THE BOOK OF ACTS

AUTHOR:  The book never says so, but Luke is recognized as its author.  Luke is only mentioned three times in the New Testament.  From these three references we know that Luke was a physician (Col. 4:14), he was a close friend and diligent worker with Paul (Philemon 24, 2 Tim. 4:11) and most likely he was a Gentile (Col. 4:10-14 he is with Paul but not listed among the Jews). 

DATE:  Acts is dated somewhere between 60 and 62 A.D.  This is based on several critical events that were not mentioned in Luke, i.e., 1) the destruction of Jerusalem in 70 A.D; 2) Paul's death dated 66-68 A.D.; and 3) Nero's persecution on the church during 64 A.D. 

AUDIENCE:   Theophilus.  There is some question as to who this person really is.  It has been suggested that the word Theophilus which means friend of God, refers to Christians in general and not to any one individual.  However, since Luke addresses him as "most excellent" which nearly always refers to someone of honorable rank, makes it likely that Theophilus was a man of distinction, perhaps a Roman official. 

PURPOSE:  Although the title is "The Acts of the Apostles",  apart from Paul only three other apostles are mentioned (James, Peter and John).   In the Greek text there is no 'the' before Acts; therefore the correct title is more like Acts of Apostolic Men.  Luke's chief purpose is to show the expansion of Christianity; to give explanation of how the charge to be witnesses in Acts 1:8 was carried out. 

  I.  INTRODUCTION (CHAPTER 1) 

            Chapter one has three major sections; 1) the continuing ministry of Christ; 2) the ascension of Christ; and 3) events in the Upper Room. 

A.  The Continuing Ministry of Christ (verses 1-8) 

  In the first two verses of Chapter one Luke looks back at the Gospel of Luke (former treatise).  Verse one shows that Acts is the second volume or second chapter in a continuing story.  The verb began indicates that Acts continues the account of the ministry and teaching Christ began on earth.  The reference to the ascension of Christ looks back at Luke 24:51.  The commandments referred to in verse two look back at Luke 24:47-49; 1) to remain in Jerusalem; and 2) to be His witnesses.  These same two commands are referred two again in Acts 1:4, 8. 

  In verse 3 Luke says that Christ gave many convincing proofs of His resurrection.  He offered demonstrable evidence in contrast with evidence offered by witnesses.   The resurrection was proven by touch, sight, and hearing (Luke 24:39-40).  For 40 days after His resurrection the Lord appeared to the apostles and discussed the kingdom of God with them.  The Kingdom of God here refers to the 1000 year reign of Christ known as the Millennium (Rev. 20:1-6). 

  In verses 4 and 5, the promise of the Father is obviously the Holy Spirit (John 14:26).  The greatness of Christ was seen in the fact that John identified people with himself by water baptism, but Christ joined His followers to Himself by the Holy Spirit. 

  In verse 6, the disciples closely associated the outpouring of the Holy Spirit with the coming of the promised kingdom.  This connection came from several Old Testament scriptures (Joel 2:28-32, Zech. 2:8-10, Is. 32:15-20).  The Children of Israel thought of the Kingdom of God in a political sense.  It was a time when Roman rule (as well as others) would be null and void.  However, the kingdom of God to Jesus would be a society upon earth where God's will would be perfectly done (Matt. 6:10). 

  In verse 7 Jesus says it is not for them to be concerned about the date of his coming or the time span between events leading up to the coming kingdom(Matt. 24:36, Mark 13:32). 

  In verse 8, instead of being concerned with times and dates, the apostles were to be witnesses for Christ after they had received the Holy Ghost.  A witness is a person who says that I know this is true.  He gives evidence based on his own person experience.  Also a true witness is not only in words but is in deeds also.  In the Greek the word for witness and the word for martyr is the same.  A witness had to be ready to become a martyr.  A witness for Christ must be loyal, no matter the cost.  It is this scripture that maps an outline for studying the Book of Acts which give details of the witness in Jerusalem, Judea and other parts of the world. 

B.  The Ascension Of Christ (Acts 1:9-11) 

  These verses describe the Lord's ascension and His return.  The Ascension of Christ marked the conclusion of His ministry on Earth in His bodily presence.  It also exalted Him to the right hand of the Father (Heb. 1:3, 8:1, 12:2).   The ascension also meant that work of Christ on the earth was not placed in the hands of His disciples (Matt. 28:19-20). 

  In speaking of His return, He was to come back in a cloud, bodily, in view of people (Rev. 1:7) the same way the apostles saw Him go. 

C.  Events in the Upper Room

  There are two events that occurred in the upper room; 1) a prayer meeting; and 2) the selection of a replacement for Judas.

1.  The Prayer Meeting (1:12-15) 

A journey on the Sabbath was limited to 2000 cubits and was called a Sabbath Day's journey.  This distance was arrived at on the basis of Joshua 3:4 where it is said that the Ark traveled 2000 cubits ahead of the Israelite camp.  Since Jews were allowed to go to the tabernacle on the Sabbath, this distance  became fixed as a Sabbath Day's Journey.  A cubit is about 18 inches, so a Sabbath day's journey is about 3000 feet or a little more than one half of a mile. 

The disciples met in an upstairs room.  These rooms were normally larger, while rooms downstairs were smaller giving more walls to support the weight of upper stories.  Also the brothers of Jesus were present in the upper room, along with His mother and some other women.  In all about 120 persons were gathered.  According to Matt. 7:1-5, the brothers of Jesus did not believe in Him.  Maybe the death and resurrection of Jesus lead also to their conversion.  This group continued praying in one accord to God.  We are not told exactly what they are praying for.  Maybe they were seeking God about the promise given in verse 4. 

2.  Selection of Judas' Replacement (1:16-26) 

Among the Jew it was normal to cast lots in making decisions.  This is how all offices and duties in the Temple were settled.  The names of all candidates were written on stones; the stones were put into a vessel and the vessel was shaken until one stone fell out;  the person named on the stone was elected to office. 

Two persons were decided upon as candidates; Matthias and Barsabas.  The criteria for considering these two as the only candidates was: 1)  they kept company with Jesus and the disciples from the time of John the Baptist until the resurrection of Jesus; and 2) they were witnesses of Jesus' resurrection.  The lot fell on Matthias.  He is not mentioned elsewhere in the New Testament. 

 II.  WITNESS IN JERUSALEM (CHAPTER 2 - 6:7) 

In Acts 1:8 the disciples were told that they were to be witnesses of Christ both in Jerusalem, in all Judea, in Samaria, and throughout the earth.  This process of witnessing begins in Jerusalem is divided into two sections;  1) the inauguration of the church (Chapter 2) where promised gift of the Father is given; and  2) the expansion of the church (Chapters 3 - 6:7). 

A.  Inauguration of the Church (Chapter 2) 

The inauguration of the church is also divided into two sections; 1) the empowerment of the church (2:1-14); and 2) the first message (2:14-47). 

1.  Empowerment of the Church (2:1-14) 

Jesus had  in Acts 1:8 commissioned the believers to go out and be His witnesses.  God never commissions us to do a task without empowering us to do it.  The believers were to receive power to complete the mission.  This power would come as a result of receiving the Holy Ghost.  They were not told when this event would occur, only that they were to wait for it. 

Verse 1 defines for us when this event took place.  It was on the day of Pentecost.  It is not the fact that the Holy Ghost was received on that day that gave the day its name.   There were three Jewish festivals to which every male Jew living within 20 miles of Jerusalem was legally bound to attend;  the Passover,  the Feast of Weeks, and the Feast of Tabernacles.  The Feast of Weeks  occurred a week of weeks after the Passover, or seven weeks after Passover, i.e., 50 days after Passover (Lev. 23:9-16).  The word Pentecost means fiftieth.  Thus the day of Pentecost was the 50th day after the Passover was celebrated.  The Feast of Weeks is also called  the Feast of Harvest (Ex. 23:16,  34:22) and the day of first fruits (Num. 28:26).  This was an early summer celebration at the end of the wheat harvest.  It was 50 days also from the offering in early spring of the barley harvest.  The law said that on that day no servile work was to be done.  So it was a holiday for all and the streets of Jerusalem were generally crowded.  Of the three major feasts, only the Feast of Weeks is not identified in the Old Testament with some prior occasion in Israel's history.  However,  Jewish tradition relates it to the day that Moses was given the Law of God on Mount Sinai. 

On this holiday the disciples were all grouped together in one place and something happened.  They heard a sound like the blowing of a mighty violent wind coming from  the heavens.  The sound and the wind filled the house.  The word translated wind here is pnoe and is related to the word pneuma which is Spirit.  The verb form of pnoe means to blow or to breathe.   The sound like the blowing of  a violent wind from heaven points to the power of the Holy Spirit and the fullness of His coming. 

In verse 3 the tongues of fire portray the presence of God.  Several times in the Old Testament God displayed Himself in the form of flames (Gen. 15:17, Ex. 3:2, Ex. 13:21-22, Ex. 19:18).  No believer present was exempt from this experience.  The flame separated or divided itself and sat on each person. 

In verse 4, when filled with the Spirit the believers began to speak with other tongues (heteroglossos- strange or other tongues).  They spoke as the Spirit gave them utterance or gave them what to say. 

In verse 5-12, Jews of the dispersion, those who had been dispersed among other nations as a result of the Babylonian and Assyrian captivity, were present in Jerusalem for the feast.  These person were more than likely bilingual; speaking Greek and their native tongue.  When these Jews heard in their on native tongues what the disciples were saying they were dumbfounded.  All of the believers who were speaking in tongues were called Galileans.  But each of the visitors heard in their on native tongue.  This does not  does not necessarily mean that these languages were being spoken.  It is possible that, God performed another miracle that day and allowed each man to hear in his on native tongue.  What was it that these Jews heard.  According to verse 11, they heard the disciples speaking of the wonders of God.   They were praising God.  It was not a message of repentance nor of the gospel, but of praise. 

Unable to explain this miracle away, the Jewish believers were puzzled, and some resorted to mocking saying that the men were drunk from new wine. 

