribes to God the praise and glory. Soli Deo Gloria! (to God alone the honor [I Tim. 1:17]). Greek Words, Phrases, and Constructions in 21:17–19 [Greek] the genitive absolute construction with a verb that expresses motion: when we arrived. Hence, the preposition [Greek], although translated in, can have the usual connotation, toward. [Greek] this is the past (imperfect) tense of the verb [Greek] (I enter). See 3:3; 21:26; Hebrews 9:6. This verb lacks the aorist, so the imperfect has to do double duty. [Greek] notice the imperfect tense of the verb [Greek] (I report). In this context, the imperfect denotes continued action. Further, the idiom [Greek] (one by one) indicates that Paul related his experiences in considerable detail and made known God's hand in the development of the church abroad. b. Advice 21:20–25 20. When they heard this, they began to glorify God and said to him: You see, brother, how many thousands of Jews have come to believe, and all of them are zealous for the law. We make two observations: a. Glorify. Hearing about the tremendous growth of the church in Asia Minor, Macedonia, Greece, Rome, and Illyricum and about Paul's intention to go to Spain, James and the elders keep on shouting hallelujah. They praise God for his marvelous work among the Gentiles and see the fulfillment of the Old Testament Scriptures that speak about the Gentiles coming to know the Lord. They are thankful that the negative reports they have heard about Paul and his work among the Gentiles are incorrect. Nevertheless, they feel constrained to inform Paul about the sentiments of numerous Jewish Christians in Jerusalem. b. Alert. Paul comes to the elders to promote the unity of the church and expects them to accept Gentile Christians from abroad on a par with the Jewish Christians in Jerusalem. But the converse is also true, namely, that Paul pay due attention to those Jewish Christians who zealously keep the law. James and the elders involve Paul directly by saying to him, You see, brother. The verb to see means to perceive something and thus to reflect and ponder. The word brother intimates that James and the elders consider Paul a brother in Christ. And they also distance themselves from those Jewish Christians who in their zeal have voided the decisions of the Jerusalem Council (15:19–21, 23 29). James showed wisdom by inviting only the elders to come and listen to Paul. He wanted to maintain peace in the church and avoid any rift that might result from Paul's report of his work among the Gentiles. James also wished to alert Paul to the thinking and practices of the many thousands of Jewish believers. He desired that Paul would clear himself of the suspicions the Jewish Christians had, for Paul could not abandon all these people who, with the Gentile believers, formed the body of Christ.^[29] Multitudes of Jewish Christians in Jerusalem and Judea strictly observed the law and expected all believers to do the same. They were like the Judaizers who opposed Paul and Barnabas at the conclusion of their first missionary journey to Cyprus and Asia Minor (15:1, 5). Because of its zeal for the law the Jerusalem church had lost its zeal for missions. Whereas Paul had forged ahead by preaching the message of salvation to the Greco-Roman world, the Jews who came to faith in Christ sought to merit salvation by keeping their Jewish traditions and by observing the Mosaic law. In all fairness, we note that the decisions of the Jerusalem Council addressed Gentile Christians but allowed Jewish Christians to continue their adherence to the time-honored customs and rituals of Judaism. We presume that the expression thousands includes all the Jewish Christians who lived in Palestine. After the persecution following the death of Stephen, the believers were scattered throughout Judea and Samaria (8:1). More, the church in Jerusalem in the course of time began to grow, so that literally thousands of believers resided in the city and countryside. 21. They have been informed concerning you that you are teaching all the Jews who live among the Gentiles to abandon Moses, telling them not to circumcise their children and not to keep our traditions. 22. What shall we do? In fact, they will hear that you have arrived. a. You are teaching all the Jews who live among the Gentiles to abandon Moses. While Paul proclaimed the gospel in Ephesus, news concerning his labors reached Jerusalem. The people in Jerusalem interpreted this news from their perspective, which differed considerably from that of Paul in Ephesus. The Christian Jews in Jerusalem placed the gospel within the context of Mosaic law and traditions, but Paul in Ephesus taught Gentile Christians that they were not obligated to abide by Mosaic regulations. Paul told the Gentiles about the decisions of the Jerusalem Council, which instructed them to abstain from things sacrificed to idols, from blood, from strangled animals, and from fornication (15:29). He taught the Jews in Ephesus the gospel of God's grace (20:24) and showed them that faith in Jesus Christ overshadowed Mosaic laws and customs (Gal. 3:25). In Asia Minor, Macedonia, and Greece, Paul preached the gospel to both Jews and Greeks (20:21). To the Jew he was a Jew and to the Gentile he became a Gentile so that he might gain them both for Christ (I Cor. 9:20–22). Paul fully realized the difficulty he faced in preaching the gospel to two groups of people, yet his conscience was clear. He called both Jews and Greeks to repentance. Among the Jews in dispersion were those who disagreed with Paul's approach (see vv. 27 29). They registered complaints to the Jews and Jewish Christians in Jerusalem and said that Paul told all the Jews not to observe Jewish laws and customs. b. [You tell] them not to circumcise their children and not to keep our traditions. The Christian Jews in Jerusalem heard reports concerning Paul's mission activities and saw serious flaws in his work. On the basis of the reports they had received that Paul did not require the Jews in dispersion to circumcise their children and observe Jewish customs they considered Paul outside the mainstream. Although James and the elders knew that Paul applied the decisions of the Jerusalem Council, the multitude of Jewish Christians wanted Paul to stress circumcision and Jewish laws. They refused to realize that Gentiles had become more numerous than Jews in the church, and that they themselves would have to promote the unity of the body of Christ. To Paul's credit, we should note that in his work and life he demonstrated his loyalty to the Jews by adhering to Jewish customs. For instance, he had Timothy circumcised at the very time when he was delivering the letter of the Jerusalem Council to the churches in Galatia (16:3–4). Next, he himself had taken a Nazirite vow that required cutting his hair and appearing at the Jerusalem temple before a specified date (18:18). And last, in his epistles, he never forbids Jews to circumcise their children. c. What shall we do? In fact, they will hear that you have arrived. The Majority Text has an expansion, shown in italics: What then? The assembly must certainly meet, for they will hear that you have come. ^[30] The intent is obvious, for the difference between Gentile Christians and Jewish Christians could be resolved only in an assembly. Even though the addition appears to be original, scholars hesitate to include it in their translations. James and the elders supported Paul in his work and teachings, but they had to find a way to defuse the volatile atmosphere in Jewish Christian circles. If the Christian Jews in Jerusalem had a strong prejudice against Paul, the non-Christian Jews were enraged in the highest degree. ^[31] With numerous Jews violently opposed to Paul, the situation was grave indeed. And the news of Paul's arrival in the city could not be kept secret, especially not when the Jewish Christians met the delegates from the Gentile churches (see vv. 17 19). 23. So do what we tell you. There are four men who have taken a vow. 24. Take these men, be purified with them, and pay their expenses, so that they will shave their heads. Then everyone will know that the things they have heard about you are not true, but that you yourself adhere to and keep the law. We make these observations: a. Advice. The elders of the Jerusalem church offered a prudent proposal to Paul. They knew of four men, Christian Jews, who had taken a vow. We presume that they took a Nazirite vow prior to the feast of Pentecost. At the end of the month-long period of the vow, they were unable to pay the expenses involved with fulfilling the vow. According to Numbers 6:14 17, the Nazirite had to offer three animals (a male and a female lamb, and a ram), a grain and a drink offering, and a basket of bread.^[32] The cost for the individual Nazirite was high but served as an expression of his undivided commitment to God. b. Vow. During the period of his vow, a Nazirite might not use a razor on his head and had to let his hair grow. But when the period was over, he shaved off his hair, dedicated it to the Lord, and burned it together with the sacrifice for the fellowship offering (Num. 6:18).^[33] c. Rites. James and the elders advised Paul to take these four men, join in their purification rites, and pay their expenses. We should understand that James himself was acquainted with the Nazirite vow. Church historian Eusebius quotes from a book written by Hegesippus, who belonged to the generation that succeeded the apostles. In the quote, Hegesippus portrays James as a Nazirite.^[34] Although the four men had taken the Nazirite vow, Paul himself evidently had not. Therefore, the purification rites for the Nazirites and for himself could not be the same. Paul had come to Jerusalem from Gentile territory and was ceremonially unclean. He had to submit to Levitical purification before he could be the benefactor for the four Nazirites and participate in their ceremonies. For him, the prescribed days of purification lasted one week. On the third day of the week, he was sprinkled with atonement water (v. 26); a second sprinkling took place on the seventh day (v. 27). Afterward, when the sacrifices were scheduled to be offered, Paul would then defray the expenses of the four Nazirites.^[35] He could take part in the ceremonies only when he himself was Levitically clean. On the seventh day of Paul's cleansing, the time of abstentions for the Nazirites also had ended (Num. 6:3).^[36] And if Paul sought to obtain ceremonial cleansing in a one-week period, he would not need to shave his hair. d. Proof. By paying the expenses for four Nazirites, by going to the priest with them to set the time for the sacrifices, and by participating in the purification rites, Paul demonstrated that he was a law-abiding Jew. A discernible display of his integrity as a Jew would be much more effective than an extended explanation. He applied the old adage: A picture is worth a thousand words. The leaders of the church and Paul expected that the Christian Jews in Jerusalem would be able to see that the reports they had received about Paul's teaching were false. To pay the expenses for four Nazirites was considered an act of piety. The leaders anticipated that Paul's participation in the ceremonies, even if he himself were not a Nazirite, would convince the Christian Jews that Paul was a traditional son of Abraham. In brief, Paul's association with four Nazirites should be overwhelming evidence that he was a Jew dedicated to keeping the law of God in very respect. 25. Concerning the Gentile believers, we have sent our decision that they should abstain from meat sacrificed to idols, from blood, from strangled animals, and from sexual immorality. a. Translation. The Western text both adds and deletes material in this verse. The added words (in italics) are intended to show the difference between Jewish and Gentile Christians: Concerning the Gentile believers, they [that is, the Jewish Christians] have nothing to say to you, for we sent and decreed that they should observe nothing of the kind, except to keep themselves from what is offered to idols, from blood and from sexual immorality. The expansion adds nothing to the meaning of the text and appears to be a paraphrase. For this reason, scholars delete the augments^[37] and adopt the shorter version. Conversely, the Western text has omitted one of the stipulations of the Jerusalem Council: to abstain from eating the meat of strangled animals. For a discussion on this omission, see the Textual Note on 15:20. b. Intent. James and the elders of the Jerusalem church wanted to avoid any misunderstanding about the issue at stake. They knew that the matter involved Jewish Christians who lived in the Dispersion, not Gentile Christians. Nonetheless, the elders thought it wise to repeat the decisions made by the Jerusalem Council so that everyone would realize that Gentile Christians were not required to observe Jewish ceremonial laws and customs. The repetition was not meant to instruct the Gentile Christian delegates.^[38] They already had been instructed by Paul, were acquainted with the prescribed rules, and enjoyed their freedom in Christ. The leaders of the Jerusalem church reiterated the stipulations to imply that they had settled the Gentile Christian question but not the Jewish Christian question. Indeed, the church would have to convene another meeting to debate the matter of freedom in Christ for the Jewish believers. Doctrinal Considerations in 21:20–25 Strengthened by the decisions of the Jerusalem Council, Paul returned to the Greco-Roman world on his second and third missionary journeys. He was determined to preach the gospel of Christian liberty to every Gentile who would listen to him. He instructed the Gentile that he would not have to become a Jew, for Christ had fulfilled the ceremonial laws of Judaism. But in Jerusalem, Paul willingly accepted the advice of the Jerusalem elders to pay for sacrifices offered by four Nazirites and to submit to Levitical purification rites. Did Paul compromise his own teachings and beliefs? Should he have rejected the advice of the elders? No, not really. Paul maintained that Gentile Christians would sin if they were to observe Jewish ceremonial laws and customs, and Jewish Christians would sin if they kept the law for the purpose of meriting salvation. Observing the Jewish ceremonies in itself is not sinful.^[39] Paul himself remained a Jew and continued to observe Jewish customs. Thus, he had made a vow in Cenchrea and had traveled to Jerusalem to fulfill it (18:18). In his defense before Governor Felix, Paul stated that he had come to Jerusalem to present offerings (24:17). Paul's purpose for going to Jerusalem was to promote the unity of the church. He wanted to bring together representatives of the Gentile Christian churches abroad and those of the Jewish Christian church in Jerusalem. He himself would do everything in his power to maintain that unity, even if he had to undergo purification rites and pay for sacrifices. Greek Words, Phrases, and Constructions in 21:20–25 Verse 20 [Greek] the imperfect and the aorist tenses indicate continuous action in the one case and single action in the other. They praised God for sometime and in various ways until they finally said. ^[40] [Greek] the genitive case is objective. The influence and numerical increase of believers who belonged to the party of the Pharisees (15:5) seem to have been substantial. A literal translation from the Greek is tens of thousands but in idiomatic English thousands. Verse 21 [Greek] the verb to teach takes a double accusative: one a thing ([Greek], apostasy) and the other persons ([Greek], Jews). The adjective [Greek] (all), due to its place in the sentence, reveals a touch of exaggeration in the report concerning Paul. The word order throughout this sentence is awkward. [Greek] the dative of sphere signifies according to our customs. ^[41] Verses 23 24 [Greek] the dative of possession. In translation the verb to be becomes to have: we have four men. [Greek] on themselves. The reading [Greek] in at least two major manuscripts (Sinaiticus and Vaticanus) means on their own initiative. [Greek] the aorist passive imperative of [Greek] (I purify) should be understood as a causative middle: purify yourself. [Greek] the [Greek] particle introduces a purpose clause, but in a number of leading manuscripts the verb appears in the future indicative instead of the aorist subjunctive. In the New Testament, the use of the future tense in place of the subjunctive is common (John 7:3; I Peter 3:1; Rev. 6:4). The passive is equivalent to a permissive middle: so that they may have their heads shaved. ^[42] Verse 25 [Greek] the external evidence for either this reading or [Greek] is equally strong. The intent of the verse remains the same with either reading. c. Vow 21:26 26. The following day, Paul took the men and was purified with them. He entered the temple and gave notice of the time when the days of purification would be fulfilled and when the offering would be brought for each of them. Within the compass of this one verse Luke compresses a number of details that need an explanatory footnote, so to speak. (In Acts, Luke repeatedly condenses information to the point that the clarity of a particular verse is affected [see, e.g., 6:13–14; 7:16; 18:22].) When he writes the following day, Luke is referring to the third day of Paul's arrival in Jerusalem (see vv. 17 18). We venture to say that if Paul came to Jerusalem on a Friday and met with James and the elders on Saturday, then Sunday (the day of Pentecost) is the third day. For a full discussion, see the commentary on 24:11. When Paul took the four Nazirites to a priest in the temple on that Pentecost Sunday, he had to subject himself to a week-long purification process in order to qualify as the sponsor for these four men. The priest sprinkled Paul with water of atonement on the third day of this purification process (Tuesday) and again on the seventh day (Saturday) the days specified for purification were the third and the seventh days (Num. 19:12). Paul himself could not take the Nazirite vow, but for one week he had to join these men in purification rites. Later, speaking in his own defense before Governor Felix, Paul testified that he was ceremonially clean. He had gone to the temple to bring gifts for the poor, that is, for his own people (24:17–18). From this information, we do not learn that Paul paid the expenses for the Nazirites from the gifts he brought to Jerusalem. We assume that he paid the expenses from his own resources. Moreover, with Paul paying their expenses, the Nazirites were able to complete the prescribed ceremonies. According to Jewish regulations, the presentation of sacrifices and the shaving of the heads lasted seven days.^[43] In short, Paul made the necessary provisions for the Nazirites by going to the priest in the temple, stating the duration of the days of purification, and scheduling the time for the sacrifices for each of the Nazirites. He also scheduled the shaving of their heads and the burning of their hair with the fellowship offering (Num. 6:18). Greek Words, Phrases, and Constructions in 21:26 [Greek] see the discussion of this verb in verse 18. [Greek] from the verb to give notice of, this present participle expresses purpose. [Greek] the basic meaning of this preposition is singularly applicable in the present context: in behalf of, for the sake of someone. ^[44] 2. Paul's Arrest 21:27–36 27 When the seven days were almost fulfilled, the Jews from the province of Asia saw him in the temple, began to stir up the whole multitude, and seized him. 28 They shouted, Men of Israel! Help us! This is the man who teaches all men everywhere against our people, the law, and this place. He even has brought Greeks into the temple and has defiled this holy place. 29 They had seen Trophimus of Ephesus with him in the city and supposed that Paul had brought him into the temple. 30 The whole city was aroused and the people rushed together. They took Paul and dragged him out of the temple, and immediately the doors were shut. 31 While they were trying to kill him, a report went to the commander of the occupation forces that all of Jerusalem was aroused. 32 At once he took some soldiers and officers and ran to the crowd. When the Jews saw the commander and his soldiers, they stopped beating Paul. 33 Then the commander approached Paul, arrested him, and had him bound with two chains. He asked who he was and what he had done. 34 But when some in the crowd shouted one thing and others something else, and because the commander was unable to discover the truth, he ordered Paul to be brought to the barracks. 35 As Paul reached the steps, the violence of the mob forced the soldiers to carry him. 36 The multitude of Jewish people kept following and shouted: Away with him. For Paul, the temple was both the safest and the most perilous place in Jerusalem. It was safe because he had submitted himself to purification rites and so could not be accused of defiling the temple or breaking Jewish customs. But because the temple attracted the Jewish masses, especially during a festival, it was extremely dangerous for Paul to appear there. a. Accusation 21:27–29 27. When the seven days were almost fulfilled, the Jews from the province of Asia saw him in the temple, began to stir up the whole multitude, and seized him. The relationship between the Jews and the Jewish Christians in Jerusalem was harmonious, especially at the time of religious festivals. As long as the Jewish Christians continued to observe the customs and traditions of Judaism, the Jews were willing to overlook some aberrations.^[45] In the Jews opinion, the Christians were no threat. The persecution following Stephen's death belonged in the past. Jews in the dispersion did not extend tolerance to Paul, however. Jews in Corinth had plotted to take Paul's life when he was about to sail for Jerusalem to celebrate the Passover (20:3), but Paul foiled their plot by traveling through Macedonia and arriving in Jerusalem for the feast of Pentecost. In Jerusalem, Jews from western Asia Minor, probably from Ephesus, recognized Paul, who had lived in that city for nearly three years. These Jews perhaps had waited to see if Paul would appear in Jerusalem to celebrate the feast; when he did, they saw an opportunity to eliminate him, which, in spite of their plotting (20:19), they had been unable to do. For the first week of his stay in Jerusalem, Paul remained undetected by the crowds. The Jews in Jerusalem did not recognize him, because he had been absent from the city for more than two decades. But when he entered the temple precincts with four men whom they did not know, the Jews from Asia were outraged. They had seen him in the city with Trophimus, a Gentile from Ephesus, and assumed that Paul had brought Gentiles into the holy place. So these Jews stirred up the crowds in the temple courts. Luke specifies that the Jews, not the Jewish Christians, instigated the riot that resulted in Paul's arrest. Why were the Jews so set against Paul? In their opinion, he represented a menace to Judaism: he allegedly taught the Jews in dispersion not to observe the customs and the ceremonial laws of Moses. The accusations against Paul parallel those brought against Stephen. The Jews charged Stephen with speaking against the law, God, and the temple (6:11, 13 14). The Jews from Asia accuse Paul of teaching against the law and the temple (vv. 28 29). 28. They shouted, Men of Israel! Help us! This is the man who teaches all men everywhere against our people, the law, and this place. He even has brought Greeks into the temple and has defiled this holy place. 29. They had seen Trophimus of Ephesus with him in the city and supposed that Paul had brought him into the temple. These are the significant points: a. Concern. In the Greek Luke is able to record in one sentence a twofold charge which the Ephesian Jews level against Paul. In fact, when Paul makes his defense before Governor Felix in Caesarea, he challenges these Jews to come before the court and press their charges (24:19). What they have said in the courts of the temple can hardly be considered a charge! The Dispersion Jews introduce the matter as a typical Jewish concern. Accordingly, they shout: Men of Israel! They consider themselves to be the watchmen on the walls of Zion; they are the defenders of the orthodox faith. They call on fellow Jews to lend a hand and cry out: Help us! But if they needed help, they should have summoned the captain of the temple guard and his officers (Luke 22:4). b. First charge. The Jews from Asia begin their accusation against Paul with these words: This is the man who teaches all men everywhere against our people, the law, and this place. This part of the charge reveals exaggeration: all men everywhere. The words all men are inclusive: Jews and Gentiles. If the allegation were true, then Paul should have been teaching in Jerusalem, too. Moreover, the accusation that Paul taught against the Jewish people simply cannot be substantiated; information from Acts and Paul's epistles shows that Paul preached the gospel first in the synagogues and that, despite rejection, Paul expressed concern for the Jews (Rom. 11:1 2a, 13 15). Although Paul instructed the Jewish people that the ceremonial laws were fulfilled by Jesus Christ, he stressed the meaning and application of the moral law. Lastly, the facts that Paul was in the temple to be purified and that he paid the expenses for four Nazirites confute the indictment that Paul spoke against the temple. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ 22. In Jerusalem and Caesarea, part 2 22:1–30 Outline (continued) 22:1–5 b. Training 22:6–11 c. Conversion 22:12–16 d. Restoration 22:17–21 e. Assignment 22:22 23:11–4. Paul's Trial 22:22–29 a. Appeal 22:30 b. Accusation b. Training 22:1–5 22 1 Men, brothers and fathers, now listen to my defense before you. 2 When they heard Paul speak in Aramaic, they became even more quiet. He said: 3 I am a Jew, born in Tarsus of Cilicia, but brought up in this city, and educated at Gamaliel's feet in the strict manner of the law of our fathers, being zealous for God just like all of you are today. 4 I persecuted the adherents of this Way to their death by binding both men and women and putting them in prisons. 5 Indeed, even the high priest and the whole council of elders can testify on my behalf that I received letters from them for the brothers in Damascus. I went there to bring those who were prisoners to Jerusalem to be punished. Although the audience that Paul addresses from the steps of Fortress Antonia is Jewish, it is divided into Christians and non-Christians. He knows that both groups are zealous for the law (21:20). He also knows that both the Jews and the Christians in Jerusalem think that he teaches against the Jewish race, the law, and the temple (21:28). He wants to tell these people that he is one of them in race, training, and, as far as the Christians are concerned, in conversion. And he wishes to inform them about his commission as apostle to the Gentiles. The accusations against Paul parallel those against Stephen, who was accused of speaking against God, the law, and the temple (6:11–14). Stephen defended himself by tracing Israel's history to show that the charges were unfounded; Paul recounts his personal history to prove the genuineness of his roots and his devotion to his Lord. In his speech, Paul refrains from absolving himself of the charge of desecrating the temple. Instead, the climax of his oration comes in his reference to the divine command to work among the Gentiles.^[1] Paul addresses the crowd in Aramaic, the vernacular of the Jewish people. From his writings, we infer that Luke was able to understand Aramaic sufficiently to translate Paul's speech into Greek. In addition, he was familiar with Paul's history, which he as a travel companion had heard a number of times from the apostle's lips. Accordingly, Luke encountered no difficulties in reconstructing the speech and accurately presented its content. 1. Men, brothers and fathers, now listen to my defense before you. The Jews who only moments earlier had intended to kill Paul now hear him address them respectfully as brothers and fathers. To their amazement, Paul establishes rapport with them, not only by speaking in Aramaic but also by saying that he is a son of the Jewish people. Paul shows respect by using the word fathers (see 7:2); he calls his listeners brothers and fathers and requests that they listen to his word of explanation. Paul asks the assembled crowd to listen to his defense, and with the use of that term he by implication turns the situation into a court case. However, he fails to state the accusations against him and he ignores the charges. Yet the Greek construction (verb and noun) here translated defense appears again in the speeches Paul makes before Felix and before Festus and Agrippa.^[2] In other words, Paul definitely considers his speech a defense of his work, namely, the proclamation of the gospel to the Gentiles. The apostle's speech is not a defense before a Roman commander, even if Paul is his prisoner, but a justification of his work in the presence of his own people, the Jews.^[3] 2. When they heard Paul speak in Aramaic, they became even more quiet. He said: 3. I am a Jew, born in Tarsus of Cilicia, but brought up in this city, and educated at Gamaliel's feet in the strict manner of the law of our fathers, being zealous for God just like all of you are today. Note these points: a. Language. Paul wisely addresses the crowd in Aramaic, the vernacular in Israel. He seeks to establish rapport with the people and, when they hear Aramaic words coming from his lips, they listen. They believe that a Jew from the Dispersion who speaks fluent Aramaic deserves their attention. Luke describes the developing scene by saying, They became even more quiet. Paul skillfully reaches out and now begins his speech. b. Nurture. The first item Paul touches on is his identity (Phil. 3:5). He calls himself a Jew and adds that he was born in Tarsus (9:11; 21:39), which was the capital of the province of Cilicia. Paul says that he is a Dispersion Jew but then immediately adds that he was reared in the city of Jerusalem. To be precise, his parents moved from Tarsus to Jerusalem when Paul was a child (compare 26:4).^[4] The verb to bring up, which occurs in verse 3, refers to the mental and physical nurture of a child^[5] but differs from the verb to educate. Paul grew up speaking Aramaic and possibly Greek, for Jewish students studied Greek in Jerusalem. Greek vocabulary and concepts found lodgment in the usage of many rabbis. ^[6] c. Education. In Jerusalem, Paul continues, [I was] educated at Gamaliel's feet in the strict manner of the law of our fathers. His teacher was Rabban Gamaliel the Elder, who was highly revered (see 5:34–39). He also was a teacher with the greatest respect for the law, so that after his death the rabbis used to say: From the time that Rabban Gamaliel the Elder died, respect for the Torah ceased; and purity and abstinence died at the same time. ^[7] When Paul received his education, he and his fellow students would sit on the floor while their teacher sat on a platform. They literally sat at his feet. As Paul mentions Gamaliel's name and reveals that he has been trained by this renowned teacher of the law, his words are effective. The Jews see him as a Pharisee and an expert in the law of their spiritual forefathers (Gal. 1:14). d. Zeal. Paul proceeds, calling himself a zealot for God and then adding, just like all of you are today. The word zealot has overtones of persecutor. Paul reflects on the zeal he had before his conversion, when he persecuted the church and thought that he was doing God a service (Phil. 3:6; compare John 16:2). As he writes concerning the Jews in his epistle to the Romans, For I testify to them that they have a zeal for God but a zeal which is not on the basis of knowledge (10:2).^[8] Paul is direct and frank, stating that the Jews he is addressing, both Christian and non-Christian, have that same type of ill-directed zeal. They displayed their zeal for God moments earlier when they wanted to kill Paul in the Court of the Gentiles. Paul is not accusing them, for he knows that their zeal results from ignorance (see 3:17). 4. I persecuted the adherents of this Way to their death by binding both men and women and putting them in prisons. Paul now recalls his sinful past (see 8:3; 9:2). For a time, he was a persecutor who tried to destroy the church (Gal. 1:23). But notice that Paul uses the phrase adherents of this Way to describe the members of the church. Paul reverts to this name because it was among the earliest designations for the believers. He wants his audience to realize that he is speaking about events that occurred more than twenty years ago (9:2; and compare 19:9, 23; 24:14, 22). I persecuted [them] to their death. What the Jews in Paul's audience tried to do to him, Paul actually did to the early Christians. Paul openly and honestly confesses his sin of killing innocent men and women. Some scholars are of the opinion that Paul consented only to the death of Stephen (8:1a).^[9] But this is hardly correct if we consider Paul's additional explanation before King Agrippa: And this is just what I did in Jerusalem: not only did I lock up many of the saints in prisons because I received authority from the chief priests, but also I cast my vote against them when they were put to death (26:10). Paul says that he bound both men and women and delivered them to prisons. This is a direct reference to the persecution that followed the death of Stephen. Luke reports that at that time Paul went from house to house and dragged off to prison both men and women (8:3). In the church, men and women were active participants, as is evident from the greetings Paul conveys to the church at RomeRom. 16:3–23; see also Phil. 4:2–3; Col. 4:15; Philem. 1 2 ; in the temple and the synagogues men were prominent in religious matters. Yet when Paul behaved as a blind zealot, he made no distinctions and imprisoned both men and women. 5. Indeed, even the high priest and the whole council of elders can testify on my behalf that I received letters from them for the brothers in Damascus. I went there to bring those who were prisoners to Jerusalem to be punished. a. Indeed, even the high priest. Granted that Paul left Jerusalem more than two decades earlier, some people in the crowd should be able to recall the times when the high priest and the council of elders commissioned Paul to persecute Christians in other cities. We know that when Paul refers to the high priest, he has in mind Caiaphas, who served in that capacity from a.d. 18 to 36 (see the commentary on 4:6 and 9:1). From Luke's account we learn that at the moment of Paul's address to his Jewish audience, Ananias, an exceptionally cruel man, was high priest (23:2). We surmise that this person who belonged to a high-ranking priestly family would have been present when Paul persecuted the Christians. b. And the whole council of elders can testify. The expression council of elders is another name for the Sanhedrin, which approved the task Caiaphas gave to Paul (Luke 22:66).^[10] The Sanhedrin exercised its authority to send Paul to Damascus to arrest Jewish Christians and bring them as prisoners to the high priest.^[11] Even if the present leaders of the Sanhedrin fail to recall Paul's former position, the records should indicate that at one time he was in the employ of the high priest. c. I received letters from them for the brothers in Damascus. Paul says that he went to Damascus with letters authorized by the Sanhedrin and addressed to the brothers there. Specifically, these brothers were leaders in the synagogues in Damascus (9:2); with other Jews they afterward plotted to kill him (9:23). d. I went there to bring those who were prisoners to Jerusalem to be punished. The Christians driven from Jerusalem after Stephen's death traveled to Judea, Samaria, Phoenicia, Antioch, and Cyprus (8:1b; 11:19). We presume that they also settled in Damascus. But not every believer in Damascus was a refugee, because the devout Ananias received reports about the persecution in Jerusalem (9:13). Paul recalls that he was on his way to Damascus to arrest Christians and bring them bound to Jerusalem, where they were to be punished. He uses the imperfect tense of the verb to journey to indicate that he was unable to complete his mission. Practical Considerations in 22:1–5 Verses 1 3 When proclaiming or teaching the Word of God, the pastor should exercise tact and diplomacy. However difficult he may find the adjustment to a culture or a situation in which God has placed him, he ought to learn to address the people in words that touch their hearts. In communicating the gospel effectively, he must strive to gain a point of contact with the audience. Verses 4 5 Throughout his Gospel, Luke shows no partiality; he mentions both men and women (e.g., Zechariah and Elizabeth, Joseph and Mary, Simeon and Anna). In Acts, Luke continues the theme of equality: the women and the apostles (1:13–14), Ananias and Sapphira (5:1–10), Aeneas and Dorcas (9:32–42), Aquila and Priscilla (18:2), Felix and Drusilla (24:24), Agrippa and Bernice (25:23). The fact that Luke relates the account of Paul's conversion three times is sufficient proof that Paul freely admitted his part in persecuting the church. When he became a believer, he realized that he would suffer persecution for the sake of the Lord Jesus Christ. Even though this persecution came chiefly from the Jews, he still called them brothers. Greek Words, Phrases, and Constructions in 22:1–5 Verses 1 2 [Greek] this unemphatic pronoun should be taken with the noun [Greek] (defense) and not with the verb [Greek] (to hear). The position of the pronoun is due to the Greek custom of placing unemphatic pronouns as close as possible to the beginning of the sentence.^[12] [Greek] although the word means Hebrew, the term in context refers to the Aramaic language spoken in Palestine (see 21:40; 26:14). Verse 3 [Greek] this noun is a descriptive genitive of place.^[13] [Greek] the perfect passive participle of [Greek] (I rear) discloses that Paul spent his youth in Jerusalem. The perfect tense shows lasting action. [Greek] the participle in the present tense is a substitute for the present participle of [Greek] (I am). Verse 5 [Greek] the context demands the use of the auxiliary verb can, that is, the high priest can testify. Western witnesses add the noun [Greek] (Ananias) after the term high priest, but the insertion is influenced by and derived from the next chapter (23:2). [Greek] the future participle of [Greek] (I lead, bring) expresses purpose. c. Conversion 22:6–11 6 While I was on my way and approaching Damascus about noon, suddenly a bright light from heaven flashed around me. 7 I fell to the ground and heard a voice saying to me, Saul, Saul, why do you persecute me? 8 But I asked, Who are you, Lord? And he said to me, I am Jesus of Nazareth, whom you are persecuting. 9 They who were with me saw the light but did not understand the voice of him who was speaking to me. 10 I asked, What shall I do, Lord? And the Lord said to me, Get up and go to Damascus and there you will be told everything that has been arranged for you to do. 11 Since I could not see because of the brightness of the light, my companions led me by the hand and I entered Damascus. 6. While I was on my way and approaching Damascus about noon, suddenly a bright light from heaven flashed around me. 7. I fell to the ground and heard a voice saying to me, Saul, Saul, why do you persecute me? Paul relates his conversion experience; this account (22:6–11) differs from the earlier narrative (9:3–9) only in minor details. Paul reports that he was on his way to Damascus, and when he was approaching the city at about noon, he suddenly saw a bright light from heaven blazing around him. The addition in this account is the reference to time: about noon. When Paul speaks about a bright light flashing from heaven, he communicates to his Jewish audience that he experienced a divine encounter. The Jews knew from the Scriptures that light proceeds from God (Ps. 4:6; 44:3; 89:15) and that it is a feature God employs to reveal himself (Exod. 13:21–22; Neh. 9:12; Ps. 104:2; Dan. 2:22; Hab. 3:4).^[14] In fact, the light of God's self-disclosure supersedes created light. In his speech before Agrippa, Paul says that the light which enveloped him was brighter than the sun (26:13). Paul asserts that he was converted to Christianity not because believers persuaded him but because Jesus stopped him near Damascus. He recalls that he fell to the ground and heard a voice addressing him twice by his Hebrew name, Saul. From their knowledge of Scripture, the Jews knew that when God calls people, he often repeats their name. For instance, from the burning bush God said: Moses, Moses (Exod. 3:4), and in the tabernacle God called the boy Samuel and said: Samuel, Samuel (I Sam. 3:10). Paul, therefore, indicates that he was divinely called. The voice asked, Why do you persecute me? 8. But I asked, Who are you, Lord? And he said to me, I am Jesus of Nazareth, whom you are persecuting. While he was blinded by the light, lying on the ground, and hearing a heavenly voice asking him a question Paul remembers he kept a clear mind. The voice that addressed Paul asked him why he was victimizing the speaker. Paul had to answer by asking the voice to identify himself. Thus he inquired, Who are you, Lord? And the surprising answer came back to him, I am Jesus of Nazareth, whom you are persecuting. Note that in his address to the Jews, Paul mentions the clarifying noun Nazareth, which is lacking in the other two accounts (9:5; 26:15). In Acts, the appellation Jesus of Nazareth appears frequently and is the name by which Jesus was known to believing and unbelieving Jews.^[15] The Jews listening to Paul know that Jesus called him from heaven and indicated twice that Paul persecuted him. Paul refrains from further identifying Jesus but leaves the distinct impression that Jesus is divine. The Jews also learn from the dialogue between Jesus and Paul that Jesus completely identifies with the believers. Paul continues his account and says, 9. They who were with me saw the light but did not understand the voice of him who was speaking to me. The travel companions of Paul witnessed the brilliant light and saw Paul lying on the ground. Although they observed the phenomenon, the light did not blind them as it did Paul. Further, they heard a voice speaking but did not understand it, even though the voice addressed Paul in Aramaic (26:14). The voice was unintelligible to them. They were speechless because of fright (9:7; see the commentary for a discussion).^[16] Not they but Paul understood Jesus words that led to Paul's conversion. 10. I asked, What shall I do, Lord? And the Lord said to me, Get up and go to Damascus and there you will be told everything that has been arranged for you to do. The earlier account (9:5–7) differs slightly from the description Paul gives before his Jewish audience, for he supplies them with additional information. First, Paul relates that the men who accompanied him saw the light. Next, Paul reveals a continued dialogue with Jesus. He asked him, What shall I do, Lord? This question and the sentence that introduces Jesus response are lacking in the first report of Paul's conversion. And last, the instructions Jesus gave are more detailed in the second account than in the first. The clause everything that has been arranged for you has been added. Three times in two verses (vv. 8, 10), Paul employs the term Lord, by which he demonstrates his respect for Jesus. At the same time, numerous persons in Paul's audience were Christian Jews (compare 21:20). Paul knows that he and they share a mode of addressing Jesus. But in order not to provoke the unbelieving Jews, he refrains from using the name Jesus and employs the expression Lord instead. The Lord is fully in control of the calling and conversion of Paul, for already he has arranged a task for him. The clause everything that has been arranged for you signifies that Jesus has planned a career of service for Paul.^[17] The tense of the Greek verb indicates that the arrangements had been made in the past but were put into effect at the time of Paul's conversion. That is, Jesus appointed Paul to be his servant and witness (26:16) and would send him forth as an apostle to the Gentiles (9:15). 11. Since I could not see because of the brightness of the light, my companions led me by the hand and I entered Damascus. Paul continues his account and describes being blinded by the brilliant light that had flashed around him (9:3). In this verse, he briefly reports his blindness and his dependence on his travel companions. Luke's earlier description, with minor variations, is the same in meaning (9:8). But Luke divulges that Paul was blind for three days and that during that time he fasted (9:9). Paul himself deletes this detail from his narrative. To be stricken with blindness, according to Scripture, was one of the curses God pronounced on the disobedient (Deut. 28:15, 28 29). But this does not apply to Paul, as he receives further instruction from the Lord in Damascus. Greek Words, Phrases, and Constructions in 22:6–11 Verse 6 [Greek] for me. The case is a dative of advantage, followed by the descriptive present participles [Greek] (going) and [Greek] (approaching). [Greek] see the comment at 8:26. Verse 7 [Greek] The class[ical] rule of the gen[itive] for the persons whom we hear, and the acc[usative] for the persons or things about whom or which we hear, is applied even more systematically in the N[ew] T[estament], where the acc[usative] tends to replace the more common class[ical] gen[itive] even in the case of hearing a sound, though the latter still occurs. ^[18] Verse 10 [Greek] the deliberative subjunctive instead of the future indicative: What am I to do? [Greek] although the participle with a finite verb normally means to get ready, for Paul lying prostrate on the ground the word has a literal connotation: get up. [Greek] from [Greek] (I appoint), the perfect shows an action in the past with lasting results for the present. Verse 11 [Greek] in context, this preposition has a causal sense: because of the brightness of the light. d. Restoration 22:12–16 12 Someone named Ananias came to me. He was a devout man according to the law and respected by all the Jews living there. 13 He stood next to me and said, Brother Saul, receive your sight! And I looked at him that very moment. 14 Ananias said: The God of our fathers has appointed you to know his will and to see the Righteous One and to hear a message from his mouth, 15 because you will be a witness for him to all men of the things you have seen and heard. 16 And now why are you delaying? Get up, be baptized, and wash away your sins by calling on his name. 12. Someone named Ananias came to me. He was a devout man according to the law and respected by all the Jews living there. 13. He stood next to me and said, Brother Saul, receive your sight! And I looked at him that very moment. Once again, Paul is more concise than Luke in his account concerning Ananias. Luke describes Ananias's vision in which Jesus gave him the necessary information about Paul (9:10–16). By contrast, Paul reviews the incident from his own point of view. He remembers that a certain man named Ananias visited him. The name Ananias was rather common in Judaism, as is evident from Acts (see 5:1; 23:2) and apocryphal literature (which often lists the name with variant spellings).^[19] Paul shrewdly relates that Ananias was a devout man according to the law and respected by all the Jews living there. He desists from calling him a disciple or a follower of the Way. Instead he describes Ananias in terms that sound pleasing in the ears of a Jewish audience and are intended to place the entire conversion episode in a favorable light.^[20] Ananias devoutly kept the law, says Paul, so that in the city of Damascus he was highly respected by the Jewish residents. Paul emphasizes this point to show that Ananias, even though a Christian, was a law-abiding Jew in good standing with his fellow Jews. Incidentally, in a later verse Paul describes himself as a traditional Jew who worshiped in the temple (v. 17). Paul recalls that Ananias came and stood next to [him]. He disregards the fear that Ananias had to overcome to approach the persecutor of believers. Rather, Paul portrays his visitor as one who merely spoke the words, Brother Saul, receive your sight, and Paul could see again. As Paul tells the story in a Jewish context, the word brother intimates the close bond between two Jews. Moreover, the audience realized that when Ananias spoke the word for Paul to regain his sight, a miracle occurred. From the prophecy of Isaiah they had learned that the coming Messiah would open the eyes of the blind (Isa. 35:5). And Jesus during his ministry had frequently healed the blind (Matt. 9:28–30; 11:5; 20:30–34). In brief, through the words of Ananias, Jesus restored Paul's sight. For apologetic purposes, however, Paul omits the words Luke recounts in the first report of Paul's conversion: 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 (9:17). Now Paul uses a typical Jewish phrase, the God of our fathers, which indirectly yet clearly refers to the Messiah. 14. Ananias said: The God of our fathers has appointed you to know his will and to see the Righteous One and to hear a message from his mouth, 15. because you will be a witness for him to all men of the things you have seen and heard. Reciting the words of Ananias, Paul explains what the Lord has arranged for him to do. By employing the expression the God of our fathers, Paul continues to affirm his Jewish identity. He demonstrates that the God who dealt graciously with the forefathers is the same God who appointed and called him.^[21] The expression is a vivid reminder of the time Moses stood at the burning bush in the Sinai desert and heard God saying to him: The Lord, the God of your fathers the God of Abraham, the God of Isaac and the God of Jacob has sent me to youExod. 3:15, NIV . Peter also used the expression in his sermon at Solomon's Colonnade (3:13) and in his speech before the Sanhedrin (5:30). Now Paul uses these words of Ananias to convince his audience that Israel's God appointed him (see 26:16). God set Paul apart from birth, as Paul himself writes (Gal. 1:15). Accordingly, Paul recognized that in his life God was working out his plan.^[22] What is this plan? a. To know his will. For the Jews, to know God's will meant to obey his precepts. They understood that anyone who knows God's will, but disobeys, receives just punishment. It would be better for such a person if he had never known God's will.^[23] Paul had tried to do God a service by persecuting the Christians, but God told him that his divine will was entirely different. Paul had to see God's will in relation to the Righteous One. b. To see the Righteous One. The term Righteous One is a messianic title that has its origin in the books of the prophets. For instance, Isaiah says, By his knowledge my righteous servant will justify many (53:11).^[24] The apostles recognized these prophetic passages as messianic and ascribed them to Jesus. On the way to Damascus, Paul saw the resurrected Jesus and heard his voice. c. To hear a message from his mouth. Indeed, God revealed the Righteous One to Paul, but Jesus gave him additional instructions. Paul had heard one message from Jesus outside Damascus, but through Ananias received another message. Revealing to his audience that Jesus had spoken to Ananias (9:15), Paul avoided using Jesus name. d. Because you will be a witness for him to all men of the things you have seen and heard. On the basis of seeing and hearing Jesus, Paul became an apostleI Cor. 9:1; compare 4:20 . When he saw Jesus and heard his voice, he understood the will of God: You will be a witness for [Jesus]. For Paul, then, proclaiming the resurrected Jesus to all men everywhere became the equivalent of doing God's will. The words all men are purposely general, for they could refer to all the Jews who lived in the Dispersion. But because Jesus called Paul to be the apostle to the Gentiles, in this context the term obviously is all-inclusive. 16. And now why are you delaying? Get up, be baptized, and wash away your sins by calling on his name. Paul fails to say that for three days he fasted and was unable to see (9:10–12). When he received his sight and heard Jesus message from Ananias, he had to be prodded. That is, Ananias asked him why he needed still more time, for Paul himself had to make the decision to follow Jesus.^[25] Paul discloses that Ananias instructed him what steps to take: get up be baptized and wash away your sins by calling on his name. The verb get up is more idiomatic than literal and means get ready [to be baptized]. The Jews were acquainted with Levitical baptism and that of John the Baptist.^[26] Christian baptism was visibly demonstrated at Pentecost, when three thousand Jews believed and were baptized (2:41), and numerous times afterward. When Peter answered the query of the crowd, he told them to be baptized for the forgiveness of sins in the name of Jesus Christ (2:38). Ananias likewise instructed Paul to be baptized for the purpose of cleansing himself from sin and to do so by calling on Jesus name. By persecuting the Christians, Paul had brought injuries on the church of Jesus and consequently on Jesus himself. He could receive remission from sin only by asking Jesus to forgive him. When Paul called for pardon in the name of Jesus Christ, he in turn was baptized in that name.^[27] Paul's self-conscious act of confessing his sin displayed his faith in Jesus. The external rite of baptism sealed his union with Christ. In later years, Paul told the Corinthian believers that they were washed, sanctified, and justified in the name of Jesus Christ (I Cor. 6:11). Paul avoids using the name of Jesus when he reports Ananias's words. Yet the nearest antecedent to which the expression his name exegetically can refer is the Righteous One, namely, Jesus Christ. Throughout Paul's address to the Jews he does not use the name Jesus, with the exception of Jesus self-identification (v. 8). We assume that the audience was acquainted with Christian baptism and understood that Paul had been baptized. Greek Words, Phrases, and Constructions in 22:14–16 Verse 14 [Greek] the content of the aorist active of the verb [Greek] (I know) is strengthened by the meaning of the aorist infinitives [Greek] (to see) and [Greek] (to hear). Verse 16 [Greek] the aorist imperative of [Greek] (I baptize) and the aorist imperative of [Greek] (from [Greek], I wash away) are causative middle verbs: get yourself baptized and get your sins washed away. ^[28] e. Assignment 22:17–21 17 When I returned to Jerusalem and was praying in the temple, I fell into a trance. 18 I saw the Lord speaking to me, Hurry, get out of Jerusalem immediately, because they will not accept your testimony about me. 19 And I said, Lord, they know that from one synagogue to another I was imprisoning and beating those who believe in you. 20 When the blood of your martyr Stephen was shed, I was approving and standing by, guarding the cloaks of those who were killing him. 21 He said to me, Go! Because I will send you far away to the Gentiles. 17. When I returned to Jerusalem and was praying in the temple, I fell into a trance. 18. I saw the Lord speaking to me, Hurry, get out of Jerusalem immediately, because they will not accept your testimony about me. Paul excludes details relating to his preaching in the Damascus synagogues (9:20–22), his extended stay in the Arabian desert (Gal. 1:17), and his escape in a basket over the city wall of Damascus (II Cor. 11:33). He ignores details concerning his return to Jerusalem, where he experienced rejection by the Christians, who were afraid of him, and by the Jews, who plotted to kill him (9:26–29). He mentions, however, aspects of his religious life that have no parallel in either 9:26 or 26:20. a. When I returned to Jerusalem and was praying in the temple. Paul speaks in general without indicating when he came back to the city.