Acts Study Notes

1:1 The preface links the book of Acts explicitly with the former treatise, the Gospel of Luke (Luke 1:1-4). Though the books are separate in the NT canonical order, both were probably written by Luke, the traveling companion of Paul. The books are both large enough to fill a complete scroll, and so it is unlikely that they were ever joined as a single book.

The book of Acts was written after the Gospel of Luke, as is indicated by the preface (1:1; cp. Luke 1:1-4). Luke builds these companion narratives on a broad chronology that begins with the birth of Jesus, then extends through His life, death, resurrection, and ascension. He next shows the expansion of the church from Jerusalem to Rome. Acts closes with Paul awaiting trial in Rome. Like the first volume, the second is addressed to a person named Theophilus. Some speculate that Theophilus (Gk "lover of God") was a literary figure representing Christians generally, but more likely he was an actual historical person.

Some think on the basis of Luke 1:1-4 that Theophilus was a seeker after God and that Luke aimed to explain Christianity to him. Others think Theophilus was a recent convert who required instruction in his newfound faith. Still others suggest he was an early church leader for whom Luke provided a summary of events surrounding the rise of Christianity. In any of the above scenarios, it is possible that Theophilus was Luke's patron, financing the publication of Luke and Acts. Though only a maximum of 20 percent of urban men were literate, there was a distinct book culture in the ancient world. Publication involved hand copying an original document to make it available for others. The cost of materials for the initial document plus all subsequent drafts could be expensive, with each copy costing up to four days' wages. As a result, the patronage system was an important fact in making book publication possible in the ancient world.

1:2-3 Before His ascension, Jesus suffered the agony of death (passion) and then shewed Himself alive to His disciples (Luke 24). The proofs included appearing to the disciples during the forty days between His resurrection and ascension. During this time Jesus instructed them about the kingdom of God.

1:4 The Father's promise refers to the gift of the Holy Spirit, which would soon come (chap. 2).

1:5 John's baptism was a symbolic washing to purify and to indicate repentance of sin. Jesus' baptism of believers would be of greater impact and involved the indwelling of the Holy Spirit.

1:6-7 Restoration of the kingdom of Israel was something for which all first-century Jews longed. It was commonly believed that the Messiah, son of David and heir to his throne, would accomplish this restoration. Jesus deflected the disciples' misguided question and repeated His command that they were to be His witnesses near and far (cp. Matt. 28:19).

1:8 The major focus of the book of Acts is stated in this verse. Note three clarifications about the mission of the church. First, the empowering presence is to be the Holy Ghost, not Jesus Himself. Jesus prepared His disciples for the transition when the Holy Spirit would come to be a constant presence in His bodily absence. Second, the growth of the church would come about through the witness of the disciples. From the beginning, the church is depicted as a community that actively witnesses to their faith in Jesus Christ. Third, the result of this witness will be measurable, geographical growth. This growth will begin in Jerusalem and then spread through ever-widening concentric circles to other Jewish areas (e.g., Judaea), to areas on the edges of Judaism (e.g., Samaria), and eventually to the entire known world of that time, likely coextensive with the reach of the Roman Empire. As new lands and peoples were discovered in coming centuries, the church understood that it must keep expanding its witness to reach the newfound "uttermost" parts.

1:9-11 Luke briefly told about Jesus' ascension in his Gospel (Luke 24:51), and now he provides a somewhat fuller account. A cloud received him recalls the presence of God depicted as a cloud elsewhere (e.g., Exod. 13:21-22). Thus Jesus was received by the Father in fulfillment of His words in John 7:33-34. Jesus' final instructions and ascension to heaven provide overlap and transition between Luke's Gospel and the book of Acts. The ascension took place on the mount of Olives outside Jerusalem (Acts 1:12). Jesus' return will be in like manner as He departed—bodily and visibly.

1:12 A sabbath day's journey was the distance a Jew was permitted to walk on the sabbath—two thousand cubits, or a little more than half a mile—probably based on the rabbis' interpretation of Exod. 16:29 and Num. 35:5.

1:13 Luke 6:14-16 provides the same list of disciples. The lists in Mark and Matthew are similar, except for differences in the names of two disciples. Several disciples had alternative names (Simon/Peter, Matthew/Levi; cp. Acts 1:23), possibly accounting for differences between the lists. Simon Zelotes of Luke-Acts is probably Simon the Canaanite, and Judas the brother of James in Luke-Acts may be Thaddaeus.

1:18-19 The differences between the two NT accounts of Judas's death (cp. Matt. 27:3-8) should not be overemphasized. Both agree that he died a shameful death and that a field was named after his traitorous deed. Matthew 27:5 says Judas hanged himself. Possibly after he did so, his body decayed and fell from the rope, bursting open.

1:21-22 The person selected to take Judas's place had to have accompanied the disciples throughout the course of Jesus' ministry, so that he could speak about things he had seen personally.

1:24-26 The casting of lots, accompanied by prayer, was an acceptable method for making decisions in the era before the Holy Spirit was given. The sovereign Lord superintended the event, ensuring that the lot fell in such a way as to identify His chosen man.

2:1-12 The events of Pentecost, which mark the formal and public beginning of the church, involved a number of supernatural phenomena. These included the rush of violent wind from heaven, tongues like flames of fire, the infilling with the Holy Spirit, and speaking in languages as the Spirit gave believers the ability to do so.

2:4 One of the supernatural phenomena at Pentecost was speaking in other tongues, that is, different languages. The tongues have been interpreted as (1) supernatural languages given specifically for the purpose of communicating with the people gathered from all over the Roman Empire, (2) human languages that were recognized by individuals from various lands, or (3) the Greek language that was common to all the people gathered from throughout the Roman world. The second option seems to best fit the context.

2:8-11 Those present in Jerusalem for Pentecost included people from a wide variety of places and ethnic backgrounds. All the regions listed in verses 9-10 are known to have had Jewish populations. They encompassed the eastern Mediterranean area that ran from Rome to Libya. The gathering at Pentecost is thus inclusive, featuring Jews from throughout the eastern Roman Empire.

2:14 Acts is primarily a narrative punctuated by numerous speeches. Most of the speeches are summaries rather than word-for-word accounts (see v. 40). Just as he did in the Gospel that bears his name, Luke relied on "eyewitnesses, and ministers of the word" to report the essentials of speeches and events for which he was not present (Luke 1:2).

2:17-21 In his reply to the jeering crowd (v. 13), Peter cited three OT passages to demonstrate the biblical basis for the events of Pentecost. The first passage he cited was from Joel 2:28-32. The quote follows the Masoretic Text version almost verbatim. Peter identified Joel's prophecy with the last days, and said those days had now arrived with the coming of the Spirit. There may also yet be a future, fuller fulfillment of Joel's prophecy.

2:23 Peter's declaration articulates a major paradox of the Christian life: Jesus' death occurred as a result of the plan and foreknowledge of God, but it was the free (and sinful) acts of human beings that executed that plan. The Bible often affirms the reality of both divine sovereignty and genuine human choice without explaining how the two can possibly work together without conflict (e.g., 4:28; Gen. 45:5).

2:24 The resurrection of Jesus Christ is the fundamental event of Christianity and the basis of the gospel. Peter made several important statements about the resurrection in this verse. First, it was God who raised Jesus from the dead. This pictures the resurrection as God the Father's vindication of God the Son. Second, Jesus was literally dead before the resurrection, not simply injured. Thus His resurrection was no mere resuscitation. Notice also that Peter personifies death as an actual force that holds the deceased in its embrace. Third, death's power was overcome by the resurrection, which means that believers should no longer fear it.

2:25-28 The second OT passage Peter cited is Ps. 16:8-11. He recognized that Jesus was the one about whom David had prophesied, one who would not see the corruption of death (also in v. 31).

2:29-30 Peter identified David as a prophet because he had prophesied through his psalm about the Messiah. David would have treasured this God-given foreknowledge because it entailed Israel's eventual salvation through his own progeny. David would have a victorious descendant on his throne. Peter saw all of this as having been fulfilled in the resurrection of Jesus Christ, who is now seated at God's right hand (v. 25; Eph. 1:20).

2:32 Throughout this passage Peter has affirmed the reality and significance of Jesus' resurrection. Now he states most clearly the basis of his claims: he and the rest of the apostles were all witnesses to the risen Jesus.

2:34-35 The third and final OT passage cited by Peter is Ps. 110:1. Peter cited David as the authority for his seeing Jesus as seated at God's right hand, with all of His foes in full subjection. The basis of this victory and exaltation was Jesus' resurrection.

2:36 Peter addressed his words specifically to Jews. By calling Jesus Lord and Christ, Peter was staking the biggest possible claims. "Lord" is reserved in the Greek translation of the OT (the Septuagint) for Jehovah (Yahweh). Thus Peter says Jesus is God. Peter further noted that Jesus was the Messiah (anointed one), Israel's hope for salvation.

2:37 Peter's audience came under deep conviction because they realized their guilt in the execution of Jesus, plus they were convinced by Peter's passionate eyewitness testimony and his description of how the events surrounding Jesus' death and resurrection fulfilled OT prophecies about the promised Messiah. This prompted them to ask the question that anyone hearing the gospel should ask, what shall we do?

2:38 Peter's answer indicates three major components in conversion. One must repent, which means turning from sin. To be baptized . . . in the name of Jesus publicly declares our repentance and faith, plus it symbolically identifies us with the death, burial, and resurrection of Christ. The Holy Ghost is given as a gift and seal of conversion, empowering the believer for the life of faith.

2:39 One of the major themes of the book of Acts is that the message of salvation through Jesus Christ extends not just to the people of Israel but also beyond them to as many as . . . God shall call. The Gentiles were afar off in two senses: they were geographically far removed from Israel, but even more significantly they were far from knowledge of the one true God.

2:41 In response to Peter's preaching, Luke commented in an understated way that about 3,000 people became Christians. Note the close link between coming to faith and being baptized. There was apparently no delay between the two. The large number was made possible by the huge crowds who had traveled to Jerusalem from all over the Mediterranean region for the Passover celebration.

2:42 These four practices—learning doctrine . . . fellowship, the breaking of bread, and prayers—provide insight into the priorities of early Christianity. These same practices should be considered normative for the church today. The apostles' teaching was probably similar to Peter's message at Pentecost. That is to say, it focused on making Christ known by appealing to eyewitness testimony and the prophecies of the OT. Early Christians gathered together regularly for edification, prayer, and exhortation. The breaking of bread probably included fellowship meals and participation in the Lord's Supper (1 Cor. 11:17-34).

2:44-45 As part of their fellowship, the early church practiced a community of goods for a short time. This practice did not last long, likely because it was logistically difficult and susceptible to abuse (see chaps. 4–6).

2:46 Early Christian gatherings took place in two places: the temple and the homes of believers.

2:47 The early church was an evangelizing church, growing daily. Luke did not say, but it appears that evangelism took place primarily through the gathering of Christians in the temple and in homes. The crucifixion and resurrection of Christ were at the heart of early Christian preaching, which called for immediate response from anyone who listened.

3:1 Peter and John continued to participate in Jewish rituals and worship, and early Christians regularly gathered in the temple (2:46). This is fitting, for Christianity began as a form of contemporary Judaism that differed only in proclaiming Jesus as Messiah. The full and final split of Christianity from Judaism came by the time of the first Jewish revolt against Rome (a.d. 66–70).

3:2 This is the first healing miracle in Acts. In the era before governmental aid for needy persons, it was the kindness of strangers and loved ones that kept men such as this alive.

3:6 It is good for the lame man that Peter and John had neither silver nor gold to hand out, for what they did have to offer was of far greater value—healing power through Jesus Christ. Rather than a temporary fix, the man was given a permanent remedy for his physical and spiritual problems.

3:7 The book of Acts recounts several healing miracles (e.g., 9:32-34,36-42). During the Hellenistic period, knowledge of science and medicine was advanced enough that the bystanders recognized without a doubt that Peter had enacted a miracle. The mention of the strengthening of the lame man's feet and ancle bones may provide indirect support for the traditional view that the author, Luke, was a physician.

3:12 Recognizing that the onlookers were amazed, Peter seized the chance to testify about Jesus Christ. Signs of God's power can point to the truth about Jesus (John 3:2; 14:11).

3:13-15 Peter told his hearers in Solomon's Colonnade, which was part of the temple complex, that Jesus Christ was God's Son. And yet the people had delivered Him up to Pilate and denied Him even though Pilate had judged Him to be innocent (Luke 23:20-25). Peter emphasized the heinous nature of this deed by calling Jesus the Holy One and the Just and by noting that they had asked Pilate to release a murderer in place of Jesus. Thus they killed the Prince of life instead of one who had taken life. But God raised Jesus, a fact to which both Peter and John were witnesses.

3:16 Peter and John had a chance to claim credit for the miraculous healing of the man, but instead insisted that it was faith in his [Jesus'] name that made this man strong. The apostles were merely God's chosen instruments for conveying the miracle.

3:18 The prophecy that the Christ would suffer is an apparent reference to the Suffering Servant of Isa. 52:13–53:12. The suffering of the servant for sins (Isa. 53:10) had been fulfilled through Jesus.

3:19 On the basis of what he had said about who Jesus was, how He was treated by the Jewish people, and how God had vindicated Him by raising Him from the dead, Peter called on his audience to repent and be forgiven.

3:20-21 Early Christians looked with expectation to the second coming of Jesus and the restitution of all things that accompanies the establishment of His earthly kingdom. God had foretold this through the prophets, starting as far back as Moses (v. 22; see also Rom. 8:18-25).

3:22-24 Peter appealed to Deut. 18:15-19, where Moses foretold Israel that God would raise up a prophet like him. Over time this came to be recognized as a Messianic prophecy. Peter also appealed to all the prophets throughout Israel's history, for all of them had predicted these days. Jesus Himself taught the apostles to recognize this about the OT (Luke 24:27).

3:25-26 The Jews listening to Peter were children of the prophets and inheritors of the covenant God made with Abraham. Thus they had a personal stake in the words of the prophets and the Pentateuch, but so do all the peoples of earth. After all, the covenant promised that all the earth would be blessed through Abraham's seed, a reference ultimately to Jesus Christ, God's Son.

4:1-3 The religious authorities confronted and ultimately arrested Peter and John for unauthorized teaching about the resurrection from the dead using Jesus as the example. The Sadducees in particular were provoked by this, for they did not believe in resurrection because they did not think it was taught in the Pentateuch, the only portion of the Hebrew Bible they acknowledged as authoritative (Matt. 22:23). The apostles were held overnight because Sanhedrin council trials were not conducted at night. Rome had granted the Sanhedrin legal authority over the temple area since disputes arising there were religious in nature rather than civic.

4:4 Repeated attempts to suppress the Christian message only caused it to spread more quickly. On Pentecost morning the believers in Jerusalem only numbered 120 (1:15). In response to Peter's sermon that day, another 3,000 were added (2:41). Now, with the healing of the lame man, Peter's sermon, and the arrest of the apostles, the church added 2,000 more.

4:5-7 The parties listed in verses 5-6 represent all the most powerful players in the Jewish religious establishment. Peter and John were two men against all the powers of Israel. Ironic, therefore, that they asked the apostles by what power they had performed the miracle and preached the gospel. It was clear that the apostles, who shirked the traditional powers, considered themselves answerable to and empowered by a different authority.

4:8 Peter was filled with the Holy Ghost, a necessary prelude to his successful confrontation with the Jewish religious establishment.

4:9-10 Peter again emphasized to a Jewish audience that Jesus Christ of Nazareth, whom the nation had crucified, was raised from the dead by God. This same Jesus is the power by which the lame man was healed.

4:11 Peter again identified Jesus with OT testimony by citing Ps. 118:22. God made Jesus the cornerstone of the church.

4:12 Peter concluded by making clear the uncompromising exclusive claim of Christianity. This message rings throughout the NT. Jesus Himself said, "no man cometh unto the Father, but by me" (John 14:6).

4:16-18 Remarkably, the Sanhedrin admitted that the apostles had done a notable miracle, and yet rather than repent and believe they focused on damage control among the people. They sought to halt the spread of Christianity at all costs, so they commanded the apostles not to speak at all nor teach about Jesus. It seems they wished to guard their status as religious authorities even at the expense of obvious truth.

4:20 Peter and John's reference to what they had seen and heard included their experiences with Jesus plus what they had witnessed since the founding of the church at Pentecost.

4:24-28 When Peter and John told the members of their fellowship what had happened, they all recognized this persecution as fulfillment of Ps. 2:1-2. Gentiles and the people of Israel had united in opposition to God's holy child Jesus and His followers. Then and now, believers take comfort in knowing that Jesus' sufferings (as well as their own) are not by chance, but were determined by God.

4:29 The early Christians recognized that just as Jesus had been promised trouble, they too would encounter persecution for proclaiming Him as Messiah. They asked God for the power to speak with all boldness, even if punishment should follow.

4:30 Besides boldness in testifying, the early Christians expected to receive power from God to perform healing and signs and wonders through the name of . . . Jesus.

4:32-35 As long as there was complete unanimity of purpose and intention among them, the early Christians shared all things freely, such that there was not a needy person among them. They were able to do this not because of their own strength, but because great grace was upon them all. The generosity was above all a work of God. Yet trouble was coming (5:1-11).

4:36-37 Joses (aka Barnabas) led by example, selling his land and donating all the proceeds to the church. Such charitable acts inspire others to do good, but also incite some to seek acclaim.

5:1-2 Not everyone shared in the liberality of Joses (4:36-37). Ananias and Sapphira withheld some of their proceeds but claimed otherwise (5:8).

5:3-4 Ananias and Sapphira assumed they were merely lying to men (the apostles), but in reality they had lied to the Holy Ghost who is ever-present in the church. Peter's wording indicates that the Holy Spirit is God. Peter's question (was it not thine own?) implies that Ananias and Sapphira would have been justified to sell the land and give only a portion to the church. Their sin lay in their deception and their desire to win praise.

5:9 The deception of Ananias and Sapphira, and in particular Sapphira's lie to Peter, was a test of the Spirit of the Lord. This is a powerful indication of the Spirit's role in the church and church leadership; Peter was a mere man, but he was God's man to lead this fellowship of believers.

5:12 Undaunted by their previous arrest at the temple (4:3), the apostles continued to perform signs and wonders among the people.

5:15-16 The people came to believe that there was something magical about Peter and that even his shadow would be enough to heal them. There are a number of places in the NT, including Acts, where God healed people through surprising means. These included the hem of Jesus' robe (Luke 8:44) as well as handkerchiefs and aprons that the apostle Paul had touched (Acts 19:12). There was of course nothing special about these items; rather, it was the power of God working through the messengers with whom the objects were associated.

5:17 The word indignation could also be translated "jealousy." The high priest and his colleagues opposed the spread of Christianity not merely because they didn't believe in Jesus as Messiah, but they were also jealous of the following that was building around Him daily.

5:19-20 Having been arrested again for their ministry in Jesus' name (v. 18), the apostles were set free by the angel of the Lord in such a way that aroused no attention. Some speculate that they were transported directly from the jail to the temple, but the fact that the angel opened the prison doors and told the apostles to go to the temple suggests otherwise. See 12:6-10 and note there for a similar episode.

5:21a Newly freed, we might expect the apostles to flee Jerusalem. Instead, they went to the temple and began to do the very thing that had gotten them in trouble in the first place: teach about Jesus.

5:21b-24 The Sanhedrin council convened in the morning, intent on taking decisive action to halt the growth of Christian faith. That the temple police found the jail securely locked and the guards standing duty proves that the jailbreak was both miraculous and secretive. The temple police and the religious leaders wondered what would come of this.

5:26 The temple police avoided a show of force, being afraid the people might stone them because Jerusalem was responding positively to the apostles. Meanwhile, the Jewish leaders saw their authority slipping away.

5:28 The Jewish leaders feared that the people would hold them responsible for Jesus' death. They were more concerned about maintaining their authority than embracing the truth.

5:29 Christians should obey the law of the land, but when human law conflicts with God's law, we must obey God rather than men.

5:30-32 If anything, Peter stepped up the pressure on the Sanhedrin (and endangered himself and the others more) by declaring that they had slain Jesus, whom God exalted to the position of Prince and Saviour. Peter and the other apostles knew this to be true because they were witnesses of this, as was the Holy Ghost.

