Acts of the Apostles

This incredibly detailed book is no doubt written by Luke, the companion of Paul. The two met together in Macedonia, and then Luke joined Paul’s company upon Paul’s arrival there. Luke was known as a physician (Col 4:14), which explains his eye for detail, just like the gospel written under his name, which he mentions as “The former treatise…” (1:1). His detail is seen in attempting to encompass “all that Jesus began both to do and teach” (1:1). Yet the beginning of the book of Acts is strikingly different than Luke’s gospel, which is because the main character(s) have shifted. Jesus is no longer walking the earth and now His disciples are carrying out the commission that they were given after His resurrection and before His ascension. Luke wastes no time in getting to them (1:8-11). The main characters of this book are then the apostles, to which the book is often rightfully titled, ‘The Acts of the Apostles’.

This book will begin in Jerusalem with 120 disciples (1:15), and expand to the uttermost with an innumerable number of disciples.

There are 3 distinct divisions in the book.

1) It begins with Jews in Jerusalem, Judea, and Samaria (2:14, 8:1-17).

2) Transitions to Gentiles via Peter and Cornelius (Acts 10). Peter ‘unlocked’ (Matt 16:18-20) the “door of the Gentiles” (which Paul would later swing wide open, 14:27).

3) And finally launches to the uttermost with Paul and Barnabas pursuing the Gentiles (Acts 13-15), finally ending in Rome.

OVERVIEW

Acts 1-7 - Begins with Jews in Jerusalem and Judea

Acts 8-9 - Revival In Samaria, Persecution

Acts 10-12 - Transition to Gentiles

Acts 13-14 - First Missions Journey from Antioch

Acts 15 - The Jerusalem Counsel

Acts 16-21 - Second and Third Missions Journey

Acts 21-26 - Paul’s Roman Imprisonment

Acts 27-28 - Paul’s Shipwreck and Arrival at Rome

ACTS 1

Luke’s apostolic narrative begins with proofs for Jesus’ presence on earth (1-3): “he shewed himself alive” (v3), “being seen of them fort days” (v3), and “being assembled together with them” (v4). Jesus gives His final commands to His disciples here (v5) and (v7-8). When asked about restoring the kingdom (v6) He leaves His return to earth a mystery and instead focuses on the great commission and pointing His disciples at the world, who He will soon empower with the Spirit to that work (v8). Then Jesus is taken up to heaven from Mt Olivet (v9-12). Upon returning to Jerusalem the disciples gathered together in a similar upper room fashion as Jesus had taught them prior to His departure. There they prayed, including the women in their group (v14). Only 120 joined them (v15), which is a large gathering for a room, but considering the multitudes that followed Jesus in 3.5 years of ministry, that isn’t a large number. While at prayer, Peter leadership the group and leads them to replace Judas, quoting from Psalm 69:25 and 109:8. Two men were selected, and qualifications were built. The biblical role of Apostle is done away with today because the requirements are impossible to fulfill:

1) “beginning from the baptism of John” – with Jesus from the start

2) “unto that same day he was taken up – continued with him after resurrection

None of us alive today can meet these qualifiers. If we could add one more from verse 2 of this chapter, we would conclude that one must have also been personally selected by Jesus during His earthly ministry, “unto the apostles whom he had chosen” (v2). We can note the absence of the Holy Spirit in this chapter, because they cast lots to decide the matter (v26, Prov 16:33). We do not see this activity again once the “Spirit of truth” is come.

ACTS 2

Acts 2 begins with ‘Pentecost’, in which the Holy Spirit, the Comforter, had finally come to indwell the disciples. He was described as “cloven tongues like as of fire” (v3) with “a sound from heaven as of a rushing mighty wind” (v2). He empowers the disciples to witness to the multitudes thought the speaking of multiple languages at once. “other tongues (v4). This is NOT a ‘prayer language’ or an ‘unknown tongue’. These were real languages identified in verses 8-11. This gets the attention of the crowd, to which Peter stands up to preach an impromptu sermon (v14-36). In that sermon he makes a few points:

1) This miracle of tongues is biblical (v14-21)

2) You killed Jesus and God raised Him from the dead (v22-36)

The quote from Joel 2 is partially fulfilled at Pentecost, with the rest to be fulfilled in the tribulation and 2nd advent. No mention is made at Pentecost of the events in v19-20, they are prophetic. Peter also quotes from David and the Psalms to make his point, to which he ultimately places blame on Israel for crucifying Jesus (v36).

This sermon has a wonderful response to which the audience asks how to respond (v37). Peter gives specific instructions in v38. We must be careful here, not to insert Gentile church age salvation into this moment. If we do not get this moment right, we will require baptism for salvation and receipt of the Holy Spirit. The instruction of verse 38 is 100% Jewish in nature. They had to first accept John’s Baptism, agreeing that John was forerunner to Christ (Elias had come), and then they could be saved. Church age salvation makes no mention of baptism (Eph 2:8-9, Romans 10:9-10), though it is important (Matt 28:19-20). Those that respond at Pentecost take up community together in fellowship, doctrine, prayer, and meals (v42). This is NOT a recipe for ‘house church’ or communism, it is unique in its application to first century Jewish believers, but it is a great model for a blend of teaching, prayer, and community. This church gather “daily” (v46), and resulted in multiplication (v47). If we can get the gospel right, with good doctrine and fellowship, the Lord will bless the house.

ACTS 3

While in pursuit of prayer (v1), Peter and John come across a lame man that was begging. Peter healed the man without touching him (v6)! Something modern day charismatics are not doing in their false miracles. It also appears that it was Peter’s faith in Jesus that healed the man, not his own faith (v16), as he was “expecting to receive something of them” (v5). This healing was NOT an intended plan or part of a ‘healing service’, yet it filled Jerusalem with wonder (v9-10), and caused a crowd to draw together, to which Peter began preaching and quickly displaced the glory from himself to Jesus. Peter’s impromptu sermon (v11-26) immediately pointed to Jesus, referring his Jewish audience to recent history of his crucifixion (v13), and ultimately sticking THEM (Israel) with the blame… “whom ye delivered” (v13)… “but ye denied the Holy One” (v14). He takes it easy on them and says it was done “in ignorance” (v17), but sin in ignorance is still sin!! So he commands them to REPENT (v19) of crucifying the Messiah. Peter quotes from Deut 18:15 (v22) and points Israel to Jesus as the prophet they have been expecting since Moses (that is Jesus). Jesus came “unto you first”, as it was necessary for Jesus to begin with His people (Matt 15:24) and the Jews ought to receive their Messiah before the rest of the world (Rom 2:9). Peter concludes with faith in Jesus “turning every one of you from his iniquities” (v26). As was consistent in his message, they were called to “be converted” (v19), to which their “sins may be blotted out”. That opportunity is presently afforded to Israel in this chapter, but it is also presently afforded to us today by accepting the same – that Jesus is the Messiah, and took away the sins of the world. Faith in Him will save you and cleanse you from all sin.

ACTS 4

Immediately upon the powerful sermon of chapter 3 the apostles run into conflict with the religious leaders of their day. The Sadducees were “grieved” that the apostles preached Christ and apprehended them (v1-3), yet their preaching was still powerful as many believed (v4). We must be faithful to preach the gospel even if we never see the results. The religious leaders took counsel together and gathered the apostles for questioning (v5-7), to which they quickly gave God all the glory and pointed back to the gospel again. These were bold men! They continued to preach a controversial message to the very people that had imprisoned them for it! They even stuck the blame on this Jewish counsel, “whom ye crucified” (v10) and called them to believe in Jesus (v12). Verse 12 is an incredibly powerful verse that every Christian should have memorized! Jesus is the only way to the Father (John 14:6).

The apostles were recognized by the Jews as men that “had been with Jesus” (v13) and “they could say nothing against” (v14) the miraculous healing that occurred in the previous chapter, so they let them go and commanded them not to preach in Jesus name any longer (v16-18). This did not bode well with the disciples for they had orders from a higher-ranking officer than these petty and powerless Jewish Jesus rejecters. They remembered well Jesus’ command to go and preach (Matt 28:19-20, Mark 16:15), and His warning that many would reject (Matt 10:24-25, John 16:1-2). After this, the disciples respond with back to the church and then pray to God with thanksgiving and asking for boldness (v23-31). Perhaps much of our evangelistic efforts are fruitless because we are not willing to risk life and limb for the gospel, we do not count it great joy when we get to represent Jesus so well, or we neglect prayer for boldness. We would do well to pray away the temptation to back down at difficult times.

