CHAPTER TEN
The Acts of the Apostles

Orientation

The book of Acts is an action-packed drama, full of God’s signs and wonders, incredible conversions, amazing provisions, and the unfolding plan of God. But above all, Acts testifies to the life-altering, world-changing person of Jesus Christ. He is the Lord of all, appointed as the Savior and Judge of all. As the apostles proclaim his name, they reveal to the world the only name under heaven by which people may be saved.

Acts is the bridge of the New Testament, taking us from the earthly ministry of Jesus in the Gospels to the heavenly ministry of Jesus as he works through his Spirit, and as his Spirit works through his apostles. In this sense, the Acts of the Apostles is misnamed. It should be called the Acts of the Ascended Christ Jesus.

The Historical Origins of Acts

Acts is also the bridge of salvation history, as we see God pour out his Spirit on believing gentiles, as well as Jews, in fulfillment of Old Testament prophecy. In the course of this narrative we see the people of God reconfigured so that it is no longer limited to ethnic Israel with its laws and customs, but is now opened up to all people from all nations who are willing to confess Jesus as the Messiah of God and receive the forgiveness of sins in his name.

The “Strange and New Dish” of Acts

From at least the second century it was assumed that the Gospel of Luke and the book of Acts had the same author, even though the two books were not circulated together or ever placed next to each other in canonical collections. Instead, the Gospel of Luke’s role was part of the Fourfold Gospel Book, and Acts was separate and connected with the New Testament Letters. Thus in 401, when John Chrysostom preached a series of homilies on Acts, he complained that this “strange and new dish” of Acts was little known by many Christians.

Finally, Acts is the bridge between the relatively unimportant region of Judea to the very center of world power and influence, Rome, the capital of the empire. By the end of the story we see the message of Christ boom out of Jerusalem, travel through the Mediterranean world, and become a global movement.

Description vs. Prescription

One of the most divisive issues in reading Acts today is whether to read it simply as a description of the apostolic age or also as a prescription for how the church ought to look at all times. In other words, does Acts say “look at these amazing things that happened” or does it say “look at these amazing things that happened—that’s how church should be today”? The answer to this question has dramatic consequences. Charismatic and Pentecostal churches tend to be on the prescription side of the question, so that church life should include miraculous signs such as speaking in tongues, healings, and prophecy. Evangelical and mainline churches tend toward the description side of the question, believing that the signs and wonders described in Acts are markers of a new stage of salvation history but are not normative for the church today. A key factor to consider is what the New Testament Letters expect normal Christian life to look like.

Exploration—Reading Acts

“You Will Be My Witnesses”

READ ACTS 1:1–14

Luke begins the second volume of his history of the Jesus movement with a dedication to Theophilus (cf. Luke 1:1–4), reminding him of the first volume’s account of all that Jesus did and taught and the convincing proofs he gave of his resurrection over forty days (1:1–3).

After the dedication, Luke offers a seamless connection to his Gospel, with the story overlapping with the end of the Third Gospel, picking it up just prior to the ascension of Jesus (Luke ends with the ascension). In Luke, Jesus had said that he would send what the Father promised (referring to the Holy Spirit) and that the disciples were to wait in Jerusalem until they were empowered by the Spirit (24:49). In Acts, Jesus says the same thing but is more explicit this time, indicating that the disciples will be baptized with the Holy Spirit (1:4–5). Having received the Holy Spirit, they will become Jesus’s witnesses in Jerusalem, Judea and Samaria, and to the ends of the earth (1:8).

Acts 1:8 and the Structure of Acts

This verse is programmatic for the whole book, as Jesus says that when the Spirit comes upon the disciples, they will be his witnesses in Jerusalem, Judea and Samaria, and to the ends of the earth. The structure of Acts follows that outline as the apostles are first empowered by the Spirit and then witness about Christ first in Jerusalem (chaps. 1–7), then farther out from Jerusalem in Judea (chaps. 8–12), through Asia Minor and Europe (chaps. 13–28), with the book ending in Rome (chap. 28). As for Rome, the capital of the empire, representing the “ends of the earth,” it may mean that Rome represents the whole world, or that from Rome all the earth will hear the apostles’ witness about Jesus because of its influence and capacity for the dissemination of their message.

Jesus then ascended to heaven, and two angels told the apostles that he would return in the same way, thus confirming their expectation that Jesus would one day come again from the clouds (1:9–11). The apostles returned to Jerusalem, where they stayed together in prayer (1:12–14).

The Twelfth Man

READ ACTS 1:15–26

Next Luke offers an insight into the postascension regrouping of the apostles. Peter continued his leadership among the disciples of Jesus by arguing from Scripture that Judas had been destined to betray Jesus, thus implying that even this devastating event was not beyond God’s control, but in fact happened according to plan. He also insisted that Judas had to be replaced so that the apostles would number twelve. Since the apostles were to be witnesses, the twelfth man had to have been a follower of Jesus from the time of his baptism to his ascension—the full scope of Jesus’s earthly ministry (1:15–22). They cast lots to choose between Joseph and Matthias, with the latter elected to join the apostles (15:23–26).

How Did Judas Die?

The account of Judas’s death in Acts seems quite different from the one found in Matthew 27:1–10. According to Matthew, Judas hanged himself after returning the thirty pieces of silver that the chief priests and elders paid him to betray Jesus. In Acts 1:18 Peter says that Judas acquired a field with his blood money, fell headfirst, and his body burst open. The two accounts are difficult to reconcile, but not impossible. Matthew says that the chief priests used Judas’s money to buy a field, which is not too dissimilar from saying that Judas bought the field. And if Judas hanged himself, it is possible that after a period of hanging, his body fell and split open (this was Augustine’s view). A more recent view is that Matthew is deliberately drawing on Jeremiah 18:1–4; 19:1–13; 32:6–15. This would then be an imaginative account that Matthew offers, tying Judas’s death to biblical prophecy.

The Arrival of the Spirit

READ ACTS 2:1–47

Luke wastes little time showing the fulfillment of Jesus’s promise to the apostles. As Jesus indicated (1:8), the Spirit soon came upon the apostles, and it happened on the day of Pentecost. Like a rushing wind coming from heaven, the Spirit caused tongues of fire to appear on each one as he filled them and empowered them to speak languages they didn’t already know (2:1–4).

