New Spirit-Filled Life Bible

1:1 The former account refers to the Gospel of Luke. Theophilus is the unknown recipient. His name means “Loved by God,” and in Luke 1:3 he is called “most excellent,” a formal title of respect. Physicians like Luke (Col. 4:14) were often slaves. Theophilus may have been Luke’s former master. Luke’s began intimates that Acts records the dynamic kingdom teaching and ministry of Jesus that the church continues to do. See note on 1:3; Kingdom Dynamics at Luke 9:1, 2.

1:2 Acts reveals the transfer of Christ’s authority and mission to His disciples. Apostles here refers to the founding apostles (see note on Eph. 2:20). See note on 1:22.

1:3 Alive … by many infallible proofs: The Resurrection of Christ is the bedrock of Christianity and the initiating event of Acts (2:32, 33). The kingdom of God, the divine rule in human hearts, lives, and situations, was a prominent theme in Jesus’ teaching. Jesus began to do and teach the kingdom through the Spirit’s power (Luke 4:18, 19), and He is about to transfer that power and responsibility to His disciples by baptizing them in the same Spirit that had authorized His ministry. See Kingdom Dynamics at Mark 1:14, 15.

1:5 You shall be baptized with the Holy Spirit is the source of the phrase “the baptism ‘in’ or ‘with’ the Holy Spirit.” Acts has many synonyms for this dynamic. See Introduction to Acts: The Holy Spirit at Work. Many understand this as a work distinct from conversion, which is seen as being referred to in 1 Cor. 12:3, where the Holy Spirit is the Agent performing the baptizing work. See notes on 2:4; 1 Cor. 12:13, and Holy Spirit Gifts and Power: How Can Spiritual Integrity Be Maintained?

1:6 The disciples are still thinking of the messianic kingdom in terms of political power.

1:7, 8 In His reply Jesus corrects their misconception and adjusts their perspective concerning the kingdom of God. He declares that the kingdom is currently spiritual in its character, international in its membership, and gradual in its expansion. The Holy Spirit … upon one is an important concept in Luke and Acts, and Jesus is a primary example of the work of the Holy Spirit within and upon us. Jesus’ life was conceived by the Spirit, and the Spirit working within Him brought forth the fruit of good character (Luke 2:52). Later the Spirit came upon Jesus to bring forth a ministry of power (Luke 3:22; 4:18). The distinctive purpose of the outpouring of the Spirit in Acts is to empower the church for ministry. See Introduction to Acts: The Holy Spirit at Work.

1:8 See section 2 of Truth-In-Action at the end of Acts.

1:9 The cloud is likely a reference to the radiant cloud of God’s special glory, the Shekinah (see Matt. 17:5).

1:11 Will so come in like manner: Jesus will return bodily, literally.

1:12 The mount called Olivet was just outside Jerusalem, overlooking the city from the east. A Sabbath day’s journey was about 3/4 mile.

1:14 Fervent and persistent prayer is prominent in Acts. Here the prayer is an obedient response to Jesus’ command to wait in Jerusalem (v. 4).

1:15 The phrase Peter stood up points to the beginning of Peter’s formal leadership and the first major section of the book.

1:18 There is no discrepancy with Matt. 27:5–10. The priests, considering the bribe money paid to Judas to be his legal property, purchased the field in his name. After Judas hanged himself, his body fell when the rope broke or was cut by someone. Luke describes the gruesome results of the suicide.

1:22 A witness … of His resurrection was the essential requirement for serving as one of the original 12 apostles. These, of course, have died, but the general ministry of apostleship remains (Eph. 4:11).

1:26 Casting lots was a provision of the Law (Lev. 16:8). It may be significant that following the outpouring of the Holy Spirit at Pentecost there is no more mention of the practice. Notice also that on this occasion the disciples first selected the two men they judged most worthy to fill the vacancy. The final decision was left to the Lord as they prayed (v. 24). To be certain of His will they cast lots. Afterward the Holy Spirit provided the needed guidance.

2:1 Pentecost was an annual Jewish festival, also known as the “Feast of Weeks,” or the “Day of Firstfruits,” a celebration of the first buds of the harvest. Jewish men were required by law to go to Jerusalem three times each year to celebrate the major feasts (Deut. 16:16): Passover in the spring; Pentecost (Greek pentekostos, “fifty”) seven weeks and a day later (Lev. 23:15, 16); and Tabernacles at the end of the harvest in the fall. Lev. 23 details the dates and rituals of the Jewish festival calendar. Those who became Christians on Pentecost were the firstfruits of a vast harvest of millions of souls.

2:2 As of a rushing mighty wind: Not a wind, but like the sound of a wind (see John 3:8), suggesting the mighty but unseen power of the Spirit.

2:3 Tongues, as of fire: Not fire, but like fire. John the Baptist foretold how Spirit baptism would be accompanied by wind and fire (Matt. 3:11, 12). This may also be an allusion to the burning bush (Ex. 3:2–5), which was a symbol of the divine presence. This outward manifestation of the Spirit’s coming was another sign of His power.

2:4 See section 2 of Truth-In-Action at the end of Acts.

2:4 This is the initial fulfillment of Jesus’ promise in 1:5, 8. The interchangeable terms in each of the three references is common to Acts. See Introduction to Acts: The Holy Spirit at Work. The OT expectation about the coming of the Spirit and the beginning of a new era is at last fulfilled.

Other tongues here refers to spoken human languages, unknown to the speakers but known by others (v. 6); a distinct practice of the Spirit’s fullness that evolved at some later point in the development of the church is that of speaking “with the [unknown] tongues … of angels” (1 Cor. 13:1). Began to speak indicates that they continued in the process (see 11:15). Luke could be indicating that they continued speaking for an extended time; more likely, however, he is indicating that this practice continued in their lives, just as he records the church’s continuation of what Jesus “began both to do and to teach” (1:1).

Many contemporary Christians from all denominational backgrounds believe that the phenomenon of “speaking with tongues” (languages not formerly learned or known by the speaker) may accompany the occasion of a person’s initial surrender to the fullness of the Holy Spirit. In classical Pentecostal tradition, this experience is expected and is doctrinally expressed in the words, “The initial physical evidence of the baptism with the Holy Spirit is speaking with other tongues.” Other Christians and many Charismatics who do not accept this doctrinal terminology still apply its fundamental implications in their practice.

This modified view, which is also accepted by some Pentecostals, places less emphasis on the importance of tongues as the evidence of the baptism with the Holy Spirit, either in terms of one’s initial experience or one’s ongoing life of Spirit fullness. These focus more on all the gifts, with speaking in tongues seen as but one of them, since all the gifts are deemed contemporarily operational and any one of them may serve as a sign of one’s baptism in the Spirit. Further, one’s deepened participation in worship is also seen as a fundamental indication of being baptized in the Spirit, with the continual exercise of tongue-speaking as a part of the believer’s private devotional expression (see 1 Cor. 14:1, 2, 4, 15, 39, 40).

Some other Christians who disagree with any of the above views usually explain the baptism with the Holy Spirit in one of the following ways:

(a) As an experience subsequent to salvation, bringing needed divine power for Christian witness and service, but without any expectation of the Holy Spirit’s gifts attending this experience.

(b) As exclusively synonymous with one’s conversion experience, when the Holy Spirit merges the individual into the body of Christ at the time the believer places his faith in Jesus as Lord (see note on 1 Cor. 12:3).