^[29] He reveals the successive development of everything that has been arranged for [him] to do (v. 10). While he was in a trance, he says, he was receiving further instructions from Jesus. Notice that Paul places no emphasis on the time of his return. What is important to him in his current address is that he came to the temple to pray. Skillfully he introduces this fact. Paul expects his listeners to understand that he clearly cannot be a desecrator of the temple, because he returned to pray there. b. I fell into a trance. In the Greek, Luke uses the word ekstasis, from which we have the derivative ecstasy. Peter had an ecstatic experience on the flat roof of Simon's house in Joppa, when he was in prayer at noon (10:9–10), and John was in the Spirit on the Lord's Day (Rev. 1:10). The apostles experienced ecstasy when their minds became so intensely concentrated in prayer that they entered the presence of Jesus. When that happened, Jesus gave them instructions that related to their individual ministries. The apostles were not dreaming or fantasizing, but were attentive to God's power that was transmitted to them both in sight and in sound. c. I saw the Lord speaking to me: Hurry, get out of Jerusalem immediately. A literal rendering of the Greek is simply, I saw him speaking to me. The pronoun him evidently refers to Jesus, who addressed Paul on the road near Damascus. Here, then, is Paul's confirmation that the Lord who spoke to him near Damascus is the same risen Lord who appears to him in Jerusalem. The Lord himself is protecting Paul by giving him pertinent instructions about the immediate future. He knows the dangers that lurk in Jerusalem and therefore tells Paul to leave the city at once. d. Because they will not accept your testimony about me. The subject is lacking in this clause, because Paul tries to soften Jesus reproach that the Jews in Jerusalem refused to listen to the good news of salvation. But Jesus message actually is an understatement. It expresses an affirmative thought in negative terms; the intent is to heighten the effect of the words spoken by Jesus.^[30] He actually means that the Jews would reject Paul's message of salvation and, like their fathers of old who persecuted the prophets, would plot to take Paul's life. Paul the Jew wished to preach the gospel first to his own people, especially those residing in the city of Jerusalem. For a period of two weeks, Paul boldly spoke about Jesus by debating with Greek-speaking Jews. But the Jews rejected Paul's teaching and plotted to kill him. Jesus, however, prevented him from continuing his work among the Jews. Through the intervention of Christian brothers who took Paul from Jerusalem to Caesarea and put him aboard ship to Tarsus (9:30), Jesus caused Paul's ministry among the Jerusalem Jews to cease. This does not mean that Paul would not proclaim the gospel to Jews anymore, for during his missionary journeys he followed Jesus exhortation to preach to the Jew first and then to the Gentile (Matt. 10:5–6; and see Rom. 1:16). In his speech to the Ephesian elders at Miletus, he averred that he had testified to both Jews and Greeks to turn to God in repentance and to believe in Jesus (20:21). 19. And I said, Lord, they know that from one synagogue to another I was imprisoning and beating those who believe in you. 20. When the blood of your martyr Stephen was shed, I was approving and standing by, guarding the cloaks of those who were killing him. Instead of telling his audience what he did after leaving Jerusalem, Paul relates that he was determined to stay in the city and testify to his countrymen. In Damascus Paul had preached to the Jews in the local synagogues; when he came to Jerusalem, he again went to the Jews. He intimates that he was well qualified to impart the teachings of the Christian faith to the Jews; as an expert in Jewish law he would be able to lead the citizens of Jerusalem to Christ. He felt at home with Jewish people because they knew the Scriptures. Paul was able to debate with them and had an immediate point of contact (9:29). But the Lord had informed him, through Ananias in Damascus, that he would have to preach the gospel to the Gentiles (9:15). Jesus wanted to employ Paul's gifts and talents in the Gentile world so that the church indeed might become universal. Paul enters into a dialogue with Jesus, although he does not call Jesus by name. Instead he uses the word Lord, which is a general term that can also refer to God. Paul says: Lord, the Jews know that I went from one synagogue to another imprisoning and beating those people who believe in you (see 8:3). He implies that when Paul returned to Jerusalem, the Jews would remember him as a persecutor of Christian men and women. By saying they know, Paul suggests that the Jews should remember his past. Only three years before his return to Jerusalem (Gal. 1:18), Paul imprisoned and beat members of the Christian church.^[31] In his response to Jesus command to leave the city, Paul uses the personal pronoun I three times. With the frequent use of this pronoun, he divulges that he objected to going abroad. In other words, Paul would rather have continued his teaching ministry in the city, even at the risk of losing his life. From the verb tenses in the Greek text we learn that a sustained period of time elapsed during which Paul imprisoned and beat the Christians. He went from synagogue to synagogue, where believers were brought before councils. When the Christians were found to be guilty of confessing Jesus name, they were flogged (Matt. 10:17; 23:34). Paul admits that he himself lashed these believers. When the blood of your martyr Stephen was shed, Paul continues, I was approving and standing by, guarding the cloaks of those who were killing him (see 7:58; 8:1). The death of Stephen made a lasting impression on Paul. In effect, he became Stephen's successor in reaching out to Greek-speaking Jews (compare 6:8–10 and 9:29). Paul uses the word martyr, which derives from the Greek verb martyreM (to testify, to witness). While testifying for Jesus, Stephen was killed by his accusers with full approval of the Sanhedrin. Luke provides no evidence that Paul at one time was a member of that Jewish council. Instead he conveys that Paul was commissioned by the Sanhedrin to persecute Christians. In this passage, Paul confesses that he himself consented to the death of Stephen. He guarded the outer garments of the men who hurled the stones at Stephen, the first Christian martyr. On the one hand, Paul recalls his participation in the death of Stephen to show his identity with the true law-abiding Jews who guard the purity of the Jewish faith. On the other, he uses this incident to introduce the response of Jesus. If Paul had thought that he could convince Jesus to change his instructions, Paul was sadly mistaken. Jesus had told Paul to go preach his name before the Gentiles and reiterated his unaltered command. 21. He said to me, Go! because I will send you far away to the Gentiles. Paul comes to the climax of his address. Avoiding the use of the name Jesus, Paul nevertheless ascribes to Jesus the command that he had to leave Jerusalem. The Lord would send him far away to the Gentiles. At last the word Gentiles comes from the lips of Paul, although originally it was spoken by the Lord. This means, of course, that Paul's charge to preach the gospel to the Gentiles came not at his own initiative but by divine command. For Paul, Jesus message was encouraging, because Jesus himself would send him forth to the Gentiles and thus provide for his physical and spiritual well-being (compare 26:17). Moreover, Jesus specifically told Ananias that Paul was his chosen instrument to serve him as his messenger to the Gentiles (9:15). Paul is unable to delete from his report the charge which Jesus gave him. Additional Notes on 22:1–21 The differences between the first and second accounts of Paul's conversion (9:1–19 and 22:1–21) are obvious despite the fact that Luke composed both of them. The first report is a narrative description given by Luke as he traces Paul's life. The second, even though written by Luke, is a speech Paul delivered to the Jews as he was standing on the steps of Fortress Antonia. Although we do not expect to find a word-for-word transcription, we discover that Luke faithfully presents the content of Paul's address. Consider these aspects: a. Jewish emphases. That Paul addressed the Jews in their native tongue (Aramaic) is significant, but also significant are his word choices, expressions, and descriptions, which are typically Jewish. See how Paul addresses the crowd: Men, brothers and fathers (v. 1); the address is paralleled by Stephen, who faced the members of the Sanhedrin (7:2). Paul resorts to using Jewish terms, including the God of our fathers and the Righteous One (v. 14). He identifies himself as a Jew, born abroad but reared and educated in Jerusalem, whose name is Saul. He stresses respect for the Mosaic law and, by his reference to zeal for God, identifies with any Jew listening to his address (v. 3). He calls Ananias a devout man according to the law (v. 12) and avoids referring to him as a disciple (see 9:10). And last, he depicts himself as a Jew who goes to the temple for prayer (v. 17). b. Omissions. Apart from Jesus self-identification, I am Jesus of Nazareth (v. 8), Paul deliberately avoids using that name and in the Greek alludes to him with personal pronouns. He uses the Greek for Lord four times (vv. 8, 10 [twice], 19), but this term was also used for God and presented no offense to the Jews. In the first account of Paul's conversion, Ananias informs Paul that the Lord Jesus sent him (9:17), but in Paul's address to the Jews these words are missing. More, Jesus instructs Ananias to go to Paul, who must proclaim Jesus name to the Gentiles (9:15). But when Paul addresses the Jews, he reports that Ananias told him: You will be a witness for [the Righteous One] to all men of the things you have seen and heard (v. 15). Again, the wording all men is inoffensive. c. Additions. In his account, Paul describes his dialogue with Jesus (vv. 10, 18 21). This information is absent in Luke's earlier account (9:5–7). In the Old Testament, God encourages dialogue with his people (Isa. 1:18). The Jews exhibit this characteristic freedom of verbal exchange: Ananias (9:10–16), Peter (10:13–15), and Paul (22:8–10, 18 21). When Jesus says to Paul, You will be told everything that has been arranged for you to do (v. 10), he develops his instructions for Paul in Damascus (9:15–16) and in Jerusalem (vv. 18, 21). Jesus keeps his promise and at various times informs Paul what to do next (see 18:9–10; 23:11). d. Conclusion. Luke accurately portrays Paul as the speaker who tells his conversion experience as a second variation of the Damascus event. ^[32] Luke assumes that the reader recalls the details of the first account and now he reports how Paul addressed the Jews in Jerusalem. Further, Luke ends Paul's speech with the words, I will send you far away to the Gentiles (v. 21), because the crowd raucously prevented Paul from continuing his discourse (v. 22). Martin Dibelius calls this intentional interruption a literary device that Luke employs to conclude the speeches in Acts.^[33] But when it is subjected to careful scrutiny, this ingenious observation hardly holds true for Paul's speech in Jerusalem. For one thing, in its conclusion this speech lacks an exhortation to the audience.^[34] In light of the development of and reaction to Paul's speech, we are not persuaded to doubt its historicity but to affirm that Luke gives a true-to-fact presentation. Greek Words, Phrases, and Constructions in 22:17–21 Verses 17 18 [Greek] while I was praying. Because the subject of this genitive absolute is the same as that of the main clause, the grammatical construction is faulty. [Greek] this is the predictive future of the compound verb [Greek] (I accept, acknowledge) in its perfective sense. With the negative particle [Greek] (not), the verb actually means to reject, spurn. Verse 19 [Greek] with the two present participles [Greek] (imprisoning) and [Greek] (beating), this imperfect of the verb [Greek] (I am) is a periphrastic construction which, perhaps, reflects Aramaic syntax. [Greek] the preposition expresses the distributive idea: from one synagogue to another. Verses 20 21 [Greek] note the descriptive use of the imperfect tense to heighten the effect of an eyewitness account. [Greek] this adjective modifies the supplied noun [Greek] (way) and functions as an accusative of extent: far away. 4. Paul's Trial 22:22 23:11 The crowd had assembled in the courts of the temple because the Jews had spread word that Paul taught Jewish people in dispersion to live like Gentiles (21:28). They also alleged that Paul had brought Gentiles into the temple court that was off limits to them (21:29). When the crowd heard Paul say that he was sent to the Gentiles, they concluded that he himself confirmed the reports they had heard. a. Appeal 22:22–29 22 They listened to Paul up to that statement. They raised their voices, shouting, Take this fellow from the earth. He is not fit to live! 23 They shouted, threw off their cloaks, and hurled dust into the air. 24 The commander ordered that Paul be brought into the barracks. He said Paul should be examined by scourging so that he might learn the reason for the shouting of the Jews against Paul. 25 As they stretched him out for flogging, Paul said to the officer standing nearby, Is it lawful for you to scourge a man who is a Roman citizen without a trial? 26 When the officer heard this, he went to the commander and asked, What are you intending to do? This man is a Roman citizen. 27 The commander went to Paul and said, Tell me, are you a Roman citizen? And Paul replied, Yes. 28 The commander declared, I acquired my citizenship with a large sum of money. But Paul said, I was born a citizen. 29 Those who were about to question him immediately let him go. Even the commander was afraid when he learned that Paul was a Roman citizen, because he had put him in chains. 22. They listened to Paul up to that statement. They raised their voices, shouting, Take this fellow from the earth. He is not fit to live! The audience standing at the steps that led to the Fortress Antonia listened attentively to the words Paul spoke. Although they accepted his speech that was couched in language pleasing to their ears, they turned against him when he mentioned that he had preached to the Gentiles. This one word, Gentiles, was sufficient for them to condemn Paul as a desecrator of the temple. In the opinion of the Jews, Paul had forsaken the truth of Judaism and could no longer be considered orthodox. They felt that in his speech he tried to hide his efforts to gain Gentile converts.^[35] They had no objections to Paul teaching Gentiles about Israel's God; indeed they encouraged God-fearing Gentiles to become converts (Matt. 23:15). But they regarded Paul's teaching contrary to their demand that the Gentiles obey the law. When Paul alluded to his divine commission to go to the Gentiles, he infuriated his listeners. They refused to acknowledge him as a missionary for the Jewish cause. To them, Paul's statement meant that he considered Jews and Gentiles equal before God. This was totally unacceptable to Paul's audience.^[36] The Jews interrupted Paul's speech and shouted at the top of their voices: Take this fellow from the earth. He is not fit to live! Nearly three decades earlier, a Jewish crowd had shouted almost the same words to Pontius Pilate (Luke 23:18; John 19:15; and see Acts 21:36). The Jews refused to identify Paul by name but derisively referred to him as this fellow or such a person (lit.). Their clamor about his physical removal from this earth and unfitness to live was tantamount to demanding the death penalty (see 25:24). 23. They shouted, threw off their cloaks, and hurled dust into the air. Luke describes a typical oriental riot during which the people give vent to their emotions. He depicts the crowd shouting (probably one slogan after another), removing articles of clothing which they were either waving or tossing into the air, and picking up dust by the handful and throwing it into the air. The entire scene was one of turmoil and utter confusion. We suspect that the Roman commander had been unable to understand Paul's speech. Even if he had known Aramaic, he still would not have been able to follow the theological reasoning that caused the uproar among the Jewish people. Although he had personally protected Paul from physical injury and possible death, he was now at a loss to know why the Jews were upset with Paul. 24. The commander ordered that Paul be brought into the barracks. He said Paul should be examined by scourging so that he might learn the reason for the shouting of the Jews against Paul. When the commander realized that the crowd became increasingly hostile, he ordered his soldiers to take Paul into the barracks. By removing Paul from sight, he sought to end the riot. As commander of the armed forces in Jerusalem, he was responsible for maintaining the peace. Perhaps the commander resented Paul's decision to address the crowd in Aramaic and not in Greek. Neither from the Jews nor from Paul had he learned the cause of the riot. Yet he had to discover what the sources of discontent were, so that he could take measures to deal with possible eruptions in the future. The Roman officer commanded his soldiers to scourge Paul, for he assumed that when they applied the whip, Paul would answer questions about why the crowd was shouting at him (compare 21:34). Roman law permitted scourging as a means to question a lawbreaker or to punish slaves or criminals. The scourge was made of leather straps to which pieces of bone or metal were attached. Consequently, when the whip was applied to victims, they were often left with open wounds that exposed their bones.^[37] At times the victims died on the spot or soon afterward. 25. As they stretched him out for flogging, Paul said to the officer standing nearby, Is it lawful for you to scourge a man who is a Roman citizen without a trial? Paul realized that once more he was in mortal danger. According to his own testimony (II Cor. 11:23–25), he had been flogged more severely than any other apostle (Acts 5:40) and had repeatedly faced death. He recalled that on five different occasions he had received the thirty-nine lashes from the Jews as prescribed by the rabbis (Deut. 25:1–3). These floggings probably were meted out in Jewish synagogues where Paul preached the gospel and met opposition. In three other instances, he had received severe beatings with rods one of them in Philippi (16:22–23). a. As they stretched him out for flogging. The construction of this clause in the Greek allows for two interpretations. The clause can mean that either the soldiers stretched Paul's arms around a pole and exposed his back for a flogging or, tying his hands with thongs, hoisted him from the ground to administer the whipping. In either translation, the result remains the same. b. Is it lawful for you to scourge a man who is a Roman citizen without a trial? Roman law exempted citizens from scourging, although in the days of Cicero a Roman citizen was beaten to death. But such procedures were highly unusual.^[38] Roman citizens possessed inalienable rights that generally were strictly observed. Says Cicero, To bind a Roman citizen is a crime, to flog him is an abomination, to slay him is almost an act of murder: to crucify him is what? There is no fitting word that can possibly describe so horrible a deed. ^[39] The laws protecting the rights of Roman citizens had been enacted during the centuries preceding the apostolic age. In the days of Paul, these Roman laws were applied in all the provinces throughout the empire. Paul objected to being scourged without a trial; thus, he invoked these laws to his own advantage and stated that he was a Roman citizen. In later years he exercised his right to appeal to Caesar (25:11). By contrast, when both Paul and Silas were beaten with rods in Philippi (16:22–23), they did not invoke their rights as Roman citizens but suffered for the sake of the local congregation (16:37–40). 26. When the officer heard this, he went to the commander and asked, What are you intending to do? This man is a Roman citizen. The centurion in charge of the scourging understood the implications of Paul's question and rushed to Claudius Lysias. We assume that in some manner Paul could prove his Roman citizenship (see the commentary on 16:38). The evidence was sufficient for the centurion to halt the proceedings and to ask his superior whether he knew what he was doing. When the officer mentioned the expression Roman citizen, the commander went straight to Paul. To apply the scourge to a Roman citizen without giving him a proper trial would place the commander in serious difficulties with his superiors. He could be demoted or dismissed from the military. 27. The commander went to Paul and said, Tell me, are you a Roman citizen? And Paul replied, Yes. 28. The commander declared, I acquired my citizenship with a large sum of money. But Paul said, I was born a citizen. Roman citizenship could be obtained in various ways: being rewarded for a service rendered to Rome, purchasing the right, or being born into a family that possessed the privilege and passed it on to their children. The conversation between the Roman commander and the Jewish prisoner hinged on the expression Roman citizen. Claudius Lysias asked Paul whether he was able to claim this status. When Paul answered in the affirmative, the commander voluntarily explained, I acquired my citizenship with a large sum of money. Luke provides no other details about Claudius Lysias's citizenship. However, the commander's name indicates that he obtained citizenship during the reign of Emperor Claudius, and the large sum of money was the bribe he paid the officials.^[40] Luke leaves the distinct impression that to the commander, the claim to citizenship was extremely important. When Paul added that he was a Roman citizen by birth, the commander had to acknowledge that Paul superseded him in status. Paul's ancestors obtained their citizenship in Tarsus, most likely for services rendered to Rome.^[41] Upon receiving their citizenship, his ancestors stipulated that this privilege would be conferred on their descendants. 29. Those who were about to question him immediately let him go. Even the commander was afraid when he learned that Paul was a Roman citizen, because he had put him in chains. At the command of Claudius Lysias, the centurion and the soldiers lost no time in setting Paul free. The commander was fully acquainted with the rights of a Roman citizen and realized that, even though he had not harmed Paul, he nevertheless was guilty of having him bound. Paul could have told the commander at the outset that he was a citizen not only of Tarsus (21:39) but also of Rome, but he waited until the soldiers had bound him and were ready to scourge him. He knew that the commander would be averse to breaking Roman law and, in an effort to redeem himself, would treat Paul deferentially. The chains on Paul were visible tokens of his Roman imprisonment (21:33). Chaining a citizen was a direct violation of Roman law and could be used as evidence against the commander. Nonetheless, during his imprisonment in Caesarea and his house arrest in Rome, Paul was chained for a total of at least four years.^[42] Practical Considerations in 22:26 and 28 Verse 26 During his lifetime Paul exercises his rights as a Roman citizen twice directly (16:37–38; 22:26) and once by appealing to Caesar (25:11). For Paul, however, citizenship in the kingdom of heaven is of far greater importance than civil rights. He writes, But our citizenship is in heavenPhil. 3:20, NIV . He does not point the Philippian believers to earthly citizenship (even though Philippi had special status [see the commentary on 16:12a]) but instead conveys the message that believers are residents in the city of God.^[43] Verse 28 In this verse, Luke indirectly refers to the time in which the event occurred. Claudius Lysias mentions the large sum of money he had to pay to obtain his Roman citizenship. During the reign of Emperor Claudius, officials were permitted to take substantial bribes from persons who wished to purchase citizenship. But when Nero became emperor in a.d. 54, he terminated the abuses and prescribed appropriate punishment for offenders. In brief, the remark of Claudius Lysias reflects the time of Emperor Claudius (a.d. 41 54) and not that of Nero.^[44] Greek Words, Phrases, and Constructions in 22:24–29 Verses 24 25 [Greek] this second aorist participle with a first aorist ending is equivalent to a coordinate verb; that is, the commander ordered &and said. [Greek] from the noun [Greek] (thong), this dative plural can be interpreted as an instrumental dative. It can also signify a dative of purpose ( for the thongs; that is, Paul was stretched out to be whipped). Translators prefer the second interpretation.^[45] [Greek] this particle introduces a direct question and is not translated. Verses 28 29 [Greek] this is the second meaning of the noun [Greek] (summary), which in context means sum of money. The genitive is the genitive of price. [Greek] the first instance is the declarative that, but the second has a causal meaning.^[46] [Greek] the perfect periphrastic construction from the verb [Greek] (I bind) denotes action in the past with continued effect in the present. b. Accusation 22:30 30 On the next day, wishing to know exactly why Paul had been accused by the Jews, the commander released him and ordered the chief priests and all the Sanhedrin to assemble. And he brought Paul down and placed him before them. After Paul was set free from his bonds, the soldiers took him into the barracks and guarded him during the night. In the meantime, Claudius Lysias could reflect on the situation and find a way to solve the problem of an unwanted prisoner in his fortress. He realized that the matter that disturbed the Jews concerned theological issues. Therefore, on the following day he tried to settle the question by convening the Sanhedrin and placing Paul before this governing body of the Jewish people. 30. On the next day, wishing to know exactly why Paul had been accused by the Jews, the commander released him and ordered the chief priests and all the Sanhedrin to assemble. And he brought Paul down and placed him before them. a. Why Paul had been accused by the Jews. Claudius Lysias had to find out precisely why the Jews accused Paul of wrongdoing. He was the commander of the Roman forces stationed in Jerusalem and was accountable to his superior, Governor Felix (23:24), if turmoil erupted. By knowing the causes of the riot on the preceding day, he would be able to prevent a recurrence. b. The commander released him and ordered the chief priests and all the Sanhedrin to assemble. I understand the text to say that Claudius Lysias released Paul from custody and gave him the privilege of walking freely next to Roman soldiers. A day earlier the commander had set Paul free from his chains when he learned of Paul's citizenship (v. 29).^[47] Some scholars consider that this incident cannot be an actual historical event.^[48] They think that the commander left Paul in chains during the night, and that instead of examining Paul the commander shirked his responsibilities by bringing him before the Sanhedrin. But these difficulties disappear when we accept the preceding verse (v. 29) at face value and see that the commander realized his error. He kept Paul in safe custody during the night and in the morning gave him complete freedom.^[49] Moreover, because the conflict between Paul and the Jews was theological and not political, Claudius Lysias had a perfect right to take Paul to the Sanhedrin in an effort to gain precise information from Jewish theologians. Did the commander have the authority to convene the Sanhedrin? Yes, indeed. In Israel, the Jewish Sanhedrin and the Roman court existed side by side. Although the Sanhedrin had the power to bring Paul to trial, the Roman commander, when he thought that the interests of Rome were at stake, exercised a higher authority than the Jewish court.^[50] He not only ordered the members of the Sanhedrin to meet (v. 30), but also transported Paul to Caesarea to be tried in a Roman court (24:1–22). c. And he brought Paul down and placed him before them. The commander first informed the high priest (see the commentary on 4:6) about a meeting; the high priest in turn summoned the members of the court. Afterward he had Paul brought into the meeting room. Gentiles were not permitted to enter any of the rooms in the temple complex. According to Josephus, the assembly hall of the Sanhedrin was situated to the west of the temple proper.^[51] Here the commander brought Paul and had him face the members of the Sanhedrin (compare 4:7; 5:27; 6:15). Summary of Chapter 22 Paul addresses the Jewish people as he stands on the steps leading to the Fortress Antonia. In Aramaic he tells the Jews that he was born in Tarsus but reared in Jerusalem and educated by the respected teacher Gamaliel. He reveals that he was a persecutor of Christians and, supplied with letters from the high priest and the Sanhedrin, even went to Damascus to arrest these people. Near Damascus, Paul relates, Jesus called him and instructed him to go into the city, where he would be told what to do. Blinded by the brilliant light from heaven, he was led into Damascus. There a devout Jew called Ananias came to him and restored his sight. Ananias told him to be a witness to all men, to be baptized, and to call on the name of the Lord. Upon his return to Jerusalem, says Paul, he went to the temple to pray, fell into a trance, and heard Jesus warn him to leave Jerusalem immediately. Although Paul objected to this directive, the Lord commanded him to go far away to the Gentiles. The audience had listened to Paul without interruption, but when they hear that Paul had to go to the Gentiles, they create an uproar. The Roman commander takes Paul to the barracks and orders his officer to examine Paul by administering a scourging. When the soldiers stretch him out to be flogged, Paul asks the officer if it is lawful to flog a Roman citizen. The officer informs the commander, who inquires whether Paul can claim citizenship. Paul answers in the affirmative and the commander, fearing adverse consequences for having chained a Roman citizen, sets him free. The next day Paul appears before the Sanhedrin. 1 Consult Martin Dibelius, Studies in the Acts of the Apostles (London: SCM, 1956), p. 160. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ 23. In Jerusalem and Caesarea, part 3 23:1–35 Outline (continued) 23:1–5 c. Appearance 23:6–8 d. Assembly 23:9–11 e. Rescue 23:12–22 5. Paul's Protection 23:12–15 a. The Plot 23:16–22 b. Discovery 23:23 26:32 B. At Caesarea 23:23–35 1. Paul's Transfer 23:23–24 a. Order 23:25–30 b. Letter 23:31–35 c. Arrival c. Appearance 23:1–5 23 1 Paul looked intently at the Sanhedrin and said, Men and brothers, I have lived my life with a perfectly clear conscience before God to this day. 2 The high priest Ananias commanded those standing beside him to strike Paul on the mouth. 3 Then Paul said to him, God is about to strike you, you whitewashed wall. You sit judging me according to the law, but by ordering me to be struck you yourself break the law. 4 Those who were standing nearby asked Paul, Do you dare to insult the high priest of God? 5 Paul answered, I did not know, brothers, that he is the high priest, because it is written: Do not speak evil about the ruler of your people. Paul stood in the exact place where Stephen had stood more than twenty years earlier. Although Paul had stated that he was ready to die for Jesus in Jerusalem (21:13), he also knew that the Roman commander was responsible for his safe conduct. As a Roman citizen, Paul always had the right to request trial in a Roman court. Because Paul is thoroughly acquainted with the organization of the Sanhedrin, he realizes that his appearance before this court only exacerbates the situation. He understands that the leaders of the Sanhedrin gladly complied with the commander's request to summon the members of the court. And he knows their refusal to present the truth of the matter and their intent to accuse him as a disturber of the peace. If this accusation is leveled against him before the Roman commander, the result will be detrimental to Paul's physical well-being. Three inferences arise from the context. First, for the benefit of the Roman commander, Paul addressed the members of the court in Greek. This is in stark contrast to the previous day, when Paul sought to build rapport with the Jewish people by speaking to them in Aramaic (21:40; 22:2). Next, because of Paul's theological training in Jerusalem and his close association with the Sanhedrin (22:5), he was able to take control of the situation in the court and to turn the proceedings to his advantage. Last, many members of the Sanhedrin had listened to Paul's speech on the preceding day and thus did not need detailed information about Paul's life and ministry. 1. Paul looked intently at the Sanhedrin and said, Men and brothers, I have lived my life with a perfectly clear conscience before God to this day. a. Paul looked intently at the Sanhedrin. We assume that customary opening remarks were made by the presiding officer, namely, Ananias the high priest, and that the commander asked the court to furnish information that would help him understand the theological differences between the Jews and Paul. Paul then received permission to speak. Luke, who may have been a bystander at the session, records that Paul took his time and looked intently at the members of the court. The membership of the Sanhedrin had changed considerably since the time Paul had been commissioned to persecute the Christians in Jerusalem and Damascus. But Paul no doubt wanted to see whether he could recognize anyone. b. Men and brothers. When Paul begins to speak, he does not repeat his earlier address, Men, brothers and fathers (22:1), but says only, Men and brothers. He seems to continue the speech he gave the previous day, because in his opening statement he fails to set forth his case. He continues at the point where he was interrupted in his earlier speech and states: I have lived my life with a perfectly clear conscience before God to this day. This one sentence is filled with meaning. c. I have lived my life. Paul is not saying that his death is imminent (II Tim. 4:7). Rather, he means that his life is spent in harmony with religious principles. He has consciously tried to live a life of faith in God.^[1] d. [I have] a perfectly clear conscience. This is a claim Paul makes consistently both in his defense before Governor Felix and in his epistles. In the presence of Felix, the high priest Ananias, and others he says, I always do my best to maintain a blameless conscience before God and men (24:16). And in his epistles he also speaks of a clear conscience: The testimony of our conscience is this: that in holiness and sincerity &we have conducted ourselves in the world (II Cor. 1:12; see also I Tim. 3:9; compare I Peter 3:16, 21). e. Before God to this day. What is the meaning in context of the word conscience? We first look at the two qualifiers, which I have translated perfectly and clear. That is, Paul's conscience not only affected every aspect of his life but also was good. (In English idiom we speak of a clear conscience.) Before God, Paul could openly say that he had lived a moral and religious life. Sins committed before his conversion, including those of persecuting the Christians, Paul readily confessed. But in respect to the charges brought against him by the Jews, he considered himself blameless. He knew that he lived as a Jew who was faithful to his God and obeyed God's law to that very day.^[2] 2. The high priest Ananias commanded those standing beside him to strike Paul on the mouth. The high priest rudely interrupted Paul's speech. On the basis of one remark, the high priest instructed the people standing next to Paul to strike [him] on the mouth. To Ananias, Paul was a perverter of the Jewish religion who ought to be humiliated and condemned. His intense dislike for Paul became evident some days later when he personally traveled sixty-five miles from Jerusalem to Caesarea to bring charges against Paul before Governor Felix (24:1). From Josephus we learn that Ananias, son of Nedebaeus, was appointed high priest by Herod, king of Chalcis (a.d. 44 48), presumably a decade before this incident. He served as high priest from a.d. 47 to 59.^[3] Ananias, known for being vicious and violent, was both influential and wealthy, but his rapacity made him unpopular with the people. King Agrippa deposed him in a.d. 59; assassins murdered him in September a.d. 66, during the Jewish uprising.^[4] The command to smite Paul on the mouth has a parallel in John 18:22 23: Jesus, answering a question from the high priest Caiaphas, was struck in the face by one of the officials. Whether Ananias wanted Paul to be more respectful to the Sanhedrin or whether the slap served as a signal to Paul that he was put in his place is not clear.^[5] What is plain is that the high priest disrupted proper courtroom procedure when he instructed the bystanders to discipline Paul for making an opening statement. By departing from the normal procedure, he unwittingly created confusion he was unable to remove. 3. Then Paul said to him, God is about to strike you, you whitewashed wall. You sit judging me according to the law, but by ordering me to be struck you yourself break the law. The slap in his face made Paul neither respectful nor silent. He immediately reacted. Jesus also reacted when an official hit him in the face, but he merely inquired whether he had said anything wrong and asked the official who struck him why he had done this (John 18:23). By contrast, Paul failed to follow his master's example. Paul asked God to strike the high priest; his request was actually a curse pronounced on Ananias.^[6] (Incidentally, Paul spoke prophetically, because the curse he pronounced was fulfilled some years later when Ananias died at the hands of assassins.) Moreover, Paul described Ananias with an insulting epithet: you white-washed wall. In other words, Ananias was like a tottering wall which had an external coat of whitewash but an internal structure that lacked mortar to hold the stones together. If torrential rains lashed against it and the wind blew, that wall would tumble (Ezek. 13:10–12). Another comparison is that of a tomb whose whitewashed exterior hides the bones of the dead (Matt. 23:27). No doubt Paul's intent was to portray the character of Ananias; therefore, he resorted to a term of general abuse. ^[7] You sit judging me according to the law, but by ordering me to be struck you yourself break the law. Paul, trained as an expert in the Mosaic law, put a legal question before Ananias. On the basis of the law, the high priest had no right to order that Paul be struck. If Ananias had admitted that he had broken the lawLev. 19:15, Judge your neighbor fairly [NIV] , he would have lost his authority to judge. The Pharisees and the experts in the law who were present in the court would have to agree with Paul, for in Jewish law the rights of the defendant were carefully safeguarded. ^[8] 4. Those who were standing nearby asked Paul, Do you dare to insult the high priest of God? 5. Paul answered, I did not know, brothers, that he is the high priest, because it is written: Do not speak evil about the ruler of your people. For the bystanders among them, perhaps, the one who had slapped Paul this insult was too much. A cry of indignation arose: Do you dare to insult the high priest of God? Despite the high priest's ruthless and greedy character and his appointment by a secular king, the bystanders acknowledge him as the high priest of God. Once again, notice the parallelism between Jesus and Paul. The official who struck Jesus asked, Do you answer the high priest in this manner? (John 18:22). The people standing next to Paul asked virtually the same question. Paul's reply is difficult to interpret. Various explanations, none of them satisfactory, have been given: 1. Because Paul had been absent from Jerusalem, he did not know that Ananias was high priest. But this hardly seems plausible, for Paul had been in Jerusalem at the end of his second missionary journey (18:22) and thus would have known about Ananias. 2. Paul refused to acknowledge Ananias as high priest and therefore expressed irony: I did not know, brothers, that he is the high priest. But Paul was thoroughly familiar with Israel's history and knew that some of the past high priests had been equally wicked. 3. Paul had poor eyesight (Gal. 4:15; 6:11) and could not distinguish the high priest from the other members of the Sanhedrin. But he knew that the high priest presided in the Sanhedrin. Whatever solutions commentators may choose, they meet objections. Perhaps we do well to understand that Luke sketches Paul as a human being, warts and all. Paul lost his temper when he was rudely interrupted by the high priest and was slapped in the face. While trying to regain his composure, he made a remark that lacks clarity. It should be understood as a specious excuse for being discourteous to Ananias. As an expert in the law, Paul immediately quoted the Mosaic law: Do not speak evil about the ruler of your peopleExod. 22:28[22:27, LXX] . The wording follows the reading in the Septuagint, Do not revile God and do not curse the ruler(s) of your people. To be precise, the rabbis understood the word God as judges. ^[9] God wants his people to respect their rulers and obey the authorities he has appointed (Rom. 13:1; I Peter 2:13–14). Paul knew that he had to show obedience to the spiritual authority of the high priest and thus quoted Scripture for the purpose of apologizing to Ananias and the court. Greek Words, Phrases, and Constructions in 23:1–5 Verse 1 [Greek] this is the dative of manner. The two adjectives have been placed before and after the noun. The preceding adjective [Greek] (in every respect, completely) and the succeeding adjective [Greek] (good; pure, clear) may be translated perfectly clear. The noun derives from the preposition [Greek] (together) and the verb [Greek] (I know); it indicates joint knowledge or conscience.^[10] [Greek] preceded by the emphatic pronoun [Greek], the verb in the perfect middle (from [Greek], I am a citizen) has a political connotation in many passages. Here, however, it means to live as a citizen in obedience to the law. The Greek of this verse is excellent. Verse 3 [Greek] according to the law. Note the contrast in the use of the present active participle [Greek] (breaking the law). The participle denotes manner. Verse 5 [Greek] the pluperfect of the verb [Greek] (I know) as an imperfect means I was unaware of the fact. [Greek] the imperatival future, common in the Septuagint, conveys a command: do not speak [evil]. d. Assembly 23:6–8 6 But Paul knew that some were Sadducees and others Pharisees. He began to shout in the Sanhedrin: Men and brothers, I am a Pharisee, a son of Pharisees. I am on trial for the hope in the resurrection of the dead. 7 When he had said this, dissension arose between the Pharisees and Sadducees and the assembly was divided. 8 The Sadducees say that there is neither resurrection, nor angels, nor spirits, while the Pharisees acknowledge them all. 6. But Paul knew that some were Sadducees and others Pharisees. He began to shout in the Sanhedrin: Men and brothers, I am a Pharisee, a son of Pharisees. I am on trial for the hope in the resurrection of the dead. Luke portrays Paul as a man who saw his opportunity to take charge of the situation. Educated as a Pharisee under an able teacher and a member of the Sanhedrin, Gamaliel, Paul knew the factions in the court. He knew that the ruling minority party was the Sadducees, while the Pharisees, who made up the majority, exerted great influence, especially in theological matters. (See the commentary on 4:1–4 for a detailed discussion of the Sadducees and Pharisees.) In addition, Paul realized that the purpose of this meeting was to provide information useful to the Roman commander. a. Men and brothers, I am a Pharisee, a son of Pharisees. The text indicates that the noise in the assembly hall was so overwhelming that Paul had to shout to be heard. He unequivocally identified himself as a Pharisee, and in truth, he had been a member of that party in his student days (Phil. 3:5). Further, when he returned to Jerusalem at the conclusion of his third missionary journey, he learned that thousands of Christian Jews were zealous for the law (i.e., as Pharisees [21:20]). And, even though he differed with these Jewish Christians on some points, he, in deference to their concerns, submitted to purification rites and offered sacrifices at the temple (21:26). In doctrinal matters, Paul agreed with the Pharisees. Accordingly, we ought not to accuse him of misrepresenting the truth.^[11] Paul once again addressed the members of the Sanhedrin as men and brothers. He adroitly played upon a partisan spirit and sided with the majority party of the court: I am a Pharisee, a son of Pharisees. The phrase son of does not necessarily refer to Paul's ancestors but rather is a general term that was common among the Jews. Here the phrase appears to mean that Paul supported the Pharisaic party.^[12] b. I am on trial for the hope in the resurrection of the dead. Paul touched a critical issue namely, the doctrine of the resurrection that united the Pharisees and the Christians but separated the Pharisees from the Sadducees. In the early Jewish Christian church a person might become a Christian and remain a Pharisee, but a Sadducee would need to change his whole theological position. ^[13] When Peter and John preached in Jesus the resurrection of the dead (4:2), the Sadducees opposed them. The Sadducees rejected this doctrine and reacted vehemently when Paul stated that he was tried because of his hope in the resurrection of the dead. In subsequent speeches, Paul again mentions the term hope. Before King Agrippa Paul eloquently explains the concept: And now I stand on trial for the hope of the promise made by God to our fathers. This promise our twelve tribes hope to attain by earnestly serving God night and day. Concerning this hope, O king, I am being accused by the Jews. Why do you Jews consider it incredible that God raises the dead? (26:6–8). And in his meeting with Jewish leaders in Rome, Paul explains that he is a prisoner because of the hope of Israel (28:20). This hope, then, is centered on the resurrection of the dead. Paul presents this belief in the resurrection as Christianity's true continuation of the Jewish religion and of the people of God. ^[14] For that reason, he receives the support of both the Jewish Christians and the Pharisees. In Paul's presentations, Jesus resurrection is inextricably related to the general resurrection, for to reject the one is to reject the other (compare 13:32–41; 17:31; 26:23).^[15] 7. When he had said this, dissension arose between the Pharisees and Sadducees and the assembly was divided. 8. The Sadducees say that there is neither resurrection, nor angels, nor spirits, while the Pharisees acknowledge them all. Paul presented himself as a Pharisee who promulgates and defends the doctrine of the resurrection. As soon as he had shouted this statement, the Pharisees and the Sadducees were at odds with one another. Luke uses the word dissension, which can mean riot, but in this context refers to discord that degenerates into physical violence (see v. 10). The high priest Ananias lost control of the situation. For the benefit of the readers, Luke clarifies the doctrinal differences between the Pharisees and the Sadducees. Indeed, he adds a parenthetical thought that is equivalent to a footnote. He says that the Sadducees reject the doctrines of the resurrection, angels, and spirits, but the Pharisees accept these beliefs. Because of their doctrinal affinity with the Jewish Christians on these tenets, the Pharisees were willing, for the moment, to claim Paul as one of their number and defend him against the attacks of the Sadducees. When the Sadducees tried to test Jesus, they fabricated a story of seven brothers who successively married one woman. They asked to which of the seven brothers this woman would belong at the resurrection. Jesus shrewdly answered their query by comparing resurrected people with angels, who do not marry and are not given in marriage (Matt. 22:23–32). He confuted the Sadducees by teaching the doctrines of the resurrection and of angels. Historical Considerations in 23:1–8 Looking at the descriptive details of the court proceedings, one writer is of the opinion that the incident is historically impossible and that Luke wrote this story in anecdotal style. ^[16] We grant that at first glance Luke's account appears to be problematic, but the problems we face do not give us the liberty of saying that Luke fabricated anecdotes. Because Paul was familiar with the parties and doctrinal differences in the Sanhedrin, he knew that he had to sow discord between the Pharisees and the Sadducees. He perceived that if they united to accuse him of disrupting the pax Romana he would lose the protection of the commander. In short, Paul was fighting for his life, and Luke's account reflects that fact. If we look at Luke's style of reporting, we discover that he repeatedly compresses his accounts. Their brevity inevitably raises questions about their historical accuracy, but throughout Acts Luke has proven his trustworthiness. For example, the vivid narrative about Paul's nephew reporting the plot against his uncle forces the reader to conclude that it is an eyewitness account. Another example is the description of the militia that accompanied Paul from Jerusalem to Antipatris and Caesarea (v. 23). At least one scholar terms the account sheer fantasy. ^[17] The truth is that the countryside was infested with Jewish guerrillas;^[18] Josephus reports that these terrorists caused untold damage during the administration of Governor Felix.^[19] This guerrilla activity and the willingness of more than forty Jews to kill Paul exemplified the disregard for and lack of order in that day. Such civil disorder would make the Roman commander particularly aware of his responsibility to provide safe conduct, in the form of 470 men, for Paul, a Roman citizen. Granted that Luke is succinct in his reports, he accurately presents the facts. Greek Words, Phrases, and Constructions in 23:6 and 8 Verse 6 [Greek] the aorist participle from [Greek] (I know) is constative. This use of the aorist contemplates the action in its entirety. ^[20] [Greek] the tense is the descriptive imperfect. Luke depicts Paul trying to raise his voice so he can be heard above the noise in the building. [Greek] the co-ordination of two ideas, one of which is dependent on the other, serves in the New Testament to avoid a series of dependent genitives. The phrase, therefore, means on account of the hope of the resurrection of the dead. ^[21] [Greek] I am judged. Paul is not saying that he is judged in a legal assembly because the Sanhedrin had convened a court session. Rather, Paul refers to the teaching of the resurrection for which he is being judged. Verse 8 [Greek] &[Greek] the contrast between the Sadducees and the Pharisees is sharpened with these two particles: the one and the other. [Greek] the primary meaning of this adjective in the neuter plural is both; the secondary meaning is all when more than two items are mentioned.^[22] e. Rescue 23:9–11 9 Shouting increased and some of the scribes of the Pharisees stood up and began to argue vehemently, We find nothing wrong with this man. Suppose a spirit or an angel has spoken to him? 10 The dissension became violent to the point that the commander feared that Paul would be torn to pieces by them. He commanded the troops to go down and to take Paul away from them by force and bring him into the barracks. 11 The following night the Lord stood next to Paul and said, Take courage! As you have witnessed about me in Jerusalem, so you must witness in Rome. 9. Shouting increased and some of the scribes of the Pharisees stood up and began to argue vehemently, We find nothing wrong with this man. Suppose a spirit or an angel has spoken to him? Luke continues the account by describing the argument between the two opposing groups. The Pharisees claim Paul as their [Greek] because he and they believe the same doctrinal tenets. But the Sadducees oppose these teachings and consequently wish to prosecute Paul. The shouts grow increasingly louder and, as Luke indicates, some of the scribes of the Pharisees are no longer able to keep calm. They rise and start vehement arguments with the Sadducees. We are unable to tell whether the Pharisees are seated separately from the Sadducees or whether the two parties mingle in the seating arrangement. Some of the scribes of the Pharisees loudly declare Paul innocent of any wrongdoing: We find nothing wrong with this man. Suppose a spirit or an angel has spoken to him? Once more I call attention to the parallel between Jesus and Paul. When Pontius Pilate declared Jesus innocent, he repeatedly stated: I find no basis for a charge against this man. ^[23] Some of the Pharisees utter the same judgment about Paul. In these circumstances, Paul could not help but notice similarities. We ought to expect that numerous Pharisees considered Paul to be innocent. During Jesus ministry many of them, among whom were Nicodemus and Joseph of Arimathea, agreed with him. In Acts, Luke never disparages the Pharisees: to him they represent what is best in Judaism, and some of them on this occasion show themselves to be not far from the kingdom of God. ^[24] The second half of the judgment made by the Pharisees is telling. Instead of mentioning the doctrine of the resurrection, they state two other doctrinal beliefs: Suppose an angel or a spirit has spoken to him. ^[25] They surmised that a spirit or an angel had spoken to Paul at his conversion near Damascus. In context, we see that Luke provided his explanatory note to smooth the transition from the doctrine of the resurrection to that of spirits and angels (v. 8). 10. The dissension became violent to the point that the commander feared that Paul would be torn to pieces by them. He commanded the troops to go down and to take Paul away from them by force and bring him into the barracks. The arguments become increasingly louder and the reaction that accompanies them reaches the point of physical violence. Even though the Pharisees try to shield Paul, the Sadducees attack him. He becomes an object that is in danger of being torn to pieces. When the Roman commander surveys the precarious situation, he orders his soldiers to enter the assembly hall of the Sanhedrin and to rescue Paul from the physical violence that rages around him. Under military guard, Paul leaves the meeting and is escorted to the barracks at Fortress Antonia (see 21:34; 22:24). Meanwhile, the high priest Ananias and the Sadducees perceive that they have lost their opportunity to have Paul convicted, sentenced, and executed. 11. The following night the Lord stood next to Paul and said, Take courage! As you have witnessed about me in Jerusalem, so you must witness in Rome. a. The following night the Lord stood next to Paul. We surmise that fears overwhelm Paul. He has no idea what is going to happen next. Twice in as many days, the Roman commander Claudius Lysias rescued him, first on the temple grounds and next in the assembly hall of the Sanhedrin. But when dangers surround Paul so that he feels hemmed in on every side, Jesus appears to him in a vision (II Tim. 4:17). During the following night, Paul has a vision in which he sees Jesus standing next to him and saying, Take courage! ^[26] This verb is one Jesus often used during his earthly ministry. For instance, when Jesus walked on the waves of the Lake of Galilee and the disciples were filled with fear, he told them to take courage (Matt. 14:27; Mark 6:50).