5:33-34 If the Jewish leaders had been willing to kill Jesus, much more were they prepared to slay the apostles, whose stubborn testimony was serving to prolong the Jesus controversy. But Gamaliel wisely cooled their rage. This was Gamaliel I, the teacher of Paul the apostle (22:3). It is uncertain whether he was the successor to the great rabbinic teacher Hillel or whether he founded his own school. His conciliatory stance toward the apostles is consistent with what is known of his temperate attitude elsewhere.

5:35 As touching means "concerning."

5:36 Josephus, the Jewish historian, reported that many revolts against Roman rule occurred during the time of Jesus—some of them even having messianic overtones. He mentions a person named Theudas, who came after Judas the Galilaean (v. 37). This is probably not the same person as the Theudas referred to here.

5:37 Judas of Galilee rebelled against the census that Quirinius took in a.d. 6. He was mentioned by Josephus as teaching that the Israelites were not to give tribute to pagan rulers.

5:39 Gamaliel's advice reflected the Pharisees' belief that if God has ordained a thing, it will certainly come to pass. Thus Gamaliel felt it was prudent for the Sanhedrin to step back and see what God would do with the Christian movement.

5:41 This verse disproves the notion that suffering and hardships are signs that we are not in God's will.

6:1 The distinction between Grecians and Hebrews probably refers to their respective languages. Many Jews whose primary language was Greek were converted to Christianity (e.g., Paul; Acts 9; see note at 22:3). Needy Hellenistic believers felt they had been neglected in the early church's charity ministration. This imbalance may have arisen due simply to the logistical challenge caused by the rapid addition of Hellenistic Jewish Christians. The existing church structure proved unable to meet the growing demands. It was time for change.

6:2-4 The distinction between those responsible for preaching the word of God and those responsible for distribution of food marks the beginning of functional distinction of roles and responsibilities in the early church. The apostles believed prayer and preaching were their primary duties. It is not that other roles were unimportant. In fact, the high requirements that had to be met by the seven men who would take over the business of food distribution signals the importance of all roles in Christian service. Each of the "seven men" filled a position that later came to be reserved for deacons. Informally, therefore, these men were the first Christian deacons. They were responsible for the practical needs of the congregation.

6:5-6 Stephen and six others (their Greek names probably identify them as Hellenistic believers) were selected as the first deacons. The laying on of hands occurs in several contexts in Acts (8:17; 13:3; 19:6). Here, as in 13:3, it indicated the church's recognition that God had called these people to a particular ministry.

6:7 Bold preaching drove growth in the early church. Even several priests became followers of Christ. They were probably those who performed duties in connection with worship at the temple, which put them in a good position to hear the apostles preach on a regular basis.

6:8 Wonders and miracles testified to the authenticity of Stephen's work. God often affirmed the apostolic message in this way (5:12).

6:9-10 Though Jews from several different backgrounds were disputing with Stephen, he swept them aside by use of his human intellectual gifts (wisdom) and divine empowerment (the spirit).

6:11 Stephen's supposedly blasphemous words on this occasion were probably similar to his speech in Acts 7, which emphasized Israel's disobedience and the fulfillment of the OT in the ministry of Jesus, including His replacing the temple and the law. This would have aroused resentment among those who revered Moses and rejected Jesus as Messiah.

6:12 Like the apostles before him, especially Peter and John, Stephen was taken before the Sanhedrin council after those from the synagogues were unable to stand against him. The confrontation now elevated from informal dispute to a more formal legal interrogation.

6:13 The fact that Stephen had not actually spoken blasphemous words is confirmed by the fact that false witnesses were produced to sustain the charges against him.

6:14 The charge against Stephen was similar to the charges against Jesus—that He would destroy the temple. They were also concerned about preserving their customs or oral laws, which they believed they had inherited from Moses.

6:15 Stephen's facial expression reflected his innocence and the Spirit's role in his life.

7:2-53 Stephen recited how God had been at work from earliest times with His appointed people, Israel. The authenticity of his speech has been called into question because the ideas he expressed about the temple—that God was not confined to a single spot (v. 48)—seem to reflect later thought, especially that which developed after the destruction of the temple in a.d. 70. But there was a tradition extending from the OT prophets (cp. v v. 49-50 citing Isa. 66:1-2, as one example) on to early Christian thinkers (e.g., Paul in Acts 17) that said God could not be confined to a particular location. Stephen's speech is similar to Paul's in Pisidian Antioch (13:16-41).

7:2-3 God's call on Abraham (Gen. 12:1) was in essence the beginning of Israel.

7:5 God promised to give land to Abraham's offspring, though at the time Abraham had neither. Thus it was fundamentally on an act of trust (faith) that the nation of Israel had its beginning.

7:6-7 Stephen recalled Gen. 15:13-14. God's promise of blessing came with an equally sure promise of suffering.

7:21-22 Moses, though born to Jewish parents, was reared by Pharaoh's daughter and educated in the wisdom of the Egyptians. When God called Moses (Exod. 3:1–4:17), it was as if a non-Hebrew became a follower of the Hebrew God. Similarly, many non-Hebrews flooded into the early church, forsaking their pagan background (e.g., Acts 10).

7:23,30 Moses' life is divided into three periods of forty years each—in Egypt, in Midian, and in the wilderness.

7:27-28 The Israelites initially questioned Moses as their ruler (Exod. 2:14). Stephen was arguing that Israel had been wrong about Moses; they could have been wrong about Jesus, too.

7:32 God revealed Himself to Moses as the God of his forefathers (Exod. 3:6,15) at a time when, as a fugitive and exile, he desperately needed a sense of belonging and continuity.

7:34 Stephen and the early believers must have drawn comfort from the fact that God does not sit idly by when He sees His people being oppressed (Exod. 3:5,7-8,10).

7:38 The lively oracles were the Ten Commandments.

7:40 Though God accompanied the Hebrews in highly visible, powerful ways during their journey out from Egypt, they defied Him and asked Aaron to make . . . gods for them (Exod. 32:1). Much the same thing occurred when the nation rejected Jesus, who likewise came among them as God in highly visible, powerful ways.

7:42-43 Stephen's citation of Amos 5:25-27 was perhaps intended to convey that just as the Hebrews rejected God in the desert, suffering exile and spiritual estrangement as a consequence, so too contemporary Israel was inviting similar consequences by rejecting Jesus.

7:45 Jesus here refers to Joshua, who brought the tabernacle into the promised land.

7:48-50 Though God does not dwell in temples made with hands, He allowed a house to be built for Him by Solomon (Isa. 66:1-2). God accommodates Himself to us in order to make human-divine relationships possible.

7:51 The descriptors Stephen used to condemn Israel for unbelief and disobedience were commonly used by OT prophets (Lev. 26:41; Jer. 4:4; 6:10; 9:26; Ezek. 44:7,9). This language was also adopted by Paul (Rom. 2; Gal. 5) where he said unbelieving Jews relied on outward signs rather than transformed hearts. Possibly Paul was influenced by Stephen's speech since he was present (Acts 7:58; 8:1), but the OT was the more obvious influence.

7:52 Stephen's words would either raise the ire of his audience or break their hearts leading to repentance. The OT prophets had delivered messages similar to his own, and your fathers, Stephen said, persecuted and killed them. Worse, his audience had made themselves the betrayers and murderers of the Just One whom God promised through the prophets.

7:53 Even though the OT does not explicitly state that the law was given by angels, Stephen, Paul (Gal. 3:19), and the author of Hebrews (Heb. 2:2) stated that angels were involved in the process of lawgiving. This likely implied that the law was especially important since God entrusted its deliverance to angels.

7:54 Stephen's audience was enraged because they took themselves to be Israel's religious leaders, pious men of God, and yet Stephen charged them with deep spiritual corruption.

7:55 Stephen was a stark contrast to his audience. They were fuming with rage, but he was filled with the Holy Ghost and gazed peacefully into heaven even as he knew death was coming.

7:56-57 Son of man was Jesus' favorite self-designation. Each use of this expression in the NT came from the lips of Jesus, except where people quoted His words back to Him (John 12:34) and in this verse. Jesus' enthronement beside God in heaven implies His divine status and equality with God the Father, which is why the members of the Sanhedrin council became enraged.

7:58 The Romans allowed the Jewish leaders to maintain the sanctity of the temple area, but not carry out the death penalty. That is why Jesus was taken to Pilate, a Roman official, for trial. In this instance, however, Stephen was killed illegally by an enraged mob. This is the first reference in Scripture to Saul (later called Paul). It is disputed whether he was a member of the Sanhedrin or just a young rabbinic student who was zealous for traditional Jewish faith. Whether he was formally involved in the Sanhedrin or not, he "agreed" with the decision to stone Stephen (8:1).

7:59-60 Both of Stephen's requests are remarkable. His first, Lord Jesus, receive my spirit, proclaims that Jesus is Judge and Saviour. Stephen's second request, that God not charge his executioners with sin in this matter, illustrates the nonvindictive spirit of one who understands that his own sins have been forgiven by grace. Fell asleep is a common expression for death in the Bible (John 11:11; 1 Cor. 11:30).

8:1 Events surrounding Stephen's testimony and murder led to severe persecution of the church in Jerusalem. The persecution actually helped spread the gospel to surrounding areas such as Judaea and Samaria (cp. v. 4). The facts that the apostles were not the focus of the persecution and that it came about after Stephen's death suggest that the persecution focused primarily on Grecian Jewish Christians, although the entire church was affected.

8:3 Paul, or Saul, seems to have become lead persecutor. His reputation as a destructive force in Jerusalem, and possibly elsewhere, seems to have preceded him to Damascus (9:13).

8:5 Samaria was populated by those who had not been deported under the Assyrian exile and had intermarried with non-Jews. Jews generally looked down on Samaria; ministry here was a significant step for the church, for it indicated that old biases had no place in Christianity.

8:6-7 The miracles that accompanied Philip's message about Jesus ensured that the audience gave heed. God was vouching for Philip's preaching.

8:9 This Simon, the magician (Simon Magus) who practiced sorcery in Samaria, was well-known in post-apostolic Christianity as a heretic and proto-Gnostic.

8:10 Simon's proclaimed title, great power of God, reflects pagan language.

8:13 The authenticity of Simon's belief is doubtful. He seems to have been fixated on the miracles and signs that accompanied Philip's preaching, not the person of Jesus Christ.

8:17 Early converts received the Holy Ghost at the laying on of hands by apostles or evangelists. Some suggest that this was God's plan to ensure that new believers received trustworthy instruction and got connected to God's chosen apostolic leaders.

8:18-19 Here we see Simon's true heart. He was used to impressing the crowds with magic (v v. 9,11); now he wanted to impress them with his ability to impart the Holy Ghost.

8:20-22 Peter confirmed that Simon had not truly converted to Christianity. His heart (meaning his will, affections, allegiance) was still not right before God.

8:25 After several episodes in Samaria, Peter, Philip, and any other apostles traveling with them returned to Jerusalem. They evangelized Samaritans along the way, tearing down ethnic barriers with the global gospel of Jesus Christ.

8:26-39 Through the agency of an angel of the Lord, God arranged for Philip to stand in a place that would bring him into contact with an important Ethiopian man who would listen, believe, and in turn spread the gospel to other lands.

8:30-31 Philip's question and the Ethiopian's response imply that the OT passage the eunuch was reading (Isa. 53:7-8) required interpretation in light of what God had done through Jesus of Nazareth.

8:32-34 The Ethiopian was reading Isa. 53:7-8, apparently from the Greek text. It is likely that he was reading the entire Suffering Servant section of Isaiah (52:13–53:12). The eunuch's question allowed Philip to explain Jesus as the subject of the passage. It is Jesus, not Isaiah, who suffered for the sins of humanity (Isa. 53:6). From the earliest days of the church, the Suffering Servant section has been seen as an ideal starting place for explaining the gospel.

8:35 That Philip began in Isaiah implies he went on to explain other relevant OT passages.

8:36-40 The Ethiopian requested and was granted baptism just as soon as he believed (see note at 10:47-48). That they went into the water and then came up out of the water suggests baptism by immersion. A miracle is indicated by caught away, for the eunuch suddenly found himself alone. The Holy Spirit had taken Philip to his next appointment, many miles away in Azotus (Ashdod). Philip apparently remained in Caesarea for many years (see 21:8).

9:1 The narrative returns to Saul, or Paul. His anger with Jesus' followers continued unabated, to the point that he was threatening to slaughter them. Paul later acknowledged his zeal in persecuting Christians (Php. 3:6), and this is how he was known by others (e.g., Ananias, Acts 9:13).

9:2 That Saul was authorized to travel to Damascus with warrants from the high priest to imprison people of the way (a common name for early Christians; 19:9,23; 22:4) indicates his high standing among Jewish religious leaders. He planned to bring them back to Jerusalem since this city was the center of Judaism.

9:3 No doubt thinking he would help halt the spread of Christianity, Saul instead saw a light from heaven that changed his life and, eventually, world history.

9:4-5 It is doubtful that Saul immediately recognized the voice as that of Jesus. His use of Lord was probably honorific (equivalent to "sir") rather than recognition of divinity. Hence the voice said, I am Jesus. The pricks are ox-goads, sticks with sharp metal points used to steer stubborn animals (1 Sam. 13:21; see note at Acts 26:14).

9:6 Saul was not told at this point what his mission or purpose was. That was reserved for when he encountered Ananias later in the city of Damascus. This stepwise introduction to his future kept him from being overwhelmed all at once with the changes Jesus was initiating in his life, and it also allowed the Christians in Damascus to meet and accept the one whom they feared.

9:7 This is the first of three accounts of Saul's conversion that appear in the book of Acts (22:6-11; 26:12-18). Here it appears that Saul's traveling companions heard a noise but did not recognize the words that were spoken. The comments, it seems, were intended only for Saul.

9:10 We are not told how Ananias came to be a Christian. A possible scenario is that he or someone he knew had been in Jerusalem at Pentecost to witness the wondrous signs when God sent the Holy Spirit. The pilgrims would then have taken their newfound faith back to Damascus, establishing the church that Saul now came to persecute.

9:13-14 Ananias's fear of Saul was such that he dared to question God's judgment. Saul's reputation as an enemy of the church was well earned, built as it was on the testimony of many people.

9:15-16 God revealed His purpose for Saul to Ananias first. This ensured that Saul would have a support network in place among Christians once he learned of his new purpose in life. Otherwise, imagine Saul coming to Ananias and claiming to be called. Ananias would have scoffed, if he even let Saul close enough to speak.

9:17-18 The ordering of events in Saul's conversion may have been altered from the standard pattern so that baptism rather than the filling of the Holy Spirit was the final event. The process may have been extended over several days rather than occurring all at once. But the result was the same: Saul became a follower of Jesus Christ.

9:19-20 Saul stayed in Damascus for many days, likely becoming oriented to basic Christianity even as he preached Christ. He gave priority to the synagogues throughout his ministry, starting there before being forced to take the message elsewhere.

9:21-22 Understandably, the initial response to Saul was skeptical amazement, but as he grew more capable he confounded unbelieving Jews, proving that Jesus is the Christ. Apparently, he was able to explain the messianic connections between the OT and Jesus so clearly that the Jews in Damascus could not refute him.

9:23-25 Many days pictures Saul dutifully preaching Jesus as Messiah for long enough to become the uppermost enemy of unbelieving Jews in Damascus. He had come to help their struggle against the growing Christian movement, but now he had become the chief cause of its growth. Afraid to leave via the city gates, Saul escaped in a most undignified but effective manner: he was placed in a large basket and shoved through an opening in the wall.

9:26 Among believers in Jerusalem, Saul's reputation as a persecutor of the church was unchanged. Either news had not come from Damascus, or else the disciples in Jerusalem took a "wait and see" attitude. Perhaps they even suspected his conversion was just a ruse to infiltrate the fledgling Christian movement and destroy it from within. See note at 22:17-21.

9:29-30 Saul debated with the Grecian Jews, some of whom may have been involved with him in Stephen's stoning (7:57-60). A Hellenistic Jew himself, Paul had been born in Tarsus and spoke Greek as his primary language. Seeing one of their own, a former persecutor of the church no less, argue on behalf of Christianity was more than they could bear. They attempted to slay Saul, with the result that he was whisked away to his hometown.

9:31 This verse marks a significant point in the development of the early church (see note at 1:8). The church, having been forced by persecution to scatter outward from Jerusalem, was at rest in Judaea and Galilee and Samaria. This set the church up for a second stage of growth, which would see the gospel boldly taken outside Israel.

9:32 The saints at Lydda may have been there since Pentecost and the time of persecution that had scattered believers throughout Judaea (8:1). It is also possible that they traced their origins to Philip's ministry (8:40).

9:33-35 Again we see that the apostles never hesitated to give all credit for healing miracles to Jesus Christ (3:6). Indirect evidence for this is found in the fact that the people in Lydda and Saron turned in faith to the Lord rather than His apostolic messengers when they witnessed the healing of Aeneas.

9:36 Tabitha (Gk Dorcas, lit gazelle) is called a disciple. She was not one of the twelve apostles, but she was clearly an active follower of Jesus.

9:37-38 So powerfully had God worked wonders through Peter and the other apostles that even when Dorcas died and had been ceremonially washed and laid . . . in an upper chamber for viewing, Christians in Joppa did not give up hope but instead sent for Peter.

9:43 Tanners were often considered impure because of their contact with dead animals. This indicates either that Jewish law on this practice had relaxed by this era, or that Peter was already enjoying freedom from the Jewish law because of his liberty in Christ (10:6,32).

10:1 Philip had preached in Caesarea (8:40), so there would have been knowledge of Christianity there before this incident with Cornelius. Centurions were distinguished by their abilities to lead men. The Italian band was probably an auxiliary regiment of local soldiers (not Italians or Romans), although the original group may have consisted of Italian soldiers. Roman soldiers had a reputation of extortion and brutalization of the local population.

10:2 God-fearers respected Jewish beliefs and customs (including food laws and special days). They often associated with the Jews, but they were unwilling to become full-fledged proselytes since this required that they be circumcised and observe other Jewish rituals.

10:4 Fear and bewilderment are common reactions to God's voice or appearance in biblical accounts (9:4). Cornelius's prayers and acts of charity prompted God's further revelation to him through Peter (v v. 5-6).

10:9-10 It was common to pray on the housetop. The sixth hour, which was noon, was in the heat of the day. But the series of interconnected events in both Peter's and Cornelius's lives show that Peter's trance was far more than a hunger-induced, natural experience. It was a message from God.

10:11-16 Peter's lifelong adherence to the Jewish food laws collided with the Lord's command to kill, and eat unclean animals. Peter had this vision three times; the repetition served to confirm the shocking message and emphasize its significance.

10:19 Whereas an angel had communicated with Cornelius, it was the Holy Spirit who spoke to Peter after the vision (cp. 8:26,29).

10:24 When God moves powerfully in a person's life, one natural response is to call kinsmen and friends together and share the experience with them. In this case, it helped to multiply the impact of Peter's radical message of hope.

10:25-26 The apostles always sought to glorify God, not themselves.

10:28 The vision God gave Peter taught him that cleanliness standards barring Jews from associating with Gentiles had become obsolete. It is hard to overestimate the seismic change this represented for Peter's worldview.

10:33 By saying they had all gathered before God, to hear everything God commanded Peter to say, Cornelius showed the childlike openness Jesus asked of His disciples (Luke 18:15-17).

10:34-35 Due to the vision, Peter now understood that God doesn't show favoritism. This does not mean God accepts all people no matter their response to Him or that people who fear Him do not need Christ. Rather, it means that God does not restrict any nation or ethnicity from the offer of salvation.

10:37-41 The basic biography of Jesus was widely known by now. It was still necessary, however, that witnesses to Jesus' life come and fill in any knowledge gaps and call unbelievers to saving faith.

10:44-46 Faith, the coming of the Holy Ghost, and believer's baptism are again all components of conversion, although again in a different order. When the Gentile converts spoke in other tongues and declared the greatness of God just as the Jewish believers had done at Pentecost (2:4-11), the Jewish believers who were with Peter were astonished.

10:47-48 Again we see prompt baptism in response to new faith (8:36-39).

11:1-3 News that Gentiles had also received the word of God spread quickly because it was so controversial. Jews who stressed circumcision felt Peter had compromised God's laws. This was a recurring source of conflict in the early church. Informed by the vision from God, Peter corrected those who argued against inclusion of uncircumcised Gentiles (v v. 4-18).