(c) As unique to the Book of Acts; claiming the baptism with the Holy Spirit, including its miraculous manifestations, was solely a single event of a single divine outpouring, first at Pentecost (though repeated at later junctures, when the ethnic barriers of the Samaritans [ch. 8] and Gentiles [ch. 10] were breached).

2:5 These international Jews had made the pilgrimage to Jerusalem to celebrate the festival of Pentecost (see note on v. 1).

2:13 The mockers apparently formed this conclusion from the fact that they did not recognize some of the sounds or from the fact that there was possible misunderstood ecstatic behavior.

2:14 Peter is the spokesman for the disciples and takes the lead role in Acts at this point.

2:15 The third hour of the day was about 9:00 A.M.

2:17, 18 The last days refer to the era of the church from Pentecost to the return of Christ (see Heb. 1:1, 2). They are an overlap of this age and the Age to Come. I will pour out of My Spirit on all flesh: Peter explains the unusual events of Pentecost in terms of the outpouring of the Spirit predicted in Joel’s messianic word. The outpouring of the Spirit in the OT had been largely reserved for the spiritual and national leaders of Israel. Under the New Covenant, however, the authority of the Spirit is for “all flesh,” all who come under the New Covenant. Every believer is anointed to be a priest and king to God. Important evidences of participation in the Spirit’s outpouring are dreams and prophecies.

2:19–21 Joel prophesied that this present age would end amidst mighty portents and in divine judgment, but that whoever calls on the name of the LORD shall be saved. Peter will proceed to establish that Jesus is the Lord who will return in judgment and upon whom people must now call in repentance and faith.

2:29–32 Peter proves that the Resurrection of Christ is foretold in the OT. Thus, his Jewish audience should readily accept Jesus as their Messiah.

2:33 See note on John 7:39.

2:34–36 The outpouring of the Spirit is a sign that Jesus has been exalted to the right hand of the Father. Pentecost is a sign that Jesus is Lord.

2:38–41 See section 1 of Truth-In-Action at the end of Acts.

2:38 Peter calls upon his audience to change their opinion of and attitude toward Christ and to be baptized in the name of Jesus Christ as a public acknowledgment that they had accepted Jesus as Messiah and Lord. “Name” suggested nature or character; therefore, to be baptized “in the name of Jesus” is to confess Him to be all that His name denotes. Baptism in and of itself is not a means of forgiveness and salvation (see 3:19). For the early church, however, there was no separation between ritual and reality. Coming to Christ and being baptized were mutually inclusive. See 22:16; Mark 16:16; 1 Pet. 3:21. The gift of the Holy Spirit must be distinguished from the gifts of the Spirit (see text and notes on Rom. 12:6–8; 1 Cor. 12:1–31; Eph. 4:11). The former is the Holy Spirit Himself, while the latter are special abilities granted by the Spirit to equip believers for service (see 1 Cor. 12:1–31).

2:39 The promise of the Holy Spirit (see v. 33; 1:4, 5; Luke 24:49) is a gift for every believer in every generation. All who are afar off includes Gentiles (see Is. 57:19; Eph. 2:13, 17). Peter’s words clearly extend to every believer in every era and everywhere, full reason to expect the same resource and experience that was afforded the first believers who received the Holy Spirit at the birth of the church.

2:42–47 See section 3 of Truth-In-Action at the end of Acts.

2:42 These are four fundamental devotions of the church throughout this age. The breaking of bread is probably a reference to the Lord’s Supper in conjunction with a full meal.

2:43 Fear is not terror, but awe.

2:44, 45 This was spontaneous and voluntary benevolence as a result of truly understanding God’s love. Forced community is communism.

3:1 At this early point in the history of the church, the Jewish Christians were still praying in the temple. The ninth hour was about 3:00 P.M.

3:6 This healing is a demonstration of either the manifestation of the gifts of healings or of the working of miracles (1 Cor. 12:9, 10). It is an example of the church continuing the kind of healing Jesus did (see Mark 2:1–12). See Kingdom Dynamics on 28:8, 9.

3:12–26 Most of the sermons in Acts contain four elements: 1) a proclamation that the age of the Messiah has finally come; 2) quotations from the OT to prove that Jesus is the Messiah; 3) a review of the life and ministry of Jesus, especially His resurrection; 4) a call to repentance.

3:16 Healing is by faith in the name of Jesus. In the cultural setting of the Bible, a name could not be separated from the person bearing that name, and the very name “Jesus Christ” means “Anointed Savior.” Therefore, Peter is saying that it was the Messiah in all His fullness who healed the man. Furthermore, the miracle power was not in Peter’s faith, but by the faith which comes through Him (see Heb. 12:2).

3:19, 20 See section 1 of Truth-In-Action at the end of Acts.

3:21 See section 4 of Truth-In-Action at the end of Acts.

3:21, 24 OT prophecy has a present, spiritual fulfillment in the church (v. 24) and a future fulfillment in the Second Coming of Christ. Bible prophecy is both realized and unfulfilled. The kingdom of God is both “now” and “later.” Whom heaven must receive: See Ps. 110:1.

3:25 Peter reminds the Jewish leaders that the Abrahamic covenant promise of Gen. 12:1–3 shows that God never intended to limit His covenant blessing to the Jewish bloodline of Abraham’s family.

4:1 The captain was the commander of the temple police, who were responsible to maintain public order in the temple precincts. Sadducees: See note on Matt. 16:6.

4:4 Men suggests that there may have been many women and children who were not counted in this early census (see 5:14).

4:5, 6 This gathering of officials was called the Sanhedrin, a kind of Jewish religious senate and supreme court.

4:8 See section 2 of Truth-In-Action at the end of Acts.

4:8 A believer’s interaction with the Spirit is never static; therefore, Luke describes Peter’s dynamic, ongoing relationship of the Spirit’s power and anointing with the same words he used to describe his initial experience, being filled with the Holy Spirit. See notes on 2:4 and Eph. 5:18.

4:12 See section 1 of Truth-In-Action at the end of Acts.

4:13 See section 2 of Truth-In-Action at the end of Acts.

4:13 Uneducated means that the disciples had not received formal instruction in the rabbinical schools. Untrained describes them as common laymen, not professional experts.

4:16 The early debate over the Resurrection and other miracles did not concern whether or not such things occurred, but concerned the meaning of these events.

4:19, 20 The superceding of obedience to God, in instances where human authority resists His will, is modeled in this passage. While it is apparently justifiable in some instances (see 5:40–42; 1 Pet. 2:18–23), there are no grounds in this text for the toleration of a rebellious spirit. Peter and John’s demeanor, while asserting a higher moral claim, does not manifest either arrogance or presumption.

4:31 See note on 4:8.

5:1–11 Ananias and Sapphira were judged for their hypocrisy and lying to God, not for their decision to retain some of their personal property for themselves (v. 4). The severity of the punishment for such a small offense may seem intolerant and graceless (see Luke 9:54, 55), but it was necessary both to establish apostolic authority in the early church and to safeguard the church’s purity. A sobering lesson is that Satan has the power to distort the thinking of Christians (v. 3), thus affirming our need to allow him no place (Eph. 4:27). The believer’s best defense against self-deception is through mutual accountability to one another (especially to a local congregation, Eph. 5:21). Constant renewing of the mind through the Word and a sustained “fullness” of the Holy Spirit are also safeguards. See Rom. 12:1, 2; 2 Cor. 10:4, 5; Eph. 5:17–20.