^[27] Here in Jerusalem, Jesus encourages Paul to be undaunted. b. As you have witnessed about me in Jerusalem, so you must witness in Rome. What an unshakable assurance! What a wonderful promise! Just when Paul sees himself at the end of the road, he receives a direct word from Jesus that as he preached in Jerusalem, so he will preach in Rome. Having completed his third missionary journey, Paul now obtains his next assignment: go to Rome and preach there. The assignment assures him that Jesus will protect him. Note, however, that the Lord does not promise him freedom and a pleasant journey to the imperial city. Jesus assures Paul that he will arrive at his destination, but he refrains from informing him how long the journey will take and what kind of dangers Paul will meet along the way. In the words of a time-honored saying: God has not guaranteed an easy voyage, but he has promised a safe harbor. Greek Words, Phrases, and Constructions in 23:9–11 Verse 9 [Greek] the imperfect tense denotes progressive action: they began and continued to contend sharply. The compound form should be understood in the perfective sense. [Greek] although translated suppose, the particle introduces a conditional sentence that lacks the second half. The sentence should conclude with the apodosis, what opposition could we make? ^[28] Verse 10 [Greek] in this context [Greek] no longer means dissension (v. 7), because the adjective [Greek] modifies it to signal physical violence. The [Greek] ending of the noun connotes continued activity; the genitives form the genitive absolute construction. [Greek] this aorist passive subjunctive is in a fear clause. The form is a compound from the preposition [Greek] (through) and the verb [Greek] (I draw) and means to draw in two. The English noun spasm derives from this verb. Verse 11 [Greek] the aorist middle second person singular hardly differs in meaning from the aorist active infinitive [Greek] (to testify). The infinitive is introduced by [Greek] (it is necessary), which expresses a divine command. [Greek] preceding the two nouns describing the cities of Jerusalem and Rome, this preposition is equivalent to [Greek] and should be translated at. 5. Paul's Protection 23:12–22 12 The following morning, the Jews formed a conspiracy and placed themselves under a curse saying that they would neither eat nor drink until they had killed Paul. 13 More than forty people made this vow. 14 They came to the chief priests and elders and said, We have placed ourselves under a curse to taste nothing until we have killed Paul. 15 Now, therefore, you and the Sanhedrin suggest that the commander bring Paul to you as if you are going to determine his case by a more thorough investigation. But before Paul gets here, we are ready to kill him. 16 When the son of Paul's sister heard of the plot, he went to the barracks and told Paul. 17 Paul summoned one of the officers and said, Take this young man to the commander. He has something to tell him. 18 Then the officer took the young man to the commander and said, Paul the prisoner summoned me and asked me to take this young man to you because he has something to tell you. 19 The commander took the young man by the hand and drawing him aside began to ask, What is it that you have to tell me? 20 He replied, The Jews have agreed to ask you to bring Paul to the Sanhedrin tomorrow as if it is going to investigate him more thoroughly. 21 So do not listen to them, because more than forty of them are ambushing him. They have placed themselves under a curse not to eat or drink until they have killed him. Now they are ready and waiting for word from you. 22 Then the commander dismissed the young man and instructed him, Don t tell anyone that you have informed me about this. After a night of peaceful rest, Paul knows that he eventually will see Rome. Even though he is aware that the Jews may plot to take his life, he trusts that the Roman military forces will keep him safe. a. The Plot 23:12–15 12. The following morning, the Jews formed a conspiracy and placed themselves under a curse saying that they would neither eat nor drink until they had killed Paul. 13. More than forty people made this vow. With Paul in Roman custody, the Jews rue the fact that he eluded their control. When they come together the next morning, they heatedly discuss the matter with some of the Sadducees, express their hatred toward Paul, and form a conspiracy to kill him at any cost. Luke uses the term Jews only as a general category, rather than to indicate that all Jews are involved in the plot. We assume that even terrorists, who were called Zealots (21:38) and were fiercely opposed to Roman occupation, are among them. These people want to trick the Roman commander into having Paul appear once more in public so that they can eliminate him. The Jews who plot to kill Paul swear an oath. They ask God to curse them if they consume any food or liquid before they have assassinated Paul. They expect to murder Paul soon, for they are unable to live without water for more than about twenty-four hours. Thirst, not hunger, sets the limits of their endurance. Luke proves to be a master narrator who, with a few strokes of his literary pen, describes the scene with undisguised humor. He delights in depicting the rash vow of the Jews to not eat or drink anything until they murder Paul. He adds that the participants in this plot are more than forty in number. By revealing that many radicals have taken a solemn oath, he hints that this plot cannot remain a secret. 14. They came to the chief priests and elders and said, We have placed ourselves under a curse to taste nothing until we have killed Paul. 15. Now, therefore, you and the Sanhedrin suggest that the commander bring Paul to you as if you are going to determine his case by a more thorough investigation. But before Paul gets here, we are ready to kill him. The number of people acquainted with the plot increases dramatically when the would-be assassins approach the high priests and the elders. They inform these leaders about the oath they have taken; in effect, they announce their plan to slay Paul^[29] and ask the Sanhedrin to approve the plan. What is their scheme? They want the Sanhedrin, represented by these leaders, to ask Claudius Lysias to bring Paul before them once more for detailed questioning. The commander should understand that because of the turmoil on the preceding day, a proper inquiry could not be held. Therefore, another hearing would be advisable. However, the request is a pretext for killing Paul before he ever comes to the assembly room of the Sanhedrin. In other words, if the commander accedes to their request, the plotters are willing to fight the Roman military, if necessary, to achieve their goal. They also think that the Sanhedrin will agree to their proposal because the high priest and the Sadducees desire to have Paul killed. And if their plan fails, they can have their oath annulled on the grounds that they were unable to fulfill their obligations.^[30] Even though oaths were irrevocable, the experts in the law annulled them when the oaths could not be fulfilled. Greek Words, Phrases, and Constructions in 23:12 and 15 Verse 12 [Greek] the Majority Text has the indefinite pronoun preceding this definite article and noun: some of the Jews (KJV, NKJV). The presence of the pronoun forms a smooth transition to the next verse (v. 13). But according to a textual rule, the more difficult reading is the better. The absence of the pronoun is harder than to explain its presence, and so its omission is preferred. Verse 15 The Western text expands the beginning of this verse: Now therefore we ask you that you do this for us: Gather the Sanhedrin together and give notice to the tribune. And the Western text adds a concluding clause to the verse: even though we must die too. ^[31] [Greek] this comparative adverb functions as a superlative and means very accurately. See also verse 20. b. Discovery 23:16–22 16. When the son of Paul's sister heard of the plot, he went to the barracks and told Paul. 17. Paul summoned one of the officers and said, Take this young man to the commander. He has something to tell him. The conspirators apparently make no attempt to keep their plot secret. Perhaps they are of the opinion that cultural and linguistic barriers would prevent the Romans from finding out about the plot. But they should have known that God rules and overrules. As Solomon observes, There is no wisdom, no insight, no plan that can succeed against the Lord (Prov. 21:30, NIV; see also Isa. 8:10). God laughs at man's deliberations and thwarts his schemes.^[32] The vividness of the written story plainly shows the presence of an eyewitness. Luke relates that Paul's sister lives in Jerusalem, and that her son hears about the Jews plot to kill Paul. This news alarms him, so he visits Paul in the barracks to tell him about the plot that is afoot. According to the customs of that day, prisoners were dependent on their relatives and friends for food and other necessities (Heb. 10:34; 13:3). Consequently, the boy is readily admitted to see Paul. Perhaps Luke accompanied the boy; if so, the incident would be indelibly recorded in the writer's mind. Paul, having had experience with other plots by the Jews (9:23, 29; 20:3), immediately acts. He calls one of the officers and instructs him to take the boy to Claudius Lysias. In harmony with the customs of that day, Paul communicates with a commander through an officer of lesser rank. Moreover, Paul's relationship with the centurions and the commander is cordial indeed; as a Roman citizen, Paul is treated with respect. 18. Then the officer took the young man to the commander and said, Paul the prisoner summoned me and asked me to take this young man to you because he has something to tell you. 19. The commander took the young man by the hand and drawing him aside began to ask, What is it that you have to tell me? The centurion takes the boy to Claudius Lysias and presents a typical military report. He correctly states who gave him orders, what the orders were, and the evidence to confirm the orders. He identifies Paul as the prisoner, even though the Romans treat Paul graciously and not at all as a captive. The officer says that Paul summoned him and requested that he take the boy to the commander. Then he explains that the young man has something to tell him. Luke employs various terms in Greek to describe Paul's nephew as a son (v. 16) and a young man (vv. 17, 18). But we receive the distinct impression that the boy is not even a teenager; no officer would take a teenager or an adult by the hand. Claudius Lysias wants the information he receives to remain confidential. He understands that if confidential material becomes public knowledge, he loses opportunity to act decisively. Having found privacy, the commander puts the boy at ease and in a friendly voice asks him to relate what is on his mind. In Greek, the tense of the verb to ask indicates that he engages in an extended conversation with the boy. 20. He replied, The Jews have agreed to ask you to bring Paul to the Sanhedrin tomorrow as if it is going to investigate him more thoroughly. 21. So do not listen to them, because more than forty of them are ambushing him. They have placed themselves under a curse not to eat or drink until they have killed him. Now they are ready and waiting for word from you. With childish candor and openness, the boy reports what he has heard about the scheming of the rebellious Jews. He begins with a description of the plot and then switches to direct speech in which he pleads with the commander not to listen to the Jews. Next, he reverts to recounting that which has already happened, and last, he states that the officer will have to take action. The boy accurately conveys the information he has received about the plot (compare the wording of v. 15). The crux of the matter, of course, lies in the words as if. And this crux is sufficient reason for the young man to express his fears that the commander may not see through the pretext and thus may unwittingly place Paul in mortal danger. In a boyish way, Paul's nephew instructs the commander not to listen to the Jews who will come to him with their request. He informs Claudius Lysias that more than forty Jews will ambush Paul, for they are under oath not to eat or drink anything until they have killed him. He completes his report by stating that the Jews momentarily will be at the commander's door and will be waiting for his favorable reply. Luke gives no indication whether the boy speaks only as a close relative of Paul or as a Christian who unofficially represents the church. In the final analysis, we see God's guiding hand as he protects Paul from harm by thwarting the plot of the Jews. 22. Then the commander dismissed the young man and instructed him, Don t tell anyone that you have informed me about this. Claudius Lysias accepts the boy's report at face value, for he perceives that the young man speaks the truth. The commander has to maintain law and order in Jerusalem, and any information to deflect restlessness and treachery he welcomes. He dismisses Paul's nephew with instructions not to tell anyone about the conversation they have had. The commander wishes to dispel any suspicions the Jews may have in regard to the actions he is going to take. Practical Considerations in 23:15 and 20 In these two verses, the phrase as if reveals a deliberate attempt to deceive the unwary listener and to take advantage of his naivet�. The world is filled with deception: in the marketplace, in advertisements, in politics, in testimonies, to mention only a few areas. Misrepresentation of the truth is the order of the day, so that society readily loses trust in persons who deliberately distort facts in their own spheres of expertise. The well-known credibility gap in all these areas has led to the demand for truth-in-advertising, truth-in-lending, truth-in-testimony laws. ^[33] Greek Words, Phrases, and Constructions in 23:18–21 Verses 18 19 [Greek] when this verb appears in the aorist, it is a form of request that must be obeyed. The verb [Greek] (I request), not the verb [Greek] (I ask, beseech), is used. [Greek] this is the present active participle of [Greek] (I have, hold) with a causal connotation: because he has.& [Greek] the imperfect tense of the verb [Greek] (I inquire) is descriptive and denotes an animated conversation. Verse 20 [Greek] with the verb [Greek] (you bring down), this is a purpose clause that follows the articular aorist infinitive [Greek], which also conveys purpose. [Greek] the particle as if (see v. 15) is the focal point in the sentence. The neuter singular participle [Greek] (going to) agrees with the noun Sanhedrin. Verse 21 [Greek] the negative prohibition is in the aorist passive subjunctive: do not be persuaded by them. The pronoun expresses the dative of agency. B. At Caesarea 23:23 26:32 1. Paul's Transfer 23:23–35 23 The commander summoned two of his officers and said, Prepare two hundred soldiers, seventy horsemen, and two hundred spearmen to go to Caesarea at nine this evening. 24 Provide horses, so that Paul can ride and you can take him safely to Felix the governor. 25 He wrote a letter having this form: 26 Claudius Lysias, to His Excellency, Governor Felix, greetings. 27 I rescued this man who was taken by the Jews and was about to be killed by them. I came upon them with my troops because I learned that he is a Roman citizen. 28 Wanting to know the cause of their accusations against him, I brought him down to their Sanhedrin. 29 I found that he was accused concerning disputes of their law, but no accusation deserved death or imprisonment. 30 After it became known to me that there would be a plot against the man, I immediately sent him to you. I also instructed his accusers to bring charges against him before you. 31 So the soldiers, following their orders, took Paul and brought him by night to Antipatris. 32 In the morning, they left the horsemen to proceed with Paul and returned to the barracks. 33 When the horsemen arrived in Caesarea, they delivered the letter to the governor and presented Paul to him. 34 After he read the letter, he asked from what province Paul came. When he learned that he came from Cilicia, 35 he said, I will give you a hearing when your accusers arrive. He commanded that Paul be kept under guard in Herod's palace. Claudius Lysias was directly responsible to Governor Felix, who resided in Caesarea. Because Paul was a Roman citizen whose personal safety was in jeopardy in Jerusalem, the commander wisely decided to transfer him to Caesarea. There Felix would be able to decide Paul's case. a. Order 23:23–24 23. The commander summoned two of his officers and said, Prepare two hundred soldiers, seventy horsemen, and two hundred spearmen to go to Caesarea at nine this evening. 24. Provide horses, so that Paul can ride and you can take him safely to Felix the governor. We make the following observations: a. Time. Luke relates that the Jews formed their plot in the course of the morning and went to the chief priests and elders for approval. Paul's nephew presumably heard about the plot in the afternoon and rushed to the barracks. That same afternoon, the commander summoned two centurions and gave them the following instructions: At nine o clock this evening, under cover of darkness, be ready to leave here with two hundred soldiers, seventy horsemen, and two hundred spearmen and go to Caesarea. Take Paul along on horseback and deliver him safely to Governor Felix. b. Text. The passage presents some difficulties. First, the Western text has a different reading (the changes are in italics): Get ready soldiers to go to Caesarea, a hundred horsemen and two hundred spearmen, and he commanded that they be ready to start at the third hour of the night. And he ordered the centurions to provide mounts for Paul to ride, and bring him by night to Felix the governor; for he was afraid that the Jews would seize him [Paul] and kill him, and afterwards he would incur the accusation of having taken money [i.e., to allow Paul to be lynched].^[34] This reading indicates, first, that the total force consisted of three hundred men and, second, the reason for the extraordinary measures Claudius Lysias took. Should the terrorists assassinate Paul, the commander would be held responsible and would incur the accusation of having taken money (i.e., a bribe. The taking of bribes caused the recall of Governor Cumanus, the predecessor of Felix, and Felix himself hoped that Paul would give him a bribe [24:26].). But, in view of limited manuscript support for this reading, translators hesitate to adopt it. c. Interpretation. A difficulty lies in the Greek word dexiolaboi, which literally means throwing with the right [hand?]. The word occurs only here and in a few seventh- and tenth-century manuscripts, but nowhere else in all of known Greek literature. Scholars have presented many suggestions to clarify its meaning, but none are satisfactory.^[35] Translators usually give the reading spearmen, because the spear was thrown with the right hand.^[36]Others translate the word auxiliaries (JB) or light-armed troops (NEB). Whatever the translation, the meaning of the word remains uncertain. d. Questions. Why did Claudius Lysias commit such a large force to protect one prisoner? He was unable to judge whether the forty would-be assassins had alerted other terrorists outside Jerusalem, and thus he wanted to be sure that his force was large enough that a group of assassins would not dare to attack it. Roman troop movements were common enough that a large segment of soldiers, cavalry, and spearmen could prepare to leave Jerusalem without arousing immediate suspicion among the Jews. Why did Claudius order his officers to provide horses, so that Paul can ride? Were Paul's friends (Luke and Aristarchus) who accompanied him to Caesarea permitted to ride? We do not know. We do know that Aristarchus was Paul's companion from the time of the riot in Ephesus (19:29), the journey from Corinth via Macedonia to Jerusalem (20:4), and the voyage to Rome (27:2). In Paul's letters, he is called a fellow prisoner (Col. 4:10), and he sends greetings (Philem. 24). Greek Words, Phrases, and Constructions in 23:23–24 Verse 23 [Greek] the translation appears to be a certain two instead of about two. ^[37] [Greek] the word occurs here and in a few seventh- and tenth-century documents, and has an uncertain meaning: taking [a spear] in the right hand. A soldier held a spear in his right hand and a shield with the left.^[38] Verse 24 [Greek] from the verb [Greek] (I possess), this noun refers to a person's property in the form of pack animals (horses or donkeys). [Greek] this aorist infinitive from [Greek] (I provide; place next to) serves as an imperative. [Greek] the compound verb in the aorist subjunctive is followed by the preposition [Greek] (toward) and is directive: take [Paul] safely to [Felix] and thus protect him from danger. b. Letter 23:25–30 25. He wrote a letter having this form: 26. Claudius Lysias, to His Excellency, Governor Felix, greetings. We ought not to think that Luke had direct access to correspondence between a Roman commander and a governor. We conjecture that the essence of the letter was conveyed to Paul, who in turn informed Luke.^[39] For this reason, Luke prefaces his paraphrase with the words, he wrote a letter having this form. Claudius addresses his letter to His Excellency, Governor Felix. The governor's name is a matter of dispute; it could be either Tiberius Claudius Felix or Marcus Antonius Felix.^[40] From Roman authors we learn that Felix and his brother Pallas were former slaves who ascended to positions of influence in the Roman government. In a.d. 52, Emperor Claudius appointed Felix governor of Caesarea and thus elevated him to a still higher level. Indications are that his administration lasted seven years and was less than distinguished. Indeed, Tacitus observed: [He] practiced every kind of cruelty and lust, wielding the power of a king with the instincts of a slave. ^[41] After Felix had routed the followers of the Egyptian (21:38), gangs of rebellious forces roamed the countryside at will. They looted houses, burned villages, and assassinated leaders. The result was an unstable political and social climate throughout the country, especially in Jerusalem.^[42] 27. I rescued this man who was taken by the Jews and was about to be killed by them. I came upon them with my troops because I learned that he is a Roman citizen. The letter, written in excellent Greek, is a military report in which a commanding officer acquaints his superior with a political problem. Claudius explains that he himself has done everything possible to solve the problem. (Notice the use of the pronoun I, which in my translation occurs seven times in four verses.) Claudius informs Felix that as a military commander, he ordered his soldiers to snatch Paul away from the Jews who were about to kill him. He adds that he did this because Paul told him of his Roman citizenship. Here Claudius places himself in a favorable light, for in actuality he did not learn about Paul's status until he had given orders to have him scourged. We imagine that the commander refrains from mentioning any facts that might cast aspersions on himself, and we understand that he presents the account in a condensed manner. We ought not necessarily to fault Claudius for shading the truth. 28. Wanting to know the cause of their accusations against him, I brought him down to their Sanhedrin. 29. I found that he was accused concerning disputes of their law, but no accusation deserved death or imprisonment. In a few sentences, Claudius describes the next action he took, namely, placing Paul before the Sanhedrin to learn the cause of the accusations that were leveled against Paul. He wisely refrains from commenting on the unruly proceedings in the assembly hall of the Sanhedrin. Instead he merely summarizes the legal issue by saying that the matter concerned controversies about Jewish law.^[43] Viewing Paul as a Roman citizen, Claudius judges that the accusations by the Jews warrant neither death nor imprisonment.^[44] 30. After it became known to me that there would be a plot against the man, I immediately sent him to you. I also instructed his accusers to bring charges against him before you. Claudius merely states that he heard of a plot to kill Paul and assumes that Felix will understand. Then he discloses that he told Paul's accusers to travel to Caesarea to present their accusation before the governor himself. By this course of action Claudius Lysias appeals to the governor to function as judge on behalf of a Roman citizen whom he is legally obligated to protect. In fact, the commander tells Felix that in his opinion Paul is no criminal and ought to be set free (compare 25:11, 25; 26:31–32; 28:18). Greek Words, Phrases, and Constructions in 23:27 and 30 Verse 27 [Greek] the aorist participle from [Greek] (I learn) denotes cause: because he was a Roman citizen. Did Claudius Lysias distort the truth? C. F. D. Moule suggests that the wording of the commander represents a diplomatic adjustment of the facts. ^[45] Verse 30 [Greek] this future infinitive of [Greek] (I am) depends on the aorist passive participle [Greek] in the genitive absolute construction: after it was revealed to me that there would be a plot. [Greek] I sent. Claudius Lysias uses the epistolary aorist and considers the point of view of the recipient, who sees the action as past tense. c. Arrival 23:31–35 31. So the soldiers, following their orders, took Paul and brought him by night to Antipatris. 32. In the morning, they left the horsemen to proceed with Paul and returned to the barracks. By order of the commander, the soldiers are Paul's guardians. They march from Jerusalem as far as Antipatris, forty miles to the northwest. When they arrive in Antipatris, only the seventy horsemen continue with Paul to Caesarea. The troops return to Jerusalem. Questions have been raised concerning this incident. For instance, the original order to the two centurions was to ready the troops to take Paul safely to Caesarea (v. 23). But the soldiers go only to Antipatris; they then return to their barracks in Jerusalem and leave to the cavalry the responsibility of escorting Paul to Caesarea. A plausible explanation is that Luke reports a general command, not specific details. Furthermore, the seventy horsemen were able to deliver Paul safely to Felix in Caesarea. Antipatris was a Roman military post used as a resting place between Caesarea and Jerusalem. Herod the Great had built the city and dedicated it to his father, Antipater.^[46] For Paul, the trip from Jerusalem to Caesarea retraced the route he had taken about two weeks earlier (21:15–16).^[47] For the soldiers, the excursion to Antipatris was merely another of their military exercises. 33. When the horsemen arrived in Caesarea, they delivered the letter to the governor and presented Paul to him. We presume that upon their arrival in Antipatris, the soldiers and Paul rested before they continued their respective journeys the following day. Antipatris was about twenty-five miles from Caesarea, so Paul and his fellow riders could reach Caesarea before nightfall. When they arrived, the Roman officers delivered Claudius Lysias's letter to the governor and presented Paul as the person for whom the escort had been arranged. The military had fulfilled its task and returned to headquarters. Paul was now in the custody of Felix. 34. After he read the letter, he asked from what province Paul came. When he learned that he came from Cilicia, 35. he said, I will give you a hearing when your accusers arrive. He commanded that Paul be kept under guard in Herod's palace. Felix read the communication from Claudius Lysias and perceived that Paul was no criminal and no rioter. Felix wanted to know Paul's background, because he could legally send Paul to his native province for trial.^[48] When Paul informed Felix that he was a native of Cilicia, the governor decided to try Paul in Caesarea instead of sending him to Tarsus. At the time Paul appeared before Felix, Ummidius Quadratus served as legate of the province of Syria-Cilicia.^[49] We sense that Felix hesitated to bother the legate with a trivial court case. He also preferred not to antagonize the Jewish leaders by forcing them to travel from Jerusalem to Cilicia. Felix told Paul that he would give him a thorough hearing when his accusers arrived in Caesarea. He expected that a delegation of Jewish officials from Jerusalem would be present at a scheduled meeting of the court (see 24:1). In the meantime he commanded his officers that Paul be kept prisoner in Herod's palace, which had been constructed by Herod the Great and was the governor's residence.^[50] On the basis of Paul's citizenship, Felix should have set him free. Instead he kept Paul under guard while he waited for the Jews to arrive. Greek Words, Phrases, and Constructions in 23:31–35 Verse 31 [Greek] &[Greek] these two particles show sequence of action rather than contrast: the soldiers traveled to Antipatris and then returned to Jerusalem. [Greek] by night. The preposition denotes that the journey lasted through the night (compare 5:19; 16:9; 17:10). Without the preposition, the noun in the genitive case generally means at night. ^[51] Verses 34 35 [Greek] this preposition here is a stylistic variation of [Greek] (from). [Greek] the interrogative pronoun depicts the quality of the noun it modifies. But in this context it merely introduces a simple question and thus specifies location. [Greek] although given in the form of an aorist participle, the word is translated as a finite verb: he commanded. Summary of Chapter 23 Paul faces the members of the Sanhedrin and begins to address them. But after one sentence the high priest interrupts him and orders bystanders to strike Paul on the mouth. Paul reacts by calling the high priest a whitewashed wall, receives a reprimand for this remark, and offers his apologies. Knowing that some members of the Sanhedrin are Sadducees and others Pharisees, Paul calls out that he is a Pharisee and believes in the resurrection of the dead, a doctrine the Sadducees refuse to accept. The Pharisees support Paul, a dispute breaks out, and the result is that Paul is nearly torn to pieces. The Roman commander calls in his soldiers, who rescue Paul and bring him to their barracks. During the night the Lord appears to Paul in a vision and encourages him with the announcement that he must preach the gospel in Rome. Meanwhile the Jews plot to kill Paul. They ask the Sanhedrin to have Paul appear once again in court, for they plan to assassinate him while he is being transported from the Roman barracks to the Sanhedrin. Paul's nephew hears about the plot, runs to Paul, and tells him the news. The boy is taken to the Roman commander and relates that forty Jews have taken an oath not to eat or drink anything until they have killed Paul. The commander orders two centurions to ready their troops to accompany Paul to Caesarea that night. He writes a letter to Governor Felix and sends the soldiers on their way. The foot soldiers go only to Antipatris and then return to Jerusalem, while the cavalry travels to Caesarea with Paul. When they arrive, the officers deliver the letter and Paul to Felix, who places Paul under guard in Herod's palace. 1 Consult Hans Bietenhard, NIDNTT, vol. 2, p. 804; Hermann Strathmann, TDNT, vol. 6, p. 534. 2 The literature on the concept conscience is extensive; a few representative works are Claude A. Pierce, Conscience in the New Testament (Naperville, Ill.: Allenson, 1955); Alfred Martin Rehwinkel, The Voice of Conscience (St. Louis: Concordia, 1956); N. H. G. Robinson, Christ and Conscience (London: Nisbet, 1956); Hans-Christoph Hahn and Colin Brown, Conscience, NIDNTT, vol. 1, pp. 348–53. 3 Josephus Antiquities 20.5.2 [103]; 20.6.2 [131]. Consult Emil Schürer, The History of the Jewish People in the Age of Jesus Christ (175 b.c. a.d. 135), rev. and ed. Geza Vermes and Fergus Millar, 3 vols. (Edinburgh: Clark, 1973 87), vol. 2, p. 231. 4 Josephus War 2.12.6 [243]; 2.17.6 [429]; 2.17.9 [441 42]; Antiquities 20.8.11 [196]. See also SB, vol. 2, p. 766. 5 F. W. Grosheide, De Handelingen der Apostelen, Kommentaar op het Nieuwe Testament, 2 vols. (Amsterdam: Van Bottenburg, 1948), vol. 2, p. 305. 6 Refer to SB, vol. 2, p. 766. 7 Lake and Cadbury, Beginnings, vol. 4, p. 287. NIV New International Version 8 David John Williams, Acts, Good News Commentaries series (San Francisco: Harper and Row, 1985), p. 383. F. F. Bruce observes that the Jewish law presumed innocence until guilt was proved. The Acts of the Apostles: The Greek Text with Introduction and Commentary, 3d (rev. and enl.) ed. (Grand Rapids: Eerdmans, 1990), p. 464. LXX Septuagint 9 SB, vol. 2, p. 766; Lake and Cadbury, Beginnings, vol. 4, p. 288; Ernst Haenchen, The Acts of the Apostles: A Commentary, trans. Bernard Noble and Gerald Shinn (Philadelphia: Westminster, 1971), p. 638 n. 2. 10 Thayer, p. 602. 11 John Calvin, Commentary on the Acts of the Apostles, ed. David W. Torrance and Thomas F. Torrance, 2 vols. (Grand Rapids: Eerdmans, 1966), vol. 2, p. 230. 12 Bauer (p. 833) thinks that the expression is prob[ably] a ref[erence] to direct descent. 13 I. Howard Marshall, The Resurrection in the Acts of the Apostles, in Apostolic History and the Gospel, ed. W. Ward Gasque and Ralph P. Martin (Exeter: Paternoster; Grand Rapids: Eerdmans, 1970), p. 97. 14 Robert J. Kepple, The Hope of Israel, the Resurrection of the Dead, and Jesus, JETS 20 (1977): 240–41. 15 Consider also Peter's presentations: 2:24; 3:15; 4:2, 10; 5:30; 10:40. 16 Hans Conzelmann, Acts of the Apostles, trans James Limburg, A. Thomas Kraabel, and Donald H. Juel (1963; Philadelphia: Fortress, 1987), pp. 191–92. See also Martin Dibelius, Studies in the Acts of the Apostles (London: SCM, 1956), p. 170. 17 Conzelmann, Acts, p. 194. 18 Consult E. M. Blaiklock, The Acts of the Apostles as a Document of First Century History, in Apostolic History and the Gospel, ed. W. Ward Gasque and Ralph P. Martin (Exeter: Paternoster; Grand Rapids: Eerdmans, 1970), p. 48. 19 Josephus War 2.13.6 [264 65]; Antiquities 20.8.5–6 [160 72]. 20 H. E. Dana and Julius R. Mantey, A Manual Grammar of the Greek New Testament (1927; New York: Macmillan, 1967), p. 196. 21 Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, trans. and rev. Robert Funk (Chicago: University of Chicago Press, 1961), #442.16. 22 Bauer, p. 47. 23 Luke 23:4, 14, 22; John 18:38. 24 F. F. Bruce, The Book of the Acts, rev. ed., New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1988), p. 429; Haenchen, Acts, p. 643. 25 The KJV and NKJV add a clause that lacks the support of major manuscripts. The added clause (in italics) perhaps was introduced from 5:39: But if a spirit on an angel has spoken to him, let us not fight against God. 26 The addition of the name Paul (KJV and NKJV) is not supported by major manuscripts. Accordingly, translators delete the name. 27 See also the Greek text of Matt. 9:2; Mark 10:49; John 16:33. 28 Blass and Debrunner, Greek Grammar, #482. 29 Compare 4:23; 25:2, 15; and see Matt. 26:47. 30 Midrash Nedarim 3.3; 9.1. Consult Schürer, History of the Jewish People, vol. 2, p. 486. KJV King James Version (= Authorized Version) NKJV New King James Version 31 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 3d corrected ed. (London and New York: United Bible Societies, 1975), p. 488. 32 Consult Calvin, Acts of the Apostles, vol. 2, p. 239. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ 24. In Jerusalem and Caesarea, part 4 24:1–27 Outline (continued) 24:1–27 2. Paul Before Felix 24:1–4 a. Introduction 24:5–9 b. Accusation 24:10–16 c. Response 24:17–21 d. Facts 24:22–27 e. Adjournment and Delay 2. Paul Before Felix 24:1–27 24 1 After five days, the high priest Ananias went down to Caesarea with the elders and an attorney named Tertullus. They brought charges against Paul to the governor. 2 After Paul had been summoned, Tertullus began to accuse Paul, saying to Felix: Since we have attained lasting peace through you, and reforms have been carried out in this nation by your foresight, 3 we acknowledge this with sincere thankfulness in every way and everywhere, most excellent Felix. 4 But not to weary you further, I beg you to be so kind as to hear us briefly. 5 We have found this man to be a troublemaker who stirs up riots among all Jews throughout the world. He is a leader of the Nazarene sect. 6 He even tried to desecrate the temple, so we arrested him [6b and wanted to judge him according to our law. 7 But Lysias, the commander, came and with great violence took him out of our hands, 8a ordering his accusers to come to you.] 8 If you find out from him what has happened, you will be able to ascertain the complaints which we bring against him. 9 The Jews joined in the accusation and asserted that these things were true. 10 When the governor nodded, Paul replied: I know that you have been a judge in this nation for many years, so I cheerfully make my defense. 11 You are able to ascertain that not more than twelve days ago I went up to Jerusalem to worship. 12 And neither in the temple nor in the synagogues nor in the city itself did my accusers find me arguing with anyone or causing a riot among the people. 13 They cannot prove to you the charges they now are bringing against me. 14 But this I admit to you: I serve the God of our fathers according to the Way, which they call a sect, and I believe everything that is written in the Law and the Prophets. 15 I hold to the same hope in God as these men have: there certainly will be a resurrection of both the righteous and the wicked. 16 Therefore I always do my best to maintain a blameless conscience before God and men. 17 But after several years, I returned to Jerusalem to bring gifts to my people and to present offerings. 18 While I was doing this, they found me purified in the temple not in a crowd or a riot. 19 But some Jews from the province of Asia were there, who ought to be present before you to accuse me if they have anything against me. 20 Or else let these men themselves tell what crime they found in me when I stood before the Sanhedrin, 21 unless it was this one sentence that I shouted while standing among them: I am on trial before you today concerning the resurrection of the dead. 22 But Felix, who understood the Way more accurately [than most people], adjourned the proceedings and said, When the commander Lysias comes down, I will decide your case. 23 He commanded the officer that Paul be kept under guard but be allowed some freedom and that he permit his friends to be helpful to him. 24 Several days later, Felix came with his wife Drusilla, a Jewess. He summoned Paul and listened to him speak about faith in Christ Jesus. 25 As Paul was conversing with them about righteousness, self-control, and the judgment to come, Felix became afraid. Go away for now, he said, I will call for you when I have time. 26 At the same time, however, he was hoping that Paul would offer him a bribe. So he used to send for him quite often and talk with him. 27 After two years, Porcius Festus became the successor of Felix. But Felix wanted to do the Jews a favor, so he left Paul in prison. Paul's appearance before the Sanhedrin could not be called a successful trial (23:1–11). But when the commander Claudius Lysias sent him to Felix with an accompanying letter (23:26–30), he put the case before the governor and asked him to adjudicate the matter. a. Introduction 24:1–4 1. After five days, the high priest Ananias went down to Caesarea with the elders and an attorney named Tertullus. They brought charges against Paul to the governor. Luke writes as an eyewitness who has kept a detailed diary about Paul's arrest, imprisonment, and trial. Notice the reference to a lapse of five days before the trial could begin. After his arrest Paul had spent about a day and a half or two days in Jerusalem before he was taken to Caesarea. That journey took about one and a half or two days. After Paul's departure, Claudius Lysias told the Jewish leaders to present their accusations against Paul before Governor Felix in Caesarea (23:30). The leaders met to formulate their charges and asked a lawyer named Tertullus to go with them and speak for them in court. Without delay, they set out for Caesarea. By the time they arrived, at least five days had elapsed since Paul's arrest an Jerusalem.^[1] The high priest Ananias deemed the case against Paul of such importance that he himself, the chief ruler of the Jews, had to be present at the trial. Moreover, prudence told him to win the favor of the Roman authorities.^[2] Some of the elders, representing the Sanhedrin, accompanied Ananias; we suspect that these particular elders supported the view of the Sadducees. These religious leaders refrained from stating the charges themselves but retained a lawyer named Tertullus as their spokesman. The name Tertullus is a diminutive form of Tertius, which means third (Rom. 16:22). Tertullus may have been a Jew who was born and raised in the Dispersion.^[3] He seems to have been trained in Roman law and probably could speak Latin. 2. After Paul had been summoned, Tertullus began to accuse Paul, saying to Felix: Since we have attained lasting peace through you, and reforms have been carried out in this nation by your foresight, 3. we acknowledge this with sincere thankfulness in every way and everywhere, most excellent Felix. The arrival of the high priest, accompanied as he was by an orator and Jewish elders, impressed Governor Felix. These dignitaries had come in haste to Caesarea and wished to avoid a delay in convening the court. Thus, the governor obliged them and commanded a soldier to summon Paul to the courtroom. By all appearances, Luke is present at the proceedings. Although he may not offer a word-for-word account, he accurately portrays Tertullus by depicting his flowery rhetoric. Tertullus first flatters Felix and then accuses Paul of sedition. a. Since we have attained lasting peace through you. The administration of Felix, which began five years earlier (a.d. 52), had not at all been characterized by lasting peace. Felix had routed a band of four thousand Jews led by an Egyptian who had promised to overthrow Roman rule and to drive the Roman garrison from the Fortress Antonia (see 21:38). He also had captured and had crucified an incalculable number of both insurgents and innocent citizens.^[4] His repressive actions caused a backlash among the Jewish citizens who longed for independence from Rome. Rebels and assassins freely roamed the countryside, so that life in Israel was no longer safe for any person who was inclined to promote Roman rule. Only those people who were partial to the Romans praised the brutal measures of Governor Felix. Among them was the orator Tertullus, whose inordinate praise gratified Felix. b. And reforms have been carried out in this nation by your foresight. Tertullus employs flattery that has no congruity with reality. He uses the word foresight, a theological expression that in its Old Testament context refers to God's care for his people.^[5] But the governor lacked the virtue of foresight. Indeed, Jews would be hard pressed to mention any beneficial reforms that Felix had initiated. His administration was so oppressive that Nero recalled him two years after Paul's trial (compare v. 27). Felix left Palestine in a state of civil disorder that later culminated in the Jewish war. During the war, Jerusalem and the temple were destroyed and the priesthood ceased. c. We acknowledge this with sincere thankfulness in every way and everywhere, most excellent Felix. Luke gives the reader a sample of the exaggerated praise Tertullus showered on the governor. The three qualifiers sincere, every way, and everywhere heighten the effect. Tertullus's praise is undeserved; although the epithet most excellent is a title of respect, history shows that Felix did nothing to earn it. 4. But not to weary you further, I beg you to be so kind as to hear us briefly. Tertullus notes that his laudatory comments ostensibly are wearisome to the governor. As a preface to the accusations he is about to bring, Tertullus appeals to the gentleness of the governor and implores him to listen for a few moments. The irony of the situation is that the complaint against Paul is so flimsy that a lengthy oration of praise must give the charges the appearance of substance. By his own admission, Tertullus has little to say. Greek Words, Phrases, and Constructions in 24:1–4 Verses 1 2 [Greek] followed by a noun in the genitive case, the preposition in this context means against. [Greek] Luke employs a legal term, summoned. It is the aorist passive participle from [Greek] (I call) and with the pronoun [Greek] forms the genitive absolute construction. The reference is to Paul. [Greek] the use of the adjective great to modify the word peace indicates gross exaggeration. The genitive depends on the present participle [Greek] (finding, experiencing). Verses 3 4 [Greek] we acknowledge. In Greek the verb lacks a direct object, which is supplied in translation. Luke reports all the grammatical inconsistencies uttered by the orator. [Greek] I hinder, thwart. This verb is understood by Syr[iac] and Armen[ian] versions to mean in order not to weary you any further. ^[6] b. Accusation 24:5–9 In the next few sentences, Tertullus levels three charges: he portrays Paul as a rebellious fellow, a champion of the Nazarene sect, and a desecrator of the temple. He instructs Felix to investigate for himself if these charges are true. 5. We have found this man to be a troublemaker who stirs up riots among all the Jews throughout the world. He is a leader of the Nazarene sect. 6. He even tried to desecrate the temple, so we arrested him. Granted that Luke does not transcribe the speech, he nevertheless records the clumsy structure of the Greek sentence spoken by Tertullus. A wooden translation of the first sentence is, Finding this man to be a trouble-maker maker who stirs up riots among all the Jews throughout the world. In brief, the sentence needs a main verb (Luke 23:2). Luke reports the grammatical errors of this orator with journalistic accuracy.^[7] He wants to demonstrate that the orator is unable to convince the court. The accusation is in three parts: First, Tertullus contemptuously refers to Paul as this man and calls him a troublemaker. In Greek, the word loimos actually means a person who spreads a pestilence. Paul, then, endangers the public welfare and should be either quarantined or completely eliminated. The orator charges that Paul is stirring up riots among Jewish people everywhere in the world. Even though the allegation is exaggerated, from the viewpoint of the governor it is serious. Tertullus characterizes Paul as a seditious person who imperils the Roman state. Second, the orator says that Paul is a ringleader of the Nazarene sect. In translation, the word Nazarene is usually rendered of Nazareth. ^[8] The Jews identified Christians as followers of Jesus the Nazarene,^[9] but why did Tertullus speak of the Nazarene sect? It is conjectured that in pre-Christian times a Nazorean party of Jewish sectaries was known for a close observance of ascetic rules of conduct. Perhaps this party was taunted with the name Nazoraioi by orthodox Jews, who by Christian times applied the term of disrespect, knowingly or ignorantly, to the new Christian sect. ^[10] Tertullus attempts to portray the so-called Nazarene sect as a political party, but he fails, because Felix is acquainted with the Christian faith (v. 22). Third, Tertullus says Paul tried to desecrate the temple, but we arrested him. At best, the statement is a half-truth, because the Jews were intent on killing Paul when they seized him in the temple (21:27, 30). [6b. And wanted to judge him according to our law. 7. But Lysias, the commander, came and with great violence took him out of our hands, 8a. ordering his accusers to come to you. ] Consider these two points: a. Text. This passage, relegated to a footnote in many translations,^[11] is not in the major manuscripts. With the support of lesser manuscripts in the Western text, it is included in some versions.^[12] The interpretation of verse 8 depends on whether one includes or deletes the passage.^[13] Some scholars think that the verses were added by a scribe to effect a smooth transition from verse 6a to verse 8b. They do not include the verses (see, e.g., NIV) and interpret the passage to mean that Felix will ask Paul about the charges brought by the Jews. Other scholars, however, include the disputed passage in their translations. They contend that the broader context indicates Lysias is the person to be questioned by the governor (see v. 22), and they at least consider accepting the passage.^[14] b. Explanation. The word choice and syntax of the Western addition fit the structure of Tertullus's speech; without the addition, the speech seems to break off abruptly after the phrase so we arrested him.^[15] The addition clearly is a protest against Lysias; Tertullus complains to the governor that the commander had exceeded his jurisdiction. The Romans had given the Jews the authority to execute anyone who desecrated their temple. Hence, by removing Paul from the temple court, the commander had blatantly violated Jewish prerogatives. Tertullus continues to express his dissatisfaction by reminding Felix of Lysias's order that the Jewish leaders present their accusations against Paul before the governor (see 23:30). If it had not been for that order, the Jews would not have had to travel to Caesarea. The complaints noted by the orator appear to be justified. It is one thing to say that a scribe noticed a break after the phrase so we arrested him and then constructed a transition. But it is quite another matter to explain the omission of this passage if it happens to be original.^[16] Textual evidence aside, the Western reading has a ring of authenticity. Hence, I do not wish to bar its inclusion but judiciously place it within brackets. 8. If you find out from him what has happened, you will be able to ascertain the complaints which we bring against him. 9. The Jews joined in the accusation and asserted that these things were true. Without the Western addition, syntax dictates that the word him refers to the nearest antecedent that is, to Paul. In other words, Tertullus is telling Felix that he doubts that Paul is going to withhold information in the presence of the governor. He encourages Felix to interrogate Paul and thus learn whether the accusations the Jews level against him are true. If the addition is accepted as the original reading, the nearest antecedent for the pronoun him is Lysias. This reading harmonizes with verse 22, which says that Felix adjourns the proceedings until Claudius Lysias arrives. Then it also follows that Tertullus intimates that the governor should investigate the complaints which the Jews bring against the commander. A difficulty with this interpretation is that the Jews are interested in having Felix investigate the charges they lodge against Paul.^[17] Also, they wanted Felix to reprimand Lysias for interfering with their objectives and usurping their prerogatives. Although this interpretation demonstrates the peevishness of the Jews, it fails to clarify the overall context (v. 22). The textual evidence remains inconclusive; hence I have placed the text in brackets. The speech delivered by the lawyer Tertullus reveals pompous oratory at the outset but inconclusive evidence at the end. By asking Felix to investigate all the charges against Paul, Tertullus implicitly admits the weakness of the evidence he has presented. Luke concludes by saying that Ananias and the elders added their support to the speech of Tertullus. The irony of the incident is that Ananias, who prevented Paul from speaking in the assembly of the Sanhedrin (23:2), is now forced to listen to Paul's defense. Greek Words, Phrases, and Constructions in 24:5 and 8 Verse 5 [Greek] the aorist active participle. Because the main verb is lacking, the sentence is incoherent. It should have featured the form [Greek] (we found). [Greek] riots. The Majority Text has the singular dissension (NKJV). Verse 8 [Greek] this aorist active participle from the verb [Greek] (I question, examine) denotes condition: If you find out. c. Response 24:10–16 In reporting the speeches of both Tertullus and Paul, Luke devotes considerably more space to Paul's defense than to Tertullus's accusation. Observe that Paul's words of respect to Felix are relatively brief (half a verse), while Tertullus's eulogy is lengthy (three verses). 10. When the governor nodded, Paul replied: I know that you have been a judge in this nation for many years, so I cheerfully make my defense. We should remember that Felix had received a letter from Claudius Lysias which provided him with a number of facts. He knew that Paul was a Roman citizen, that the charge against him concerned a matter of Jewish law, that the Jews wanted to kill Paul, and that Paul had done nothing to deserve the death penalty or imprisonment (23:27–29). He also knew that Lysias had heard of a Jewish plot against Paul. When representatives of the Sanhedrin came before Felix with an orator who failed to produce convincing evidence, the governor became annoyed. With a nod in the direction of Paul, Felix gave him permission to speak.^[18] a. I know that you have been a judge in this nation for many years. Paul refrains from praising Felix but instead merely states a neutral fact. He says that the governor has been a judge but he omits any qualifying adjectives. He notes that Felix has filled this post for many years (Felix succeeded Cumanus as governor in a.d. 52).^[19] According to the Roman historiographer Tacitus, Ventidius Cumanus ruled Galilee from a.d. 48 to 52 and Felix ruled Samaria (and Judea) simultaneously until Cumanus was deposed in a.d. 52, when Felix became governor of the province of Judea.^[20] We suggest that the expression many years should be taken literally, not rhetorically, to refer to his administration in the decade of the fifties. b. So I cheerfully make my defense. Paul intimates that Felix is acquainted with lawsuits in Judea and should be able to understand matters that relate to the differences between Judaism and Christianity. Paul, therefore, cheerfully begins his defense because he wants to set the record straight in the presence of a judge who has some knowledge of the Way (see v. 22). He trusts that Felix will prove to be an impartial judge. 11. You are able to ascertain that not more than twelve days ago I went up to Jerusalem to worship. 12. And neither in the temple nor in the synagogues nor in the city itself did my accusers find me arguing with anyone or causing a riot among the people. At the outset, Paul involves Felix in the trial by challenging him to ascertain that only twelve days had expired since Paul arrived in Jerusalem to celebrate the feast of Pentecost. He invites Felix to ask the Jewish leaders when they had first seen Paul in the city. They realize that the governor knows exactly when Jewish festivals take place. They also know that Felix keeps in close contact with the military commander in Jerusalem. a. Not more than twelve days ago I went up to Jerusalem to worship. There are two interpretations of this sentence. Some scholars say that the twelve-day period extends from the time of Paul's arrival in Jerusalem to the moment of his defense before Felix. They assume that Paul arrived in Jerusalem on the Friday before Pentecost and count that as the first day. Then on Saturday he met with James and the elders (21:18). On Sunday Paul purified himself in the temple (21:26), and before the week of purification came to an end he was arrested (21:27). On the eighth day (Friday) he appeared before the Sanhedrin (22:30) and on the ninth day (Saturday) at nine in the evening was transported from Jerusalem to Caesarea, where he arrived on Monday, the eleventh day. The Jewish leaders came to Caesarea on Tuesday (the twelfth day), and the trial before Felix was held on Wednesday.^[21] The difficulty with this view is that if Paul went to the temple for purification on Sunday, he would be sprinkled with the water of atonement on the third day following Sunday, namely, on Tuesday; and the second sprinkling would have occurred on the seventh day, namely, Saturday. In short, Paul would have been in Jerusalem longer than the time allotted by these scholars. Other scholars take the twelve-day period to refer to the total period Paul spent in Jerusalem from arrival to departure. Following Adolf Schlatter, Ernst Haenchen extends Paul's week of purification from the third to the ninth day, places Paul's appearance before the Sanhedrin on the tenth day, and puts his transfer to Caesarea on the twelfth day.^[22] The difficulty with this view is that Paul addresses Governor Felix and not the Jewish high priest about the twelve-day period. The high priest Ananias would know that Paul spent twelve days in Jerusalem, but Felix would perceive that this period continued to the moment Paul appeared before him in court. We realize that an accurate accounting is perplexing, first, because we do not know the exact day when Paul was arrested in the temple court (21:27) and, second, because part of a day was generally counted as a full day. We are inclined to say, however, that the view to limit the twelve-day period to Paul's stay in Jerusalem has merit. In conclusion, the point Paul is making is that the time he spent in Jerusalem was short. b. Neither in the temple nor in the synagogues nor in the city itself. In view of the warnings Paul had received on his way to Jerusalem (20:23; 21:4, 11) and the advice of James and the elders when he was in the city (21:20–24), Paul avoided public appearances. Except for making the proper arrangements for purification, he stayed away from the temple. He did not visit the local synagogues. Nowhere did Paul create any disturbance or riot. Instead, he says, I went up to Jerusalem to worship. He wanted to be with the Jewish Christians and strengthen the bond of unity between them and Gentile believers. For him, to worship meant to serve Christ with his people. c. My accusers [did not] find me arguing with anyone or causing a riot among the people. The text is emphatic, as the use of three successive negative adverbs shows: neither in the temple &nor in the synagogues nor in the city itself. In his defense, Paul refutes the charge that he is a trouble-maker who stirs up riots. He avers that this accusation lacks substance. 