Finally, there is an incredible response to the church. It would seem that persecution amplifies the church’s unity, as they were of “one soul” and allowed their means to be surrendered and given out in “distribution” (35) to others in need. Barnabas, who will later become Saul’s companion is found in verse 36, sells some land and is a faithful member of the Jerusalem church (v36-37). He goes on to have an incredible ministry, which perhaps the Lord blessed from his beginning here in sacrifice.

ACTS 5

In this chapter we see some difficult stuff. 2 early Christians die, not from persecution, but from their own selfishness, and the apostles are imprisoned and beaten. There is a great contrast here. You can be ‘sold out’ or you can be a ‘sellout’.

Ananias and Sapphira are killed for ‘lying unto the Holy Ghost’ (v3). They were, however, not killed by force, the Lord is responsible for taking their life. It would seem that it wasn’t Peter’s intention to see Ananias give up the ghost (v4-5), but he gets the idea from the Lord when it comes to confronting Sapphira (v9). Reading this today we are likely appalled at the abrupt nature in which these folks died, but there is a practical lesson here and a doctrinal one. 1) Satan can work in your heart in such a way that it is 100% opposite to God’s plan for your life. Don’t take the bait in holding back what is rightfully the Lord’s 2) The indwelling of the Holy Ghost was a new concept (we are only a few chapters from His coming), so the Lord is setting the principle that the Holy Spirit is GOD, “Christ in you” (Col 1:27), He is not just some mystical force. These Christians died as examples to the rest of us. Surely not every person that has lied to the Lord drops dead immediately.

The apostles continue on in boldness with preaching and healing (v12-15) until they were imprisoned again (17-18), then they were miraculously released from prison by an angel (v19). Immediately upon release they are commanded to preach again in the temple, to which they obey (v20-25). While preaching, they are interrupted by their captors and brought back into questioning, yet with more subtlety so as not to start a riot (v26). The religious leaders command the apostles not to “teach in this name” (v28), yet they do not back down with the famous line “We ought to obey God rather than men” (v29). The time may sure well come for us if we had such boldness to preach as we ought!

After a discourse from Paul’s rabbi instructor Gamaliel (Acts 22:3), and a swift beating, the apostles are set free and charged not to “speak in the name of Jesus” (v40) and released. Their suffering was turned to joy as they “were counted worthy to suffer shame for his name” (v41). After a second imprisonment, and high-profile political attention, the apostles did not back down. They continued “to teach and preach Jesus Christ” (v42). We ought not to let rejection discourage us, but rather use it as fuel!

ACTS 6

The ministry in Jerusalem is growing. It started with 120 (1:15), grew to the thousands (2:41), added more daily (2:47), grew to 5,000 (4:4), and even more were added after that (5:14). Seen here in Acts 6:1, the church has “multiplied! This is no small church. As such, it began to have some practical and logistical issues as it concerned the distribution of food and resources. As things grow we need more leaders and must delegate responsibility. The apostles had specific commands from the Lord to be about the ministry of prayer and the word of God (v2), so they appoint the church to discover leaders that they could appoint to “this business” (v3). These men would become the world’s first deacons (1 Tim 3:8-13), whom would steward the goods and the needs while the apostles preached. Through the wise delegation of ministry to these men, the church grew even more (v7)! We often think that ‘giving away’ ministry will hinder our growth, but if it is done well, it will actually increase it.

These newly appointed deacons were not just ordinary men. They were “full of faith and of the Holy Ghost” (v5), which means that they were capable men – not just servants. This is evidenced by Stephen’s clash with “certain of the synagogue” (v9). Stephen preached to these men and overwhelmed them with his wisdom and power in the Holy Spirit (v10). Paul says deacons “purchase to themselves a good degree, and great boldness in the faith” (1 Tim 3:13), so while they need to orchestrate ministry while the pastors preach and lead, they are also able to leverage their own role as a deacon to preach the gospel and contend for the faith. In fact, you wouldn’t want to appoint deacons without having such a testimony in the first place!

ACTS 7

This chapters is one of the greatest sermons preached in all of the bible. It is comprehensively Jewish, as it both represents a Jewish audience, is filled with Jewish historical content, and is positioned in the book of Acts at a time of primarily Jewish ministry in Jerusalem and the area round about. Stephen, who preached this sermon both under the inspiration of the Holy Spirit, and extemporaneously to a mob of angry opponents, masterfully recaps Israel’s history and brings his audience to an abrupt recognition of their error, which ends in his death. We may never live to see the fruit of some of the most wonderful sermons or gospel presentations we have preached. Stephen died shortly thereafter, but no doubt it was powerful in the live of at least one bystander, Saul who would become Paul (8:1). It likely lead to his conviction, as he ‘kicked against the pricks ‘(9:5) of his conscience, persecuting Christians as a Pharisee. Don’t give up on your content. What you’ve preached has only just begun when it has left your mouth. Heaven will reveal the handiwork of how the Holy Spirit weaved it all together to make all things work together for good (Rom 8:28).

The most important part of a sermon or gospel presentation is leading people to a decision. That is the goal of all preaching! Stephen preaches from v2-29 before he finally questions his audience. He seems to have ended the dissertation early, as he only made it from Abraham to the Solomon’s temple (v48). Perhaps he recognized he was getting cut off by his audience or perhaps he was making a connection to their historic place of worship and the rejection of the One greater than the temple that came (Matt 12:6). Either way his ends, barely making it to Jesus in the last few lines of his speech. In verse 52 he finally reaches his point, “the Just One; of whom ye have been now the betrayers and murderers”. Once again, Israel’s leaders are held responsible for crucifying Jesus, just as Peter had preached (5:28) and they said with their own mouths (Matt 27:25) 

A convicted conscience without repentance and obedience to the Holy Spirit, however, is a monstrous thing! It’s power is belligerent, as we see the audience “cut to the heart” and “gnashed on him with their teeth” (v54). They clearly rejected the message as Stephen said they would (51). It seems likely that Stephen knew his death was coming, as he was focused on heaven and caught a glimpse of Jesus “standing on the right hand of God” (v56). This is the only way that we will be able to survive dying for our faith. If we do not have a real, living faith in Jesus Christ, and our affections set “on things above” (Col 3:2) then we may try to cower from our most trying moments. Stephen was “faithful unto death” (Rev 2:10), as so many early Christians were. It would seem there is a special grace to martyrs, as he is said to ‘fall asleep’ at his death (v60). No doubt sleep is a metaphor for death, as all believers will raise again to new life, but perhaps he was comforted supernaturally or tranquilized in some way? May God give us the strength to respond in faith if we get the privilege of laying our life down for Him, as He has done for us.

ACTS 8

Saul enters the scripture in a bloody scene, “consenting” to the death of Stephen and being accomplice to his murder (1-2). His appearance is that of an adversary, the bible reserving the word “havock” for his assault on Christians. Webster puts it as ‘devastation; wide and general destruction’. What a word! And how scary it would have been to hear that he was growing in his pursuit of believers. Prison would at least be better than death (v3). He will continue his devastation in chapter 9.

At the very least, the Lord would use all things for good and spread believers all over the place because of Saul’s persecution (v4). They were “scattered abroad” and “went every where preaching the word”. As our faith is encroached upon by our the adversaries of the world, the flesh, and the devil, the Lord will use it further to take us to places that we would not otherwise go. It is in persecution and “havock” that we are best positioned to advance into new seasons and locations, so long as we go “preaching the word”. Do not retreat! Use the fire stimulus of the trial to propel you headlong into gospel opportunities within new open doors. Philip will be a great example of that for us!

Philip (another death like Stephen, 6:5) enters the scene and highlights chapter 8. No we see the gospel head to Samaria, just as Jesus intended (Acts 1:8). Philip is the only person in the bible known as “the evangelist” (21:8), so he represents for us a great example of using spiritual gift, and what evangelism is for the rest of us that are more obedient to “the word” than gifted at it (2 Tim 4:5). Evangelism begins with preaching! We cannot settle for anything less, otherwise it is simply not congruent with scripture. Philip went to Samaria and “preached Christ unto them” (v5). The Greek word used for “preached” here is ‘kēryssō’, which is to herald, publish, or proclaim openly. If we have evangelists in our church, we ought to let them have some freedom to do unorthodox things, like street preaching. Do not squash the power in their gift because of your uncomfortability with it!

The response in Samaria is a success as people “believed Philip preaching the things  concerning the kingdom of God, and the name of Jesus Christ” (v12). Praise the Lord! That’s what every evangelist wants, fruit! And obedient fruit at that, which will be baptized. Note here that ‘signs and wonders’ in the early church always validate the preaching of the gospel, they are not an end to themselves. Of course though where there is fruit and God is at work, so is the counterfeit adversary and false convert ‘Simon the sorcerer’ (v9, 13). We ought not let people have any part in the ministry until their heart is right, lest they seek power or gain for themselves (18-24).