Because it was Pentecost, Jews living in other regions and nations had gathered in Jerusalem. Each one heard the apostles speaking in their own language, and they were amazed by this. But it was confusing, and some claimed that the apostles were drunk (2:5–13).

This is when Peter gives his first speech after having received the Spirit, and it is tremendously important for the themes of Acts. Of course the apostles were not drunk, he said, but by appealing to the prophet Joel he argued that what they had witnessed was evidence that the promised Spirit of God had been poured out on them (2:14–21; cf. Joel 2:28–32).

But Peter’s Pentecost sermon ultimately was not about the Spirit, but about Christ. Jesus had been attested by signs and wonders and was delivered up to death according to God’s plan. But God raised him from the dead, fulfilling the prophecy of Psalm 16:8–11. Whereas David is dead and buried, the true Messiah did not stay dead, and the apostles are witnesses to the resurrection of Jesus (2:22–32). Indeed, Jesus has been exalted to the right hand of God—the position of honor for God’s anointed king—and it is from this exalted position that Christ has poured out the Holy Spirit (2:33–35). The pouring out of the Spirit, then, is proof that Jesus is both Lord and Messiah (2:36).

Messianic Expectation in the Psalms

While the apostles drew on several Old Testament texts to demonstrate that Jesus is the Messiah, God’s anointed king, Psalms 2, 16, and 110 were especially important. Peter draws on the latter two in his Pentecost sermon. In Acts 2:25–28 we find a lengthy quote from Psalm 16:8–11, in which the messianic figure will not be abandoned to death in Hades, but will know the paths of life. This is used to demonstrate that Jesus’s resurrection from the dead confirms his messianic status. In Acts 2:34 Peter cites Psalm 110:1 to show that King David looked ahead to a time when God (the LORD) would call the Messiah (David’s Lord) to sit in the position of highest honor, at God’s right hand. Jesus’s ascension to heaven is regarded as the fulfillment of this prophecy, therefore again affirming that Jesus is the Messiah.

The logic of Peter’s sermon is that the apostles’ ability to speak other languages is evidence that the Spirit has been poured out, and this is in turn evidence that Jesus is the Messiah. In other words, Peter’s Pentecost speech is actually about the messianic status of Jesus.

The members of Peter’s Jewish audience were cut to the heart by his message and were instructed to repent and be baptized in the name of Jesus Christ for the forgiveness of their sins. They will then receive the Holy Spirit themselves, according to the promise of God (2:37–40; cf. Isa. 44:3). About three thousand people were baptized that day and were added to the Jesus community. They became devoted to the teaching of the apostles, to their new fellowship together, and to prayer (2:41–42).

Figure 10.1. Pentecost (Acts 2:1–4) depicted by William de Brailes (thirteenth century) [The Walters Art Museum. Acquired by Henry Walters, 1903.]

The newly enlarged community was marked by apostolic signs and wonders, sharing their goods with those in need, and meeting together in the temple and in their homes. They were joyful and sincere as they praised God and increased in number every day (2:41–47).

The Witnessing Begins

READ ACTS 3:1–26

Luke demonstrates what a huge difference the Spirit makes to the apostles’ ministry. After the arrival of the Spirit and Peter’s declaration of Jesus’s messiahship, the apostles began to fulfill their mandate as witnesses to Christ. While praying in the temple, Peter and John were approached by a man, born lame, looking for money. Peter told him to get up and walk in the name of Christ in a manner reminiscent of Jesus’s similar feats (3:1–6; cf. Mark 2:1–12). Immediately the man walked and praised God, and all who knew him could see what had happened and were filled with awe (3:7–10).

The astonished crowd prompted Peter to preach about Jesus. After rebuking them for killing Jesus, and once again affirming the apostles’ witness to his resurrection, Peter attributed the healing miracle to Jesus, the source of life (3:11–16). Peter called the crowd to repentance by once again connecting the life, death, and resurrection of Jesus to the promises of God in Scripture (3:17–23, 26; cf. Deut. 18:15–19). Even their repentance fulfilled promises (3:24–25; cf. Gen. 12:3; 18:18; 22:18; 26:4).

Persecution Begins

READ ACTS 4:1–37

Now Luke shows his readers what to expect in the face of bold preaching about Jesus. Peter’s sermon drew the ire of the priests, temple police, and Sadducees. Peter and John were seized, while the number of Jesus’s followers had reached five thousand (4:1–4). The next day, before Annas the high priest and others, Peter and John testified that the healing of the lame man was achieved by Jesus of Nazareth, who was crucified and resurrected. Salvation can be found only in his name (4:5–12).

Continuationism vs. Cessationism

Related to a question raised above (see the sidebar “Description vs. Prescription”), this debate concerns whether miraculous signs such as we see in Acts continue in the present age or have ceased to occur with the end of the apostolic age. On the one hand, it seems that Acts describes a period in salvation history in which God worked amazing feats that served as signposts for the inauguration of the age of the Spirit (in support of cessationism). On the other hand, God is not limited and can perform miracles today if he so chooses without compromising the salvation-historical importance of the signs recorded in Acts (in support of continuationism).

Seeing their boldness and the man who had been healed, the Jewish leaders could not say anything against Peter and John. But they determined not to let the message of Jesus spread any further and ordered Peter and John not to speak in his name (4:13–18). Peter and John defied them directly, claiming obedience to God rather than to men (4:19–20). They reluctantly released Peter and John, who went back to their community praising God’s sovereign hand (4:21–31). The new community continued to share all things as they listened to the apostles’ testimony of the resurrection of Christ, and no one was in need (4:32–37).

Lying to the Holy Spirit

READ ACTS 5:1–11

In a fairly bizarre account, Luke portrays the sharing community corrupted when Ananias and Sapphira felt that they needed to lie about their giving. While there would have been nothing wrong with keeping some of their money for themselves, they pretended to give all the proceeds for a property sale to the apostolic community (5:1–2). Peter knew what had happened and rebuked Ananias for lying (not for keeping the money), which was tantamount to lying to God (5:3–4). Sadly, this rebuke led to Ananias’s immediate death. Three hours later the same thing happened to his wife, provoking fear in all who heard about it (5:5–11).