13. They cannot prove to you the charges they now are bringing against me. Paul puts Tertullus and the Jewish leaders on the defensive by challenging them to prove, in the presence of the governor, that Paul stirred up trouble in Jerusalem. According to Jewish law, an accusation had to be verified by two or three witnesses (Deut. 17:6; 19:15). Paul's opponents are unable to present evidence to support their accusation. For this reason, Paul turns from the first accusation of causing disturbances (a political offense) to the second allegation of being a leader in the Nazarene sect (v. 8; a religious issue). 14. But this I admit to you: I serve the God of our fathers according to the Way, which they call a sect, and I believe everything that is written in the Law and the Prophets. Paul's answer to the indictment that he is a Christian leader is straightforward: he openly admits to Felix that he is a Christian. He has no desire to hide this important fact. However, Paul blunts the significance of the Jews accusation by putting his admission within the context of serving Israel's God. He wants the governor to know that the followers of the Way come forth from Judaism, which was a recognized legal religion within the Roman empire. Paul serves the God of his Jewish forefathers and he observes that the Christian religion has its roots in the religion of the Jews. In the first century, Christianity was known as the Way. We understand from Paul's speech that the believers called themselves followers of the Way.^[23] Sometimes they referred to their religion as the way of the Lord (18:25) or the way of God (18:26). Their adversaries, however, gave them the denigrating name the Nazarene sect. For the Christians, the Way was a way of life. To their Jewish opponents, it was a heresy. Paul sets the record straight when he says that he serves the God of our [Jewish] fathers according to the Way, which [my accusers] call a sect. He identifies himself with the Jewish people when he uses the personal pronoun our (but note, too, that he addresses Felix, who had married Drusilla, a Jewess [v. 24]). The word fathers also is significant. It indicates that Paul has not forsaken the teachings of his spiritual and physical forefathers, for he serves the God of Abraham, Isaac, and Jacob (compare 22:3; 28:17). How does Paul serve Israel's God? By believing everything that is written in the Law and the Prophets. In other words, Paul is saying to Felix that he holds to the teachings of the Old Testament Scriptures (see 26:22; 28:23). By referring to the two parts of the Old Testament, Paul identifies with the Jews, whose religion, as Felix knows, is protected by Roman law. Conclusively, Paul proves that, although he is a leader in the Christian community, his activity breaks no Roman law. 15. I hold to the same hope in God as these men have: there certainly will be a resurrection of both the righteous and the wicked. 16. Therefore I always do my best to maintain a blameless conscience before God and men. We make these observations: a. Hope. Paul states without compromise that he has the same hope in God as his accusers have. What is this hope in God? In brief, it is the doctrine of the resurrection of the dead. When Paul stood before the Sanhedrin and realized that the high priest Ananias refused to give him an impartial hearing, Paul cried out that he belonged to the Pharisaic party and was on trial for the hope in the resurrection of the dead (23:6). In the presence of Felix, Paul returns to this same topic: the hope of Israel, here called the hope in God. Once again the stage is set for a conflict between the Jews who accept the doctrine of the resurrection and those who do not. But because Paul's accusers are in the presence of the governor, they hold their peace. b. Resurrection. In Old Testament times, the doctrine of the resurrection was taught (Dan. 12:2). Throughout the intertestamental period and the time of Jesus and the apostles, this doctrine was part of Israel's beliefs.^[24] Paul, like the Pharisees, taught the doctrine of the resurrection, but the Sadducees rejected it. In his epistles, Paul expounds his belief in the twofold resurrection of the dead: that of the righteous and the unrighteous.^[25] (Consider that a number of Paul's letters were already written at the time of his trial and were circulating in the churches.) Writes Emil Schürer, This idea was never commonly accepted; many continued to look only for a resurrection of the just. ^[26] Nevertheless, Jesus teaches that all people have to face the judgment (Matt. 25:31–46) and all the dead those who have done good and those who have done evil will be raised to be judged (John 5:28 30; see also Rev. 20:12). Concurring with Jesus teachings on this point of doctrine, Paul refers to a resurrection of the just and the unjust that is followed by the judgment and the coming of Christ's kingdom (II Tim. 4:1). For the apostles, the teaching of Jesus resurrection was fundamental to the Christian faith. In their sermons and speeches before Jewish and Gentile audiences, both Peter and Paul proclaim this doctrine.^[27] From this teaching, they deduced the tenet of the general resurrection of believers and unbelievers. Paul himself cherished the firm conviction that after his departure from this life, his body would be raised from the dead, he would face judgment, and he would be with Christ eternally. c. Conscience. Therefore I always do my best to maintain a blameless conscience before God and men. Paul says that he puts forth every effort to have a conscience unburdened by sin, without offense, and blameless.^[28] He chooses the same words he uttered before the Sanhedrin a few days earlier, when he said, I have lived my life with a perfectly clear conscience before God to this day (23:1). For teaching the fundamental truth of the resurrection of the dead, he is facing trial (see v. 21). Yet his conscience is blameless before God and man because he constantly strives to do God's will: to proclaim his revealed truth. Greek Words, Phrases, and Constructions in 24:10–16 Verse 10 [Greek] the aorist active participle from [Greek] (I nod) in the genitive case is part of the genitive absolute construction. The participle denotes time: When the governor nodded to him. [Greek] with expressions of time, this preposition indicates a point of departure (i.e., the time when something began): for many years. ^[29] [Greek] the present participle of the verb [Greek] (I am) in context conveys the meaning of the perfect tense. [Greek] here is a true middle that is translated I make my defense. Verse 11 [Greek] the present middle participle in the genitive case forms the genitive absolute construction with the pronoun [Greek] (you). The participle introduces the complementary infinitive [Greek] (to learn, find out). [Greek] not more than. The genitive of comparison would normally be used instead of the nominative. But it is an idiom of comparison and not limited to the Nominative as such. ^[30] [Greek] the pronoun is the dative of possession; in translation the verb to be becomes the verb to have and the pronoun me becomes I: I have not more than twelve days. In a smooth translation it reads, not more than twelve days ago. ^[31] [Greek] this is the future active participle of the verb [Greek] (I worship) and transmits the idea of purpose. [Greek] '[Greek] the abbreviation of [Greek] (from the day on which). The dative pronoun is attracted to the genitive noun and becomes '[Greek]. Verse 14 [Greek] although the adverb means to such an extent, it is completely replaced by [Greek] (according to the Way) and therefore is not translated. The verb [Greek] (I serve) relates to worship services (II Tim. 1:3; Heb. 12:28). [Greek] the adjective [Greek] (of one's [fore]father) needs the possessive pronoun my. [Greek] the perfect passive participle from [Greek] (I write) is a perfect. with resultant state. That is, the Scriptures written in the past have lasting validity. Verses 15 16 [Greek] the two infinitives both express the future and thus one is redundant. Consult the comment on 11:28. [Greek] this prepositional phrase does not mean in this but for that reason. ^[32] It has a causal connotation. [Greek] see the explanation at 2:25. d. Facts 24:17–21 In his trial Paul counteracts three accusations: a political charge that he is a troublemaker and two religious allegations, one that he is a leader of the Nazarene sect and another that he desecrated the temple. Having effectively refuted the first two indictments, he now proceeds to disprove the third charge. 17. But after several years, I returned to Jerusalem to bring gifts to my people and present offerings. 18. While I was doing this, they found me purified in the temple not in a crowd or a riot. a. But after several years, I returned to Jerusalem. Paul states that he had been away from Jerusalem for an extended period. His last visit to the city (at the conclusion of his second missionary journey [18:22]) had been made five years earlier. But if we think in terms of Paul's extended visit to the Jerusalem Council (15:4), the interval spans nearly a decade. b. To bring gifts to my people. Paul intimates that his absence from Jerusalem could not have contributed to riots. On the contrary, he tried to fulfill the apostolic mandate to remember the poor (Gal. 2:10) and to help all people (Gal. 6:10). Accordingly, he brought a collection of financial gifts from Gentile churches to the poverty-stricken Jewish Christians in Jerusalem. In his epistles, Paul mentions the collections for these people;^[33] here is the only reference in Acts to Paul's delivering the gifts to the impoverished Christians in Jerusalem. For undisclosed reasons, both Paul and Luke refrain from providing additional information. c. And present offerings. What is the meaning of the expression offerings? The word lends itself to three possible interpretations. The first interpretation is that the terms gifts and offerings are synonyms. Paul dedicated these donations as thank offerings to God by giving them to the poor (II Cor. 8:19). A second interpretation is that Paul delivered the gifts to the poor and thereafter presented thank offerings to God as in response to a vow (compare 18:18). And the third interpretation is that Paul did not intend to come to Jerusalem to bring offerings, but on the advice of James and the elders he did pay the expenses of the four Nazirites (21:26). Since Luke often compresses material, the term offering is a shortened form meant to bring to mind the episode in the temple (21:26–27). d. While I was doing this, they found me purified in the temple. Paul obviously refers to the time when the days of purification were almost completed (21:27). Paul mentions this incident to Felix to refute Tertullus's accusation that he had tried to desecrate the temple. e. Not in a crowd or a riot. At the time the Jews discovered Paul in the temple, they found him privately and peacefully engaged in a ceremonial rite. They did not see him stirring up a crowd or provoking a riot. The high priest and his companions could say that they themselves were not present in the temple when Paul was arrested, but that others had brought the incident to their attention. Precisely for that reason, Paul becomes specific in relating the facts of the incident. 19. But some Jews from the province of Asia were there, who ought to be present before you to accuse me if they have anything against me. Paul specifies who his erstwhile accusers were: Jews from the province of Asia. They knew Paul from his travels and work in that part of the world and, after traveling to Jerusalem for Pentecost, had seen Paul in the temple. To be precise, they, not Paul, had stirred up the crowd and instigated a riot. If these Jews from the Dispersion had anything against him, they should have accused him in the presence of Governor Felix. But these accusers are not present. Therefore, Paul now involves the high priest and the elders in the trial. Thus far they have been silent and allowed the lawyer Tertullus to speak for them. If they themselves had learned of any crime Paul had committed while they questioned him in the Sanhedrin, let them speak now. 20. Or else let these men themselves tell what crime they found in me when I stood before the Sanhedrin, 21. unless it was this one sentence that I shouted while standing among them: I am on trial before you today concerning the resurrection of the dead. a. Or else let these men themselves tell what crime they found in me when I stood before the Sanhedrin. Paul now challenges Ananias and his companions to speak. Even if they themselves did not witness the incident in the temple, they were present the next day when Paul stood before the Sanhedrin. They had listened to Paul's words and should be capable of testifying whether they had discovered any crime Paul had committed. The orator Tertullus presumably had not been present at the Sanhedrin meeting; now, before Felix, Ananias himself must testify whether he had found Paul guilty. But the high priest remains silent. b. Unless it was this one sentence that I shouted while standing among them. Paul asks his accusers whether he had committed a crime. Should they choose to answer, they would have to admit: no, not at all! Paul once more seizes the opportunity to refer to the resurrection (see v. 15). He prefaces his remark by saying that he shouted one sentence while he stood among the members of the Sanhedrin. The fact that he uses the verb to shout should not be understood as an apology for unseemly behavior before the ecclesiastical body. Rather, it provides evidence that the meeting had been unruly (see 23:1–10). Simply put, the comment placed Ananias, who had presided at that meeting, in an unfavorable light. c. I am on trial before you today concerning the resurrection of the dead. Paul states that when he was before the Sanhedrin he uttered only one critical sentence, and it pertained not to the political concerns of the Romans but to the theological concerns of Jews and Christians. This means that the point of conflict between Ananias and Paul is a theological issue that ought to be discussed in a Jewish ecclesiastical court. In brief, Paul expects the judge to dismiss the case, which had no place in a Roman civil court, and to set him free. In view of the fact that the theological tenet of the resurrection of the dead was shared by both Pharisees and Christians but not by the Sadducees, we realize that Paul alludes to the well-known controversy between Sadducees and Pharisees. Paul addresses not only Felix but also Ananias and his companions. He says, I am on trial before you [plural]. By using the plural pronoun you, in the Greek, he compels Ananias and the elders to speak on a theological issue that Felix refuses to accept as evidence in a Roman court. Notice that whenever Paul sees an opportunity to mention the doctrine of the resurrection, he seizes it. For him, this doctrine is fundamental to the Christian faith and fearlessly he proclaims it everywhere. Practical Considerations in 24:17–21 At different times, both Peter and Paul defend themselves in court. Both of them undauntedly present factual material to support their claims to innocence, both are fully in command of the proceedings, and both nudge the court to arrive at a verdict that is favorable to them. Peter and John stand trial before the Sanhedrin after healing the cripple at the temple gate (3:1–10), and Peter forthrightly speaks the truth (4:8–12, 19 20). He changes the trial from a criminal investigation to an inquiry about an act of mercy. Moreover, he puts the stress not on the cripple who was healed but on Jesus the Savior (4:12; see also 5:30–32). Lacking training in law and skill in courtroom procedures, Peter nevertheless answers all the charges against him. He demonstrates that the Holy Spirit guides him in presenting the truth. Paul also takes control of courtroom proceedings. In front of his accusers and Governor Felix, Paul succinctly answers every allegation brought against him and demonstrates that the charges are unfounded. In this trial Paul twice introduces the doctrine of the resurrection, which is basic to the Christian faith. The Holy Spirit enables Paul to serve as his own lawyer. Both Peter and Paul face Jewish leaders who profess to serve Israel's God. The apostles counteract the lie and Satan, the father of the lie. Today, men and women filled with the Holy Spirit skillfully and boldly advance the cause of Christ by establishing God's revealed truth. They know that in the face of error, truth eventually will triumph. They fearlessly expose the lie and oppose the father of the lie. As Martin Luther, referring to the devil, put it succinctly, One little Word shall fell him. Greek Words, Phrases, and Constructions in 24:17–21 Verse 17 [Greek] the comparative of [Greek] is translated several. It is comparative, not positive or superlative, even though it signifies many. [Greek] the future active participle expresses purpose. The idiom in English is to give alms, not to do alms. [Greek] the [Jewish] nation. Paul employs this term instead of [Greek] (people) in addressing a Gentile governor. With this term, he includes Jews and Jewish Christians. Verse 18 [Greek] the relative pronoun relates to the feminine plural noun [Greek] (offerings), which is its nearest antecedent. Some lesser manuscripts feature the neuter plural [Greek] (among which [circumstances]), which is harder to explain and thus deserves consideration as being the original reading. [Greek] the perfect passive participle from [Greek] (I purify) shows lasting result. The passive has its agent in the dative case of the noun offerings. Verse 19 [Greek] &[Greek] in this clause the verb to be must be supplied. Its absence does not connote incoherence. [Greek] the imperfect of [Greek] (it is necessary) conveys moral obligation. The Asian Jews ought to have been present in court. [Greek] the optative in the protasis of a conditional sentence shows a degree of flexibility. If they (really) had any complaint (which they have not). ^[34] Verses 20 21 [Greek] before. This preposition with the genitive case occurs in the language of lawsuits. ^[35] (See also 23:30; 25:10.) The reading [Greek] (before you) is preferred by most translators.^[36] Others follow the reading [Greek] (by you).^[37] [Greek] this one utterance. The demonstrative pronoun this has been placed between the numerical adjective one and the noun utterance for emphasis. '[Greek] is the genitive of attraction. e. Adjournment and Delay 24:22–27 After Paul had defended himself, Felix explained that he would wait for the arrival of Claudius Lysias before deciding Paul's case. In view of Paul's defense, he should have dismissed the case for lack of evidence. Instead he adjourned the court. 22. But Felix, who understood the Way more accurately [than most people], adjourned the proceedings and said, When the commander Lysias comes down, I will decide your case. Luke portrays the spread of the gospel and reports that Governor Felix had appreciable knowledge of Christianity. He writes that Felix understood the Way more accurately, to which I add the phrase than most people. How Felix learned about the Christian faith Luke fails to disclose. Possibly, the believers in Caesarea were instrumental in teaching this Roman official the doctrines of the faith. About two decades earlier, the Holy Spirit had been poured out on Gentile believers in Caesarea (10:44–46); among them was Cornelius, an officer in the Roman army. Or perhaps Felix gained religious knowledge from his wife Drusilla, who was a Jewess (v. 24), a daughter of Herod Agrippa I (see 12:1–23), and a sister to Agrippa II (25:13). Both Felix and Drusilla revealed an interest in the Christian faith, as is evident from their desire to hear Paul preach the gospel (v. 24). Luke presents a summary statement of the manner in which Felix brought the trial to a conclusion. The governor, employing the tactic of delay, dismissed the high priest and elders and told them that he would decide the case when the commander Lysias came down from Jerusalem. With his characteristic brevity, Luke chooses not to offer any information about Lysias's visit. 23. He commanded the officer that Paul be kept under guard but be allowed some freedom and that he permit his friends to be helpful to him. The governor should not have kept Paul in custody, for the charges against him did not involve any point of Roman law. Felix perhaps desired both to appease the Jews and to protect a Roman citizen. He instructed an officer to guard Paul but to allow him a measure of freedom, as if he were living in his own house (compare 28:30).^[38] Felix allowed Paul's friends to bring him food, drink, and other commodities to make his life comfortable. The friends who visited him probably were members of the church in Caesarea (see 21:8–14). Mission Headquarters During his mission career, Paul had spent considerable time in Antioch before and after his first missionary journey, in Corinth during his second journey, and afterward in Ephesus. Now Caesarea becomes his residence. In the protective custody of the Roman military, he is free to receive friends. We imagine that delegations come to him from various churches in Palestine, and that Paul, a seasoned missionary, strengthens these friends. But Paul did more than receive visitors. For example, his conversations with soldiers who guarded him undoubtedly were evangelistic in nature. We expect that a number of these soldiers became believers; when they were transferred to other parts of the Roman empire, they would spread the knowledge of Jesus far and wide. It is reasonable to suppose that during Paul's two-year stay in Caesarea, Luke busied himself in collecting pertinent data for the writing of his two books, the Gospel and Acts. He received his information from eyewitnesses and ministers of the word (Luke 1:2) in Jerusalem, Judea, Samaria, and Galilee. Further, he had ample time to write these books. He probably completed the Gospel during Paul's imprisonment and sent it forth into the Greco-Roman world. In his pastoral Epistles, written after his release, Paul quotes Luke's Gospel and calls it Scripture: The worker deserves his wages (Luke 10:7, quoted in I Tim. 5:18). Paul, then, was acquainted with Luke's literary activities and used these writings in his missionary task. 24. Several days later, Felix came with his wife Drusilla, a Jewess. He summoned Paul and listened to him speak about faith in Christ Jesus. Among the first to listen to Paul were Governor Felix and his wife Drusilla. They came to hear the gospel, which Luke describes as objective faith in Christ Jesus. Luke gives no indication that the governor and his wife demonstrated subjective faith. The expression came need not be interpreted that Felix had returned to Caesarea after having been away. Rather, the term in context signifies that both Felix and Drusilla left the governor's mansion and proceeded to the place where Paul was kept in custody. The governor ordered the military officer to bring Paul to him. Then at leisure he and his wife listened to Paul preach the gospel. This couple, interested in learning more about the Way, had a marital history that was tainted by promiscuity. The Roman historiographer Suetonius relates that Drusilla was the third wife of Felix.^[39] Drusilla likewise had her share of husbands. Born in Rome, Drusilla was brought by her father to Caesarea, where she spent her childhood.^[40] Six-year old Drusilla was promised in marriage to Epiphanes, the son of King Antiochus of Commagene.^[41] But Epiphanes refused to submit to the Jewish rite of circumcision, and so the marriage was never consummated. When Drusilla was fourteen, her brother, Agrippa II, gave her in marriage to Azizus king of Emesa in northern Syria; however, Drusilla left him to become the wife of Felix.^[42] Through an intermediary, the governor had promised Drusilla a life of happiness, which she lacked at the court of Azizus.^[43] By marrying Felix, the Jewess Drusilla defied the Old Testament law that forbade her to become the spouse of a Gentile. Yet she was sufficiently interested to come to Paul and listen to him preach the gospel of Jesus Christ. The Western text indicates that Drusilla persuaded Felix to let her listen to Paul: Felix came with his wife Drusilla, who was a Jewess, who asked to see Paul and hear the word. Wishing therefore to satisfy her, he summoned Paul. ^[44] 25. As Paul was conversing with them about righteousness, self-control, and the judgment to come, Felix became afraid. Go away for now, he said, I will call for you when I have time. Although he has considerable knowledge of the Way, Felix sees an opportunity to receive accurate information about Christianity from one of its foremost leaders. Drusilla, acquainted with the teachings of Scripture and Jewish traditions, also wants to hear the teachings of the Christian faith. Both husband and wife are attracted to the gospel as a moth is to the light that dispels the darkness. True to form, Paul preaches the gospel and speaks to them about righteousness.^[45] He uses this particular term thirty-three times in his letter to the Romans, which he wrote a few months earlier while he was still in Corinth and before he commenced his journey to Jerusalem. By contrast, the word righteousness occurs only four times in Acts: Peter uses it once in his sermon preached in Caesarea (10:35); Paul calls Elymas an enemy of all righteousness (13:10), mentions the word in his Areopagus address (17:31), and again uses it in Caesarea when he preaches to the governor and his wife (24:25). We should not think that Paul gives this couple an abstract theological lecture. Rather, he presents the gospel to them in terms of living according to the principles of the Way. That is, Paul teaches them about knowing right from wrong, the virtues of self-control and chastity, and an unavoidable day of judgment. He tells them that they must become followers of Jesus to be able to walk in the Way.^[46] Felix and Drusilla become uneasy when Paul explains the word self-control.^[47] In the mirror of Paul's explicit teaching, the governor and his spouse see themselves. And when the speaker adds that they eventually must face the divine Judge to receive their verdict, Felix is filled with fear. He himself has been appointed to judge Paul, but Paul informs the governor that he must appear before the judgment seat of Jesus Christ (10:42; 17:31). Enough is enough for Felix, especially when Paul's teaching reflects on the governor's moral and ethical conduct. Like the Athenian philosophers who informed Paul that they would hear him again sometime (17:32), Felix terminates Paul's teaching with the polite excuse that he will listen to him again when time permits. The governor is afraid of the coming judgment, but he refuses both to repent of his evil ways and to turn in faith to Jesus. 26. At the same time, however, he was hoping that Paul would offer him a bribe. So he used to send for him quite often and talk with him. Felix kept Paul in jail because he hoped to receive a bribe from his prisoner.^[48] The practice of keeping prisoners in jail until they paid a bribe, although forbidden by Roman law, was common.^[49] We surmise that when Felix heard that Paul had brought monetary gifts to the people of Jerusalem (v. 17), his greedy mind immediately conceived a plan to exact a price for Paul's release. When numerous friends visited Paul to provide for his daily needs, Felix was convinced that they could help in paying a bribe for Paul's release. Luke writes that Felix would frequently call for Paul to have a chat with him. This information indicates that the relationship between Felix and Paul was amicable, yet these talks never resulted in any significant action. Felix used them to fill some of his idle moments, but Paul remained under arrest. The governor could legally keep Paul in custody because Paul had not yet exercised the right of a Roman citizen: to appeal to the emperor. As soon as an appeal was made, the governor was obliged to send Paul under military guard to Rome, where he would have to stand trial before the emperor. In short, Felix was within the bounds of the law.^[50] 27. After two years, Porcius Festus became the successor of Felix. But Felix wanted to do the Jews a favor, so he left Paul in prison. Two years later, Emperor Nero recalled Felix to Rome. The recall was prompted by political conditions in Palestine. Felix had intervened militarily when Jewish and Syrian inhabitants of Caesarea started throwing rocks at each other in a dispute over civil rights. The soldiers killed a number of Jews, imprisoned others, and looted houses in which these people had hoarded substantial sums of money.^[51] As a result, writes Josephus, when Porcius Festus was sent by Nero as successor to Felix, the leaders of the Jewish community of Caesarea went up to Rome to accuse Felix. ^[52] Fortunately for Felix, his well-to-do brother Pallas pleaded for him in the presence of Nero and had him exonerated. However, Luke writes, Felix wanted to do the Jews a favor, so he left Paul in prison. The word Luke uses for favor conveys the meaning quid pro quo (something for something).^[53] Felix knew that he would be questioned about disturbances that had occurred in Caesarea. He wanted to gain the support of the Sanhedrin in Jerusalem by keeping Paul imprisoned and thus to counteract the accusations of the Caesarean Jews. The Western text, however, states that Felix kept Paul in prison on account of Drusilla. As Herodias bore a grudge against John the Baptist (Mark 6:19), so Drusilla despised Paul for criticizing her marital life. She could not have him killed, but she was instrumental in keeping him imprisoned. Greek Words, Phrases, and Constructions in 24:22–27 Verse 22 [Greek] the comparative of [Greek] (accurately) can be understood as a superlative. However, because the object of comparison is implied in the context, interpreting the adverb as a comparative is acceptable and valid.^[54] [Greek] the perfect active participle of [Greek] (I know) conveys the present tense and has a causal meaning. Verses 23 24 [Greek] to be watched. Note the present tense in the series of four successive infinitives. The Majority Text adds the words $ [Greek] (or to come to) after the verb [Greek] (to be helpful). [Greek] the presence of this adjective is superfluous; the definite article [Greek] is sufficient. Verses 25 26 [Greek] the genitive absolute construction features the present participle with a temporal connotation. By contrast, the participle [Greek] is in the aorist to disclose that Felix's fear was momentary. The attributive participle [Greek] with [Greek], meaning for the time being, is difficult to explain.^[55] [Greek] this comparative adverb can be interpreted as a superlative or as a comparative. [Greek] the combination of adverb, conjunction, and present participle means at the same time also in the expectation. ^[56] Verse 27 [Greek] a period of two years. The noun occurs only twice in the New Testament (here and in 28:30). The genitive case is part of the genitive absolute construction. [Greek] the perfect passive participle of the verb [Greek] (I bind). The perfect tense signifies an extended period. The participle need not denote that Paul was kept in chains, for he was given some freedom (v. 23). But according to Paul's own testimony, he was in chains during the administration of Felix (26:29). Summary of Chapter 24 The high priest Ananias, along with some of the elders and a lawyer named Tertullus, comes to Caesarea to be present at Paul's trial before Governor Felix. Tertullus praises and thanks the governor for the changes he has effected in the nation. Then he registers his accusations against Paul by calling him a troublemaker, a leader of the Nazarene sect, and a desecrator of the temple. Paul responds by denying that he stirred up a crowd either in the synagogues or elsewhere in Jerusalem. He declares that he worships Israel's God, subscribes to the teachings of the Scriptures, and believes in the resurrection. He informs Felix that he came to Jerusalem to bring gifts to the poor and to present offerings. He says that if the Jews from the province of Asia, who are absent, or the delegation from Jerusalem have any charges, they should state them before Felix. Felix dismisses the proceedings and announces that he will make a decision when the military commander Lysias arrives. He orders that Paul be kept in custody but have the freedom to receive friends. Felix and Drusilla visit Paul for the purpose of hearing Paul preach about the Christian faith. When Paul discusses righteousness, self-control, and judgment, Felix terminates the meeting with the promise of summoning Paul some other time. He summons Paul frequently but expects to receive a bribe from him. After a two-year period has ended, Felix is succeeded by Porcius Festus and Paul remains a prisoner. 1 Another translation is, Five days later &Ananias went to Caesarea (GNB). This means that five days after Paul's arrival in Caesarea, Ananias appeared. 2 In the time of Ananias Jewish client-kings (Herod of Chalcis and Agrippa II) appointed the high priest, but in earlier times that prerogative belonged to Roman governors. See Emil Schürer, The History of the Jewish People in the Age of Jesus Christ (175 b.c. a.d. 135), rev. and ed. Geza Vermes and Fergus Millar, 3 vols. (Edinburgh: Clark, 1973 87), vol. 1, p. 377. 3 John Albert Bengel opines, He seems to have been an Italian. Gnomon of the New Testament, ed. Andrew R. Fausset, 5 vols. (Edinburgh: Clark, 1877), vol. 2, p. 706. F. F. Bruce sees him as a Hellenist. The Acts of the Apostles: The Greek Text with Introduction and Commentary, 3d (rev. and enl.) ed. (Grand Rapids: Eerdmans, 1990), p. 475. 4 Josephus War 2.13.2 [253]; Antiquities 20.8.5 [160]; Schürer, History of the Jewish People, vol. 1, p. 463. 5 Paul Jacobs and Hartmut Krienke, NIDNTT, vol. 1, p. 694; Johannes Behm, TDNT, vol. 4, pp. 1011–12. 6 Bauer, p. 216. 7 James Hope Moulton states that Luke cruelly reports the orator verbatim. A Grammar of New Testament Greek, vol. 1, Prolegomena, 2d ed. (Edinburgh: Clark, 1906), p. 224. 8 Linguistic difficulties remain with regard to the spelling; see Hans Heinrich Schaeder, TDNT, vol. 4, p. 879; Karl Heinrich Rengstorf, NIDNTT, vol. 2, pp. 332–34. From the Gospels we learn that the phrases Jesus of Galilee and Jesus of Nazareth are virtually synonymous (Matt. 26:69, 71), and the inscription on Jesus cross featured the word Nazareth as a reference to his place of origin (John 19:19). The Jews, especially those in Jerusalem and Judea, considered Galilee a backward area and the term Nazareth one of derision (John 1:46). 9 In Acts, see 2:22; 3:6; 4:10; 6:14; 22:8; 24:5; 26:9. 10 David H. Wallace, Nazarene, ISBE, vol. 3, p. 500. 11 See, e.g., RSV, NASB, NEB, GNB, NIV. 12 KJV, NKJV, JB, MLB. The Textus Receptus and the Vulgate also have this reading, but Arthur L. Farstad and Zane C. Hodges delete the passage. The Greek Text According to the Majority Text (Nashville: Nelson, 1982), p. 459. 13 Consult James Hardy Ropes, The Text of Acts, Beginnings, vol. 3, p. 225. NIV New International Version 14 See Albert C. Clark, The Acts of the Apostles: A Critical Edition with Introduction and Notes on Selected Passages (1933; Oxford: Clarendon, 1970), p. xlvii. Also consult F. F. Bruce, The Book of the Acts, rev. ed., New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1988), p. 441. 15 Lake and Cadbury aver: On weighing the two sets of argument there seems a noticeable preponderance in favour of the Western text. Beginnings, vol. 4, p. 299. 16 Henry Alford, Alford's Greek Testament: An Exegetical and Critical Commentary, 7th ed., 4 vols. (1877; Grand Rapids: Guardian, 1976), vol. 2, p. 262. 17 Édouard Delebecque argues that on the basis of the larger context the reference must be to Paul. Saint Paul avec ou sans le tribun Lysias en 58 [Greek] (Actes, XXIV, 6 8), RevThom 81 (1981): 426–34. With characteristic conciseness (compare 7:16; 20:24, 32) Luke telescopes the facts so that his references to both Lysias and Paul overlap. NKJV New King James Version 18 The Western text enlarges the passage: And when the governor had motioned for him to make a defense for himself, Paul answered; and having assumed a godlike bearing, he said.& Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 3d corrected ed. (London and New York: United Bible Societies, 1975), p. 491. (The additions are italicized.) 19 Josephus War 2.12.8 [247]; Antiquities 20.7.1 [137]. 20 Tacitus Annals 12.54.3; Schürer, History of the Jewish People, vol. 1, p. 459 n. 15. But Ernst Haenchen seriously doubts the accuracy of Tacitus's report. He shows that Felix was not appointed governor until a.d. 52. The Acts of the Apostles: A Commentary, trans. Bernard Noble and Gerald Shinn (Philadelphia: Westminster, 1971), pp. 68–70. 21 Consult Richard B. Rackham, The Acts of the Apostles: An Exposition, Westminster Commentaries series (1901; reprint ed., Grand Rapids: Baker, 1964), p. 441; Alford, Alford's Greek Testament, vol. 2, p. 263. 22 Haenchen, Acts, p. 654 n. 2. Bruce adopts this schedule but places Paul's arrival in Caesarea on day 12. Acts (Greek text), p. 631. 23 Acts 9:2; 19:9, 23; 22:4; 24:14, 22. 24 See the literature of intertestamental times: II Macc. 7:9, 14, 23, 36; 12:43–44; Psalms of Solomon 3:11–12; 10:8; 14:10. And consult Josephus War 2.8.14 [163]; Antiquities 18.1.3 [14]. 25 See I Cor. 15:23–26; I Thess. 4:16–17. 26 Schürer, History of the Jewish People, vol. 2, p. 494. 27 Acts 2:24, 32; 3:15; 4:10; 5:30; 10:40; 13:30, 33 34, 37; 17:31. 28 Bauer, p. 102; Thayer, p. 70. 29 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 597. 30 C. F. D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 31 n. 2. 31 Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, trans. and rev. Robert Funk (Chicago: University of Chicago Press, 1961), #189.1. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ 25. In Jerusalem and Caesarea, part 5 25:1–27 Outline (continued) 1 3. Paul Before Festus 4. Paul and Agrippa II c. Paul Introduced 3. Paul Before Festus 25:1–12 25 1 Festus, then, three days after arriving in the province, went up to Jerusalem from Caesarea. 2 There the chief priests and Jewish leaders appeared before him and were bringing charges against Paul. 3 They were asking that he favor them instead of Paul, namely, that Festus summon Paul to Jerusalem; meanwhile they were plotting an ambush to kill him along the way. 4 Festus replied, Paul is being kept in Caesarea and I myself am about to go there soon. 5Therefore, let some of your leaders accompany me, and if they find anything morally wrong in this man, let them press charges against him. 6 After Festus spent no more than eight or ten days among them, he went down to Caesarea. The next day, he took his place in the courtroom and ordered that Paul be brought before him. 7 When Paul arrived, the Jews who had come down from Jerusalem stood around him and brought many serious charges against him, which they were unable to support. 8 Then Paul defended himself: I have not sinned against either the Jewish law, the temple, or Caesar. 9 But Festus, wishing to do the Jews a favor, asked Paul, Are you willing to go up to Jerusalem and there stand trial before me on these things? 10 Paul, however, said: I am now standing in Caesar's court, where I should be tried. I have done nothing wrong against the Jews, as you yourself very well know. 11 If, then, I am in the wrong and have done something worthy of death, I do not refuse to die. But if there is no truth to the accusations of these Jews, then no one has the right to hand me over to them. I appeal to Caesar. 12 When Festus had conferred with his council, he said: You appealed to Caesar; to Caesar you will go. Unlike Felix, a freed slave who had climbed the political ladder until he became governor, Festus was a member of one of the noble families in Rome. Whereas Felix had been greedy and evil, Festus was wise and honorable. From Felix he inherited a nation that was marked by the absence of law and order. In an effort to restore a semblance of security and peace, Festus eliminated the so-called daggermen, who had become increasingly bold in the last years of Felix's [Greek] -2 _ftnref1 [Greek] These daggermen were Jewish assassins who mingled among the crowds on festive days. With daggers hidden in their cloaks, they would murder their opponents and then disappear. When bystanders gathered around a fallen leader, the daggermen would reappear, join the mourners, and so escape [Greek] -2 _ftnref2 [Greek] Festus also inherited the problem of determining the guilt or innocence of Paul, the prisoner. Lacking experience in Jewish religious matters, Festus immediately went to Jerusalem to learn about Jewish law, worship, and customs. a. Jerusalem 25:1–5 1. Festus, then, three days after arriving in the province, went up to Jerusalem from Caesarea. 2. There the chief priests and Jewish leaders appeared before him and were bringing charges against Paul. a. Time.Both time references ( three days [25:1] and two years [24:27]) provide no indication what year Porcius Festus came to Judea and how long he was governor. To find clues, let us look at information that historiographers supply. The beginning of Festus's rule cannot be determined accurately because we do not know exactly when Felix was recalled. We can make an estimate, using as a starting point a comment made by Claudius Lysias. When he questioned Paul, the commander referred to the Egyptian who revolted against Rome some time ago (21:38). This incident occurred during Nero's rule, when the emperor had reigned for some time. Lysias's remark must be interpreted to refer to a time much later than Nero's accession to the throne (October 13, a.d. [Greek] -2 _ftnref3 [Greek] And after his arrest, Paul had spent two years in prison. It is likely that Felix governed Palestine from a.d. 52 to 59, [Greek] -2 _ftnref4 [Greek] and that Nero recalled him in 59. Festus probably would have arrived in Caesarea in 59 or 60. We do know that Festus died in office and that his successor, Albinus, came to Judea in a.d. 62. Josephus relates that Albinus was governor at the time of the Feast of Tabernacles in the autumn of the year; presumably he had assumed his duties a few months [Greek] -2 _ftnref5 [Greek] b. Moment.Festus, then, three days after arriving in the province, went up to Jerusalem from Caesarea. When Porcius Festus arrived in Caesarea, he knew that only the Jewish leaders would be able to help him reverse the tide of political and social unrest in Judea. He immediately traveled to Jerusalem, where he met the high priest Ishmael, son of Phabi, who had been appointed by Agrippa II in a.d. [Greek] -2 _ftnref6 [Greek] Luke writes that the chief priests and Jewish leaders appeared before Festus in Jerusalem, probably in Fortress Antonia. But note that he writes the plural form chief priests. Even though Ananias had been deposed, he continued to exert enormous influence. He possibly was among the Jewish leaders who acquainted Festus with the grievances of the people. Other members of the high-priestly family were also present (compare 4:6). c. Charges.[They] were bringing charges against Paul. Luke is not interested in the political unrest of that day but rather calls attention to the charges the Jews brought against Paul (refer to 24:5–8). Although two years had passed since Paul had defended himself before Felix (24:10–21, 27), the Jews had not forgotten their charges against their enemy Paul. For two years, Paul had been safe in the custody of the Roman military (see 24:23, 27) and could not be touched by the Jewish authorities. In their opinion, Paul represented a menace to Judaism and had to be eliminated. 3. They were asking that he favor them instead of Paul, namely, that Festus summon Paul to Jerusalem; meanwhile they were plotting an ambush to kill him along the way. a. They were asking that he favor them instead of Paul. The Jerusalem leaders understood that the new governor might choose to release Paul. If Paul should travel west to Rome and Spain (Rom. 15:23–24, 28), they would be unable to eliminate him. So the chief priests and elders curried Festus's goodwill and repeatedly asked him to extend them a favor by not listening to any pleas from Paul. They suggested that Festus summon Paul to Jerusalem, where the governor could conduct a trial with the Jewish leaders present. Their request seemed perfectly logical, because Festus was already in Jerusalem. He would only have to send a messenger to Caesarea with the summons for Paul and then rule whether Paul was guilty or innocent of the charges against him. b. Meanwhile they were plotting an ambush to kill him along the way. Luke adds that the Jews were plotting an ambush in case Festus agreed to their request. They planned to station a number of people somewhere between Caesarea and Jerusalem; these people would assassinate Paul and the Roman soldiers assigned to escort him (compare 23:12, 21). 4. Festus replied, Paul is being kept in Caesarea and I myself am about to go there soon. 5. Therefore, let some of your leaders accompany me, and if they find anything morally wrong in this man, let them press charges against him. If we suppose that Claudius Lysias was still commander in Jerusalem, Festus would have received pertinent information from him about Paul and the earlier Jewish plot (compare 23:12–22). Further, if Luke could write about the Jews planning another ambush, we presume that the news of the plot also came to the attention of Festus. As the Roman governor he had to guarantee Paul's safety and therefore he refused the request of the Jews. In addition, the Jewish leaders indirectly tried to weaken Festus's authority by having him move his judgment seat from Caesarea, where the Roman governor had his residence and headquarters, to Jerusalem, the center of Jewish influence. Festus reacted negatively to this encroachment on his power and thus rejected the suggestion for a change of venue. He stated that Paul was under guard in Caesarea and that he himself would go there soon. Festus's refusal saved Paul's life, for in Caesarea Paul had no fear of physical harm. There the Jews were unable to harm him, but on the way to Jerusalem or in the city itself Paul would be in mortal danger. Suddenly the Jews learned that the governor had turned the tables on them. Instead of having Paul brought to Jerusalem, Festus told the Jews, Let some of your leaders [lit., powerful ones] accompany me. That is, let the high priest and his associates come to Caesarea. Normally, the plaintiff comes to the courthouse; the judge and jury do not come to the [Greek] -2 _ftnref7 [Greek] If they find anything morally wrong in this man, let them press charges against him. Festus made it known to the Jewish hierarchy that he had no knowledge of their religious laws, but if they could prove that Paul had committed a crime, he would be willing to judge the matter. Therefore, he said, let them come with their accusations. Greek Words, Phrases, and Constructions in 25:2–5 Verse 2 [Greek] the most prominent men. This word is a synonym for elders (Luke 19:47; Acts [Greek] -2 _ftnref8 [Greek] [Greek] the imperfect tense of [Greek] (I appeal to, entreat, request) discloses the repeated action of the Jewish hierarchy. Verse 3 [Greek] the present tense denotes persistent and continued action. The verb [Greek] (I ask) is in the middle voice, which is the common mode in the New Testament for describing business [Greek] -2 _ftnref9 [Greek] [Greek] in the singular (see 24:27 for the plural), the word favorreveals a quid pro quo(something for something) exchange. Verse 4 [Greek] this combination signifies the adversative however. The definite article and noun A [Greek] (Festus) signal a change in subject; the construction conveys a shift in [Greek] -2 _ftnref10 [Greek] [Greek] the preposition in this context is equivalent to [Greek] (at). Verse 5 [Greek] powerful ones. The adjective refers not to capability but to influence and [Greek] -2 _ftnref11 [Greek] [Greek] if there is anything. Notice that the governor uses the present indicative instead of the subjunctive. The indicative conveys fact and certainty but the subjunctive probability and uncertainty. b. Caesarea 25:6–8 A few matters call for attention. First, Governor Festus exercises his authority in regard to the Jews. Next, the Jewish leaders decide to travel to Caesarea to press charges against Paul. And last, Luke relates that the judicial procedure reflects haste. 6. After Festus spent no more than eight or ten days among them, he went down to Caesarea. The next day, he took his place in the courtroom and ordered that Paul be brought before him. Luke describes the events that preceded Paul's trial before Festus on a day-to-day basis. He mentions that within three days after arriving in Caesarea, Festus went to Jerusalem (v. 1). There he spent eight to ten days with the Jewish leaders (v. 6) and, after he returned to Caesarea, convened the court the next day (v. 6). We receive the impression that the Jewish leaders accompanied Festus from Jerusalem to Caesarea, which took two days of traveling. The very next day Festus convened the court session with the Jerusalem dignitaries as plaintiffs, Paul as the defendant, and the governor as the judge (see the parallel in 22:30). 7. When Paul arrived, the Jews who had come down from Jerusalem stood around him and brought many serious charges against him, which they were unable to support. The case before the court is extraordinary. Two years earlier, Felix had listened to Tertullus's accusations and Paul's defense but had failed to pronounce a verdict. Felix left the case unresolved and kept Paul imprisoned. At the insistence of the Jerusalem Jews, Festus agreed to resolve the case. He ordered a soldier to summon Paul; when Paul appeared in court, he stood in the midst of the members of the Sanhedrin. This arrangement must have contributed to a volatile atmosphere in the courtroom, for the Jews suddenly stood next to their archenemy, Paul. Then Festus gave the Jews permission to state their grievances, and these were numerous and serious. Under cross-examination, however, the Jews were unable to prove any of the charges. We suspect that they repeated the accusations they leveled against Paul during his trial before Felix (24:2–9). But the Jews from the province of Asia (21:27) could not be called as eyewitnesses after a lapse of two years. Consequently, none of the accusations against Paul could be verified by reliable witnesses. Listening to the accusations, Festus soon realized that Paul was not a criminal but that the charges related to the religious laws and customs of the Jews. He had to judge a man who was a Roman citizen and had not offended Caesar in word or deed. Moreover, he allowed a man who was innocent to be his own lawyer and to refute the allegations of the Jews. 8. Then Paul defended himself: I have not sinned against either the Jewish law, the temple, or Caesar. Luke condenses Paul's defense at this point to one sentence. Even though the charges were many and serious, the Jews failed to bring any new ones. The allegations were identical to the ones Tertullus made at the first trial (24:5–6). The verb defended(in the original, it is present tense) indicates that Paul repeatedly vindicated himself. He refuted the charges that he had sinned against the Jewish law, had desecrated the temple, and had shown contempt for Caesar. By saying that he had not sinned, he stated that he was innocent of any offense against the Jews, the Jerusalem temple, and Roman authority. Paul's attitude toward the Romans was positive (Rom. 13:1–7). In his relations with officials who represented the Roman government, Paul had always shown courtesy and respect. And the Romans were usually considerate of Paul, especially when he claimed his right as a Roman citizen (16:37; 22:25). Nevertheless, as he stood in the midst of angry Jews who hurled insults and accusations at him in Festus's courtroom, Paul knew that he could not expect to receive a fair trial. The newly appointed governor might decide to support the Jews to gain their goodwill. Greek Words, Phrases, and Constructions in 25:6–8 Verses 6 7 $ this particle means or between the words eightand ten. It should not be taken as part of the comparative [Greek] (more [than]) in the sense of than. [Greek] Festus sat on the judgment seat and thereby made the court session an official trial on behalf of the Roman government. See <a href="/bible/parallel/MAT/27/19" class="green-link">Matthew 27:19; John 19:13; Acts 18:12. [Greek] charges. This word occurs once in the New Testament. The usual term is [Greek] (accusation). Verse 8 [Greek] from the verb [Greek] (I make a defense, defend myself), this present middle participle shows, first, continued action; next, reflexive action, with Paul serving as his own lawyer; and last, the genitive case as part of the genitive absolute construction. This construction is faulty; the subject in the clause and the main sentence is the [Greek] -2 _ftnref12 [Greek] c. Appeal 25:9–12 In these verses Luke portrays an interesting power play between a Roman governor and a Roman citizen. Festus wants to please the Jews and win their favor by having Paul tried in Jerusalem, but Paul, claiming his rights of citizenship, insists on being tried in a Roman court, states his innocence, and appeals to Caesar. 9. But Festus, wishing to do the Jews a favor, asked Paul, Are you willing to go up to Jerusalem and there stand trial before me on these things? a. Assent.This verse reveals that the word favoris the key to understanding the change in Festus. In Jerusalem, he had exercised his power as the Roman governor and refused to grant the Jewish leaders the courtesy of a change of venue for Paul's trial. But when these leaders traveled to Caesarea, they placed him in their debt. If he wanted their help in restoring law and order throughout the land and curbing the power of the Zealots, he would have to do the leaders a favor. And the favor which the Jews desired was to have Paul tried in Jerusalem. There they could charge him with desecrating the temple and convict and execute him. The Romans would be unable to intervene and Paul's citizenship would be of no avail. Festus, however, informed Paul that in Jerusalem the governor would be the judge. The question is whether Festus would be accompanied by his own council (v. 12) or permit the Sanhedrin to serve as his council. Would he listen to both the Jewish prosecutors and Paul and then render impartial judgment? Would he serve as a mediator between the Jews and [Greek] -2 _ftnref13 [Greek] Paul considered his options and feared that 1. Festus would use the members of the Sanhedrin as his council, and thus the proceedings would lack [Greek] -2 _ftnref14 [Greek] 2. the governor wanted to ingratiate himself with the Jews and therefore would be partial in his judgments; 3. if Festus should declare him innocent and set him free, Paul would no longer enjoy the protection of the Roman military and thus would risk his life on the streets of Jerusalem and the roads of Judea; 4. the Jews would plot to assassinate him on his way to or from Jerusalem (II Cor. 11:26). When Governor Festus asked Paul to travel to Jerusalem and stand trial there, Paul refused to accede to his request. Paul treasured his Roman citizenship (see 22:25–29; 23:27) and through it he sought immunity from Jewish prosecution in Judea. 