After Samaria, Philip is led by the “angel of the Lord” (v26) to Gaza where he will meet another open man and share the gospel, to aid him in his conversion. He did not have a ‘bible’ at the time, and miracles were still being done, so it is a bit unorthodox for how we would make decisions today, yet we still see the Holy Spirit at work in the matter, to whose voice the evangelist must be quick to obey (v29, 39). The conversion of this Ethiopian man is perhaps the clearest place in all of scripture that we get the order of believer’s baptism, and is a wonderful proof for straightening out the many errors in baptism. First the eunuch has a heart posture to hear (v31), he hears the truth of the gospel (v35, Eph 1:13), and chooses to believe it for himself (v37), and is then lead “down both into the water” to be baptized via immersion (v38). Immediately after this exchange we see the elusive nature of the evangelist revealed, as Philip is “Caught away” by the “Spirit of the Lord” (39), and found only 1 verse later continuing to preach the gospel “in all the cities, till he came to (Caesarea) (v40). It would seem from Acts 21:8 that Philip settled down there with a family, so it is reasonable that the gift of evangelism can be used in short bursts or seasons of pioneering, but has the freedom to rest, settle, and provide for a family.

ACTS 9

Saul’s persecution against the church has grown to where he is now, “breathing out threatenings and slaughter against the disciples” (v1). His thirst for oppression whereby he called himself a “persecutor” (1 Tim 1:13) had grown outside of Jerusalem. Now on the hunt for Christians in Damascus (v3), he will experience the greatest life changing moment of his life – meeting the Lord (v4-6). Saul’s conversion to Christianity was a radical one, and not one that we can necessarily reproduce, but we can learn from it. He heard from the Lord (v4), had internal conviction of the Spirit (v5), and responding in “trembling”, calling Jesus “Lord” (v6). Yet he still wasn’t ‘saved’ in the sense of the word that we use today, as the Lord needed to use another man, Ananias (v10), to lay hands on him and pray for him to receive the Holy Spirit (v17). Immediately after these events, and upon the return of his vision, Saul was baptized in water (v18).

New converts often get excited about their faith and forgiveness and Saul is no exception. He immediately began preaching “Christ in the synagogues” (v20), to the amazement of the people around him (v21). His conversion was so radical that the persecuted Christians around him feared to trust him, thinking it may have been a manipulation (v21-26). He would no begin to experience the other side of the havock and threatenings, as the Jews immediately attempt to kill him for converting (v23). This is where Paul learns his famous words, “I have suffered the loss of all things” (Phil 3:8). It was no longer possible for him to go back. With Saul’s conversion, the churches in the area are at rest (v31). Praise God for times of peace!

Peter comes back on the scene here, traveling outside of Jerusalem. He heals Aeneas (v33) in Lydda and turned many people to the Lord (v34). Then word is given from those at Joppa of a “certain disciple named Tabitha” (v36), who fell sick and died (v37). They begged Peter to visit and by the time of his arrival she was already dead, but Peter here is about to perform an amazing miracle, raising the dead! (v40). The Lord has a way of bringing beauty form ashes (Isa 61:3), but we often have to pass through death first. This miracle was both credible and publicly know, as it is proven by the response that “many believed in the Lord” (v43). Again, signs and wonders always point to the gospel and salvation, they are not a means to an end themselves.

ACTS 10

Here begins a critical transition of the book of Acts. Throughout these next few chapters, God will draw the Gentiles in the church and starting with Acts 13, Gentile ministry will become the predominant narrative the book follows. This is Jesus command in 1:8 unfolding.

Here we are introduced to a new character Cornelius, a Gentile, more specifically a Roman of the “Italian band” (v1). He is spoken highly of as fearing God, giving alms, and friendly to the Jews (v2). God speaks to him in a vision through and Angel telling him to “send men to Joppa, and call for one Simon” (v5), which is Peter. As Cornelius was a God-fearing man, he immediately sent from his own personal resources (v8) to retrieve Peter. As these sent men approached where Peter was staying, they are right on time, as God had shared with Peter of their coming and confirmed to go with them, “doubting nothing” (v20, 11:12).

Prior to the company’s arrival, Peter had just received a vision on the rooftop in which God shared that He had ‘cleansed’ the Gentiles (v15), that they could be saved too. Although the Lord used dietary restrictions in the vision, food items were not the primary understanding. They were an illustration that things which were previously unallowed, we now being made available because of the gospel. We know clearly that this is in reference to the Gentiles as Peter explains, “God hath shewed me that I should not call any man common or unclean” (v28). Here God is using both Peter and Cornelius to open what would later be called “the door of faith unto the Gentiles” (14:27).

Although the Gentiles are being brought into salvation, they are not universally saved. They must still hear and believe the gospel, as is identified with Cornelius. He feared God, which opened him up to receiving more truth. Peter says that “in every nation he that feareth him, and worketh righteousness, is accepted with him” (v35), but there is only ONE WAY to salvation, they do not have another way to God. We know this as Peter explains in verse 43, “whosoever believeth in him shall receive remission of sins”. The gospel is STILL necessary for salvation in all places and all people in the world.

The Holy Ghost being poured out on the Gentiles was a sign to the Jews (1 Cor 1:22, 14:22) that Gentiles could be saved just as they are. There is no other instance in the bible where people received the Holy Ghost and spoke in tongues in this same manner, “While Peter yet spake these words, the Holy Ghost fell on all them which heard the word” (v44). Tongues were a validating sign to the Jews. Here are 3 different ways that the Spirit comes upon people and they speak in tongues in the book of Acts:

• The apostles received the Spirit and spoke in Tongues on Pentecost (Acts 2:4). This was a witness to Israel, and many were saved. Here God miraculously poured out His Spirit on them. There was no response to preaching.

• Cornelius and the Gentiles spoke in tongues after hearing Peter (10:44-46). This was a transition to the Gentiles, to which the Jews acknowledged (11:18). Here the Spirit comes after or while Peter is preaching unto them.

• Disciples in Ephesus spoke in tongues after Paul laid hands on them (19:6). This was validation that John’s baptism wasn’t enough for salvation, we still need the gospel. Here the Holy Ghost comes through the laying on of hands, this is unique.

All three of these instances have different purposes and results. It would be foolish to attempt to replicate any of them because 1) we do not receive the Spirit the same way as at Pentecost, 2) we do not receive the Spirit from preaching 3) we do not receive the Spirit from the laying on of hands. We receive the Spirit of God the moment that we hear and believe the gospel, calling on Christ to save us (Eph 1:13, Rom 8:9).

ACTS 11

Peter returns to Jerusalem after his time abroad in Joppa and Caesarea and receives great criticism from the Jews, as he explains his happenings with them (v2-4). He gives a report of the vision God gave him and shares hos the Gentiles received salvation just as they did. Just to affirm again that Cornelius was not saved through fearing God or giving alms, Peter includes in verse 14 that Cornelius needed to be SAVED. All persons must hear the gospel to be saved. Gentiles and those afar off that do not know Jesus can fear God and effectively open the door for more revelation, to which God will send a messenger so that they can hear the gospel to be saved (Rom 10:14). We ought to simply trust the Lord with divine circumstances and open doors to locate seeking men and women.

Verse 19 begins a sequence of events that seems disconnected from the previous happenings. Those that were “scattered abroad upon the persecution” (v19), went about new areas “preaching the word to none but unto the Jews only”. With no telephone or text messaging, the scattered believers abroad did not have knowledge of the door to the Gentiles being opened, yet the Lord still validated this in alternative ways, as they eventually preached to the “Grecians the Lord Jesus” (v20), and “a great number believed (v21). Even if we don’t fully understand all things the Holy Spirit is still at work validating His purposes.

The Gentile response in Antioch solicited a response from Jerusalem, to which they “sent for Barnabas, that he should go as far as Antioch” (v22). Upon arrival in Antioch, Barnabas was greatly pleased to see the “grace of God”  and “exhorted them all” (v23). Immediately after it would seem that Barnabas knew he would need help establishing the believers in Antioch so he seeks for Saul in Tarsus, whom he must have favored from his previous interactions (Acts 9:27). Barnabas, being “full of the Holy Ghost” tended to take young men under his wing in ministry, as he did later with John Mark (Acts 15:39). We ought not to be giving up on people and give young ministers a chance. It is likely Saul was sitting on the bench in Tarsus for 5 years before he was brough into a serious ministry role 

Through the labor of unnamed men Antioch is planted (v20), but through the labor of Barnabas and Saul it had grown into a bastion of faith and within a few chapters it would become the premiere Gentile ministry to which generations of Christians and missionaries have studied to reproduce. A connection is formed between the church in Antioch and the church in Jerusalem through a famine and the sharing of goods (v27-29). In the Jerusalem church we see the distribution of resources within (Acts 2:42-47), now we see the distribution of resources from church to church. These resources are delivered to Jerusalem by Barnabas and Saul, which were sent “to the elders” (v30). Many think pastors ought not to have their hands in the finances because of the failure of men throughout history, but the bible gives precedent to leaders having knowledge and authority over resources. If you pastor doesn’t know how the finances are going, he is likely a poor steward.