2.  The First Message (2:14-47) 

Peter stood up to address the crowd.  Basically his message  had one theme: Jesus is the Messiah and Lord.  His message has 4 basic parts; 1) this is the fulfillment of prophecy; 2) Jesus is the Messiah; 3) Jesus poured out the Holy Spirit; and 4) application. 

a.  Fulfillment of prophecy (2:14-21) 

Peter stood up an explained that the disciples were not drunk for it was only 9 o'clock in the morning.  These men Peter explained were experiencing that was described by Joel 2:28-32.  However, only Joel 2:28-29 was fulfilled on that day.  Verses 19-21 speak of events that will happen as we are nearing the end of this age. 

b.  Jesus is the Messiah (2:22-32) 

Peter says that the miracles done by Jesus verify His claim of being the Messiah.  He goes on to point out that the crucifixion was no accident.  It was God's set purpose and plan.  It was God's determined will, not merely an event that just happened (Rev. 13:8).  The you in verse 23 refers to the Jew while the wicked hands refers to the Gentiles or Romans who ordered the crucifixion of Jesus. 

The resurrection of Jesus is a basic doctrine in Acts (2:24, 32; 3:15,26; 4:10, 5:30; 10:40; etc.)  The fact that death could not hold Jesus down is another indication that He is the Messiah (John 20:9).  John 20:9 refers to the scripture in Ps. 16:8-11 which is also quoted in verses 25-28 of  Chapter 2. 

Peter's point in verses 29-32 is that since David was dead and buried, he could not be speaking of himself in Ps. 16:8-11; hence he had to be writing about Christ and His resurrection.  The oath in verse 30 refers back to 2 Sam. 7:15-16 and Ps. 132:11.  He then states that the believers are eyewitnesses to the fact that God has raised Jesus from the dead and thus He is the Messiah. 

c.  The glorified Messiah has poured forth the Holy Spirit (2:33-36). 

God raised Jesus to life and exalted Him (Phil. 2:9) to the Father's right hand (Eph. 1:20;  Col. 3:1; Heb. 1:3, 8:1; 10:12, 12:2; 1 Pet. 3:22).  Thus Jesus had the authority to send the promised Holy Spirit (John 14:16, 26; 15:26; 16:7) whose presence was evidenced by what they saw and heard.    Just as David was not speaking of himself  in Ps. 16:8-11, so in Ps 110:1 he was not speaking of  himself.  David was not resurrected, nor did he ascend into heaven.  The Lord is Yahweh God who spoke to my (David's) Lord (Christ). 

d.  Application (2:37-47)

The word pricked means to cut or strike violently, to stun.  The convicting work of the Spirit was great in their hearts.  They were desperate to find out what they must do.  Peter answered their question in verses 38 - 40.  They were to repent (metanoesate).  To repent means to change your outlook or have a change of heart; to reverse the direction.  This reversal obviously results in a change in conduct, but the emphasis is on the mind or outlook.  The Jews had rejected Jesus, now they were to have a change of heart and trust Him.

A problem revolves around the command "be baptized" and its connection with the remainder of 2:38.  One view is that repentance and baptism together result in remission of sins.  In this view baptism is essential for salvation.  The problem with interpretation is that elsewhere in Scripture forgiveness of sins is based on faith alone (John 3:16, 36; Rom. 4:1-17; Rom. 11:6; Gal 3:8-9; Eph 2:8-9).  Furthermore Peter, the same speaker, later promised forgiveness of sins on the basis of faith alone (Acts 5:31; 10:43; 13:38; 26:18).  A second interpretation translates 2:38 as "Be baptized ... on the basis of, or because of, the remission of your sins".  The preposition translated as "for" is the Greek word eis which means on the basis of. 

The gift of the Holy Spirit is God's promise to those who turn to the Lord, including Jews and their descendants and those who are far off, i.e., gentiles (Eph. 2:13,17,19). 

Verse 41-42 - Three thousand who believed were baptized thus identifying themselves with Christ.  The activities of the early church included doctrinal teachings of the apostles, fellowship, prayer and breaking of bread.   It is believed that breaking of bread included both Communion and a common meal (46, 20:7). 

Verses 43-47 - The apostles performed many signs and wonders (Acts 4:30; 5:12; 6:8; 8:6, 13; 14:3; 15:12).   The selling of property and the common possession of the proceeds may imply that the early church expected the Lord to return soon and establish His kingdom.  This might also explain why the practice was not continued.  The good were dispersed based on need.  Verse 47 gives the first praise or summary report of the growth of the church.  The Lord added daily, i.e., the church grew rapidly. 

B.  The Expansion of the Church at Jerusalem (3:1-6:7) 

     In chapter 2 we saw how the church at Jerusalem was empowered by the Holy Spirit to do the work that Christ had left for them.  We also saw Peter explain the Baptism of the Holy Spirit  and the fact that Jesus is the Messiah to Jews present in Jerusalem using  prophesies given in the Old Testament.  We ended that chapter with a progress report stating that God was adding to the church daily those who wanted to be saved. 

      The expansion of the church at Jerusalem is divided into 4 topics; 1) opposition to the church (3:1-4:31); 2) correction in the church (4:32- 5:11); progression in the church (5:12-42); and 4) administration in the church (6:1-7). 

1.  Opposition to the Church (3:1-4:31) 

a.  Ocassion 

           The reason for the opposition to the church is found in chapter 3.  The Jewish day began at 6 o'clock a.m. and ended at 6 p.m.  During the day there were 3 special hours of prayer - 9 a.m., 12 noon, and 3 p.m.  Peter and John went to the temple at the 9th hour (3 p.m.) to pray.  At the temple gate was a man over 40 years old (4:22) who had been cripple from birth.  This man in his hopeless condition was brought to the temple each day to beg.  Peter, having no money to give the man, commanded him in the name of Jesus to get up and walk.  Peter then added works to his faith and lifted the man up.  The man, feeling strengthened in his feet and ankles began to leap and walk about, while praising God.  The man leaping and praising God entered the temple with Peter and John.  People present at the temple, realizing that this was the man who begged at the gate were filled with amazement and wondered how he had been healed.

           In verse 12 Peter assessed the situation and used it as an opportunity to preach.  His message included an explanation of what had happened, which told of Jesus, the crime of the cross and the resurrection.  It also offered and exhortation to the people to repent and turn to Jesus.  Peter tells the people that the miracle they see must be attributed to Jesus, whom the God of their ancestors had glorified.  It is this same Jesus that they had denied and turned over to Pilate, demanding his death even when Pilate wanted to free him (Luke 23:13-25).  In verse 15, he stresses that God has vindicated this same Jesus by raising him from the dead.  Peter said that it is not my power but it is through faith in the name of Jesus that the man was made whole.

           Peter goes on to say in verses 17 and 18, that it was through ignorance that the committed this crime against Jesus.  Here he is not offering an excuse for there sin but is using it as an argument for repentance.  He points out that there sin was pardonable so they had no season to despair of salvation if they would only turn to God.  Since Christ had suffer of these thing prophesied by the prophets, there was no excuse for further rejecting Jesus.

           Verse 19 - 23 - Because of this new understanding of who Jesus is they were to repent (metanoeo - to change the mind for better morally; to change the attitude toward sin) and be converted (change the conduct; turn right about face; make a change in direction and begin a new walk toward God).   Repenting and being converted would bring about consequences affecting both the past and the future.  One's past sins would be blotted out, and one will have times of refreshing from  the Lord.  Peter reminds them that God would again send Jesus who was taken back into heaven until the time when all things are to be restored.  This refers to the second coming of Jesus.  Moses in Deut. 18:15-19 even told of a prophet that God would raise up in Israel whom the people was to hear and obey.  Christ will come not only with deliverance as Moses did, but He will also judge as Moses did.  Anyone who would not hear Jesus, Peter said would be wiped out from among the people.  This is much the same as those who would not receive Moses.

           Verses 24-26 - Peter mentions Samuel here to make the point that Joshua was not the prophet of whom Moses spoke.  He says that all the prophets in one way or another wrote about the Messianic Age.  The Jews were heirs of the prophets and of the Abrahamic Covenant (Gen. 12:1-3).   All people would be blessed through the seed of Abraham (Gal. 3:29; Rom. 4:12, 16).  Though all are to be blessed in Christ, God sent Jesus to the Jews first. 

b.  The incarceration (4:1-22) 

Verses 1-4 - As Peter and John spoke a crowd surrounded them.  The captain of the temple guard, who was responsible for maintaining the good order in the Temple, came along with the priest and Sadducees to investigate.  The Sadducees were distinguished by several characteristics: 1) the wealthy aristocratic class, they were few in number but very influential; 2) a disbelief in bodily resurrection and a denial of the existence of angels and spirits (Acts 23:8), so they were directly opposed to the message of the Resurrection of Jesus; 3) a desire to maintain the status quo; 4) loyalty to the Roman government.  This was so that they might maintain the status quo, retaining their wealth, comfort, prestige and power.  The Roman government did not tolerate public disorder.  The Sadducees were sure that if the apostles were allowed to go unchecked, riots and civil disorder would follow bringing disastrous consequences; and 4) and adherence only to the 5 books of the Law (Pentateuch). 

           Peter and John were arrested overnight because it was already to late in the afternoon for a trial.  Although the apostles were arrested they managed to win another 5000 men to Christ. 

Verses 5-12 -  The court before which Peter and John were brought was the Sanhedrin, the Jewish supreme court.  It had power to arrest but could only pass the death sentence with a Gentile trespassed on the inner courts of the Temple.  It was made up of 71 members with the High priest as its president.  It was made up of priest, most of whom were sadducees, scribes who were the experts in the traditional law, Pharisees, elders and priestly families or chief priests.  The chief priest consisted of ex-high priest. (In Roman time, the office of high priest was no longer hereditary and for life.  The office was subject to bribery and corruption.  There were 28 high priests in a 100 year period 37 BC to 67 AD.)  An ousted high priest remained a member of the Sanhedrin.  Of the 28 high priest all but 6 came from 4 priestly families.  The members of these 4 families had special prestige and were known as the chief priests.

     The point of listing this group is so that we will know and understand the power of the group to whom Peter and John spoke.  It is an audience of the wealthiest, most intellectual and most powerful Jews in the land.  This is the very court that condemned Jesus to death.  Yet Peter, the Galilaean fisherman stands before them and speaks as their judge rather than as their victim.  He knew he was taking his life in his hands.