10. Paul, however, said: I am now standing in Caesar's court, where I should be tried. I have done nothing wrong against the Jews, as you yourself very well know. b. Immunity.Both Felix and Festus had tried Paul. Both governors should have released him for lack of evidence, but they curried the favor of the Jews and kept Paul in prison. When Festus suggested that Paul be tried for a third time, before a (religious) court in Jerusalem, Paul promptly invoked his rights as a Roman citizen. He called the governor's attention to the fact that a Roman citizen should be tried in a Roman court. Paul displayed his integrity and innocence when he called Festus to task and reminded him that the governor was Caesar's representative and therefore had to insure justice on behalf of a Roman citizen. Paul forced Festus to acknowledge his innocence, which the governor already had determined (vv. 4 8). Paul also touched the governor's [Greek] -2 _ftnref15 [Greek] When Paul said that he had not wronged the Jews in any way, he contrasted his innocence with Festus's questionable attempt to show favoritism to the Jews. 11. If, then, I am in the wrong and have done something worthy of death, I do not refuse to die. But if there is no truth to the accusations of these Jews, then no one has the right to hand me over to them. I appeal to Caesar. c. Innocence.Paul frankly states that he is either guilty or innocent. In the presence of Festus, the judge, he places himself under the law and voices two parallel sentences that express simple fact conditions. In the first sentence Paul tells the governor that if indeed he is guilty and has committed a crime that calls for the verdict of capital punishment, he refuses to find ways to escape execution. Thus, he places the challenge before Festus and his council (v. 12) to prove his guilt. The second sentence is not only the exact opposite of the first but also specifies that the charges against him were formulated by the Jews. He could have made a declarative statement about his integrity, even though Festus was well acquainted with his innocence. Instead, Paul states the simple fact of his guiltlessness in conditional form: If there is no truth to the accusations, [and you know that these charges are unfounded,] then no one has the right to hand me over to [the Jews]. During the administration of Felix, Paul avoided appealing his case to the Roman emperor. Felix had not yet pronounced a verdict but at any time could have declared him innocent and released him. When, however, Felix was recalled to Rome and Festus appeared on the scene, Paul realized that his future became precarious if the new governor wished to favor the Jews by having Paul tried in Jerusalem. Now Paul has to fight for his life and therefore he resorts to his last option: as a Roman citizen he exercises his right to appeal to Caesar. When Paul declares that no one has the right to hand him over to the Jews, he directly addresses Festus. At this point we face a legal question that derives from the general context: Did Festus, and for that matter Felix, lack the authority to pass a verdict if Paul had the right to appeal to Caesar? Festus freely admits to Agrippa his inability to formulate charges against Paul (v. 27). And Agrippa concludes that Paul could have been set free if he had not appealed to Caesar (26:32). The context discloses that Paul's appeal prevents the governor from delivering a verdict of innocence should he belatedly choose to do [Greek] -2 _ftnref16 [Greek] In short, the appeal to Caesar grants Paul a status that puts him above prosecution from either the Sanhedrin in Jerusalem or Festus's court in Caesarea. With the short statement I appeal to Caesar,Paul relieves Festus of his judicial duties to him.I appeal to Caesarconsists of only two words: Caesarem appello[Latin] and kaisara epikaloumai[Greek]. The Greek verb in the middle means I call upon Caesar in my behalf. [Greek] -2 _ftnref17 ([Greek] At the same time, Paul places the governor in the unenviable position of having to justify sending Paul to Nero without any specific charges. Nero and his officials would not take kindly to a governor who showed incompetence in judging trivial matters. Paul appealed to Caesar for three reasons: first, the appeal saved his life; next, it would bring him to Rome, as Jesus had foretold (23:11); and last, in Rome he would preach the gospel to the members of Nero's entouragePhil. 1:13; 4:22) and perhaps receive official recognition for [Greek] -2 _ftnref18 [Greek] 12. When Festus had conferred with his council, he said: You appealed to Caesar; to Caesar you will go. d. Appeal.From the beginning of the Roman empire, citizens had the right to appeal to the emperor capital verdicts by local judges. This privilege was limited to citizens within the walls of Rome and as far as a mile beyond them. In the provinces, H. J. Cadbury writes, governors had no authority to try and condemn citizens. With respect to charges that carried the death penalty, governors in effect functioned not as judges but as prosecutors who presented the cases, along with the accused citizens, to the [Greek] -2 _ftnref19 [Greek] Roman emperors honored this right of the citizens. Aided by their officials, they judged the cases according to the full descriptions supplied them by governors and consuls. (Paul exercised his rights during the first part of Nero's reign [a.d. 54 62], which is usually called the emperor's golden age.) When Festus heard Paul say, I appeal to Caesar, he immediately conferred with his council. Realizing full well that only exceptional cases could be sent to the emperor and that Paul had not committed any offense at all against the Roman state, Festus sought advice from the members of his council, who included both the higher officials of his court and the younger men who accompanied him to gain experience in provincial administration. [Greek] -2 _ftnref20 [Greek] To Festus's credit, the governor accepted Paul's appeal and agreed to send him to Rome. He resisted the temptation to mislead Paul in one way or another. Festus kept his word and within a short time made preparations for Paul to sail to the imperial city. Greek Words, Phrases, and Constructions in 25:9–11 Verse 9 [Greek] favor. Notice the similar construction in 24:27, where the form [Greek] occurs. The word favorpredominates in this context: as a noun in verses 3 and 9, and as a verb ([Greek], I give as a favor) in verses 11 and 16. [Greek] this is a simple present verb, because it appears in an interrogative [Greek] -2 _ftnref21 [Greek] Verses 10 11 [Greek] the word Caesaris prominent in this chapter (vv. 8, 10, 11, 12, 21). [Greek] the superlative adverb of [Greek] (well, commendably) is translated very well. [Greek] although present in form, this verb is close to the perfect tense, much the same as [Greek] (I have done). A. T. Robertson defines the latter verb as a perfect of broken continuity. [Greek] -2 _ftnref22 [Greek] 4. Paul and Agrippa 25:13–27 13 When several days had passed, King Agrippa and Bernice arrived at Caesarea to welcome Festus. 14 After they had stayed there for many days, Festus presented Paul's case to the king and said: Felix left a certain man here, a prisoner. 15 When I was in Jerusalem, the chief priests and elders of the Jews brought charges against him and demanded a guilty verdict. 16 I answered them that it is not customary for the Romans to hand over any man before the accused meets his accusers and has an opportunity to defend himself against the charges. 17 When the Jews had come here, I did not postpone the matter but on the next day I took my place in court and ordered that the man be brought before me. 18 His accusers stood up and began to bring an accusation against him, but not of such crimes I was suspecting. 19 They only had some points of disagreement with him concerning their own religion and concerning a certain dead man, Jesus, whom Paul claimed to be alive. 20 Being at a loss how to investigate this, I asked Paul if he would be willing to go to Jerusalem and there stand trial on these matters. 21 When Paul had made his appeal to be kept in custody for the Emperor's decision, I ordered that he be kept until I could send him to Caesar. 22 Then Agrippa said to Festus, I myself wish to hear this man. And Festus replied, Tomorrow you will hear him. 23 Then, on the next day, Agrippa and Bernice entered the auditorium with great pageantry, accompanied by the commanders and the prominent men of the city. Festus commanded that Paul be brought before them. 24 Festus said, King Agrippa and all you gentlemen here with us. You see this man about whom all the Jews have appealed to me both in Jerusalem and here, and shouted that he should not live any longer. 25 But I find that he committed nothing worthy of death. Since he appealed to Caesar, I decided to send him there. 26 But I have nothing definite to write about him to His Majesty. Therefore, I have brought him before you and especially before you, King Agrippa, so that after the investigation, I may have something to write. 27 For dispatching a prisoner without indicating any charges against him seems absurd to me. Festus faced an immense problem. He knew that he had to honor Paul's appeal to Caesar, yet the governor was perplexed in regard to sending a legal description of Paul's case to Rome. He was unable to formulate a charge against Paul because the accusations of the Jews pertained to religious matters that had nothing to do with Roman law. Much to the relief of Festus, King Agrippa II and Bernice came to Caesarea to pay their respects. Agrippa was of Jewish descent, had been educated at Rome, and was ruler of a kingdom. He would be able to give pertinent advice to Festus and help him out of his predicament. a. Visitors Identified 25:13 14a 13. When several days had passed, King Agrippa and Bernice arrived at Caesarea to welcome Festus. 14a. After they had stayed there for many days, Festus presented Paul's case to the king. For a few days Festus was at a loss to formulate a proper description of Paul's case for the emperor. Just at that time, King Agrippa and Bernice arrived in Caesarea to welcome Festus to his new assignment as governor of Judea. They made their appearance at the palace of Governor Festus and stayed with him many days. A polite friendship developed between these two rulers. Festus realized that Agrippa had been trained at the court of Claudius and had a clear understanding of the Jewish religion. Moreover, Emperor Claudius had given Agrippa II the position of curator of the Jerusalem temple and the right to appoint its high [Greek] -2 _ftnref23 [Greek] After a few days Festus made his predicament known to Agrippa and asked him for advice. Additional comments on Agrippa II and the Herodian dynasty Agrippa, Bernice, and Drusilla were the children of King Herod Agrippa I (see the genealogical chart). TMetafile width=288 height=96 [Greek] EMF� [Greek] Sans Serif [Greek]" [Greek] '%&%Rp [Greek] Sans [Greek] When Herod died in a.d. 44, Agrippa II was seventeen; Bernice, sixteen; and Drusilla, six. At the time, Agrippa II was in Rome. He hoped that the emperor Claudius would grant him his father's crown, but Claudius thought that a youth of seventeen lacked the maturity to rule Palestine, beset as it was by nationalistic and religious interests, problems, and conflicts. In a.d. 50, Claudius did entrust to Agrippa the kingdom of Chalcis (in the Lebanon valley), which had belonged to Herod Agrippa's [Greek] -2 _ftnref24 [Greek] Three years later, however, Claudius offered Agrippa II the tetrarchy of Philip (Batanaea, Trachonitis, and Gaulanitis), the tetrarchy of Lysanias (Abilene), and the territory of Varus (Acra) in exchange for the kingdom of [Greek] -2 _ftnref25 [Greek] In the first year of Nero's reign (a.d. 54), the emperor gave Agrippa II a number of leading cities and villages in both Galilee and [Greek] -2 _ftnref26 [Greek] Agrippa II, then, ruled the northern half of Palestine. Expanding the capital city of Caesarea Philippi, he renamed it Neronias in honor of Emperor [Greek] -2 _ftnref27 [Greek] Although he called himself Great King, pious Friend of Caesar and Friend of Rome, he nonetheless tried to promote the Jewish cause. He was known as an expert in Jewish customs and conflicts (26:3), and he was well versed in the Hebrew Scriptures (26:27). Agrippa traced his Jewish roots to his great-grandmother Mariamne, the second wife of Herod the Great. Agrippa showed his allegiance to Rome by visiting Festus soon after his arrival in Caesarea. From a moral perspective, however, the presence of his sister Bernice was an embarrassment. At the age of thirteen, she had married her uncle, Herod of Chalcis, and bore him two sons during their seven-year marriage. When Herod died in a.d. 48, Bernice began to live with her brother, who became king of Chalcis two years later. Bernice functioned as queen, while Agrippa II remained unmarried. Josephus and the Roman author Juvenal note that the rumor of an incestuous relationship between Agrippa and Bernice was [Greek] -2 _ftnref28 [Greek] To suppress this rumor, Bernice married Polemo, king of Cilicia, presumably after a.d. 64. But soon afterward she deserted him and returned to her brother. Agrippa and Bernice exerted themselves to avert the bloodshed that resulted from the Jewish revolt, which culminated in the fall of Jerusalem in a.d. 70. Both Agrippa and Bernice were supporters of the Roman general Titus and stayed in his company. And when Titus sponsored magnificent games at great expense in Caesarea Philippi to celebrate the conquest of Jerusalem, King Agrippa was no doubt also present, rejoicing as a Roman in the defeat of his people: [Greek] -2 _ftnref29 [Greek] Furthermore, Bernice engaged in a love affair with Titus and expected him to marry her when they eventually came to Rome in a.d. 75. But because the public opposed the marriage, Titus dismissed Bernice. Agrippa, the last member of the Herodian dynasty, died in a.d. 100. Throughout the Gospels and Acts, the writers of Scripture show the reaction that members of the Herodian dynasty displayed toward Christ or his cause. Herod the Great wanted to kill the infant Jesus (Matt. 2:13, 16). In the next generation, his son Archelaus ruthlessly ruled Judea, thereby forcing Joseph, Mary, and the infant Jesus to settle in Nazareth instead of Bethlehem (Matt. 2:22–23). Another son, Herod Antipas, beheaded John the Baptist (Matt. 14:10). One generation later, Herod the Great's grandson King Agrippa I killed the apostle James and arrested Peter (Acts 12:2). And in Acts 25, Luke depicts the great-grandson, King Agrippa II, participating in the investigation of Paul's case. Unlike his forebears, this king was kindly disposed toward the cause presented by Paul. He heard the gospel and subsequently declared that Paul should have been set [Greek] -2 _ftnref30 [Greek] Greek Words, Phrases, and Constructions in 25:13 14a [Greek] this compound participle in the genitive absolute construction actually means some days came in [Greek]). [Greek] -2 _ftnref31 [Greek] [Greek] the use of the aorist participle is abnormal in a setting that demands the future participle to express purpose. Grammarians consider the action indicated by the aorist participle to be coincident with that of the main [Greek] -2 _ftnref32 [Greek] [Greek] this preposition with the accusative case is more expressive than the mere genitive of the phrase Paul's case. It signifies the things pertaining to Paul. b. Problem Explained 25:14b 22 Presuming that the conversation between Festus and Agrippa was private, we suspect that Luke in his account presents the main ideas of the discussion. Luke's form of composition is inferential rather than based on sources. [Greek] -2 _ftnref33 [Greek] We are unable to indicate how and from which source Luke obtained the content of this private conversation that took place between two rulers. Nevertheless, the Greek in this speech is classical and free from any Semitic influences. Festus speaks as an educated Roman official who addresses Agrippa in excellent Greek. 14b. [Festus] said: Felix left a certain man here, a prisoner. 15. When I was in Jerusalem, the chief priests and elders of the Jews brought charges against him and demanded a guilty verdict. 16. I answered them that it is not customary for the Romans to hand over any man before the accused meets his accusers and has an opportunity to defend himself against the charges. With the use of the perfect tense (in the Greek), Festus testifies to the fact that Paul had been a prisoner for an extended period. He notes that his predecessor, Felix, had left Paul without passing a verdict and that the matter subsequently came to Festus's attention when he appeared in Jerusalem. There the Jewish religious hierarchy immediately informed him about Paul, whom they accused of breaking the law. They demanded that Festus pass a guilty verdict on Paul. Festus expressly states that the Jews were not asking for a trial in which Paul's guilt or innocence could be determined; on the contrary, they demanded a guilty verdict. Festus reports that he objected to this patently biased procedure, for as a judge representing the Roman emperor he would have to judge a Roman citizen according to Roman practice and law. The Jews wanted Festus not only to declare Paul guilty but also to hand him over to them as a favor. The governor reveals his integrity in his explanation to Agrippa. According to Roman civil law, no one should be condemned without his case being heard and without being given the opportunity to defend himself in [Greek] -2 _ftnref34 [Greek] 17. When the Jews had come here, I did not postpone the matter but on the next day I took my place in court and ordered that the man be brought before me. 18. His accusers stood up and began to bring an accusation against him, but not of such crimes I was suspecting. The Greek text seems to imply that the Jews traveled with Festus to Caesarea. When they arrived, the governor immediately convened his court and ordered Paul to be brought before him. The circumstances of having the Jewish delegation at hand and Festus's determination to hold the trial in Caesarea contributed to avoiding any delay. Festus undoubtedly thought that Paul's trial was of great significance and wanted to bring the matter to a conclusion. Much to his surprise, he soon realized that Paul was not a criminal who had broken Roman law. The governor, appointed to uphold civil law and punish evildoers and those who rebelled against Rome, was at a loss to adjudicate Jewish disputes on religious matters. If Festus had wanted to bring Paul's trial to a satisfactory conclusion from a Roman perspective, he should have declared Paul innocent and set him free. But the governor, like his predecessor, wanted to do the Jews a favor and kept Paul a prisoner. 19. But they only had some points of disagreement with him concerning their own religion and concerning a certain dead man, Jesus, whom Paul claimed to be alive. The governor admits his lack of expertise on some points of disagreement relating to the Jewish religion. The Roman government had given the religion of the Jews legal status and maintained a policy of noninterference in the religious laws and practices. But when the Jews asked Roman governors to judge a fellow Jew on the basis of Jewish law, these officials were unable to comply with their requests. Yet Festus reveals at least a surface knowledge of the Jewish dispute that concerns the resurrection of Jesus. Although Festus fails to identify Paul by name but only refers to him as a man who is a prisoner, in the context of Jesus resurrection he mentions the names of both Jesus and Paul. Here is the crucial point that causes the Jews to clamor for a guilty verdict against Paul before Festus: Jesus resurrection from the dead. Festus informs Agrippa II that the issue was concerning a certain dead man, Jesus, whom Paul claimed to be alive. John Calvin remarks that Festus, an unbeliever and a worshiper of idols, had to be Paul's judge and mediator in the presence of Paul's Jewish [Greek] -2 _ftnref35 [Greek] In spiritual ignorance, the governor had to pass judgment on God's truth pertaining to Christ's resurrection. However, because of personal pride Festus resolutely rejected Paul's teaching concerning Christ's death and resurrection (see 26:22–24). 20. Being at a loss how to investigate this, I asked Paul if he would be willing to go to Jerusalem and there stand trial on these matters. 21. When Paul had made his appeal to be kept in custody for the Emperor's decision, I ordered that he be kept until I could send him to Caesar. In respect to religious matters of Jews and Christians, Festus frankly confesses to being at a loss. The Greek text shows that he uses the personal pronoun Ito indicate that he himself does not know how to proceed. What he withholds from Agrippa, however, is the fact that he wanted to do the Jews a favor by changing the venue from Caesarea to Jerusalem (v. 9). He reports only that he asked Paul whether he would be willing to stand trial in Jerusalem and bases his request on the fact that he is incapable of ruling on religious matters. His admission foretells that Paul would not receive a favorable verdict should he agree to travel to Jerusalem. But Festus's royal guest perfectly understands the entire situation and is not at all surprised to hear the governor say that Paul appealed to [Greek] -2 _ftnref36 [Greek] Festus informs Agrippa that he has issued the order to keep Paul in custody in Caesarea until proper arrangements can be made to send him to Rome. But Festus first has to compose a legal document that must accompany Paul to the emperor. And he is able to send Paul only when a sufficient number of prisoners can be accompanied to Rome by a centurion and soldiers of the Imperial Regiment (27:1). In the meantime, Paul will stay in Caesarea. 22. Then Agrippa said to Festus, I myself wish to hear this man. And Festus replied, Tomorrow you will hear him. Festus has aroused Agrippa's curiosity, for from Paul Agrippa will be able to gain direct information about the Christians and their religion. We see a parallel between Agrippa, who desires to meet Paul, and Agrippa's great-uncle Herod Antipas, who wanted to see Jesus (Luke 9:9; 23:8). On an earlier occasion, Agrippa's sister Drusilla had the opportunity to listen to Paul present the teachings of Christ (24:24–26). In aptly chosen words, Agrippa voices his desire to hear Paul. He could have bluntly stated that he wanted to hear him, but with the tense of the verb to wishhe conveys a polite request [Greek] -2 _ftnref37 [Greek] Festus's reply to this request is short and to the point: Tomorrow you will hear him. Historical Considerations in 25:10–21 When Rome conquered Israel in 63 b.c., the Roman government wisely left intact the religious substratum of the Jewish people. The Jewish religion was given legal status so that throughout the Roman empire Jews could worship according to their own laws and customs. Rome even gave the Jews in Jerusalem the right to impose the death penalty on any non-Jew who entered the temple area that was forbidden to Gentiles. For at least the first thirty years of its existence, the Christian church was considered part of the Jewish religion acknowledged by the Roman state. But the widespread development of the church together with the increased hostility of the Jews against Christianity caused a rift between the Christian faith and Judaism. This rift the Romans could not ignore, for they either had to grant equal rights to the church or brand its existence illegal. Jews who were violently opposed to the Christians ardently strove to have the Romans outlaw the church. When Paul appealed to Caesar in the presence of Governor Festus, Rome came face to face with the Christian religion. At Caesar's court, Rome eventually had to make a decision relative to the church's existence. (Paul's appeal to Caesar was not an evangelistic effort to present the gospel in the imperial city. Indeed, the church of Rome was already thriving and expanding many years before Paul composed his Epistle to the Romans in a.d. 57.) Even though he was a prisoner, Paul could raise the issue of the legal status of Christianity before Caesar. Festus was unable to adjudicate the matter and had to send Paul to the emperor. In Rome, Paul declared that he was a prisoner on account of the hope of Israel, which consisted of the coming of God's kingdom and his Messiah and the doctrine of the resurrection. In brief, Paul was a prisoner in Rome for the sake of Christ's gospel. Although Luke provides no evidence, tradition holds that Paul was released from house arrest in Rome. Luke reveals that Paul boldly preached the gospel without hindrance from the state (compare 28:31). Greek Words, Phrases, and Constructions in 25:14b 22 Verses 14b 15 [Greek] with the verb to bein the present tense, this is a periphrastic construction. The perfect tense in the participle denotes lasting effect and the use of the compound signifies abandonment. [Greek] &[Greek] the appearance of two definite articles before two nouns signals two distinct groups: the chief priests and the elders. [Greek] guilty verdict. The Majority Text has adopted the reading [Greek] (judgment). In view of the phrase [Greek] (against him), however, scholars prefer [Greek], a compound noun that repeats the preposition. Verse 16 [Greek] $ this combination is common in Koine Greek; in Attic Greek the single form [Greek] occurs. Both forms mean before. Here and in Luke 2:26the combination is followed by the finite verb in an indirect discourse construction. The two optatives [Greek] (has) and [Greek] (receives) denote future possibilities. Verses 18 19 [Greek] note the increased use of the descriptive imperfect in verses 18 20: were bringing, was suspecting, was claiming, and was asking. [Greek] of the crimes. Manuscripts of the Majority Text omit this word, perhaps in the interest of a smoother reading. [Greek] in the New Testament, this word occurs only here. It is used objectively; that is, in a favorable sense meaning religion. See 17:22 for the use of the adjective. Verse 20 [Greek] instead of the present indicative [Greek] (v. 9), Festus uses the optative to soften the force of the actual command and consequently to conceal the original motive for this question. [Greek] -2 _ftnref38 [Greek] c. Paul Introduced 25:23–27 When Festus had Paul brought before King Agrippa, it is reasonable to assume that Luke was present. During Paul's imprisonment, his friends were permitted to visit him and take care of his needs (24:23); it seems unlikely that they would be denied access to this event. Moreover, the words of Festus ( all you gentlemen here with us, 25:24) imply that persons other than the invited nobility and dignitaries were [Greek] -2 _ftnref39 [Greek] And Luke attended the earlier trials of Paul. He would want to be near his friend on this occasion also. Any information concerning Paul that circulated in and around Festus's palace would have come to Luke's attention. Throughout his presentation, Luke gives Paul a leading role in the developing account. He considers important not the presence of royalty and the display of military and administrative might, but the quiet dignity of Paul. 23. Then, on the next day, Agrippa and Bernice entered the auditorium with great pageantry, accompanied by the commanders and the prominent men of the city. Festus commanded that Paul be brought before them. Why did Festus invite royalty and dignitaries to his auditorium? The meeting obviously was not a formal trial, for Paul already had been tried before Festus and his accusers had returned to Jerusalem. Moreover, the meeting took place not in the courtroom (v. 6) but in the audience room of the [Greek] -2 _ftnref40 [Greek] And to be precise, Paul's appeal to Caesar precluded any trial at this time. Nevertheless, Festus had not completed his work on Paul's case. He was obliged to write a legal document for the benefit of Nero, but Festus publicly admitted his puzzlement (v. 27). For this reason, the governor convened Agrippa and Bernice, military officers, and city officials to give him advice (v. 26) on stating his justification for sending Paul to Rome. At the heart of the matter was the gospel which Paul eventually presented. Some scholars have questioned the historicity of Luke's comment about pageantry. Writes Hans Conzelmann, The display of ostentation is Luke's creation and is without a historical core. [Greek] -2 _ftnref41 [Greek] But the historicity of Luke's account certainly is not at stake. What took place was Festus's attempt to honor King Agrippa. The governor provided for Agrippa the occasion to display his royal power; yielded to him the judge's seat so that the king could give Paul permission to speak (26:1); allowed the king to rise first (26:30); and granted him the privilege of making the closing statement on Paul's case ([Greek] -2 _ftnref42 [Greek] King Agrippa II clothed himself in exquisite raiment, just as his father Herod Agrippa had decked himself in royal robes (12:21). To impress Governor Festus and the other notables, Agrippa II exhibited his royalty by the clothes he wore for the occasion. Bernice, even though she was not the queen, did likewise. And the high-ranking Roman army officers, five in [Greek] -2 _ftnref43 [Greek] came to the meeting in their finest military attire out of respect for the visiting king. The prominent leaders of the city dressed accordingly. Among the prominent men of the city were perchance Jews, but we conjecture that the majority of those attending were Gentiles. When all the honored guests were seated, Governor Festus ordered a soldier to fetch Paul. And mindful of Jesus word that he would be brought before governors and kings on account of Jesus, Paul seized the opportunity to witness to the Gentiles (Matt. 10:18). 24. Festus said, King Agrippa and all you gentlemen here with us. You see this man about whom all the Jews have appealed to me both in Jerusalem and here, and shouted that he should not live any longer. 25. But I find that he committed nothing worthy of death. Since he appealed to Caesar, I decided to send him there. Before Festus yields his authority to Agrippa II, he presents Paul to the audience. With deference, he addresses Agrippa as king and welcomes everyone in the audience. According to the custom of that day, he speaks only to the men, even though Bernice is in attendance. Festus calls attention to Paul and then, with a touch of exaggeration, declares that all the Jews have appealed to me both in Jerusalem and here. He evidently refers to the Jewish leaders and not to every Jew living in these two places. He stresses the seriousness of the matter by saying that the Jews are not merely petitioning but are shouting that Paul ought not to live any longer (compare 21:36; 22:22). In the original the negative adverb notappears with the expression no longeras a reinforcement of the petition: he should not live any longer. The Jews are adamant in their desire for Paul's death. The governor reveals to his audience that he examined Paul and found that Paul had committed no deed worthy of capital punishment. At this point, Festus continues, Paul appealed to the emperor (see the discussion on v. 21). What the governor fails to reveal is the immediate cause for Paul's appeal. He passes over his suggestion that the trial be held in Jerusalem as a favor to the Jews (see vv. 9, 20). To fill this gap, the Western text adds to the text (vv. 24 25; the additions are italicized) considerably: that I should hand him over to them for punishment without any defense. But I could not hand him over because of the orders that we have from the Emperor. But if anyone was going to accuse him, I said that he should follow me to Caesarea, where he[Paul] was being held in custody. And when they came,they cried out that he should be put to death. But when I heard both sides of the case,I found that he was in no respect guilty of death. But when I said, Are you willing to be judged before them in Jerusalem?he appealed to [Greek] -2 _ftnref44 [Greek] The time-honored rule that the shorter text is more likely to be the original reading applies in this case. The expansion appears to be the work of a scribe who wished to present a smoother reading of the text. The governor speaks as a judge and reveals that he has made a ruling relative to Paul's appeal that he be sent to Rome. This decision is final, but now Festus needs help in writing an accompanying report. 26. But I have nothing definite to write about him to His Majesty. Therefore, I have brought him before you and especially before you, King Agrippa, so that after the investigation, I may have something to write. 27. For dispatching a prisoner without indicating any charges against him seems absurd to me. a. But I have nothing definite to write about him to His Majesty. Although court records of Paul's earlier trial are available to the governor, he knows that he has to write his own report. Festus openly confesses that he is at a loss in respect to the wording of the report. He has determined that the charges laid against Paul are unsubstantiated, yet he is unable to understand the cause for the raging anger of the Jews against him. Hence, he says that he has nothing definite to write about Paul. In some respects, we see a parallel between Claudius Lysias, who wanted to learn from the Jewish leaders in the Sanhedrin the reason for their anger (22:30), and Governor Festus, who is asking Agrippa II, an expert in Jewish matters (26:3), to help him understand the hatred the Jews have for Paul. Festus refers to Emperor Nero as His Majesty. The Greek word is kyrios, which is translated lord. So the governor actually says that he has nothing to write to the lord. Both Augustus and Tiberius declined to be addressed by this title, but Caligula and all the emperors who followed him accepted it. Archaeological evidence has incontestably proved that Nero especially desired to be called lord. He valued the title and demanded that his subjects throughout the empire use it. Everywhere, down to the remotest village, the officials called Nero Kyrios. [Greek] -2 _ftnref45 [Greek] The earliest Christian confession is Jesus is Lord (I Cor. 12:3). This declaration stood diametrically opposed to the slogan Caesar is [Greek] -2 _ftnref46 [Greek] In his address before Agrippa Paul boldly calls Jesus Lord (26:15). For followers of Christ, only Jesus deserves that name. b. Therefore, I have brought him before you and especially before you, King Agrippa. Festus now looks to his audience for help in his predicament. He understands that the Christian religion, represented by Paul, has placed him in this plight. He expects that, of all people in the audience, Agrippa will furnish him with a solution to his problem. And he hopes that at the conclusion of the investigation, after Paul's speech and Agrippa's evaluation, he will have substantive material for his report. c. For dispatching a prisoner without indicating any charges against him seems absurd to me. This remark is an understatement. Festus implies that should he send Paul to the emperor without providing written charges, he would be in serious trouble. Nero did not waste his time on matters that should have been handled by his officials in the provinces. With the word absurdthe governor means to say that no one in his right mind would do such a thing. Greek Words, Phrases, and Constructions in 25:23–26 Verse 23 [Greek] the Greek noun derives from the verb [Greek] (I become visible). An English derivative is fantasy. [Greek] par excellence. The idiom applies to the prominent men in the city of Caesarea. Verses 24 25 [Greek] they appealed. The plural form appears, even though the [Greek] (multitude) is singular. [Greek] the infinitive is part of an indirect command: shouting that he shouldnot live any longer. [Greek] from the verb [Greek] (I seize), this is the middle which, as a reflexive, means I grasp, find, understand. Verse 26 [Greek] something to write. Note the repetition of [Greek] (what am I to write). In the first instance, Festus states a fact with the use of the indefinite pronoun [Greek] (something) and the aorist infinitive. In the second instance, he employs the interrogative pronoun [Greek] (what?) and the aorist subjunctive first person singular. The subjunctive is deliberative. Summary of Chapter 25 Festus takes the place of Governor Felix and within three days of his arrival in Caesarea travels to Jerusalem, where he meets the chief priests and elders. They press charges against Paul, who is kept prisoner in Caesarea, and ask Festus to have Paul tried in Jerusalem. Festus refuses and schedules a trial in Caesarea, where he summons Paul and listens to numerous charges which the Jews are unable to prove. Paul asserts that he has neither acted contrary to the law of the Jews or of Caesar nor desecrated the temple. When Festus asks him whether he is willing to stand trial in Jerusalem, Paul reminds the governor that he ought to be tried in a Roman court. Defending his rights, Paul appeals to Caesar. Festus declares that Paul will go to Caesar. King Agrippa and Bernice arrive in Caesarea to welcome Festus, who relates to the king the case of Paul. Agrippa states that he wishes to hear Paul, and Festus assures him that his wish will be granted the following day. With great pomp Agrippa, Bernice, military officers, and prominent leaders of the city gather in Festus's audience room. When Paul has been summoned, Festus introduces him and asks the audience, especially Agrippa, to give the governor something to write to Caesar concerning the charges leveled against Paul. -2 _ftn1 1 Josephus Antiquities20.8.10 [185 88]. -2 _ftn2 2 (Consult Emil Schürer, The History of the Jewish People in the Age of Jesus Christ175 b.c. a.d. 135), rev. and ed. Geza Vermes and Fergus Millar, 3 vols. (Edinburgh: Clark, 1973 87), vol. 1, p. 463. -2 _ftn3 3 Josephus War2.13.5 [261 63]; Antiquities20.8.6 [169 72]. See Schürer, History of the Jewish People, vol. 1, p. 465 n. 42. -2 _ftn4 4 For an early date for Felix's departure from Caesarea, see Kirsopp Lake, The Chronology of Acts, Beginnings, vol. 5, pp. 464–67. Compare Colin J. Hemer, The Book of Acts in the Setting of Hellenistic History, ed. Conrad H. Gempf (Tübingen: Mohr, 1989), p. 171. -2 _ftn5 5 Josephus gives the date as four years before the warWar6.5.3 [300] and seven years and five months before the destruction of Jerusalem [308] (LCL). -2 _ftn6 6 Josephus Antiquities20.8.8 [179]; Schürer, History of the Jewish People, vol. 2, p. 231. Ananias (see 23:2; 24:1) had been deposed. -2 _ftn7 7 John Albert Bengel, Gnomon of the New Testament, ed. Andrew R. Fausset, 5 vols. (Edinburgh: Clark, 1877), vol. 2, p. 710. -2 _ftn8 8 Josephus Antiquities11.5.3 [141]. -2 _ftn9 9 A. T. Robertson, A Grammar of New Testament Greek in the Light of Historical Research(Nashville: Broadman, 1934), p. 805; Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, trans. and rev. Robert Funk (Chicago: University of Chicago Press, 1961), #316.2. -2 _ftn10 10 C. F. D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 163. -2 _ftn11 11 Compare Josephus War1.12.4 [242]; Antiquities14.13.1 [324]. -2 _ftn12 12 J. de Zwaan has tabulated ninety-five occurrences of the genitive absolute construction in Acts and shows that twenty of these are faulty. The Use of the Greek Language in Acts, Beginnings, vol. 2, p. 42. -2 _ftn13 13 A few Greek manuscripts have inserted the comparative conjunction orto have the text read, and there stand trial orbefore me. -2 _ftn14 14 A. N. Sherwin-White, Roman Society and Roman Law in the New Testament(1963; reprint ed., Grand Rapids: Baker, 1978), p. 67. -2 _ftn15 15 Bengel, Gnomon of the New Testament, vol. 2, p. 711. -2 _ftn16 16 H. J. Cadbury, Roman Law and the Trial of Paul, Beginnings, vol. 5, pp. 310–11; Schürer, History of the Jewish People, vol. 1, p. 369 n. 76. -2 _ftn17 17 Consult Robertson, Grammar, p. 809. -2 _ftn18 18 Refer to J. M. Gilchrist, On What Charge Was St. Paul Brought to Rome? ExpT78 (1967): 264–66; Sherwin-White, Roman Society and Roman Law, pp. 57–70. -2 _ftn19 19 Cadbury, Roman Law and the Trial of Paul, p. 315. The appeal was called the provocatio,which signified the right of a citizen to appeal against the verdict of a magistrate (p. 313). -2 _ftn20 20 F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 3d (rev. and enl.) ed. (Grand Rapids: Eerdmans, 1990), p. 489. -2 _ftn21 21 Robert Hanna, A Grammatical Aid to the Greek New Testament(Grand Rapids: Baker, 1983), p. 242. -2 _ftn22 22 Robertson, Grammar, p. 896. -2 _ftn23 23 Josephus Antiquities20.5.2 [103]; 20.9.4, 7 [213, 222 23]. -2 _ftn24 24 Josephus War2.12.1 [223]; Antiquities20.5.2 [104]; see also Schürer, History of the Jewish People, vol. 1, pp. 562–63, 571 73. -2 _ftn25 25 Compare Luke 3:1; refer to Josephus War2.12.8 [247]; Antiquities20.7.1 [138]. -2 _ftn26 26 Josephus War2.13.2 [252]; Antiquities20.8.4 [159]. -2 _ftn27 27 Josephus Antiquities20.9.4 [211]. -2 _ftn28 28 Josephus Antiquities20.7.3 [145]; Juvenal Satires6.156 60. -2 _ftn29 29 Schürer, History of the Jewish People, vol. 1, p. 477; see also Josephus War7.2.1 [23 24]. -2 _ftn30 30 Compare Richard B. Rackham, The Acts of the Apostles, Westminster Commentaries series (1901; reprint ed., Grand Rapids: Baker, 1964), p. 457–58. -2 _ftn31 31 Robertson, Grammar, p. 580. -2 _ftn32 32 Blass and Debrunner, Greek Grammar, #339.1; Moule, Idiom-Book, p. 100. Consult also Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 3d corrected ed. (London and New York: United Bible Societies, 1975), p. 492. -2 _ftn33 33 Hemer, Book of Acts, p. 348. -2 _ftn34 34 Before the Roman Senate and Cicero, Senator Piso declared: Our law, Senators, requires that the accused shall himself hear the charge preferred against him and shall be judged after he has made his own defence. Appian Civil Wars3.54 (LCL). See also Tacitus Histories1.6; Jacques Dupont, Études sur les Actes des Apôtres, Lectio Divina 45 (Paris: Cerf, 1967), pp. 527–52. -2 _ftn35 35 Consult John Calvin, Commentary on the Acts of the Apostles, ed. David W. Torrance and Thomas F. Torrance, 2 vols. (Grand Rapids: Eerdmans, 1966), vol. 2, p. 266. -2 _ftn36 36 In current English, this title would be the same as His Majesty. The speaker apparently uses several (synonymous) titles for Nero, calling him either Caesar (v. 21), Emperoremperorin the Greek text is Sebastos, which is the Latin equivalent of Augustus , or His Majesty (v. 26). Lake and Cadbury, Beginnings, vol. 4, p. 312. Consult Bauer, pp. 745–46; Thayer, p. 572. -2 _ftn37 37 Refer to Robertson, Grammar, p. 919. -2 _ftn38 38 Hanna, Grammatical Aid, p. 243. -2 _ftn39 39 Theodor Zahn, Die Apostelgeschichte des Lucas, Kommentar zum Neuen Testament series, 2 vols. (Leipzig: Deichert, 1921), vol. 2, p. 814. -2 _ftn40 40 Bauer, p. 33. -2 _ftn41 41 Hans Conzelmann, Acts of the Apostles, trans. James Limburg, A. Thomas Kraabel, and Donald H. Juel (1963; Philadelphia: Fortress, 1987), p. 207. And Ernst Haenchen avers: Anyone who &conceives of such a presentation as a historically reliable report &must of necessity make a botch of his own correct insights. The Acts of the Apostles: A Commentary, trans. Bernard Noble and Gerald Shinn (Philadelphia: Westminster, 1971), p. 679. -2 _ftn42 42 Consult Rackham, Acts, p. 461. -2 _ftn43 43 Josephus mentions five cohorts, each of which had a commander. Antiquities19.9.2 [365]. -2 _ftn44 44 Metzger, Textual Commentary, p. 494. Refer to Albert C. Clark, The Acts of the Apostles: A Critical Edition with Introduction and Notes on Selected Passages(1933; Oxford: Clarendon, 1970), pp. 158–59, 381 82. And see Bruce, Acts(Greek text), p. 494. -2 _ftn45 45 Adolf Deissmann, Light from the Ancient East, rev. ed., trans. Lionel R. M. Strachan (New York: Doran, 1927), p. 353. -2 _ftn46 46 Polycarp was asked to say Lord Caesar and be saved from being burned at the stake (a.d. 155). He refused. Martyrdom of Polycarp8.2. 26. In Jerusalem and Caesarea, part 6 26:1–32 Outline (continued) 26:1–32 5. Paul's Speech 26:1 a. Permission 26:2–3 b. Acknowledgment 26:4–8 c. Background 26:9–11 d. Purpose 26:12–14 e. Conversion 26:15–18 f. Commission 26:19–23 g. Testimony 26:24–29 h. Persuasion 26:30–32 i. Conclusion 5. Paul's Speech 26:1–32 26 1 Agrippa said to Paul, You are permitted to speak for yourself. Then Paul mentioned with his hand and began to defend himself. 2 King Agrippa, I consider myself fortunate that I am about to defend myself before you today regarding all the things of which the Jews accuse me. 3 I beg you to listen to me patiently, especially because you are an expert in all the customs and disputes of the Jews. 4 All the Jews know my way of life from my childhood on, which I spent from the beginning in my own nation and in Jerusalem. 5 They have known me for a long time and can testify, if they are willing, that I have lived according to the strictest sect of our religion as a Pharisee. 6 And now I stand on trial for the hope of the promise made by God to our fathers. 7 This promise our twelve tribes hope to attain by earnestly serving God night and day. Concerning this hope, O king, I am being accused by the Jews. 8 Why do you Jews consider it incredible that God raises the dead? 9 So then I thought that I myself should do as many things as possible against the name of Jesus of Nazareth. 10 And this is just what I did in Jerusalem: not only did I lock up many of the saints in prisons because I received authority from the chief priests, but also I cast my vote against them when they were put to death. 11 Often I had them punished as I went from synagogue to synagogue, and I tried to force them to blaspheme. I was so enraged at them that I even persecuted them in foreign cities. 12 While doing this, I was going to Damascus with the authority and commission of the chief priests. 13 At noon, O king, while I was on the road, I saw from heaven a light brighter than the brilliance of the sun shining around me and those traveling with me. 14 When all of us had fallen to the ground, I heard a voice saying to me in Hebrew, Saul, Saul, why do you persecute me? It is hard for you to kick against the goads. 15 So I asked, Who are you, Lord? And the Lord said: I am Jesus, whom you are persecuting. 16 Now get up and stand on your feet. For this reason I appeared to you: to appoint you as a servant and a witness not only to the things you have seen of me but also to the things I will show you. 17 I am rescuing you from the Jewish people and from the Gentiles. I am sending you to them 18 to open their eyes, to turn them from darkness to light and from the power of Satan to God. I do so that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in me. 19 So then, King Agrippa, I was not disobedient to the heavenly vision. 20 But I kept declaring first to those in Damascus, then in Jerusalem, and then throughout all Judea, and even to the Gentiles that they should repent, turn to God, and practice works worthy of repentance. 21 For this reason, the Jews arrested me while I was in the temple and tried to kill me. 22 Therefore, having obtained help from God to this very day I stand here witnessing to both great and small and declaring nothing but what the prophets and Moses said would happen. 23 They declared that the Christ must suffer and, because of his resurrection from the dead, would be the first to proclaim light to both the Jewish people and the Gentiles. 24 While Paul was saying these things in his defense, Festus shouted in a loud voice, Paul, you are out of your mind. Your great learning is driving you insane. 25 Then Paul replied, I am not out of my mind, most excellent Festus. But I utter words that are true and reasonable. 26 The king understands these things, so I speak confidently to him. I am persuaded that none of this has escaped his notice, for it has not been done in a corner. 27 Do you believe the prophets, King Agrippa? I know you do. 28 Agrippa answered Paul, In a short time you are trying to persuade me to act as a Christian. 29 Paul said, I pray to God that whether in a short or a long time not only you but also all who hear me today may become what I am, except for these chains. 30 The king, Bernice, the governor, and those who were sitting with them stood up. 31 While they withdrew, they began to talk to one another, saying, This man is not doing anything worthy of death or imprisonment. 32 Then Agrippa said to Festus, This man could have been set free if he had not appealed to Caesar. The purpose of this ostentatious gathering is to have King Agrippa II give advice about the charges against Paul. Festus has honored Agrippa by yielding the gavel to the king. Luke records only summary statements from and about Agrippa; in Luke's account, Paul is the main character. a. Permission 26:1 1. Agrippa said to Paul, You are permitted to speak for yourself. Then Paul motioned with his hand and began to defend himself. King Agrippa is kindly disposed to Paul. The king does not ask for an explanation of the charges; instead, he grants Paul complete freedom to speak. Obviously, the king realizes that, because Paul has appealed to Caesar, the present gathering is not a formal court session. By permitting Paul to address the audience without interruption or rebuttal, Agrippa places him at ease and thus receives a comprehensive account of Paul's teachings. Agrippa avoids even the impression of having a semblance of authority over Paul. He wisely employs the passive voice when he says, You are permitted to speak for yourself, instead of, I give you permission to speak. By saying that Paul may speak for himself, he provides Paul with a wonderful opportunity to preach the gospel. He himself had indicated that he wanted to hear Paul preach (25:22). Then Paul motioned with his hand and began to defend himself. The motion of his hand is a common gesture of a first-century orator. When Luke writes that Paul speaks in his own defense, he is indicating that the words Paul utters are a defense of the gospel in the presence of King Agrippa (see the immediate context of v. 24). As a prisoner, Paul wears shackles (v. 29) while standing in front of his distinguished listeners. The contrast between the dazzling garb of the high and mighty and the humble clothes of the chained prisoner suddenly becomes meaningless, for Paul displays the quiet dignity of a man with a message.^[1] No speech, either by Paul or by any other speaker in Acts, is as personal in tone as Paul's address before Agrippa (see especially v. 27). Paul speaks engagingly to King Agrippa throughout his discourse, addressing him by his title, his name, and the personal pronoun you.^[2] This speech sparkles with the beauty of its direct gospel appeal. Paul fits his choice of words to his audience. That is, his use of the language approaches classical Greek and is on the level of his address to the Areopagus (17:22–31). At the same time, we hear in this speech the same tone of Paul's other discourses. In this speech before Agrippa, Paul again recounts his conversion experience (compare 22:1–21; and see 9:1–19). The three conversion accounts differ, but in each case Paul emphasizes those elements that suit his present purposes. He is free to choose his own wording to describe the event. Although Paul addresses Agrippa, who is of Jewish descent and is an expert in all the customs and disputes of the Jews (v. 3), the speech is not a one-sided gospel appeal directed only to Agrippa (see, for instance, v. 8). Paul presents the doctrine of Christ's resurrection as a light to the Jewish people and to the Gentiles (v. 23).^[3] Greek Words, Phrases, and Constructions in 26:1 [Greek] it is now permissible. The use of the imperfect tense is punctiliar.^[4] The passive voice of the verb with the pronoun in the dative case is equivalent to the active. [Greek] with the pronoun [Greek] in the genitive case, the phrase means on account of yourself. [Greek] the imperfect tense is inchoative and is translated he began to defend himself. ^[5] b. Acknowledgment 26:2–3 2. King Agrippa, I consider myself fortunate that I am about to defend myself before you today regarding all the things of which the Jews accuse me. 3. I beg you to listen to me patiently, especially because you are an expert in all the customs and disputes of the Jews. a. I consider myself fortunate. Paul means every word he utters to Agrippa. He expresses his joy for the opportunity the king gives him to present the gospel. Paul addresses not a Gentile ruler but a Jewish king who is versed in the Old Testament Scriptures.^[6] With respect to Agrippa, Paul has a spiritual point of contact which he lacks with Festus. Agrippa is able to understand the doctrines of the Christian faith and can give his evaluation to Festus. b. I am about to defend myself before you today regarding all the things of which the Jews accuse me. Paul can relate to King Agrippa his background, conversion experience, divine mandate, and arrest in Jerusalem. And he trusts that the king will understand that, from a Jewish point of view, Paul is in complete accord with Israel's hope for the fulfillment of Old Testament prophecies (see v. 7). This hope centers on the Jewish teaching of the resurrection of the dead (vv. 8, 23). Paul fails to enumerate the accusations which the Jews have brought against him, but in his discourse he refutes the charges that have vexed him since his arrest in Jerusalem.^[7] His primary intent is to further the cause of the gospel, but a secondary consideration is to clear himself. In the absence of his Jewish accusers, Paul can freely speak his mind without fear of altercations. When Festus eventually breaks into Paul's discourse, the governor expresses disbelief but no animosity (v. 24). c. I beg you to listen to me patiently. Paul employs the oratorical formalities of his day when he implores Agrippa to listen to him. At Paul's trial before Governor Felix, the orator Tertullus spoke similar words (see 24:4). However, Paul should not be accused of insincerity. He means every word he speaks and wants Agrippa to pay close attention to the theological message he is going to hear. d. Especially because you are an expert in all the customs and disputes of the Jews. Because Agrippa is acquainted with the Jewish faith, Paul intends to show him that Christianity has its roots in Judaism. A literal translation of the text is, because you are especially expert (see the NASB margin). Paul means to say that, of all the rulers, King Agrippa is best qualified to understand Jewish customs and disputes. He politely pays the king a compliment by calling him an expert in Jewish matters. Greek Words, Phrases, and Constructions in 26:2–3 [Greek] the omission of the definite article is common wherever names of people are mentioned in Greek lawsuits.^[8] [Greek] this is the perfect of the verb [Greek] (I think, consider), which has lost its middle function and therefore needs the pronoun [Greek] to complete the meaning of the verb. The perfect has the sense of the present. [Greek] the middle voice is expressed as a reflexive: to defend myself. [Greek] you are. This is a dangling participle. A lack of congruence in participles is not confined to the least educated writers of the New Testament. ^[9] c. Background 26:4–8 The introductory part of Paul's speech varies in content from the discourse he delivered from the steps of Fortress Antonia some two years earlier (22:3). The difference is that in the presence of King Agrippa, Paul stresses the doctrine of the resurrection from the dead. He notes that he is on trial because of this teaching (vv. 6 8). 4. All the Jews know my way of life from my childhood on, which I spent from the beginning in my own nation and in Jerusalem. 5. They have known me for a long time and can testify, if they are willing, that I have lived according to the strictest sect of our religion as a Pharisee. a. All the Jews know my way of life. With the use of the adjective all, Paul speaks in generalities. He means that his opponents in Jerusalem and elsewhere know his identity and are able to examine his personal life. They know his origin (Gal. 1:13; Phil. 3:5). When he was still a child, his parents moved from Tarsus in Cilicia to Jerusalem. In this city he was reared and educated. Paul employs the phrases from my childhood on, from the beginning, and for a long time to support his claim that the Jews are acquainted with his way of life. In addition, Paul's opponents had come to know his background through the addresses he delivered in Jerusalem and in Caesarea (22:1–21; 24:10–21). Paul states that he spent his time in his own nation. He uses the customary Greek term ethnos (nation), not the Greek noun laos, which usually refers to Israel as God's covenant people.^[10] His audience is mostly Gentile, so Paul carefully avoids giving any offense and accordingly chooses the customary term ethnos. While the term nation is broad, the reference to Jerusalem is specific. Here Paul lived for several decades until he left for Damascus (9:1–3) and subsequently for Tarsus (9:30). His protracted sojourn in Jerusalem clearly identified Paul with the Jewish religion. b. They have known me for a long time and can testify, if they are willing. Paul declares that the Jews had known him since his youth.