ACTS 12

This chapter is a bit of an intermission between the Gentile transition of 10-11, and the launching of world missions from Antioch after it. Herod Agrippa was now ‘king’ over Israel and was unfriendly to Christians as was his father, killing James [son of Zebedee, Matt 10:2] (v2) and intending to kill Peter (v3, 6). Here we see the contrast of two men awaiting death, and only 1 is spared. It is humbling to consider why God saves some from death and not others. Historically speaking, we believe that all of the apostles were martyred in some way, so it was only a matter of time that they will all lay their lives down for the Lord, yet Peter is saved and not James. While the Lord will have the final word on the matter, it is likely that the church’s incessant prayers had something to do with it (v5), for they were doing what Jesus had instructed, “that men ought always to pray, and not to faint” (Luke 18:1).

Peter’s escape from prison is quite marvelous. He is not desperately plotting an escape, but waits on the Lord. God miraculously delivers him through angelic intervention, breaking him out of the jail (v7-9). This is the second time Peter had been broken out of jail from an angel (5:18-20)! Upon arrival back to the saints, there is disbelief (v12-16). Peter gives word to James, the brother of Jesus and leader of the Jerusalem church (15:13, 1 Cor 15:7), that all is well (v17), and his captors are executed in his stead because he let their prisoners escape - a common practice in their day (v19, 16:27). Note how Herod’s men are executed – God saves His people and allows the heathen to self-destruct. Opposing the Lord, His will, and His people, will bring about consequences and God doesn’t apologize. Do not be upset if the Lord delivers you and punishes the wicked in your stead (Prov 11:8).

Herod also gets his due, as he is cast down from his throne for blasphemy (v20-23), neglecting to give the Lord glory for his position. God will deal with leaders, to set them up and tear them down based on how they respond to Him and work for His purposes (Psalm 75:7, Prov 21:1). Persecution, as always, expands the church (v24), as the word of God and fame of these miraculous circumstances spread all over.

This chapter ends with Barnabas and Saul’s departure from Jerusalem, which they went to deliver resources for the famine, and will end the back in Antioch where they will minister until their sending (v25). John Mark is seen here with them as a helper in their ministry before hitting the mission field. We can see Barnabas’s heart here, as he is bringing young men along with him on the journey. We should also note that Saul and Barnabas “fulfilled their ministry” to Jerusalem before they will eventually be sent in chapter 13. Those that will “Go” (Matt 28:19), must be experienced and equipped before hands are laid on them for independent ministry (1 Tim 5:22).

ACTS 13

Beginning in Antioch, we see a healthy church thriving in leadership and responsiveness to the Spirit. There are 5 men named as “prophets and teachers” (v1), which shows us that a plurality of pastors is wise. If we want to multiply the ministry, we must have people to send! The commission of Barnabas and Saul was the Holy Spirit’s idea (v4), but the church and elders agreed and laid their hands on them in solidarity. They had been set apart “for the work whereunto I have called them” (v2). This is how pastors should be trained and ordained, at a local church, perhaps even on staff, and then sent from that local body. There is no mention of bible schools, degrees, or parachurch organizations in the process.

Upon their sending, the apostles immediately begin preaching (v5). They head to Cyprus, then Pamphylia, then Pisidia and Lycaonia before eventually returning back to Antioch after a job well done (14:21).

It seems near immediately that they are faced with Satanic opposition in Paphos (v6), where the preach and Paul blinds Elymas the sorcerer (v8-11), Sergius Paulus converts (v12), being the only named convert of this journey. Upon Paul’s performance of the miraculous, His name is changed, and he takes charge of this missions journey - Barnabas originally being the leader sent form Antioch (v2). Paul’s new direction sets the team on a course to Galatia, beginning with Perga and Antioch in Pisidia.

In Antioch Paul preaches an absolutely smashing sermon to the Jews, which is one of the most ornate of the New Testament (v15-41). It is well worth the study, being clearly Jewish in its flavor as it most exclusively deals with Israel’s history and then brilliantly transitions to John the Baptist and ultimately Jesus’s death, burial, and resurrection for the “forgiveness of sins” (v38). Though the Jews in Jerusalem had rejected the gospel, this is the first time that the Jews of the diaspora (spread about the Roman empire) were hearing the news for themselves, being given a fresh opportunity to hear and believe that Jesus is the Christ.

The response to this sermon is unexpected, the Gentiles are more interested than the Jews (v42-44)! Though many Jews did believe. But when God is at work, so is His adversary, and Satan often uses men to come against the mission. The Jews in Pisidian Antioch ‘contracted and blasphemed’ (v45) the work of the apostles, and having stirred up the people in the region, “expelled them out of their coasts” (v50). When a door is closed in ministry, we need not be upset but rather ‘shake the dust off our feet’ (v51) and move on to preach somewhere else.

ACTS 14

Upon arrival at Iconium, the apostles preach in the synagogue, perhaps even the same sermon as was preached in Pisidian Antioch (v1). People believed and were saved, but as such is the pattern of Satan and wicked men, adversaries immediately arise (v2). Still adversity to the gospel does NOT mean a closed door, but is in fact the opposite (1 Cor 16:9). If we are truly about the Lord’s work, we may experience moments of peace and prosperity in ministry, to which we pray (1 Tim 2:1-2), but we are also guaranteed that it won’t last and that it won’t always be easy (2 Tim 3:12). So the apostles remained in Iconium “long time” (v3) until they were forced to leave because of their safety (v5). When is it time to leave? Not when it is hard, but definitely when it is dangerous. We don’t have to stand by and knowingly be stoned to death and be a martyr on purpose. If martyrdom happens so be it, but if we are “ware of it” (v6), we have the liberty to flee!

At Lystra and Derbe the apostles change absolutely nothing about their strategy! I love verse 7, “and there they preached the gospel”. What a wonderful verse. The adversity and death threats they faced did nothing to discourage them from preaching the gospel in new open doors. While in Lystra, they heal a lame man (v8-10), to which their fame arises. We get the sense that the apostles have drifted further out of advanced civilization and have found the pagans, which try to worship them (v11-13). There is no synagogue preaching here (v14-18). The Lord give us wisdom to the extent of our boundaries. The apostles reject any notion of notoriety, unlike many false prophets of the charismatic movement and prosperity gospel of today

The same crowd that wanted to worship them, having been offended at their rejection, now turned against them. The arrival of the Jews from previous cities that Paul preached in, stirred up the crowd and finally quenched their first for blood by stoning Paul seemingly to death (v18-20). Paul seems to recognize that he is at the end of his journey, as he begins from this point to circle back to the places he preached in to ‘confirm the souls of the disciples’ (v22). They appoint elders in the new congregations of believers by laying hands on those men and commissioning them to the Lord (v23). Here we see local church autonomy and authority, to which Paul will give much responsibility in his absence.

Upon returning to Antioch, the apostles give a report to the church on how God had indeed “opened the door of  faith unto the gentiles” (v27). They took an extended rest from their journey (v28). Of all people that could say they’ve been ‘hurt’ in church or ministry, Paul and Barnabas were still found faithful in their local church upon arrival back home, though they had suffered greatly on their journey. We ought to learn from these men, to keep pushing ahead in the mission, and refreshing ourselves with the disciples in our local, sending church (v28).

ACTS 15

This chapter is a parenthesis between the return of Paul and Barnabas to Antioch from their first missionary journey, and their launching out again to check on the churches they planted to “see how they do” (v36) on their second missionary journey. Here the apostles land in Jerusalem to settle a doctrinal issue. It is commonly called, ‘the Jerusalem counsel’, because they come to terms together and then deliver that information to the churches that scattered abroad.

We begin in verses 1-2 with a problem. Some visitors of the Jerusalem church had come to Antioch and caused a doctrinal controversy concerning the Gentiles keeping the law, specifically circumcision. They introduced a ‘works based’ gospel, “Except ye must be circumcised… ye cannot be saved” (v1). This is affront to the gospel of grace. Gentiles had previously been saved by grace alone, not of works (11:14-16, 2-21, 13:12, Eph 2:8-9). Paul and Barnabas head to Jerusalem themselves to discover the cause. A good pastor or shepherd must always  protect the flock from false doctrine, especially in salvation!