Why Did Ananias and Sapphira Have to Die?

This account in Acts 5 seems particularly harsh to modern readers. Why did the sin of lying about their real-estate proceeds lead to the deaths of Ananias and Sapphira? After all, many lies have been uttered by Christians since then, and no one has been struck down by God for it (as far as we know!). The most satisfying answer is that Acts describes a unique period in the history of salvation, which explains many of the weird and amazing things that occur in the narrative. The fate of Ananias and Sapphira reminds us that the penalty for all sin is death (cf. Gen. 3; Rom. 6:23). While God normally shows mercy by not bringing death at the moment of sin, he nevertheless is the judge of all who gives and takes life as he pleases. The deaths of Ananias and Sapphira underscore God’s heightened activity through this key phase of salvation history.

Persecution Ramps Up

READ ACTS 5:12–42

Over the next few chapters, Luke shows the escalation of persecution against the preaching apostles. They continued to perform signs and wonders, healing the sick and lame, and drawing a great crowd (5:12–16). This once again raised the ire of the high priest and others, who arrested the apostles (5:17–18). But an angel set them free and instructed them to go and preach in the temple (5:19–21a).

Meanwhile the high priest convened a meeting of the Sanhedrin and ordered for the apostles to be brought to them—not knowing they had escaped prison. After discovering their absence, the Sanhedrin learned that the apostles were now teaching in the temple and had them brought before the Sanhedrin (5:21b–27). The high priest reminded the apostles that they were forbidden to teach in Jesus’s name, but Peter restated that they must obey God rather than men, and he also reminded them of the message they preached (5:28–32).

The Sanhedrin

This response rather upset the Sanhedrin, but Gamaliel, a famous Pharisee and teacher (of Paul, among others), tried to reason with them. He reminded the Sanhedrin that movements come and go, and if the apostles do not enjoy God’s support, they will fail. But if they are of God, the Sanhedrin will not be able to stop them (5:33–39). After agreeing with Gamaliel’s logic, they flogged the apostles, again forbade them to preach in the name of Jesus, and let them go. Rejoicing that they had suffered for the name of Jesus, the apostles promptly ignored the prohibition and continually taught about Jesus (5:40–42).

Persecution Becomes Lethal

READ ACTS 6:1–8:3

Next we see the growing persecution reach a lethal level. With the increase of the Jesus movement, a problem developed in the community regarding care for widows. The apostles delegated responsibility for this to seven men, while they remained focused on teaching and prayer (6:1–6). One of the seven servants was Stephen, who performed signs and wonders like the apostles did. As such he drew opposition and foul play: a conspiracy against him led to his arrest, and he was taken to appear before the Sanhedrin (6:8–15).

When asked if the false accusations against him were true, Stephen launched into a remarkable speech that traces the history of God’s people from Abraham to Joseph to Moses to Israel to David to Solomon (7:1–50). The speech shows that although God had been faithful to his promises throughout Israel’s history, there has always been a rebellious element of people who rejected him (7:39–43). Stephen then linked his accusers and the Sanhedrin to this rebellious element, claiming that they resist the Holy Spirit and killed the promised Righteous One, Jesus (7:51–53).

The Beginning of Martyrdom

We understand a martyr to be someone who dies for their faith or cause. But this word originates from the Greek word for witness—a martyr is a witness to something. Stephen, the first Christian martyr, witnessed to the truth of Jesus Christ, that he is God’s Messiah and that salvation comes through him. After Stephen’s death there would be many more witnesses to Christ who were killed for their commitment, including many in our current age. They are regarded as martyrs in line with Stephen, since they too died as witnesses to the truth of Christ.

Figure 10.2. Stephen, a Martyr for Christ by Gustave Doré [Shutterstock / ruskpp]

Stephen’s speech enraged the Sanhedrin, and they dragged him out of the city and stoned him. While Stephen calls out to the Lord Jesus to receive his spirit, the narrative introduces Saul, who soon becomes the major figure in the book of Acts (7:54–60).

The death of Stephen seemed to trigger something in Saul, who led a severe persecution against the church, scattering believers throughout Judea and Samaria (8:1). While Stephen was still being buried, Saul launched on a tirade against the church, dragging men and women off to prison (8:2–3).

Ministry outside Jerusalem

READ ACTS 8:4–40

Luke helps his readers to see that prophecy can be fulfilled in unexpected ways. Because of Saul’s persecution, the apostles began to spread out beyond Jerusalem, just as Jesus had predicted (1:8). Philip preached in Samaria, performing great signs there (8:4–8). Simon, a former sorcerer, became a believer but tried to buy the apostles’ ability to bestow the Spirit, for which he was strongly rebuked (8:9–25).

Outside Jerusalem, Philip met an important Ethiopian eunuch who was reading Isaiah out loud in his chariot. Philip explained the prophecy of Isaiah 53:7–8 to him, demonstrating its fulfillment in Jesus. The eunuch believed and was baptized, after which Philip miraculously disappeared and began preaching near Caesarea (8:26–40).

Saul Meets the Risen Christ

READ ACTS 9:1–31

As a historian, Luke knows that truth is stranger than fiction, and what he records next is one of the most unexpected events in history. As the leader of the persecution against the church, Saul continued his mission to destroy it. But while he made his way to Damascus to hunt down believers, a heavenly light surrounded him. A voice asked, “Saul, Saul, why are you persecuting me?” Saul asked who had spoken to him, and the speaker identified himself as Jesus, the one whom Saul was persecuting. Saul lost his vision after this encounter and was led into Damascus (9:1–9).

Figure 10.3. The Conversion on the Way to Damascus by Caravaggio [Wikimedia Commons]

The Lord told Ananias, a disciple in Damascus, to help Saul. After Ananias’s initial refusal, the Lord told him that Saul was his chosen instrument to preach Christ to the gentiles, kings, and Israelites. Ananias laid his hands on Saul, who then regained his sight and was baptized (9:10–19).