           They are first asked the basis of their authority.  Peter, filled with the Holy Ghost (Luke 12:11-12) said if you are asking us about the miracle done to the cripple man, he was made whole by the power and authority of Jesus Christ whom you crucified but whom God has raised from the dead.  He goes on to quote Ps. 118:22.   There was debate between the Jewish leaders as to who the stone was in Ps. 118:22.  Was David speaking of a actual stone, the nation of Israel or of himself they questioned.  Peter uses this verse to say that Jesus was the rejected stone and that God through resurrecting Him has made Him the capstone or cornerstone.  In verse 12 Peter was speaking not only of individual justification, but also of national salvation.  Remember the Jews thought that the Jewish nation would be save or delivered when the Kingdom of God came.  Peter wanted them to know that deliverance came only through faith in Jesus and the power of His name. 

Verses 13-18 - The authorities were astonished that Peter and John who were unlearned (unschooled, having no technical education, esp. in the intricate regulations of the law) and ignorant (laymen with not special professional qualifications, ordinary men) spoke with such boldness (courage).  After hearing them speak the Sanhedrin realized that these were men who had been with Jesus.  Also because the man who was healed was present, testifying to the miracle that had occurred, they were silenced having nothing with which to accuse them.  They could not deny that a miracle had occurred.  After discussing the fact that they could bring no charge against them, they decided to command Peter and John not to teach or speak in the name of Jesus.  This they did in the hopes of stopping the spread of Christianity. 

Verses 19-22 - When commanded not to speak or teach in the name of Jesus, Peter and John answered that they must obey God rather than human authorities.  Jesus had commanded them to be witnesses and they were simply obeying His command.  Although Peter and John did not appear to be taking heed to the warning, the Sanhedrin appeared to be powerless against them.  They threatened Peter and John again  (probably with some type of punishment) and then sent them home.  They could find no reason to punish them right then, and because the people demonstrated their belief in the miracle that occurred by praising God the Sanhedrin members were force to let Peter and John go. 

c.  The Supplication (4:23-31) 

           Three points may be seen in this prayer of the early church: 1) first, God is sovereign.  With them was the creator and sustainer of all things; 2) God's plan includes believers facing opposition as a result of and directed against Jesus.  In verses 25-27 Peter quotes from Ps. 2:1-2, which is prophetic of the Tribulation.  Peter saw the opposition to the Messiah as fulfilled in the opposition to the early church.  He drew parallels between the heathen and the Roman gentiles; the people and the children of Israel; kings and Herod; rulers and Pontius Pilate (governor of  Judea).  In verses 28-30 Peter acknowledges that whatever has occurred God knew about before hand and has therefore allowed it.  Just as God has allowed their opposition, they pray that He will grant them power to continue to speak with boldness and that He will confirm His word with signs and wonders.  God responded to their prayer by shaking their gathering place and filling some and refilling others with the Holy Spirit. 

2.  Correction in the Church (4:32-5:11) 

a.  The division of goods (4:32 -37) 

The believers were unified spiritually as well as materially.  Though they were very focused on praying, witnessing of Christ and sharing of doctrine, they did not forget the practical aspect of caring for needs  and showing brotherly love.  They had an intense sense of responsibility for one another.  This sense of responsibility and love for one another led to the desire to share all that they had.  The selling of goods was voluntary and the distribution was according to need (I John 3:17-18, James 2: 14-17).

  Here we are also introduced to Barnabas (son of encouragement).  I question arises as to how Barnanas, a Levite owned land (Num. 18:20-24).  It is suggested that though the Levites could not hold land in Israel, they were allowed to posses land elsewhere.  Since Barnabas was from the island of Cyprus, it is suggested that he might have owned land there.  It is also that if he was married, then his wife might have been given land and that this is the land being sold.  It is also suggested that Num. 18:20-24, was no longer being observed.  Jeremiah, who was from the priestly line bought land according to the tradition of kinsmen redemption (Jer. 1:1, 32:6-15).  In any case Barnabas sold land and brought the money to the apostles to distribute as needed. 

b.  The deceit of Ananias and Sapphira (5:1-11) 

        The names Ananias and Sapphira mean grace and beauty, but these names do not fit their conduct.  Their sin is stated in verses two and three.  They conspired together to lie to the Holy Ghost.   Since any gift was voluntary, it was not necessary for them to give at all and certainly not necessary for them to lie about the money received for the sell.  Possibly they were concerned about what others would think of them.  Their attitudes are in direct opposition to that of Barnabas.  Peter told Ananias that Satan had influenced him to behave in such a way.  Peter reminds him in verse 4 that he has not lied to men but unto God.  This affirms the Holy Spirit's  deity.

  As a result of this planned deception, he dropped dead on the spot.  This was a severe discipline, but it was intended to set an example much like the case of Achan (Judges 7:16-26).

  When Sapphira the wife came in she too agreed with her husband in the lie, Peter said in order to test the Spirit of the Lord.  To test the Spirit is to see how much one can get away with before He judges; it means to presume on Him, to see if He will perform His Word, or to stretch Him to the limits of Judgment (Matt. 4:7).  She too, for her conspiracy, fell dead.  As a result of the discipline of this couple, verse 11 says that all the believers and unbelievers who heard about it felt great fear.             

  This narrative does several things.  First it shows that even in the early church there were very imperfect Christians or those who professed to be Christians without living up to their profession.  Second it reveals God's displeasure with sin in the church.  It set the church apart from Israel.  During this time there was much corruption in Israel, even in the priesthood, yet such punishment as this is not noted.  It gave testimony that God was at work in this new group called the church. 

  3.   Progression In The Church (5:12 - 16) 

a.  Confirming of the Apostles 

The Apostles were used again to perform many signs and wonders.  The Christians met regularly in the temple at Solomon's porch.  This is the same place where the people gathered after the healing of the lame man (3:11).  In other words they met out in the open.  Though they knew what had happened to the Apostles and what might happen to them, they did not hide. 

    Verse 13 probably means that no hypocrites or unbelievers bothered them.  They had heard what had happened to Ananias and Sapphira and were afraid.  The people set them apart and left them alone.  But though many were afraid, many were also drawn by the signs and wonders and more and more people, both men and women, were added to the church.

In verses 15 and 16 miraculous signs and wonders confirmed the Word of God in the midst of the young church.  This is an answer to Peter's prayer in Acts 4:29-30.  Many people gained confidence in the Apostles as people were healed and freed  from evil spirits.  In Mark 16:17-18, Jesus had promised that signs would follow those who believed. 

b.  Second Detention and Release (5:17-24) 

        It is not said how many of the Apostles were arrested; maybe all 12.  But all who were arrested were supernaturally delivered and commanded by an angel to continue the public proclamation of the message of this new life.  In other words, though they were being persecuted they were told not to run away and hide, but to right back to where they were and continue their work as if nothing had happened.  Being confident in what God wanted them to do, they went right back to the task bright and early the next day.

        Verses 21 - 25 basically made the leaders look like fools.  The guards were carefully guarding an empty cell; the highest powers in Israel were gathered to judge prisoners that they did not have;  while the frenzied leaders were deliberating what had happened to their prisoners, the apostle were back on the job doing the same thing for which they were arrested; and the captain of the guard and chief priest were perplexed trying to determine how to explain the locked but empty cell.  At the end of verse 24, they were at a loss to know how the prisoners had escaped and what new thing would happen next. 

c.  Examination and Liberation on the Apostles (Acts 5:25-42) 

The captain of the guard carefully recaptured the apostles without force because they feared the people and brought them again before the Sanhedrin council.  The council was angry because the apostles had continued to preach in the name of Jesus after having been commanded not to do so.  Peter again reiterates his comment from 4:19-20, that they were to obey God rather than men.  He then went back to reiterate points that he had made to the council before in Acts 4:8-12; they had killed Jesus, God had raised Him from the dead and exalted Him and they could have forgiveness of sins by turning to Him in repentance.  Peter says that the apostles are witnesses of these things and that the Holy Spirit was corroborating their testimony by enabling them to perform miracles and preach with boldness.  This same Spirit he says is given to all who believe in Christ (Rom. 8:9).  The leaders were so furious when they heard Peter say these things that they wanted to put the apostles to death.

Gamaliel, a Pharisee influenced the Sanhedrin not to oppose the apostles.  Unlike the sadducees the Pharisees had no political ambitions.  There name meant separated ones.  They had separated themselves from ordinary life affairs in order to devote themselves to the keeping of the law in its very smallest details.  Gamaliel was highly respected and was know to be more tolerant than his peers.  Gamaliel was one of the most celebrated and honored Jewish Rabbi's.  He served as president of the Sanhedrin and Paul notes him as his teacher (Acts 22:3).  He warned the Sanhedrin to be careful in dealing with the apostles lest they by chance find themselves fighting against God.  He states that if God is not behind this work it will not last and if God is behind it the council could not win.  He cited two examples of rebellions that had failed.

Nothing is known of Theudas and his 400 followers except what is stated here.  Judas rebelled at the time of the census taken by the governor Quirinius in A.D. 6 in order to arrange for taxation.  Judas took up the position that God was King of Israel and to him alone was tribute due.  To pay taxes to any other he said was blasphemy.  He attempted to raise a revolution but failed and was executed.

The Sanhedrin agreed with Gamaliel and let the apostles go free after beating them and ordering them not to speak in the name of Jesus again.  The apostles left rejoicing in their tribulations.  They had experienced an opportunity to demonstrate their loyalty to Christ and an opportunity to share in the experience of Christ (I Peter 4:12-16, I Peter 2:18-23, 3:14-18, Rom. 8:16-18).

After being beaten again and warned the apostles continued to openly preach and teach in the name of Jesus.

4.  Administration in the Church (6:1-7) 

            No nation was ever more concerned for the less fortunate that the Jews.  Every Friday morning two collectors when around the market and the private homes and made a collection for the needy, partly in money and partly in goods.  Those who were temporarily in need received enough to enable them to carry on.  Those who were permanently unable received enough for 14 meals (2/day for the next week).  In addition a house to house collection was made daily for those in pressing need.  The Christian church had also taken up this custom of collecting for the needy. 