5:12 Signs and wonders characterized the ministry of the early church and are equally intended to be expected in and through the church today. See text and notes on 1 Cor. 12:1–31.

5:15 The shadow of Peter was not magic nor was it intended to provide a formula. Sometimes God uses physical objects as a point at which our faith may make a kind of link between the seen and the unseen (see 19:12). The bread and cup of Communion, the water of baptism, and the anointing oil (James 5:14) are some examples.

5:31, 32 The gift of the Holy Spirit, whom Luke notes is given to all believers at the time of salvation, bears witness to the reality of the exaltation of Jesus (see 2:33; John 7:39).

5:33–40 Gamaliel, Paul’s former teacher (22:3), did not see Jesus as the Messiah, but his counsel to the Sanhedrin was certainly influenced by divine providence. Luke’s more subtle message is that even the highest levels of Jewish leadership had to admit that they had no valid reason for resisting the early church.

5:41 Rejoicing that they were counted worthy to suffer shame for His name is a response that would be unusual for some Christians today. Jesus does not guarantee perpetual happiness if we agree to serve Him, but He does promise us a joy that is “inexpressible and full of glory” (1 Pet. 1:8).

5:42 Both public services in the temple and small group meetings in private homes were employed for the nurturing of believers. Luke establishes both types of meetings as a paradigm, vital to the life of any local congregation (see 2:46).

6:1–6 See section 3 of Truth-In-Action at the end of Acts.

6:1 The Hebrews were natives of Israel and spoke Hebrew (or Aramaic) rather than Greek. The Hellenists were Jews who were natives of the Greco-Roman world and spoke Greek. The presence and power of the Spirit does not automatically guarantee that life’s difficulties will go away. Often it is necessary for Christians to discuss their differences and ask God for wise solutions.

6:3 Church growth demands organization and delegation. Leadership in the church must be full of both the Holy Spirit and wisdom. The Holy Spirit gives us God’s perspective. Wisdom is the practical side of problem solving. Many interpreters regard the seven as the first deacons, although the term does not appear in this passage.

6:4 Prayer and the ministry of the word must be the perpetual priority of the equipping leadership of the church (see Eph. 4:11–16). This does not suggest that the ministry of benevolence is on a lower level. It is a matter of the roles that God assigns (see Rom. 12:4–8).

6:6 Laid hands on them is an act of ordination, a transferral of authority and responsibility, also indicating an acknowledgment of mutual identification and partnership with those commissioned to service.

6:7 This is the first of six progress reports that appear throughout Acts (v. 7; 9:31; 12:24; 16:5; 19:20; 28:31). Each covers an approximate span of five years.

6:8 Wonders and signs are not an exclusive characteristic of apostolic ministry. Stephen was not an apostle, but he was full of faith and power.

6:9 Freedmen were former Roman slaves.

6:10 Testifying of your faith is not just a matter of saying the right things. Witnessing is a spiritual battle that requires the wisdom and the power of the Spirit working in the witness.

6:13, 14 The same argument had been leveled at Jesus (Matt. 26:60, 61). Actually, the coming of Christ meant the end of the temple order, which was the foundation and centerpiece of Judaism.

7:1–53 Stephen’s lengthy address is more than a rebuttal of the charges against him. Rather than defending himself, he brought an indictment against his accusers. Instead of manifesting a true zeal for the temple and the Law in their opposition to the gospel, the Jews were displaying the same rebellious spirit of unbelief that characterized their forebears who resisted the purposes of God. In a skillful review of Israel’s history, he also concludes that God’s presence is not limited to a geographical place nor to a particular people.7:8 The covenant of circumcision was intended to reflect personal commitment to one’s obedience to God’s covenant, but the Jews made little distinction between the ritual and the reality (see Rom. 4:9–12). The twelve patriarchs are the sons of Jacob, who became the fathers of the 12 tribes of Israel.

7:44 Tabernacle of witness: The stone tablets of the Ten Commandments were referred to as “the witness,” or “the Testimony,” being contained within the ark of the covenant in the tabernacle of Moses.

7:47, 48 Stephen was not opposed to the temple itself, but to the lifeless institutionalism it came to represent.

7:51–53 Stephen’s passionate conclusion led to his violent death. Uncircumcised in heart and ears describes those who felt self-assured because they had been outwardly circumcised. Ritualism does not bring one into a right standing before God. A change of heart through rebirth and an obedient walk of faith are the real signs of a true relationship with God.

7:55, 56 Son of Man: See Introduction to Matthew: Christ Revealed and note on Mark 2:9–12. Jesus, who sits at the right hand of the Father (Col. 3:1; Heb. 1:3, 13; 10:12), is standing here to witness against Stephen’s accusers and to receive him into the heavenly kingdom.

7:58 Saul, the one who will become the apostle Paul, was from Tarsus, located in Cilicia. He may have even attended the synagogue where Stephen preached (6:9).

7:60 Stephen’s prayer is reminiscent of that of Jesus at His Crucifixion (Luke 23:34).

8:4 God works maturity and redemptive good in the midst of evil (see note on Rom. 8:28). The first official persecution of the church drove the Christians out of Jerusalem, and they preached the gospel everywhere they went.

8:5, 6 Philip was another nonapostle like Stephen (6:8), but that was no hindrance to his miracle ministry. Miracles themselves do not bring salvation, but they often attract people to the message. The miracles of the Bible are “signs,” in that each one has an important spiritual message to convey, as well as serving to confirm the veracity of the word of the gospel (Mark 16:20).

8:14 Since the Samaritans were the first non-Jews to receive the gospel, the Jerusalem church sent Peter and John to Samaria as an official, apostolic delegation to investigate (see John 4:9 for Jewish-Samaritan relationships). This was a direct fulfillment of 1:8.

8:15–17 This passage has been subject to unnecessary debate. The sequence of events described in v. 12 leaves little doubt that the Samaritans had become Christians. They had already had a conversion experience with the Holy Spirit, evidenced by their water baptism (vv. 12, 16). Now, through the ministry of the apostles, they are being led into another significant experience with the Holy Spirit, which Luke describes both as “receiving the Holy Spirit,” including their allowing Him to “fall upon” them. (See Introduction to Acts: The Holy Spirit at Work for the fluidity of Luke’s terms.) This, therefore, may best be seen in the sense of their initial baptism with the Holy Spirit. See also note on 1:5.

8:18–25 Simon evidently saw some outward phenomenon that convinced him that the Samaritan converts had received the Holy Spirit … through the laying on of the apostles’ hands. Although Luke does not identify the external manifestation, many commentators agree that it may likely have been speaking in tongues. Your money perish … iniquity: Simon’s quest to buy the ability to impart the power of the Spirit was his obvious sin, including a more subtle evil is his desire to use the power of God for his own gain. The word “simony,” which is the buying and selling of church offices and influence, originates here. Some ask, Was Simon really saved? “Simon himself also believed” and “was baptized” (v. 13), but Peter’s scathing rebuke (v. 21) leaves us uncertain about where Simon really stood with God. Furthermore, the early writings of church history continue to depict Simon as a father of heresies.

8:27 The man of Ethiopia was a high-ranking court official of the queen mother who was a God-fearer, a Gentile who worshiped the Jewish God.