After some time, Saul began preaching Jesus in the synagogues in Damascus, causing great confusion because people knew him as the persecutor of the church. Nevertheless, Saul grew in his strength and abilities and became the target of a conspiracy to kill him. But Saul escaped Damascus by being lowered in a basket through an opening in the city walls (9:20–25).

Saul went to Jerusalem for the first time since becoming a follower of Jesus, and the disciples there were afraid of him. But Barnabas took him to the apostles and explained to them how Saul had met the risen Christ, whom he now preached. The apostles accepted Saul and protected him from attempted murder in Jerusalem by taking him to Caesarea and sending him home to Tarsus (9:26–30). Since Saul, the great persecutor, had now become one of them, the church enjoyed a period of peace and growth (9:31).

Gentiles Come to Faith

READ ACTS 9:32–11:30

Luke isn’t done with surprises yet, as the focus switches back to Peter. His fame was growing as he healed a bedridden man and raised a dead woman (9:32–43). Meanwhile, Cornelius, a centurion in Caesarea, was instructed by an angel to send for Simon Peter in Joppa (10:1–8). At the same time, Peter had seen a bizarre vision about eating unclean food that had left him confused (10:9–16). Then Cornelius’s men met Peter and took him to Caesarea with them. Cornelius told Peter what had happened, and Peter then realized that his vision about unclean food was designed to teach him that God does not show favoritism (10:17–35). Peter related his testimony about Jesus to this gentile audience, and the Holy Spirit came upon them and they were baptized (10:36–48).

Word about these gentiles spread to Jerusalem, leading to some criticism of Peter, who was not supposed to associate with such people. But Peter related to them what had happened, including his vision from God, their response to his preaching, and their reception of the Spirit. Peter reasoned that if God had given the gift of the Spirit to gentiles, they should not be discriminated against. His hearers were persuaded and declared that God has given repentance to the gentiles (11:1–18).

A large number of gentiles came to faith in Antioch, so the church in Jerusalem sent Barnabas to serve them there. Needing help with this work, Barnabas went to Tarsus to find Saul, and the two of them served together for a year in Antioch. It was there that the disciples of Jesus were first called Christians (11:19–25).

Persecution from King Herod

READ ACTS 12:1–25

Luke’s narrative now reminds us that joy is often mixed with tragedy. King Herod executed James, the disciple of Jesus and brother of John, and arrested Peter (12:1–5). An angel of the Lord rescued Peter from Herod and delivered him safely to other believers (12:6–19). Herod, after delivering a speech and being acclaimed by the crowd as a god, was struck down by an angel of the Lord and died (12:20–23). Meanwhile, the word of God flourished (12:24–25).

Who Was King Herod?

The King Herod mentioned in Acts 12 is Herod Agrippa I, the son of Aristobulus and the grandson of Herod the Great. Herod Agrippa ruled over Judea in AD 41–44 and was zealous for Judaism, which perhaps explains his violence toward the Jerusalem church, as he may have seen it as a heretical sect threatening orthodox Judaism. The account of his death in Acts 12 is similar to that offered by the Jewish historian Josephus. Herod’s two daughters are mentioned later in Acts: Drusilla (24:24) and Bernice (25:13).

Paul’s First Missionary Journey

READ ACTS 13:1–14:28

Luke reaches a major turning point in the narrative, as Paul’s mission to the gentiles will dominate the book from here to the end. The Holy Spirit commissioned Barnabas and Saul to embark on a mission to the gentile world. Their first stop was Cyprus—an island in the Mediterranean, and Barnabas’s home country—where they preached in the Jewish synagogues along with John Mark, who also was from Cyprus and was Barnabas’s cousin. This led to a conflict with Elymas, a sorcerer connected with Sergius Paulus, a proconsul who answered to the Roman senate. Saul—now referred to as Paul—cursed Elymas for his wickedness, causing him to go blind. As a result, Sergius Paulus believed and was astonished by their teaching about the Lord (13:1–12). He was the first Roman official to become a disciple of Jesus.

Why Was Saul Called Paul?

It is sometimes assumed that Saul changed his name to Paul when he became a follower of Jesus, but this is incorrect. Luke continues to call him Saul well after this encounter with Christ and begins to refer to him as Paul only during his first missionary journey (Acts 13:9), which is approximately fourteen years after Saul began to follow Christ. Born in the Roman province of Tarsus, Saul would have been given two names at his birth: his Jewish name, Saul, and his Roman name, Paul. So why does Saul become known as Paul during his first missionary journey and from that point on? There are two plausible reasons. One is that he may have ingratiated himself with the Roman proconsul on Cyprus—Sergius Paulus. The more important reason is that once this missionary journey had begun, Saul had become Paul—the apostle to the gentiles. His special commission to reach the gentiles would explain why he became known exclusively as Paul.

The missionaries sailed from Cyprus to Perga, on the south coast of modern-day Turkey. Though John Mark abandoned the mission here, Paul and Barnabas continued into the interior to Pisidian Antioch, in the region of Galatia (central Turkey). Paul preached his first recorded sermon in the synagogue there, arguing that Jesus is the promised descendant of King David whom God made the Savior of Israel (13:13–23). He outlined Jesus’s ministry, death, and resurrection, showing him to be the fulfillment of the messianic expectations of Psalms 2 and 16. Forgiveness of sins is now given through faith in Jesus (13:24–41).

Paul and Barnabas gained quite a following in Pisidian Antioch, and the whole town gathered to hear them on the following Sabbath. But this inspired jealousy among some of the Jews, who rebutted Paul. Citing Isaiah 49:6, Paul turned to gentile ministry, with many coming to faith. But the Jews stirred up persecution against Paul and Barnabas, pushing them on to their next destination (13:42–52).

Also in the region of Galatia, Paul and Barnabas spoke in the synagogue in Iconium, with many Jews and Greeks believing. But again they faced Jewish persecution, causing them to move on to Lystra and Derbe nearby (14:1–7). In Lystra Paul healed a lame man, causing the crowds to worship Paul (as Hermes) and Barnabas (as Zeus). But they rejected their worship and pointed them to the living God, from whom all good things come. Later, opponents turned the crowds hostile, and Paul was stoned and left for dead outside the town (14:8–20).