            Verses 1-2, In the Christian church there were two kinds of Jews;  1) Jews from foreign countries who had come up for Pentecost and had discovered Christ.  Many of these Jews had forgotten Hebrew and spoke Greek and their native tongue; and 2) The Jerusalem and Palestinian Jews who spoke Hebrew and prided themselves on there being no foreign mixture in their lives.  These snobbish Hebrew speaking Jews looked down on the foreign Jews.  This contempt affected the daily distribution of alms causing Greek-speaking Jewish widows to be neglected.   The twelve apostles responded to this saying that it was not right for them to leave the teaching and studying of the scriptures to serve and oversee the distribution tables. 

            Verses 3-4, The men appointed to the task of distributing alms had to have a reputation of being full of the Holy Spirit and of wisdom.  Seven men were to be selected.   Seven is the number of completeness (Rev. 1:4, 3:1, Is. 11:2). 

Verses 5-6,  All seven men selected were Greek speaking Jews and the last one, Nicolas was a Jewish convert.  The selection of the non-Hebrew speaking Jews was a first step in helping Palestine Jews understand that Christianity was not just for them and that all are equal in Christ (Gal. 3:27-29).  Here we are introduced to Stephen and Philip who we will see later in ministry.  Nothing is known of Procorus, Nicanor, Timon, and Parmenas.  The seven were commissioned by the apostles by prayer and laying on of hands.  Laying on of hands signifies commissioning and granting of authority (Acts 8:17-19, 13:3, 1 Tim. 4:14, 5:22). 

Verse 7 - This verse contains another progress report.  The church was rapidly growing in number and even many Jewish priest became believers. 

II.  The Witness in All Judea and Samaria (6:8- 9:31) 

Judea is the territory of the southern Jews, including the early territory of Judah.  After the death of Solomon the Jewish nation was split into Northern and Southern Kingdoms.  Judah and Benjamin, comprising the southern kingdom with its capital at Jerusalem, followed Rehoboam.  The other 10 tribes followed Jeroboam and formed the northern kingdom with its capital at Samaria.  So the witness in this area is still to Jews mainly, but members of the northern kingdom were known to intermarry with the canaanites. 

The witness in all Judea and Samaria is studied in three sections:  the ministry of Stephen (6:8-8:1), the ministry of Philip (8:1-40) and the message of Saul (9:1-31). 

A.  The Ministry of Stephen (6:8 - 8:1) 

            This section is divided into 3 portions:  The arrest of Stephen (6:8 - 7:1), the address of Stephen (7:2-53) and the attack on Stephen (7:54 - 8:1a). 

1.  The arrest of Stephen (6:8 - 7:1) 

Stephen is described in verse 5 as a man full of faith and of the Holy Ghost, and in verse 8, as a man full of faith and power.  His faith and power were demonstrated by the great wonders and miracles done among the people.  In verse 10 he spoke to the people with a wisdom and spirit that they could not withstand. 

Verse 9 - Jerusalem had many synagogues where people of like cultures gathered.  Mentioned here is the synagogue of the freedmen, those who descended from former roman slaves and were ranked just below proselytes in Judaism; the synagogue of the Alexandrians and Cyrenians, who were Jews from North Africa; and the synagogue of the Cilicians and Asians.  The capital of Cilicia was Tarsus, Paul's home.  Members of these synagogues debated with Stephen but were not able to stand against his wisdom. 

Verses 10 - 15, When they could not contend with his wisdom they hired men to come in and falsely accuse him of blasphemy (disrespect for God).  Stephen was then captured and taken before the Sanhedrin council.  The accusers misrepresented what Stephen had said.  Stephen had a vision of a world for Christ.  To the Jews two things were especially precious - the Temple where sacrifices were offered and God was worshipped and the Law which could never be changed.  Stephen, however said that the Temple must pass away, and that the Law was only one stage in the plan of God.  The Mosaic system, he said was temporary.  If the gospel was for the whole world, if they were to carry out the command of Acts 1:8, then the Law had to be a temporary arrangement.  Before Stephen even began to speak, his face began to glow, signifying the presence of the Spirit upon him. 

Verse 7:1 - the high priest mentioned here is probably Caiaphas, the same person who presided over the trial of Jesus (Matt. 26:57). 

2.  The Address of Stephen (7:2-53) 

Stephen makes several points that we should pay attention to as he presents his speech: 1) Men who played a really great part in the  history of Israel were men who heard God's command and were not afraid to obey it.  He contrasted these men to the Jews of his day whose desire was to keep things as they were and who regarded Jesus and his followers as dangerous radicals; 2) There is progress and change in God's program.  He argued that God was creative in His dealings with humans and particularly with Israel.  He demonstrated this point using the patriarchs of old; 3) He insisted that men had worshipped God long before there ever was a Temple.  He argued the fact that God does not dwell exclusively in any temple made with hands (Is. 66:1); 4)  He showed that the blessings of God were not limited to the land of Israel and the temple area.  Some of Israel's greatest blessings were given apart from the temple and away from the promise land. He points out that a) Abraham was called in Mesopotamia and given promises before he lived in Haran; b) Joseph found favor with Pharaoh in Egypt; c) Moses was commissioned by God in Median and blessed with two sons there; and d)  The tabernacle was built in the desert;  and 5)  He pointed out that Israel in the past had always shown an opposition to God's plans and His prophets.

These are hard truths for men who believed themselves to be the chosen people of God.  This is why they were infuriated by Stephen's speech. 

a.  Abraham - the Man Who Came Out (7:2 - 8) 

Verses 2 - 3 - Charran is the same place called Haran (Gen. 11:26 - 12:5).  The way verse 31 reads makes it sound as if Terah decided to move and took Abraham, Sarah and Lot and left Ur (in Mesopotamia) to go to Canaan, but stopped first in Haran.  Then the call to Abraham comes to leave Haran and go to Canaan.  However, in Stephen's version, Abraham gets the call to leave Ur and his family and go to Canaan (Gen. 15:6-7).  Abraham took his father and lot with him.  But before reaching Canaan they had to stop in Haran.  There Abraham's father died.  Abraham continued his journey to Canaan taking lot with him.  Stephen's version is the accepted one.  The end of chapter 11 simply introduces us to Abraham and his family and there travels.  Verse one of chapter 12 shows that the call came while Abraham was still in his country; his father's country which would be Ur. 

Stephen saw Abraham as a man of obedience, faith and hope (Heb. 11: 8-10).  Abraham answered God's call, not knowing where it would lead.  Without questioning, he obeyed God.  He did not know where the path was leading him, but he followed because he knew that the best path was in the will of God.  Even when he had no children and when it seemed impossible for him to have any children, he received and believed the promise of God that his descendants would inherit the land.  (Rom. 4:16-22; Gen. 17:1, 15-16; Gen. 18:10-12; Gen. 21:1-5).  Abraham was a man of hope. He never saw the promise fully fulfilled but he never doubted that it would be.  Heb. 11: 10 says that he looked for a city built by God.

There are two time span spoken of when talking about the sojourning of the Children of Israel, 400 years (Acts 7:6, Gen. 15:13) and 430 years (Ex. 12:40, Gal. 3:14-17).  To understand this discrepancy in the number of years, we must consider that 1) sojourney means to visit or to be away from one's home.  When Abraham left Ur he basically became a sojourner in the land.  Thus the period of sojourning for the children of Israel does not include only the time that they were in bondage in Egypt; and 2) it is important to understand the starting point for each of these time periods.  The ending point for both periods is the same; the exodus from Egypt.  For the 430 year period, the beginning date is marked by Abraham leaving Haran when he was 75 years old.  This occurs 25 years before the birth of Isaac and 11 years before Ishmael.  The 400 year period begins with the casting out of Ishmael and the confirming of Isaac as the heir.  This is believed to have occurred when Isaac was about 5 and Ishmael about 19.

 

Abraham's  Age	Event	Scripture
75	Leaves Haran	Gen. 12:4
86	Ishmael Born	Gen. 16:16
99	Ishmael Circumcised (13 years old)	Gen. 17:1, 25-26
100	Isaac Born (Ishmael - 14)	Gen. 21:5
105	Ishmael Cast Out (Ishmael - 14) and Isaac Confirmed as Heir (Isaac - 5)	Gen. 21:9-11
	Confirming of Isaac to exodus	Gen. 15:13-16

 

 

 

The  430 years

 

From 75th year of Abraham to birth of Isaac		25	Gen. 12:4; Gen. 21:5
From Isaac birth to birth of Jacob		60	Gen. 25:26
From Jacob's birth to his death		147	Gen. 47:28
From Jacob's death to death of Joseph		54
	Joseph comes to Egypt   --  17		Gen. 37:2
	Joseph brought to Pharaoh  --  30		Gen. 41:46
	Years of plenty --  37		Gen. 41:47
	Jacob comes to Egypt  when Joseph is  39		Gen. 45:6 - 10
	Jacob lives in Egypt 17 years so Joseph is 56 when Jacob dies		Gen. 47:28
	Joseph dies  -- 110		Gen. 50:22
From Joseph's death to the exodus from Egypt		144
Total		430

 

b.  Joseph a man of grace and wisdom (7:9 - 16) 

Grace in this sense means beauty of character which all men love.  This grace brings about favor.  The English equivalent is charm.  Because of the misfortunes that had befallen Joseph, it would have been easy for him to become bitter. But rather he dealt faithfully with each duty, serving with equal devotion as slave and as prime minister.  The word wisdom is best defined as the ability to see things as God sees them.  The contrast to be made here is that the Jews were rigid, refusing to accept change, while Joseph continued with each event to accept God's view and will for his life.           

Verse 14 - Stephen states that 75 persons were in the family of Jacob, but the Hebrew text says 70 in both Gen. 46:26-27 and Ex. 1:5.  The post exilic Jews had abandoned their native tongue of Hebrew, picking up the tongue of the culture in which they lived.  During the reign of Alexander the Great the prominent tongue became Greek.   At some point the Hebrew scripture were translated into Greek for the benefit of the Greek speaking Jews.  This translation was called the Septuagint.  Stephen, a Greek speaking Christian, quoted from the Septuagint where both Gen. 46:26 and Ex. 1:5 say 75 persons.  The additional 5 persons in the Septuagint are the sons of Manasseh and Ephraim.  The descendants of Manasseh and Ephraim are listed in Num. 26:28-37, Num. 32:39-42 and I Chron. 7:14-19.  However, because of the way the verses are written it is difficult to determine who is a grandson, a great-grandson or simply a descendent of Joseph.  Five names listed are given as grandsons of Joseph in a Bible Encyclopedia: Machir and Asriel sons of Manasseh; and Shuthelah, Becher and Tahan sons of Ephraim.   Some list Zelophehad also as the son of Manasseh (I Chron. 7:15), but Num. 26:33 list him as Hepher's son. 