11:14-17 The parallel between what happened on Pentecost and among Cornelius's family proved that God was bestowing the same gifts on Jewish and Gentile believers. In this light, Peter rightly avoids hindering God.

11:18 Their initial silence indicates caution. These Jewish believers were having to process the same shocking revelation that had come to Peter at Joppa and then Caesarea (10:9-16,44-48). Soon, however, they glorified God for what He had done.

11:19 The Christian mission continued to spread much further afield, including areas well beyond Judaea.

11:20-21 The evangelization of the Greek-speaking Gentiles in Antioch was carried out to believers from Cyprus and Cyrene. As a result, Antioch became the center of the Gentile mission and the church that sent Paul out as a missionary (see chaps. 13 and following).

11:22-24 The spiritual qualities of Barnabas were obvious to the Jerusalem church (4:36-37; 9:27). No wonder they sent him to Antioch. He was probably sent to determine the genuineness of the conversions taking place there and to encourage them.

11:25 Saul (soon to be called Paul, 13:9) had faded from the picture while the evangelization of Antioch moved forward. Once again Barnabas played a central role in involving Paul in ministry (see note at 9:27). On Tarsus, see note at 9:28-30.

11:26 The term Christians probably came from Romans who labeled Jesus' followers "little Christs." Though it was likely intended as an insult, it is actually an honor since it indicates disciples are living Christlike lives.

11:28 Agabus was a prophet from Jerusalem who reappears in 21:10. The reign of Claudius (a.d. 41–54) was marked with numerous famines in various parts of the Roman Empire. The dearth referred to here may have occurred around 46–47, with the effects lasting for a number of years after that.

11:29 The church at Antioch gave back to the believers who had brought the gospel to Antioch.

11:30 Some object that the early church was loosely organized and dependent on the Spirit and did not have offices such as elders and deacons at this early date. However, there is abundant evidence that formal offices existed even in the earliest stages of the church (14:23; 15:2,4,6,22-23; 16:4; 20:17; 21:18; Php. 1:1; 1 Tim. 3:1-13; 4:14; 5:17,19; Titus 1:5-9). There is nothing contradictory between the early church being filled with the Spirit and having leaders appointed to various responsibilities. The ministry of Paul was characterized by such a balance.

12:1 This was Herod Agrippa I, who ruled in Judaea and Galilee from a.d. 37 to 44. His attack apparently focused on the apostles in Jerusalem.

12:2 The James whom Herod executed was one of the "sons of thunder" (Mark 3:17).

12:3-4 The feast of unleavened bread marked the anniversary of the passion of Christ. Easter (Gk pascha) is the Christian observance that corresponds to the Jewish Passover season. Herod assigned four squads of four soldiers to stand guard during the four watches of each night.

12:7-10 Peter was again rescued from prison by an angel of the Lord (see note at 5:19-20), though this time he initially thought he was only seeing a vision.

12:11 Jesus too was once rescued from Herod's hand, though it was a different king Herod (Matt. 2:13-15).

12:12-15 Knowing that everyone inside was praying for Peter, Rhoda rushed back in to tell them that God had answered their prayers, not bothering to let Peter in first! Remarkably, they disbelieved her and suggested it was Peter's angel. This reflected the common Jewish belief in guardian angels. It also shows how serious the persecutions had become, for it was believed that a guardian angel would sometimes appear shortly after death. Thus it seems the crowd of believers was better prepared to believe Peter had been executed than that he had been released.

12:17 Peter went into another place most likely in an attempt to throw Herod and the Jewish authorities off his trail. God had freed him miraculously, but this did not mean Peter could flaunt his freedom or act imprudently. Peter instructed those present to report his freedom to James, Jesus' brother, mentioned here for the first time in Acts. James, apparently not a follower of Jesus until after the resurrection, emerged as a leader in the Jerusalem church (Gal. 1:19).

12:21-23 Herod arranged to receive praise from his subjects, but God had other plans. Herod gave up the ghost because he claimed for himself the honor and glory that belongs only to God.

12:24 With Herod out of the way, there were fewer hindrances to the spread of the good news.

12:25 Barnabas and Saul returned to Jerusalem after their relief mission. Here again we see the vital role Barnabas played in assimilating Saul into leadership of the early church.

13:1 Prophets and teachers apparently refer to functions and (possibly) offices within the early church. The teachers continued the apostolic function of transmitting Jesus' message (see note at 6:2-4), while prophets conveyed divine revelation via interpreting the OT or giving new insights (11:27). The function of teacher is described elsewhere in the NT (1 Cor. 12:28-29; Eph. 4:11; 1 Tim. 1:7; 2:7; 3:2; 2 Tim. 1:11; 2:24). The group of prophets and teachers was diverse, including people from Africa and Cyrene, and at least one person who was connected to Herod's household.

13:2-3 The routine of the prophets and teachers included ministering to the Lord and fasting. This helps to account for their openness to the Holy Ghost. Barnabas and Saul were confirmed in their calling after a process of fasting, praying, and laying on of hands. This commissioning marks an important turning point in the history of the church, as they were selected to extend the gospel message beyond Judaea and surrounding regions.

13:4 This verse describes the beginning of the first of Paul's three missionary journeys. This journey included the island of Cyprus and a part of Asia Minor. The first two journeys began and ended in Antioch, which had become a center for world Christianity, committed to evangelizing Gentiles. Paul's third journey ended in Jerusalem because he was arrested there before he could make his way to Antioch (see chap. 21).

13:5 Paul began his preaching efforts at local synagogues, continuing his early pattern (see note at 9:19-20). John (John Mark, 12:25) was with them for now (but see 13:13 and note).

13:6 Just as Peter had a confrontation with a magician (Simon; see note at 8:9), so Paul confronted a sorcerer on Cyprus. Parallels in Acts between the lives of Peter and Paul have been noted by scholars. These include healing a lame man (3:2-8; 14:8-10; cp. 5:15; 19:12), exorcism (5:16; 16:18), being miraculously freed from prison (12:6-11; 16:25-26), receipt of the Holy Spirit by the laying on of hands (8:17; 19:6), and raising the dead (9:36-41; 20:9-12).

13:7 A deputy governed a Roman province. Archaeology has turned up evidence for many of the deputies of Cyprus. At least one inscription bears the name "Paulus," but he is too late to be Sergius Paulus.

13:8 The sorcerer Bar-jesus (v. 6) is here called Elymas. Possibly "Elymas" is a Semitic word, as is Bar-jesus, and "sorcerer" is its translation. In any case, true to his demonic influence, Elymas tried to keep Sergius Paulus from embracing the gospel.

13:9 From this point on in the book of Acts, Saul is referred to as Paul (except when he recounted his conversion experience in chaps. 22 and 26). Perhaps the switch in preference is because his missionary ventures moved him outside of a more distinctly Jewish context and into the larger Greco-Roman world. Paul was the Roman version of his name.

13:10-11 Paul called down a punishment of blindness on Elymas for a season. Hence the judgment was not permanent, giving Elymas the chance to repent and believe.

13:12 The signs normally associated with conversion in Acts (baptism, reception of the Spirit) do not appear in this account of Sergius Paulus's conversion. Possibly Luke just abbreviated his account, but it is also possible that Paulus's belief amounted to nothing more than his being astonished at the doctrine and the blindness that befell Elymas.

13:13 No reason is given why John Mark (son of Mary, 12:12) left them, but it must have seemed unwarranted to Paul, for on the second missionary journey Paul refused to take John along, pointing out that he had abandoned them (15:37-38).

13:14-15 There were some 16 cities named Antioch in this era, and so Luke says in Pisidia to specify which "Antioch" is in view. Ancient readers would have known that this Antioch was technically just across the border in Phrygia rather than Pisidia. Paul continued his pattern of visiting the local Jewish synagogue on the sabbath. Since opposition among unbelieving Jews had not yet been stirred up in that town (v. 45), he was invited to speak.

13:16-41 This is Paul's first public speech and his first missionary speech in the book of Acts. It is the longest recorded speech by him in a Jewish synagogue, and it probably represents a style of speech he used on many such occasions. Paul recounted the history of Israel to place the coming of Jesus Christ in historical perspective. He made it clear that the coming of Jesus was the fulfillment of God's promise (v. 23), as His resurrection confirmed (v. 33).

13:22-23 According to his promise refers to 2 Sam. 7:12-16, where God promised through the prophet Nathan that He would raise up from David a descendant whose throne would be established "for ever."

13:27 Though the prophets were read in synagogues every sabbath, those in Jerusalem did not recognize that these words were fulfilled in Jesus. They instead condemned Him, their only hope.

13:30-31 Luke frequently emphasizes the role of eyewitnesses (1:3; Luke 1:1-4).

13:33 Jesus' resurrection confirmed that God had fulfilled His promise (citing Ps. 2:7).

13:34-35 Others who had been raised would return to corruption, for they were still subject to death. Not Jesus. He destroyed "him that had the power of death" (Heb. 2:14).

13:38-39 Through Jesus is offered forgiveness of sins, something the law of Moses can never accomplish (Rom. 3:20).

13:41 Paul cited Hab. 1:5 as a fitting conclusion to his speech. This passage recognized that some people would scoff and refuse to believe what God was doing, even if it was explained to them.

13:42-43 Whether due to the speech's novelty or their genuine spiritual hunger, the people wanted to hear more. It was probably in the "downtime" outside the synagogues, in small groups or individual meetings, that Paul and Barnabas accomplished their most effective teaching.

13:44-45 Keen interest sprang up over the gospel message everywhere Paul and Barnabas went, whether for or against. Jesus foretold the opposition the evangelists would face (Mark 13:13).

3:46-47 The NT consistently says the gospel message came first to the Jews (e.g., Mark 7:27), though the Gentiles were anticipated as eventual recipients. Acts shows the same pattern. Early in their missions work, Paul and Barnabas recognized that their duty was to bring the good news to the Jews first. But Jewish rejection of this message warranted their taking it to the Gentiles.

13:48 This verse expresses one of the great enigmatic truths of Scripture. It touches both on God's election (ordained) and the human responsibility to choose (believed).

13:49 The region was predominantly Gentile. Thus those who were historically "outside" God's people were coming to overshadow and redefine God's people.

13:50 Seeing that the gospel was gaining wide acceptance, the Jewish leaders incited both men and women of status to reject Barnabas and Paul. This was a familiar tactic (Matt. 27:20).

13:51 They followed Jesus' command to His disciples (Luke 10:11).

13:52 Joy is the outward expression of the work of the Holy Ghost within a believer.

14:1 The familiar pattern of evangelization took place in Iconium: Barnabas and Paul began in the synagogue. Many Jews and Greeks believed. The Greeks were likely God-fearers (10:2).

14:2-6 Paul and Barnabas ministered boldly until they discovered that both Gentiles and Jews had formed a plot to stone them. They left Iconium more from prudence than fear of risk.

14:8-13 Here is another test of what motivated the apostles. The town was set to deify Paul and Barnabas because of the healing of the man crippled from birth. Lystra apparently shared in the region's mythological tradition that said the Greek gods Jupiter and Mercurius (lit Zeus and Hermes) had once visited earth. The city had ongoing devotion to these gods. Apparently Paul, who served as the major speaker, was equated with Hermes because Hermes was the messenger god; and Barnabas may have been a more imposing figure than Paul (see 2 Cor. 10:10), and thus was equated with Zeus, leader of the Greek pantheon.

14:14 That the apostles tore their clothes indicates not just refusal to be worshipped as gods, but abject horror at the idea. Did they preach Christ out of selfish motives? Obviously not.

14:15-18 This speech, delivered by both Barnabas and Paul to a pagan audience (rather than Jews or God-fearers), is Paul's second missionary speech in Acts. It drew upon natural theology, which is knowledge of God that can be derived from creation. This approach was appropriate for a group of pagans who thought of their gods as part of nature. Paul also used this approach in his Areopagus speech (17:16-32) with an audience of pagan philosophers, and in Rom. 1:18-32.

14:15 Paul and Barnabas cited Exod. 20:11 and Ps. 146:6, placing the entire natural order within the realm of God's creative power.

14:17 God's constant witness occurs in the working of nature, including the rain cycle and the production of food.

14:19 Having refused the people's worship, the apostles soon tasted their wrath. Agitators traveled from Antioch (about 100 miles away) and Iconium to catalyze the about-face at Lystra. So seriously did unbelieving Jews take the threat from Christian growth that they followed Paul, seeking to thwart his missions work (see note at 17:13). In this case, they stoned Paul to death—or so they believed.

14:20 Did Paul rise from the dead? Probably not, since Luke does not explicitly say so. The mob apparently jumped to conclusions once Paul fell under the hail of stones (v. 19). Paul recovered and reentered Lystra, presumably without being spotted. He left the next day but returned to Lystra soon afterward (v. 21). This was likely made possible when the Jews from Antioch and Iconium departed.

14:21-22 After evangelizing Derbe (v. 20), Paul and Barnabas began their return journey to their home base of Antioch of Syria, stopping by each of the towns they had visited along the way (Lystra . . . Iconium, and Antioch of Pisidia). Their purpose was to strengthen the faith of the disciples and be sure that they understood that much tribulation comes to those who seek the kingdom of God. Paul himself bore witness to this truth (2 Cor. 11:23-27). All the churches Paul and Barnabas founded on this first missionary journey were in the Roman province of Galatia. These were probably the churches to whom Paul addressed his letter to the Galatians.

14:23 Elders in these early churches were apparently appointed by Paul and Barnabas to establish the first stages of church leadership (see note at 11:30). These practiced official oversight and responsibility within the church (see note at 20:17).

15:1 After arriving back in Antioch, Paul and Barnabas reported on what God had done in Asia on the first missionary journey, especially the evangelizing of the Gentiles (14:27). Some men came down from Judaea and attempted to modify Paul's approach to non-Jews. By insisting that Gentiles be circumcised, they made observance of Jewish ritual a requirement for salvation.

15:2 Unable to reach an agreement, Paul and Barnabas were sent to Jerusalem, a sign that the Jerusalem church, with its apostles and elders, was still the center of the Christian movement. Unless Paul convinced the Lord's apostles, the church would not support him.

15:3 Paul and Barnabas wisely shared details about the conversion of the Gentiles with believers along the way, creating great joy.

15:5 Though the Pharisees (including Paul) had opposed Jesus bitterly, some had believed (6:7). In this case a group of them failed to understand the freedoms Christ had won for believers.

15:6 The central matter of the Jerusalem Council was whether Gentile Christians had to be circumcised and keep the law of Moses. Given the Jewish roots of Christianity, it is understandable that the church had to grapple with this issue in an era of transition.

15:7-9 Peter reminded his hearers of four things: (1) God had chosen him to proclaim the gospel to the Gentiles (10:1-43). (2) The Gentiles believed Peter's message. (3) When the Gentiles believed, they received the Holy Ghost (10:44-46). (4) The pattern of Gentile conversion was the same as for Jewish believers. God was making no ethnic distinctions in building the church.

15:10 In light of the above points (see note at v v. 7-9), the believers from the "sect of the Pharisees" (v. 5) were testing God and putting on Gentile converts a burden that neither Jewish ancestors nor contemporary Jews were able to bear.

15:11 Having mentioned the inability of Jews and Gentiles alike to fulfill the law, Peter insisted that salvation is through the grace of the Lord Jesus Christ; it is a free gift. Rituals such as circumcision cannot save anyone.

15:14 As leader of the Jerusalem church, James, the half brother of Jesus, assessed the claims and counterclaims. He began his address by recalling how Simeon (Peter) had reported God's plan to visit the Gentiles, which had occasioned controversy of its own (11:2-18).

15:15-18 James cited the prophets Amos (Amos 9:11-12) and Isaiah (Isa. 45:21) to show that God had long ago foretold that Gentiles would be called by His name.

15:19 James's position as the first among equals in the Jerusalem church is seen in his "passing sentence" after the debate: Jewish believers should not trouble those turning to God from among the Gentiles.

15:20 Despite the common basis of salvation for Jews and Gentiles, a number of restrictions were required (v. 29; 21:25). Some scholars think these may have been introduced as a way for Jews and Gentiles within the church to have a common basis for contact. But it is more likely that these were designed to elevate the moral standards of the Gentiles by prohibiting them from engaging in a number of the practices that were associated with pagan temple rites such as animal sacrifice, fornication, and idolatry.

15:21 James's reason for invoking Moses and the widespread proclamation of the law is not entirely clear. He may have meant that Jewish people who spread throughout the world via the Diaspora had made Moses' law known among Gentiles through their public reading of Scripture. Alternatively, he may have been saying that the standards he demanded of Gentiles in verse 20 reflected universal moral laws that were enshrined in the law of Moses.

15:22:23a Judas and Silas, chief men of Jerusalem, accompanied Paul and Barnabas back to Antioch in order to vouch for the results of the Jerusalem Council.

15:27 A letter in the ancient world was a substitute for the personal presence of the author. It was often carried by a trusted person who would validate and expand upon its contents, which Judas and Silas as emissaries of the leaders of the Jerusalem church would do.

15:28 James names both the Holy Ghost and human initiative as factors in the Council's decision. Throughout the NT, there is interplay between divine guidance and human actions that accomplish God's purpose (e.g., Php. 2:12-13).

15:31 The letter was an encouragement to the church at Antioch because it endorsed the strategy of Paul and Barnabas in evangelizing Gentiles and did not impose unnecessary burdens on new converts.

15:32 Judas and Silas, who were prophets in addition to being leading figures from the Jerusalem church, exhorted and confirmed the believers in Antioch with a long message that Scripture nowhere records. We are reminded yet again that many great speeches and vital events went unreported by the Bible's authors (John 20:30; see note at John 21:25). Under the guidance of the Holy Spirit, each author had to choose which events and sayings to include or exclude. In many cases this leaves readers wanting more or even grappling with unanswered questions. Nevertheless, enough information is given that the reader "might believe that Jesus is the Christ, the Son of God" (John 20:31).

15:36 This verse marks the beginning of Paul's second missionary journey. Out of a sense of responsibility, Paul wanted to visit the converts in every city they had evangelized.

15:37-40 That Paul and Barnabas parted company over John Mark shows that even within the apostolic fellowship, perfect unity was not always obtainable. Sometimes God's workers have to agree to go separate ways, but there is always hope for reunion (Col. 4:10; 2 Tim. 4:11; Phm. 24). Paul took with him Silas, one of the men who had carried the Jerusalem letter to Antioch (v v. 23-34). Barnabas is not mentioned in the book of Acts after this incident.

15:41 While Barnabas and John Mark went to Cyprus to strengthen the believers there, Paul and Silas entered the province of Asia Minor.

16:1-3 Paul and Silas begin to retrace the first missionary journey by reentering Galatia. At Lystra, Paul invited a young disciple named Timothy to join him. Paul circumcised Timothy not because he was caving in to pressure from believers of "the sect of the Pharisees" (15:5), but rather to show respect for Jewish law and identity given the fact that Timothy was half-Jewish. If Timothy had remained uncircumcised, it would seem to many Jews that he had rejected not just Mosaic law but also Jewish ethnicity. Paul's continuing mentorship of Timothy throughout his ministry resulted in, among other things, the writing of two NT letters for his instruction (1 Tim. and 2 Tim.).

16:4 Besides evangelizing, Paul and his ministry partners conveyed the decrees of the apostles and elders in Jerusalem about circumcision and Gentile converts (see note at 15:19). Paul wanted to make clear that Gentiles could believe in Jesus without adhering to Jewish rites.

16:5 No doubt one of the reasons the churches in this Gentile-dominated region were established and increased was that the Jerusalem Council had decided to minimize the burden imposed on Gentile believers (see notes at 15:19 and 15:20).

16:6-7 Paul and his companions passed through the region of Galatia (probably visiting Iconium and Antioch), and were forbidden of the Holy Ghost from evangelizing Asia. They were also prevented by the Spirit from turning north into Bithynia. Luke did not indicate why the Spirit constrained Paul's plans or by what method He made known the restrictions. The reader is left with questions, but see verse 9 and note; also see note at 15:32.

16:9 God gave Paul a vision to communicate His will for the direction his ministry should take, just as He had done with Peter (chap. 10). Paul saw a man of Macedonia plead with him to cross over the Aegean sea to Europe and help them. Thus it seems Paul was restricted from preaching in other places (v v. 6-7) because God planned for him to evangelize Macedonia.