Paul’s Letter to the Galatians

Though there is some debate as to whom exactly Paul’s Letter to the Galatians is written, the most likely answer is that it addresses the churches that were planted on his first missionary journey, through the center of modern-day Turkey. This region was known as Galatia, but the boundaries of Galatia were subject to change, so that some historians think that Pisidian Antioch, Iconium, Lystra, and Derbe fell outside it. But given that those towns were part of Galatia (at least at one stage) and that we have no record of Paul planting churches elsewhere in Galatia, it remains most likely that this is to whom Paul writes his Letter to the Galatians—one of his earliest letters, if not the earliest.

After preaching in Derbe, Paul and Barnabas returned back through Lystra, Iconium, and Antioch, encouraging and strengthening the new believers in those places. They then sailed back to Syrian Antioch, their home base, and reported to the church all that God had done to save the gentiles during their mission (14:21–28).

The Jerusalem Council

READ ACTS 15:1–35

With some success in the gentile mission, Luke now draws attention to its implications for the wider church. In Antioch some men from Judea arrived saying that gentiles needed to be circumcised in order to be saved. Paul and Barnabas debated them and eventually went to Jerusalem in order to speak to the apostles about the issue (15:1–5).

The apostles and elders in Jerusalem gathered to discuss the matter. Peter reminded them of his experience with Cornelius and concluded that God no longer distinguishes between Jews and gentiles. Both Jews and gentiles are saved through the grace of the Lord Jesus (15:6–11). Paul and Barnabas recounted all that God had done among the gentiles during their mission to Cyprus and Galatia (15:12). Finally, James spoke in support of gentile inclusion, drawing on Amos 9 and Isaiah 45, concluding that the gentiles should not be burdened with the law of Moses, but that they should abstain from certain things that might cause Jewish believers to stumble (15:13–21).

Then the apostles and elders composed a letter to be sent to the church in Antioch, confirming their resolutions about gentile inclusion and requirements. This news was well received (15:22–35).

Paul’s Second Missionary Journey

READ ACTS 15:36–18:22

Once apostolic agreement was reached about the gentiles, Paul decided to revisit the churches established on their first missionary journey, but he had a falling out with Barnabas over John Mark, who had deserted them in Perga (cf. 13:13). Barnabas took Mark to Cyprus, while Paul left Antioch with Silas, traveling through Syria and Cilicia and encouraging the churches (15:36–41). On their way back through Galatia, they met a disciple named Timothy, who would go on to be a very important companion for Paul. Timothy joined the missionary group (16:1–5).

Why Was Timothy Circumcised?

With all the debate in the Jerusalem and Antioch churches about whether gentiles should be circumcised, it may be surprising that Paul has Timothy circumcised. After all, Paul was one of the key leaders to insist that gentiles did not need to be circumcised (see also Galatians). In Acts 16:3 we are told that Timothy was circumcised “because of the Jews who were in those places,” which most likely means that his circumcision was done for missionary purposes. Contrary to the mistaken belief that gentile believers had to be circumcised—a view that Paul opposed in his Letter to the Galatians—Timothy did not get circumcised for spiritual or salvation reasons. Rather, it was done in order to gain access to the Jewish communities in which Paul and Timothy would serve.

The Spirit limited where they could go after that until Paul had a vision of a man from Macedonia who pleaded with him to preach there. In this way, Luke reminds us that Paul’s mission unfolds according to God’s plan. So they set out for Macedonia—the first time the gospel would be preached in Europe. The first convert in Europe was Lydia, a woman in Philippi (16:6–15).

When “They” Becomes “We”

Luke does not directly include himself in the narrative of Acts, but his presence in the story is felt when he starts describing the actors in the story with “we” instead of “they.” Up until 16:8, the entire narrative of Acts is portrayed with “they.” But in 16:9 it switches to “we” and remains that way until the end of the book. This means that Luke became Paul’s traveling companion in Troas (the location of 16:8–10). It also means that from 16:9 through 28:31 Luke is a personal eyewitness of the events he narrates.

After an incident in which Paul cast out a spirit from a fortune-telling girl, Paul and Silas were apprehended for disturbing the city. They were stripped, beaten, and imprisoned (16:16–24). At midnight an earthquake gave them an opportunity to escape prison, but they didn’t take it. The jailer thought they had escaped while he had slept and was about to take his own life for dereliction of duty when Paul called out and assured him they were still there. The jailer was so stunned by this act of mercy that he believed in the Lord and was baptized along with his whole family (16:25–34). The next day, after learning that Paul and Silas were Roman citizens, the magistrates escorted them from the jail, and they went to Lydia’s house before leaving the city (16:35–40).

Next, the missionaries arrived in Thessalonica, where Paul’s synagogue preaching was initially well received by Jews and Greeks. But once again some Jews became jealous, and a mob started a riot in the city. They attacked Jason’s house, where the missionaries were staying, but didn’t find them and so dragged poor Jason to the authorities (17:1–9). Later, Paul and Silas left for Berea, where the Jews listened carefully to what they said, examining the Scriptures. Many Jews and gentiles believed. But some troublemakers from Thessalonica came down to Berea, causing Paul to leave town (17:10–15).

Figure 10.4. Areopagus [Berthold Werner, CC BY-SA 3.0 / Wikimedia Commons]

At this critical juncture Luke depicts Paul going head-to-head with the Greek intelligentsia. Paul traveled to Athens alone and began reasoning with people in the synagogue and the marketplace. He debated with philosophers who took him to the Areopagus to give him a hearing there. Paul then preached his famous Areopagus address, in which he drew on the Athenians’ obvious religiosity to speak of a god they did not know. This god is actually the true God, who made all things and has controlled all of human destiny. He has overlooked previous ignorance but now commands all people to repent because a day of judgment is coming in which Jesus, whom God raised from the dead, will judge the world. The mention of resurrection from the dead divided Paul’s audience, but some people became believers, including Dionysius of the Areopagus (17:16–34). In this way, Luke demonstrates that even in the epicenter of Greek thought and religion Paul’s message gained a hearing and was taken seriously.

What Was the Areopagus?