In Jerusalem Peter gives his account of Gentiles being saved by grace through his ministry in Acts 10, concluding with a wonderful statement in verse 11. Then Paul and Barnabas give account of their work amongst the Gentiles (see Acts chapters 13-14). “And after they had held their peace, James answered…” (v13). It would seem that James had become the leader of the Jerusalem church as he gives the final word to which satisfies everyone’s concern (v22). Between Peter, Paul, and James, three witnesses agreed upon (Deut 17:6, 2 Cor 13:1) ‘not troubling the Gentiles (v19), and giving them a simple ‘bible’ (v20). Scripture was limited and the New Testament had not written at this time, therefore their conclusion was simple – don’t mess with grace-based salvation and don’t turn Gentiles into Jews.

Upon this conclusion, a letter is written to the church in Antioch and surrounding areas (v23) and delivered to them by Paul Barnabas, Silas, and other “chief men among the brethren” (v22). Jerusalem graciously took responsibility for their error (v24) and commended the delegation as those that would straighten everything out (v25-27), ultimately landing on their simple terms for Gentile Christians post salvation (v29). Stay pure.

After settling the matter in Antioch, Paul and Barnabas spend significant time in Antioch (v35) before finally deciding to “visit our brethren in every city where we have preached” (v36) to begin what will be called their second missionary journey. Sharp contention arises over selecting the team (v39), as Barnabas desires to take the deserter from their first journey, John Mark, and Paul sternly declines. These two wonderful and powerful men cannot come to agreeable terms about their colabourers, so they part ways (v40). Was it wrong? Probably not. Was it awkward? Definitely. Barnabas was built for “consolation” (4:36), so he was the right man for the job to restore John Mark after failure. Paul’s ministry was still going to be pioneering so it is likely John would not make it again anyways. We must soberly assess our ministry teams and be willing to deal with matters concerning a failure in faithfulness.

ACTS 16

Paul begins his second journey, which will include visits to previously planted churches, but also expand Christianity further west into Macedonia, Greece, Corinth, etc. He immediately returns to the hardest place of ministry he has had so far, “Derbe and Lystra” (v1), where he was stoned almost to death (14:19). We ought not avoid the hard things, for it is where we will find God’s blessings – for example, Paul here finds a son in the faith, Timothy (v2-4). He will be an indispensable companion to Paul for the rest of his life.

From Derbe the new team heads across Asia minor towards Macedonia to deliver “the decrees for to keep” (v4). It would seem Paul’s plans are not his own as the Holy Spirit is directing him, shutting some doors and opening others (v6-8). Through a vision in the night, Paul is called to Macedonia to preach the gospel, to which he will “immediately” obey (v9-12). Upon arrival there, the team lands in Philippi and begins ministry “where prayer was won’t to be made “(v13). As we often see Paul do, he begins in places that have crowds and some kind a religious background to begin with. They do not assume control, “we sat down, and spake unto the women” (v13), but they are intentional to preach the gospel there to which Lydia is converted (14-15).

Paul stirs up controversy by casting out a devil which was prognosticating for a group of businessmen (v16-21). He is identified as a troublemaker and unlawful (v20-21, Matt 5:11-12), to which they responded in beating him and throwing him into prison without a trial (v22-24). This is a serious turn of events, and the first time Paul is imprisoned, but he is not concerned and begins to sing praises with Silas, which causes an earthquake to prepare for their escape (v25-26). This is not a result of their volume, it is supernatural! Albeit a bit different than Peter’s 2 escapes which mentioned an ‘angel’. There is not angel mentioned here. 

What Paul does is incredible. He isn’t rushing to save his own life (Luke 17:33)! He is patient and waits to see what will happen. His patience pays off as he is able to save the life of his captor (v27-28), and ultimately lead him and his entire family to salvation in Christ (v30-34). Paul still makes an escape and stays with the newly converted jailor, using his newfound liberty to minister and see to it that these new Christians are baptized, “straightway” (v33). Instead of always look for an escape from our difficult circumstances, we ought to instead be looking at how we can minister to those around us. Denying ourselves could lead to the salvation of others!

Escape from jail and salvation and baptism of a family all happened in one night! When the morning comes, the unlawful captors fear to discover that Paul is a Roman, to which Paul uses his rights to shame them (v35-39). Upon finding out they, “desire them to depart out of the city” (v39). Paul doesn’t mention his civil rights until AFTER that had been violated. We must find a balance of sheep led to the slaughter (Rom 8:36) and standing against the tyranny of evil, lest we mix up our message and promote the kingdoms of this world over “the kingdom of his dear Son” (Col 1:13).

ACTS 17

As we continue on Paul’s second missionary journey, we land in Thessalonica (v1). Paul will begin his usual manner of ministry, speaking in the synagogue (v2), “opening and alleging… that Jesus… is Christ” (v3). We’d do well to be like Paul and keep the gospel our main objective in ministry endeavors. And it worked too! Many were converted (v4). Often times we lack the boldness to preach the gospel because we don’t actually think people will be saved.

Immediately after ministry success, there is opposition (v5). Envy is a powerful motivator, which the Jews use to “assault the house of Jason” (v5). When people reject Christ, they reject all reason and truth (because Christ is the truth, John 14:6), and are only left with violence and emotions to respond with. Watch out! Don’t mess around with your opponents. Jason ends up staying arrested while Paul is encouraged to head out of town (v9-10).

Berea solicits a similar response, albeit with more clarity in conversion. Upon preaching the gospel in the “synagogue of the Jews” (v10), the Bereans respond  with “readiness of mind” and find that through ‘searching the scriptures’ (v11) that Paul’s message was correct and that Jesus is the Christ. Many are saved (v12). The scriptures are a catalyst for salvation. If we can get them into people’s lives they will do their own work upon a ready heart (Rom 10:17).

Paul’s enemies from Thessalonica end up tracking him down to Berea and causing a riot, to which he once again had to leave the city (v13). Often Paul’s leaving a city is not of his own doing, but a closed door from the free hearts of the people. So Paul heads to Athens (v15). Immediately upon arrival, and while waiting for the rest of his team to arrive (v15-16), Paul began preaching all over Athens (v17). The bible uses the word “disputed” here, which is an aggressive word. Paul is on the attack, opposing Athen’s polytheism and mythology. His preaching solicits a response from the ‘greats’ of his day, the Epicureans and Stoicks (v18), which ultimately lead him to Areopagus for a counsel before the Athenians (v19-21).

When given the chance, Paul was ready to preach anywhere! And it any style. Here he preaches a wonderful sermon (v22-31) which is much different than he would to the Jews (13:15-41). He reasons with them based on things around them (v23) and even quotes their own poets from his vast education (28-29), but he always concludes with soliciting a response. HE begs the audience to “repent” (v30) and warns of coming judgment (v31). His message would seem a new ‘interesting’ thing to ponder by his audience (v32). Most seem not to respond, but there are a few converts which come out of Athens (v34). Perhaps this teaches us that the deeper someone is into idolatry the harder it is to escape. Perhaps even more so the idol of knowledge, hearing, and learning new things is of more difficulty to overcome.

ACTS 18

After a successful ministry in Macedonia and a challenging dispute in Athens, Paul heads to Corinth where he will find two new friends that will become faithful colabourers for the rest of his life, Aquila and Priscilla (2 Tim 4:19). Being “of the same craft” they worked together vocationally and eventually in ministry (v3).

Again, Paul’s manner upon entry to Corinth is to preach in the synagogue, which here and later in Ephesus is called ‘reason’ (v4, 19), though this group in Corinth did not seem so reasonable,  “they opposed themselves” (v6). The arrival of Silas and Timotheus in Corinth gave Paul strength and increased his witness (v5), as good friends and fellowship in the Spirit ought to do. 

Upon rejection in the synagogue, Paul continued to minister with believers that converted (v8) and stayed in Corinth for “a year and six months, teaching the word of God among them” (v11). As it seems consistent in Paul’s ministry, there was an uprising in the city because of his teaching. The Jews promoted their religious issue to the higher court of “Gallio… deputy of Achaia” (v12), who “cared for none of those things” (v17). At times God will even give us peace with our rules so that we can be faithful with the gospel (Prov 16:7).