8:28 Reading in the ancient world was almost always done aloud. During his stay in Jerusalem, this man had probably heard about the resurrection of Christ and the unusual events of Pentecost, and now he was reading from an Isaiah scroll, specifically about the sacrificial death of the Messiah (vv. 32, 33).

8:38 See note on 2:38.

8:39, 40 Philip was miraculously transported away by the Spirit of the Lord. He next appears in Acts 20 years later, still in Caesarea (21:8).

9:1–19 This is the first of three accounts in Acts of Paul’s conversion to Christ (see 22:6–21; 26:12–18).

9:1 Paul earnestly believed he was doing the right thing. A number of OT zealots, like Elijah (see 1 Kin. 18:40), used violence to purge Israel from false religion.

9:4 Saul was not just persecuting people; he was opposing Christ (see Matt. 25:40, 45).

9:5 A goad is a pointed stick for urging on a team of oxen. This may mean that Paul was already having his conscience pricked about the terrible things he was doing.

9:6 Paul’s dramatic conversion is considered by many to be one of the two great proofs of the validity of the Christian religion, the other being the Resurrection of Christ. These two key events are the footings of the Book of Acts.

9:7 See note on 22:9.

9:13 Ananias was understandably reluctant about God’s command, but the message was clear that he must go (v. 15).

9:16 How many things he must suffer: The call to ministry is bittersweet. See how Paul later describes the ministry in 2 Cor. 4:7–12.

9:17 Be filled with the Holy Spirit: It is generally agreed that Paul was converted three days earlier when he encountered the Lord (vv. 1–9). This experience then, which also included his apostolic commissioning, was likely Paul’s initial “baptism with the Holy Spirit.” See note on 1:5.

9:22 The church’s greatest opponent became her greatest advocate.

9:23 After many days: Paul was in Arabia for three years after his conversion (see Gal. 1:18), some of that time having been spent in Damascus.

9:27 Barnabas means “Son of Consolation,” which aptly describes his ministry here, bringing Paul and his former victims together.

9:29 Paul evidently spoke in the same synagogue where Stephen had spoken (see 6:9). The tables are now turned as Paul becomes the target of vicious persecution. The prediction of v. 16 has already begun.

9:32 Lydda, known as Lod today, was a small village west of Jerusalem on the way to Joppa (see v. 38).

9:34, 35 Aeneas was the recipient of a great blessing, but v. 35 indicates that the healing was really designed to bring many to Christ. The miracle was not just a marvel; it was a sign.

9:36 Joppa was just south of modern Tel Aviv.

10:1 A centurion was a noncommissioned Roman military officer responsible for a hundred men.

10:2 Although he was not a Jewish proselyte, Cornelius believed in Jewish monotheism and ethical teachings. In spite of the fact that he was devout, he still needed to hear the way of salvation.

10:9, 10 The sixth hour, noon. The flat roof was the customary place for relaxation and privacy. The Greek word for trance, of which the English word “ecstasy” is a transliteration of the Greek verb existemi, displacing the individual’s ordinary state of mind with an elevated, God-given state for the purpose of instructing him. This is in line with the prophetic promise of dreams and visions (2:17) given by the Holy Spirit to advance God’s redemptive purposes.

10:11–17 Three times Peter saw a vision of ritually unclean animals, and each time a heavenly voice insisted that he eat them in violation of his Jewish convictions. This triple vision was intended to show Peter that God is not a respecter of persons (v. 34) and that he should readily accompany the strangers downstairs to the residence of their Gentile master. Peter probably would not have visited Cornelius’s home if God had not spoken to him so directly (see v. 28; 11:2, 3; Gal. 2:11, 12).

10:34–43 See note on 3:12–26.

10:34 The fact that God shows no partiality means that He wants everyone, regardless of their nationality or ethnic orientation, to hear the gospel and believe. In Christ there are no barriers (Gal. 3:26–29).

10:35 Peter is not suggesting that salvation is possible apart from the redemptive work of Christ; rather, he emphasizes that through Christ people of all nations can be saved even if they are not Jews.

10:44–48 Just as the Jewish believers received the Spirit and praised God in tongues at Pentecost, these Gentile believers now received the identical gift (v. 45; 11:15). The Jewish Christians who were present knew that the Gentiles had received the gift of the Holy Spirit (v. 45), for they heard them speak with tongues (v. 46). That tongues are at least one means of giving evidence to the initial baptism in the Holy Spirit is unmistakably clear here. See note on 2:4.

10:44, 45 See section 2 of Truth-In-Action at the end of Acts.

10:47, 48 See section 1 of Truth-In-Action at the end of Acts.

11:4–14 See note on 10:11–17.

11:18 This is a pivotal verse. What happened to Cornelius under the ministry of Peter, and the very positive response of the Jerusalem church, set the stage for Paul’s extensive ministry to the Gentiles in the remaining chapters.

11:19 Periodically, the Jews had been forcibly relocated during the previous centuries, and they had established worship and teaching centers in order to maintain their religious and cultural identity. Missionary work out of the Jerusalem church was at first limited exclusively to these synagogues of the dispersion.

11:26 Christians is a transliteration of the Greek christianos, which was a simple, and most likely a derisive name given to the early followers of Christ (Greek christos), not unlike a believer’s today being called a “Jesus-person” in an uncomplimentary way.

11:28 Apparently, predictive prophecy about specific future events was the exclusive ministry of “the prophet,” while in 1 Cor. 14:1 Paul encouraged everyone to prophesy for the general edification or encouragement of the church (1 Cor. 14:3). The Scriptures, then, seem to distinguish between the gift of prophecy and the office of the prophet. Claudius Caesar was the Roman emperor in A.D. 41–54. The Jewish historian Josephus records a famine that occurred in Judea in A.D. 46.

12:1 Herod is Herod Agrippa I (A.D. 37–44), grandson of Herod the Great. Little is recorded about this man in Scripture, but it is known that he had helped Claudius become emperor of Rome after the notorious Emperor Caligula was murdered. Herod Agrippa I suffered an untimely and humiliating death (vv. 20–24). By including this account here Luke may be showing a connection between the death of Herod and his persecution of Christians.

12:2 James was the first of the 12 apostles to be martyred.

12:3 Days of Unleavened Bread was a part of the Passover festival in the spring (see v. 4 and Lev. 23:4–8).

12:4 Four squads was sixteen soldiers.

12:5 See section 3 of Truth-In-Action at the end of Acts.

12:17 James was the Lord’s half brother (see Mark 6:3), who became the leader of the Jerusalem church (15:13; 21:18) and who wrote the Epistle of James. Paul refers to him as one of the “pillars” of the church (Gal. 2:9) and as an apostle (Gal. 1:19).

12:20–23 See note on v. 1. Luke’s account of Herod’s unusual death is corroborated by the first-century Jewish historian Josephus. Neither Luke nor Josephus gives enough details to determine the exact medical cause the divine judgment incurred. It may have been peritonitis or an intestinal obstruction. He was eaten by worms and died references the humiliation surrounding his death, not the means of his demise.

13:1–3 See section 3 of Truth-In-Action at the end of Acts.

13:1 Simeon is not mentioned anywhere else in the Bible. Some commentators speculate he may have been the same person as Simon of Cyrene, the man who bore Jesus’ cross (Luke 23:26). Manaen who had been brought up with Herod: perhaps they were childhood friends. This suggests that he was probably a man of distinction. Prophets and teachers: See note on Eph. 4:11.