The Areopagus (Greek, “Ares Hill,” or for Romans, “Mars Hill”) is a rock outcrop that sits just below the Acropolis in Athens. It was where the council of the Areopagus met in order to govern the city and to discuss philosophical ideas. It could intervene in any aspect of Athenian life, such as education, philosophical teachings, morality, and foreign cults. It is likely that Paul was heard here because of Athens’s well-known interest in new ideas, but also because Paul’s foreign religion might have been perceived as a threat to Athenian life.

Figure 10.5. Areopagus [Shutterstock / Jana Janina]

Leaving Athens, Paul traveled to Corinth and connected with Aquila and Priscilla, two Jews from Rome who were tentmakers like Paul. After Silas and Timothy joined him there, Paul began preaching full time, going first to the Jews then to the gentiles. Many believed and were baptized (18:1–8).

Paul’s Letters to the Philippians, Thessalonians, and Corinthians

Paul’s Letter to the Philippians was written in Rome, well after his missionary activity in Macedonia, but his letters to the Thessalonian and Corinthian churches were very much a part of his missionary activity. His first letter to Thessalonica must have come very soon after his first visit there, and his second letter followed not long after. Both letters address the situation in the church in an immediate and urgent way. Paul wrote four letters to the Corinthians (the church in Corinth was his most problematic), as the Corinthians remained in constant need of pastoral guidance. Only two of these letters remain.

The Lord encouraged Paul in a vision, and he remained in Corinth for a year and a half—the longest he had been in any one place on his missionary journeys so far. The Jews made a case against Paul to the proconsul Gallio, but he quickly dismissed the case (18:9–17)—reminding us that Paul posed no threat to Roman authority. After a quick stop in Ephesus, Paul made his way to Caesarea, Jerusalem, then home to Antioch (18:18–22).

Paul’s Third Missionary Journey

READ ACTS 18:23–19:41

Paul once again set out through Galatia and other regions to strengthen the churches he’d planted on previous missions (18:23). In the meantime, Apollos, an eloquent Jew accomplished in the Scriptures, had arrived in Ephesus and was teaching about the Lord, but his knowledge was not complete. Priscilla and Aquila explained to him what was missing, and Apollos went on to Achaia (i.e., Greece) and had a great ministry there (18:24–28).

After Apollos had left, Paul arrived in Ephesus, where he would stay nearly three years—longer than in any other location on any of his missionary journeys. Paul instructed some believers who had not learned about the Holy Spirit, and he spoke for three months in the synagogue. After experiencing some opposition there, Paul used a hall where he taught every day for two years (19:1–10).

Figure 10.6. Apollo’s temple at Corinth [Shutterstock / Gurgen Bakhshetyan]

The Significance of Ephesus

Paul’s first visit to Ephesus was during his second missionary journey, but he did not have time to stay. He probably was struck by the strategic importance of this city during that short visit, causing him to go straight there on his third missionary journey and to stay there longer than in any other missionary location. Ephesus was the third-largest city in the Roman Empire, after Rome and Alexandria, and was the major hub of Asia Minor. The majestic temple of Artemis, one of the seven wonders of the ancient world, made Ephesus a major destination for spirituality and also for economy, as it also served as the bank for the region. With travelers constantly coming to and from Ephesus, and with its strong regional influence, Paul hoped that his ministry there would facilitate the rapid spread of his message throughout the eastern Roman Empire. Indeed, it seems that the church in Colossae, one hundred miles east of Ephesus, was planted exactly in this way.

God performed extraordinary miracles through Paul, and some Jewish exorcists tried to emulate him. The seven sons of Sceva got into some trouble when an evil spirit overpowered them because they did not have the authority to cast it out (19:11–17). On the other hand, former magicians gave up their practices and burned their pagan books (19:18–20). By recording these events, Luke shows us that Paul is not just some magician who could perform the parlor tricks of his day. Even pagan magicians recognized that his power came from God, which led them to give up their deceptions.

Paul’s Letter to the Ephesians

Most likely written in Rome during his house arrest, Paul’s letter to the church in Ephesus is one of his most majestic. However, given his extensive ministry in Ephesus over nearly three years, it is striking that the letter bears no personal references and no personalized greetings. Together with the fact that early manuscripts do not include the phrase “in Ephesus” in 1:1, this suggests that the letter was originally written to circulate among the churches in western Asia Minor. Since Ephesus was the major hub of that region, the letter became associated with that city. The themes of the letter fit very well with the spiritual interests of Ephesus, but these were characteristic of the region surrounding Ephesus too.

While Paul made plans to continue his missionary journey, a riot was instigated by Demetrius, a silversmith. Since craftsmen in Ephesus made their living from forging silver shrines for the local goddess Artemis, Paul’s message that discredited the gods was bad for business. The whole city erupted in a frenzy and poured into the amphitheater. Paul wanted to address the crowd but was not allowed to for his own safety as the crowd chanted “Great is Artemis of the Ephesians!” for two hours straight. Finally, a city clerk settled the crowd and dismissed the assembly (19:21–41).

Paul’s Last Lap Around

READ ACTS 20:1–38

After the drama in Ephesus, Paul went to Macedonia one more time, this time for three months only. On his way back to Antioch, he traveled back through Macedonia again because of a plot against him and paused in Troas (20:1–6). On the Lord’s day, Paul preached for an extended stint, during which a young man named Eutychus fell asleep and then to his death out a third-story window. After raising him from the dead, Paul continued to talk until dawn (20:7–12). The incredible feat of raising the dead reminds us that Paul’s ministry is powered by Jesus himself, as his miracles emulate those of his Lord.

To avoid spending more time in Asia, Paul sailed past Ephesus and sent for the elders of the church there to meet him nearby in Miletus (20:13–17). He gave an emotional farewell speech that reminded them of his ministry among them through thick and thin, and he announced his plans to go to Jerusalem—not knowing what fate would befall him there. But one thing he did know: this would be the last time they would see one another (20:18–25). Paul had faithfully dispensed his responsibility to teach them the whole plan of God, and he now charged them to shepherd the church of God and to watch out for false teachers who will come among them (20:26–35). After this they prayed together, embraced, and kissed. Then Paul embarked on his ship (20:36–38).