From Corinth, Paul headed to Ephesus (v19-20) and again “entered into the synagogue and reasoned with the Jews” (v19), but did not stay long as he intended to get back to Jerusalem before an upcoming feast, likely Pentecost. Although Christians no longer need to keep the feasts (Col 2:16), this would have been a large occasion for Israel and likely a personal conviction of Paul’s – perhaps so as not to offend the Jews (24:16). From Jerusalem, Paul and his company returned to Antioch which he continued to operate out of for some time (v22-23).

Verse 23 subtly begins Paul’s third missionary journey. If you aren’t paying attention, you might just miss it! We can see clearly that his objective is to ‘strengthen all the disciples’ (v23). If you look at a map of the second and third journeys side-by-side you would see a striking similarity. On the third journey (which will be his last), he doesn’t take much ‘new’ ground. This time it is about encouraging the churches that have already been planted. Eventually, the pioneering apostolic types need to settle down and invest their wisdom into the people that they have led to the Lord, passing the torch to the very ministries they worked so hard to establish. 

The early part of Paul’s third journey covers a lot of ground without many remarks, getting all the way to Ephesus before anything exciting happens. There they meet Apollos, who would later become a powerhouse in the church at Corinth (19:1, 1 Cor 3:4-8). Apollos is known for his ‘fervent spirit’ and ‘diligent teaching’ (v25), yet he had the “zeal of God, but not according to knowledge” (Rom 10:2). Perhaps it is not his fault that he had only heard of John’s baptism and not the resurrection (v25), or perhaps it was because of his experience in Alexandria, either way he was doing the ‘best he could with what he had’, yet it wasn’t enough. May God give us a heart like Apollos to allow others to correct us and get us on the “paths of righteousness” (Psalm 23:3). It had to be humbling for him to get his theology straightened out by a few tentmakers (v26). May God also give us the strength to correct those with ‘eloquence’ and ‘might’ (v24) in the scriptures, but do not have the true gospel. Their conversion could illicit a powerful response, as we see here synagogues (v27-28).

ACTS 19

Continuing on Paul’s journey, he heads to Ephesus and spends some time there with “certain disciples” (v2) which had not yet believed the gospel. As Christianity was spreading throughout the world, some information was delayed. We saw this same thing happen with Apollos (18:25) – these believers had only accepted “John’s baptism” (v4), awaiting the Messiah, but someone else had to come and let them know of his death, burial, and resurrection to believe and be saved. Paul had previously preached in Ephesus (18:19-20), but was unable to stay long. We get the sense here that he had some work to do, which undoubtedly led to his staying for a while on this trip (v8).

Paul’s time at Ephesus, per usual, produced a serious conflict in the city. He made some enemies “when divers were hardened” (v9). He writes about it while in Ephesus, to the church in Corinth, describing it as a “great door… and many adversaries” (1 Cor 16:9). But he is not intimidated and stays a while for this great “effectual” ministry in which “all they which dwelt in Asia heard the word of the Lord Jesus” (v10), and many were healed and had demons cast out (v11-12).

At times our adversaries are more subtle, seen here as the Jews attempted to take on Paul’s ‘powers’ over evil spirits, to which they were somewhat effective, but ultimately became overwhelmed (v13-16). Invoking evil spirits by the name of Jesus without the indwelling of the Holy Spirit is dangerous business! Nevertheless it worked for God’s purposes as many feared and “the name of the Lord Jesus was magnified” (v17). The response in Ephesus was so great that believers made great sacrifices in their personal lives (v18-19), condemning “every high thing that exalteth itself against the knowledge of God” (2 Cor 10:5), by burning their witchcraft books. So many people were getting saved and turning away from idolatry that it affected the local economy (23-28)! Can you imagine? 

A crowd is formed in support of “Diana” (v28) and the temple. The idol makers and temple prostitutes were running out of jobs because of the population converting to Christianity. This crowd is ‘confused’ (v29, 32) and in “uproar” (v40). It is clearly stirred up by God’s enemies, as we know, “God is not the author of confusion” (1 Cor 14:33). Paul is kept back by the disciples from entering the crowd (v30), possibly saving his life, as they wanted nothing to do with Jews or their religion (v33-34). Thankfully a man of peace arrive, “the townclerk” (v35), who is able to settle the crowd and open up legal procedures for justice and order.

ACTS 20

Paul’s stay in Ephesus on this third journey was short by our standards, but certainly long enough to establish a massive evangelism campaign, settle doctrinal issues, and even appoint elders who will visit him later (20:17). After the uproar Paul knew that, along with his conviction to make it to Jerusalem (19:21), and his pattern of getting kicked out of places, that it was time to depart. So he heads to Macedonia. Verse 1-3 represent a significant portion of ministry that is breezed over. During this time Paul visits Greece (v2), Corinth (2 Cor 2:12-13, 7:5-7), and Philippi (v6).

The narrative picks up again after the team arrives back Troas together (v6). There we see the disciples gather “upon the first day of the week” (v7), which continues a pattern of Sunday gatherings for Christians instead of Saturday Sabbath gatherings (1 Cor 16:2). Paul leveraged Sabbath synagogue sessions, but Christians began meeting on Sundays to celebrate the resurrection, as they were likely kicked out of Jewish meeting places. In Troas, Paul was “long preaching” (v9), which contributes to a young man’s death, to which he is ultimately risen from the dead. We know Eutychus was dead, as it says he was “taken up dead” (v9) and that they were “not a little comforted” after he was shown to be “alive” again (v12).

From Troas Paul travels through several cities (v13-15) before finally landing in Miletus. There he makes an interesting choice – instead of going back to Ephesus (which was near), he calls the elders of the church in Ephesus to him in Miletus (v17). It seems he was keenly aware of his timeline, as he is still intending to return to Jerusalem for Pentecost (v16). Perhaps a visit to Ephesus would have taken too much time?

This chapter ends with Paul’s charge to the elders in Ephesus (v18-36). It is weighty and sober, as it will end in what Paul believes to be his final departure (v38). He gives an account of how the Lord has worked through him (v19-24), clears himself of errors with others (v25-26), warns the elders of events in his absence (v28-31), and commends them to God’s grace (v32). Finally Paul adds a concluding word on his own charity, and reminds them that he set an example among them not to be covetous and to provide for themselves. Although he could have received funds from them for ministry, he chose to work with his own hands to provide for himself (v34). This is not always the case for him on this journey though, he seems to have received ministry support at other times (1 Cor 9:9). Perhaps the Ephesians needed a clearer example from him, ‘becoming all things’ to them (1 Cor 9:22). And perhaps in our own lives there is a time to work vocationally and a time to be supported, doing all things “that the ministry be not blamed” (2 Cor 6:3).

ACTS 21

As Paul and company leave Miletus (20:17) they “launched… with a straight course” (v1) eventually landing in Tyre (v3). There Paul found “disciples” and stayed with them for a week (v4). They warned him “through the Spirit” that his hopes to visit Jerusalem (20:16) would be dangerous. Unphased, he continues in that direction landing in Caesarea to visit with Phillip, “one of the seven” (v8). Philip was an ‘OG’ deacon (6:5). He had a tremendous evangelism ministry in Samaria but it seems here he has settled down in Caesarea, where last found him (8:40). Philip’s daughters are faithful Christians and apparently an integral part of evangelism and the life of the church in Caesarea (v9). A Good evangelist cannot forget their first ministry at home, to their own family! Philip is a great example.

While in Caesarea Agabus from Judaea arrives to inform Paul of his coming troubles in Jerusalem (v10). The Holy Spirit always uses a multitude of witnesses and counselors when directing His people (2 Cor 13:1). The prophecy to Paul warned him of what’s ahead but doesn’t seem to strictly forbid him from going to Jerusalem (v11) – perhaps the Lord was giving him an option. The local leaders do not want Paul to go but he insists, as he earlier, “purposed in the spirit… to go to Jerusalem” (19:20). It would seem it was God’s will after all for him to go (v14), but God’s will often comes with much wresting – see Christ in the garden (Luke 22:42).

Paul heads out for Jerusalem, bringing Mnason with him and meets with James in Jerusalem (v15-18). Again we see James the brother of Jesus leading the church in Jerusalem, not Peter. Paul begins with an update of what God has done on his missions journeys to which they rejoiced (v19-20). Jerusalem had not heard from Paul since Acts 15 when they took counsel on how to instruct Gentiles being saved (v25). Since then, Paul had been on 2 different missions journeys over several years. There was much to hear!

Excitement is short-lived, however, as the Jerusalem church is concerned about Paul’s reputation. He had been doing so much work amongst the Gentiles that the Jews saw him as radical (v21). They give counsel that he ought to let Jerusalem know that he was still for Jews and the law (v22) by going to the temple and offering a vow (v23-24). This would ensure Paul was seen by others to “also walkest orderly, and keepest the law” (v24). Once in the temple though, Paul is realized by his adversaries, “the Jews which were of Asia” (v27). They were no doubt in Jerusalem for Pentecost, as was Paul. These Jews stirred up the people, once again, and took Paul captive intending to kill him (v31). They accused him of things that weren’t true (v29) and drug him out of the temple for death (30-32), but Paul is saved by the Roman guard (v33).