16:10-17 This is the first "we" section in the book of Acts; the others are 20:5-15; 21:1-18; 27:1-37; 28:1-16. The we likely indicates that Luke joined Paul's journey at these points. When connected together, the "we" passages form a continuous geographically joined narrative. This indicates a single unified source for these narratives, most likely Luke's own memory or the notes he took.

16:12 Philippi was a leading city of Macedonia but not the capital (Thessalonica). It was a Roman colony where a number of military veterans lived after completing their service. As a result, Roman law was in effect in Philippi.

16:13 Philippi apparently did not have a synagogue, since only women are mentioned at this prayer gathering. The establishment of a synagogue required at least ten Jewish men. Paul and his companions met with this group on the sabbath, following the pattern of evangelization he had practiced on his first missionary journey.

16:14 The name Lydia may have been a personal name or it could merely indicate that this woman was from the city of Lydia. She is the only woman named in this passage (v v. 11-14). She was likely a prominent woman. The purple cloth she sold had important uses in the Roman Empire. Luke combined both human and divine initiative in the description of Lydia's response. The Lord opened her heart, but she attended to what Paul said.

16:15 Household baptism is mentioned several times in the book of Acts (v v. 31-34; 18:8; cp. 11:14). It is never stated who exactly was involved in such baptisms. If the leader of a household converted, perhaps others of the household (children, servants, spouse, etc.) were persuaded to respond in the same way. It is assumed on the basis of Lydia's response (16:14) and her question to Paul after her baptism that her confession of faith preceded her baptism. This suggests that only those of the household who were mature enough to make their own positive response to the gospel would have been baptized.

16:16 The ancients were very interested in oracles and prophecies, hence this girl earned income for her owners.

16:17-18 Though the girl cried out truth about Paul and his companions, Paul was grieved. Luke does not say why, but presumably Paul was irritated at the wild and distracting manner in which the girl carried on. Her manner would repel rather than attract crowds.

16:19 Paul and Silas were arrested for cutting off the revenue from this girl's fortune-telling, not for a religious violation.

16:20-21 Paul and Silas were accused of causing civil disorder and promoting customs that were not lawful among Romans. The practice of variant religion was not illegal in the Roman Empire, but any activity (religious or otherwise) that risked sparking civil unrest was frowned upon.

16:22-24 The magistrates acted rashly under the influence of the mob. Paul and Silas were stripped, beaten, and thrown into jail before the charges against them were investigated.

16:25 Rather than being bitter, lapsing into depression, or plotting escape, Paul and Silas displayed confidence in what God had in store for them. This was a powerful testimony to the other prisoners.

16:26 Luke does not say so, but clearly the earthquake was an act of God in response to the prayers and praises of Paul and Silas. The jailer understood this (v. 29).

16:27 If prisoners escaped, their Roman guards or jailers were forced to serve their sentences (cp. 12:19). Believing his prisoners had escaped, the Philippian jailer preferred a quick death over imprisonment or execution.

16:29-30 The jailer was trembling because he realized the earthquake was supernatural. This prompted him to ask the most important question in the book of Acts: what must I do to be saved? He was spared from death in the quake, spared from suicide by the discovery that the prisoners had not fled, and now wanted to be spared from God's future judgment.

16:31 Paul and Silas had a direct answer for his straightforward question: Believe on the Lord Jesus Christ, and thou shalt be saved. On household baptism, see note at verse 15.

16:32 Paul's initial response to the jailer was succinct and to the point. That Paul then spoke the word of the Lord may indicate that he followed his initial answer, which was aimed at bringing the jailer to saving faith, with a more detailed explanation aimed at building the new disciple's understanding of God and the Christian life.

16:33 Baptism for the jailer and all his family followed almost immediately upon their profession of faith in the Lord. On household baptism, see note at verse 15.

16:34 The jailer's joy is palpable. What looked like a life-threatening disaster became the joyous beginning of his new life in Christ. He and his family became part of the growing church at Philippi, a church that was dear to Paul. When Paul later wrote that he thanked God every time he remembered the Philippians, this man and his family may have come to mind (Php. 1:3).

16:35 At dawn the magistrates ordered that Paul and Silas be released. Some scholars claim verse 35 would be a suitable continuation of verse 24, and that this and other "jailbreak" episodes are part of a body of mythical literature in which God rules over natural phenomena on behalf of His people. Hence they claim verses 25-34 are fictional additions. Among several problems with this conclusion are the following: First, it is possible that the magistrates ordered Paul and Silas released because they realized that they had overreacted in jailing them in the first place. Second, it is very likely that the magistrates experienced the earthquake and were told about the events at the jail, thus prompting them to fear God's judgment.

16:37 Paul knew the laws regulating punishment of Roman citizens. Having been illegally beaten and denied trial, he refused to be released and pretend nothing had happened. Paul's Roman citizenship is mentioned here for the first time in Acts (see 22:25-29; 23:27; 25:11). Roman citizens were exempt from certain kinds of punishment (e.g., crucifixion) and were entitled to due process prior to punishment. The question arises as to how Paul would have proven his citizenship. There probably was a register in Tarsus that recorded his citizenship, but citizens also often carried small wooden tablets (some of which have been found), something like a modern passport, that they used to prove their citizenship. Perhaps Paul carried such a document.

16:38 The fear of the magistrates is understandable. Philippi was a Roman colony that followed Roman law. Many people in the town would have known about the rights of a Roman citizen.

16:39 Though not obligated to do so, Paul and Silas chose to count the apology as amends for the wrongs they had suffered. Many times it is best for the Christian to forego demanding full justice.

17:1 The next major stop on this second missionary journey was Thessalonica, where once again Paul began by visiting the local synagogue.

17:2-3 These verses give us insight into what Paul did when he visited synagogues. He reasoned . . . out of the scriptures, identifying Jesus as Christ and explaining the necessity of His death and resurrection. Among Jews, who revered the OT as God's Word, Paul used the Scriptures as the basis for his argumentation.

17:5 Paul had encountered resistance before, but this was an orchestrated movement employing a band of rogues. Jason was apparently one of the Thessalonians who had become a believer. He had welcomed Paul into his home (v. 7), so the mob attacked his house.

17:6 The phrase these that have turned the world upside down may indicate that the Christians were mistaken for Jewish nationalists who had caused riots throughout the Roman Empire, but more likely the Jews who opposed the Christian message were making an exaggerated reference to the unrest caused from town to town.

17:7 Declaring that there was another king besides Caesar was a serious crime in the Roman Empire. This same false charge was used to condemn Jesus before Pilate (Luke 23:2).

17:10 Paul and Silas were sent out of town at night, most likely in order to conceal their departure. Rather than deciding to play it safe from this point on, they traveled to Berea and made straight for the synagogue.

17:11 The Bereans exemplify the ideal stance of disciples: They were open-minded to biblical instruction while at the same time verifying it daily in the scriptures.

17:12 Note again the international appeal of the gospel.

17:13 Just as the appeal of Christ knows no borders (both Jews and Gentiles follow Him), so too opposition to Christ knows no borders. Agitators from Thessalonica were unwilling to let faith flourish in Berea.

17:14 Paul set sail for Athens, while Silas and Timothy stayed behind and braved the opposition in Berea. This seems to indicate that Paul had become the focal point of Jewish opposition to the Christian message.

17:16 While waiting for Silas and Timothy to arrive from Berea, Paul observed Athens closely. He saw that it was full of idols. Athens was a beautiful city with many magnificent buildings and other monuments, many of them related to pagan worship (e.g., the Parthenon). The city was also a center of intellectual, philosophical, and religious discussion. All of this troubled Paul's spirit as a person who knew the one true God and His Son Jesus Christ.

17:17 Paul followed his custom by starting in the synagogue, but also expanded his audience by taking the gospel to the market and engaging whoever was there, likely including philosophers, rhetoricians, and teachers.

17:18 Epicureans and Stoicks were two of the best-known philosophical schools of thought. They attracted many followers who gathered in various parts of the city to discuss the leading issues of the day. In their arrogance, some of them depicted Paul as a babbler. This was actually a slang term that meant "seed-picker." Others misunderstood what Paul was saying and confused his discussion of the resurrection with the description of a new god they had not yet heard about (cp. v. 32).

17:19 By this era, the Athenian court did not have the same kind of jurisdiction it once held. But the Areopagus still hosted gatherings where philosophical and religious ideas were debated.

17:22-31 This is Paul's third and final missionary speech in the book of Acts. He appealed to the Athenians' religious inclinations, drew upon observable data from nature to discuss the attributes of God, marshaled insights from pagan poets, and identified God and the need for humans to repent in preparation for the day in which God will judge the world in righteousness through Jesus Christ, whom God vindicated by raising Him from the dead.

17:23 As an example of Athenian superstition, Paul noted the altar erected to THE unknown God. No such inscription has been found, but it is no surprise that such an altar existed. Doubtless it was erected to ensure that no gods were overlooked (and thus angered) in the people's devotion.

17:24-29 Paul's argument from nature included a basic natural theology: God is Creator of all things; God is beyond the human realm (transcendent); God is not obligated to any human; God is sovereign over all peoples; God as Creator is quantitatively different from His creation.

17:27 Paul did not believe a person could achieve salvation through his own search for God (v. 30), but he did believe God is near to each person and that people through their own reasoning and observation of nature can achieve rudimentary knowledge of who God is. Special revelation from God is necessary for fuller understanding and salvation (see note at Rom. 10:14-15).

17:30-31 Paul built upon his argument from natural theology by introducing an eschatological dimension. God had overlooked the times of this ignorance, but now commanded humanity to acknowledge its evil ways and turn from them (repent). He has established a day of judgment on which the world will be held accountable to the righteous standard set by Jesus.

17:32 Neither Stoics nor Epicureans believed in the possibility of bodily resurrection, though the Stoics did believe the human spirit continued to exist after bodily death. In any event, Paul's talk about bodily resurrection earned him ridicule but also a measure of curiosity.

17:34 Paul's missionary efforts in Athens were not as successful as they were elsewhere since he founded no church there. But there were a number of converts, including Dionysius, a man of distinction because of his prestigious membership in the Areopagus. Damaris may also have been a woman of distinction since Luke bothered to name her (v v. 4-5).

18:1 Corinth was another leading city of Greece (Achaia). Its two harbors made it a center of trade for the Mediterranean area.

18:2 It appears that in a.d. 41 emperor Claudius prohibited Jews from gathering together in Rome. Then in a.d. 49 he expelled them altogether, probably because the earlier measures did not work. Presumably Aquila and Priscilla were expelled at this time. That they had lately arrived from Italy suggests that Paul arrived in Corinth in about a.d. 50.

18:3 Tentmakers refers to people who worked in leather, possibly related to working in the goat hair cloth that was made in Cilicia, Paul's home region. Later rabbinic tradition confirmed the importance of teachers having a trade to help support themselves.

18:4 As was his custom, Paul reasoned in the synagogue, attempting to persuade both Jews and Greeks. The Greeks were likely God-fearers he encountered at the synagogue, but possibly outside as well. An inscription has been found in Corinth that attests to a "synagogue of the Hebrews."

18:5 When Silas and Timothy finally caught up with Paul in Corinth, he was engaged in what he did best—preaching Christ.

18:6 Shook his raiment symbolized that Paul was finished giving priority to Jewish evangelism, as if he were shaking the dust from the folds of his garment (cp. Matt. 10:14). He would concentrate on the more fruitful harvest among the Gentiles. Similarly, in 13:46 Paul and Barnabas responded to persistent Jewish rejection of the gospel by saying they would "turn to the Gentiles."

18:7-8 Paul's vow in verse 6 did not mean no one from the synagogue accepted his message, as the conversion of Crispus indicates. Also, since Justus (a Gentile) was said to worship God, he almost certainly had been a member of the synagogue that was right next door to his home.

18:9-11 Paul had experienced trouble in previous towns, including Philippi, Thessalonica, and Berea. But the Lord assured him that he would have a productive ministry in Corinth, which explains why he stayed for a year and six months.

18:12 An inscription found at Delphi says Gallio was installed as deputy in early a.d. 51. Paul appeared before him later that year.

18:13 For a similar accusation, see 16:20-21 and the note there.

18:14-17 Gallio seemed negligent; the beating of Sosthenes did not concern him. Keeping order in a multi-ethnic provincial town, heavily involved in trade and travel, was not easy. Gallio preferred the hands-off approach.

18:18 It is not clear that Paul was the one who shaved his head at Cenchrea. It may have been Aquila. The Greek syntax seems to indicate the latter, but it is uncertain. The vow may have been a Nazirite vow. If Paul was the person who made the vow, his going up to Jerusalem to visit "the church" (v. 22) may have included a stop at the temple to complete the vow and make an offering of his hair. Such activity was unusual for Paul, especially outside of Judaea (cp. 21:26), but would have been consistent with his Jewish identity.

18:19-20 Paul's stop at Ephesus must have been very short since he apparently did not encounter Apollos (v v. 24-28) or the misguided teaching that he countered in his later, extended visit to Ephesus (chap. 19).

18:21 Paul promises to come back to Ephesus if God will, as indeed He did (19:1). Paul saw his ministry and his whole life as being in God's service and control (see note at Rom. 1:1).

18:22 We know it was the Jerusalem church that Paul greeted since he went down from there (Jerusalem is at a higher elevation) to Antioch. His arrival back in Antioch marks the completion of his second missionary journey.

18:23 This marks the beginning of Paul's third missionary journey. Like the first two, this one began from Antioch and retraced his steps through Asia Minor, particularly the Phrygian region of the province of Galatia.

18:24-25 Apollos was from Alexandria, Egypt, the most learned city in the Greco-Roman world. Since Apollos had been instructed in the way of the Lord, we know that Christianity had reached Egypt by this time. However, his knowledge of Christianity was deficient. Being fervent in the spirit meant that Apollos was serious about his dawning faith in Christ, but he had not yet received the baptism of the Holy Spirit.

18:26 We see here that speaking boldly about Jesus is not enough. One must also accurately understand the faith. Aquila and Priscilla did both Apollos and the kingdom a favor by taking time to instruct him.

18:27-28 Once Apollos's rhetorical skills were coupled with accurate understanding of the Christian faith, he left Ephesus and went to Achaia (Corinth; 19:1). He vigorously refuted the Jews using apologetic and instructional techniques similar to Paul's. None of this would have been possible if not for the faithfulness of Priscilla and Aquila.

19:1-6 The disciples whom Paul encountered in Ephesus had never heard of the Holy Ghost or baptism into Christ (cp.18:25). This is one of the most difficult NT passages to interpret. The basic question is whether these disciples were genuine Christians when Paul first met them. Some argue that they were not since they had neither received the Holy Spirit nor been baptized into Christ. Others insist that they were genuine Christians who had not yet received full knowledge of the faith. Numerous incomplete forms of Christianity were being spread in the early years of the church. The apostles obviously felt that it was important to check the progress of such strains and correct them, bringing the full and complete gospel message to would-be disciples.

19:4 By John's own confession his baptism was incomplete. He pointed to him which should come after him (see Matt. 3:11 and note).

19:5-6 The order of conversion here follows the typical pattern in Acts except for the laying on of hands and for the mention of other tongues and the ability to prophesy as immediate results of the Spirit's coming.

19:8 Paul apparently encountered the Ephesian disciples (v v. 1-7) before he had a chance to visit the synagogue. This is only the second time that Paul mentioned the kingdom of God in his preaching in Acts (14:22).

19:9 Paul departed from the synagogue when the way was slandered and it became obvious that the crowd would not believe. His choice seems in keeping with Jesus' teachings (see Matt. 7:6; Luke 9:3-5). Tyrannus either owned the school or taught there regularly. Inscriptions bearing his name have been found in Ephesus dating to this time. The actual lecture hall has not been discovered.

19:10 After three months of speaking in the synagogue (v. 8), Paul spent another two years teaching in Ephesus, making a significant impact on the province of Asia. A number of other events recorded elsewhere about Paul's life may have occurred during this time. These included imprisonments and beatings (2 Cor. 1:8-10; 11:23-25).

19:11-12 God's power through faith was at work in these healings (see note at 5:15-16; see also Luke 8:44). That Paul's personal items were involved demonstrates his identity as an apostle.

19:13 Itinerant Jewish exorcists attempted to use Jesus' name to command evil spirits. Ancient magic traditions often involved the invocation of divine names.

19:14 Numerous ancient Jewish nonbiblical texts attest to the interplay of magic and Judaism.

19:15 It takes more than the invocation of powerful names to gain the upper hand over demonic forces. The evil spirit knew that the exorcists did not share in Christ's authority through faith.

19:16 The consequences of frivolously invoking Jesus' name were severe. That the men fled naked was especially humiliating since Jews shunned nudity.

19:17 The name of the Lord Jesus, rather than being abused, was magnified when people realized the power of the Lord was not available for just anyone to manipulate.

19:19 Books were expensive in ancient times. Fifty thousand pieces of silver is a large but plausible sum.

19:21 Paul intended to return to the places he had evangelized earlier on his second missionary trip and then go to Jerusalem before traveling further west. As he stated in his letter to the Romans (Rom. 15:23-29), he believed his missionary work in the east was finished. After taking the collection to Jerusalem, he planned to proceed to Rome and then further west to Spain.

19:22 Some believe the Erastus mentioned here is the same as in Rom. 16:23, while others dispute this. It is also possible that the Erastus of Rom. 16:23 is mentioned in a Corinthian inscription. The name was popular during this time.

19:23-25 The cult of Diana (Gk Artemis) at Ephesus was part of a larger Greek cult of Artemis, the "Great Mother." As with many ancient cults, artisans like Demetrius made their living by fashioning cultic items such as idols. Paul's preaching jeopardized this vocation (v v. 25-26).

19:26-27 Paul's reputation had spread throughout Asia, making him a threat to the beliefs and lifestyle for many people. The Ephesian temple of Diana, whose foundations went back to the eighth century b.c., was one of the seven wonders of the ancient world. Demetrius foresaw that it would fall into disrepute and ruin if Paul persuaded enough people that gods made with hands are no gods. In fact, this is exactly what happened. The ruins of the temple were discovered in the nineteenth century, and the altar was uncovered in 1965.

19:28 Demetrius played the crowd. Fear of loss is a weapon of choice against God's truth and the life of discipleship.

19:29-31 The Ephesian amphitheater seated 24,000 people. The disciples wisely kept Paul from joining his companions. It would have been a senseless sacrifice to enter the clutches of such a hostile mob. That some of the provincial officials of Asia also advised Paul to stay away shows that he had gained the respect of some leaders there.

19:32 True to mob mentality, most of them had no idea why they had gathered in the amphitheater.

19:33-34 The Jews of the city understandably wanted to distance themselves from the controversy caused by Paul and his followers. They shoved forward one of their own, Alexander, a Hellenistic Jew (as indicated by his name), to offer an apology on their behalf. Ironically, the Jews would have had the same view of the Diana cult as Paul and his followers, but in this case they did not want to be lumped in with them. As for the Ephesian mob, they disallowed such a distinction. They knew that anyone whose religious roots were Jewish represented opposition to Diana.

19:35 The image . . . from Jupiter may indicate that the Diana cult was inspired by a meteorite, or that the cult was thought to originate with the gods.

19:37-39 In their rush to condemn Jesus and the Christian movement, Jews and Gentiles alike often violated civil and judicial procedures (18:14-15; Matt. 26:60). In this case, the townclerk made it clear that the actions of Demetrius were against the law and did not follow due process.

19:40-41 Fear of Roman reprisal was a common motivator for clearing up civil unrest. There is no mention of further legal action taken. This shows that Paul and his followers had broken no laws. They were simply upsetting those who profited from the Diana cult.

20:1-3 Paul probably went to Philippi and Thessalonica in Macedonia before going to Greece (Achaia), where he stayed for three months, possibly in Athens and Corinth. The plot by some of Paul's Jewish opponents apparently caused him to change his travel plans. He decided to travel overland from Greece to Macedonia, where he caught a ship at Philippi.

20:4 A number of Paul's companions hailed from cities he had visited during his missionary journeys.

20:5 The "we" narrative resumes and continues through verse 15 (see note at 16:10).

20:7 On the first day of the week, Paul gathered with other believers to break bread, a tradition that apparently began soon after the resurrection and ascension of Christ.

20:8 The many lights were probably oil lamps, emitting smoke and carbon dioxide.