Big Trouble in Jerusalem

READ ACTS 21:1–23:35

Here the narrative—and Paul’s life and ministry—reaches a major turning point as he goes to Jerusalem for the last time. Paul and his companions sailed through the Mediterranean and eventually made it to Caesarea, on the western coast of Judea, and stayed there with Philip the evangelist (21:1–9). There the prophet Agabus warned Paul that if he went to Jerusalem, he would be bound and handed over to the Romans (21:10–12). While many pleaded with Paul not to go to Jerusalem because of this warning, he declared his readiness to suffer and die for the Lord Jesus. And so they went (21:13–16).

They were warmly welcomed by the believers in Jerusalem, and they reported all that God had been doing among the gentiles through Paul’s missionary activity (21:17–19). The Jerusalem brothers reported many thousands of believers there, but also some misinformation about Paul’s ministry, with some believing that he had been instructing Jews to abandon their Jewish customs that reached back to Moses. Therefore, they instructed Paul to shave his head as a ceremonial observance so that these believing Jews would be appeased. Regarding the gentiles, the letter of the Jerusalem Council still stood (21:23–25).

Paul took their advice, but while he in the temple, some Jews from Asia recognized him and stirred up a riot that involved the whole city. They grabbed Paul and dragged him out of the temple (21:26–30). But the Roman commander intervened, and the Jews stopped beating Paul. In the confusion, the commander ordered Paul to be taken into the Antonia barracks on the northwestern wall of the temple complex (21:31–36).

But in classic Pauline style, he sensed an opportunity to preach and asked if he could address the crowd on the steps to the Roman barracks. He then addressed the crowd and, speaking in Aramaic, gave his testimony. He recounted his Jewish credentials, his period as a persecutor of the church, his encounter with the risen Christ on the way to Damascus, and his commissioning from Christ himself to preach to the gentiles (21:37–22:21).

Once Paul mentioned ministry to the gentiles, the crowd lost their composure and erupted again. The Roman commander brought Paul inside the barracks, where they prepared to flog him. But Paul appealed to his Roman citizenship (which forbade such treatment without a trial), and the commander relented (22:22–29).

The next day, the Roman commander called for the Jewish Sanhedrin to gather in order to hear Paul’s case. After clashing with the high priest, Ananias, Paul managed to divide the group by appealing to the resurrection of the dead. Since one part of the Sanhedrin consisted of Pharisees (who believed in resurrection) and the other part Sadducees (who did not believe in resurrection), a dispute broke out among them that became violent. Paul was once again taken to safety inside the Roman barracks (22:30–23:11).

A serious conspiracy formed against Paul in which forty Jews swore that they would not eat until they had killed him. In a rare mention of Paul’s family, Luke reports that Paul’s nephew heard of the plot against him and reported it to the Roman commander (23:12–22). In response to this threat the commander ordered 470 soldiers to give Paul safe passage to Caesarea overnight. He composed a letter for the Roman governor of Judea, Felix, explaining the situation (23:23–35).

On Trial in Caesarea

READ ACTS 24:1–26:32

During the next two years, Paul would remain in Caesarea as a prisoner awaiting a proper hearing. When Felix, the governor of Judea, received Paul and the commander’s letter, he agreed to give him a hearing once his accusers had come down from Jerusalem (23:31–35). Ananias the high priest and others went down to Caesarea to present their case against Paul. They claimed that Paul was an agitator among Jews throughout the Roman Empire (24:1–9). Paul then had an opportunity to defend himself, concluding that the real reason he was on trial concerned the resurrection of the dead (24:10–21).

Felix was well informed about the Way (i.e., Christianity), and after several days he began to listen to Paul speak about Christ often, hoping that Paul would try to bribe him. After two years had passed, Felix was replaced by a new governor, Festus, while Paul remained in prison (24:22–27). Festus restarted Paul’s trial, at which point Paul exercised his right as a Roman citizen and appealed to Caesar. Festus therefore was bound to send Paul to Rome (25:1–12).

Before that happened, however, Paul appeared before King Agrippa and his sister Bernice, who were visiting Festus in Caesarea. Festus had explained Paul’s situation to Agrippa, who consequently wished to hear Paul himself (25:13–22). Festus declared that Paul had done nothing deserving of death, but he had appealed to Caesar and therefore was to appear before Agrippa in order to establish proper charges against him to be heard by the emperor in Rome (25:23–27).

Who Was King Agrippa?

Paul was then given ample opportunity to speak. He again recounted his testimony—how he had lived as a Pharisee, persecuted followers of Jesus, and then was confronted by the risen Christ on the way to Damascus. Jesus himself sent Paul to the gentiles that they might turn from darkness to light and receive the forgiveness of sins (26:1–18). Paul did just as he had been instructed by Christ, and for this reason the Jews had tried to kill him. But Paul affirmed that everything he had preached was supported by the prophets and Moses, who foretold the suffering and resurrection of the Messiah, offering light to all peoples (26:19–23).

Paul’s Conversion Experience Recorded Three Times

While it is common to refer to Acts 9 when considering Paul’s encounter with the risen Christ, that incident is actually recorded three times in Acts: 9:1–18; 22:1–16; 26:1–18. It is important to study all three accounts for a fuller understanding of the events they narrate, because each retelling adds details not previously included. It is also worth noting that 22:1–16 and 26:1–18 are reported by Paul himself (mediated through Luke as narrator). As such, he sets his experience on the Damascus road in the context of his life narrative, demonstrating the amazing turnaround that Christ wrought in his life, while also showing that Christ is the fulfillment of God’s plans in salvation history and in Paul’s own life.

Festus declared Paul to be out of his mind because of his great learning (!), but Paul calmly replied that he was speaking publicly the truth about things that had happened, not in a corner (26:24–26). He then challenged King Agrippa about his own beliefs, receiving a swift rebuff from the king. Paul, however, declared his desire for all those listening to him to believe (26:27–29). Finally, the king told the governor that Paul had done nothing deserving death and could have been released had he not appealed to Caesar (26:30–32).

Onward to Rome

READ ACTS 27:1–44

Luke recounts the last episode of his narrative, as Paul finally heads for Rome, but his journey is far from smooth sailing. Paul and some other prisoners were put under the keep of a centurion named Julius, who was charged with delivering them safely to Rome. After switching ships in Myra (on the south coast of modern-day Turkey), their travel progressed slowly due to weather and was becoming dangerous (27:1–9). Paul warned of impending doom, but the centurion Julius followed the captain’s preference to continue (27:10–12).