^[11] By race, education, and zeal he is one of them, but the Jews refuse to acknowledge Paul's training in and dedication to the Jewish religion. The Jews knowledge of Paul would compel them to testify on his behalf, but he doubts that they will do so. Paul puts the onus to testify onto the Jews. c. I have lived according to the strictest sect of our religion as a Pharisee. If the Jews decline to testify, Paul himself will. He identifies himself with the law-abiding Jews of his day, for the Pharisees were known to obey God's commands according to the letter of the law. Paul describes the Pharisees as the strictest sect of our religion. No one, Paul implies, is able to accuse him of flouting God's law, for his roots are in the strictest sect of Judaism. The verb I have lived refers to Paul's youth and the duration of his training in Jerusalem. Paul could justifiably call himself a Pharisee, a son of Pharisees (23:6). If anyone would defend Paul in a Jewish court of law, the Pharisees should be the first to speak for him. Paul knows that Agrippa has authority to appoint the high priest, who belongs to the party of the Sadducees. Paul refrains from making an issue of the difference between the Sadducees and the Pharisees, but he wants the king to understand that in respect to the doctrine of the resurrection, the Pharisees ought to support Paul. And with the term religion Paul is specifically referring to the worship of Israel's God. He testifies that he and the king share in this worship. Yet Agrippa would have to acknowledge that Paul is the more faithful worshiper. 6. And now I stand on trial for the hope of the promise made by God to our fathers. In a sense, verses 6, 7, and 8 form a parenthetical thought that briefly interrupts the self-identification of Paul, a Pharisee (v. 5) who expresses his previous opposition to Jesus of Nazareth (v. 9).^[12] Paul clearly explains that the reason for his trial is spiritual and pertains to Israel's religion: the hope of the promise made by God to our fathers. Once more (see v. 5) Paul includes Agrippa among the Jewish people. What is the hope that Paul shares with the nation Israel? Throughout his preaching and speaking ministry to predominantly Jewish audiences, Paul repeatedly mentions the word hope (23:6; 24:15; 28:20) and often links it to both Jesus and the resurrection of the dead. Hope refers to the promise that God made to Israel's spiritual forefathers through the prophets in the Old Testament era. And God fulfilled this promise in the resurrection of Jesus Christ.^[13] The refusal of Paul's opponents to recognize the fulfillment of Israel's hope causes the apostle to proclaim and teach even more earnestly the actuality of this hope.^[14] Indeed, Paul wants his countrymen to acknowledge Jesus resurrection from the dead (Rom. 9:4–5; Phil. 3:11). By doing so they will graduate from expecting fulfillment of the promise to realizing that it has been fulfilled. 7. This promise our twelve tribes hope to attain by earnestly serving God night and day. Concerning this hope, O king, I am being accused by the Jews. a. This promise our twelve tribes hope to attain by earnestly serving God night and day. The expression our twelve tribes occurs only here and in Paul's letters, although other New Testament writers use a similar expression in Greek (Matt. 19:28; Luke 22:30; James 1:1; Rev. 7:4–8; 21:12). The term serves as a synonym for Israel and provides no information on postexilic history.^[15] Paul wisely states the positive aspects of Israel's hope. He speaks complimentary words and stresses that the people of Israel are trying to bring about the fulfillment of God's promise by serving him night and day. Although Paul explains in his epistles that the Jews zeal for keeping God's law cannot possibly ensure their salvation (Rom. 10:2–3), here he omits doctrinal explanations and only makes an observation. He affirms that the nation Israel earnestly worships God and expects God to fulfill his promise that the Messiah will restore Israel. This hope is basic to the Jewish religion. In a subtle manner Paul demonstrates that the hope he cherishes originates in the Jewish religion and that both the Jews and he foster the same hope, but that the Jews have brought him to trial because of this hope in Jesus and the resurrection. Here, then, is the incongruity Agrippa faces as he listens to Paul's defense. b. Concerning this hope, O king, I am being accused by the Jews. Paul addresses the king once again (see v. 2) because he wants Agrippa to pay close attention to this crucial point: the Jews drag Paul into court for espousing a doctrine they themselves teach. We must add, however, that for Paul the hope as such has become reality in the coming and resurrection of Jesus Christ. For the apostle the preaching of this hope is a message of fulfillment. In brief, the expression this hope represents the proclamation of the gospel. 8. Why do you Jews consider it incredible that God raises the dead? The change from the preceding verse (v. 7) to the present verse is abrupt and can be understood only by someone whose heritage is Jewish. The connection between the hope that God will fulfill his promise to the fathers (v. 6) and the fact that God raises the dead (v. 8) would not be evident to a Gentile. Therefore, Paul usually refrained from giving Gentile audiences a detailed exposition of the doctrine of the resurrection. He made an exception in Athens, where he addressed the learned philosophers (17:31–32). But whenever he spoke with Jews, he knew that he had a common basis, namely, God's promise to the fathers concerning the Messiah and the resurrection from the dead. Paul's listeners in the governor's mansion were military officers and prominent citizens of Caesarea (25:23). We are confident that most of these people were Gentiles, yet among the prominent leaders of Caesarea were Jews. Now Paul directs his attention away from King Agrippa and channels it toward the Jews in his audience. He disregards the Gentiles and candidly asks the Jews who are present: Why do you Jews consider it incredible that God raises the dead? From their Old Testament heritage the Jews knew that God indeed raised people from the dead.^[16] They also had to admit that Jesus did the same, as did the apostles by the power Jesus gave them. And last, they knew the Christian teaching that Jesus rose from the grave. The Pharisaic Jews accepted the doctrine of the resurrection, but they refused to believe that God raised Jesus from the dead. If God could bring back to life the son of the widow of Zarephath and the son of the Shunammite woman, would he not be able to raise Jesus? Doctrinal Considerations in 26:6–8 The Old Testament discloses a gradual development of the doctrine of the resurrection. After man's fall into sin, God placed a limit on man's physical life. The genealogy from Adam to Noah, for example, has a recurring refrain for every person that is listed: and he diedGen. 5:5, 8, 11, 14, etc. . The exception is Enoch, who was no longer here, for God took himGen. 5:24, NAB . God also took Elijah to heaven (II Kings 2:11). These two people were translated to heaven but did not experience a resurrection. The prophets Elijah and Elisha were instrumental in raising young men from the dead (I Kings 17:23; II Kings 4:35), but in the course of time the widow's son in Zarephath died again, and so did the son of the Shunammite woman. Likewise, the dead man who was thrown into Elisha's grave and came back to life died again, in the course of time (II Kings 13:21). The doctrine of the resurrection becomes more distinct in Job, the psalms, and the prophets. In these books a number of allusions to the resurrection appear. Job declares that after death he will see his Redeemer with his own eyes (Job 19:25 27). David asserts that God's Holy One (or: faithful one) will not be abandoned to the grave and see decay (Ps. 16:10). Isaiah records a hymn in which these lines occur: But your dead will live; their bodies will rise. You who dwell in the dust, wake up and shout for joy. Your dew is like the dew of the morning; the earth will give birth to her dead. [26:19, NIV] Daniel prophesies: Multitudes who sleep in the dust of the earth will awake: some to everlasting life, others to shame and everlasting contemptDan. 12:2, NIV . The prophet Hosea invites the people to return to the Lord, who will revive them after two days and restore them on the third day (Hos. 6:2). And Ezekiel relates his vision of the dry bones that come to life again (Ezek. 37:1–14). In the New Testament era, Martha reveals that she believes in the resurrection of the dead. She responds to Jesus assurance that Lazarus will live by confessing, I know that he will rise again in the resurrection at the last dayJohn 11:24, NIV . Martha demonstrates that as a member of the Jewish community she is acquainted with the doctrine of the resurrection, which she accepts in faith. Jesus reply to her, I am the resurrection (John 11:25), is the fulfillment of man's longing for restoration. This teaching, therefore, has become one of the basic doctrines of Christianity. Greek Words, Phrases, and Constructions in 26:4–8 Verse 4 [Greek] &[Greek] so then. This combination is contrasted by that of [Greek] (and now), which introduces a parenthetical comment (vv. 6 8). [Greek] the Attic form of the third plural [Greek] (they know) occurs only here. Paul uses classical Greek in the presence of government officials, military commanders, and prominent citizens. Verse 5 [Greek] the use of the subjunctive expresses uncertainty and doubt. It also indirectly shows the Jews animosity toward Paul. [Greek] I lived. Here is the culminative use of the aorist tense. Paul looks back on a period in his life when he practiced his religion as a Pharisee. Verses 7 8 [Greek] the expression has the force of an adverb and signifies earnestly. An approximate parallel appears in I Thessalonians 3:10. '[Greek] this relative pronoun is similar to a demonstrative pronoun and should be translated this hope. ^[17] [Greek] the preposition [Greek] with the dative conveys a metaphorical sense: Why is it judged incredible in your eyes? ^[18] [Greek] the meaning of this particle in the context of the sentence is the equivalent of [Greek] (that). d. Purpose 26:9–11 After a brief doctrinal explanation (vv. 6 8), Paul resumes his biographical sketch. He informs his audience how he used to oppose the teachings of Jesus of Nazareth. 9. So then I thought that I myself should do as many things as possible against the name of Jesus of Nazareth. The introductory words so then connect this sentence with Paul's earlier train of thought (vv. 2 5). As a Pharisee he consciously decided to negate the influence of the Christian church indeed, to destroy it. Paul intimates that no one ordered him to oppose Jesus Christ; he himself made this decision. Moreover, Paul indicates that he felt a moral obligation to counter the spread of Christianity with all the resources at his disposal. Even though he believed in the resurrection of the dead, he refused to believe that God had raised Jesus of Nazareth. Blinded by unbelief, he thought that he was serving God by opposing the name of Jesus Christ (John 16:2). The term name must be understood in the broad sense of Jesus teachings and ministry, that is, his revelation. Paul identifies Jesus not as the Christ but with reference to his residence, Nazareth (see the commentary on 22:8 and 24:5). As an ardent Pharisee he opposed Jesus in numerous ways. For Paul, thwarting the cause of Christ became a way of life. 10. And this is just what I did in Jerusalem: not only did I lock up many of the saints in prisons because I received authority from the chief priests, but also I cast my vote against them when they were put to death. Here is Paul's candid confession about his former life as persecutor of Christ's followers. Subsequent to Stephen's death, Paul victimized the residents of Jerusalem who believed in Christ. He went from house to house and, dragging away both men and women, he put them in jail (8:3). Note that Paul identifies these victims as saints (lit.: the holy ones).^[19] By using this explicit term, the former persecutor not only openly admits that he inflicted injuries on innocent people but also ascribes to them the attribute of holiness. In short, he regards them highly.^[20] At other places, Luke reports that Paul dragged away men and women and put them in prison (8:3; and see 9:2; the term prison probably refers to the jails that at one time housed the apostles [4:3; 5:18]). Paul's obsession had blinded him. He showed respect for neither men nor women. Making no distinction, he had both incarcerated. And at the trials of these people, Paul was present. He confesses that he cast his vote against them when they received the death penalty, although the Jews did not have the right to administer capital punishment (John 18:31).^[21] From the information in Acts we know of only one person whom the Jews stoned to death, namely, Stephen, and perhaps Paul has in mind this first martyr. But in the unsettled times during Pontius Pilate's last year in office and his recall to Rome in a.d. 36, the Jews not only continued their attacks on the Christians but even executed some of them (see 22:4). How many Christians were put to death is not known. We know next to nothing of the process of appointing new members to the Sanhedrin, although Emil Schürer states that rabbinical learning [functioned] as the sole test of a candidate's eligibility. ^[22] But age may also have been a factor, for Paul is portrayed as a young man at the time of Stephen's death (7:58). Therefore, he may have had to wait before he could join the ranks of the Sanhedrin. Filling the role of prosecutor for the Sanhedrin, Paul voted for the execution of the imprisoned Christians. 11. Often I had them punished as I went from synagogue to synagogue, and I tried to force them to blaspheme. I was so enraged at them that I even persecuted them in foreign cities. The point Paul tries to make in his address to King Agrippa is that he was a most zealous Jew who served the governing body, the Sanhedrin, Jerusalem. In that capacity, he aided the forces that opposed the rise of Christianity by persecuting those who adhered to this faith. The Christians were part of the local synagogues. Thus, Paul could easily lay his hands on them and have them tried and punished by the judicial courts of these synagogues (Matt. 10:17). These lower courts meted out floggings (Matt. 23:34; II Cor. 11:24). When Christians stayed away from the synagogue worship services, Paul would go to their homes and drag them before the courts. Paul openly confesses that he was so filled with rage against the followers of Jesus that he tried to force them to blaspheme. He fails to specify what the word blaspheme entails, but the context implies the cursing of Jesus person, teaching, and work (I Cor. 12:3). Terrorizing the Christian community in Jerusalem and Judea failed to satisfy Paul. He sought permission from the high priest to persecute Christians in foreign cities and take them as captives to Jerusalem. He knew that the Sanhedrin exercised authority over synagogues outside of Israel, and that with proper credentials he could travel to cities where numerous Jews had settled. Damascus was one of these places. Greek Words, Phrases, and Constructions in 26:9–11 Verses 9 10 [Greek] in context, this combination probably is the equivalent of the English colloquial idiom Why, or, Why, I myself thought. ^[23] E the relative pronoun in the neuter accusative singular (see 11:30) actually refers to the entire preceding verse (v. 9): and this is just what I did. [Greek] the present passive participle of the verb [Greek] (I destroy) alludes to the act of executing someone.^[24] The present tense denotes repeated occurrence, the genitive case is the genitive absolute construction, and the use of the passive serves to hide the identity of the executioners. Verse 11 [Greek] from the verb [Greek] (I force), the imperfect tense should be interpreted in the conative sense: I tried to force. Paul admits that, in spite of his efforts, he failed. [Greek] the adverb meaning exceedingly can be translated very. e. Conversion 26:12–14 This account of his conversion varies from the one Paul delivered to the Jews in Jerusalem (22:6–21). We can hardly fault Paul for presenting his own experience in two slightly different versions; the setting and purpose of each account contribute to the differences. 12. While doing this, I was going to Damascus with the authority and commission of the chief priests. 13. At noon, O king, while I was on the road, I saw from heaven a light brighter than the brilliance of the sun shining around me and those traveling with me. Paul relates that he continued persecuting Jesus followers, even in foreign cities. In the presence of the king, Paul employs official terms. On an earlier occasion, he said that he had received letters from the high priest and the council (22:5). Now he speaks formally and says that he went to Damascus with the authority and commission of the chief priests. The expression chief priests points to members of priestly families who occupied a seat in the Sanhedrin (see the commentary on 4:6). At this juncture in his address, Paul tells Agrippa about his conversion to Christianity. Near the city of Damascus the unexpected happened. Paul points out that it was high noon while he was traveling. Suddenly a light that surpassed the brightness of the sun enveloped him and his travel companions (Luke 2:9), as those companions could attest (22:9; in short, Paul did not suffer an epileptic spell, a heatstroke, or a hallucination). He states that the light originated in heaven, so that Agrippa has to realize the supernatural characteristics of the event. 14. When all of us had fallen to the ground, I heard a voice saying to me in Hebrew, Saul, Saul, why do you persecute me? It is hard for you to kick against the goads. The two earlier accounts (9:4 and 22:7) and this one differ at several points. In verse 14 Paul reveals that everyone in the group fell to the ground, but the other reports state that Paul alone was prostrate. (The Western text adds a clause [the addition is in italics]: When all of us had fallen to the ground because of fear, only I myself heard.& ) How do we explain such an obvious variation? We need not see an obstacle if we accept the interpretation that Paul's companions were prostrate but soon got to their feet again. They were not blinded by the light as Paul was and, although they heard the sound, they could not understand the words that Jesus spoke (9:7; 22:9). Next, only here do we read that Jesus addressed Paul in the Hebrew tongue.^[25] We surmise that Paul wanted to communicate to Agrippa that the heavenly voice spoke to him in the language of the sacred Scriptures of the Old Testament. The Greek text shows that Jesus called Paul by his Hebrew name (Saoul) and not by the Greek form (Saulos). And last, the first two narratives disclose that Jesus briefly asks: Saul, Saul, why do you persecute me? (9:4; 22:7). But here Jesus continues and states, It is hard for you to kick against the goads (see the comments on the Greek text at 9:5). Paul undoubtedly tells Agrippa more of Jesus words than he told his Jewish audience in Jerusalem. This illustration, borrowed from an agricultural setting, was well known as a proverb throughout the Mediterranean world.^[26] King Agrippa was no stranger to it. What is the meaning of the proverb? The saying illustrates an ox delivering a swift kick, only to experience the sharp pain caused by the point of a goad. The ox's unwillingness to serve its master leads only to pain. But when the animal docilely performs the required task, the master can put the goad away. Metaphorically, this proverb applies to a man who resists God's call to serve him. Jesus wanted to use Paul's talent and training for the purpose of extending God's kingdom and proclaiming the gospel, but Paul persecuted the church. His efforts resulted in pain. After his conversion he repeatedly speaks about his sin of persecuting the church (I Cor. 15:9; Gal. 1:23). He calls himself a former blasphemer, persecutor, and violent man (I Tim. 1:13). Conclusively, this proverb informs Agrippa about the turning point in Paul's life. Instead of being Jesus enemy, he has become his servant. Greek Words, Phrases, and Constructions in 26:12–14 Verses 12 13 [Greek] while doing this. The use of the prepositional phrase appears to have a resumptive meaning equivalent to and so, well then. ^[27] [Greek] the combination denotes the Roman way of reckoning time. The case is the genitive of time. Verse 14 [Greek] from the verb [Greek] (I fall down), the aorist active participle is part of the genitive absolute construction. [Greek] I heard a voice. See the commentary on 9:7. [Greek] the plural probably refers to the double-pointed goad.^[28] f. Commission 26:15–18 15. So I asked, Who are you, Lord? And the Lord said: I am Jesus, whom you are persecuting. 16. Now get up and stand on your feet. For this reason I appeared to you: to appoint you as a servant and a witness not only to the things you have seen of me but also to the things I will show you. a. Who are you, Lord? The meaning of verse 15 has already been explained in the context of the earlier accounts (9:5; 22:8). A slight variation occurs here, where Jesus identifies himself but omits his place of origin, Nazareth. b. Now get up and stand on your feet. Of the three reports of Paul's conversion only this one states that he must stand on his feet. The command at first seems redundant, but further reflection shows that it conveys a dual message. The first and obvious message is that Paul must arise from his prone position, stand in the presence of Jesus, his Lord, and accept his new task. The second message hinges on the fact that the words are a direct quotation from one of the Old Testament prophets. God told Ezekiel to stand on his feet and called him to be his prophet. Similarly, Jesus appointed Paul to be a prophet. Agrippa believed the writings of the prophets (see v. 27) and now he understood that Paul, too, was divinely called to a prophetic office. c. For this reason I appeared to you. The resurrected and glorified Jesus appeared to Paul and then personally called him to fulfill a task. In other words, Paul's calling had a divine origin that was personal and direct. d. To appoint you as a servant. ^[29] In the first two accounts of Paul's conversion, Jesus instructs Paul to enter the city of Damascus, where he will be told what to do (9:6; 22:10). Here, however, Jesus shows the purpose for appearing to Paul: to appoint you as a servant and a witness. The verb to appoint is significant because in Greek it has a combined form that includes the meaning beforehand.^[30] That is, God separated Paul before his birth to the task of preaching the gospel (Gal. 1:15). In his speech before the Jews in Jerusalem, Paul discloses that God appointed him, but now he says that Jesus did so. e. [To appoint you] a witness not only to the things you have seen of me but also to the things I will show you. Paul must be a witness both as a person who saw Jesus during the encounter near Damascus (I Cor. 9:1) and as a proclaimer of Christ's gospel. After Paul's conversion, Jesus repeatedly revealed himself to Paul in visions.^[31] Paul, then, became an eyewitness and a minister of the word (Luke 1:2) and fulfilled the requirements for apostleship (1:21–22). Jesus designated Paul a witness of Christ's resurrection and a herald of what he heard from his Lord. 17. I am rescuing you from the Jewish people and from the Gentiles. I am sending you to them 18. to open their eyes, to turn them from darkness to light and from the power of Satan to God. I do so that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in me. We make these observations: a. Rescue. The words of Jesus that Paul conveys to King Agrippa are based on Old Testament passages from the prophets and the psalms. God tells Jeremiah not to be afraid of the people because he himself will rescue the prophet (Jer. 1:8, 19). And in his psalm of thanks, David cries out to God for deliverance from the nations (I Chron. 16:35; Ps. 106:47). Paul's life testifies to the fact that he needed deliverance from both the Jewish people and the Gentiles. On numerous occasions the Jews wanted to kill him, as did the Gentiles (II Cor. 11:24–27). The irony is that Paul, the former persecutor of Christ's disciples, was persecuted by Jew and Gentile alike. Yet the Lord repeatedly rescued him. b. Apostle. When Jesus said to Paul, I am sending you to them, he indirectly used the words God spoke to Jeremiah and Ezekiel when he commissioned them as prophets (Jer. 1:7; Ezek. 2:3). Believing the prophets, Agrippa would have to admit that Paul stood in the line of the Old Testament prophets. To be precise, Jesus commissioned Paul as a witness to both the Jews and the Gentiles (20:21) but especially as an apostle to the Gentiles (Rom. 15:15–16; Gal. 2:8). Note that the words Jesus spoke to Paul near Damascus and which Paul now recalls in the presence of King Agrippa are all allusions to the writings of the prophets. When Paul says, to open their eyes, to turn them from darkness to light, Agrippa should know that Jesus is referring especially to (Isaiah 42:7. This part of Isaiah's prophecy is known as one of the servant songs depicting the coming of the Messiah.^[32] The work of opening the spiritual eyes of the people belongs to the Holy Spirit. The Spirit empowers God's servants to preach the gospel and grants them the joy of seeing the effect of their preaching.^[33] Paul points out that he works among Jews and Gentiles on behalf of the Messiah. As an apostle of Christ he preaches the gospel. The Good News opens the eyes of those who are spiritually blind and turns the people from darkness to the light of God's WordI Peter 2:9). c. Purpose. In respect to the people, Jesus specifies three spiritual objectives for Paul: first, to open their eyes; next, to turn them from darkness to light; and last, to turn them from the power of Satan to God. When a person opens his spiritual eyes and comes to conversion, he leaves his world of darkness and enters the light of the gospel. He is no longer Satan's slave but serves the living God. To the Jews, the imagery of stumbling like blind men in darkness appropriately depicted the condition of the Gentiles. But God had entrusted his holy oracles to the Jews (Rom. 3:2), so that they might live in his light. The Jews, however, had refused to accept God's Word and thus were spiritually blind (John 9:39 41). Both the Jews and the Gentiles had to turn from darkness into light. In his epistles to the Gentile churches, Paul frequently uses the metaphor of darkness and light.^[34] Darkness characterizes the realm of Satan, which Jesus here describes as the power of Satan. (In Acts, the name Satan appears twice, here and in a question Peter asked: Ananias, why has Satan filled your heart? [5:3].) Paul meets the power of Satan wherever he proclaims the gospel (see, e.g., 13:10; 16:16; 19:15). d. Salvation. The words Paul speaks are not his own but those of Jesus. This becomes clear from the first person pronouns that predominate in Jesus words, especially in the last sentence: I do so that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in me. The Greek places emphasis on the last word in the sentence, which in this case is me. Salvation comes to expression when the sinner repents, is cleansed from sin, and takes his place among those who obtain their spiritual inheritance through faith in Christ. The believer receives his inheritance when Jesus, having declared him holy, embraces him and welcomes him into the fellowship of the saints. Practical Considerations in 26:12–18 A word aptly spoken is like apples of gold in settings of silver. [Prov. 25:11, NIV] Addressing the Jews from the steps of Fortress Antonia in Jerusalem, Paul disclosed that after his conversion a Damascene Jew named Ananias came to see him. He added that Ananias was a devout man according to the law and respected by all the Jews living there (22:12). Paul used this description to mollify his listeners and prove that he was welcomed in Damascus by a highly respected Jew. In addition, he carefully avoided using the name of Jesus so that he would not give offense. Standing before King Agrippa, Paul refrained from mentioning Ananias. Instead he chose to relay the words of Jesus who, by appointing Paul his servant and witness, placed him in the line of the Old Testament prophets and New Testament apostles.^[35] Paul conveyed Jesus words that echoed the Old Testament prophecies. He knew that Agrippa believed these prophecies and therefore Paul wanted to persuade him to accept the truth of Jesus message. Paul preached the gospel to both the Jews in Jerusalem and King Agrippa in Caesarea. In both instances he recalled his conversion experience. From that same incident he wisely chose different words and emphasized different aspects in his effort to bring the gospel to each party: the words of Ananias for the Jews in Jerusalem, the words of Jesus for Agrippa. Paul was all things to all men in order to win some for Christ (I Cor. 9:20–23). Greek Words, Phrases, and Constructions in 26:16–17 [Greek] from the verb [Greek] (I see), this future passive verb has an ingressive connotation: I will begin to appear. ^[36] [Greek] in the passive, the verb [Greek] means to choose, but the meaning to deliver or to save is preferred.^[37] [Greek] the nearest antecedent is the neuter plural [Greek] (nations). Together with the noun [Greek] ([Jewish] people) the neuter noun effects a change of gender in the relative pronoun from the neuter to the masculine. [Greek] I am sending you. The phrase is followed by a series of three aorist infinitives that express purpose: to open, to turn, and to receive. g. Testimony 26:19–23 Paul's gospel presentation before King Agrippa gradually leads to a climax. The apostle offers a testimony of his obedience to the divine commission he received. Paul becomes increasingly personal, as is evident from his use of the first person singular in nearly every sentence.^[38] 19. So then, King Agrippa, I was not disobedient to the heavenly vision. 20. But I kept declaring first to those in Damascus, then in Jerusalem, and then throughout all Judea, and even to the Gentiles that they should repent, turn to God, and practice works worthy of repentance. a. So then, King Agrippa. Skillfully preaching the gospel as if to one man, Paul addresses King Agrippa three times by name (vv. 2, 19, 27) and six times by his royal title (vv. 2, 7, 13, 19, 26, 27). He involves the king in a personal way to win him for the cause of Christ. b. I was not disobedient. After citing the words of Jesus, the apostle now reveals his reaction to his divine appointment. He chooses the double negative construction to stress his immediate response: I was not disobedient to the heavenly vision. (This reference includes Jesus subsequent revelations.) Paul omits any reference to the three days of soul-searching when he was in a state of physical blindness. Rather, he indicates that he promptly began to preach Christ's gospel in the synagogues of Damascus (9:20). When he was forced to flee from that city, he returned to Jerusalem and continued to speak boldly in the name of Jesus Christ, especially to the Greek-speaking Jews (9:28–29). Paul believed in bringing the message of salvation first to the Jews and then to the Gentiles (Rom. 1:16). c. Then throughout all Judea, and even to the Gentiles. At this point, the grammatical construction of the Greek text is awkward. For instance, we would have expected the sequence in Damascus, in Jerusalem, and in Judea. But Paul never preached in the cities and villages of Judea. He spent only fifteen days in Jerusalem (Gal. 1:18) and he states categorically that he was unknown to the churches of Judea (Gal. 1:22). But through a change in the Greek grammar of the sentence, which I translate with the preposition throughout, he notes the effect of his preaching. Paul preached the gospel in Damascus, in Jerusalem, throughout Judea, to the Gentiles. The emphasis is not on Paul's presence in Judea but on the fact that he, a former persecutor of the church, preached the gospel. This astonishing news spread throughout the rural areas of Judea.^[39] Further, Paul's special calling was to bring the gospel to the Gentiles (Rom. 15:16; Gal. 2:8), which he did on his journeys to Cyprus, Asia Minor, Macedonia, and Achaia. Paul indeed fulfilled the missionary mandate Jesus gave the apostles before his ascension: to be his witnesses in Jerusalem, Judea, Samaria, and to the ends of the earth (Rom. 15:19). d. They should repent, turn to God, and practice works worthy of repentance. Like John the Baptist (Matt. 3:2, 8), Paul preached the gospel of repentance. He called both the Jews and the Gentiles to turn to God in repentance (20:21). His objective was to have both of these groups acknowledge Jesus Christ as their Savior. For Paul, the acts of repenting and turning to God must be followed by deeds that show the reality of repentance. To be precise, repentance denotes that the whole person with heart, mind, and soul is turned around from sin to service. Repentance for everyone, regardless of age, race, or nationality, marks a moral and religious orientation to a new way of life.^[40] In the words of Jesus: So then, you will recognize them by their fruits (Matt. 7:20; and see James 2:14 17).^[41] 21. For this reason, the Jews arrested me while I was in the temple and tried to kill me. Disregarding the accusations of the Jews (21:26–29) and the charges leveled by Tertullus (24:5–6), Paul states that the Jews arrested him for preaching about repentance. He refrains from presenting details, for he realizes that in the presence of King Agrippa he is not a defendant in court but a herald of Christ's gospel. Nevertheless, in passing he refers to the violence directed against him in Jerusalem: the Jews arrested me while I was in the temple and tried to kill me. The expression to kill actually means to manhandle in such a way that death is inevitable (see 5:30). When the Jews attempted to stop Paul from preaching the gospel, they deliberately chose to oppose God. However, in their fight against God, they eventually would be losers and Paul through God's grace the victor.^[42] 22. Therefore, having obtained help from God to this very day I stand here witnessing to both great and small and declaring nothing but what the prophets and Moses said would happen. Paul saw the hand of God in his deliverance from Philippian imprisonment, mob violence in Thessalonica and in Ephesus, and the rioters in the temple area of Jerusalem. God had protected Paul from evil men while he remained obedient to his calling: to proclaim the gospel of salvation. Paul had received Jesus word that he must testify for the Lord in Rome, and he knew that God would shield him from danger (23:11). As a prisoner Paul received the necessities of life from numerous friends and acquaintances. These members of the Christian community in turn received the gospel and spiritual counsel from the apostle. Other visitors, both great and small on the social scale, also heard the proclamation of the Good News. Not only the high and mighty (Roman governors and a Jewish king), but also the lower class of society (the common laborer and the soldier) attended to Paul's words. What was the content of Paul's gospel proclamation? It was the same gospel that Jesus taught the men of Emmaus and his disciples in the upper room. Jesus opened the Scriptures for them by beginning with the books of Moses and continuing through the prophetic writings and the Psalms (Luke 24:27, 44).^[43] Paul uses not the threefold division of the Old Testament but the twofold (the books of Moses and the prophets) and places the word Moses at the end for emphasis (compare 28:23). Paul tells King Agrippa that the Old Testament canon is his source of information for preaching the gospel. Because the king himself believes the writings of this same canon, Agrippa will have to conclude that Paul preaches the gospel within the parameters of Judaism and is innocent of any wrongdoing (see v. 32). 23. They declared that the Christ must suffer and, because of his resurrection from the dead, would be the first to proclaim light to both the Jewish people and the Gentiles. Paul asserts that the Old Testament prophecies disclose the suffering, death, and resurrection of the Messiah. Further, these prophecies teach that the Messiah would shine his light on Jew and Gentile alike. Both the psalmists (Pss. 2:6–7; 16:10; 22:1–21; 118:27) and the prophet Isaiah (42:6; 49:6; 53:3–11; 60:3) speak about the task, life, death, and resurrection of the Messiah. For the Jews, the doctrine that the Messiah would suffer and die was difficult to accept.^[44] Even though Jesus and his apostles turned to the Scriptures that taught this doctrine, the Jews displayed their reluctance to accept it. In fact, Jesus pointedly (and rhetorically) asked the men of Emmaus whether the prophets said that the Christ must suffer and enter his glory (Luke 24:26). Paul, in his sermons in the synagogue at Thessalonica, taught and proved from the Scriptures that the Christ had to suffer and rise from the dead (17:3). And in one of his epistles, he teaches the heart of the gospel: Christ died, was buried, and was raised on the third day according to the Scriptures (I Cor. 15:3–4). But because the Jews rejected this teaching, they arrested Paul and were ready to kill him. Christ came so cause the light of the gospel to shine on both the Jewish people and the Gentiles. Jesus is the light of the world (John 8:12) who calls both the Jew and the Gentile to leave the darkness and enter his light. The apostles as Christ's servants continue the task of dispelling darkness and causing the light to shine (see 13:47). Greek Words, Phrases, and Constructions in 26:19–23 Verses 19 20 [Greek] as an adverb, the word introduces a coordinate sentence that expresses cause: because of this. ^[45] [Greek] the preposition denoting place governs the two nouns Damascus and Jerusalem. [Greek] all of Judea. This is the accusative of extent that indicates how far the news of Paul's preaching had spread. [Greek] the dative of the indirect object separates the Gentiles from the Jews living in the places just mentioned. [Greek] modifying the understood subject of the preceding infinitives, the present tense of this participle shows continued action. The verb [Greek] points to a habitual lifestyle: they practice. Verse 23 [Greek] this particle takes the place of the conjunction that. [Greek] a verbal adjective from the verb [Greek] (to suffer). In the light of Luke's practice of expressing the necessity of Christ's suffering (Luke 24:26, 46; Acts 3:18; 17:3), this verbal adjective should be interpreted as must suffer. ^[46] h. Persuasion 26:24–29 Throughout his address, Paul speaks directly to King Agrippa. But Governor Festus is also present and listens attentively. The subject matter and the word choice prove to be too much for him. Being unfamiliar with the Scriptures and ignorant of the Christian faith, he reacts adversely to Paul's word concerning Christ's resurrection. 24. While Paul was saying these things in his defense, Festus shouted in a loud voice, Paul, you are out of your mind. Your great learning is driving you insane. a. Paul, you are out of your mind. The word defense should be construed as a defense of the gospel and not as a defense in a court case (see the commentary on v. 1). Paul was so caught up in preaching the gospel that Festus considered Paul to be beside himself. The outburst of Festus actually conveys the idea that the governor considers Paul to be overly enthusiastic and lacking sound judgment.^[47] Paul's emotional address had affected Festus, who as a consequence suddenly shouted in a loud voice and interrupted Paul's presentation of the gospel. When a person is unable to fathom spiritual truths because of unbelief and ignorance, he is apt to remark that the speaker is out of his mind. Elsewhere Paul observes, For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of GodI Cor. 1:18, NIV . Incidentally, many of the Jews accused Jesus of being demon-possessed and raving mad (John 10:20). b. Your great learning is driving you insane. Paul's speech, delivered in excellent Greek, showed him to be an educated man. When Paul opened the Scriptures for his audience, Festus knew that he was unable to understand Paul's message. Being unfamiliar with the Old Testament and the teaching of Jesus, the governor realized that he would not gain any information for his letter to Nero. To maintain his own prestige, he resorted to describing Paul as a man whose higher learning had driven him to eccentricity. In Festus's opinion, Paul held untenable positions, especially in regard to the doctrine of the resurrection (compare 17:32). 25. Then Paul replied, I am not out of my mind, most excellent Festus. But I utter words that are true and reasonable. 26. The king understands these things, so I speak confidently to him. I am persuaded that none of this has escaped his notice, for it has not been done in a corner. Notice these two points: a. Festus. Paul is fully in control of the situation. He first speaks directly to Festus and then, while continuing to address the governor, engagingly speaks about the intellectual capabilities of King Agrippa. In brief, he involves both Festus and Agrippa in understanding his gospel presentation. The first thing Paul stresses is his mental state: he is in his right mind. He calls the governor by name and addresses him by a title of respect. This appellation was commonly used as a designation for persons of high social rank, including those in governing positions (Luke 1:3). The next thing Paul emphasizes is that the words he has spoken thus far are to be characterized as true and reasonable. Words spoken in a frenzy usually are exaggerated and sometimes false. By contrast, the words Paul has uttered are based on historical facts that can be verified. Words uttered by someone who is out of his mind fail to communicate reasonableness. But Paul's address is rational and demonstrates sound judgment and self-control. During the delivery of his speech, and particularly toward the end, Paul exhibited enthusiasm and fervor for the sake of Christ. Yet, no one is able to fault Paul for displaying a measure of zeal for a cause that is near to his heart. b. Agrippa. While answering Festus, Paul cleverly involves Agrippa to keep the king's attention. In his reply to the governor, he sketches a picture of Agrippa and places him in a favorable light. According to Paul, the king comprehends the speech Paul delivered. Agrippa is acquainted with the Old Testament Scriptures and thus Paul can confidently preach the gospel to him. Paul is actually saying that he can do so boldly, that is, freely and openly. Agrippa hears Paul paying him a compliment, for Paul says that the king is exceptionally observant regarding religious issues in Israel. He says, I am persuaded that none of this has escaped his notice. Paul avers that Agrippa is fully aware of the fact that Christianity is the fulfillment of the Old Testament messianic prophecies. After Pentecost in a.d. 30, the gospel of Christ has been proclaimed openly and boldly in Israel and throughout the Greco-Roman world. And Agrippa, while spending his childhood years in Caesarea, certainly had learned about the growth of the Christian church among the Jews and the members of the household of Cornelius, the Roman centurion. For it has not been done in a corner. The adherents of the Christian faith did not hide in secret places. They carried the message of salvation to every major city. They were present everywhere in Judea, Samaria, and Galilee (9:31); they had traveled as far as Phoenicia, Cyprus, and Antioch (11:19); they founded churches throughout Asia Minor, Macedonia, and Achaia; and they had taken the gospel as far as Rome. Christianity had become a world religion. Paul had spoken fearlessly before Epicurean and Stoic philosophers in Athens (17:16–33), had lectured publicly for more than two years in Ephesus (19:8–10), and had defended himself before Felix and Festus (24:10–21; 25:8–11). Nothing was done secretly in a corner.^[48] Paul ingeniously quotes words which philosophers pejoratively used for uneducated teachers. These teachers tried to gain a following among people of the lower classes of society but were unable and unwilling to present their teaching among scholars. By citing this adage, Paul effectively refutes Festus's accusation of insanity. 27. Do you believe the prophets, King Agrippa? I know you do. Once more turning his attention directly to Agrippa, Paul asks him a personal question that immediately follows his compliment to the king. Paul inquires whether Agrippa believes the prophets, which is an oblique reference to the canon of the Old Testament. With this question, he causes the king to face a dilemma: if Agrippa answers negatively, he incurs the wrath of the Jewish people; if the king replies affirmatively, he loses face if Paul asks him to believe the gospel. Before he is able to respond, Paul already has formulated the answer for him: I know you do. Indeed, Paul's reply is so positive that it conveys the meaning I intuitively know that you do. 28. Agrippa answered Paul, In a short time you are trying to persuade me to act as a Christian. a. Translations. Variants in the Greek text are reflected in divergent translations of this verse: You almost persuade me to become a Christian (NKJV). You with a few words are trying to persuade me to be a Christian (MLB). In a short time you will persuade me to become a Christian (NASB). Do you think that in such a short time you can persuade me to be Christian? (NIV). In a short time you think to make me a Christian (RSV). The readings differ in respect to three points. First, does the Greek text refer to time or means? Next, should the text be translated persuade or think? And last, do we adopt the reading to become [be] a Christian or to make me Christian? The technical problems are discussed in other sources; here I wish to point our the wisdom of accurately understanding idiomatic expressions in Greek instead of providing a literal, but wooden, translation.^[49] This idiom in Paul's speech connotes, In a short time you are trying to persuade me to act as a Christian. b. Interpretation. Before, throughout, and even after Paul's speech, Agrippa is kindly disposed toward Paul. We should interpret Agrippa's remark, therefore, as neither an attempt to ridicule the speaker nor a witty reply to evoke laughter from the audience.^[50] Agrippa sees that Paul's penetrating question concerning belief in the writings of the prophets would lead to a further query on believing the truth of the gospel. He evasively counters Paul's probe by asking whether the apostle expects an instantaneous response to preaching. ^[51] Like Felix, who dismissed Paul when the topic of personal ethics became too personal (24:25), Agrippa resorts to a delaying tactic: a half-hour is too short a time to make a commitment! Furthermore, he does not want to be identified as a Christian. During the first century, the name Christian elicited derision and scorn (I Peter 4:16). In the presence of a governor, high-ranking military officers, and prominent leaders, Agrippa is not interested in declaring that he acknowledges the truth of Christ's gospel and wishes to follow Jesus. With a question that betrays a lack of earnestness, he answers Paul and considers the matter closed. 29. Paul said, I pray to God that whether in a short or a long time not only you but also all who hear me today may become what I am, except for these chains. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ 27. Voyage to and Stay in Rome, part 1 27:1–44 Outline 27:1 28:31 X. Voyage to and Stay in Rome 27:1–44 A. Caesarea to Malta 27:1–12 1. To Crete 27:1–2 a. Boarding Ship 27:3–8 b. Sailing to Crete 27:9–12 c. Waiting at Crete 27:13–44 2. The Storm 27:13–20 a. The Northeaster 27:21–26 b. Revelation 27:27–32 c. Soundings 27:33–38 d. Encouragement 27:39–44 e. Shipwreck X. Voyage to and Stay in Rome 27:1 28:31 A. Caesarea to Malta 27:1–44 27 1 When it was decided that we would sail to Italy, Paul and some other prisoners were entrusted to an officer named Julius, who belonged to the Imperial Regiment. 2 We boarded an Adramyttian ship about to sail for ports of the province of Asia. We set out to sea and were accompanied by Aristarchus, a Macedonian from Thessalonica. 3 On the following day we arrived at Sidon; Julius treated Paul kindly and allowed him to go to friends to take care of his needs. 4 From there we set out to sea again and sailed under the shelter of Cyprus because the winds were against us. 5 And having crossed the open sea along the coast of Cilicia and Pamphylia, we arrived at Myra of Lycia. 6 There the officer found an Alexandrian ship sailing for Italy; he made us board the ship. 7 For many days we sailed slowly and with difficulty arrived at Cnidus. The wind did not permit us to go farther, so under the shelter of Crete we sailed opposite Salmone. 8 With difficulty we sailed along the coast of Crete to a place called Fair Havens, which was near the town of Lasea. 9 When much time had passed and the voyage had become dangerous because the season in which the Fast [the Day of Atonement] was observed had passed, Paul warned them, 10 saying, Men, I perceive that the voyage will be disastrous and will be a great loss not only to the cargo and the ship but also to our lives. 11 But the officer was persuaded more by the pilot and the captain of the ship than by what Paul said. 12 Because the harbor was unsuitable for winter quarters, the majority decided to sail from Fair Havens, hoping to reach Phoenix and spend the winter in that harbor of Crete, which faced both southwest and northwest. 13 When a moderate south wind came up, they thought that they had achieved their purpose. They lifted the anchor and began to sail as close as possible along the coast of Crete.14 But before very long, a violent wind, called the northeaster, rushed down from the island. 15 The ship was caught and was unable to sail against the wind; we were carried away and let ourselves be driven along. 16 Running under the shelter of a small island called Cauda, we were scarcely able to fasten the lifeboat. 17 After they had lifted it up, they used supporting cables to undergird the ship. Because they feared they might run aground at the sandbars of Syrtis, they had let down the sea anchor, and thus the ship was carried along. 18 Since we were violently beaten by a storm, they began to throw out the cargo the next day. 19 On the third day, they threw the tackle overboard with their own hands. 20 Because neither sun nor stars appeared for many days and no small storm lay upon us, we gradually gave up all hope of being saved. 21 When they had gone without food for a long time, Paul stood up among them and said: Men, you should have followed my advice and not sailed from Crete; you would have avoided this damage and loss. 22 And now I advise you not to lose courage. No one of you, but only the ship, will perish. 23 This very night an angel of the God to whom I belong and whom I serve stood beside me 24 and said, Do not be afraid, Paul; you must stand trial before Caesar. Moreover, God has granted to you all those who are sailing with you. 25 Therefore, men, be courageous, for I believe in God that it will happen exactly as I have been told. 26 But we must run aground on some island. 27 On the fourteenth night while we were being driven across the Sea of Adria, about midnight the sailors began to sense that they were approaching some land. 28 They took soundings and discovered the water was a hundred and twenty feet deep. A little farther, they took another sounding and found the water to be ninety feet deep. 29 Fearing that we might run aground on the rocks, they let down four anchors from the stern and wished for daylight. 30 The sailors were trying to escape from the ship and had lowered the lifeboat into the sea under the pretense of intending to let down anchors from the bow. 31 Paul said to the officer and soldiers, Unless these men remain in the ship, you yourselves cannot be saved. 32 Then the soldiers cut the ropes of the lifeboat and let it fall away. 33 Until the day began to dawn, Paul continued to urge everyone to take some food. He said, Today is the fourteenth day you have been on watch. You have been without food; you have taken nothing. 34 Therefore, I urge you to take some food. This is for your own survival, for none of you will lose a single hair from his head. 35 When he had said this, he took bread and gave thanks to God before them all. He broke it and began to eat. 36 All of them were encouraged and they themselves took some food. 37 Altogether on board we numbered 276 people. 38 When they were filled, they began to lighten the ship by throwing the grain into the sea. 39 When daylight came, they did not recognize the land. But they noticed a bay with a beach onto which they decided to run the ship, if possible. 40 After they cast off the anchors and left them in the sea, they loosened the ropes of the rudders, hoisted the foresail to the wind and headed for the beach. 41 They struck a reef and ran the ship aground. The bow stuck fast and remained immovable, but the stern began to break up by the pounding of the waves. 42 The soldiers planned to kill the prisoners so that no one might escape by swimming away. 43 But the officer wanted to spare Paul and prevented the soldiers from carrying out their plan. He commanded that those who were able to swim should jump overbeard first and get to land. 44 And the rest were to reach land on planks or on various parts of the ship. Thus everyone arrived safely on land. Except for fishermen, the Jews were not seafaring people. Only when necessity forced him to travel by ship would the Jew make an extended voyage across the sea. He had an innate fear of the unpredictable power of the wind and waves. When John writes that he saw the new heaven and new earth appear, the sea was no longer there (Rev. 21:1). For him, the disappearance of the sea was a source of comfort. Now he could expect peace and tranquility. Paul had sailed the waters of the Aegean and the Mediterranean on more than one occasion. He was acquainted with the dangers of the sea, for he writes that three times he suffered shipwreck and that he spent a night and a day on the open waters of the sea (II Cor. 11:25). Once more Paul had to board ship, but now as a prisoner sent under guard to Rome. He was accompanied by Luke, who has written a detailed account of the harrowing experience of sailing from Caesarea to Italy. The account begins with the passage from Caesarea to Crete. 1. To Crete 27:1–12 Throughout this chapter and the next, the writer again (see 16:10–17; 20:5 21:18) uses the first person plural pronoun to indicate that he accompanied Paul from Caesarea to Rome.^[1] He mentions names of places and some are rather obscure that scholars have identified as being accurate; he describes climatic conditions that can best be understood as the observations of an eyewitness.^[2] We favor the view that the vivid details presented in this account are the work of an eyewitness who experienced the storm and subsequent shipwreck. a. Boarding Ship 27:1–2 1. When it was decided that we would sail to Italy, Paul and some other prisoners were entrusted to an officer named Julius, who belonged to the Imperial Regiment. a. When it was decided. The sentence shows the author's desire to introduce a measure of anonymity, because the subjects for the verbs decided and entrusted are lacking. Even though Festus gave the order to have Paul transported to Rome, the fulfillment of his order depended on a number of factors and people. For instance, the governor would not send to Rome one prisoner accompanied by a centurion and a band of soldiers. He would wait until a group of prisoners from various parts of Palestine and the interior could be sent by ship to Italy. The authorities would have to wait for a ship that was able to accommodate a sizeable company. (Note that the ship that was wrecked carried 276 people [v. 37].) Transportation was by means of a fairly large freighter that would sail along the coast to deliver and receive freight and provide passage for voyagers. b. We would sail to Italy. When Paul was imprisoned in Caesarea, his friends might visit him and supply his daily needs. But could Luke accompany Paul on a ship? The same thing can be asked concerning Aristarchus, who is identified as a Macedonian from Thessalonica (v. 2; 19:29; 20:4). These men are Paul's friends and travel companions.