13:2, 3 This is the commissioning of Paul’s great apostolic ministry. Ministered translates a verb used of the official service of priests. Here it speaks of their ministry of public worship. They fasted: Fasting is a spiritual exercise, a voluntary restraint from food for the purpose of seeking God. This practice was encouraged by Jesus’ own teaching (Matt. 9:15; Luke 5:35). The Holy Spirit probably spoke in a prophecy uttered by one of the “prophets” (v. 1). Laid hands on them is an act of spiritual impartation and commissioning.

13:4 This is the beginning of Paul’s first missionary journey, which ends in 14:26–28. See map of Paul’s first journey.

13:6 Bar-Jesus means “Son of Jesus,” but suggests no relationship to our Lord. Jesus, or Joshua, was a common name at the time.

13:7 The Roman Empire was divided into imperial provinces, which were administrated by appointed representatives of the emperor called procurators (as Pilate in Judea), and senatorial provinces, which were presided over by proconsuls appointed by the Roman senate. Sergius Paulus was the proconsul of the island of Cyprus.

13:9–11 The fact that Luke attributes Paul’s rebuke to the fullness of the Holy Spirit indicates he is acting as God’s mediatorial agent of divine judgment, not speaking forth personal judgment or vindictiveness. See 5:1–11; Rom. 1:28; 2:5.

13:9 See section 2 of Truth-In-Action at the end of Acts.

13:9 See note on 4:8.

13:12 Astonished at the teaching of the Lord: This does not refer to the mere presentation of religious truths. The proconsul was astonished at the power of the teaching (see Mark 1:22).

13:14 Antioch was located in present-day Turkey, and is not the same as Antioch in Syria from which Paul was sent in v. 1.

13:15 Jewish synagogues were open forums, and it was quite proper for guests to speak and teach.

13:17–41 A typical Acts sermon (see note on 3:12–26), including 1) a review of Jewish history (vv. 17–22); 2) a sketch of the life of Christ (vv. 23–31) with an emphasis on His Resurrection (vv. 30, 33, 34); 3) OT texts to prove that Jesus is the Messiah (vv. 32–37); 4) a call to hear the message, repent, and believe (vv. 38–41). Justified (v. 39) here has the idea of being set free.

13:42 The Gentiles here were converts to the Jewish religion.

13:46, 47 These are important transitional verses in the narrative. The preaching of the gospel is beginning to turn away from the Jewish community. Paul began his ministry in each new city by entering the synagogue, but rejection by the Jews forced him to preach to Gentile audiences.

13:48 The primary significance of the phrase appointed to eternal life is not theological but historical, as Luke traces the spread of the gospel from its Jewish origins to the Gentile world. This reference underscores God’s initiative in individual salvation. Throughout the Bible there are references to God’s hand of providence influencing people and altering the course of human history. Every Christian, in retrospect, can see how God carefully orchestrated particular events that changed his or her life forever. See Prov. 16:9; Dan. 4:34, 35; Acts 2:22–24; Eph. 1:3–5.

13:51 Shook off the dust is a dramatic symbol of divine abandonment. See Matt. 10:14.

13:52 The tense of the verb were filled signifies a continuous filling.

14:3 See section 4 of Truth-In-Action at the end of Acts.

14:9 In both the Gospels and Acts, faith is often emphasized as the condition of healing (see Matt. 8:10; 9:2, 22, 29; 15:28; Mark 10:52; Luke 17:19; Acts 3:16). See Word Wealth at Mark 11:22.

14:12 The worship of Zeus and Hermes (the father and the messenger of the gods and known to the Romans as Jupiter and Mercury) in ancient Lystra has been established by archaeological research.

14:14–18 See section 3 of Truth-In-Action at the end of Acts.

14:19, 20 Many scholars believe that Paul was describing this near-death experience in 2 Cor. 12:2–5. It is possible that when Paul rose up and went into the city, he was actually raised from the dead. At the very least, he was miraculously healed, because the next day he departed with Barnabas to Derbe.

14:22 Enduring sufferings does not earn entrance into the kingdom. The meaning is that persecution accompanies entrance into the kingdom.

15:1–35 This section represents a theological milestone in the history of Christianity. All the principal leaders of the early church agreed to meet in Jerusalem to resolve the emerging conflict between legalistic Jewish Christians and Gentile converts to Christianity (vv. 1, 2). The legalists, called Judaizers, believed that in addition to exercising faith in Jesus, one must observe the ceremonial custom (v. 1) of the OT, especially the rite of circumcision. Judaizers, then, expected Gentile believers to be circumcised and observe the Law of Moses, just as converts to Judaism had been circumcised for generations previously (v. 21). After much dispute (v. 7), the Jerusalem Council agreed on what has become the doctrinal foundation of the Christian faith: salvation is by grace through faith alone (v. 11). Paul’s letter to the Galatians is an extended explanation of this doctrine. See also Rom. 3:28; 2 Cor. 3:7–18; Eph. 2:8, 9; Col. 2:11–17. The clarification of salvation by grace through faith in Jesus Christ alone also led to a final and formal separation of Christianity from Judaism.

15:1 Paul’s report of what had happened among the Gentiles on his first missionary journey (14:26–28) had reached Jerusalem and Judea, so certain men came down from Judea to teach the importance of circumcision. They sincerely believed that converts from paganism would weaken the moral standards of the church.

15:2 It is not unusual for Christian leaders to disagree strongly. Acts 15 shows how through the Spirit and open dialogue they are able to resolve their differences.

15:7 Peter refers to his ministry in the house of Cornelius (10:1—11:18).

15:10 To add the Law of Moses to faith is to test God, because in effect it means that the sacrificial death of Christ was not quite enough to effect salvation (see Gal. 2:21).

15:12 The irrefutable evidence provided by the demonstrations of the power of the Holy Spirit played a significant role in bringing the Jerusalem Council to its historic decision. See Rom. 15:18, 19; 1 Cor. 2:4; 1 Thess. 1:5.

15:14 There is a subtle play on words here. The root of this statement is Deut. 14:2, which declares that God will call a people (Israel) out of “all the peoples who are on the face of the earth [the Gentiles].” But James gives new meaning to the long-understood use of these terms. For James, the “people” that God is calling out are Gentiles in contrast to Israel.

15:16, 17 James quotes this OT reference because of its clear prophecy about the salvation of the Gentiles. The rebuilding and restoration of the tabernacle of David refers to the building of the church, which in the beginning was composed of Jews, but now included many Gentiles. The church, therefore, is the instrument by which Gentiles may know God. See note on Amos 9:11–15.

15:20 See note on v. 29.

15:22 The Spirit of God brought harmonious agreement among strong-willed leaders in the face of “no small dissension” (v. 2) and “much dispute” (v. 7).

15:23 The salutation of the letter affirms the unity of the leadership of the church.

15:28 It seemed good to the Holy Spirit, and to us: An earnest and common desire to know the mind of God leads to unanimity. A church possessing an awareness of the guidance of the Holy Spirit (see 10:19, 20; 13:2, 3) need not be unassisted in pursuing its decisions.

15:29 Things offered to idols was meat that had been offered as a sacrifice and was later sold in the market as “used” meat (see 1 Cor. 8). It appears that the early church is substituting three “new” laws for the “old” laws of Judaism. In view of the clear teaching on grace in this chapter (v. 11), these cannot be seen as requirements for salvation. Instead, they represent a basic separation from glaring paganism and its practices, particularly offensive to Jewish scruples.