A fierce wind picked them up near the Mediterranean island of Crete and drove them along out of control (27:13–17). Battered by a fierce storm, they began to jettison the ship’s cargo and tackle. For several days they lost sight of sun and stars as the storm continued to rage, and they all began to lose hope of survival (27:18–20).

After rebuking his fellow travelers for not heeding his warning, Paul encouraged them with knowledge of a message he received from an angel. There would be no loss of life, only of the ship. God’s will was for Paul to appear before Caesar, so there was no reason to fear (27:21–26).

After they had drifted in the Adriatic Sea for two weeks, Paul urged everyone to eat for their survival, and all 276 on board were encouraged by his words (27:27–38). Finally, land appeared, but they struck a sandbar, which caused the ship to begin to break apart. Everyone had to jump overboard, some swimming and others floating on debris, until all reached land safely (27:39–44).

A Brief Respite in Malta

READ ACTS 28:1–10

The shipwrecked survivors learned that they had landed on the Mediterranean island of Malta, and they were shown extraordinary kindness and hospitality there. But after Paul was bitten by a viper, the people concluded that he was a murderer condemned to death by the gods. When Paul shook off the viper and suffered no ill effects, they changed their minds and decided he was a god (28:1–6).

The key leader of the island, Publius, showed Paul and Luke hospitality, and Paul healed his ill father. After this, all the sick of the island came to Paul for healing. After a pleasant and restful spell on Malta, the voyagers continued on to Rome (28:7–10).

Rome at Last!

READ ACTS 28:11–31

After three months on Malta, they made it to the Italian coast at Puteoli and walked from there to Rome. News about Paul’s arrival in Rome was well known by the believers there, who came to meet them and encourage them. Upon entering Rome, Paul was put under house arrest (28:11–16).

Paul’s Last Letters

Paul called together the leaders of the Jews in Rome and recounted the most recent parts of his story to them. He then proclaimed his message of Jesus Christ to them, resulting in some being persuaded while others were not. Given Jewish resistance to the Christ, Paul drew on Isaiah 6:9–10 to underscore his ministry to the gentiles. Two years passed with Paul under house arrest in Rome as he continued to proclaim the kingdom of God and the Lord Jesus Christ (28:17–31). Luke concludes his narrative here, without letting us know what happened to Paul after his Roman house arrest.

So, What Happened Next?

Why does the narrative end with Paul’s house arrest in Rome? What happened to Paul next? Why not finish the story? It is possible that Luke died before he finished writing. It is also possible that once Paul had preached in Rome, the book was complete, since the agenda of Acts 1:8 had been fulfilled—so long as Rome is interpreted as the “end of the earth.” Acts is not, after all, a biography of Paul—though it does read that way after Acts 15. As for what happened to Paul after Acts 28, we know that he underwent a much more severe imprisonment before being beheaded by Emperor Nero sometime in the mid-60s. We don’t know if he went straight from house arrest to this more severe imprisonment, or if there was an intervening period. According to 1 Clement 5 (AD 96), Paul fulfilled his ambition to preach in Spain (Rom. 15:24, 28). If true, it must have happened after his house arrest and before his more severe imprisonment.

Implementation—Reading Acts as Christian Scripture Today

While readers may differ over how Acts is relevant for church life today, no one can dispute that it is exceptionally relevant. In Acts we witness the very birth of the church, and we see that its DNA is the Lord Jesus Christ, who died for our sins, was raised from the dead, and has ascended to sit at God’s right hand. He is the messianic king who reigns through his Holy Spirit and works through frail, faulty, sinful human beings to execute his extraordinary will.

Acts offers profound assurance that God is working in the world and through history. Here we see a turning point in God’s plans and in the history of salvation, ushering in a new era in which we continue to live even now. God’s people, who in centuries past waited patiently to see such plans come to fruition, would not have been disappointed. And we can take comfort in the fact that Christ will one day return just as he ascended in order to complete the story once and for all.

Finally, Acts reminds us that God works through trial, suffering, and persecution. Indeed, severe persecution of the newborn church was its prompt to multiply. The same remains true today. We must not become disillusioned when God seems silent or does not immediately deliver us from hardship. The night is darkest before the dawn. We cannot tell what rich blessings await us at daybreak. Joy comes in the morning.

But you will receive power when the Holy Spirit has come on you, and you will be my witnesses in Jerusalem, in all Judea and Samaria, and to the end of the earth. (1:8)
God has raised this Jesus; we are all witnesses of this. Therefore, since he has been exalted to the right hand of God and has received from the Father the promised Holy Spirit, he has poured out what you both see and hear. 2:32–33
After there had been much debate, Peter stood up and said to them: “Brothers and sisters, you are aware that in the early days God made a choice among you, that by my mouth the Gentiles would hear the gospel message and believe. And God, who knows the heart, bore witness to them by giving them the Holy Spirit, just as he also did to us.” 15:7–8
Therefore, having overlooked the times of ignorance, God now commands all people everywhere to repent, because he has set a day when he is going to judge the world in righteousness by the man he has appointed. He has provided proof of this to everyone by raising him from the dead. 17:30–31
To this very day, I have had help from God, and I stand and testify to both small and great, saying nothing other than what the prophets and Moses said would take place—that the Messiah must suffer, and that, as the first to rise from the dead, he would proclaim light to our people and to the Gentiles. 26:22–23

Christian Reading Questions

Consider the sidebar “Description vs. Prescription,” near the beginning of this chapter. Brainstorm the pros and cons of each position.
Why are the resurrection and ascension of Jesus so important in Acts?
Compare Paul’s sermon in Pisidian Antioch (Acts 13:16–41) with his Areopagus speech in Athens (Acts 17:22–31). How are these talks different? What might account for these differences?
Compare and contrast the three accounts of Paul’s encounter with the risen Christ in Acts 9:1–18; 22:1–16; 26:1–18. How do they differ? What do you learn from these differences?

CHAPTER TEN The Acts of the Apostles

CHAPTER TEN
The Acts of the Apostles