20:9-10 Peter raised a disciple named Tabitha from the dead (9:36-41), and now Paul did the same for Eutychus.

20:11 Despite the drama with Eutychus, the crowd went upstairs to break bread, eat together, and talk until dawn before Paul departed.

20:13-15 The narrative follows the events of those in the "we" group (see note at 16:10).

20:16 Paul appears to have consciously decided to sail by Ephesus in his hurry to get to Jerusalem for Pentecost. He may have wanted to avoid Ephesus because of the possibility that his presence would cause unrest (cp. 19:23-41). Also, he had close ties with the Ephesian church, and it might have been difficult to take leave of them if he had stopped in the city.

20:17 In this verse the leaders of the church in Ephesus are called elders, but they are referred to as "overseers" in verse 28. These terms designate a functional and formal title of church leadership. The Ephesian church appears to have had a formal leadership structure.

20:18-35 This speech differs from Paul's others in Acts. It is the only one delivered to a group of believers, and it has several parallels with themes in the Pauline letters—reference to his serving the Lord, his persecution, his not shrinking from teaching, his ministry to both Jews and Greeks, the need for repentance, counting his life expendable, and finishing the course.

20:20 The mark of a truly faithful teacher of the gospel is to keep back nothing that, though unpopular or personally difficult, is profitable for disciples.

20:21 Paul's message to both Jews and Greeks called for repentance and faith. This is an excellent summary of the mission of the church.

20:22-23 Paul was undaunted by the God-given knowledge that bonds and afflictions awaited him. His persistence in teaching despite this is a model for all Christian disciples.

20:24 Paul put his trials in perspective by declaring that he counted his life of no value. What was important was that he would finish the course that had been set for him: preaching the gospel.

20:25 Either Paul realized that things might go badly for him in Jerusalem, or he had no intention of returning to this part of the Mediterranean. His intention after visiting Jerusalem was to head to Rome and beyond.

20:26-27 Paul declared that he had been faithful to proclaim the plan of salvation, including the coming judgment. Thus no one could accuse him of failing to warn them (see Ezek. 3:16-21; 33:1-20).

20:28 Paul used the language of shepherding to describe the responsibility of the leaders of the Ephesian church. Here they are called overseers rather than elders (see note at v. 17), appointed by the Holy Spirit for their task. Reference here to redemption through the blood of Jesus is unique in Acts, but the language reflects Paul's statements elsewhere (Rom. 3:25; 5:9; Eph. 2:13).

20:29-30 Paul clearly did not regard incorrect doctrine as unimportant. He called false teachers wolves because eternity hangs in the balance of rightly understanding the gospel.

20:31 Paul described his three years of active ministry in Ephesus as times of constant vigilance, warning, and deep concern. The events recorded in Acts fit this description well.

20:32 Paul committed the Ephesian Christians to God's grace, which strengthens disciples in their earthly tasks and provides eternal reward to those made holy by God.

20:33-35 Paul was never motivated by money or renown, as proven by his labors that provided for his own needs and those who accompanied him. Jesus' saying, It is more blessed to give than to receive, is found only here. It resembles some of Jesus' sayings elsewhere (Luke 6:38). Jesus obviously said much more than is recorded in the Gospels (John 20:30-31; 21:25).

21:1-18 This is the third "we" section in Acts (see note at 16:10).

21:2-3 The most common vessels sailing the Mediterranean were grain ships from Egypt, heading to the rest of the Roman Empire (but especially Rome).

21:4 Some Christians in Tyre had received from the Holy Spirit the same message that Paul disclosed in Ephesus: Trouble awaited Paul in Jerusalem (20:22-23).

21:5-6 The departure from the Christians at Tyre resembled the departure from Miletus and the Ephesian elders (20:37-38). They knew Paul was heading for his deepest trouble yet.

21:8 Philip the evangelist was probably so called to distinguish him from other Philips. He was one of those selected to serve in the church in Jerusalem (see note at 6:5-6). Philip eventually settled with his daughters in Caesarea. Some believe he may have been one of the original twelve (Matt. 10:3; Mark 3:18; Luke 6:14). But he is distinctly identified as one of the seven (6:3).

21:10-11 Agabus (see note at 11:28) explicitly stated that Paul would fall into hostile hands in Jerusalem. As it turned out (21:30-36), Paul was delivered by Gentiles out of Jewish hands, but then remained in Gentile hands throughout the rest of the book of Acts.

21:12 With such an explicit prophecy, it is not surprising that Paul's traveling companions and the locals begged him not to go on to Jerusalem.

21:13 Paul had already thought about the cost of obedience and decided it was worthwhile.

21:14 Ultimately, the only appropriate response for a believer is the one that Paul's companions stated. One of the major themes of the book of Acts is the simultaneous reality of human choice and the sovereign divine will (4:24-28; see note at 2:23).

21:15 Carriages are baggage.

21:16 Mnason had probably been saved during the first missionary journey. Mnason may be a Hellenized form of a Jewish name, or he may have been a Gentile.

21:18 James is singled out as the leader of the church in Jerusalem, along with a group of elders. It is not clear how many of the original apostles would have still been in Jerusalem, but they do not appear in the following events.

21:19 As Paul did in his last major meeting in Jerusalem (15:4), he told James and the church elders what God had been doing among the Gentiles. This was an appropriate follow-up to the original Jerusalem Council (see note at 15:2).

21:20 Having listened to Paul's report about what God had done "among the Gentiles" (v. 19), the Jerusalem leadership rejoiced but also answered back with something like one-upmanship. Mention of many thousands of Jews converting in Jerusalem was perhaps exaggeration, for the city had a population between 25,000 and 50,000. At issue in the back-and-forth between Jerusalem leaders and Paul (minister to the Gentiles) is the role of the law in Christian faith; thus the emphasis on Jewish believers being zealous of the law. Perhaps this response also represented an attempt by believers in Jerusalem to strengthen their position as they saw the center of the church shift to Gentile Christians.

21:21 Rumor said Paul was teaching Jews who were dispersed among Gentiles to disregard Mosaic law and traditional Jewish rituals such as circumcision. To dismiss these fears, the brothers proposed a solution that would absolve Paul of the charges (v v. 23-24).

21:23-24 This proposal does not in any way imply that works of the law are necessary for salvation, which would fundamentally contradict Paul's preaching of the gospel (Rom. 3:20).

21:25 On the Jerusalem Council, see notes at 15:21 and 15:22-23a. What was written had been solved much earlier, and what Paul had or had not encouraged Jews living among Gentiles to do would not be clarified by the proposal of verses 23-24. James was apparently succumbing to pressures from the Jewish believers in Jerusalem. Ultimately his proposal backfired (v. 27).

21:26 It is somewhat surprising that Paul agreed to perform the ritual of purification. Perhaps he sensed this was part of God's overall plan, to which he was partially privy (v v. 10-11; 20:22-23).

21:27 There is no indication the Jews from Asia were Christians.

21:28-29 Trophimus, an Ephesian, accompanied Paul to Jerusalem (20:4). It is unlikely that Paul ever brought Trophimus into the temple. After all, Paul was in the process of fulfilling the Jewish law, not ignoring or flaunting it. Even if the accusation was true, it would be Trophimus, not Paul, who would have been guilty according to the law as stated in temple inscriptions.

21:30 Paul was dragged to the outermost area of the temple and the doors were closed behind him.

21:31-32 Once the crowd had isolated Paul, they tried to kill him. Roman soldiers were stationed in the Antonia Fortress on the northwest side of the temple mount. One of their chief jobs was to put down disturbances such as this.

21:34-36 Even with the soldiers protecting him, Paul had to be carried as the mob pressed in for the kill. Fortunately the barracks were nearby.

21:37-38 Paul asked permission to speak. His use of Greek surprised the Roman captain ("Claudius Lysias," 23:26). Lysias mistook Paul for an Egyptian rebel. The Jewish historian Josephus said this rebel, a messianic pretender, had gathered a number of people at the mount of Olives to attack Jerusalem in a.d. 54. The group was routed by the Romans, but the leader escaped.

21:39 Paul was a Roman citizen from Tarsus, a city of importance.

21:40 Though the text says Hebrew, Paul probably spoke Aramaic in order to communicate clearly with the crowd. Aramaic became the new Hebrew, so to speak, among the Jewish people after the exile. In Paul's day Hebrew was used only by the religious elite.

22:1 Paul's defence (Gk apologia) is his first apologetic speech in Acts.

22:3 Paul offered a number of important facts about himself. It appears that Paul spent his youth up to the age of 13 or so in Tarsus where he was probably educated in the first stage of Greek schooling. Then he finished his education under Gamaliel in Jerusalem. Elsewhere in Acts Paul indicated that much of his youth was spent in Jerusalem (26:4), and that he had relatives there (23:16).

22:4 Paul was not just a passive participant in events such as the stoning death of Stephen (7:58).

22:5-21 This is the second account of Paul's conversion in the book of Acts (9:7; 26:12-18).

22:9 According to 9:7, Paul's traveling companions heard the voice that spoke to him on the road to Damascus, but they did not see anyone. In this verse Paul himself said that they heard not the voice. The grammar here indicates they may have heard the sound but they did not understand it, or at least they did not know it was the voice of the Lord.

22:17-21 Only this account of Paul's conversion mentions the temple vision. Newly converted Paul seemed to expect his dramatic reversal from persecutor to advocate for Christianity would make his testimony powerful among Christian Jews in Jerusalem, but the Lord knew at this point they would not receive him. On early skepticism about Paul's conversion, see note at 9:26. On the execution of Stephen, see notes at verse 4 and 7:58.

22:22 Paul's mention of his commission to the Gentiles struck at the heart of Jewish nationalism.

22:24 The Roman captain knew that Paul spoke Greek, but he also knew that he was a Jew. Thus he assumed it was legal to scourge him as the first step in the interrogation.

22:25 Paul knew it was illegal to scourge an uncondemned Roman citizen; see note at 16:37.

22:28 Roman citizenship could be obtained by paying bribes (equal to as much as a year's wages) to appropriate officials. Sometimes citizenship was granted to entire cities or to individuals who performed meritorious service for the Empire. One of Paul's ancestors may have performed noteworthy service to Rome, including serving in the army or providing supplies for the army, such as making tents. Whatever the origin, Paul had inherited his Roman citizenship.

22:29 The significance of Roman citizenship is made clear, just as it was in Philippi (16:37). Stiff penalties could be handed down for mistreating a Roman citizen in this way.

22:30 Paul was either loosed from his chains or released from Roman imprisonment while the Sanhedrin council convened to try him on charges related to the Jewish law. During this time he remained under the protection of the Roman soldiers.

23:1-3 The high priest thought Paul was lying about having a good conscience before God. Paul's accusation that the priest was a whited wall meant the priest practiced outward piety but was inwardly corrupt.

23:4-5 Paul claimed not to have recognized the high priest, but most likely he was only being ironic, highlighting the high priest's inappropriate behavior.

23:6 Paul deflected the attention of the Sanhedrin by dividing his accusers over the doctrine of resurrection. The Pharisees, like Paul, believed in resurrection, while the Sadducees, of which the high priest Ananias was a member, did not. The ensuing debate led some of the scribes, who were associated with the Pharisees, to find no basis for charging Paul (v. 9).

23:10 Once again Roman intervention saves Paul's life; see 21:34-36 and note.

23:11 Again we see God's sovereign guidance of Paul's mission; see 22:17-21 and note.

23:16 Most likely Paul's sister lived in Jerusalem, perhaps indicating that his entire family had moved there after Paul's childhood in Tarsus. The Greek of this verse suggests Paul's nephew was in his late teens. It is not stated how he came to know of the plot, but certainly the air was ripe for such a plot.

23:23 The commander acted decisively to get Paul out of harm's way. Caesarea was the headquarters for the province, where Paul would be under the protection of the procurator, Felix.

23:24 Originally a slave, Felix became procurator of Judaea in a.d. 52. He was removed from office around a.d. 59 for mishandling conflicts between Jews and Gentiles in Caesarea.

23:25-30 The letter from Claudius Lysias, the commander, followed the standard letter form of the time, with a greeting, the body of the letter, and a closing. Possibly Luke reconstructed it from Paul's recollection, but it is also possible that Luke himself heard it read in front of Felix and Paul in Caesarea.

23:27 Though in English translation this verse appears to say the commander learned that Paul was a Roman citizen before he rescued him, the Greek grammar indicates that the commander rescued Paul and then learned that he was a Roman citizen, which is exactly what happened (chaps. 21–22).

23:29-30 Lysias interpreted the conflict as a dispute over Jewish law, which meant the charge against Paul did not merit death or imprisonment under Roman law. His sending Paul to Felix might seem to imply otherwise, but this move was aimed at protecting Paul and allowing the Jewish authorities a chance to formally present their case before the Roman governor.

23:31-33 From Jerusalem to Antipatris was approximately 35 miles. From there to Caesarea was along the coast and did not require such a large guard to ensure Paul's safety.

23:34-35 Felix could have sent Paul to the governor of Syria, but decided to try the case himself, perhaps because he realized how flimsy the evidence against Paul was and wished to settle the case as quickly as possible. Paul was kept in custody in the procurator's judgment hall, originally built by Herod the Great.

24:1 The case against Paul reflects standard Roman legal procedure, including the prosecution brought by a rhetor (lawyer). Tertullus was a common Roman name, but he may have been a Jew (v. 6), although he refers to the Jews objectively (v. 5).

24:2-3 Tertullus began with a captatio benevolentiae, the standard opening of a Greco-Roman speech designed to curry the favor of the listener, Felix.

24:5-7 Paul was accused by Tertullus of far more than just bringing a Gentile into the temple. Although the charge of profaning the temple would perhaps make Felix suspicious of Paul, the charges of sedition would have genuinely alarmed him since it implied Paul was a threat to Roman rule. Tertullus also said the Jewish authorities in Jerusalem would have been able to handle the situation if Lysias had not interfered. The Jews felt they should be left to do with Paul whatever they wished.

24:8 Tertullus finished with another compliment toward Felix, this time expressing confidence in his abilities to rightly judge the case against Paul.

24:10 When Felix asked Paul to speak, Paul offered a less flattering captatio benevolentiae (see note at v v. 2-3). Instead of offering hyperbole, he recognized that Felix was an experienced governor of many years before whom he would cheerfully offer his defense. This is Paul's second apologetic speech in Acts; see 22:1 and note.

24:11-13 Twelve days was a sufficient time for Paul's enemies to gather proof that he was a troublemaker, yet they were unable to do so.

24:14 The way is used throughout Acts as a self-designation by Christians (v. 22; 9:2; 19:9,23). At this early date, Christianity was considered a sect of Judaism. It became independent over time as it spread to Gentiles, and as Jews continued to reject it in large numbers. Paul saw Christianity as continuous with, and the fulfillment of, ancient Judaism. Thus Paul and other believers worshipped their fathers' God.

24:15 Paul's belief in the resurrection—of the just to their reward, and the unjust to their punishment—aligned him with the Pharisees and against the Sadducees (23:6-9).

24:17 This collection of alms is mentioned in Paul's letters (Rom. 15:25-26; 1 Cor. 16:3; 2 Cor. 8:1–9:15; cp. Gal. 2:10), but is not emphasized in Acts.

24:18-19 Paul was purified in the temple and the crowd was quiet when Jews from Asia stirred up trouble. They were his accusers, but were not present at the hearing.

24:20-21 Paul justly demanded that the Sanhedrin council charge him with things they had personally witnessed or heard from him (including talk about resurrection).

24:22 Felix was familiar with the way. Some have speculated that he learned of Christianity through his wife, Drusilla, the daughter of Herod Agrippa (v. 24). As procurator for more than five years, he would have had numerous chances to learn this new movement. Felix seemed to acknowledge that Tertullus had not been a faithful conveyor of the facts surrounding Paul's arrest when he stated that he would wait for the arrival of Claudius Lysias before deciding the case.

24:23 The circumstances of Paul's imprisonment in Caesarea allowed visits by friends and colleagues. This privilege was likely made possible by his Roman citizenship.

24:24 Felix was interested enough in Christianity that he brought his wife, Drusilla, a Jewess, to hear Paul.

24:25 Paul may have tailored his comments specifically for Felix, whose morals were publicly questioned. For instance, Felix had taken Drusilla from her first husband Azizus. Feeling the threat of divine judgment, he sent Paul away.

24:26 Whatever hope Paul may have held for Felix's conversion, Felix's hidden motive for their ongoing discussions was base, illegal, and indicative of spiritual destitution.

24:27 Felix's immorality is on further display in the fact that he kept Paul imprisoned for two years even though he did not find that Paul had committed any punishable offense, and then left him in this state when Festus became the new proconsul (ca a.d. 59).

25:1-3 The new governor, Festus, went up from his palace in Caesarea to Jerusalem, probably to get a sense of the most important Jewish city. Hoping to seize on his unfamiliarity with the case, the Jewish leaders tried to coax him into sending Paul to Jerusalem so they could ambush him.

25:6-8 Having sinned neither against Caesar nor Jewish law, Paul was a victim of a smear campaign aimed to snuff out Christianity.

25:9-11 Likely aware of the ongoing plan to murder him, Paul avoided Jerusalem by invoking his right as a Roman citizen to appeal directly to Caesar. Not all such appeals were granted by local governors, but Festus was glad to shift this case to another jurisdiction and free himself of the pressure to appease the Jews (see note at 26:32).

25:13 Herod Agrippa II visited Caesarea with his sister Bernice, who had a checkered sexual and marital history. Agrippa was the last of the Herodian rulers. Festus was sly to bring him into the controversy over Paul, for Herod had responsibility for the temple and appointing the Jewish high priest. Thus he had an interest in the charges that Paul had violated the temple.

25:18-19 Festus had expected a more serious charge, like fomenting insurrection and revolution. He came to understand that the major issue was whether Jesus, who had died, was now alive.

25:20 Realizing that the theological debate was beyond him, Festus attempted to put a good spin on the push for Paul to go to Jerusalem for trial.

25:23 The entrance of Agrippa and Bernice must have been quite a spectacle, with the honored guests and other people forming an elaborate entourage.

25:25 Festus had not previously made it known publicly that he thought Paul was innocent. Since Paul had made his appeal to Caesar, Festus was now free to admit, without repercussion, that he believed the charges were groundless (see note at 26:31).

25:26-27 Festus found the case not only groundless but perplexing. He hoped Agrippa would be able to help him think of a way to specify to the Emperor the crimes Paul was charged with.

26:1 This is Paul's third apologetic speech in Acts; see 22:1; 24:10.

26:2-3 Paul began his captatio benevolentiae (see notes at 24:2-3 and 24:10) by flattering Agrippa about how happy he was to be making his defense before an expert in Jewish customs and laws.

26:4-5 My youth indicates that Paul had lived in Jerusalem since his teens. All this time his manner of life had been known and seen by others, and he lived by the strictest party of Jewish religion, the Pharisees. In this way Paul painted a portrait of his character for Agrippa.

26:6-8 Paul distilled the entire controversy down to his hope of the promise made of God to raise the dead. More than a mere tactic to pit Pharisee against Sadducee, this was an accurate assessment of the Jewish complaint: they doubted that Jesus was raised from the dead and that faith in Him as risen Lord gives eternal life.

26:12-18 This is the third and final account of Paul's conversion in the book of Acts (9:1-7; 22:6-11).

26:14 Only in this account of his conversion did Paul say the voice from heaven spoke to him in the Hebrew tongue. "Hebrew" may literally have been Aramaic, the common tongue of the first-century Jew (see note at 21:40). The voice said Paul should not resist the divine force that was moving him in a new direction (see note at 9:4-5).

26:16-18 This information is not included in the accounts of Paul's conversion in chapters 9 or 22. Even though the mention of Paul's ministry to the Gentiles was a message given to Ananias in Damascus (9:15; 22:15), the essence of Paul's mission was revealed to him at the time of his conversion. These three verses summarize Paul's ministry to both Jews and Gentiles.

26:19-21 I was not disobedient is a spectacular understatement in light of Paul's faithfulness to God's calling, even through remarkable hardships. His faithfulness was the very reason the Jews seized him and wanted him dead. Thus Paul's stance is reminiscent of the one taken by "Peter and the other apostles" in 5:29, where they said, "We ought to obey God rather than men." This is living out the principle Jesus taught in Matt. 10:28.

26:22-23 Paul emphasized that the message of Christ's suffering, death, and resurrection matched OT teachings. He probably had in mind such prophetic passages as Isa. 52:13–53:12.