15:31 Legalism is always accompanied by fear and bondage; the message of grace is “good news,” and brings liberty and joy.

15:36–41 The contention (v. 39) between Paul and Barnabas arose over a difference of opinion concerning the inclusion of Mark on the mission team. Paul considered Mark’s departure on the previous journey a desertion (see 13:13). Paul later changed his mind about John Mark (see Col. 4:10). Unfortunately, painful divisions in the body of Christ do occur, but God can turn such things to good. In the case of Paul and Barnabas, there are now two missionary teams instead of one (vv. 39, 40). This is the beginning of Paul’s next trip abroad. See map of Paul’s second journey.

16:1–5 See section 3 of Truth-In-Action at the end of Acts.

16:1 Timothy becomes one of Paul’s disciples and later is the recipient of 1 and 2 Tim.

16:3 Paul, the chief spokesman of salvation by grace alone, had the half-Jewish Timothy circumcised so that he could take him into the Jewish synagogues. This was not compromise; it was simple Christian courtesy. It was a mature recognition that social, cultural, and even religious differences should never become more important issues than the simple message of salvation in Christ. See 1 Cor. 9:19–23.

16:7 Luke does not indicate how the Spirit communicated His will to the missionaries. It may have been through inner prompting, prophetic utterance, or external circumstances.

16:9 Macedonia is northern Greece, including the cities of Philippi and Thessalonica, to which Paul later addressed three of his epistles.

16:11 This verse begins the “we” sections of Acts, indicating that Luke has joined the mission team and is now giving a firsthand report.

16:13 Since Jewish law required the establishment of a synagogue when there was a population of at least 10 men in a community, the absence of a synagogue in Philippi indicates a small Jewish population.

16:16 The slave girl had a spirit of divination, or literally, “a spirit, a python,” characterizing her as one inspired by Apollo, the god worshiped at Pytho (Delphi).

16:17 The demon in the slave girl spoke the truth, but mockingly. See Mark 1:24, 25.

16:18 Why Paul delayed to cast out the demon is uncertain. Perhaps he was aware of the peril to which the exorcism would expose the mission team.

16:19–21 This was Paul’s first clash with Roman officials. The new Christian sect was not a threat to the peace of Rome. The charges here were false, and Paul and Silas were completely exonerated by Roman justice (vv. 34–39).

16:25 Paul and Silas rejoiced in the face of their terrible circumstances. As he later wrote back to the church he had planted in this very city of Philippi, Paul commanded from another prison cell, “Rejoice in the Lord always” (Phil. 4:4).

16:26 This is the power of praise in action, although it must be remembered that Paul was in prison at other times and this kind of spectacular event did not occur.

16:30, 31 Luke was not only recording an important moment in early church history; he was recording a universal question and the precise answer to that question. You and your household suggests that God works in family units (see Ex. 12:3). Though a wonderful promise, it is not a guaranteed promise that all loved ones will be saved. Each must still respond individually to Jesus.

16:37 This is the first of several instances where Paul appeals to his Roman citizenship. A relatively small proportion of the population of the Roman Empire held citizenship, a rare and valuable status (22:27, 28); and Roman law guaranteed the legal rights of its official citizens, including the right to a fair trial (22:25, 26; 25:16). Paul’s insistence on fair treatment is to turn the tables on the lies of his accusers (v. 21).

17:2 Paul usually began his ministry in a new city by going into the Jewish synagogue, which offered a relatively open forum for Jews to teach and address current issues. Even though Paul was persecuted by his brethren, the Jews, he never lost his burden for their souls (see Rom. 9:1–5).

17:11 These Jews did not have closed minds; they received the word with all readiness. Nor were they gullible; they searched the Scriptures daily.17:18 The people of the Roman Empire were characterized by a great diversity of religious belief. Epicureanism (seeking tranquility as the highest good) and Stoicism (being free from passion and passively accepting everything in life as inevitable, impersonal fate) were popular philosophies. Polytheism (the belief in multiple gods) was rampant: “The city was given over to idols” (v. 16). These philosophers actually thought that Paul was propagating a religion of two new gods: Jesus and the resurrection. Others, however, accused Paul of being a babbler. The word originally described one who picked up scraps in the marketplace. Later, it designated one who picked up scraps of learning here and there and peddled them.

17:19 The Areopagus, or “Hill of Ares” (Roman, “of Mars”), was an open forum for philosophical debate, and was located southwest of the Parthenon on the Acropolis.

17:22 Athens was the religious center of the Greco-Roman world. There were more statues of gods in Athens than in all the rest of Greece put together. The phrase very religious is not a compliment, but a statement of fact. It could be understood as “somewhat superstitious.”

17:23 In spite of their religiosity, the Athenians were ignorant of the true God.

17:24–31 Paul did not quote from the Hebrew Scriptures, which were unfamiliar to his Greek audience. For reasons Luke does not explain, results here were meager (v. 34)—no baptisms, no new church, and no letter to the Athenians in the NT—in contrast to other places where the power of God was the front line of his ministry.

17:32 To the Greeks the idea of the resurrection of the dead was ridiculous, because they believed that death was a release of the soul from the prison of the body.

18:2 Claudius banished Jews from Rome in A.D. 49.

18:3 Paul, the brilliant and gifted apostle of Christ, was not afraid of manual labor. His vocation was tentmaking, or possibly leatherwork. In ancient Judaism it was improper for a rabbi to receive money for his teaching.

18:4 Greeks in the synagogue were proselytes, converts to Judaism.

18:6 See note on 13:51. From now on I will go to the Gentiles must refer only to Corinth, because later Paul goes back to the synagogue in other cities (see 18:19; 19:8).

18:12 Gallio was the brother of the famous Roman orator, Seneca. He became governor of Achaia in A.D. 52.

18:18 This vow is difficult to identify. A Nazirite vow could not be undertaken outside of Judea, so this was probably some private vow of thanksgiving for the fulfillment of God’s promise to him in vv. 9, 10 and his protection in Corinth.

18:22 Greeted the church in Jerusalem.

18:23 This verse is the quiet beginning of Paul’s third international trip. See map of Paul’s third journey.

18:24 The references Paul makes to Apollos in 1 Cor. 1:12; 3:4 indicate that later he became well known to the Corinthian church.

18:26 Explained … more accurately may refer to Apollos’s unexpanded view of the Holy Spirit’s ministry, which will be discovered by Paul among the Ephesians to whom Apollos had ministered (v. 24; 19:1, 2). Priscilla apparently occupies the office of pastor-teacher, along with her husband, Aquila. See notes on Rom. 16:3, 4; 16:5.

19:1–7 Upon arriving in Ephesus, Paul finds a group of disciples (a clear indication that they are true, baptized Christians) whose knowledge about the Holy Spirit is defective. Their teachers knew some basics of Christianity from contact with John the Baptist, but they were apparently unaware of the developments of Pentecost. Therefore, these disciples had only been baptized into John’s baptism. This indicates that their conversion experience was accompanied by the knowledge that a fuller experience with the Holy Spirit would come (Matt. 3:11), but without the realization that it had come (Acts 2:1–4). Paul remedies this by rebaptizing them in water (the only such account in the NT) and by leading them into a fuller experience with the Holy Spirit (v. 6). An obvious parallel to the Day of Pentecost, the Spirit’s fullness is displayed by their speaking in tongues and prophesying. See note on 2:4.