Verse 16 - This verse in combination with verse 15 leads one to believe that Stephen was saying that Jacob was buried in Sychem (Shechem).   There are two burial places in question here: 

 1) a cave in the field of Machpelah near Mamre, which Abraham bought for      400 shekels of silver from Ephron son of Zohar (Gen 23:7-9, 14-20).       Mamre was an oak grove in Hebron (Gen. 13:18).     Hebron was 25      miles south, southwest of Jerusalem.  This is the cave that Abraham      bought to use as a burial place for Sarah.    Abraham was also buried      there (Gen. 25:8-10).  Isaac was also buried there (Gen . 35:27-29).  Gen.      49:29-30, 50:12-13 says that Jacob also was buried in the cave of      Machpelah at Hebron.  

2)  A field in Shalem bought by Jacob for 100 pieces of money from          Hamor, father of Shechem (Gen. 33:18-20).  Shalem was a town near the      city of Shechem.   Joseph, and supposedly his brothers,  was buried in      Shechem (Gen. 50:26, Ex. 13:19, Josh. 24:32).  It was the fathers and not      Jacob who were buried in Shechem.  Also it was actually Jacob not      Abraham who bought the tomb (Gen. 33:17-20). 

c.  Moses - Mighty in word and deed (Acts 7:17-36) 

Verses 17-19 tell us what happened between the time of Joseph's death and the birth of Moses.  (Ex. 1:7-22).  Jewish Historians say that Moses was a beautiful child (Heb. 11:23 - proper = pretty).  He was brilliant and learned faster and with more eagerness than other children.  When Moses grew up he became the greatest of Egyptian generals and led a victorious campaign in Ethiopia where he married the princess of the land (Num. 12:1).  Ex. 2:11-15 and Acts 7:23-29 tell basically the same story of Moses's flight from Egypt.  By killing the Egyptian when he was 40 years old, Moses gave up the chance to become Pharaoh of Egypt.  The Jews saw Moses as a man who gave up a kingdom to answer God's summons to be a leader of His  people. (Heb. 11:24-27).  Stephen again makes the point that great men are those who answer the summons of God, leaving the comfort and ease they might have known. 

The Land of Midian was named after Midian, son of Abraham and Keturah (Gen. 25:1-2).  Here Moses married Zipporah and had two sons.  While Moses was there, Pharaoh died (Ex. 2:23) and a new one arose.  If Moses had remained in Egypt, he would have been Pharaoh. 

Verse 30 - 40 years after coming to Midian, Moses is commissioned by God to go back to Egypt (Ex. 3:1-6).  Moses was 80 years old (Ex. 7:7). 

Verses 32-35 - Stephen points out that God called the place where Moses was standing holy ground.  Jews reserved the term holy place for reference to the temple only.  Stephen points out that though Moses had sacrificed his standing in Egypt to identify with his people they rejected him.  This same rejected Moses was being sent to deliver the people.  This is to be paralleled with the fact that the same rejected Jesus has been sent by God to deliver from the bondage of sin. 

Verse 36 - God brought 10 plagues on Egypt: bloody waters, frogs, lice, flies, dead cattle, boils, fiery hail, locust, darkness, and death of the first born.  God touched their environment first, their possessions second, and then their bodies.  Starting with hail, He then works backward, touching body and possessions, possessions and food supply and finally environment and body.  He finally hit Egypt where it really hurt, in the family.  God could have chosen to leave Moses in Egypt until he became pharaoh and set the people free.  But then Moses would have gotten the glory and the Children of Israel would have history of deliverance to take with them into Canaan. (Lev. 11:45, Num. 14:19-23).

d.  A Disobedient People (Gen. 7:37-53) 

Stephen in this section of scripture becomes very explicit in his condemnation of the attitudes of the Jews.  He uses several thoughts to prove his point.  He showed them their continued disobedience through their rebelling agianst Moses and the prophets.  He insisted that they had been greatly privileged.  They had had many prophets, the tabernacle of witness and the Law of God.  The more privileges they received, the greater would be their condemnation for taking the wrong way (Luke 12:48).  Stephen insisted that they had limited God.  The temple which should have been a great blessing had become a great curse; for they had come to worship the temple instead of God.  (Many today worship their church or their denomination and have no relationship with God.)  They had limited God to a Jewish God who lived in Jerusalem rather than a God of all men whose dwelling place was the whole universe.  Finally he says, not only did you kill the prophets but you have also killed the son of God.  Peter summed this up as actions of ignorance.  Stephen says it was rebellion. 

Verse 37 - 41 - Verse 37 is a quotation from Deut. 18:15.  The word church in verse 38 is the Greek word ekklesia which means called out.  Moses was the first member of the church (those who were called out to serve God) in the wilderness.  He was called out by an angel in the wilderness of Sinai (verse 30).  This is the same Moses that received the living doctrines of God.  Verses 40 and 41 refer to Exodus 32:1-6.  (The golden calf made by Aaron was called Apis which was the chief Eqyptian god.  It was worshipped at the temple Memphis which was near the land of Goshen.  In verse 4 Aaron calls the calf Elohim and in verse 5 he calls it Jehovah.) 

Verses 42 - 45 - Verses 42 and 43 are quoted from Amos 5:25-27.  Moloch was a Ammonite god to whom children were offered by fire.   Supposed to be the sun god, its image was a hollow brazen figure with the head of an ox, and outstretched human arms.  It was heated red hot by fire within and the little children were placed in his arms to be slowly burned.  To prevent the parents from hearing the screams of the children, the priest would beat drums.  Both Remphan and Chiun are names for saturn the star-god of Babylon.  Idolaters carried small images of their gods, in miniature shrines, with them when they traveled and during war.  Imitating their neighbors, the Israelites also began to carry them.  Because they carried these idols, God prophesied that He would carry them into captivity beyond Babylon and Damascus.  They were carried into Assyria (2 Kings. 17:6). 

The Children of Israel were told to make a tabernacle (tent) in which the Ark would reside. God showed Moses how the tabernacle and its contents were to look (Exodus 25:8-9).  This tabernacle gave witness to the presence of God in the wilderness among the people.  When the Israelites entered the promise land, being led by Joshua (Jesus), they brought the tabernacle with them.  The children of Israel did not possess all of the promise land at one time.  There was a gradual possessing of the land which continued from Joshua to David. 

Verses 46 – 50 -   David during his reign as King of Israel wanted to build a house for God (2Sam. 7:1-7, 12-13).  As God had prophesied, Solomon built a house for Him (2 Kings 6:1, 37-38).  But even after building the house for God, Solomon realized that God could not be contained in an earthly structure (I Kings 8:27).  Verses 49 and 50 are quoted from Is.  66:1-2. 

Verses 51-53 - The term stiffnecked is taken from a stubborn ox that cannot be broken into the yoke and whose neck is so strong that it is hard to turn him to the right or the left during driving.  A stiffnecked person is one who is so stubborn that he will not be moved from the path he has chosen to take even when he is being prompted to change directions by God. 

The spiritual significance of circumcision (the surgical removal of the foreskin of the male reproductive organ) was to symbolize the need for cleansing if the holy God was to enter into relationship with an unholy people.  The fact that the Hebrews circumcised infants (eight days old) indicated that God's people are in need of cleansing from birth.  The circumcision of the heart symbolizes the cleansing of the heart, the turning away from sin, a humbling of the heart so that we will love God with all of our heart and soul.  (Lev. 26:40-41; Deut. 10:16; Deut. 30:6)  For Stephen to call them uncircumcised in heart was to call them sinner who had turned away from God, had no relationship with Him and no love for Him.  The uncircumcised ear is one that is not sensitive to the word of the Lord (Jer. 6:10).  Stephen accused them of being like their ancestors and resisting God.  The word used here for resist means to fall or pull against like a backsliding heifer that will not be led (Hos. 4:16).  (Note 'u' Dakes Acts 7:51.)

Jesus testified that the children of Israel persecuted and killed the prophets (Matt. 5:12; Matt. 23:31; Luke 11:47-51). (I Kings 19:10-18).  Stephen says that their ancestors killed all those who prophesied of the coming of the Messiah and now the children had betrayed and killed Him.  He accused them of not keeping the law which they themselves held to be precious. 

e.  The First Martyr (Acts 7:54-8:3) 

Verse 54 - Stephen's stern words invoked rage in the Sanhedrin members.  Gnashing of the teeth is a Biblical phrase indicating extreme anger and hostility. 

Verses 55-56 - But Stephen was not focused on their rage filled faces.  He was not intimidated.  Stephen, by the Spirit of God, looked into Heaven and saw two things.  First he saw the Glory of God.  What is the Glory of God? (Ex. 33:18-23).  Moses asked to see God's glory and God answered that Moses could not see His face.  But verse 11 of that same chapter says that Moses spoke to the Lord face to face.  So if Moses had already spoken to the Lord face to face what was he asking to see and what privilege was God denying him.  Moses wanted to see God's face in His infinite glory or radiance in which He normally dwells.  God allowed Moses to see His after glow, but He would not allow Him to see the full glory of His face.  Stephen saw the radiant face of God.  Second he saw Jesus standing on the right hand of God.  Jesus is normally seated at the right hand of God (Luke 22:69; Col. 3:1; Heb. 1:3, 8:1, 10:12, 12:2; I Peter 3:22).  Two thought are offered to explain the fact that Jesus is standing.  (I John 2:1).  One, as an attorney stands with his client as judgment is about to be passed, so as advocate for Stephen Jesus stands with him as judgment is to be passed.  Two, Jesus is standing to welcome Stephen into Heaven. 