^[3] We conjecture that they paid their own fare and so could accompany Paul and attend to his needs. Prisoners had to depend on friends and relatives for food, clothing, and other necessities.^[4] Note that Luke writes they sailed for Italy, not Rome. Travelers to Rome often journeyed by ship to the southern part of Italy and then walked to the imperial city. c. Paul and some other prisoners were entrusted to an officer named Julius. The significant person in this account is not Luke but Paul; except for the use of the pronouns we and us, the writer cloaks himself in anonymity. Paul is set apart from another group of men who are prisoners, writes Luke. That is, the other men presumably are criminals. But the centurion regards Paul as a person of stature who receives due respect and to whom people listen (see especially vv. 21 26, 31, 33 35). The Roman officer in charge of the prisoners was a centurion named Julius. Luke describes him as an officer who belonged to the Imperial Regiment.^[5] With the aid of his soldiers, Julius served as a military courier with special authority to escort and protect prisoners.^[6] Presumably he was a member of Nero's bodyguard who had been sent on a special mission to Caesarea and now was returning to Rome. 2. We boarded an Adramyttian ship about to sail for ports of the province of Asia. We set out to sea and were accompanied by Aristarchus, a Macedonian from Thessalonica. Governor Festus apparently was unable to find suitable means to send Paul along Roman roads from Caesarea to Troas, then across the Aegean Sea to Macedonia, along the Via Egnatia to the west coast of Macedonia, and then by ship across the Adriatic Sea to Italy. Instead, he believed that confinement on a ship would make escape difficult, if not impossible. For the transport of prisoners by vessel, he had to rely on freighters that plied the coastal waters. The ships that carried Egyptian grain from Alexandria to Italy did not stop at the harbor of Caesarea, but sailed to the coast of Asia Minor. Festus put Julius, his soldiers, and the prisoners aboard a freighter that stopped at various places until it reached its home port of Adramyttium. This harbor city was located along the northwest coast of Asia Minor to the east of Troas and Assos and opposite Mitylene (see 20:13–14). Luke writes that Aristarchus accompanied Paul on his voyage. Paul later writes in one of his prison epistles that Aristarchus is his fellow prisoner, so we may conclude that this person traveled with Paul the entire distance to Rome (Col. 4:10). There he stayed with the apostle in a rented house. He probably volunteered to be with Paul and share his imprisonment.^[7] Greek Words, Phrases, and Constructions in 27:1–2 Verse 1 [Greek] the aorist passive has the articular infinitive [Greek] as subject: it was determined that we should sail for Italy. ^[8] The construction, however, is unusual. The third person singular construction is indefinite. The Western text has provided an expansion (the additions are in italics): So then the governor decided to send him to Caesar; and the next day he called a centurion named Julius of the Augustan Cohort, and delivered to him Paul with the other prisoners. And beginning to sail for Italy we embarked in a ship. ^[9] [Greek] the use of the imperfect of the verb [Greek] (I deliver) is descriptive.^[10] Verse 2 [Greek] the present active participle is part of a genitive absolute construction. [Greek] the verb [Greek] (I bring up) in the middle and passive is a nautical term (compare 13:13; 16:11; 18:21; 27:12; 28:11) and means put out to sea. Luke employs no fewer than fourteen different verbs to express the progress of a ship. All these nautical terms are peculiar to his Gospel and Acts; they are not found in the other New Testament books.^[11] b. Sailing to Crete 27:3–8 3. On the following day we arrived at Sidon; Julius treated Paul kindly and allowed him to go to friends to take care of his needs. If the winds were favorable, the captain of the ship could easily sail the seventy nautical miles between Caesarea and Sidon in a day, but Luke makes no remarks about the wind (contrast the following verse). At Sidon they docked to load and unload cargo. Because this work was time-consuming, Julius gave Paul permission to go ashore to visit friends in the city. Julius apparently knew that Paul was a Roman citizen and not a criminal, and for this reason he was kindly disposed toward him. Luke seems to indicate that throughout the voyage Paul was not chained. By contrast, when Paul eventually arrived in Rome and was under house arrest, Luke mentions that Paul was bound with a chain (28:20). Although Luke fails to identify Paul's friends, we conjecture that they were believers who belonged to the church in Sidon. Luke provides indirect evidence that Christians were present there, for he writes that the people who were scattered following the death of Stephen traveled as far as Phoenicia (11:19). Moreover, Paul and Barnabas traveled through Phoenicia on their way to the Jerusalem Council and told the brothers about the conversion of Gentiles (15:3). 4. From there we set out to sea again and sailed under the shelter of Cyprus because the winds were against us. On an earlier voyage from Patara to Tyre, when the ship had sailed to the south of Cyprus (21:1–3), Luke had seen the island from the south and west sides. But on this voyage the winds were adverse (from the west), he writes, and the ship sailed under the shelter of the island that is, east of the island in a northerly direction. Now, a sailor or a person accustomed to these seas would not have thought of making any explanation, for the course of the ship was the normal one. ^[12] However, Luke perhaps was not accustomed to these seas and writes as an eyewitness who describes exact details.^[13] We are not told whether the ship made additional stops at harbors along the coast of Syria and Cilicia. By staying close to the shoreline, the captain and his crew would take advantage of the protective shelter of land areas. But the time came for them to move west and face the northwesterly breezes. 5. And having crossed the open sea along the coast of Cilicia and Pamphylia, we arrived at Myra of Lycia. Sailing in a westerly direction, the men aboard the ship could see the mountains of Cyprus disappear behind the horizon. The crew knew they were on the open sea and that they would do well to navigate within sight of the two adjoining southern provinces, Cilicia and Pamphylia. The sailors were acquainted with the current that runs west along the southern coast of Asia Minor. Even though Luke condenses his story, we surmise that the northwesterly winds caused the ship to make slow progress over an extended period of about two weeks. With favorable winds the estimated traveling time from Patara to Tyre was four to five days (21:3), but with adverse winds a return trip could last five times longer.^[14] The voyage from Caesarea to Myra took three if not four weeks and probably occurred during the last week of August and the first half of September (see the additional comments at v. 9), when the prevailing winds are from the northwest. Eventually the ship arrived at the port city of Myra, located in the province of Lycia. This was a major harbor, similar to Patara, where passengers booked voyages on ships going to various parts of the Mediterranean basin. Julius and his men could have stayed aboard the freighter to Adramyttium, crossed the Aegean Sea, and traveled over land to the west coast of Macedonia. But Julius chose to transfer the prisoners and his soldiers to a vessel that would go directly to Italy. 6. There the officer found an Alexandrian ship sailing for Italy; he made us board the ship. In the first century, Rome depended on Egypt for its grain supply; in consequence, the Roman government developed a merchant marine that transported large quantities of grain from the Egyptian harbor of Alexandria to Puteoli in southern Italy. Relying on westerly winds, these ships sometimes crossed the Mediterranean Sea from Alexandria directly to Myra, which lies due north. But if the winds blew from the northwest, they would sail to Phoenicia and then to either Patara or Myra in Asia Minor. From there they would continue their voyage toward the island of Rhodes and to Crete. They proceeded along Crete's southern coast and, sailing across the Mediterranean, continued westward to Malta and Sicily. Using his military authority, Julius arranged passage for the prisoners, his soldiers, and himself on an Alexandrian ship that was bound for Italy. All these people left the Adramyttian craft and, as Luke says, boarded the Alexandrian ship. (The adjective Alexandrian reveals that the vessel carried cargo and grain from Egypt [see vv. 18, 38].) Incidentally, even though Julius had used his military power to secure passage for his men, the relationship between this Roman officer and the captain of the ship appears to have been cordial. By the standards of the day, the grain freighters were immense, measuring 180 feet in length, 45 in width, and 43 in depth.^[15] Some of the passengers on these vessels were given small cabins, but most of them had to stay on the open deck, where they made their own shelters. Conditions on board were excessively crowded, as Josephus relates.^[16] 7. For many days we sailed slowly and with difficulty arrived at Cnidus. The wind did not permit us to go farther, so under the shelter of Crete we sailed opposite Salmone. 8. With difficulty we sailed along the coast of Crete to a place called Fair Havens, which was near the town of Lasea. The large vessel, loaded with cargo, grain, and 276 people, set out in a westerly direction. Because of the strong winds from the west and northwest, the ship had to hug the coastline and take advantage of its shelter. Yet it made little progress. After many days the craft arrived at Cnidus, a city located on the tip of a long peninsula that juts from the coast in a westerly direction. When the vessel came to Cnidus, it no longer received protection from the mainland and the advantage of the westerly current. The ship was forced to go nearly straight south toward Crete. With the northwesterly wind blowing in its sails, the vessel moved to the lee of Crete near Cape Salmone, a promontory situated on the northeast corner of the island. The name itself may suggest that Salmone was a refuge from exposure to the wind. ^[17] The eastern shore of Crete is relatively short. Within a matter of hours, the crew faced the task of turning the vessel westward and sailing along the southern coast. Luke indicates that they expended much toil in doing so. The crew eventually moved the ship toward a place that was called Fair Havens, located near the village of Lasea, where they cast anchor. Not much is known of these two places. Lasea was situated about five miles east of Fair Havens.^[18] At Fair Havens vessels were relatively safe from the northwest winds; the area had two adjoining bays that in their own way were attractive, as their name indicates. Although they were protected by several insignificant offshore islands, the bays faced the open sea, and the suitability of wintering there for four months proved questionable. Greek Words, Phrases, and Constructions in 27:4–8 Verses 4 5 [Greek] this compound in the aorist active signifies we sailed close by. ^[19] [Greek] the adjunct particle unites verses 4 and 5. [Greek] notice that one definite article precedes the two nouns Cilicia and Pamphylia. The construction indicates proximity and unity (compare 9:31). Verses 7 8 [Greek] from the verb [Greek] (I permit to go farther), the present active participle is part of the genitive absolute construction. The preposition [Greek] in the compound is directive, not intensive. [Greek] with difficulty. The adverb occurs twice, once with the aorist participle [Greek] (arrived) and again with the present participle [Greek] (sailing). c. Waiting at Crete 27:9–12 9a. When much time had passed and the voyage had become dangerous because the season in which the Fast [the Day of Atonement] was observed had passed. a. Time. In the last week of September, the ship anchored in one of the bays of Fair Havens. There it was detained, possibly because of adverse winds blowing from the northwest. If the crew decided to leave Fair Havens, they would have to navigate around Cape Matala (a few miles further west) and then face the open sea. At Cape Matala, the shoreline moves sharply to the north for a number of miles. The ship would be unable to stay close to shore with a wind from the northwest. Luke merely states the passing of time. Everyone aboard ship knew that a day spent waiting in the harbor meant shortening the time that was favorable for sailing the high seas. The season for navigating the high seas was rapidly coming to an end. b. Danger. Luke writes that sailing across the Mediterranean Sea had become dangerous. In ancient times, sailing the high seas after September 15 was not advisable.^[20] By then, cloudy weather set in; the cloud cover made it impossible for seafarers to observe the stars, by which they navigated. And from November 11 to March 10 all seafaring ships stayed in port. The Jewish rabbis advised people to travel by sea only between Passover and the Feast of Tabernacles (observed five days after the Fast on the fifteenth of Tishri).^[21] We know that along the southern shores of Italy, coastal traffic began to sail again in the first week of February. c. Fast. Luke mentions the Fast, which is the Jewish Day of Atonement, observed in the last part of September or first part of October (Lev. 16:29–34; 23:26–32). We are compelled to take the latest possible date for the observance of the Fast because of the time indications Luke provides in the sequence of his account. The latest date for the Fast (the tenth of Tishri) fell on October 5 in a.d. 59.^[22] While the ship was at Fair Havens, Paul and his friends observed the Fast. A few days later, the captain decided to lift anchor and sail to the harbor of Phoenix (v. 12). After leaving Crete, the ship spent two weeks on the high seas before being shipwrecked (vv. 27, 41) in the last week of October. Thereafter, Paul waited for three months on the island of Malta (November, December, and January) before he boarded another ship and landed at Puteoli (28:11, 13). By that time it was the middle of February. If we conjecture that the Adramyttian vessel left Caesarea in the last week of August and that Paul landed at Puteoli in the middle of February, we have some notion about the beginning and the end of his voyage. We lack absolute proof, but the corroborative evidence in the account seems to illustrate that Paul came to Italy in February of a.d. 60. 9b. Paul warned them, 10. saying, Men, I perceive that the voyage will be disastrous and will be a great loss not only to the cargo and the ship but also to our lives. Paul was an experienced traveler who, according to his own testimony, had suffered shipwreck three times (II Cor. 11:25). He knew that a decision had to be made regarding where to spend the winter months. What authority did Paul have to advise the pilot, the captain of the ship, and the centurion? We do not know, but his experience, demeanor, and insight did not go unnoticed during the voyage. When Paul spoke, the people listened to what he had to say (vv. 21 26, 33 34). The sum and substance of Paul's advice was that continuing the voyage meant facing the danger of losing the ship, its cargo, and even the lives of crew and passengers. (The tense of the verb to warn indicates that Paul repeatedly advised a number of people not to leave the harbor [see v. 21].) Paul and his friends had humbled themselves before God on the day of the Fast (Lev. 16:29) and were hesitant to risk leaving port to face the inevitable danger of the sea. This risk they perceived as tempting God.^[23] 11. But the officer was persuaded more by the pilot and the captain of the ship than by what Paul said. 12. Because the harbor was unsuitable for winter quarters, the majority decided to sail from Fair Havens, hoping to reach Phoenix and spend the winter in that harbor of Crete, which faced both southwest and northwest. Julius had authority in this matter, for he was a military officer in charge of both prisoners and grain bound for Rome.^[24] He listened to Paul, but he also had to consider what the pilot and the captain of the ship had to say. The pilot and the captain were not unfamiliar with the coast of Crete. They knew that Fair Havens was not a harbor that would provide protection from winter storms. They also knew that if they could sail approximately forty miles west to the harbor of Phoenix, they would have a more suitable place for spending the winter months. Luke relates that Phoenix had a harbor that faced both the southwest and the northwest. At this place, Cape Mouros juts out into the sea to the south and to the west. It provides two bays: one on the east side of the cape and the other on the west side. Along the shores of the western bay lies a village that today bears the name Phoinika, while the village of Loutro is located along the shore of the eastern bay. Not only in ancient times but even today sailors prefer the western bay during the winter months; the boatmen of Loutro are said to regard the harbor on the Loutro side as unsafe from November to February. ^[25] In the western bay was the harbor of Phoenix, where the crew of the Alexandrian ship wanted to spend the winter. Commentators have a problem explaining how a harbor on the south side of Crete can face the northwest. The reading seems logically absurd. However, archaeological research has shown that in Paul's day the western bay had two harbors. As the map below indicates, harbor A faces the south and harbor B the northwest. The topography of Crete has changed since ancient times. Earthquakes have raised the western part of Crete as much as twenty feet in some places and probably thirteen and a half feet at Loutro. Harbor B has become dry land. The line of shells, marking the limit of the raised beaches here and right round the bay, is about 14 feet above present sea-level. ^[26] Also, since ancient times the rocky projection of the west promontory of Cape Mouros has decreased by about fifty to a hundred yards and consequently offers less protection from the sea than in former days. Practical Considerations in 27:9–12 In Acts, Luke records the festive days of the Jewish calendar. For instance, he refers twice to the feast of Pentecost (2:1; 20:16), twice to the Passover feast (also called the Feast of Unleavened Bread; 12:4; 20:6), and once to the Fast (27:9). The references occur because Luke writes about Peter and Paul, who observed the festive days of this calendar. In the harbor of Fair Havens, Paul's observance of the Fast coincided with the Day of Atonement that was celebrated in Jerusalem. The Christian church has constructed its own festive calendar that begins for some believers with Epiphany. All Christians observe Good Friday and Easter, Ascension Day (forty days after Easter, 1:3), Pentecost (seven weeks after Easter), and Christmas. The church has composed hymns and cantatas to be sung and played for these occasions. Believers are urged to celebrate these holy days and to express their joy and happiness. Conversely, the world lacks a storehouse of hymns and looks enviously at Christians when they celebrate their special days. Greek Words, Phrases, and Constructions in 27:9–12 Verses 9 10 The genitives in the first half of verse 9 twice form the genitive absolute construction. This construction is followed by the causal use of the articulate infinitive in the perfect active mode [Greek] (to have passed). In a grammatically concise manner, three times in succession Luke expresses the idea that time has elapsed. [Greek] from [Greek] (I advise, recommend, warn), the imperfect tense connotes repeated action. [Greek] the infinitive construction is introduced by the conjunction [Greek] (that). The syntax, however, is cumbersome and probably due to an inadvertent slip by the author.^[27] Verse 12 [Greek] the combination of two particles introduces a purpose clause which, by implication, has the indirect discourse.^[28] [Greek] if by any means they could. Here is the present optative in an implied indirect discourse construction. The apodosis is lacking but can be deduced from the protasis. 2. The Storm 27:13–44 Paul's voyage to Rome is a compelling story in the Book of Acts, and the section on the storm must be considered the best part of this story. Luke proves to be an excellent chronicler, an eyewitness who uses the first person pronoun we. With a few strokes of his masterful pen, he depicts drama on the high seas and composes literature that ranks among the classic stories of all times. a. The Northeaster 27:13–20 13. When a moderate south wind came up, they thought that they had achieved their purpose. They lifted the anchor and began to sail as close as possible along the coast of Crete. The sailors waited until they detected a change in the direction of the wind. Instead of a northwest breeze, a gentle wind from the south or southwest began to blow. The crew saw the opportunity which they had awaited and, without losing any time, they lifted anchor to sail the forty miles to Phoenix. For three or four miles they sailed straight west until they rounded Cape Matala. At that moment, they had to move north for about twelve miles and then proceed in a west-northwesterly direction. All along they hugged the coast for fear that a sudden storm would drive them into the open sea. If the wind should stay in force from the south, they would reach the safety of Phoenix in a few hours. 14. But before very long, a violent wind, called the northeaster, rushed down from the island. Before the crew could properly turn the rudder and steer the ship to the north, the wind unexpectedly turned and began to blow from the northeast. In the Greek, Luke writes that the south wind was blowing underneath, which seems to indicate that the skies above were far from cloudless. A storm swept down from the island and caused the ship to drift away from the land and out onto the open sea. James Smith graphically describes the changing weather conditions in the eastern Mediterranean: The sudden change from a south wind to a violent northerly wind is a common occurrence in these seas. The term typhonic, by which it is described, indicates that it was accompanied by some of the phenomena which might be expected in such a case, namely, the agitation and whirling motion of the clouds caused by a meeting of the opposite currents of air when the change took place. ^[29] The wind is called the northeaster, which in the Greek is Euraquilon. The word is a nautical term that derives from the Greek word euros (east wind) and the Latin expression aquilo (north wind).^[30] At a place named Thugga in proconsular Africa, archaeologists have discovered a twelve-point wind rose that was chiseled into the pavement. The names of the winds begin with the north and move clockwise to the east, south, and west. For the northeast wind, the name euraquilo appears.^[31] 15. The ship was caught and was unable to sail against the wind; we were carried away and let ourselves be driven along. The word choice that describes the fury of the hurricane is striking. Luke says that the ship was torn away and unable to face the eye of the wind (lit.). The storm swooped over the mountains of Crete to the sea and struck the vessel with a violent wind from the east-northeast. The crew did everything possible to stay close to shore as they tried to use the wind to their advantage, but they realized that the force of the wind would not allow the ship to stay on course. The ship began to drift. The men could do no more than yield to the wind and let the ship drift in a southwesterly direction.^[32] Although Luke himself was not a sailor, he nevertheless became so personally involved in the tension and uncertainty of the voyage that he wrote this verse and the succeeding sentences in the first person plural. 16. Running under the shelter of a small island called Cauda, we were scarcely able to fasten the lifeboat. The northeast wind blew the ship on a west-southwesterly course from Cape Matala toward a small island named Cauda (modern Gaudos or Gozzo).^[33] The ship covered the distance between Cauda and Crete, which is about twenty-three miles, within a few frantic hours. The men managed to steer the vessel into the shelter of the island. With the protection of the land, they had an opportunity to prepare the ship for worse things to come. The first task was to secure the lifeboat that normally drifted along behind the ship. The howling wind was about to knock the lifeboat against the vessel. The sailors (and, apparently, the passengers, including Luke himself), had great difficulty hauling it toward the ship. 17. After they had lifted it up, they used supporting cables to undergird the ship. Because they feared they might run aground at the sandbars of Syrtis, they had let down the sea anchor, and thus the ship was carried along. The sailors had three tasks to perform: a. Lifeboat. The ship had passed the east side of the island; the crew avoided the west side with its dangerous reefs. Now, with the ship's sails trimmed and its stem to the wind to minimize drifting, the crew managed to hoist the lifeboat aboard ship. b. Ropes. As soon as they had accomplished the one task, the seamen began the next. They wanted to put ropes underneath and around the ship to undergird and strengthen it. How this was done cannot be ascertained, because the Greek words in the text are obscure. Probably ropes were drawn tightly around the hull of the ship to keep the planks against the timbers and thus prevent leakage. This procedure is called frapping; it refers to running ropes across and around the ship at various places from stem to stern.^[34] Other suggestions are that the ropes stretched lengthwise from the front to the back of the vessel or along the outside of the ship from fore to aft.^[35] Whatever the procedure may have been, the objective was to fortify the ship against the battering wind and waves. c. Anchor. As soon as they had arrived in the lee of the island Cauda, the crew had lowered the sea anchor in an attempt to keep the vessel stationary. The Greek word skeuos, which I have translated sea anchor, is a general term that can mean thing, object, vessel, instrument. This object may have been a drift anchor or a floating anchor.^[36] The context dictates that the skeuos served to slow the drifting of the ship. The sailors knew that if the northeaster drove the vessel toward the southwest, eventually the ship would strike the dreaded sandbanks of Syrtis (the Gulf of Sidra on the coast of Libya. The lesser Syrtis is the Gulf of Gabes off the east coast of Tunisia.). These sandbars of greater Syrtis, as the sailors knew, were extremely dangerous.^[37] Hence, the men were doing everything in their power to prevent shipwreck on the quicksands of Syrtis. Anchoring at Cauda proved to be impossible because the harbor of the island was on the east-northeast side and thus offered no protection from the storm. The ship had to leave the lee of Cauda and move into the open sea. With the aid of storm sails, the sailors could exert some control and keep the ship steady. The use of the sails prevented the craft from drifting toward Syrtis.^[38] Even though the vessel drifted, with the help of the storm sails it slowly moved westward.^[39] 18. Since we were violently beaten by a storm, they began to throw out the cargo the next day. 19. On the third day, they threw the tackle overboard with their own hands. Mariners in ancient times lacked navigational instruments and had to rely on the sun, moon, and stars to determine direction. But overcast skies made it impossible for them to get their bearings, and during the storm the crew of the Alexandrian ship was unable to check their course. When winds of hurricane force blew, and rain and spray from tempestuous waves greatly diminished visibility, the crew panicked. Although Luke gives a day-by-day report, he leaves to the imagination of the reader how the crew and passengers coped during the night. It is no wonder that the frightened seamen took drastic measures the next morning. We have difficulty explaining why the sailors threw cargo and tackle overboard, except to say that the vessel would be lightened. But an empty ship rides much higher on the waves than a loaded vessel and catches more wind. Perhaps the crew was of the opinion that an empty ship would clear the sandbars if it entered the greater Syrtis. The word cargo is a general term; accordingly, we should understand that the crew threw overboard the extra cargo stacked on deck and in the ship's hold (Jon. 1:5).^[40] Luke relates that about two weeks later, when shipwreck was almost certain, the crew threw the grain into the sea (v. 38). The next day (that is, the third day since they left the coast of Crete), the sailors with their own hands cast the ship's tackle into the sea. Some manuscripts have the reading we threw,^[41] which would indicate that all the members of the crew and the passengers were needed to throw overboard the mainmast that was as tall as a full-grown tree. Discarding this heavy spar would lighten the ship considerably. The Greek word skeue is general and refers to not just the mainmast but the ship's equipment, namely, its rigging.^[42] Equipment which the sailors thought should be jettisoned they threw away with their own hands. The mainsail attached to the yardarm was cast overboard and, when tied to the ship's stern, served as a brake. With these few words, Luke depicts the panic that gripped the crew. 20. Because neither sun nor stars appeared for many days and no small storm lay upon us, we gradually gave up all hope of being saved. In plain terms Luke describes the scene aboard ship. As if the reader might have missed the point, the writer restates the obvious. The crew and passengers were unable to see the sun by day and the stars by night. Thus, lost at sea, they were fearful of striking land. If they had been stationary near land, the storm would have passed. But on the high seas, they stayed with the storm that began at Crete and ended at Malta. Luke characteristically expresses himself with a negative understatement: no small storm lay upon us. The tempest raged about them day and night, hour after hour. Not surprisingly, the men despaired of their lives. Luke frankly admits, We gradually gave up all hope of being saved. We are not told whether the ship was taking on water because of leakage, rain, and surging waves, but an increasing volume of water in the hold of the ship may have been one of the reasons for discarding cargo and tackle. Greek Words, Phrases, and Constructions in 27:13–20 Verse 13 Every sentence in this verse and the following verses (14 20) begins with one or two genitive absolute constructions. This usage appears to be a characteristic literary device of the author. [Greek] the perfect active infinitive of [Greek] (I attain) takes the genitive [Greek] (purpose) as a direct object. The perfect tense reveals that the sailors had planned their action for a long time. [Greek] from [Greek] (I lift), the aorist active participle is supplemented by an understood noun and verb: having lifted the anchor, they sailed. [Greek] although this comparative adverb of [Greek] (near) means nearer, it should be perceived as a superlative: they began to sail as near to the land as possible. The verb [Greek] (v. 8) is the inchoative imperfect. Verses 14 16 [Greek] the aorist is effective; it signifies that the wind beat down from it [Crete], not against it. ^[43] [Greek] the present infinitive is a compound of the preposition [Greek] (against) and the noun [Greek] (eye). The ship was unable to face the wind. [Greek] the wind. This noun in the dative can be taken with the preceding infinitive to face or the succeeding aorist participle [Greek] (surrendered). Most translators construe the noun with both the infinitive and the participle (e.g., JB, NAB, NIV, RSV). [Greek] from [Greek] (I run, sail under), this aorist participle descriptively shows that the ship sailed south of the island to find shelter from the storm. [Greek] the aorist is ingressive: we began to succeed. Verses 17 18 [Greek] after verbs expressing fear, the negative clause appears with [Greek] and the subjunctive. The aorist subjunctive [Greek] (they ran aground) has the meaning of the passive form of [Greek] (I throw out).^[44] [Greek] the noun denotes jettisoning; the verb is the inchoative imperfect: they began to lighten. Verse 20 [Greek] an adverbial expression that signifies at last. It is akin to the French idiom enfin. [Greek] the articular infinitive complements the noun [Greek] (hope): all hope of being rescued. b. Revelation 27:21–26 Describing the tension-filled scene of coping with the hurricane (vv. 13 20), Luke leaves Paul entirely out of the picture. Yet Paul was with and among the people. When despair crushed the hearts of everyone aboard and no one uttered a word of hope or encouragement, Paul brought a spiritual message of rescue. 21. When they had gone without food for a long time, Paul stood up among them and said: Men, you should have followed my advice and not sailed from Crete; you would have avoided this damage and loss. Despair has a debilitating effect on the mind and, by extension, on the body of man. Despair causes a person to not feel hunger pangs, with the consequence that the body becomes weakened. Anxiety caused the crew and passengers to not eat for a long time. Besides, cooking had become nearly impossible, and the food supply may have been damaged by seawater. In these dismal circumstances, Paul stood up to address the men who were sitting listlessly and waiting for disaster to strike. Paul took a place in the midst of the crowd. And these people, broken in spirit because of the hopelessness of their situation, were ready to listen to his words. He said, a. Men, you should have followed my advice and not sailed from Crete. Earlier Paul had advised the Roman centurion, the pilot, and the captain of the ship (v. 10) not to continue the voyage. But they rejected Paul's counsel. Within hours, they knew that they had foolishly risked the ship, its cargo, and the lives of crew and passengers. b. To avoid this damage and loss. Everyone aboard knew about Paul's earlier advice, and many of the passengers had assisted the crew in casting cargo and equipment into the sea. This loss could have been averted if they had stayed at the port of Fair Havens. The price they paid for the rash decision to set sail was damage to the ship and loss of goods, not to mention the anguish and discomfort of the passengers. In their desperation the people looked to Paul. If Paul had a word of encouragement to help them in their desperate plight, they were eager to hear him. 22. And now I advise you not to lose courage. No one of you, but only the ship, will perish. 23. This very night an angel of the God to whom I belong and whom I serve stood beside me 24. and said, Do not be afraid, Paul; you must stand trial before Caesar. Moreover, God has granted to you all those who are sailing with you. a. And now I advise you not to lose courage. Paul takes pride not in his own personal strength but rather in Jesus Christ, who gives him strength to endure (Phil. 4:13). He knows that he will have to testify for Jesus in Rome (23:11), and on that basis he is able to advise the men not to lose courage. However, he needs definite information about the outcome of the voyage to make his words meaningful. Unless God communicates pertinent information to him, he will lack certainty in predicting that no one will perish. b. This very night an angel of the God to whom I belong and whom I serve stood beside me. In season and out of season (II Tim. 4:2), Paul takes every opportunity to acquaint people with his God and the message of truth. After gaining the confidence of his audience, he tells the men that he has received good news from an angel of God concerning their physical safety and well-being. Although he had earlier warned that ship, cargo, and lives would be lost (v. 10), now he can assure the men that their lives, but not the ship, will be spared. Paul adds that he himself belongs to God and is God's servant. Notice that Paul is addressing Gentiles who were polytheistic in their religious conceptions and superstitions. But Paul unreservedly speaks about belonging to one God and serving that God. He has to oppose and correct the Gentile idea that if a person serves God, then God is obligated to reward him with favors.^[45] He shows the men that he has put his full trust in God, who has proven repeatedly that he will never fail Paul. For this reason, he conveys to them the exact words of the angel. c. Do not be afraid, Paul; you must stand trial before Caesar. We suspect that on an earlier occasion the crew, soldiers, and prisoners had learned that Paul had appealed to Caesar. Now the men understand that if an angel of God spoke directly to Paul, he must be a righteous man. In their opinion, he cannot be a criminal, even though he will stand trial before Caesar. God appears to Paul neither in a vision nor in a dream, He sends his angel with a special communication to corroborate Jesus assurance that Paul will arrive in Rome. In the middle of the storm, when everyone is giving up hope of being saved, God sends a special messenger to Paul to reinforce the earlier message of Jesus (23:11). Moreover, the angel told Paul: d. God has granted to you all those who are sailing with you. Paul is God's servant and, by implication, his spokesman. He presents himself as God's representative who presumably asked his God to spare the lives of all the people aboard ship. Now, through an angel, God informs Paul that his prayer has been answered and that the lives of all the men aboard ship belong to him. That Paul is in charge becomes evident when he instructs the centurion to keep all the men in the ship (v. 31). Even the centurion himself, in submission to God's providence and in deference to Paul, spared the lives of all the prisoners (v. 43).^[46] 25. Therefore, men, be courageous, for I believe in God that it will happen exactly as I have been told. 26. But we must run aground on some island. For the second time (see v. 22) Paul urges his listeners to be courageous. He links courage to faith when he declares that he believes in God. Implicitly Paul invites the men to follow his example and trust God, who controls not only the weather but also everything else. He affirms that he fully trusts God to save both himself and everyone else aboard, but that the ship itself will be lost. Here is a man who demonstrates his unshakable faith in his God. Paul's faith was anchored in God. Priscilla J. Owens communicates this thought in these words: Will your anchor hold in the storms of life, When the clouds unfold their wings of strife? When the strong tides lift, and the cables strain, Will your anchor drift, or firm remain? We have an anchor that keeps the soul Steadfast and sure while the billows roll, Fastened to the Rock which cannot move, Grounded firm and deep in the Saviour's love. Paul reveals that the ship will run aground on some island. This cannot be a guess on his part. It is revelation given to him by the angel of God, so that no one can say later that the landing at Malta was by chance. As God's representative, Paul vouches that the prediction he has received will come true.^[47] Doctrinal Considerations in 27:22–26 God wants his people to be the salt of the earth and to let their influence pervade the society in which he in his providence has placed them. Indeed, he urges his people to pray for the well-being of society. From Scripture we learn that God blessed all the nations on earth because of Abraham (Gen. 12:3; 18:18; 22:18); God blessed the household of Potiphar for Joseph's sake (Gen. 39:5); God spared the crew and passengers who accompanied Paul on his voyage (vv. 22, 24). For the sake of his elect., God grants blessings to unbelievers. In spite of God's promise of safety, some of the sailors demonstrated their lack of faith by attempting to leave the ship under a pretense (v. 30). Blind unbelief is sure to err And scan His work in vain; God is His own Interpreter And he will make it plain. William Cowper Greek Words, Phrases, and Constructions in 27:22–24 Verse 22 [Greek] this is an adverbial expression that signifies as far as the present situation is concerned. ^[48] [Greek] except. the adverb serves as an improper preposition that governs the genitive case. Verses 23 24 The word order is striking and stresses the sequence God, Paul, and an angel. The definite article in [Greek] must be translated into English, for it points to the special God Paul is serving.^[49] [Greek] the perfect tense of the infinitive conveys the idea that God has granted Paul the lives of the crew and the passengers for the duration of the voyage. c. Soundings 27:27–32 27. On the fourteenth night while we were being driven across the Sea of Adria, about midnight the sailors began to sense that they were approaching some land. a. Time. As Luke has shown in other parts of his book, he keeps accurate count of the days that pass. Here he mentions the fourteenth night of the voyage (i.e., since the ship left Crete). According to Smith, the distance between the islands of Cauda and Malta is about 476.6 nautical miles. He calculates that a first-century ship drifting at a rate of a mile and a half per hour with an east-northeast wind could cover this distance in thirteen days.^[50] The drift across the Mediterranean Sea appears to have been in a straight line rather than in the zigzag pattern often portrayed in sketches. b. Location. The designation Sea of Adria in New Testament times refers to that portion of the Mediterranean which extends from Malta to Crete. ^[51] The name derived from the Italian city Atria in Etrusca and is used by the historiographer Strabo.^[52] Medieval sailors used the name Adriatic for the whole Eastern half of the Mediterranean (with the exception of the Aegean Sea).^[53] Luke, then, employs the geographical terminology of his day. c. Land. The sailors begin to sense that the ship is approaching land. The text literally says that land is approaching them, for from the seafarer's point of view, the land and not the ship is in motion. The men hear the noise of the breakers on the rocky promontory called the Point of Koura, a barrier located along the northeast shore of Malta. Driven by northeasterly gales, breakers crashing on these rocks can be heard at a distance of a quarter of a mile. In the middle of the night, the sailors are unable to see anything, but they hear the noise and know that a rocky shore is near. The wind is no longer of hurricane force and, as they drift in a west-northwesterly direction, they hear the sound from the southeast. With terror in their hearts they imagine being shipwrecked on a rocky shore. 28. They took soundings and discovered the water was a hundred and twenty feet deep. A little farther, they took another sounding and found the water to be ninety feet deep. The members of the crew throw the fathom lines overboard to determine the depth of the sea. At first they learn that the water Isaiah 120 feet deep. And when they go a little farther, the depth is only 90 feet. Because the original text has only the word little, many translators supply the word while and understand the term in a temporal sense (Luke 22:58).^[54] Other scholars take the term to mean distance.^[55] 29. Fearing that we might run aground on the rocks, they let down four anchors from the stern and wished for daylight. 30. The sailors were trying to escape from the ship and had lowered the lifeboat into the sea under the pretense of intending to let down anchors from the bow. Within a quarter of a mile from shore, the sailors try to prevent the ship from crashing against the rocks. They cast four anchors from the stern of the vessel and thus prevent it from completely swinging around with its stem to the wind. These four anchors, two on each side of the ship,^[56] hold the ship in place while the crew wishes for daybreak. The temptation to find safety ashore proves too much for some or all of the crew, They decide to leave the ship under the pretense of letting down anchors from the bow. To do so they have to lower the lifeboat (see v. 16), which presumably has been kept in the prow of the ship. Now the passengers, among them Paul and Luke, see the intentions of the sailors. The passengers realize that they lack the nautical skills to maneuver the ship safely toward harbor and thus will face great difficulties. We surmise that the pilot and the captain of the ship are among the sailors. They have abdicated their responsibility and now try to forsake the soldiers, prisoners, and other passengers. 31. Paul said to the officer and soldiers, Unless these men remain in the ship, you yourselves cannot be saved. 32. Then the soldiers cut the ropes of the lifeboat and let it fall away. According to the message Paul received from the angel, the lives of all the people aboard have been given to Paul. He is in charge and therefore immediately addresses the officer and his soldiers. He tells them that if the sailors are allowed to leave the ship, they themselves will not be saved. Although Paul had given them a message from God that promised not one life would be lost, in the face of treachery he now warns the military that they no longer have the guarantee of safety. This is the third time during the course of the voyage that Paul speaks. Julius and the soldiers know by now that Paul's word is true and ought not to be taken lightly. Hence they listen to Paul's word. As Julius and the soldiers take over, the sailors abandon their attempt to flee. Then the soldiers take the drastic measure of cutting the ropes and letting the dinghy fall into the sea. Both sailors and soldiers are prone to follies; the one group wishes to use the lifeboat for selfish purposes and the other group thoughtlessly abandons it. The loss of the lifeboat means that all the passengers are exactly the same: each one will have to go through the water to get to shore. Greek Words, Phrases, and Constructions in 27:27–30 Verse 27 [Greek] to approach. The awkwardness of the text is reflected in the rise of at least four variants, of which the infinitive [Greek] (to resound) is interesting. the present infinitive to approach, which in context means was approaching them, remains the preferred reading. Verses 29 30 [Greek] see the comment on verse 17. [Greek] the imperfect tense of this verb indicates continued action: they kept on wishing. [Greek] with the preceding participle [Greek] (letting down), which is the aorist active in the genitive absolute construction, the particle introduces alleged reason: as pretext. d. Encouragement 27:33–38 33. Until the day began to dawn, Paul continued to urge everyone to take some food. He said, Today is the fourteenth day you have been on watch. You have been without food; you have taken nothing. The eventful and eerie night is a time of waiting. While the storm has moderated and the ship lies at anchor, Paul takes the opportunity to exhort the crew and passengers to take some food before going on shore. He has given them the word of God's angel that no one would be lost and that they would land on some island. Paul is in control of the situation and now urges the people to eat so that they may have strength and confidence to face the unknown challenges of the day. He realizes that the men have been on watch for the duration of the voyage, that they have lacked proper appetite for two weeks because of uncertainty and anxiety, and that they have not eaten a decent meal. They are physically exhausted and weak. But if they take some food, they will gain strength and will be able to go on shore. 34. Therefore, I urge you to take some food. This is for your own survival, for none of you will lose a single hair from his head. Paul sets the example of being filled with hope, expectation, faith, and courage. He knows that everyone will be rescued and thus he looks forward to the developments of the day that lies before them. He says, I urge you to take some food. This is for your own survival. They are facing not death but salvation. As he told them earlier (v. 22), no one aboard ship will be lost. He even goes a bit further, adding a Jewish saying: None of you will lose a single hair from his head. ^[57] Paul repeats the exact words spoken by Jesus in the discourse on the last things (Luke 21:18). These words are now applied to the seafarers, who in the course of the morning will all reach the shore in safety (v. 44). They need words of encouragement, but they also need to eat; the food will give them strength to act on Paul's words of encouragement. 35. When he had said this, he took bread and gave thanks to God before them all. He broke it and began to eat. 36. All of them were encouraged and they themselves took some food. 37. Altogether on board we numbered 276 people. The words of verse 35 resemble those of Jesus at the feeding of the five thousand (Matt. 14:19) and the institution of the Lord's Supper (Matt. 26:26). Paul follows the Jewish custom of uttering a prayer before a meal.^[58] In the presence of the people, Paul worships God in an act of thanksgiving. This practice he observes aboard ship and, by implication, encourages the people to adopt. He shows that he belongs to God and serves him (v. 23). Identification of Paul's act of worship and the celebration of Holy Communion is ruled out immediately on the basis of several points. First, the text merely mentions prayer and the breaking and eating of bread; it does not say anything about drinking wine, the second element in the Lord's Supper. Second, Paul would not celebrate communion in the presence of unbelievers. The Western text expands verse 35 after the clause [he] began to eat by adding the words [and] gave also to us. Perhaps the pronoun us refers to Luke and Aristarchus.^[59] But the scene itself is inappropriate for celebrating the sacrament of the Lord's Supper, which is observed in a worship service and is restricted to professing Christians who have engaged in proper self-examination (I Cor. 11:28). Third, Paul prays, breaks bread, and eats without any trace of secrecy. Inviting the seafarers to follow his example is not to say that everyone present understood Paul's words and actions. His example to pray before eating demonstrated Paul's relationship with his God. All the seafarers witnessed Paul's devoutness and some may have been influenced by his example to give thanks to God. Fourth, in his discussion on the celebration of the Lord's Supper Paul makes a clear distinction between bread eaten to satisfy hunger and bread that is taken at communion (I Cor. 11:20–34). Aboard ship the purpose of eating is to strengthen man's physical body.^[60] When Paul breaks the bread and eats it, the others follow his example. Luke notes that they are encouraged and take some of the food. Thus we conclude that Paul has achieved his spiritual, psychological, and practical objectives. At this particular junction, Luke adds that the total number of persons aboard ship Isaiah 276.^[61] We are unable to say why Luke supplies that information here. Perhaps the captain and the centurion wished to have a final roll call before leaving the ship. 38. When they were filled, they began to lighten the ship by throwing the grain into the sea. The captain and his crew believe Paul's word that the ship will be wrecked even though everyone will be saved. Because they no longer have the use of the skiff, the ship itself has to serve as their lifeboat. And because of the storm, the ship may have taken on a great quantity of seawater. After the meal, the men go to work with renewed zeal and decide to lighten the vessel by dumping the cargo of wheat (see v. 18). Riding higher on the waves, the ship will perhaps be able to cross sandbars or reefs and reach land. All this happens while it is still night. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ 28. Voyage to and Stay in Rome, part 2 28:1–31 Outline (continued) 28:1–31 B. Malta to Rome 28:1–10 1. At Malta 28:1–6 a. Kindness Expressed 28:7–10 b. Kindness Returned 28:11–16 2. To Rome 28:17–31 3. Roman Imprisonment 28:17–20 a. Paul's Statement 28:21–22 b. Reply from the Jews 28:23–28 c. Paul's Explanation 28:30–31 d. Conclusion B. Malta to Rome 28:1–31 28 1 When we were safe, we found out that the island was called Malta. 2 The islanders showed us unusual kindness by welcoming all of us. They lit a fire because it was cold and had begun to rain. 3When Paul had gathered a bundle of sticks and put it on the fire, a viper came out because of the heat and fastened itself on his hand. 4 When the islanders saw the snake hanging from his hand, they said to each other, Obviously, this man is a murderer. Although he has been saved from the sea, Justice has not allowed him to live. 5 However, Paul shook the snake from his hand into the fire and suffered no harm. 6 But they expected him to swell up or suddenly fall dead. After waiting a long time and seeing nothing unusual happen to him, they changed their minds and began to say that Paul was a god. 7 Nearby that place were fields belonging to Publius, the chief of the island. He welcomed us and kindly hosted us for three days. 8 The father of Publius was ill with fever and dysentery and he was lying down. Paul went to see him and, after praying and laying his hands on the man, healed him. 9 When this had occurred, the rest of the people on the island who had diseases Came to Paul and were cured. 10 And they honored us with many items of respect; when we were ready to set sail, they supplied us with everything we needed. 11 After three months, we set sail in an Alexandrian ship that had wintered at the island and was marked by the insignia of the Twin Brothers. 12 We put in at Syracuse and stayed there for three days. 13 From there we set sail and arrived at Rhegium. The next day a south wind came up, and on the following day we reached Puteoli. 14 There we found some brothers who invited us to stay with them for seven days. And so we started for Rome. 15 The brothers in Rome had heard news about us and came as far as the Forum of Appius and the Three Taverns to meet us. Paul saw them, thanked God, and was encouraged. 16 When we arrived at Rome, Paul was allowed to live alone with a soldier guarding him. 17 After three days, Paul summoned the leaders of the Jews. When they had assembled, he said to them: Men and brothers, I had done nothing against our people or the customs of our fathers, yet I was delivered as a prisoner out of Jerusalem into the hands of the Romans. 18 They examined me and wanted to release me because they found no reason to put me to death. 19 When the Jews objected, I was forced to appeal to Caesar, not that I had any accusation against my people. 20 For this reason I invited you, to see you and speak with you, for I am bearing this chain because of the hope of Israel. 21 The Jews said to Paul: We have not received any letters from Judea concerning you. None of the brothers who have come here have reported or said anything bad about you. 22 We desire to hear from you the views that you hold. We know that everywhere people are objecting to this sect. 23 They set a day for Paul and came to him at his lodging in large numbers. He explained and testified to them about the kingdom of God. And from morning to evening, he tried to persuade them from the Law of Moses and the Prophets concerning Jesus. 24 Some were convinced by what he said, while others would not believe. 25 The Jews did not agree with one another and began to leave after Paul had spoken one last word: The Holy Spirit rightly spoke through Isaiah the prophet to your fathers, 26 saying, Go to this people and say: You will keep on hearing but never understand; You will keep on seeing but never perceive. 27 For the heart of this people has become dull, they hardly hear with their ears, and they have closed their eyes. Otherwise they might see with their eyes and hear with their ears and understand with their heart and turn again, and I would heal them. 28 Therefore, let it be known to you that this salvation of God has been sent to the Gentiles; they will listen! 30 Paul stayed for two full years in his own rented house and welcomed all who came to him. 31 Boldly and unhindered he was preaching the kingdom of God and teaching the things concerning the Lord Jesus Christ. In about one-third of this chapter, Luke describes two incidents in which Paul takes a leading role. He relates Paul's encounter with a snake (vv. 3 6) and Paul's healing ministry to those who were sick (vv. 7 9). the rest of Paul's three-month stay on the island of Malta Luke provides no further information. 