19:8 The kingdom of God: See note on 1:3.

19:12 Handkerchiefs were sweat-rags tied around Paul’s head while he was working. See Matt. 9:20, 21 and note on Acts 5:15. Although some find a basis here for using anointed prayer cloths today, the passage does not necessarily provide a warrant for the practice as a formula for ministering divine healing.

19:13–17 The authority of the name of the Lord Jesus has been granted only to believers (Mark 16:17; see Luke 10:17–20). The name of Jesus is not given as a magical phrase calculated to guarantee good or bad results. There is no guarantee of power when it is capriciously uttered, particularly when the situation involves an ecclesiastical or stylized exercise. However, when employed in faith by the power of the Holy Spirit, His might and glory may be expected to be manifested. Inherent in the name of Jesus is not only the resource of His authority, but also the fullness of His nature and character. Thus, any prayer offered or ministry attempted in the name of Jesus must be in accord with His nature and purpose. See note on John 14:13.

19:19 Even in nonbiblical records of the time, Ephesus had the reputation of being a center of magical practices. Fifty thousand pieces of silver: This is probably a reference to 50,000 Greek drachmae, a coin which was roughly equivalent to one day’s wage, so the cumulative value of these magic books was enormous.

19:24 Diana was the Roman name of Artemis, the Greek goddess of love and fertility; and Ephesus was the home of her great temple (vv. 34, 35), acclaimed as one of the seven wonders of the ancient world.

19:32 Another of many references to show that early opposition to Christianity was at times irrational. Anyone who knew the facts would not be threatened by the Christian message (see vv. 36, 37, 40).

20:6 Days of Unleavened Bread was another way to refer to the Passover. See note on Ex. 12:1–11.

20:7 To break bread: See note on 2:42.

20:10 Paul is apparently used by the Holy Spirit in a demonstration of the manifestation of gifts of healings or the working of miracles, in conjunction with the church’s continuation of Jesus’ ministry. See note on 1:1; 1 Cor. 12:9, 10 and Kingdom Dynamics on 28:8, 9.

20:17–35 This was Paul’s emotional farewell address to the Ephesian elders. In its written form, this passage also became a permanent word of warning and instruction to all the Gentile churches that Paul had established. Miletus was a port city that serviced Ephesus, about 30 miles away.

20:25 Kingdom of God: Paul does not use this precise phraseology often in his epistles. However, an understanding of its significance (see note on 1:3) shows that it is conceptually synonymous with Paul’s more familiar “preaching the gospel, the Cross, or life in the Spirit.” See Kingdom Dynamics articles on this subject.

20:27 The whole counsel of God refers to the larger picture of God’s plan. Deception or diminishing of fullness of experience and ministry by the body of Christ often begins when men and women preach only part of the counsel of God.

20:28–32 See section 3 of Truth-In-Action at the end of Acts.

20:28 This verse is rich with lessons about leadership in the church: 1) Take heed to yourselves means “pay close attention.” Leaders must first guard themselves before they can oversee the church adequately. 2) Church leaders are not self-made. They are appointed by the Spirit. 3) Overseers is from the same Greek root translated “overshadow” in Luke 1:35. An overseer is one who covers and protects the flock. 4) The church belongs to God. He owns it because He bought it. What God does through the leaders of the church does not belong to them. In contrast, Paul warns of false leaders in vv. 29–31.

20:29–31 Characteristics of the wrong kind of leadership in the church: 1) They are more interested in themselves than the care of the flock (v. 29). 2) They will draw people after themselves (v. 30). 3) They will look for quick results that require little sacrifice (v. 31).

20:32 The word of His grace always builds up and releases our spiritual inheritance. Are sanctified is best translated “are being sanctified,” with an emphasis on the unfinished process.

20:33–35 This is Paul’s view of money and the ministry. Money was not his motivation (v. 33). He supplemented his ministry by making tents (see 18:3), thereby putting less of a financial burden on the churches where he ministered (v. 34). It is more blessed to give than to receive refers to our time as well as our money, for by laboring like this we support the weak, the primary recipients of our giving being those who are less fortunate. This saying of Jesus is not recorded in the Gospels.

20:37 Kissed him: See note on Rom. 16:16.

21:4–12 This passage contains several warnings given by the Spirit that Paul would encounter trouble during his visit to Jerusalem (vv. 4, 10–12). But the apostle persisted (v. 14), later being arrested and sent to Rome under guard. Arguments to whether or not Paul was in the perfect will of God are pointless. What is useful is to note 1) prophecies do not have to dictate the decisions or manipulate the will of a godly person; 2) even though they may be true, God’s purpose may yet be realized, as was the case in God’s will ultimately bringing Paul to Rome.

21:10, 11 See note on 11:28.

21:18 James: See note on 12:17.

21:20–25 There was still wide debate about Paul’s teaching and Gentile Christianity (v. 21). So the apostolic leadership in Jerusalem asked Paul, out of courtesy to those who were suspicious of him, to purify himself ceremonially. The apostles themselves, however, knew that the accusations were baseless (v. 24). Furthermore, the decree of the Jerusalem Council (ch. 15) was written and decided (v. 25).

21:24 Pay their expenses was a pious and charitable way for an Israelite to associate himself with those who had taken a Nazirite vow (see note on Num. 6:1–21). This involved 30 days of ritual purification, including shaving the head.

21:25 This is a reaffirmation of the apostolic decree in 15:19, 20.

21:27–29 The ploy of vv. 23, 24 does not work. These Asian Jews, who made the pilgrimage to Jerusalem for the feast, had opposed Paul in their regions. When some of them recognized Paul himself in the temple, they were enraged, especially when they mistakenly thought he had brought Trophimus, a Gentile, with him into the inner temple precincts. This was an offense so grave that even Roman citizens were not exempt from its death penalty.

21:30–32 The prophecy of Agabus and the warnings of the church are fulfilled (see 21:4, 11, 12).

22:2 The Hebrew language is probably a reference to Aramaic, a dialect related to Hebrew.

22:3 Gamaliel: See note on 5:33–40.

22:6 This begins the second of three Pauline conversion narratives in Acts. The first (9:1–19) was Luke’s account of the event. The second (vv. 6–21) and the third (26:12–18) were told by Paul himself in his public testimony to the Jews and later to the authorities.

22:7, 8 See note on 9:4.

22:9 Did not hear the voice seems to contradict 9:7, where Luke records that they did hear the voice. Actually, the verses contain different grammatical constructions, which say the same thing. The companions of Paul heard the sound of the voice, but did not discern words with understanding.

22:12 The description of Ananias here is to show how Paul’s conversion and subsequent ministry were compatible with Jewish traditions.

22:16 See note on be baptized, 2:38.

22:18 They will not receive your testimony refers to the general Jewish leadership and community in Jerusalem, not to the church (see 9:26–28).

22:22 Mention of the “Gentiles” (v. 21) infuriated the Jews.

22:23 Luke is reporting the utter madness of the opposition to Paul and the Christian message he represented (see 23:10). Throughout Acts, believers are shown to be rational; their detractors, irrational (26:24–26). The message of Jesus and the Cross is foolishness to the world, but to those who are saved, it is utterly reasonable. The gospel is the wisdom and power of God (1 Cor. 1:18–25).