There are several important points in verse 56. First it repeats the claim that Jesus made at His trial before the high priest (Mark 14:62-64).  Just as the claim of Jesus led to His being accused of blasphemy, so also Stephen's claim brought violence upon him.  Second the term "Son of Man" is filled with significance.  This is the last time it is used in the New Testament, and the only time in the New Testament where it is used by some one other than Jesus.  The term itself comes from Daniel 7:13-14 and speaks of the eternal reign of the Messiah.  To use the term Son of Man in reference to Jesus was to proclaim Him as Messiah.  In Daniel the coming of the "Son of Man" was to vindicate the righteous (Israel) against their oppressors (the nations).  Those who were listening to Stephen knew in which category he place himself and where he placed them.  Stephen saw them as the opponents of the Messiah and himself as righteous.  Third, being placed at the right hand of God stresses not only power and position, but also acceptance.  It says that God has accepted Jesus as the savior of the world and mediator for all mankind (I Tim 2:5).  This says then, that man may now have access to God by means other than the temple and its priest. 

Verses 57 - 58 - The response of the Sanhedrin council was immediate and violent.  The theological implications of Stephen's doctrine were that Israel was guilty of slaying the Messiah, the law was temporary and that there was no need for the temple.  This doctrine would start a revolution and upset the status quo.  This doctrine they believed to be blasphemy.  This is evident by the fact that they stopped up their ears.  Blasphemy was to be punished by stoning to death (Lev. 24:16).  It must be noted that this was no judicial trial.  The Sanhedrin did not have the right to put a man to death.  This was a lynching.  The method of stoning was as follows.  The criminal was taken out to the edge of the city and thrown over a drop at least twice his height.  The witnesses had to actually throw the man off the cliff.  If the fall itself did not kill him, then the witnesses hurls large stones at him until he was dead.  Under Jewish law they were to strip the criminal before killing him.  But Stephen's accusers stripped themselves.  Those stoning Stephen figuratively admit their own guilt by stripping themselves. 

Here we are also introduced to Saul who later becomes Paul.  The witnesses laid their clothes at the feet of a young man named Saul.  The fact that he is called a young man implies that he is somewhere between 20 and 40.  Most believe that he must have been in his early twenties because he was single; Jewish men were encouraged to marry by twenty.  The fact that their clothes were laid at Saul's feet meant that he was giving his approval by guarding their clothes.  It is believed that Saul was not a part of the initial Sanhedrin actions (questioning, accusing, etc.) but that he became a part of this later action by guarding the clothes of the witnesses.  This may have been Saul's first introduction to violence and disapproval directed at the Christians.  Imagine this young man, who is a Pharisee (Acts 23:6), taught by Gamaliel (Acts 22:3) a Pharisee and leader of the Sanhedrin, watching the Sanhedrin stone Stephen.  He formulates a belief that this new doctrine must be wrong and against the Law and Jewish tradition, or else the Sanhedrin would not go to such extremes. (Gal. 1: 13-14). 

Verses 59-60 - Stephen's prayer parallels the cry of Jesus in Luke 23:46.  Luke wanted his reader to see Stephen as an ideal representative of the church, following in the steps of Jesus even in martyrdom.  Stephen, recognizing that he was going to die, committed his spirit to Jesus.  Before the death of Jesus, the Jewish belief was that the spirit of a righteous man went to Abraham's Bosom, or Paradise (Luke 16:23-26; Luke 23:42-43).  But Stephen here shows that he believe that the spirit now goes to be with Jesus.   The second parallel that we see here is Stephen praying for the forgiveness of his executioners like Jesus did (Luke 23:34).   In Jewish tradition, at stoning the person being executed was to confess his sin and pray, "May my death atone for my sins".  Stephen prayed not for his own sins, but for those of his accusers.  His death is denoted here by the fact that he fell asleep. 

Verse 8:1 - We are told again that Saul was in agreement with this treatment of Stephen.  Saul himself testifies of this in Act 22:19-20.  The effect of the execution of Stephen was the beginning of a great persecution of the church at Jerusalem.  This persecution, which resulted in mainly a scattering of the bicultural Jews, aided the church in doing what Jesus had commanded them to do back in Acts 1:8.  Though many fled to other countries, some remained.  The apostles remained and kept the church at Jerusalem going.  It is evident that the church there continued to thrive by the fact that a collection was taken up for them (I Cor. 16:1-3). 

Verse 2 - Dying and being left unburied was the greatest dishonor possible in the ancient Mediterranean world.  Risking one's life to bury the dead was considered honorable and heroic.  Adult sons or the closest relative would take charge of the burial.  Jewish law forbade public mourning for a condemned criminal, but for all others it was considered a duty.  Stephen's friends ignored the illegal ruling of the Sanhedrin council which condemned Stephen as a criminal, and mourned Stephen with great sorry. 

Verse 3 - Saul ravaged the church like a furious animal seeking prey.  The fact that he arrested women as well as men said that he was more zealous than his comrades thought necessary (Acts 22:4, 19; Acts 26:11).  Prison was typically a holding place until these Christians were brought to trial. 

Stephen's martyrdom and the persecution of the church confirmed Israel's unbelief and her rejection of Jesus as the Messiah and redeemer of Israel. 

B.  The Ministry of Philip (8:5-40)

We were introduced to Philip in Acts 6:5 when he was selected as one of the 7 to help in the daily distribution to the needy.  The fact that he was chosen as one of the 7 means that he was known as being of honest report, and full of the Holy Ghost and wisdom (Acts 6:3).  Philip's ministry is covered in two sections:  his work in Samaria, and his ministry to the Ethiopian eunuch. 

1.  Work in Samaria (5-25)

              This section of scriptures is discussed in 5 topics: the message proclaimed, the conversion of Simon, the confirmation or proof of the ministry, the attempt at perversion and the promotion of the work. 

a.  The Message proclaimed (Verses 5-8) 

The fact that Philip went to Samaria is important.  The Jews had no dealings with the Samaritans (John 4:9, Matt. 10:5-6).  The tension between the Jews and the Samaritans originated back during the time of the rebuilding of Jerusalem under the direction of Ezra and Nehemiah.  The Northern Jews, with Samaria as their capital, intermarried with non Jewish races after being overtaken by the Assyrians.  The Southern Jews, with Jerusalem as their capital, refused to intermarry after being captured by the Babylonians.  When the southern Jews returned to rebuild Jerusalem, the Northern Jews offered their assistance, but it was refused because the Southern Jews saw them as defiled or no longer pure Jews.  Although Philip was a Grecian Jew, he was still held in higher esteem than the Samaritans.  The fact that he went to Samaria to preach shows that the Church was beginning to understand that Christ was to be shared with all the world and not only with  Jerusalem Jews.

The word translated "gave heed" is Prosecho which means to hold to, to turn to, or to turn one's attention to.  It has the connotation of deep pondering to the point of being moved to act.  It  is more than just hearing.  Philip's preaching was confirmed by miracles,  both heard and seen. 

Unclean implies lewd or foul spirits.  These are demonic spirits which had possessed these humans so that they might have an avenue through which to manifest their lewdness.  Wycliffe says that the demons which have been vexing mankind are the fallen angels that followed Satan (Matt. 25:41, Rev. 12:7-9) which is why he is called the prince of devils (Matt. 12:24).  Philip cast these spirits out of people and also many who were paralyzed were healed.  The preaching of salvation in Christ along with the confirmation of the word by miracles caused the city to be filled with great joy. 

b.  The Conversion of Simon (Verses 9-13) 

Wycliffe says a sorcerer is one who is said to have superhuman or occult power by virtue of spells, magic, or secret knowledge obtained from evil spirits.  Sorcery is typically thought of as the ability to exercise control over nature and or people by means of demonic power.   The magician or sorcerer, Wycliffe says, seeks to alter circumstances by trying to compel a god, demon, or spirit to work for him; or by following a pattern of occult practices to bend psychic forces to his will. The Heb. word for sorcery, witchcraft and magic are all connected.   Although sorcery was widespread in the surrounding cultures, Israel was prohibited from allowing sorcerers, spiritists, mediums or the like in their midst (Ex. 22:18, Lev. 19:26, 31; Lev. 20:27; Deut. 18:10-14).  Simon's practices were punishable by death.  This indicates how far the people had slipped from obeying the Law.  Wycliffe also says that magic and sorcery, including horoscopes, Ouija boards and various card games, are not always merely superstition or trickery, but have a demonic reality behind them. 

Simon's sorcery had bewitched the people, causing them to lose their senses in amazement.   It is not known whether the people had gone to the point of ascribing deity to him but he himself claimed to be the great one or the great power.  Verse 10 indicates that the people believed that Simon operated in the power of God.  Because he had so bewitched them they took heed to him.

Though these people were mesmerized by Simon, when Philip came and preached to them they believed his teachings.  The term "the kingdom of God" here refers to the coming kingdom, the millennium reign of Christ.  The Samaritans also were waiting on the Messiah to return and again give the Jews reign over all of their enemies.  The message that Philip preached meant that the Samaritans would also become heirs of the Millennium by faith in Jesus, the Messiah.  As evidence of their faith, the Samaritans were baptized.  There is a contrast here to be drawn between Philip and Simon.  Both performed miracles, Simon by demonic power and Philip by divine power.  Simon boasted and welcomed fame and credit for himself, but Philip proclaimed Christ.  People were amazed at Simon's magic, but they were converted to Christ by Philips preaching.  Simon himself was converted, thus testifying that the miracles and signs which were done by Philip were greater than his magic. 

c.  Confirmation of the Ministry (8:14-17) 

Though many Christians left Jerusalem as a result of the persecution by Saul and others, the apostles remained there.  Hearing that the Samaritans had been converted, Peter and John were sent to investigate.  Peter and John, seeing that the Samaritans really had been converted to Christ, prayed that they might receive the baptism with the Holy Ghost.  This baptism is so that they might receive power, for they are already saved from their sins and baptized in water.  The fact that they were baptized in the name of Jesus means that they had transferred ownership of their lives over to Jesus.