1. At Malta 28:1–10 The inhabitants of Malta were descended from Phoenicians who had settled there in preceding centuries. Like the Phoenician settlers on the neighboring islands Gozo and Comino, they had prospered from trade. According to the historiographer Diodorus, the Phoenicians sailed their mercantile ships as far as the western ocean (the Atlantic) and used Malta's excellent harbors as a place of refuge.^[1] The island is between Sicily and the African coast, some 60 miles from the former and 180 from the latter. It measures 18 miles in length from northwest to southeast and has a breadth of 8 miles.^[2] In fact, the word Melita (Malta) in Semitic languages, spoken in a Phoenician dialect by the islanders, may have been a translation for the expression a place of refuge. From the sixth to the third centuries, the people of Carthage ruled this island. In 218 b.c. the Romans took control of it and made it part of the province of Sicily. They left the local administration intact, but during the reign of Augustus a procurator ruled Malta. In the settled parts of the island, the population spoke Latin in addition to their Phoenician dialect. (People who spoke an unfamiliar language were generally called barbarians. This term, however, was not used pejoratively.) a. Kindness Expressed 28:1–6 1. When we were safe, we found out that the island was called Malta. 2. The islanders showed us unusual kindness by welcoming all of us. They lit a fire because it was cold and had begun to rain. The fact that Luke and the rest of the men landed unscathed at Malta must have made a deep impression on the author. He expressly writes about the physical safety of the people and uses the first person pronoun we, perhaps to suggest only his Christian companions, Paul and Aristarchus.^[3] Luke implies that when Paul and his friends came ashore, they asked the native people the name of the island. The answer they received was Melita (refuge), which sounded pleasing in the ears of the seafarers from the wrecked Alexandrian freighter.^[4] It is probable that the Semitic languages Hebrew and Aramaic and the Phoenician dialect were similar enough that Paul was able to converse with the islanders. In ancient times, survivors of a shipwreck who managed to land on unknown shores expected to face either death or slavery. This was not so on Malta, because since 218 b.c. the island had belonged to Rome. When the islanders saw a centurion and soldiers coming to the island, they had the wisdom to show hospitality and kindness to representatives of Rome. Luke reports that the islanders showed us unusual kindness by welcoming all of us. This statement becomes meaningful if we remember that the native population had to meet the physical needs of 276 guests (27:37) for three months (v. 11). Incidentally, the translated word islanders is a dynamic equivalent for the Greek term barbaroi. The Greek differs from the English derivative barbarians, which has a decidedly negative connotation. The Greeks referred to all foreigners as barbaroi. Luke's use of this term for the inhabitants of Malta must be understood in that light and is free from any derogatory slant. As the wind blew from the northeast and the rain came down, the people clothed in drenched garments stood shivering on the beach that particular morning in late October. Seeing the wretched condition of these people, the islanders took pity on them and lit a huge bonfire so that everyone could dry his clothes and warm himself. 3. When Paul had gathered a bundle of sticks and put it on the fire, a viper came out because of the heat and fastened itself on his hand. A wood fire has to be supplied continually with more fuel. Paul sets an example, gives leadership, and shows his willingness to help the islanders by finding and collecting tree branches which he throws onto the fire. The people immediately notice that Paul is bitten by a snake hidden among the sticks. The snake, warmed by the heat of the fire, defends itself by biting the hand that is casting it into the flames. Although at present Malta has no venomous snakes, in Paul's day poisonous serpents undoubtedly lived in wooded parts of the island. The question remains whether the snake that fastened itself on Paul's hand was venomous. Some scholars think that the reptile was a common grass snake that, although it may strike a man, does not harm him. The reaction of the natives is different, for they expect Paul to die. 4. When the islanders saw the snake hanging from his hand, they said to each other, Obviously, this man is a murderer. Although he has been saved from the sea, Justice has not allowed him to live. a. The islanders saw the snake hanging from his hand, [and] said to each other. In this verse, Luke records the comments of the islanders. We expect that, if Paul indeed was able to communicate with them, the native population paid close attention to him. Because Paul was guarded by soldiers, they knew that he was a prisoner on his way to Rome. There is no evidence that Paul was chained during his voyage and stay at Malta. For this reason, the islanders would have to receive their knowledge of Paul's status from other indications.^[5] b. Obviously, this man is a murderer. The Maltese make a hasty evaluation of Paul's predicament. In their eyes, this engaging Jew must be a criminal guilty of manslaughter. They speak reproachfully about Paul when they call him this man. c. Although he has been saved from the sea, Justice has not allowed him to live. ^[6] The natives conclude that their goddess Justice is meting out divine punishment on an evildoer. This criminal may have escaped death at sea but is unable to avoid the poison of a reptile. (Perhaps the islanders are acquainted with a story concerning a shipwrecked sailor who, after landing safely on a Libyan beach, was fatally bitten by a snake.)^[7] In their opinion, Paul will soon die now that he has received his sentence from the goddess Justice. 5. However, Paul shook the snake from his hand into the fire and suffered no harm. 6. But they expected him to swell up or suddenly fall dead. After waiting a long time and seeing nothing unusual happen to him, they changed their minds and began to say that Paul was a god. Paul is a man who fully trusts his God to protect him from all danger. He knows the word of Jesus: he has authority to trample on snakes and nothing will harm him (Luke 10:19; see Mark 16:18). He believes that he will stand trial before Caesar in Rome. A snakebite will not deter him. To the sailors and passengers of the shipwrecked Alexandrian freighter, Paul had proved to be a man of God when he predicted that everyone would safely land on an island but the ship would be destroyed. Now, in the presence of the native population of Malta, Paul shows that he is a man of God by shaking the viper from his hand into the fire and suffering no harm. Both at sea and on the land Paul performs extraordinary feats to indicate that he is a servant of God.^[8] The snakebite is not a freak accident but a divinely directed incident in which God displays his power and might. When a venomous snake strikes, its poison enters the bloodstream, breaks down the capillaries, and causes massive internal hemorrhage. The affected area begins to swell and, if the poison is sufficiently powerful, the victim will die almost instantaneously. Therefore, the people standing around the fire closely observe Paul and quietly wait to see what the effect of the snakebite will be. But nothing happens to Paul, who continues to warm himself at the fire and dry his clothes. After waiting a long time and seeing nothing unusual in Paul's physical condition, the people around the fire begin to change their minds. The islanders no longer see Paul as a criminal or even an ordinary person, but as a god. In this respect they differ little from the Gentiles in Lystra who, after Paul had healed a crippled man, considered Paul and Barnabas to be Greek gods (14:12). The difference between the episode in Lystra and that on Malta is the absence of adoration and worship. Should the Maltese have demonstrated any misplaced reverence to Paul, he certainly would have rebuked them and told them to worship God alone. Doctrinal Considerations in 28:1–6 The sailors and soldiers aboard ship fail to express themselves in religious terms as did the seafarers in Jonah's day. By contrast, the inhabitants of Malta reveal their religious devotion when they refer to their goddess Justice, mention divine retribution, and consider Paul to be a god. Everett F. Harrison queries why it did not seem odd to the islanders to see a god in human custody.^[9] The writers of the New Testament generally link faith to the performance and effect of miracles. That is, a miracle occurs when a person in faith performs it and when the witnesses respond to it in faith. On the island of Malta Paul demonstrates his faith in God's protective power, but Luke fails to report whether those who witnessed the event came to faith in Christ. We conjecture that Paul used every opportunity given to him to teach the people the gospel of Jesus Christ. Nevertheless, we have no evidence that he founded a church at Malta. Greek Words, Phrases, and Constructions in 28:1–6 Verses 1 2 [Greek] the miraculous delivery from the tempestuous sea must have made an impact on Luke. He repeatedly uses the compound verb [Greek] (I rescue) to note that Paul and his fellow prisoners were spared (27:43), all arrived safely (27:44), Luke and his friends were safe (28:1), and Paul was saved from the sea (28:4). [Greek] some manuscripts have the reading [Greek], which may be the result of duplicating two letters in context.^[10] [Greek] this is a common vernacular phrase (19:11) that means not the common, hence, the unusual. The participle is in the aorist (from [Greek], I happen to be). [Greek] the perfect active participle of [Greek] (I am on hand) indicates that it threatened to and eventually began to rain. Verses 4 5 [Greek] the diminutive form of [Greek] (beast) is used to refer to snakes of ancient and modern times in Greece.^[11] [Greek] however, nay rather. This combination here expresses an adversative meaning.^[12] Verse 6 [Greek] the imperfect tense of [Greek] (I expect, wait for) implies repeated action and lapse of time. This is reinforced by the phrase [Greek] (after a long time) and the present participle of the verb. [Greek] a medical term in the passive infinitive that means either burn up with fever or swell up. In the New testament it occurs only here, but see Numbers 5:21, 27(LXX). b. Kindness Returned 28:7–10 Luke records two incidents that illustrate kindness at Malta. One is the welcome the islanders gave to the drenched crew and passengers. The Maltese extended kindness to Paul, his friends, and others. The second incident concerns the healing ministry Paul extended to the sick on the island. In a sense, Paul returned the kindness by restoring the sick to health. 7. Nearby that place were fields belonging to Publius, the chief of the island. He welcomed us and kindly hosted us for three days. 8. The father of Publius was ill with fever and dysentery and he was lying down. Paul went to see him and, after praying and laying his hands on the man, healed him. Note these points: a. The man. We do not know how much time elapsed between the welcome on the beach (vv. 1 6) and the invitation to the chief's home (v. 7). Luke gives the impression that immediately after his arrival, Paul was introduced to the leading person on the island. Apparently, Paul and his friends were taken directly to the chief's house. The name Publius is a first name and not a family name, for a Roman citizen normally had three names. It is possible (but cannot be proven) that Publius and Luke developed a relationship so close that they called each other by their first names.^[13] Most likely, people in the culture of that day were known by their first names. This is the case in many parts of the world today. Publius is called the first (man) of the island. The term first means that he is the highest authority on the island. The expression need not be interpreted to be a title of a Roman government official but instead can refer to a benefactor of various philanthropic causes.^[14] Publius seemed to have filled the role of a benefactor by welcoming Paul and his companions to his home and by hosting them for three days. Publius was a man of means who owned fields that surrounded the beach where the men had landed. He must have possessed dwellings and other buildings where the stranded crew and passengers could find shelter. Even though he belonged to the well-to-do class of society, Publius was not expected to provide accommodation and meals for 276 guests. Luke indicates that Publius's hospitality to Paul and his friends lasted three days. After that time, the rest of the islanders had made arrangements for sheltering them. b. The father. The kindness of the islanders in general and of Publius in particular finds an echo in Paul and his companions. We assume that Luke in his profession as physician found plenty to do on the island. And Paul employs his gift of healing when he hears that Publius's father is sick with fever and dysentery. In Greek, Luke uses the plural form of fever to point out that the patient suffered repeated feverish attacks. (The ailment, now known as Malta fever, is caused by the milk of Maltese goats. Medical authorities have been able to prescribe proper treatment and preventive measures.) Paul heals the father of Publius by praying for him and laying his hands on him. In other words, not Paul but Jesus, whose name Paul invoked, heals the ailing father (Luke 4:38). Paul follows the practice of praying for restoration (see 9:40). Once again, a miracle takes place on the strength of Paul's faith in Christ. Luke does not elaborate about the man's response to this miracle. He only relates that Publius's father receives healing. 9. When this had occurred, the rest of the people on the island who had diseases came to Paul and were cured. The news concerning the healing of Publius's father went from mouth to mouth with the result that many sick people came to the house where Paul was staying. We are unable to estimate how many patients came to Paul, but we see a direct parallel to the account of Jesus healing Peter's mother-in-law in Capernaum (Mark 1:30 31). After Jesus had healed her, in the evening of that day all the sick and demon-possessed people of Capernaum came to him for help and healing (Mark 1:32 34). As Jesus had a healing and teaching ministry, so Paul in his ministry healed the sick and preached the Word of God. We know that these miracles were effective means in leading people to a knowledge of God. And we know that the act of preaching the gospel is not futile but achieves God's purposes (Isa. 55:11). 10. And they honored us with many items of respect; when we were ready to set sail, they supplied us with everything we needed. The people who had been healed wished to express their appreciation to Paul and his companions. Thus the islanders paid them respect (I Tim. 5:17), not by paying fees for Paul's healing ministry, but rather by bringing gifts. When Paul and his friends arrived in Malta, they had nothing more than their sea-drenched clothes on their backs. We expect that the Maltese brought them numerous gifts of clothing and provisions, so that they could continue their travels in comfort. In brief, when the time came for Paul, Luke, and Aristarchus to depart, the Maltese had supplied them with everything they needed for the remainder of the journey. Thus, the islanders expressed their appreciation for all that Paul and his friends had done and said while they were guests on Malta. Greek Words, Phrases, and Constructions in 28:7–10 Verse 7 [Greek] the noun [Greek] (parts) should be supplied. The sentence itself is wordy: now in the parts around that place, which really means, now in the neighbourhood of that place. ^[15] [Greek] this is the accusative of time or duration: for three days. Verse 8 [Greek] the present passive participle literally means being held by or being tormented by. The grammatical construction makes the malady the subject and the sufferer the object. Our idiom is the reverse; it makes the patient the subject and the affliction the object. That is, we have a fever, a cold, or a headache. Verse 10 [Greek] they honored us with honors. The verb and noun are from the same root. The combination, although not common, appears elsewhere.^[16] A few manuscripts add the phrase as long as we were guests after the first clause in the verse. The phrase, however, is an addition that is redundant. 2. To Rome 28:11–16 Near the end of Paul's stay in Ephesus, he expressed his desire to visit Rome (Rom. 1:11, 15). He did not realize that he would have to endure imprisonment and shipwreck before he arrived there. But when he had spent three months on the island of Malta, he knew that the day had come for him to complete the last part of his journey to Rome. 11. After three months, we set sail in an Alexandrian ship that had wintered at the island and was marked by the insignia of the Twin Brothers. The shipwrecked crew and passengers spent the months of November, December, and January on Malta. When the south wind began to blow in the first week of February,^[17] ships that had taken refuge in the harbors of Malta dared to make the sixty-mile voyage from Malta to the port of Syracuse in Sicily. That voyage would be relatively safe and of short duration, because the passage could be made in a single day. With a favorable south wind, a vessel could maintain a speed of about four to six nautical miles per hour. Julius had made inquiries in a harbor that had given shelter from the winter storms to an Alexandrian ship. With the advent of good weather in the first week of February, the captain of the ship wished to deliver his grain cargo as soon as possible. He would take his passengers to Puteoli and the grain to Portus, which was a new harbor of Ostia at the mouth of the Tiber River.^[18] He was willing to take Julius, the soldiers, and the prisoners aboard and sail as soon as an advantageous wind blew from the south. In passing, Luke mentions that the ship bore the insignia of the Twin Brothers. The Greek word dioskouroi (sons of Zeus) refers to Castor and Pollux, who were the twin sons of Leda and the Greek god Zeus. Sailors regarded these two brothers as patron deities who would protect them from the dangers of the sea. Why Luke mentions these names cannot be determined. Although Paul and his friends objected to idol worship, we must assume that other ships on which Paul had been a passenger had similar insignia. 12. We put in at Syracuse and stayed there for three days. 13. From there we set sail and arrived at Rhegium. The next day a south wind came up, and on the following day we reached Puteoli. The fact that the ship stayed in the port of Syracuse for three days probably points to adverse weather conditions. In the month of February, the weather remains unstable, so ships would make coastal runs from one safe harbor to the next, preferably in one-day spans. Accordingly, the distance from Syracuse to Rhegium had to be covered in one day with the help of a south wind. Some of the time in the harbor of Syracuse would have been spent loading and unloading cargo. The town of Rhegium (modern Reggio) is located at the Straits of Messina and faces the island of Sicily. To make the passage through these straits (known for the whirlpool of Charybdis and the rock of Scylla) to the harbor of Puteoli, sailors would need a favorable wind to carry them there in twenty-four hours. Puteoli (Pozzuoli), a harbor in the Bay of Naples, is about 120 miles southeast of Rome. 14. There we found some brothers who invited us to stay with them for seven days. And so we started for Rome. In Paul's day, Puteoli was a busy harbor that thrived on the commerce Rome conducted with the rest of the inhabited world, especially the ports in the eastern Mediterranean. Before Ostia's new harbor, Portus, was constructed during the reign of Emperor Claudius, Puteoli was the only harbor for Rome. Travelers coming from the east would go through this port to proceed to the Eternal City. After Julius, his soldiers, and his prisoners disembarked, the centurion planned to travel to Rome on foot. This distance could be covered in about five days. The journey to Rome, however, was delayed for an entire week. If Luke had expanded his account, we would know why Julius stayed in the port city of Puteoli for seven days. Luke does reveal that Paul was welcomed by brothers, that is, Christians. We know that in the commercial city of Puteoli the Jews had formed their own community.^[19] We conjecture that the visitors from Rome (2:10) were Jews who heard the gospel from Peter and returned to Rome via Puteoli. In this port city, the Christian community may have formed simultaneously with that in Rome. When in a.d. 49 Claudius expelled Jews (including Christians) from the imperial city, many of them stayed in Puteoli or passed through it on their way to other cities. Upon disembarking, Paul and his companions contacted the Christians who resided in Puteoli. The Christians invited Paul, with permission from Julius (compare 27:3) and presumably under guard, to stay with them for seven days. What joy for these believers to have Paul in their midst for preaching and teaching, especially on the Lord's Day (see 20:6–7)! The believers also sent word to the Christians in Rome that Paul would undertake the last lap of his journey within a week (see v. 15). And so we started for Rome. Translators usually render this short sentence and so we came to Rome. The verb came in the clause we came to Rome signifies we started for Rome. ^[20]John 20:3, where we read that Peter and John set out for the tomb. The text has the verb to come, but the meaning in context is that the two disciples started for the tomb [NIV]. The emphasis in the sentence is on the first two words and so. Paul and his companions were refreshed by the local Christians and knew that fellow believers in Rome had been told of their imminent arrival. In turn, the Christians there would welcome Paul and provide for him. 15. The brothers in Rome had heard news about us and came as far as the Forum of Appius and the Three Taverns to meet us. Paul saw them, thanked God, and was encouraged. The messenger from Puteoli had alerted the Christians in Rome that Paul was on the way to the imperial city. Thus, two groups of believers set out to meet him halfway.^[21] One party traveled as far as the Forum of Appius, which is about forty miles southeast of Rome; the other came to a place called Three Taverns, some thirty miles southeast of the city. The Forum of Appius was a marketplace where people rested from their travels along the Appian Way. The road was named after the censor Appius Claudius, who began its construction in 312 b.c. The Roman poet Horace described the Forum of Appius as crammed with boatmen and stingy tavern-keepers. ^[22] These boatmen were not sailors but men employed on boats that transported passengers along a canal through the Pontine marshes. The Forum of Appius was not known for law and order. The second place was called Three Taverns; the term tavern denotes not only an inn but also a shop or a store. From his writings we know that Cicero at times lodged at this resting place.^[23] When Paul met the brothers from Rome, he began to thank God and took courage as he continued his journey to Rome. He realized that God was true to his word by sending him to the capital of the Roman empire. At the end of his journey, he was surrounded and supported by Christian brothers who welcomed him to the imperial city. Paul had continued to pray for the Christians in Rome ever since he wrote to them about three years earlier (Rom. 1:9–10). And he had asked the believers there to pray for his safety in Jerusalem and his travel to Rome (Rom. 15:31–32). We have no idea how many believers met Paul on the Appian Way, but we imagine that the joyful meeting at both the Forum of Appius and the Three Taverns must have made an impression on Julius. 16. When we arrived at Rome, Paul was allowed to live alone with a soldier guarding him. For almost two days, the Christians accompanied Paul to Rome. When they arrived there, their way parted because Paul had to be taken into custody. Julius must have interceded for Paul with the authorities when he delivered the prisoners.^[24] The evidence from Festus's report, which Julius presented to the Roman authorities, stresses three points: that Paul was innocent of any wrong-doing, that he had appealed to Caesar, and that the reason for his imprisonment concerned a religious dispute with the Jews. In addition, Julius himself perhaps commented on Paul's conduct during the voyage from Caesarea to Rome. In his concise manner, Luke writes that Paul was allowed to live alone with a soldier guarding him. In a later verse, he adds that Paul lived in a house he rented for the duration of his imprisonment, namely, two years (v. 30). Nonetheless, Paul was chained (v. 20) and a soldier guarded him (compare 24:23). Paul's citizenship may have influenced the authorities to allow him to live in a rented house. We imagine that the Christians in Rome and other places paid the rent and supplied Paul's food, clothing, and other necessities (Phil. 2:25; 4:10). Greek Words, Phrases, and Constructions in 28:11–14 Verse 11 [Greek] this phrase does not mean marked by the Dioscuri. Rather, because the construction is a dative absolute, it should be translated a ship, insignia the Dioscuri, in conformity with the registration data of a ship.^[25] Verses 13 14 [Greek] some manuscripts have the reading [Greek], which in translation means circled around (NKJV, and see NAB, NEB, RSV). Without the letter [Greek], the participle is the aorist from [Greek] and, as a nautical term, signifies having lifted the anchors on both sides of the ship. In brief, the meaning is the ship set sail. It is possible that this particular reading is responsible for the variants.^[26] [Greek] as a compound verb, this is the aorist passive in the intensive sense: we were invited. Translators prefer this version to the one that reads, we were comforted by staying. 3. Roman Imprisonment 28:17–31 The Jews of Asia Minor had been responsible for Paul's arrest in Jerusalem (21:27–29), where the Jewish leaders vehemently opposed Paul. They even traveled to Caesarea to accuse Paul at his trial before Felix (24:1) and two years later before Festus (25:7). When Paul arrived in Rome, he had no knowledge of accusations that the local Jews might bring before Caesar. He boldly called together Jewish leaders in an effort to learn from them whether they were acquainted with his case. He also subtly prepares them to hear the gospel. a. Paul's Statement 28:17–20 17. After three days, Paul summoned the leaders of the Jews. When they had assembled, he said to them: Men and brothers, I had done nothing against our people or the customs of our fathers, yet I was delivered as a prisoner out of Jerusalem into the hands of the Romans. 18. They examined me and wanted to release me because they found no reason to put me to death. Within a period of three days, Paul already had contacted the leaders of the Jews in Rome and asked them to come to his house. Who were these Jewish leaders? On the basis of information provided by Roman and Jewish historiographers (Suetonius, Tacitus, and Josephus), we can estimate that as many as forty thousand Jews lived in the imperial city in the middle of the first century.^[27] From inscriptions we know that there were at least ten synagogues in Rome with influential leaders.^[28] These leaders, then, met with Paul to hear him state the reason for his imprisonment. Paul addresses these leaders as men and brothers, which was a common greeting in Jewish circles.^[29] He intimates that he, a fellow Jew, is their brother. He vows that he has done nothing against the Jewish people or their customs (25:8). Paul declares that although he is innocent of any wrongdoing, the Jews in Jerusalem nevertheless handed him over to the Romans as a prisoner. He refrains from giving precise details, from mentioning names, and from accusing the Jews in Jerusalem of treating him unjustly. He wisely avoids any negative remarks so that he is able to gain the goodwill of these leaders and make them receptive to the gospel on another occasion (vv. 23 28). Paul even has a kind word for the Romans, saying that they examined him in a trial and were unable to find him guilty of any crime that deserved the death sentence. He omits the fact that both Felix and Festus wanted to please the Jews: Felix kept Paul in prison for two years, and Festus wanted him to be tried in Jerusalem. Instead Paul says that they were ready to release him (see 26:32). In an effort to advance the cause of the gospel, he wishes to avoid any hint of confrontation between either the Jews and the Christians or the Jews and the Romans. And, in keeping with his usual practice, Paul presented the gospel first to the Jew and then to the Greek (Rom. 1:16). He had always observed that rule during his ministry in Cyprus (13:5, 7), Pisidian Antioch (13:14, 46), Corinth (18:6), and Ephesus (20:21); now he applies it in Rome. Consistent with his purpose in writing Acts, Luke shows the spread of the gospel, even in the capital. When Paul will be in Rome, he plans to defend the cause of Christ so that the gospel can freely spread throughout the empire. 19. When the Jews objected, I was forced to appeal to Caesar, not that I had any accusation against my people. Paul states only the fact and not the cause of the opposition to his release. He lets the emphasis fall on the words I was forced; by using the passive voice he avoids telling his audience who compelled him to appeal to Caesar, even though the context points to the Jews in Jerusalem. When Paul mentions that he appealed to Caesar, he indirectly reveals that he is a Roman citizen. He also implies that he desires a trial in the presence of Caesar. Yet Paul is careful not to dwell on the privileges which accompany his Roman citizenship.^[30] He realizes the political overtones and the possibility that he might be accused of forsaking his Jewish heritage. Paul emphatically asserts that his appeal to Caesar was not because he sought to bring any accusation against the Jews as a nation. With this statement, he assures the Jewish leaders in Rome that he will not cause them trouble. He will be true to his people and present no accusation against them in court. The Western text has expanded the verse in an effort to complete it and provide balance: When the Jews objected and were shouting Away with our enemy!, I was forced to appeal to Caesar, not that I had any accusation against my people, but that I might deliver my soul from death. Translators are of the opinion that the origin of the shorter text is easier to explain than that of the longer. They point to the fact that scribes were more inclined to add than to delete words. 20. For this reason I invited you, to see you and speak with you, for I am bearing this chain because of the hope of Israel. Paul concludes his general statement. He demonstrates his love for the Jewish people by inviting their leaders to visit him in his rented house. He desires to explain to his countrymen in Rome the causes for his appeal to Caesar, his imprisonments in Caesarea and in Rome, and his refusal to incriminate the Jews. He expects the Jewish leaders to have questions about his imprisonment, which is evidenced by the chain he is wearing and the presence of a Roman soldier in the house. He also wants them to know that he is interested in a spiritual dialogue, summarizing both purposes by saying, I am bearing this chain because of the hope of Israel. This statement in itself is rather brief, and we infer from his words that Paul at this time postponed a detailed discussion of the matter. The Jewish leaders understood the expression Israel's hope as a reference to the Messiah. In a subsequent meeting Paul would introduce the messianic teaching concerning Jesus the Messiah. Paul told the Jewish leaders that the cause for being chained was rooted in their common hope. In this last remark, Paul calls attention to his house arrest with the use of the word chain (singular). Apparently he had sufficient freedom to be able to move around in the house. Note that when the commander in Jerusalem at first arrested Paul, he had bound him with two chains (21:33) but removed them when he heard of Paul's Roman citizenship (22:29). Greek Words, Phrases, and Constructions in 28:17–20 Verse 17 [Greek] the articular participle with the adjective [Greek] (first) has a technical sense: the local leaders of the Jews (compare 5:17). [Greek] this negative adjective is a substantive that is used as a direct object of the participle [Greek] (having done nothing [wrong]).^[31] Verses 19 20 [Greek] not as if (II John 5). The negative adverb precedes the participle having, which is unusual, but the distance between the adverb and the participle probably accounts for the use of [Greek] instead of [Greek]. [Greek] in fourteen places in the New Testament, the Jewish people are called [Greek] (nation) a word normally used for Gentiles (see, e.g., 10:22). [Greek] the personal pronoun serves a direct object for the main verb I invited and for the two infinitives to see and to talk with. b. Reply from the Jews 28:21–22 21. The Jews said to Paul: We have not received any letters from Judea concerning you. None of the brothers who have come here have reported or said anything bad about you. 22. We desire to hear from you the views that you hold. We know that everywhere people are objecting to this sect. The Jewish leaders remember that only a decade earlier (a.d. 49),Emperor Claudius had expelled them from Rome because of riots. Those riots had been instigated by a person called Chrestos (Christos), according to the Roman historiographer Suetonius.^[32] Presumably the non-Christian Jews clashed with the Christian Jews. Unable to distinguish the differences between the two groups, Claudius expelled both. Now, facing a leader of the Christian faith, the Jewish leaders are cautious yet fair in their response. We have not received any letters from Judea concerning you. This is an honest admission of justifiable ignorance. The fact that the Jerusalem hierarchy had not sent word to either the Jews or the Roman authorities supported Paul's claim of innocence. After Paul appealed to Caesar and was sent to Rome, the Jewish authorities in Jerusalem were of the opinion that he was too far removed from Israel to do any harm. In addition, while time erased the memory of Paul's arrest in Jerusalem, opposition to Rome itself became the issue of the day. Moreover, a Roman judge would consider the absence of an accuser or an accusation a punishable offense.^[33] The Jews in Rome wish to be absolved of any such blame and consequently are open in their response to Paul. They honestly admit, None of the brothers who have come here have reported or said anything bad about you. The Jews in Rome are saying that they have not heard anything about Paul. In itself, such a statement appears incongruous, for we know that Paul sent his letter to the Christians in Rome three years earlier. But the contacts between Jews and Christians may not have been intimate enough for the Christians to share this information. Yet the Jewish leaders are interested in learning the theological views of Paul himself. They are open to hearing Paul teach the gospel and explain it to them in detail. Their request pleases Paul beyond measure, for it fulfills Jesus word that as Paul had testified for Jesus in Jerusalem, so he would have to testify in Rome (23:11). Here he has the opportunity to proclaim the message of salvation to Jewish leaders who, if they accept the gospel, can influence their people in the local synagogues. We know that everywhere people are objecting to this sect. Luke presents a condensed version of the request the Jews make. When these leaders use the word sect, they have in mind the Christian church (see 24:5, 14). The word by itself is not derogatory. It means party or school of thought, as is evident from Acts and the writings of Josephus; it is used to describe the Sadducees (5:17) and the Pharisees (15:5).^[34] The Jewish leaders speak in generalities and observe that people, namely the Jews, are opposed to the teaching of the Christian church. But the leaders are willing to listen to what Paul has to say to them. c. Paul's Explanation 28:23–28 23. They set a day for Paul and came to him at his lodging in large numbers. He explained and testified to them about the kingdom of God. And from morning to evening, he tried to persuade them from the Law of Moses and the Prophets concerning Jesus. 24. Some were convinced by what he said, while others would not believe. Luke is interested in reporting that Paul preached to a large number of Jews in the capital city. He is true to his purpose in writing the Book of Acts (see 1:8). But in the process he neglects to describe details concerning the size of Paul's rented quarters, the freedom Paul evidently enjoyed to meet with large numbers of people, and the reaction of the Christians in Rome. These aspects are immaterial to Luke's purpose. We venture to say that the Jewish leaders encouraged their people to come to Paul's house on a given day, that permission for this meeting had been granted by the Roman authorities, and that many of the Jews were coming and going. The focus is again on Paul, who takes this opportunity to preach the gospel from morning to evening. We expect this may be from sunrise to sunset. He appears to have boundless energy for speaking for hours without a break (see 20:7, 11). We are reminded of Jesus and his disciples, who at one time were surrounded by a crowd and were not even able to eat (Mark 3:20). Paul teaches the people about God's kingdom, which is equivalent to teaching them Christ's gospel. For instance, when Paul taught in the synagogue of Ephesus and in the lecture hall of Tyrannus, he taught the people about the kingdom of God and the word of the Lord (19:8, 10).^[35] In Paul's farewell address to the Ephesian elders, the phrases gospel of God's grace and preaching the kingdom signify the same thing (20:24–25). Likewise, in Rome Paul preached the kingdom of God to the people and tried to persuade them concerning Jesus (see 28:23, 31). Schooled in the Law of Moses and the Prophets, Paul opened the Scriptures for his listeners and tried to explain to them that Jesus of Nazareth is indeed the Messiah. As Jesus opened the Old Testament (the Law and the Prophets) to the men on the way to Emmaus, so Paul tried to persuade the Jews that Jesus fulfilled the messianic prophecies in the Scriptures (Luke 24:27). The men of Emmaus believed Jesus word when their spiritual eyes were opened, but many Jews in Rome were not to be persuaded. The Jews in Rome were acquainted with and applied the doctrine of works but not the doctrine of grace (Rom. 4:4; 11:6). When Paul taught the Jews that entrance in the kingdom of God is not by works but by grace, he met opposition and eventual rejection. It was Paul's desire that his countrymen might be saved and that their zeal for God might be expressed not in terms of righteousness by the law but through faith in Christ (Rom. 10:1–6). Teaching about the birth, life, death, and resurrection of Jesus, Paul had to show from the Scriptures that God promised the coming of the Messiah. He introduced the Messiah as the One who would atone for man's sin; reconcile God to mankind; purchase eternal righteousness; fashion men after the image of God; regenerate his people with his Spirit; make his faithful servants heirs with Christ.^[36] To his credit, Paul was able to keep the attention of his audience from morning until evening. Some of the Jews accepted Jesus as the Messiah, but others continued in their unbelief. Throughout his ministry, in places as diverse as Pisidian Antioch, Thessalonica, and Corinth, Paul had experienced the same thing: some believe in Jesus while others reject him (see 13:43–46; 17:4–5; 18:6–8, respectively). 25. The Jews did not agree with one another and began to leave after Paul had spoken one last word: The Holy Spirit rightly spoke through Isaiah the prophet to your fathers. a. The Jews did not agree with one another. The text implies that the audience is divided on the proper interpretation of the Scriptures. Those who do not believe are at variance with those who do believe. Luke indicates that their disagreement was not of a momentary nature but continued to divide them. Those who disagree with the believers reject not Paul but rather Jesus Christ the Son of God and the Scriptures that testify of him. On the other hand, the Jews who believe become part of the existing churches in Rome and thus strengthen the Christian community. b. [They] began to leave after Paul had spoken one last word. Gradually the people begin to depart. Yet Paul wishes to address the unbelieving Jews with a last word from the Scriptures. Hence, not Paul but God himself has the decisive word with the hardened Jews. c. The Holy Spirit rightly spoke through Isaiah the prophet to your fathers. Paul attributes the word he is going to speak, not to the prophet Isaiah, but to the Holy Spirit, who is the primary author of the Scriptures. If the Jews reject the Scriptures, they not only are spurning Isaiah but also are defying the Holy Spirit. In his Word, God has given them the messianic prophecies and has sent his servant Paul to explain to them that Jesus has fulfilled these prophecies. When the Jews have received all the evidence and then refuse to accept the truth of God's Word, they are defying the living God. For this reason, Paul boldly asserts that the Holy Spirit rightly addressed the forefathers through a word from Isaiah the prophet. The term forefathers allows the Jews to reflect on the historical setting. This word that Isaiah delivered to his contemporaries is now addressed to Paul's contemporaries in Rome. At the same time, Paul separates himself from the Jews and their ancestors with the use of the possessive pronoun your.^[37] When Paul first called the Jews to his house, he spoke of our fathers (v. 17). Now he purposely refrains from identifying himself with the unbelieving Jews, much as Stephen did before the Sanhedrin. Stephen at first expressed his identity with his audience by using the inclusive pronoun our in the phrase our fathers (7:11, 12, 15, 38, 39, 44, 45). When he realized that his audience rejected his presentation, he separated himself and spoke of your fathers (7:51, 52). 26. Go to this people and say: You will keep on hearing but never understand; You will keep on seeing but never perceive. 27. For the heart of this people has become dull, they hardly hear with their ears, and they have closed their eyes. Otherwise they might see with their eyes and hear with their ears and understand with their heart and turn again, and I would heal them. Observe these salient points: a. Setting. The Jews in Rome know that Paul quoted from Isaiah 6:9 10and are familiar with the historical setting of these words. They understand that God told Isaiah to go to the Israelites whose hearts were hardened because of unbelief and disobedience. They know that the divine words spoken by Isaiah only drove the people of Israel further away from salvation. God told Isaiah to go to Israel and inform the people that they were always hearing but failing to understand and always seeing but never perceiving. This was hardly a compliment. In fact, it was a stern rebuke that ultimately terminated in judgment on Israel and resulted in destruction of cities, devastation of fields, and exile of the people (Isa. 6:11–12). Isaiah's task would be disheartening, yet the Lord promised that out of a stump God would raise up his holy seed (Isa. 6:13). b. Application. The evangelists Matthew, Mark, and Luke report that Jesus taught the parable of the sower. In response to his disciples question about why he taught in parables (Matt. 13:10; Mark 4:10; Luke 8:9), Jesus quoted the words of (Isaiah 6:9 10and applied them to the unbelieving Pharisees and teachers of the lawMatt. 12:24; Mark 3:22). John relates that despite all the miracles Jesus performed, the Jews refused to believe in Jesus. He quotes (Isaiah 6:10to explain why the Jews were unable to believeJohn 12:40). Jesus observed the hardness of man's heart and thus could apply the words and setting of Isaiah to the Jews of his day. And Paul turns to this passage when he encounters unbelieving Jews who, after they have heard a full exposition of the Scriptures, refuse to accept Jesus as the Messiah (compare the content of Rom. 9 11). Through Isaiah the prophet, God is saying to Israel that the people have permitted their hearts to become calloused, have let their hearing become impaired, and have allowed their eyesight to become dim. They purposely have cut themselves off from the possibility of repentance. If this were not so, they would turn to God and he would restore them. By quoting the passage from Isaiah, Paul tells his listeners that in terms of spirituality they are similar to Isaiah's contemporaries. c. Text. The wording of this lengthy quotation comes directly from the Septuagint. The words are the same in Matthew 13:14 15, while Mark, Luke, and John in their respective Gospels have an abbreviated version of the passage from Isaiah. The Gospel according to Matthew, however, is addressed to Jewish readers and therefore has the full text. Likewise, Paul addressed the Jews of Rome and wanted them to hear the entire passage from the prophecy of Isaiah. 28. Therefore, let it be known to you that this salvation of God has been sent to the Gentiles; they will listen! Paul adds his own conclusion to his teaching. On the basis of Isaiah's prophecy he actually says, You Jews should know that salvation is first for the Jew and then for the Gentile. But you have rejected God's assurance of salvation and now God offers it to the Gentiles. We observe two things. First, God called Paul to be an apostle to the Gentiles (Gal. 1:15–16; 2:8). Next, throughout his ministry Paul adhered to the rule to present the gospel first to the Jew and then to the Gentile. Wherever the Jews rejected the preaching of the gospel, Paul turned to the Gentiles (see, e.g., 13:46; 18:6). The gospel has a universal message for all people. Accordingly, the Book of Acts ends not on a negative note of unbelieving Jews refusing to accept the gospel. To the contrary, the last word of Paul is positive. He states that the Gentiles will listen to the gospel of salvation and by believing in Jesus will be saved. Doctrinal Considerations in 28:23–28 If we look at the historical setting of Isaiah proclaiming God's message to the people of Israel (Isa. 6:9–10) and consider the backdrop of Jesus healing and teaching ministry, we notice a remarkable parallel. God had blessed Israel in many ways, yet the more he showed his love to the people the more they turned away from him. But God's love that was designed to bless the Israelites changed to divine wrath when they had filled up the measure of their sins. Observes Franz Delitzsch, For just as in all the good that men do, the active principle is the love of God; so in all the harm that they do, the active principle is the wrath of God. ^[38] God's wrath culminated in shutting the war to repentance and delivering the people to their own destruction. When Jesus in his healing ministry gave sight to the blind, he fulfilled Isaiah's prophecy that he was the Messiah (Isa. 35:5; John 9:6 7, 35 38). But the Jews refused to believe. When he cast out demons, the experts in the law and the Pharisees said that he did so in the name of Beelzebub, the prince of the demons. In effect, they accused Jesus of being in league with Satan (Matt. 12:22–24; Mark 3:22). Then Jesus taught the doctrine of the sin against the Holy Spirit. He intimated that the Jews who attributed his healing miracles to Satan instead of acknowledging the power of the Holy Spirit committed the unpardonable sin (Matt. 12:32; Mark 3:29). Jesus said that these people were on the outside (Mark 4:11) and implied that they would be excluded from being instructed in the secrets of God's kingdom.^[39] In this setting, Jesus quoted the words of Isaiah 6:9 10. Paul expounded the Scriptures to the Jews in Rome and at the end of the day realized that many Jews refused to adopt the messianic truths fulfilled in Jesus Christ. He knew that these people would continue to harden their hearts and cut themselves off from the living God. In his opinion, these Jews could be compared with natural olive branches that were broken off the olive tree stands for the true Israel because they had died a spiritual death. Paul says that because of unbelief they were broken off (Rom. 11:20). Persistent unbelief leads to hardening of the heart. Hardening of the heart leads to apostasy and the sin that leads to death (I John 5:16). Greek Words, Phrases, and Constructions in 28:23–29 Verse 23 [Greek] the primary meaning is hospitality or entertainment. The secondary meaning is guest room, which is the preferable translation for the two places in which this word occurs in the New Testament (Philem. 22). [Greek] the imperfect middle of the verb [Greek] (I explain) is followed by two participles that express manner or mode: [Greek] (by testifying) and [Greek] (by persuading). The imperfect denotes continued action. Its use predominates in this section (see vv. 24 and 25). Verses 26 27 The reading of the Septuagint differs slightly from the Hebrew text in the introductory sentence: Go and tell this people (Isa. 6:9) and Go to this people and say (v. 26). The clauses in verse 27 are in the literary sequence a b c, c b a. The sequence serves to emphasize the message. The use of the future tense [Greek] (I will heal) instead of the aorist active subjunctive [Greek] is due to confusion of the Greek vowels [Greek] and [Greek]. These two letters are quite similar in sound. Verses 28 29 [Greek] let it be known. This solemn phrase is common in formal speeches. See 2:14; 4:10; 13:38. The Majority Text adopted the expansion of the Western text in verse 29: And when he had said these words, the Jews departed and had a great dispute among themselves (NKJV; see KJV). Translators favor the exclusion of this verse. d. Conclusion 28:30–31 Throughout the second half of Acts, Luke portrays Paul as the leading figure. The reader would be tempted to think that Luke has written a biography of this apostle. This is not the case, for the book fails to relate the demise of Paul. Luke composes a history, not of Paul, but of the spread of the gospel. He concludes the Book of Acts by showing that Paul presented the teachings of Jesus boldly and without hindrance. 30. Paul stayed for two full years in his own rented house and welcomed all who came to him. 31. Boldly and unhindered he was preaching the kingdom of God and teaching the things concerning the Lord Jesus Christ. a. Paul stayed for two full years. With the time reference, Luke provides the last biographical note on Paul. He fails to disclose Paul's release, subsequent travels, second imprisonment, and death. We know from his epistles that Paul expected to be released from prison (Phil. 1:19, 25; 2:24) and would need lodging in Colosse (Philem. 22). The pastoral Epistles include references to places that are not mentioned in Acts. Hence we conclude that Paul must have traveled to Ephesus and Macedonia (I Tim. 1:3; 3:14), Nicopolis (Titus 3:12), and Troas (II Tim. 4:13). And finally, in his last epistle he writes that his execution is at hand (II Tim. 4:6). If Luke had known of Paul's return to the congregation at Ephesus, he certainly would have written a different ending to the emotional farewell of the Ephesian elders (20:38). Luke apparently composed Acts during Paul's imprisonment and completed it soon after his release (see the Introduction for the date of Acts). We are unable to say why Paul was imprisoned for two years in the capital city. Scholars have suggested that, because his accusers failed to come to Rome for Paul's trial within a two-year period, Paul was released.^[40] But we have no evidence that his case was dropped by default. Roman tradition &is that the prosecutor must prosecute. The protection of the accused person lay not in any provision for an automatic release if his accusers were absent, but in the severity of the sanctions against defaulting prosecutors. ^[41] Further, in case of a just cause or the death of a prosecutor, the accused could request dismissal of the charges against him. Even then, Roman lawmakers were reluctant to cancel charges.^[42] In other words, if Paul's accusers never presented themselves in Rome, Paul would remain a prisoner. At the end of the two years, Nero may have released him. b. [Paul stayed] in his own rented house and welcomed all who came to him. Another translation reads at his own expense (RSV). The Vulgate has the same rendering: in suo conducto (on his own resources). The crux of the matter lies in the Greek word misthMma, which means either rent (active) or what is rented (passive).^[43] Luke writes that Paul stayed and not that he lived, by which he implies that Paul remained a prisoner in separate living quarters. Paul fulfilled his task of preaching and teaching the gospel to all the people who came to visit him. He simply lacked the time to supply his financial needs, for which, we presume, he depended on his friends. c. Boldly, he was preaching the kingdom of God and teaching the things concerning the Lord Jesus Christ. Luke completes the Book of Acts on a note of triumph. Paul preaches the kingdom of God and teaches about Jesus to anyone coming to his house. In addition to some of the Jews in Rome, numerous Gentiles came to him. Indeed, he was the appointed apostle to the Gentiles. The word boldly signifies that Paul enjoyed complete freedom to preach and teach Christ's gospel. Filled with the Holy Spirit, he could speak with authority to all his visitors and expect to see results in his ministry. The two clauses ( preaching the kingdom of God and teaching the things concerning the Lord Jesus Christ ) are synonymous and support each other. With the combination Lord Jesus Christ, Luke gives voice to the early Christian confession that Jesus is Lord (I Cor. 12:3), in opposition to the Roman maxim Caesar is Lord. And with respect to the Jews, he testifies that Jesus is the Christ. d. Unhindered. This word, the last in the original text, is telling. Luke suggests that the Roman government placed no restrictions on the spread of the gospel throughout Rome and the empire. With this word, which because of its place in the Greek text is emphatic, Luke describes the openness of the state toward the church. Paul was vindicated and the charges leveled against him by the Jews were false.^[44] From Paul's rented house the gospel went forth to the end of the world. And after his release, he continued his travels for the sake of the gospel. Mission Headquarters^[45] I am sure that while Paul lived in his house with a soldier guarding him that his daily conversation was not about the weather. Instead he introduced the soldier to Jesus Christ, taught him the truths of Christ's gospel, and instilled in him a saving knowledge of Jesus. As in any army, a soldier in the Roman army was frequently transferred. If we assume that the soldier who guarded Paul became a Christian and was posted to another part of the Roman empire, Paul would indeed send forth a missionary (Phil. 1:13; 4:22). How many soldiers guarded Paul in that two-year period? And how many missionaries did Paul send into the world? We are not told, but we are confident that Paul's rented house in Rome indeed became mission headquarters. Friends and acquaintances from many parts of the world were allowed to visit Paul. He sent them forth with the gospel of Christ (II Tim. 4:9–12). He also wrote the so-called prison Epistles: Colossians, Philemon, Ephesians, and Philippians. A last observation. The commissioning of missionaries from Rome to the ends of the earth proved to be the fulfillment of Jesus mandate to be witnesses both in Jerusalem, in all Judea and Samaria, and to the ends of the earth (1:8). Greek Words, Phrases, and Constructions in 28:30–31 The Western text adds these words to verse 30: both Jews and Greeks. And to the end of verse 31, Latin manuscripts add: saying that this is Christ Jesus, the Son of God, through whom the whole world is to be judged. The hand of a well-meaning scribe is obvious in both additions. Summary of Chapter 28 This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/