The multitude is confused, as is the case with all God’s enemies (v34) and Paul is “born of the soldiers” (v35) [brought forward], and ultimately given the chance to speak to the crowd. He begins with an account of his identity as “a Jew of Tarsus” (v39), which identifies him both with the Jews and the Romans. This enables him to clear up a controversy over his identity (v38) and begin speaking in his native Hebrew tongue (v40).

ACTS 22

Paul gets the chance here to defend himself after just being apprehended from a mob attempting to take his life. Roman soldiers brought him forth and gave him the ability to speak to this mob in Jerusalem. He begins by speaking in Hebrew to his fellow Jews (v2), which causes them to be ‘silent’. They had a respect for their own tongue. We would be wise to speak to people in a way that would be effective for them. Paul had just previously spoken in Greek to the soldiers (21:37).

What does one say when they are on trial? How far do they go to defend themselves? Paul here simply begins with his testimony. It is literally a, “whereas I was blind, now I see” (John 9:41) story. When we are put into question, the greatest sermon we can preach is what the Lord has done in our lives. Paul even reveals some of his own shameful past, which we know his strict conscience has never let him forget, attending unto the death of Stephen  (v20, 1 Tim 1:13). We don’t always have to reveal the dark stuff, but it shows our own need for Christ when we do.

Paul’s testimony here is a recount of his conversion in Acts 9, having to flee immediately after that. He gives credit to Ananias (v12) and lets us know of a vision that he had in Jerusalem, which the previous account did not mention (v17-18).

Paul’s ‘salvation’ is a little different than ours, as it is particularly miraculous, even necessitating baptism (v16). We ought not to confuse baptism as a requirement for salvation today. Paul was a Jew! And he had to accept John’s baptism, as Peter had called Israel to (Acts 2:38). Even though it was true for Paul, he writes nothing of the sort in his epistles where he very clearly reveals our doctrine of soteriology – passages like Romans 10:9-10 and Ephesians 2:2-9 bear witness that baptism is not essential for salvation today. Paul even says that “Christ sent me not to baptize” (1 Cor 1:17) – it reveals to us that it wasn’t a priority for him and certainly wasn’t a necessity. Baptism is still necessary AFTER salvation, as Jesus commanded in the great commission (Matt 28:19-20).

As soon as the Jews in Jerusalem heard of the “the Gentiles” (v21), they were done! They became emotional and called for his life to end (v22-23). The Roman soldiers nearby took Paul away from the crowd and commanded him to be chained and beaten for questioning (v24). Paul wisely uses his citizenship here for leverage (v25), which intimidates the Roman guard into treating him fairly. One might think this was his inspiration for later writing, “if thou mayest be made free, use it rather” (1 Cor 7:21). This freedom will grant him another chance to defend himself before a Jewish counsel the next day (v30) and further his chances of preaching the gospel again.

ACTS 23

“On the morrow” (22:30) Paul is brought before the “chief priests and all their council” to be judged by Jewish law. They were intending to condemn him and sentence him to death, not even wanting him to speak – Ananias having him smitten when he began (v2). It appears they wanted a hasty trial. Paul though defends himself of their unjust behaviour (v3), yet he is still respectful even quoting the law (v4-5).

Paul wisely recognized the Sanhedrin was a divided crowd, took sides. This was a counsel he would have participated in as a Pharisee. He was keenly aware of how divisive their own internal doctrines were. He takes sides, claiming to be, “a Pharisee, the son of a Pharisee” (v6). He was raised deeply entrenched! His taking sides caused a rift, to which the Pharisees actually came to his rescue and said, “we find no evil in this man”… let us not fight against God” (v9), but it wasn’t enough to free him. Paul was incredibly wise, knowing that “wisdom is better than weapons of war” (Ecc 9:18, Prov 21:22). It did not free him but it did spare his life.

The Sanhedrin had been so riled up by their division that Roman soldiers had to come and take Paul away lest he be “pulled in pieces of them” (v10) – perhaps hyperbole, but we know this was a ruthless crowd! Jesus visited Paul that night while he awaited his destiny in jail (v11). Christ appeared to Paul at least 3 other times (9:5, 18:9-10, 22:17-18). What a comfort it must have been to know that Paul would make it out of Jerusalem and head to Rome (v11). When Paul was first converted, he was told that he was “a chosen vessel… to bear my name before the Gentiles, and kings” (9:15). This was all part of God’s plan for his life. Even though the Jews wanted him dead, it was impossible to kill him until he had fulfilled God’s word by preaching to ‘kings’.

So belligerent were his Jewish adversaries that they took up fasting until they were able to kill Paul (v12-14) and developed a conspiracy to assassinate him the next day (v15). Upon hearing, Paul’s nephew relayed a message to  the “chief captain” (v16-18) who immediately came to the rescue. This captain, Claudius Lysias (v26), saw protecting Paul as a means of promoting himself, which is indicated in his writing, which the bible so wonderfully preserved (v25-30). Claudius sent an army of people with Paul in the middle of the night to sneak him out of Jerusalem and bring him before Felix in Caesarea for judgment. Recognizing Paul as a Roman, he gains an audience before the governor there but has to wait for his accusers to show up first (v35).

Paul knew that he would be apprehended in Jerusalem (21:11), but he did not know how it would play out. He trusted the Lord along each step and walked in the Spirit, allowing the Lord to work in “the powers that be” (Rom 13:1, Prov 21:1) to leverage all that was happening for the furthering of the gospel (Phil 1:12). Our circumstances may not always be enjoyable, but we still must behave ourselves wisely (Psalm 101:2) to avoid the traps of the devil and our adversaries. It may very well save our own lives.

ACTS 24 – Paul Before Felix

The high priest and Jewish leaders travel to Caesarea for Paul’s trial before Felix, bringing with them an “orator named Tertullus” (v1) to aid their cause. They accuse Paul of being a “pestilent fellow”, “a mover of sedition”, and “a ringleader of the sect of the Nazarenes” (v5), saying that he ‘profaned the temple’ (v6). We already know that the Jews have REJECTED truth by rejecting Jesus as Messiah, so their tale is riddled with lies, even of “the chief captain Lysias”, saying that he took Paul away with “great violence” (v7), when in fact Lysias saved Paul from the violence of the Jews (21:30-33)!

Paul gets the chance to speak for himself (v10) where he claims his own innocence (v11-12) and states that his accusers cannot prove their accusations (v13) and that he has done nothing wrong but worship God according to the law (v14-15). He accounts for his situation with the wonderful phrase in verse 16 of being “void of offense” (v16). It is such a lovely phrase because it should be true of us – the only thing that should offend others in our lives is the gospel and ‘way in which we worship’ (v14). Paul claims his business in Jerusalem upon his arrest was above reproach and religious (v17-20) and the thing that excited the Jewish crowd was the “resurrection of the dead” (v21).

Felix hears enough of the case to put it on hold until another objective eyewitness can be brought forth, Lysias (v22), who was Paul’s captor. While they away Lysias’ arrival, Paul is given “liberty” (v23) to be free in Caesarea under the close watch of a Roman centurion (v23). We hear nothing more of Lysias’ arrival, but “after certain days” (v24) Felix grew curios of Paul and enquired of him again, seemingly more privately (v24), to which Paul “reasoned” with him until Felix “trembled” and dismissed him away (v25). It would seem that Felix’s pursuit of Paul was both for his own gain (v26) and out of curiosity and entertainment, as he “sent for him the oftener, and communed with him” (v26). Paul continues in Caesarea in this manner for two years! (v27). That is longer than most places that he spent on the mission field. He is free the entire time until Felix gets company and has Paul chained aas a political move (v27) - though Paul knew how to handle himself in either state (Phil 4:11-12).

Whether we are free or bound we ought to use every opportunity we get to preach the gospel. Paul could have been a court jester for Felix, but he did not care. He would preach Jesus whenever he was given the opportunity. If we get an audience, so be it! Let’s preach bound or free.

ACTS 25 - Paul Before Festus

Chapter 25 begins with Festus traveling from Caesarea to Jerusalem, where he is bombarded with requests by the Jews to bring Paul back to Jerusalem for a ‘trial’, where they would be “laying wait in the way to kill him” (v3). Festus, through God’s providence, moves the trial once again back to Caesarea  (v4-6), where it will continue until Paul heads to Rome. It has been over 2 years since Paul has been apprehended (24:27) and the Jews still will not let up. That is some serious hate!