The custom of laying on of hands was not new to either the Jews or the Samaritans.  In the Old Testament, one would lay hands on another to impart a blessing (Gen. 48:14-20).  The fact that the Samaritans received the Holy Ghost just as did the Jews validated the ministry of Philip both to Peter and John and the other apostles back in Jerusalem and to the Samaritans.  They were full fledged followers of Christ just as other Christians.  They were no longer to be viewed as second class citizens.  The coming of Peter and John, who received these Samaritan Christians into the body of Christ, bridged the years of separation that had been experienced by these distant relatives. 

d.  Attempt at Perversion (8:18-24) 

The laying on of hands was seen as a transference of certain qualities from one person to another.  Of importance in this action was the character of the person who laid on the hands.  When the apostles laid their hands on the people, Simon saw that they received the Holy Spirit.  There was a manifestation of the Spirit which Simon saw.  Simon, whom the people had followed and held in amazement, wanted this new power so that they people would again follow him and regard him highly because of his great powers.  He sought to buy this power.  Even today the word simony means the unworthy buying and selling of sacred offices and items.  Simon was not interested in having the spirit or the authority to lay on hands so that he could minister to others.  He was interested in the power and prestige it would bring to him.  Many today are not interested in being baptized with the Spirit so that they can minister for God, building up the Church of  Christ and tearing down the strongholds of the enemy.  They are more interested in the prestige associated with operating in the manifestations of the Spirit.  They see themselves, and are often perceived by others as being more spiritual than those who do not manifest certain gifts.  But operating in the gifts of the Spirit without manifesting the fruit of the Spirit will generate an unproductive ministry.  It will draw a large crowd for a while, but when the show is over the people go away unchanged.

Simon's heart was still self-centered as is many Christians.  His thoughts are still worldly.  He is seeking a means to manifest the same power in this new life that he showed in his past.  He is carnal minded (I Cor 3:1-3).  Peter urged Simon to repent of this wickedness of wanting to use the Spirit and His powers for Simon's own personal gain.  The gall of bitterness and bond of iniquity implies that Simon was facing a bitter struggle and attempts were being made to draw him back to his former life.  He had operated his magic through demonic powers and he was struggling with having to give up such powers and perhaps lose the fame and fortune they had brought him.  Simon realizing the truth of what Peter had said, requested that Peter pray for him that he be delivered victoriously. 

e.  The Promotion of the Work (8:25)

Peter and John were so convinced of God's working among the Samaritans that when they returned to Jerusalem they too began to preach the gospel to Samaritans in surrounding villages.  This shows a dramatic change in the apostles who initially believed that there was to be no interaction between the Jews and the Samaritans. 

2.  Ministry to the Ethiopian Eunuch (8:26-40) 

This passage of scripture is covered in 4 sections:  the command to go, the contact, the conversion and the consequences. 

a.  The Command to Go (8:26) 

After the revival in Samaria, Philip is told to go south towards the city of Gaza.  Ancient Gaza was destroyed in 93 B.C. and the city was rebuilt in 57 B.C. The new Gaza was a town about 3 miles from the Mediterranean Sea and the last town on the road into Egypt.  It was the entrance into the Wilderness of Shur. Old Gaza, called Desert Gaza  was a deserted town whose ruins lay near the now Greek cities of Askalon and New Gaza.  After such a great revival, the command to go to a deserted city along a little traveled road might have been a little surprising. 

b.  The Contact (8:27-30) 

Ethiopia here refers not to modern day Ethiopia, but to ancient Nubia, the region from Aswan in southern Egypt to Khartoum, Sudan.  The most commonly noted feature of Ethiopians in Jewish and Greco-Roman literature is their black skin.  The word translated Eunuch also means officer.  Usually it indicates an officer for the women's quarters in a king's court.  Usually these men were castrated.  Candace is not a proper name but a title born by the queen-mother, as Pharaoh was used of the king of Egypt.  Governmental power rested in the hands of Candace, for the royal son, worshipped as an offspring of the sun, was therefore above such mundane activities as ruling over a nation.  Rulership was then vested with the queen-mother.  It is believed that the queen referred to is Amanitere who ruled from A.D. 25 to 41.  As the queen's treasurer this man is a high and powerful official.  The eunuch had gone to Jerusalem to worship.  The eunuch was not of Jewish origin, but somewhere along the way he had been introduced to the Hebrew God, and had converted to Judaism.  If a non-Jew accepted Judaism and was circumcised he was called a proselyte.  If they did not get circumcised but continued to attend the Jewish synagogues and to read the Jewish scriptures, they were called God-fearers.  The Law prohibited eunuchs from entering the Lord's assembly (Deut. 23:1).  But later there is a prophesy that God will accept eunuchs who come to Him (Is. 56:3-5).

The eunuch’s wealth is revealed in describing him as traveling in a chariot.  In those days, most people walked.  The more well to do rode animals, but only the most well to do had chariots.  Those who could read in those days, customarily read aloud.  The eunuch was reading from the book of Isaiah.  The Spirit of God, knowing the readiness of the eunuch's heart, instructed Philip to join himself to the chariot.  It is the job of the Holy Spirit to draw man unto Christ (I Cor. 12:3).  Hearing the man read from the Prophet Isaiah, Philip asked if he understood what he was reading.  This simple question lead to one being introduced to Christ. 

c.  The Conversion (8:31-35) 

The portion of scripture the eunuch read from was Isaiah 53: 7-8.  The eunuch wanted to know if the prophet was speaking of himself or of someone else.  Philip used this as an opportunity to preach Christ to the man.  The scripture the eunuch is reading is associated with the trial and crucifixion of Christ.  The He in verse 32 refers to Jesus (John 1:29, I Pet. 1:19-20, Rev. 5:6-13, 7: 9-17, 14:1-10).

In verse 33, it was the custom among the Jews, when they were taking any criminal from judgment to execution, to call out and inquire whether there was any person who could appear in behalf of the character of the criminal or that could say anything in his favor.  In Christ's cast this inquiry was not made.  Dake's says that it is this injustice that is spoken of in verse 33.  Who will declare his generation implies, since his life was taken from the earth, who will declare his life and works.  The answer to this question of course is Christians or followers of Christ.  We have been called to share the good news of the life, work and ministry of Christ (2 Cor. 5:18-20).

Philip started the man right where he was and preached Jesus unto him.  It is important that we meet people on a level where they can comprehend what is going on (I Cor. 9:19-23). 

d.  The Consequences (8:36-40) 

Hearing Philip preach, the eunuch decided that he wanted to follow Christ.  This is evident by his request to be baptized.  Though the road to Gaza was more like desert terrain, there were some wadis along the way.  Wadis were dry creek beds that filled with water during the rainy season.  It was typically by both baptism and circumcision that a gentile entered the Jewish faith.  It was also understood that such baptism would be by immersion.  Old Testament and the ancient world inhabitants emphasized ceremonial washings to remove various kinds of impurity.  Judaism had developed these washings more fully by the time of Jesus and those wishing to return to God and seek His ways were baptized as a symbol of having turned from sin (Matt. 3:1-6).  There was much discussion in the early church as to whether gentiles were to be circumcised in order to be saved (Acts 15:1-2).   Although, castration sometimes involved only the testicles, this was not true of eunuchs from this region in this period.

At the eunuch's request to be baptized, Philip requested that he affirm his belief in Christ.  This was not simply a mental response.  Philip made it clear that such belief had to come from the heart.  The eunuch's response in conjunction with Philip's statement implies that the eunuch believed with all his heart that Jesus Christ was the son of God.  This confession of belief when it is truly believed brings about the new birth which opens the doors of Heaven to the believer (I John 5:1, John 3:3).  The eunuch's request to be baptized gives evidence of his desire to act on his belief (James 2:20-26).  However, though faith requires works as evidence, it is not the works that save us.  It was not the baptism that saved the eunuch but rather his confession of faith in Christ.  Baptism is simply a response to an action that has already occurred (I Peter 3:21).  To the early Christian, baptism symbolized three things.  1)   It symbolized cleansing.  As a man's body was cleansed by water, so his inner man had been cleansed by the forgiving grace of God through Christ.  2)  It marked a clean break, symbolizing the change from a life of sin to that of righteous living. 3)  It symbolized the real union with Christ that occurred at the new birth (Rom. 6:3-6, Eph. 4:20-24).

The first consequence then of Philip's evangelism was the eunuch's conversion.  The second was that the eunuch who was confused, went away rejoicing.  As Christian's we hold the key that will unlock the doors of joy for a confused world.  Tradition has it that this eunuch went home and evangelized Ethiopia.  This would be a third consequence. 

After baptizing the eunuch Philip was translated by the Spirit of the Lord to Azotus which was about 25 miles north of Gaza.  Leaving Azotus, Philip preached until he came to Caesarea which was about 50 miles north of Azotus.  Evidently, Philip settled down in Caesarea.  He is living there in Acts 21:8 which is believed to be about 20 years later. 

C.  The Message of Saul (Acts 9: 1-31) 

              This is the last major section under the topic The Witness in All Judea and Samaria.  Up to this point we have discussed the ministry of Stephen, where we were first introduced to Saul, and the ministry of Philip.  We were introduced to Saul in the end of chapter 7 and the beginning of chapter 8, where he was involved in the murder of Stephen and began a great persecution of the church.  In tonights portion of scripture we will see Saul the persecutor of the church become Paul the apostle of Jesus Christ to the Children of Israel and to the gentiles.  Pauls background and qualifications were suited for the work that God was calling him to do.  He knew the Jewish culture and language well (Acts 21:40).  He was trained and skilled in Jewish theology (Phil. 3:5, Gal. 1:13-14).  Because he was raised in Tarsus he was well acquainted with the Greek, culture and its philosophies (Acts 7:22-23).  He possessed all the privileges of a Roman citizen (Acts 16:37, Acts 22:23-29).  He had a secular trade and was capable of supporting himself (Acts 18:1-3).  What was missing in Saul's case was spiritual insight and understanding.

              This portion of scripture is discussed in two sections: 1) the conversion of Saul; and 2) the conflicts of Saul 

1.     The Conversion of Saul (Acts 9:1-19) 

Verses 1-2 - The fact that Saul is introduced as yet or still breathing out threats looks back at Acts 8:3-4.  Paul in his attack on the church had heard that some of the Christians had escaped to Damascus.  He hated the church so much that he went to the high priest and asked for a letter allowing him to go into the synagogues in Damascus and arrest all Christians.  Damascus, over 140 miles north of Jerusalem, was not under the jurisdiction of the rulers of Judea or Galilee, but the decree of the Sanhedrin was recognized where ever there were Jews.  Also, the fact that Saul asked to go into the synagogues indicates that at that time Christianity was still closely associated with Judaism. 