22:24 The response of the crowd was so outrageous that the Roman authorities suspected Paul of some greater crime, for which they would force a confession by scourging.

22:25 For his own protection, Paul appeals to his Roman citizenship (see note on 16:37).

23:2 Ananias, the high priest, is different from the Ananias of 5:1 and 9:10.

23:3–5 Whitewashed wall means new and clean appearance, but rotten on the inside. Perhaps Paul’s reaction was improper (see v. 5; 1 Pet. 2:21–23), but even Jesus defended His legal rights (John 18:21–23). I did not know … he was the high priest may have been spoken in bitter irony, indicating he did not expect to receive justice from the Jewish court.

23:6 See notes on Matt. 16:6; 22:31, 32.

23:11 See note on 21:4–12.

23:16 God speaks through angels, dreams, and visions. At other times He uses people and very ordinary situations. What at first may appear to be everyday circumstances are actually God’s providences.

23:24 Felix served as governor of Judea from A.D. 52 to 59 (see note on 25:13).

24:2, 3 A proper but manipulative introduction. In contrast, Paul’s introduction is polite, but direct.

24:5 The sect of the Nazarenes, a moderately derisive name given to the Christians (see v. 14, “which they call a sect”).

24:10 See note on vv. 2, 3.

24:14 Believing all things which are written in the Law and in the Prophets: The followers of Jesus did not reject the Jewish Scriptures (see Matt. 5:17, 18). They simply understood them in a new light: Jesus of Nazareth was the Messiah (18:5); His coming was not merely to fulfill Jewish national interests (1:6, 7); and His kingdom included all nations—the Gentiles (15:15–17). See 26:6, 7, 22, 23; note on 28:23.

24:18 See note on 21:23, 24.

24:27 Festus served as governor from A.D. 59 to 61.

25:8 Luke shows repeatedly how the Christian “sect” was no threat to anyone—Jews or Romans.

25:9–11 Paul’s destiny takes an unexpected turn. Standing on his rights as a Roman citizen, Paul appeals to the Roman supreme court, Caesar’s judgment seat. Having been in custody now for two years, Paul’s appeal may have been a desperate one, but it enabled him to reach his ultimate destination, Rome, and fulfill 1:8.

25:13 King Agrippa was the son of Herod Agrippa I (12:1) and great-grandson of Herod the Great. He ruled over northern Palestine. Bernice was his sister, as well as the sister of Drusilla (24:24).

26:6, 7 See note on 24:14.

26:12–18 This is the third account in Acts of Paul’s conversion (see 9:1–19; 22:6–21). Kick against the goads: See note on 9:5.

26:16, 17 These promises are not included in the other conversion accounts. In v. 17 Jesus promises His personal protection to Paul, and His promise is fulfilled. Acts ends with Paul unharmed by the Jews and preaching the gospel freely in Rome.

26:19 God guides through supernatural means (the heavenly vision), but all such special guidance must be grounded in the unchanging revelation of the Bible.

26:20 Works befitting repentance indicates that a true relationship with God will result in a godly life-style. We are not saved by our own good works, but salvation by grace will certainly change us.

26:22, 23 See note on 24:14.

26:24–26 See note on 22:23.

26:27, 28 Paul’s challenge to Agrippa, who had a Jewish heritage, put the king in an embarrassing position. If he agreed with Paul he would lose credibility with Festus, who had just declared Paul to be mad (v. 24). Yet if he renounced the prophets he would lose favor with the Jews. Therefore, he attempted to escape his dilemma by responding to Paul with what most interpreters feel to be an insincere and cynical comment: “In a short time you think to make me a Christian!”

27:1 This is the beginning of Paul’s fourth trip, which takes him to Rome (see map of Paul’s fourth journey). Luke shows a remarkably detailed understanding of ancient seamanship. Augustan Regiment was one of five Roman regiments stationed near the seaport city of Caesarea.

27:2 Adramyttium was a seaport of the Roman province of Asia (modern Turkey). The ship Paul boarded was based there. We put to sea indicates that Luke was accompanying Paul on his final journey.

27:4 Paul’s ship sailed to the north of Cyprus to protect itself from strong southerly winds.

27:5 Myra is a city in southern Asia Minor (modern Turkey).

27:6 The Alexandrian ship, probably a grain ship (v. 38), had its registry in Alexandria, the Roman capital of Egypt. Egypt was the principal source of grain for Rome, and the grain fleet was the lifeblood of the empire.

27:9 The Fast is a reference to the Day of Atonement in late September or early October. It was already past, which was a way of saying winter’s dangerous sailing weather was about to begin. The dangerous period for sailing began in mid-September and lasted until early November. After that, all navigation on the open sea halted until winter was over.

27:16 The skiff was a smaller rowboat, or dinghy, used to transport people from a larger craft to the shore (see v. 30).

27:17 Cables were used to undergird the ship to prevent its breaking apart. Syrtis: Quicksands off the coast of north Africa.

27:18, 19 It was common for a ship’s crew in a storm, in order to make the craft more buoyant, to throw virtually everything but the passengers overboard. They later disposed of their cargo and remaining food (v. 38).

27:31, 32 Now everyone believed Paul (see vv. 10, 11, 21). The Roman centurion and his soldiers assumed command of this nonmilitary vessel.

27:38 See note on vv. 18, 19.

28:1 Malta is a small island just south of Sicily and Italy.

28:4 One of the pagan deities was a goddess called justice. The natives assumed she was behind this.

28:5 See note on Mark 16:17, 18.

28:7 Publius was the highest ranking Roman official on the island.

28:11 They had to wait three months until the sailing season began, probably in February. The Twin Brothers (see margin) were the patron deities of navigation.

28:12 Syracuse was the chief city on the island of Sicily.

28:13 Puteoli, modern Pozzuoli, was the principal port of southern Italy.

28:15 The party traveled overland to Rome on the Appian Way. Appii Forum was a town 43 miles from Rome, and Three Inns was located 33 miles from the capital city.

28:16 As a Roman citizen who had committed no flagrant offense and who had no political aspirations, Paul was allowed to live in private quarters.

28:20 The hope of Israel is the messianic kingdom in Jesus of Nazareth (see note on 24:14).

28:21 Paul had suffered intense persecution, and the Roman Jews express a sense of surprise that his notoriety had not reached them.

28:22 These Roman Jews have not heard about Paul of Tarsus, but they have heard many negative reports about the Christian sect.

28:23 Basing his argument on the OT teachings concerning the Messiah and His kingdom, Paul presented the evidence pertaining to Jesus.

28:25–28 The closing message of Acts is that the Jews of Paul’s day, from Jerusalem to Rome, rejected Jesus as their Messiah. Individual Jews believed, of course, but the torch of the gospel was passed from the Jewish nation to the Gentiles. Not only has Christianity spread from Jerusalem to Rome, it has also made the transition from an exclusively Jewish religion to a hope for all nations (v. 28). Paul himself thoroughly explains this transition in Rom. 9—11.

28:31 The term kingdom of God is not as prominent in Acts as it is in Luke’s Gospel. Kingdom teachings, however, are the bookends of Acts. Jesus preached and demonstrated the kingdom; the apostles preached and demonstrated the kingdom in Acts, and Acts portrays Paul as continuing to preach the kingdom. For an account of Paul’s probable activities following the completion of Acts, see Introduction to 1 Timothy: Author; also see Kingdom Dynamics articles on the kingdom of God.