26:24 Festus took Paul to be mad because of talk about resurrection and Messiah, Jewish beliefs that seemed foolish to the Gentile world.

26:25-26 As evidence for his soberness, Paul pointed out that the major events of Christianity had not taken place in secret. Jesus' life, death, and resurrection were all public.

26:27 Paul played to the king's Jewishness. If Agrippa was a good Jew, he should have accepted the prophets and their message about Jesus.

26:28 Scholars disagree over whether Agrippa's response was sarcastic anger, a jest, or a sign that Paul's logic was close to persuading him.

26:29 Paul's rhetorical skills were at their best as he concluded his speech. His confidence in Christ was such that he wished that his whole audience could be like him, except for the shackles.

26:31 Objective judgment could lead to only one conclusion: Paul was innocent. But Paul's life was held in the service of the Lord, not the judgments of men.

26:32 The charges against Paul were found to be groundless before both Roman and Jewish authorities. Nevertheless, Paul's appeal to Rome put his case in a special category that must be discharged by Caesar himself.

27:1-37 This is the fourth "we" section in Acts (see note at 16:10). The most natural conclusion is that the author of the "we" source was along for the journey. There were a number of people besides Paul and the other prisoners on the ship (e.g., Aristarchus, 27:2).

27:2 Adramyttium was in western Asia near the island of Lesbos. Like many ships sailing the Mediterranean sea, this appears to have been a small grain vessel that would have worked its way along the coastline.

27:3 There apparently were Christians in Sidon, although Acts does not record when the city was evangelized. It may have arisen from Jews traveling to Jerusalem at Pentecost (2:9) or Christians fleeing persecution in Jerusalem (11:19). Paul had friends there, possibly from an unrecorded visit as he traveled between Jerusalem and Antioch.

27:4 The route of travel reflects the need to sail close to land and the limited ability of ancient ships to tack against the winds (cp. v. 15).

27:5-6 The ship from Adramyttium would have taken them out of their way since it was going to follow the coast of the province of Asia. As a result, at Myra, on the southern coast of Asia Minor, the centurion found a ship from Alexandria that was going to Rome. The ship would have been part of the grain supply trade from Egypt to Rome (see note at v. 38).

27:7-9 The journey was being undertaken at the end of the sailing season, so the ship ran into difficulty. Sailing was dangerous from mid-September to mid-November, and the waterways closed for travel from then until February (see note at 28:11). It appears that Paul's journey occurred in roughly mid-October. Fair havens was not a suitable place to spend the winter because the harbor was exposed to the open sea (v. 12).

27:10 Paul offered a prophetic-like statement about the dangers of the voyage ahead. He either had divinely given insight into the situation, or as an experienced traveler he was well acquainted with the dangers of seafaring.

27:12 The topography of Phenice (Phoenix), on the island of Crete, was radically changed in the sixth century by an earthquake.

27:13-16 The crew thought the gentle south wind would push them to their destination, but the seasonal Euroclydon (northeaster) blew the ship away from Phoenix and into open sea.

27:17-19 Caught in the wind, the sailors had virtually no control over the ship. They tied ropes around the hull to bind it tight and keep it from ripping apart. To gain buoyancy, they jettisoned cargo and tackle, but not the grain (cp. v. 38).

27:20 Since the storm blacked out sun and stars, the crew was unable to chart their location. They would have tracked the alternation between day and night by noting the vague light of day.

27:21-26 Rather than reprimanding the crew for failure to take his advice, Paul related his encounter with an angel who revealed that Paul had a greater destiny than death by shipwreck. He was destined to stand before Caesar, the world's premier power. The divine plan would not be thwarted, even by those who had acted so foolishly.

27:27 The Adria mentioned here is not the same region that is currently known as the Adriatic sea between Italy and the former Yugoslavia. It apparently refers instead to the modern day Ionian sea between Crete, Malta, Italy, and Greece that extends into the Mediterranean sea.

27:28-29 The sailors sounded—measured the depth by letting down lengths of weighted rope. They determined that they were approaching land at a fast pace, even though they could not see it. In an effort to slow down the ship, they took the unusual action of lowering four anchors, all from the stern, rather than dropping anchors from the bow, which would have swung the ship around facing the waves. Verse 37 ends the fourth "we" section in Acts (see note at 16:10).

27:30-32 The prospect of imminent landfall after being adrift on the stormy sea for two weeks (v. 27) enticed a group of sailors to attempt, selfishly, an escape on the lifeboat, pretending to set out bow anchors. Paul's wisdom in preventing this is seen in the next episode, when all hands were needed (v v. 37ff).

27:33-34 The men had gone without food for 14 days, most likely because of severe seasickness brought on by the rough sea.

27:35-36 Following Jewish custom, Paul gave thanks to God for the food they ate. Paul's example of steady faith and practicality in the midst of the storm cheered the battered sailors.

27:38 The crew threw out the wheat, which had effectively become ballast, so they could run the ship aground.

27:39-40 In light of the damage to the ship and the loss of the lifeboat (v v. 30-32), the only option for reaching shore was to ground the ship.

27:41 The place where two seas met was an offshore sandbar. With the bow jammed fast, the ship's stern took a beating.

27:42 The soldiers' intention to kill the prisoners was probably motivated by the fact that soldiers were held personally responsible for the prisoners whom they guarded. Any soldier whose prisoner escaped would suffer the prisoner's punishment.

27:43 By now the centurion recognized that paying attention to Paul was a good idea.

28:1-16 This is the fifth we section in Acts (see note at 16:10). Melita (Malta) was a small island south of Sicily.

28:3-4 Although there are no poisonous snakes on Malta today, this does not mean there were none in Paul's day. Fauna and flora change over time. The residents of Malta apparently thought the Greek goddess of Justice had singled Paul out because he deserved death (cp. v. 6).

28:5-6 The superstitious natives of Malta quickly decided Paul was a god rather than a "murderer" (v. 4). Paul shrugged off this false praise just as easily as he had shaken off the snake.

28:7 Chief man or "first man" of Malta is a title reflected in inscriptional evidence from the island.

28:8 Publius's father may have suffered from "Malta fever," which is caused by drinking impure goats' milk.

28:10 The honours that Paul received may have been monetary. The same word (Gk time) is used elsewhere in Acts to indicate money (5:2-3; 7:16; 19:19).

28:11 The journey aboard the other Alexandrian ship probably began in February or shortly thereafter. Sailors regarded Castor and Pollux (lit "the twins"), sons of Zeus, as gods and patrons of seafarers.

28:12 Syracuse was a port on the eastern side of Sicily.

28:13 To "fetch a compass" is to travel in a circle. Puteoli, a major port in southern Italy, was an important shipping harbor for transporting grain from Egypt to Rome.

28:14 It is not known how Christian brethren came to be in Puteoli, just as it is not known how Christians first came to be in Rome. Perhaps Jews in Puteoli had made contact with Christians from elsewhere who traveled through the seaport.

28:15 Christian brethren from Rome came down the Appian Way to two small towns (Appii forum and three taverns) to greet and encourage Paul.

28:16 While in Roman custody, Paul appears to have stayed on his own and at his own expense (cp. also v v. 23,30), guarded only by one soldier. We know nothing more about his contact with the Roman government or the disposition of his case. This verse is the end of the last "we" section in the book of Acts (see note at 16:10).

28:17 This is the final time in Acts in which Paul began his ministry in a new city. As usual, he started by contacting the Jews. Since he was in custody, he invited the Jewish leaders to visit him rather than going to their synagogue.

28:21-22 The Jews in Rome had heard about the sect of Christianity (24:14), but they had not received any official word about Paul from Jerusalem. This lack of communication between Jerusalem and Rome may have been caused by winter weather, or it may indicate that the Jewish leaders in Jerusalem had lost interest in Paul's case since he was now out of their sight, beyond their jurisdiction, and unlikely to cause them any more trouble. In any event, the Christians of Rome knew more about Paul's situation than did the unbelieving Jews (see 28:15 and note).

28:23 Like the risen Christ on the road to Emmaus (Luke 24:13-35), Paul showed how the whole Hebrew Bible pointed to Jesus as God's Messiah.

28:25-27 Luke identifies the turning point in the discussion as Paul's provocative word that the Holy Spirit correctly spoke about Israel's spiritual stubbornness through Isaiah the prophet.

28:28 On being sent unto the Gentiles, see notes at 13:46-47 and 18:6.

28:30-31 The book of Acts ends in an unexpectedly open-ended fashion. Paul remained a prisoner two whole years. During this time he lived at his own expense and was allowed to have visitors to whom he proclaimed his message boldly and without hindrance. Church tradition has long held that Paul was beheaded during the persecution instigated by the Roman emperor Nero (a.d. 64 or 65). It is possible that Paul was executed in Rome after the "two whole years," though church historian Eusebius believed Paul was released from Roman imprisonment, only to be rearrested at a later date, sent to Rome, and executed. The fact that Luke does not write of Paul's execution leads some scholars to conclude that Luke wrote the book of Acts previous to Paul's execution, though it is possible that Luke chose not to discuss the details of Paul's death because his aim was to show that God had fulfilled His purpose in Paul: taking the gospel to the Gentiles. Paul's preaching day and night in the seat of the pagan Roman Empire ensured that Christianity would become an international phenomenon, not just a regional religious anomaly.

Acts Cross-References

a 1:1 Luke 1:3

b 1:2 ver. 9; Mark 16:19; Luke 9:51; 24:51; 1 Tim. 3:16

cch. 10:41-42; Matt. 28:19; Mark 16:15; John 20:21

d 1:3 Mark 16:14; Luke 24:36; John 20:19,26; 21:1,14; 1 Cor. 15:5

e 1:4 Luke 24:43,49

fch. 2:33; Luke 24:49; John 14:16,26-27; 15:26; 16:7

g 1:5 ch. 11:16; 19:4; Matt. 3:11

hch. 2:4; 11:15; Joel 3:18

i 1:6 Matt. 24:3

jIsa. 1:26; Dan. 7:27; Amos 9:11

k 1:7 Matt. 24:36; Mark 13:32; 1 Thess. 5:1

l 1:8 ch. 2:1,4

mLuke 24:49

nver. 22; ch. 2:32 Luke 24:48; John 15:27

o 1:9 Luke 24:51; John 6:62

pver. 2

q 1:10 ch. 10:3,30; Matt. 28:3; Mark 16:5; Luke 24:4; John 20:12

a 1:11 ch. 2:7; 13:31

bDan. 7:13; Matt. 24:30; Mark 13:26; Luke 21:27; John 14:3; 1 Thess. 1:10; 4:16; 2 Thess. 1:10; Rev. 1:7

c 1:12 Luke 24:52

d 1:13 ch. 9:37,39; 20:8

eMatt. 10:2-4

fLuke 6:15

gJude 1

h 1:14 ch. 2:1,46

iLuke 23:49,55; 24:10

jMatt. 13:55

k 1:15 Rev. 3:4

l 1:16 Ps. 41:9; John 13:18

mLuke 22:47; John 18:3

n 1:17 Matt. 10:4; Luke 6:16

over. 25; ch. 12:25; 20:24; 21:19

p 1:18 Matt. 27:5,7-8

qMatt. 26:15; 2 Pet. 2:15

r 1:20 Ps. 69:25

sPs. 109:8

t 1:22 Mark 1:1

uver. 9

vver. 8; ch. 4:33; John 15:27

w 1:23 ch. 15:22

x 1:24 ch. 15:8; 1 Sam. 16:7; 1 Chron. 28:9; 29:17; Jer. 11:20; 17:10; Rev. 2:23

y 1:25 ver. 17

z 2:1 ch. 20:16; Lev. 23:15; Deut. 16:9

aach. 1:14

ab 2:2 ch. 4:31

ac 2:4 ch. 1:5

adch. 10:46; 19:6; Mark 16:17; 1 Cor. 12:10,28,30; 13:1; 14:2, etc.

a 2:7 ch. 1:11

b 2:15 1 Thess. 5:7

c 2:17 Isa. 44:3; Ezek. 11:19; 36:27; Joel 2:28-29; Zech. 12:10; John 7:38

dch. 10:45

ech. 21:9

f 2:18 ch. 21:4,9-10; 1 Cor. 12:10,28; 14:1, etc.

g 2:19 Joel 2:30-31

h 2:20 Matt. 24:29; Mark 13:24; Luke 21:25

i 2:21 Rom. 10:13

j 2:22 ch. 10:38; John 3:2; 14:10-11; Heb. 2:4

k 2:23 ch. 3:18; 4:28; Matt. 26:24; Luke 22:22; 24:44

lch. 5:30

m 2:24 ver. 32; ch. 3:15; 4:10; 10:40; 13:30,34; 17:31; Rom. 4:24; 8:11; 1 Cor. 6:14; 15:15; 2 Cor. 4:14; Gal. 1:1; Eph. 1:20; Col. 2:12; 1 Thess. 1:10; Heb. 13:20; 1 Pet. 1:21

a 2:25 Ps. 16:8

b 2:29 ch. 13:36; 1 Kings 2:10

c 2:30 2 Sam. 7:12-13; Ps. 132:11; Luke 1:32,69; Rom. 1:3; 2 Tim. 2:8

d 2:31 ch. 13:35; Ps. 16:10

e 2:32 ver. 24

fch. 1:8

g 2:33 ch. 5:31; Php. 2:9; Heb. 10:12

hch. 1:4; John 14:26; 15:26; 16:7,13

ich. 10:45; Eph. 4:8

j 2:34 Ps. 110:1; Matt. 22:44; 1 Cor. 15:25; Eph. 1:20; Heb. 1:13

k 2:36 ch. 5:31

l 2:37 ch. 9:6; 16:30; Zech. 12:10; Luke 3:10

m 2:38 ch. 3:19; Luke 24:47

n 2:39 ch. 3:25; Joel 2:28

och. 10:45; 11:15,18; 14:27; 15:3,8,14; Eph. 2:13,17

p 2:42 ver. 46; ch. 1:14; Rom. 12:12; Eph. 6:18; Col. 4:2; Heb. 10:25

a 2:43 ch. 4:33; 5:12; Mark 16:17

b 2:44 ch. 4:32,34

c 2:45 Isa. 58:7

d 2:46 ch. 1:14

ech. 5:42; Luke 24:53

fch. 20:7

g 2:47 ch. 4:33; Luke 2:52; Rom. 14:18

hch. 5:14; 11:24

i 3:1 ch. 2:46

jPs. 55:17

k 3:2 ch. 14:8

lJohn 9:8

m 3:6 ch. 4:10

n 3:8 Isa. 35:6

o 3:9 ch. 4:16,21

p 3:10 Like John 9:8

q 3:11 ch. 5:12; John 10:23

r 3:13 ch. 5:30

sJohn 7:39; 12:16; 17:1

tMatt. 27:2

uch. 13:28; Matt. 27:20; Mark 15:11; Luke 23:18,20-21; John 18:40; 19:15

v 3:14 ch. 2:27; 4:27; Ps. 16:10; Mark 1:24; Luke 1:35

wch. 7:52; 22:14

a 3:15 ch. 2:24

bch. 2:32

c 3:16 ch. 4:10; 14:9; Matt. 9:22

d 3:17 ch. 13:27; Luke 23:34; John 16:3; 1 Cor. 2:8; 1 Tim. 1:13

e 3:18 ch. 26:22; Luke 24:44

fPs. 22; Isa. 50:6; 53:5, etc.; Dan. 9:26; 1 Pet. 1:10-11

g 3:19 ch. 2:38

h 3:21 ch. 1:11

iMatt. 17:11

jLuke 1:70

k 3:22 ch. 7:37; Deut. 18:15,18-19

l 3:25 ch. 2:39; Rom. 9:4,8; 15:8; Gal. 3:26

mGen. 12:3; 18:18; 22:18; 26:4; 28:14; Gal. 3:8

n 3:26 ch. 13:32-33,46; Matt. 10:5; 15:24; Luke 24:47

over. 22

pMatt. 1:21

q 4:2 ch. 23:8; Matt. 22:23

r 4:6 Luke 3:2; John 11:49; 18:13

a 4:7 ch. 7:27; Exod. 2:14; Matt. 21:23

b 4:8 Luke 12:11-12

c 4:10 ch. 3:6,16

dch. 2:24

e 4:11 Ps. 118:22; Isa. 28:16; Matt. 21:42

f 4:12 ch. 10:43; Matt. 1:21; 1 Tim. 2:5-6

g 4:13 Matt. 11:25; 1 Cor. 1:27

h 4:14 ch. 3:11

i 4:16 John 11:47

jch. 3:9-10

k 4:18 ch. 5:40

l 4:19 ch. 5:29

m 4:20 ch. 1:8; 2:32

nch. 22:15; 1 John 1:1,3

o 4:21 ch. 5:26; Matt. 21:26; Luke 20:6,19; 22:2

pch. 3:7-8

q 4:23 ch. 12:12

r 4:24 2 Kings 19:15

s 4:25 Ps. 2:1

t 4:27 Matt. 26:3; Luke 22:2; 23:1,8

uLuke 1:35

vLuke 4:18; John 10:36

w 4:28 ch. 2:23; 3:18

a 4:29 ver. 13,31; ch. 9:27; 13:46; 14:3; 19:8; 26:26; 28:31; Eph. 6:19

b 4:30 ch. 2:43; 5:12

cch. 3:6,16

dver. 27

e 4:31 ch. 2:2,4; 16:26

fver. 29

g 4:32 ch. 5:12; Rom. 15:5-6; 2 Cor. 13:11; Php. 1:27; 2:2; 1 Pet. 3:8

hch. 2:44

i 4:33 ch. 1:8

jch. 1:22

kch. 2:47

l 4:34 ch. 2:45

m 4:35 ver. 37; ch. 5:2

nch. 2:45; 6:1

o 4:37 ver. 34-35; ch. 5:1-2

p 5:2 ch. 4:37

q 5:3 Num. 30:2; Deut. 23:21; Eccl. 5:4

rLuke 22:3

s 5:5 ver. 10-11

t 5:6 John 19:40

u 5:9 ver. 3; Matt. 4:7

v 5:10 ver. 5

w 5:11 ver. 5; ch. 2:43; 19:17

x 5:12 ch. 2:43; 14:3; 19:11; Rom. 15:19; 2 Cor. 12:12; Heb. 2:4

ych. 3:11; 4:32

a 5:13 John 9:22; 12:42; 19:38

bch. 2:47; 4:21

c 5:15 ch. 19:12; Matt. 9:21; 14:36

d 5:16 Mark 16:17-18; John 14:12

e 5:17 ch. 4:1-2,6

f 5:18 Luke 21:12

g 5:19 ch. 12:7; 16:26

h 5:20 John 6:68; 17:3; 1 John 5:11

i 5:21 ch. 4:5-6

j 5:24 ch. 4:1; Luke 22:4

k 5:26 Matt. 21:26

l 5:28 ch. 4:18

mch. 2:23,36; 3:15; 7:52

nMatt. 23:35; 27:25

o 5:29 ch. 4:19

p 5:30 ch. 3:13,15; 22:14

qch. 10:39; 13:29; Gal. 3:13; 1 Pet. 2:24

r 5:31 ch. 2:33,36; Php. 2:9; Heb. 2:10; 12:2

sch. 3:15

tMatt. 1:21

uch. 3:26; 13:38; Luke 24:47; Eph. 1:7; Col. 1:14

v 5:32 John 15:26-27

wch. 2:4; 10:44

a 5:33 ch. 2:37; 7:54

b 5:34 ch. 22:3

c 5:38 Prov. 21:30; Isa. 8:10; Matt. 15:13

d 5:39 Luke 21:15; 1 Cor. 1:25

ech. 7:51; 9:5; 23:9

f 5:40 ch. 4:18

gMatt. 10:17; 23:34; Mark 13:9

h 5:41 Matt. 5:12; Rom. 5:3; 2 Cor. 12:10; Php. 1:29; Heb. 10:34; James 1:2; 1 Pet. 4:13,16