Verses 3-7 - Saul both saw and heard Jesus.  Though it does not clearly say that he visually saw Jesus here, in I Cor. 15:4-8 and I Cor. 9:1 he says that he did see him.  The light that he saw from heaven was obviously Jesus manifested in his glorified state (John 17:5).  In the Old Testament, people often fell to the ground when confronted with divine or angelic presence (Josh. 5:13-15; II Chron. 7:1-3).  This was a sign of reverence, worship and surrender. 

Notice that Jesus did not ask Saul why he was persecuting the church.  He asked “why do you persecute me”?  This shows the union of Christ with His church (I Cor. 12:27; Col 1. 1:18).  Persecuting His followers was the same as persecuting Christ; for we are members of His body and His representatives here in the earth.

Although the word Lord is sometimes interpreted sir, in verses 3-5 there is too much of a supernatural tone for Saul to use Lord as if talking to a mere human.  Even though Saul did not immediately recognize this to be Jesus, he did acknowledge this as a supernatural being.  This is evident by the fact that he fell on his face when confronted by the light.  In verse 5, the statement "it is hard for thee to kick against the pricks" is not found in earlier Greek manuscripts.  It was added here because when Paul is retelling the story in Act 26:12-15, he includes this statement.  A prick was a pointed stick used in driving oxen, or a cattle goad.  It was hard for the oxen to resist moving when proded by the goad.  Some believe that Saul was already wrestling with the rightness of the Christian doctrine and was resisting his own internal urges to investigate the matter further.  Others say that Saul had guilt feelings and was violating his own conscience in persecuting the believers.  But Paul says his persecution of the church was done in ignorance and unbelief (I Tim. 1:13).

Saul accepting that this was the resurrected Jesus asked for instruction.  Jesus told him to go into the city and wait for further instructions.

In verse 7 there is an apparent discrepancy with Acts 22:90.  According to Naves, the translation of Akouo (the Greek verb translated hear or hearing) depends on whether the object being heard is in the genitive case or the accusative case.  With the genitive case, the verb to hear means to hear a sound.  With the accusative case it means to hear with understanding.  The genitive case is employed in 9:7 and the accusative case is used in 22:9.  So the travelers with Saul heard the sound (9:7) but did not understand what Christ said (22:9).  They also saw the light (22:9), but could not see Christ in the light (9:7). 

Verses 8 - 9 - There is sharp contrast between the Saul in 9:1 and 9:8.  One moment he was storming up the road in a fury, determined to capture and imprison Christians.  By verse 8 he is being led about like a small child, blind and helpless.  In Damascus he remained blind, fasting and praying, awaiting the instructions promised him in verse 6. 

Verses 10 -16 - This particular Ananias is mentioned no where else in the scriptures except in Acts 22:12-16 where Paul in retelling this event describes Ananias as "a devout man according to the law, having a good report of all Jews in Damascus.  In a vision Ananias was told to go and find Saul at the house of Judas on a street called Straight.  One commentary says that Straight Street was one of two parallel streets that ran from the western to the eastern wall of Damascus.  Tarsus was in southern Cilicia and was about 400 miles north of Jerusalem.  Note that Ananias immediately knew the voice of Jesus and how precise Jesus was in His instructions to Ananias.  He told Him exactly where to go and what Saul was doing.  God can make His will clearly known to His servants.  The question becomes are we spending enough time with Him so that we will know His voice (John 10: 16, 27).  The vision given to Saul was also very clear.  He was told who would be coming and what would happen once Ananias came.

In verse 13 is the first place where Christians were called saints (Gk. hogiois) which means set apart ones.  From verse 14 one can see that the news of Saul's coming to Damascus to persecute Christians had preceded his arrival.  Ananias feared what Saul would do.  In verse 15, the Lord assured Ananias that it was ok for him to go and meet Saul; for Saul was to be the Lord's chosen vessel.  Saul was to become Paul, the apostle to the Gentiles (Rom. 11:13, Gal. 2:7-8, Eph. 3:8), and to kings and officials (Acts chapters 24, 25, and 26).  He also ministered to the people of Israel (Acts 13:2-5, Acts 14:1).  In verse 16 Jesus prophesies that Saul would incur many sufferings for His name sake or while acting as His representative.  The partial fulfillment of this prediction is seen in Saul's inventory of his sufferings (2 Cor. 11:23-27). 

Verses 17-19 - Brother was often used for fellow members of the same Greek association.  By calling Saul brother and placing his hands on him,  Ananias was associating Saul with the Christian community.  This man who once feared Saul, now acted towards him in love.  After turning to Jesus, Saul was filled with the Holy Ghost and baptized.  Having his spiritual needs met, Saul then turned to meet his physical needs.  His 3 day fast had left him hungry and weak.  He took food to strengthen himself. 

2.  The Conflicts of Saul (Acts 9:19b-31) 

This passage of scripture is covered in two sections 1) the preaching of Saul and 2) the conspiracies against Saul.  Before we actual break down these verses, clarity must be given to the sequence of these events.  This is Luke's account of what happened to Paul after his conversion.  Paul's own account is given in Gal. 1:15-24.  When these two passages are put together, the sequence is as follows: 10 Saul is converted on the Damascus Road; 2) he preaches in Damascus; 3) He goes away to Arabia; 4) he returns and preaches in Damascus; 5) he goes to Jerusalem; 6) he escapes from Jerusalem to Caesarea; 7) he returns to the regions of Syria and Cilicia; and 8) he returns to Tarsus.  The time period between when Saul first left Damascus and when he went to Jerusalem was three years.  It was during this three year period that Paul received his revelation, or the doctrines and principles which he later taught (Gal. 1:11-12).  He received it before going up to see the disciples in Jerusalem, so it had to be during the three year period prior to his ascent to Jerusalem.  The Damascus Road experience had brought about a change in Saul's life.  For this new life Paul saw that he needed to get alone with God.  He needed direction and instructions.  He needed strength, for he had seen first hand the hard life that Christians lived.  He went to God to find help him his new life. 

a.      The preaching of Saul (Acts 9: 19b - 22) 

Verses 19b – 20 - After a few days with the Christians at Damascus, Saul began to preach in the synagogues that Jesus is the Son of God.  This was an act of great courage on his part.  He had received letters from the Sanhedrin Council to go into the same synagogues and arrest all Christians.  It would have been much easier for Saul to begin his Christian life somewhere else; in a place where he was not known by others.  Oftentimes when we make big changes in our lives or desire to make drastic changes, we think of going away and making the changes.  It appears that it would be easier to make the change when we are around people who do not know what we were like before.  These people have no picture of what you are or were like and therefore they will not tend to force you into the same mold.  It would have been easier for Saul to begin his new life somewhere else.  But had he run away to somewhere else, the witness of God's miraculous change in his life probably would not have been seen or told.  Paul stays in Damascus to say "I am a changed man and I want those who knew me as the persecutor of the Christians to see the change". 

Verses 21-22 - Those that heard Saul preaching that Jesus was the Son of God were amazed.  The Greek word used here is existemi, which literally means they were beside themselves; they were struck out of their senses.  Here is this man who everyone knew was coming to Damascus to rid it of this new doctrine and here he stood preaching the doctrine which he came to destroy.  Saul used his training in the Jewish religion to prove that Jesus is the Christ.  The Jews which lived in Damascus were baffled and bewildered at this turn of events. 

b.      The conspiracies against Saul (9: 23-31) 

Verses 23-25 - Seeing the fruitful ministry of Saul and their inability to counteract him or debate with him, the Jews decided to murder him.  He was not even to get the benefit of a bogus such as the one Stephen had.  He was simply to be executed.  The Jews were not alone in this plot.  They had gained assistance from top Damascus officials (2 Cor. 11:32-33).  The officials had the gates watched day and night so that Paul would not escape the city.  Paul again shows courage here.  I am sure that he saw these angry faces as he preached in the synagogues.  He knew what had happened to Stephen and what he himself had intended to do to Christians.  Still he continued to preach.  The fact that they were ready to murder him gives witness to how effective his ministry was.  People generally do not persecute a man who is ineffective.  One writer stated" to suffer persecution is to be paid the greatest of compliments because it is the certain proof that men think that you really matter".

Ancient cities were walled cities.  The walls were often wide enough for a chariot to be driven around the top of them.  Houses were often built on or into the wall which had windows that opened to the outside of the wall.  One night using ropes and a basket Paul was let down from one of those windows and smuggled out of Damascus (Josh 2:15, I Sam. 19:12).  Saul came to Damascus to persecute the Christians and left being the persecuted one. 

Verses 26-28 - Saul had left Jerusalem an enemy of Christianity to persecute the church in Damascus.  When he came back to Jerusalem as a Christian and tried to join the other Christians they were afraid of him and did not believe that he was a Christian.  There was a lot of secrecy associated with being a Christian in those days.  Was this a trick of Saul's so that he might get a better picture of who was actually a Christian.  Was he gathering names for his persecution list?  These questions had to be in the minds of those believers who knew of his past hatred for Christians.  But Barnabas, whose name means son of encouragement, stood as a sponsor for Paul.  Why Barnabas knew of the conversion and preaching of Saul and Peter and James (Gal 1:18-19) did not know, is not explained.  This is at least three years after his conversion.  Maybe Barnabas in his travels had heard people talk of Saul's conversion and preaching.   We have no evidence to suggest that Barnabas was an eye witness to Saul's change of heart.  Yet Barnabas had enough confidence in him to stand as his sponsor.  Saul was there with the disciples in Jerusalem for about 15 days (Gal. 1:18). 

Verses 29-31 - Saul talked and debated with the Grecian Jews, thus continuing the work of Stephen (Acts 6:8-10).  Paul's preaching proved to be too much for them so they decided that he should be assassinated.  The disciples hearing of the plot to kill Saul, sent him off to Caesarea.  Caesarea, about 50 miles north west of Jerusalem, was a major port city on the Mediterranean Sea.  From there Paul traveled back to Tarsus, his home town, probably by sea. 

After this time the church experienced a rest period from persecution.  One might think that this rest period was associated with the conversion of Saul, but we must remember that this is at least three years later.  Dake's says that the chief reason for this rest was an edict that statues of the Roman emperor had to be placed in the temple at Jerusalem.  An army was sent to carry out this task and to destroy all Jews who stood in opposition.  This so occupied the Jews with their own persecution that they had no time to worry about the Christians.

Luke ended this section on the witness in all Judea and Samaria with a progress report on the spiritual and numerical growth of the church.