i 5:42 ch. 2:46

jch. 4:20,29

k 6:1 ver. 7; ch. 2:41; 4:4; 5:14

lch. 9:29; 11:20

mch. 4:35

n 6:2 Exod. 18:17

o 6:3 ch. 1:21; 16:2; Deut. 1:13; 1 Tim. 3:7

p 6:4 ch. 2:42

q 6:5 ch. 11:24

rch. 8:5,26; 21:8

sRev. 2:6,15

a 6:6 ch. 1:24

bch. 8:17; 9:17; 13:3; 1 Tim. 4:14; 5:22; 2 Tim. 1:6

c 6:7 ch. 12:24; 19:20; Col. 1:6

dJohn 12:42

e 6:10 ch. 5:39; Luke 21:15; See Exod. 4:12; Isa. 54:17

f 6:11 1 Kings 21:10,13; Matt. 26:59-60

g 6:14 ch. 25:8

hDan. 9:26

i 7:2 ch. 22:1

j 7:3 Gen. 12:1

k 7:4 Gen. 11:31; 12:4-5

l 7:5 Gen. 12:7; 13:15; 15:3,18; 17:8; 26:3

m 7:6 Gen. 15:13,16

nExod. 12:40; Gal. 3:17

a 7:7 Exod. 3:12

b 7:8 Gen. 17:9-11

cGen. 21:2-4

dGen. 25:26

eGen. 29:31; 30:5, etc.; 35:18,23

f 7:9 Gen. 37:4, 11,28; Ps. 105:17

gGen. 39:2,21,23

h 7:10 Gen. 41:37; 42:6

i 7:11 Gen. 41:54

j 7:12 Gen. 42:1

k 7:13 Gen. 45:4,16

l 7:14 Gen. 45:9,27

mGen. 46:27; Deut. 10:22

n 7:15 Gen. 46:5

oGen. 49:33; Exod. 1:6

p 7:16 Exod. 13:19; Josh. 24:32

qGen. 23:16; 35:19

r 7:17 ver. 6; Gen. 15:13

sExod. 1:7-9; Ps. 105:24-25

t 7:19 Exod. 1:22

u 7:20 Exod. 2:2

vHeb. 11:23

w 7:21 Exod. 2:3-10

x 7:22 Luke 24:19

y 7:23 Exod. 2:11-12

z 7:26 Exod. 2:13

aa 7:27 ch. 4:7; See Luke 12:14

ab 7:29 Exod. 2:15,22; 4:20; 18:3-4

ac 7:30 Exod. 3:2

ad 7:32 Matt. 22:32; Heb. 11:16

ae 7:33 Exod. 3:5; Josh. 5:15

af 7:34 Exod. 3:7

ag 7:35 Exod. 14:19; Num. 20:16

ah 7:36 Exod. 12:41; 33:1

a 7:36 Exod. 7-11,14; Ps. 105:27

bExod. 14:21,27-29

cExod. 16:1,35

d 7:37 ch. 3:22; Deut. 18:15,18

eMatt. 15:5

f 7:38 Exod. 19:3,17

gIsa. 63:9; Gal. 3:19; Heb. 2:2

hExod. 2:2; Deut. 5:27,31; 33:4; John 1:17

iRom. 3:2

j 7:40 Exod. 32:1

k 7:41 Deut. 9:16; Ps. 106:19

l 7:42 Ps. 81:12; Ezek. 20:25,39; Rom. 1:24; 2 Thess. 2:11

mDeut. 4:19; 17:3; 2 Kings 17:16; 21:3; Jer. 19:13

nAmos 5:25-26

o 7:44 Exod. 25:40; 26:30; Heb. 8:5

p 7:45 Josh. 3:14

qch. 13:19; Neh. 9:24; Ps. 44:2; 78:55

r 7:46 ch. 13:22; 1 Sam. 16:1; 2 Sam. 7:1; Ps. 89:19

s1 Kings 8:17; 1 Chron. 22:7; Ps. 132:4-5

t 7:47 1 Kings 6:1; 8:20; 1 Chron. 17:12; 2 Chron. 3:1

u 7:48 ch. 17:24; 1 Kings 8:27; 2 Chron. 2:6; 6:18

v 7:49 Isa. 66:1-2; Matt. 5:34-35; 23:22

w 7:51 Exod. 32:9; 33:3; Isa. 48:4

xLev. 26:41; Deut. 10:16; Jer. 4:4; 6:10; 9:26; Ezek. 44:9

y 7:52 2 Chron. 36:16; Matt. 21:35; 23:34,37; 1 Thess. 2:15

zch. 3:14

aa 7:53 Exod. 20:1; Gal. 3:19; Heb. 2:2

ab 7:54 ch. 5:33

a 7:55 ch. 6:5

b 7:56 ch. 10:11; Ezek. 1:1; Matt. 3:16

cDan. 7:13

d 7:58 1 Kings 21:13; Luke 4:29; Heb. 13:12

eLev. 24:16

fch. 8:1; 22:20; Deut. 13:9-10; 17:7

g 7:59 ch. 9:14

hPs. 31:5; Luke 23:45

i 7:60 ch. 9:40; 20:36; 21:5

jMatt. 5:44; Luke 6:28; 23:34

k 8:1 ch. 7:58; 22:20

lch. 11:19

m 8:2 Gen. 23:2; 50:10; 2 Sam. 3:31

n 8:3 ch. 7:58; 9:1,13,21; 22:4; 26:10-11; 1 Cor. 15:9; Gal. 1:13; Php. 3:6; 1 Tim. 1:13

o 8:4 ch. 11:19; Matt. 10:23

p 8:5 ch. 6:5

q 8:7 Mark 16:17

r 8:9 ch. 13:6

sch. 5:36

t 8:12 ch. 1:3

a 8:15 ch. 2:38

b 8:16 ch. 19:2

cch. 2:38; Matt. 28:19

dch. 10:48; 19:5

e 8:17 ch. 6:6; 19:6; Heb. 6:2

f 8:20 Matt. 10:8; See 2 Kings 5:16

gch. 2:38; 10:45; 11:17

h 8:22 Dan. 4:27; 2 Tim. 2:25

i 8:23 Heb. 12:15

j 8:24 Gen. 20:7,17; Exod. 8:8; Num. 21:7; 1 Kings 13:6; Job 42:8; James 5:16

k 8:27 Zeph. 3:10

lJohn 12:20

m 8:32 Isa. 53:7-8

n 8:35 ch. 18:28; Luke 24:27

a 8:36 ch. 10:47

b 8:37 Matt. 28:19; Mark 16:16

cch. 9:20; Matt. 16:16; John 6:69; 9:35,38; 11:27; 1 John 4:15; 5:5,13

d 8:39 1 Kings 18:12; 2 Kings 2:16; Ezek. 3:12,14

e 9:1 ch. 8:3; Gal. 1:13; 1 Tim. 1:13

f 9:3 ch. 22:6; 26:12; 1 Cor. 15:8

g 9:4 Matt. 25:40, etc.

h 9:5 ch. 5:39

i 9:6 ch. 2:37; 16:30; Luke 3:10

j 9:7 Dan. 10:7; See ch. 22:9; 26:13

k 9:10 ch. 22:12

l 9:11 ch. 21:39; 22:3

m 9:13 ver. 1

n 9:14 ver. 21; ch. 7:59; 22:16; 1 Cor. 1:2; 2 Tim. 2:22

a 9:15 ch. 13:2; 22:21; 26:17; Rom. 1:1; 1 Cor. 15:10; Gal. 1:15; Eph. 3:7-8; 1 Tim. 2:7; 2 Tim. 1:11

bRom. 1:5; 11:13; Gal. 2:7-8

cch. 25:22-23; 26:1, etc.

d 9:16 ch. 20:23; 21:11; 2 Cor. 11:23

e 9:17 ch. 22:12-13

fch. 8:17

gch. 2:4; 4:31; 8:17; 13:52

h 9:19 ch. 26:20

i 9:20 ch. 8:37

j 9:21 ver. 1; ch. 8:3; Gal. 1:13,23

k 9:22 ch. 18:28

l 9:23 ch. 23:12; 25:3; 2 Cor. 11:26

m 9:24 2 Cor. 11:32

n 9:25 So Josh. 2:15; 1 Sam. 19:12

o 9:26 ch. 22:17; Gal. 1:17-18

p 9:27 ch. 4:36; 13:2

qver. 20:22

r 9:28 Gal. 1:18

s 9:29 ch. 6:1; 11:20

tver. 23; 2 Cor. 11:26

u 9:31 See ch. 8:1

a 9:32 ch. 8:14

b 9:34 ch. 3:6,16; 4:10

c 9:35 1 Chron. 5:16

dch. 11:21

e 9:36 1 Tim. 2:10; Titus 3:8

f 9:37 ch. 1:13

g 9:40 Matt. 9:25

hch. 7:60

iMark 5:41-42; John 11:43

j 9:42 John 11:45; 12:11

k 9:43 ch. 10:6

l 10:2 ver. 22; ch. 8:2; 22:12

mver. 35

n 10:3 ver. 30; ch. 11:13

o 10:6 ch. 9:43

pch. 11:14

q 10:9 ch. 11:5, etc.

a 10:11 ch. 7:56; Rev. 19:11

b 10:14 Lev. 11:4; 20:25; Deut. 14:3,7; Ezek. 4:14

c 10:15 ver. 28; Matt. 15:11; Rom. 14:14,17,20; 1 Cor. 10:25; 1 Tim. 4:4; Titus 1:15

d 10:19 ch. 11:12

e 10:20 ch. 15:7

f 10:22 ver. 1-2, etc.

gch. 22:12

h 10:23 ver. 45; ch. 11:12

i 10:26 ch. 14:14-15; Rev. 19:10; 22:9

j 10:28 ch. 11:3; John 4:9; 18:28; Gal. 2:12,14

kch. 15:8-9; Eph. 3:6

l 10:30 ch. 1:10

mMatt. 28:3; Mark 16:5; Luke 24:4

n 10:31 ver. 4, etc.; Dan. 10:12

oHeb. 6:10

a 10:34 Deut. 10:17; 2 Chron. 19:7; Job 34:19; Rom. 2:11; Gal. 2:6; Eph. 6:9; Col. 3:25; 1 Pet. 1:17

b 10:35 ch. 15:9; Rom. 2:13,27; 3:22,29; 10:12-13; 1 Cor. 12:13; Gal. 3:28; Eph. 2:13,18; 3:6

c 10:36 Isa. 57:19; Eph. 2:14,16-17; Col. 1:20

dMatt. 28:18; Rom. 10:12; 1 Cor. 15:27; Eph. 1:20,22; 1 Pet. 3:22; Rev. 17:14; 19:16

e 10:37 Luke 4:14

f 10:38 ch. 2:22; 4:27; Luke 4:18; Heb. 1:9

gJohn 3:2

h 10:39 ch. 2:32

ich. 5:30

j 10:40 ch. 2:24

k 10:41 ch. 13:31; John 14:17,22

lLuke 24:30,43; John 21:13

m 10:42 ch. 1:8; Matt. 28:19-20

nch. 17:31; John 5:22,27

oRom. 14:9,19; 2 Cor. 5:10; 2 Tim. 4:1; 1 Pet. 4:5

p 10:43 ch. 26:22; Isa. 53:11; Jer. 31:34; Dan. 9:24; Mic. 7:18; Zech. 13:1; Mal. 4:2

qch. 15:9; 26:18; Rom. 10:11; Gal. 3:22

r 10:44 ch. 4:31; 8:15-17; 11:15

s 10:45 ver. 23

tch. 11:18; Gal. 3:14

u 10:47 ch. 11:17; 15:8-9; Rom. 10:12

v 10:48 1 Cor. 1:17

wch. 2:38; 8:16

x 11:2 ch. 10:45; Gal. 2:12

y 11:3 ch. 10:28

zGal. 2:12

aa 11:4 Luke 1:3

ab 11:5 ch. 10:9

ac 11:12 ch. 10:19; 15:7; John 16:13

adch. 10:23

a 11:13 ch. 10:30

b 11:15 ch. 2:4

c 11:16 ch. 1:5; 19:4; Matt. 3:11; John 1:26,33

dIsa. 44:3; Joel 2:28; 3:18

e 11:17 ch. 15:8-9

fch. 10:47

g 11:18 Rom. 10:12-13; 15:9,16

h 11:19 ch. 8:1

i 11:20 ch. 6:1; 9:29

j 11:21 ch. 2:47; Luke 1:66

kch. 9:35

l 11:22 ch. 9:27

m 11:23 ch. 13:43; 14:22

n 11:24 ch. 6:5

over. 21; ch. 5:14

p 11:25 ch. 9:30

q 11:27 ch. 2:17; 13:1; 15:32; 21:9; 1 Cor. 12:28; Eph. 4:11

r 11:28 ch. 21:10

s 11:29 Rom. 15:26; 1 Cor. 16:1; 2 Cor. 9:1

t 11:30 ch. 12:25

a 12:2 Matt. 4:21; 20:23

b 12:3 Exod. 12:14-15; 23:15

c 12:4 John 21:18

d 12:7 ch. 5:19

e 12:9 Ps. 126:1

fch. 10:3,17; 11:5

g 12:10 ch. 16:26

h 12:11 Ps. 34:7; Dan. 3:28; 6:22; Heb. 1:14

iJob 5:19; Ps. 33:18-19; 34:22; 41:2; 97:10; 2 Cor. 1:10; 2 Pet. 2:9

j 12:12 ch. 4:23

kch. 15:37

lver. 5

m 12:15 Gen. 48:16; Matt. 18:10

n 12:17 ch. 13:16; 19:33; 21:40

a 12:20 1 Kings 5:9,11; Ezek. 27:17

b 12:23 1 Sam. 25:38; 2 Sam. 24:17

cPs. 115:1

d 12:24 ch. 6:7; 19:20; Isa. 55:11; Col. 1:6

e 12:25 ch. 13:5,13; 15:37

fver. 12

g 13:1 ch. 11:27; 14:26; 15:35

hch. 11:22-26

iRom. 16:21

j 13:2 ch. 9:15; 22:21; Num. 8:14; Rom. 1:1; Gal. 1:15; 2:9

kch. 14:26; Matt. 9:38; Rom. 10:15; Eph. 3:7-8; 1 Tim. 2:7; 2 Tim. 1:11; Heb. 5:4

l 13:3 ch. 6:6

m 13:4 ch. 4:36

n 13:5 ver. 46

och. 12:25; 15:37

p 13:6 ch. 8:9

q 13:8 Exod. 7:11; 2 Tim. 3:8

r 13:9 ch. 4:8

a 13:10 Matt. 13:38; John 8:44; 1 John 3:8

b 13:11 Exod. 9:3; 1 Sam. 5:6

c 13:13 ch. 15:38

d 13:14 ch. 16:13; 17:2; 18:4

e 13:15 ver. 27; Luke 4:16

fHeb. 13:22

g 13:16 ch. 12:17

hver. 26,42-43; ch. 10:35

i 13:17 Deut. 7:6-7

jch. 7:17; Exod. 1:1; Ps. 105:23-24

kExod. 6:6; 13:14,16

l 13:18 ch. 7:36; Exod. 16:35; Num. 14:33-34; Ps. 95:9-10

m 13:19 Deut. 7:1

nJosh. 14:1-2; Ps. 78:55

o 13:20 Judg. 2:16

p1 Sam. 3

q 13:21 1 Sam. 8:5; 10:1

r 13:22 1 Sam. 15:23,26,28; 16:1; Hos. 13:11

s1 Sam. 16:13; 2 Sam. 2:4; 5:3

tPs. 89:20

uch. 7:46; 1 Sam. 13:14

v 13:23 ch. 2:30; Isa. 11:1; Luke 1:32,69; Rom. 1:3

w2 Sam. 7:12; Ps. 132:11

xMatt. 1:21; Rom. 11:26

y 13:24 Matt. 3:1; Luke 3:3

z 13:25 Matt. 3:11; Mark 1:7; Luke 3:16; John 1:20,27

aa 13:26 ver. 46; ch. 3:26; Matt. 10:6; Luke 24:47

ab 13:27 ch. 3:17; Luke 23:34; 1 Cor. 2:8

acver. 14-15; ch. 15:21

adch. 26:22; 28:23; Luke 24:40,44

ae 13:28 Matt. 27:22; Mark 15:13-14; Luke 23:21-22; John 19:6,15

afch. 3:13

ag 13:29 Luke 18:31; 24:44; John 19:28,30,36-37

a 13:29 Matt. 27:59; Mark 15:46; Luke 23:53; John 19:38

b 13:30 ch. 2:24; 3:13,15,26; 5:30; Matt. 28:6

c 13:31 ch. 1:3; Matt. 28:16; 1 Cor. 15:5-7

dch. 1:11

ech. 1:8; 2:32; 3:15; 5:32

f 13:32 ch. 26:6; Gen. 3:15; 12:3; 22:18; Rom. 4:13; Gal. 3:16

g 13:33 Ps. 2:7; Heb. 1:5; 5:5

h 13:34 Isa. 55:3

i 13:35 ch. 2:31; Ps. 16:10

j 13:36 ch. 2:29; 1 Kings 2:10

k 13:38 Jer. 31:34; Dan. 9:24; Luke 24:47; 1 John 2:12

l 13:39 Isa. 53:11; Rom. 3:28; 8:3; Heb. 7:19

m 13:40 Isa. 29:14; Hab. 1:5

n 13:43 ch. 11:23; 14:22

oTitus 2:11; Heb. 12:15; 1 Pet. 5:12

p 13:45 ch. 18:6; 1 Pet. 4:4; Jude 10

q 13:46 ver. 26; ch. 3:26; Matt. 10:6; Rom. 1:16

rExod. 32:10; Deut. 32:21; Isa. 55:5; Matt. 21:43; Rom. 10:19

sch. 18:6; 28:28

t 13:47 Isa. 42:6; 49:6; Luke 2:32

u 13:48 ch. 2:47

v 13:50 2 Tim. 3,11

a 13:51 ch. 18:6; Matt. 10:14; Mark 6:11; Luke 9:5

b 13:52 ch. 2:46; Matt. 5:12; John 16:22

c 14:3 Mark 16:20; Heb. 2:4

d 14:4 ch. 13:3

e 14:5 2 Tim. 3:11

f 14:6 Matt. 10:23

g 14:8 ch. 3:2

h 14:9 Matt. 8:10; 9:28-29

i 14:10 Isa. 35:6

j 14:11 ch. 8:10; 28:6

k 14:13 Dan. 2:46

l 14:14 Matt. 26:65

m 14:15 ch. 10:26

nJames 5:17; Rev. 19:10

o1 Sam. 12:21; 1 Kings 16:13; Jer. 14:22; Amos 2:4; 1 Cor. 8:4

p1 Thess. 1:9

qGen. 1:1; Ps. 33:6; 146:6; Rev. 14:7

r 14:16 ch. 17:30; Ps. 81:12; 1 Pet. 4:3

s 14:17 ch. 17:27; Rom. 1:20

tLev. 26:4; Deut. 11:14; 28:12; Job 5:10; Ps. 65:10; 68:9; 147:8; Jer. 14:22; Matt. 5:45

a 14:19 ch. 13:45

b2 Cor. 11:25; 2 Tim. 3:11

c 14:21 Matt. 28:19

d 14:22 ch. 11:23; 13:43

eMatt. 10:38; 16:24; Luke 22:28-29; Rom. 8:17; 2 Tim. 2:11-12; 3:12

f 14:23 Titus 1:5

g 14:26 ch. 13:1,3

hch. 15:40

i 14:27 ch. 15:4,12; 21:19

j1 Cor. 16:9; 2 Cor. 2:12; Col. 4:3; Rev. 3:8

k 15:1 Gal. 2:12

lver. 5; John 7:22; Gal. 5:2; Php. 3:2; Col. 2:8,11,16

mGen. 17:10; Lev. 12:3

n 15:2 Gal. 2:1

o 15:3 Rom. 15:24; 1 Cor. 16:6,11

pch. 14:27

q 15:4 ver. 12; ch. 14:27; 21:19

r 15:5 ver. 1

s 15:7 ch. 10:20; 11:12

a 15:8 ch. 1:24; 1 Chron. 28:9

bch. 10:44

c 15:9 Rom. 10:11

dch. 10:15,28,43; 1 Cor. 1:2; 1 Pet. 1:23

e 15:10 Matt. 23:4; Gal. 5:1

f 15:11 Rom. 3:24; Eph. 2:8; Titus 2:11; 3:4-5

g 15:12 ch. 14:27

h 15:13 ch. 12:17

i 15:14 ver. 7

j 15:16 Amos 9:11-12

k 15:19 See ver. 28

l1 Thess. 1:9

m 15:20 Gen. 35:2; Exod. 20:3,23; Ezek. 20:30; 1 Cor. 8:1; Rev. 2:14,20; 10:20,28

n1 Cor. 6:9,18; Gal. 5:19; Eph. 5:3; Col. 3:5; 1 Thess. 4:3; 1 Pet. 4:3

oGen. 9:4; Lev. 3:17; Deut. 12:16,23

p 15:21 ch. 13:25,27

q 15:22 ch. 1:23

r 15:24 ver. 1; Gal. 2:4; 5:12; Titus 1:10-11

s 15:26 ch. 13:50; 14:19; 1 Cor. 15:30; 2 Cor. 11:23,26

a 15:29 ver. 20; ch. 21:25; Rev. 2:14,20

bLev. 17:14

c 15:32 ch. 14:22; 18:23

d 15:33 1 Cor. 16:11; Heb. 11:31

e 15:35 ch. 13:1

f 15:36 ch. 13:4,13-14,51; 14:1,6,24-25

g 15:37 ch. 12:12,25; 13:5; Col. 4:10; 2 Tim. 4:11; Phm. 24

h 15:38 ch. 13:13

i 15:40 ch. 14:26

j 15:41 ch. 16:5

k 16:1 ch. 14:6

lch. 19:22; Rom. 16:21; 1 Cor. 4:17; Php. 2:19; 1 Thess. 3:2; 1 Tim. 1:2; 2 Tim. 1:2

m2 Tim. 1:5

n 16:2 ch. 6:3

o 16:3 1 Cor. 9:20; Gal. 2:3; See Gal. 5:2

p 16:4 ch. 15:28-29

q 16:5 ch. 15:41

a 16:8 2 Cor. 2:12; 2 Tim. 4:13

b 16:9 ch. 10:30

c 16:10 2 Cor. 2:13

d 16:12 Php. 1:1

e 16:14 Luke 24:45

f 16:15 Gen. 19:3; 33:11; Judg. 19:21; Luke 24:29; Heb. 13:2

g 16:16 1 Sam. 28:7

hch. 19:24

i 16:18 See Mark 1:25,34

jMark 16:17

k 16:19 ch. 19:25-26

l2 Cor. 6:5

a 16:19 Matt. 10:18

b 16:20 ch. 17:6; 1 Kings 18:17

c 16:22 2 Cor. 6:5; 11:23,25; 1 Thess. 2:2

d 16:26 ch. 4:31

ech. 5:19; 12:7,10

f 16:30 ch. 2:37; 9:6; Luke 3:10

g 16:31 John 3:16,36; 6:47; 1 John 5:10

h 16:34 Luke 5:29; 19:6

i 16:37 ch. 22:25

a 16:39 Matt. 8:34

b 16:40 ver. 14

c 17:2 ch. 9:20; 13:5,14; 14:1; 16:13; 19:8; Luke 4:16

d 17:3 ch. 18:28; Luke 24:26,46; Gal. 3:1

e 17:4 ch. 28:24

fch. 15:22,27,32,40

g 17:5 Rom. 16:21

h 17:6 ch. 16:20

i 17:7 Luke 23:2; John 19:12; 1 Pet. 2:15

j 17:10 ver. 14; ch. 9:25

k 17:11 Isa. 34:16; Luke 16:29; John 5:39

a 17:14 Matt. 10:23

b 17:15 ch. 18:5

c 17:16 2 Pet. 2:8

d 17:24 ch. 14:15

eMatt. 11:25

fch. 7:48

g 17:25 Ps. 50:8

hGen. 2:7; Num. 16:22; Job 12:10; 27:3; 33:4; Isa. 42:5; 57:16; Zech. 12:1

i 17:26 Deut. 32:8

j 17:27 Rom. 1:20

a 17:27 ch. 14:17

b 17:28 Col. 1:17; Heb. 1:3

cTitus 1:12

d 17:29 Isa. 40:18

e 17:30 ch. 14:16; Rom. 3:25

fLuke 24:47; Titus 2:11-12; 1 Pet. 1:14; 4:3

g 17:31 ch. 10:42; Rom. 2:16; 14:10

hch. 2:24

i 18:2 Rom. 16:3; 1 Cor. 16:19; 2 Tim. 4:19

j 18:3 ch. 20:34; 1 Cor. 4:12; 1 Thess. 2:9; 2 Thess. 3:8

k 18:4 ch. 17:2

l 18:5 ch. 17:14-15

mver. 28; ch. 17:3; Job 32:18

n 18:6 ch. 13:45; 1 Pet. 4:4

och. 13:51; Neh. 5:13; Matt. 10:14

pLev. 20:9,11-12; 2 Sam. 1:16; Ezek. 18:13; 33:4

qch. 20:26; Ezek. 3:18-19; 33:9

rch. 13:46; 28:28

s 18:8 1 Cor. 1:14

t 18:9 ch. 23:11

u 18:10 Jer. 1:18-19; Matt. 28:20

a 18:14 ch. 23:29; 25:11,19

b 18:17 1 Cor. 1:1

c 18:18 ch. 21:24; Num. 6:18

dRom. 16:1

e 18:21 ch. 19:21; 20:16

f1 Cor. 4:19; Heb. 6:3; James 4:15

g 18:23 Gal. 1:2; 4:14

hch. 14:22; 15:32,41

i 18:24 1 Cor. 1:12; 3:5-6; 4:6; Titus 3:13

j 18:25 Rom. 12:11

kch. 19:3

l 18:27 1 Cor. 3:6

a 18:28 ver. 5; ch. 9:22; 17:3

b 19:1 1 Cor. 1:12; 3:5-6

c 19:2 ch. 8:16; See 1 Sam. 3:7

d 19:3 ch. 18:25

e 19:4 ch. 1:5; 11:16; 13:24-25; Matt. 3:11; John 1:15,27,30

f 19:5 ch. 8:16

g 19:6 ch. 6:6; 8:17

hch. 2:4; 10:46

i 19:8 ch. 17:2; 18:4

jch. 1:3; 28:23

k 19:9 2 Tim. 1:15; 2 Pet. 2:2; Jude 10

lver. 23; See ch. 9:2; 22:4; 24:14

m 19:10 See ch. 20:31

n 19:11 ch. 14:3; Mark 16:20

o 19:12 ch. 5:15; See 2 Kings 4:29

p 19:13 Matt. 12:27

qSee Mark 9:38; Luke 9:49

a 19:17 ch. 2:43; 5:5,11; Luke 1:65; 7:16

b 19:18 Matt. 3:6

c 19:20 ch. 6:7; 12:24

d 19:21 Rom. 15:25; Gal. 2:1

ech. 20:22

fch. 18:21; 23:11; Rom. 15:24-28

g 19:22 ch. 13:5

hRom. 16:23; 2 Tim. 4:20

i 19:23 2 Cor. 1:8

jSee ch. 9:2

k 19:24 ch. 16:16,19

l 19:26 Ps. 115:4; Isa. 44:10-20; Jer. 10:3

m 19:29 Rom. 16:23; 1 Cor. 1:14

nch. 20:4; 27:2; Php. 24; Col. 4:10

o 19:33 1 Tim. 1:20; 2 Tim. 4:14

pch. 12:17

a 20:1 1 Cor. 16:5; 1 Tim. 1:3

b 20:3 ch. 9:23; 23:12; 25:3; 2 Cor. 11:26

c 20:4 ch. 19:29; 27:2; Col. 4:10

dch. 19:29

ech. 16:1

fEph. 6:21; Col. 4:7; 2 Tim. 4:12; Titus 3:12

gch. 21:29; 2 Tim. 4:20

h 20:6 Exod. 12:14-15; 23:15

ich. 16:8; 2 Cor. 2:12; 2 Tim. 4:13

j 20:7 1 Cor. 16:2; Rev. 1:10

kch. 2:42,46; 1 Cor. 10:16; 11:20, etc.

l 20:8 ch. 1:13

m 20:10 1 Kings 17:21; 2 Kings 4:34

nMatt. 9:24

a 20:16 ch. 18:21; 19:21; 21:4,12

bch. 24:17

cch. 2:1; 1 Cor. 16:8

d 20:18 ch. 18:19; 19:1,10

e 20:19 ver. 3

f 20:20 ver. 27

g 20:21 ch. 18:5

hch. 2:38; Mark 1:15; Luke 24:47

i 20:22 ch. 19:21

j 20:23 ch. 21:4,11; 1 Thess. 3:3

k 20:24 ch. 21:13; Rom. 8:35; 2 Cor. 4:16

l2 Tim. 4:7

mch. 1:17; 2 Cor. 4:1

nGal. 1:1; Titus 1:3

o 20:25 ver. 38; Rom. 15:23

p 20:26 ch. 18:6; 2 Cor. 7:2

q 20:27 ver. 20

rLuke 7:30; John 15:15; Eph. 1:11

s 20:28 1 Tim. 4:16; 1 Pet. 5:2

t1 Cor. 12:28

uEph. 1:7,14; Col. 1:14; Heb. 9:12; 1 Pet. 1:19; Rev. 5:9

vSee Heb. 9:14

w 20:29 Matt. 7:15; 2 Pet. 2:1

x 20:30 1 Tim. 1:20; 1 John 2:19

y 20:31 ch. 19:10

a 20:32 Heb. 13:9

bch. 9:31

cch. 26:18; Eph. 1:18; Col. 1:12; 3:24; Heb. 9:15; 1 Pet. 1:4

d 20:33 1 Sam. 12:3; 1 Cor. 9:12; 2 Cor. 7:2; 11:9; 12:17

e 20:34 ch. 18:3; 1 Cor. 4:12; 1 Thess. 2:9; 2 Thess. 3:8

f 20:35 Rom. 15:1; 1 Cor. 9:12; 2 Cor. 11:9,12; 12:13; Eph. 4:28; 1 Thess. 4:11; 5:14; 2 Thess. 3:8

g 20:36 ch. 7:60; 21:5

h 20:37 Gen. 45:14; 46:29

i 20:38 ver. 25

j 21:4 ver. 12; ch. 20:23

k 21:5 ch. 20:36

l 21:6 John 1:11

m 21:8 Eph. 4:11; 2 Tim. 4:5

nch. 6:5; 8:26,40

o 21:9 ch. 2:17; Joel 2:28

p 21:10 ch. 11:28

q 21:11 ver. 33; ch. 20:23

r 21:13 ch. 20:24

a 21:14 Matt. 6:10; 26:42; Luke 11:2; 22:42

b 21:17 ch. 15:4

c 21:18 ch. 15:13; Gal. 1:19; 2:9

d 21:19 ch. 15:4,12; Rom. 15:18-19

ech. 1:17; 20:24

f 21:20 ch. 22:3; Rom. 10:2; Gal. 1:14

g 21:24 ch. 18:18; Num. 6:2,13,18

h 21:25 ch. 15:20,29

i 21:26 ch. 24:18

jNum. 6:13

k 21:27 ch. 24:18

lch. 26:21

m 21:28 ch. 24:5-6

a 21:29 ch. 20:4

b 21:30 ch. 26:21

c 21:32 ch. 23:27; 24:7

d 21:33 ver. 11; ch. 20:23

e 21:36 ch. 22:22; Luke 23:18; John 19:15

f 21:38 See ch. 5:36

g 21:39 ch. 9:11; 22:3

h 21:40 ch. 12:17

i 22:1 ch. 7:2

j 22:3 ch. 21:39; 2 Cor. 11:22; Php. 3:5

kDeut. 33:3; 2 Kings 4:38; Luke 10:39

lch. 5:34

mch. 26:5

nch. 21:20; Gal. 1:14

oRom. 10:2

p 22:4 ch. 8:3; 26:9-11; Php. 3:6; 1 Tim. 1:13

q 22:5 ch. 4:5; Luke 22:66

rch. 9:2; 26:10,12

s 22:6 ch. 9:3; 26:12-13

a 22:9 ch. 9:7; Dan. 10:7

b 22:12 ch. 9:17

cch. 10:22

d1 Tim. 3:7

e 22:14 ch. 3:13; 5:30

fch. 9:15; 26:16

g1 Cor. 9:1; 15:8

hch. 3:14; 7:52

i1 Cor. 11:23; Gal. 1:12

j 22:15 ch. 23:11

kch. 4:20; 26:16

l 22:16 ch. 2:38; Heb. 10:22

mch. 9:14; Rom. 10:13

n 22:17 ch. 9:26; 2 Cor. 12:2

o 22:18 ver. 14

pMatt. 10:14

q 22:19 ver. 4; ch. 8:3

rMatt. 10:17

s 22:20 ch. 7:58

tch. 8:1; Luke 11:48; Rom. 1:32

u 22:21 ch. 9:15; 13:2,46-47; 18:6; 26:17; Rom. 1:5; 11:13; 15:16; Gal. 1:15-16; 2:7-8; Eph. 3:7-8; 1 Tim. 2:7; 2 Tim. 1:11

v 22:22 ch. 21:36

wch. 25:24

x 22:25 ch. 16:37

a 23:1 ch. 24:16; 1 Cor. 4:4; 2 Cor. 1:12; 4:2; 2 Tim. 1:3; Heb. 13:18

b 23:2 1 Kings 22:24; Jer. 20:2; John 18:22

c 23:3 Lev. 19:35; Deut. 25:1-2; John 7:51

d 23:5 ch. 24:17

eExod. 22:28; Eccl. 10:20; 2 Pet. 2:10; Jude 8

f 23:6 ch. 26:5; Php. 3:5

gch. 24:15,21; 26:6; 28:20

h 23:8 Matt. 22:23; Mark 12:18; Luke 20:27

i 23:9 ch. 25:25; 26:31

jch. 22:7,17-18

kch. 5:39

l 23:11 ch. 18:9; 27:23-24

m 23:12 ver. 21,30; ch. 25:3

n 23:20 ver. 12

a 23:27 ch. 21:33; 24:7

b 23:28 ch. 22:30

c 23:29 ch. 18:15; 25:19

dch. 26:31

e 23:30 ver. 20

fch. 24:8; 25:6

g 23:34 ch. 21:39

h 23:35 ch. 24:1,10; 25:16

iMatt. 27:27

j 24:1 ch. 21:27

kch. 23:2,30,35; 25:2

l 24:5 ch. 6:13; 16:20; 17:6; 21:28; Luke 23:2; 1 Pet. 2:12,15

m 24:6 ch. 21:28

a 24:6 John 18:31

b 24:7 ch. 21:33

c 24:8 ch. 23:30

d 24:11 ver. 17; ch. 21:26

e 24:12 ch. 25:8; 28:17

f 24:14 ch. 9:2; See Amos 8:14

g2 Tim. 1:3

hch. 23:6; 26:22

i 24:15 ch. 26:6-7; 28:20,23

jDan. 12:2; John 5:28-29

k 24:16 ch. 23:1

l 24:17 ch. 11:29-30; 20:16; Rom. 15:25; 2 Cor. 8:4; Gal. 2:10

m 24:18 ch. 21:26-27; 26:21

n 24:19 ch. 23:30; 25:16

o 24:21 ch. 23:6; 28:20

p 24:22 ver. 7

q 24:23 ch. 27:3; 28:16

a 24:26 Exod. 23:8

b 24:27 ch. 12:3; 25:9,14; Exod. 23:2

c 25:2 ver. 15; ch. 24:1

d 25:3 ch. 23:12,15

e 25:5 ver. 18; ch. 18:14

f 25:7 ch. 24:5, 13; Mark 15:3; Luke 23:2,10

g 25:8 ch. 6:13; 24:12; 28:17

h 25:9 ch. 24:27

iver. 20

j 25:11 ver. 25; ch. 18:14; 23:29; 26:31

kch. 26:32; 28:19

l 25:14 ch. 24:27

m 25:15 ver. 2-3

n 25:16 ver. 4-5

o 25:17 ver. 6

a 25:19 ch. 18:15; 23:29

b 25:22 See ch. 9:15

c 25:24 ver. 2-3,7

dch. 22:22

e 25:25 ch. 23:9,29; 26:31

fver. 11-12

g 26:5 ch. 22:3; 23:6; 24:15,22; Php. 3:5

h 26:6 ch. 23:6

ich. 13:32; Gen. 3:15; 22:18; 26:4; 49:10; Deut. 18:15; 2 Sam. 7:12; Ps. 132:11; Isa. 4:2; 7:14; 9:6; 40:10; Jer. 23:5; 33:14-16; Ezek. 34:23; 37:24; Dan. 9:24; Mic. 7:20; Rom. 15:8; Titus 2:13

j 26:7 James 1:1

kLuke 2:37; 1 Tim. 5:5; 1 Thess. 3:10

lPhp. 3:11

m 26:9 John 16:2; 1 Tim. 1:13

n 26:10 ch. 8:3; Gal. 1:13

a 26:10 ch. 9:14,21; 22:5

b 26:11 ch. 22:19

c 26:12 ch. 9:3; 22:6

d 26:16 ch. 22:15

e 26:17 ch. 22:21

f 26:18 Isa. 35:5; 42:7; Luke 1:79; John 8:12; 2 Cor. 4:4; Eph. 1:18; 1 Thess. 5:5

g2 Cor. 6:14; Eph. 4:18; 5:8; Col. 1:13; 1 Pet. 2:9,25

hLuke 1:77

iEph. 1:11; Col. 1:12

jch. 20:32

k 26:20 ch. 9:20,22,29; 11:26,13-14,16-21

lMatt. 3:8

m 26:21 ch. 21:30-31

n 26:22 ch. 24:14; 28:23; Luke 24:27,44; Rom. 3:21

oJohn 5:46

p 26:23 Luke 24:26,46

q1 Cor. 15:20; Col. 1:18; Rev. 1:5

rLuke 2:32

s 26:24 2 Kings 9:11; John 10:20; 1 Cor. 1:23; 2:13-14; 4:10

t 26:29 1 Cor. 7:7

a 26:31 ch. 23:9,29; 25:25

b 26:32 ch. 25:11

c 27:1 ch. 25:12,25

d 27:2 ch. 19:29

e 27:3 ch. 24:23; 28:16

f 27:9 The Fast was on the tenth day of the seventh month, Lev. 23:27,29

a 27:19 Jon. 1:5

b 27:23 ch. 23:11

cDan. 6:16; Rom. 1:9; 2 Tim. 1:3

d 27:25 Luke 1:45; Rom. 4:20-21; 2 Tim. 1:12

e 27:26 ch. 28:1

f 27:34 1 Kings 1:52; Matt. 10:30; Luke 12:7; 21:18

g 27:35 1 Sam. 9:13; Matt. 15:36; Mark 8:6; John 6:11; 1 Tim. 4:3-4

h 27:37 ch. 2:41; 7:14; Rom. 13:1; 1 Pet. 3:20

a 27:41 2 Cor. 11:25

b 27:44 ver. 22

c 28:1 ch. 27:26

d 28:2 Rom. 1:14; 1 Cor. 14:11; Col. 3:11

e 28:5 Mark 16:18; Luke 10:19

f 28:6 ch. 14:11

g 28:8 James 5:14-15

hch. 19:11-12; Mark 6:5; 7:32; 16:18; Luke 4:40; 1 Cor. 12:9,28

i 28:10 Matt. 15:6; 1 Tim. 5:17

a 28:16 ch. 24:25; 27:3

b 28:17 ch. 24:12-13; 25:8

cch. 21:33

d 28:18 ch. 22:24; 24:10; 25:8; 26:31

e 28:19 ch. 25:11

f 28:20 ch. 26:6-7

gch. 26:29; Eph. 3:1; 4:1; 6:20; 2 Tim. 1:16; 2:9; Phm. 10,13

h 28:22 ch. 24:5, 14; Luke 2:34; 1 Pet. 2:12; 4:14

i 28:23 ch. 17:3; 19:8; Luke 24:27

jSee ch. 26:6,22

k 28:24 ch. 14:4; 17:4; 19:9

l 28:26 Isa. 6:9; Jer. 5:21; Ezek. 12:2; Matt. 13:14-15; Mark 4:12; Luke 8:10; John 12:40; Rom. 11:8

m 28:28 ch. 13:46-47; 18:6; 22:21; 26:17-18; Matt. 21:41,43; Rom. 11:11

a 28:31 ch. 4:31; Eph. 6:19

Acts

Circumstances of Writing

Message and Purpose

Contribution to the Bible

Timeline of Acts

Structure

Outline

Acts Study Notes

Acts Cross-References