This second trial is briefly recorded by Luke (v7-8), where Paul similarly concludes that he had not “offended anything at all” (v8). Festus though was clearly for the Jews (v9) and attempted to give them their prey, asking if Paul would go back to Jerusalem for trial (v9), to which Paul says, “I appeal unto Caesar” (v11), knowing that the Jews wanting nothing but blood and already tried to kill him multiple times.

Paul continues to wait in Caesarea for a departure to Rome “certain days”. In that time Herod Agrippa arrives in Caesarea (v13) and Festus asks him for counsel concerning “a certain man left in bonds by Felix” (v14). Festus attempts to make himself look good in front of his contemporary by defending Paul’s Roman rights (v16), giving a fair trial (v17-18), and letting him speak for himself (v19-21). Agrippa agrees to give his judgment over the case “on the morrow” (v22-23).

Festus has selfish motives in this trial, as he declares that he “had nothing worthy of death” for Paul (v25) and that he had “no certain thing to write” unto Caesar Augustus concerning sending him to Rome for trial (v26). Paul already had the right to head to Rome, but what we see here is God aligning circumstances – Paul gets another chance to preach. This time there is a new ‘king’ in the audience along with “chief captains, and principal men of the city” (v23), so when we get to Paul’s words of defense in the next chapter, this will give us a picture in mind of his audience. It could have been frustrating for Paul to keep repeating himself, or defending his rights, but he doesn’t complain and takes every opportunity he can to preach before kings, knowing that it is his calling (9:15).

ACTS 26 - Paul before Agrippa

Chapter 26 sets us up immediately for Paul’s defense as he is permitted to speak for himself (v1). He begins with pleasantries and appeals to the pride of Agrippa, knowing that he is studied in Judaism (v2-3). This is a brilliant strategy – recognize your audience’s faculties and speak to them as intelligent and informed. Instead of pleading a defense cause, Paul tells a story. It’s the story of his life (v4-11), conversion (v12-18), and calling (v19-21) Again, this is another brilliant strategy. Paul gives history and context with his audience and clearly preaches the gospel. This is the third time in Acts that we see Paul’s conversion story. Each is a little different and gives us more insight (9:1-18, 22:4-16).

Paul’s concluding emphasis point is in verse 23, where he clearly states that Jesus “should suffer and that he should be the first that should rise from the dead”, to which Festus interrupts him (v24). Paul’s sights are not on Festus though, he speaks up again to “Agrippa” (v27) and reasons with his audience that they had surely heard these things before as it wasn’t “done in a corner” (v26). Paul was clearly brilliant and seasoned in debate. Perhaps all of his other contentious experiences (17:17, 18:4, 19, 19:8) prepared him for this moment where a ‘Herod’ would say “Almost thou persuadest me to be a Christian” (v28). Wow! Who else could have done something like that. God will not waste your experiences, and he will put you into places that you don’t deserve if you will use your opportunities it defend His name and preach the gospel.

Although we hear nothing more of Agrippa or his conversion, we can learn from Paul and his boldness. He didn’t need to defend himself in this trial, he was already set for Rome, but he took the opportunity to boldly preach the gospel with persuasive force (v28). Even with Agrippa’s rejection of the gospel Paul pleads with the rest of the audience , “I would to God that not only thou, but also all that hear me this day, were… as I am” (v29).

This counsel concludes with a discussion between Agrippa and Festus about Paul’s destiny, and apparently Festus gets the words he needs to write to Caesar because the next chapter begins with a voyage to Rome. There is no indication of how much time expired before the journey.

ACTS 27 - Shipwreck on Malta

Beginning travels to Rome, Paul is put in the care of a centurion named Julius (v1), along with a few hundred other prisoners (276 total, v37). They board a ship and launch, traveling through the Mediterranean sea, heading to Italy. They land in Myra (southern Turkey, v5) and board another ship. Luke, the author of Acts gives great details of their journey, describing the geography and sailing techniques. They land on the island of Crete (v7), presumably where Paul preached the gospel and later sent Titus to establish pastors over the churches there (v7, Titus 1:5).

It was in Crete, “the fair havens” (v8) that things start to go wrong. Verse 9 tells us that they spent “much time” there and that launching to sail this late in the year was “dangerous”. It mentions “the fast”, which is no doubt the day of atonement (Lev 16:29-34) in October. Paul warns in verse 10 that their journey would be perilous, but “nevertheless the centurion believed the master and the owner of the ship” (v10). So they sail! And it would immediately seem fine with a ‘soft south wind’ (v12), they supposed that “they obtained their purposed”, but they were soon disappointed, “not long after there arose against it a tempestuous wind” (v14). We ought to learn here that while some ventures may appear safe, but if we are acting against wise and godly counsel, things can quickly change into potentially dangerous circumstances (Prov 12:15).

Nevertheless Paul travels on, submitting to the “powers that be” (Rom 13:1). The storm that they encounter has a name, “Euroclydon” (v14), which is a wind from all directions. It was “tempestuous”, dangerous and unpredictable. The remainder of this chapter will detail the peril of the storm and the slow and eventual crashing of the ship onto an island. This is not the only time that Paul is shipwrecked, he writes later to the Corinthians that, “thrice I suffered shipwreck” (2 Cor 11:25). This was likely not his first, as he gave warning before departure, gave specific directions to the crew of the boat (v21-25, 31-36) and helps with tasks on the ship (v18-19).

AS they approach “a certain island” (v26), they “sounded” the depths (v28) to tell how close they were to shore, “fearing lest we should have fallen upon the rocks” (v29). A mutiny was formed and some people attempted “under colour” to sneak off the ship’s life boats (v30-32), but that was quickly handled via Paul’s direction. We can see the influence that Paul has with his captors, they listen to him and let him lead, even with a prayer and a meal (v34-36). This is a great difference from verse 11 where the ship master had more sway that Paul did, for it is in the storms of our life that we see clearly who has wise counsel and walks with God and carries on headlong into destruction.

After one last meal every was cast out of the ship to be as light as possible (v38), as they planned to intentionally “thrust in the ship” to the shore (v39). At this point they were just thankful to have land to crash into. They chose a small river outlet (v41), but we cannot imagine it was safe or comfortable, as the ship is described by Luke as being “broken with violence” (v41).

We cannot forget that this was a prison ship. Its passengers did not pay their fare and if they would happen to escape it would cost the life of the guards, as we have seen before in Acts (12:19, 16:27). If it were not for Paul these men would have been dead on their journey, but Paul, by the nature of his character and presence saves all the prisoners. When the Julius is encouraged to take the lives of all the prisoners, he “willing to save Paul, kept them from their purpose” (v43). Wow! For one man’s integrity and leadership all the prisoners were save… at the risk of the lives of the soldiers if someone were to escape. That is some incredible character.

ACTS 28

As the crew and ship land violently on the shore of Mata (Melita, v1), they are met with the natives of the island who “shewed us no little kindness” (v2). It would seem from Paul’s use of “barbarous people” (v2) that there was a language barrier, yet kindness speaks all languages. Although safe ashore, the scene is still miserable with “present rain” and “cold” (v2). Therefore fires are kindled. Paul, attributing to the work, is bitten by a venomous snake that would “hang on his hand” (v4), to which the locals were very superstitious. Paul can hardly even get warm before having yet another trial happen. But something amazing happens, and to the surprise of the locals (v6), Paul is unscathed. This is the only time that we see a near reference to Jesus’ words in the great commission, “they shall take up serpents” (Mark 16:18). It was a miracle which opened the door for Paul to minister and ultimately share the gospel (v7-9).

On Malta, they had to wait “three months” (v11) before another ship would be ready to depart for Rome. This gives us a sense for how long travel would have taken in the first century, though this crew was just happy to be alive! The new boat brought the crew and prisoners to Rome without issue and upon Paul’s arrival in Rome, he immediately looks for believers and is encouraged. (v15)

While in Rome, Paul is given freedom much like he had in Caesarea (v16), which he used to continue ministering. He takes three days off to rest up and prepare, then “called the chief of the Jews together” (v17). The Jews in Rome had not year heard from the Jews in Asia or Jerusalem concerning Paul (21), though they had heard a negative of “this sect” (v22) of Christianity. Paul then expounds from the scriptures and shares the “kingdom of God” (v23) with the Jews in Rome, to which some believed but most did not (v24).

Acts draws to an abrupt conclusion here, with a strong word of the Jew’s rejection (v27) and a future focus on the Gentiles, “the salvation of God is sent unto the Gentiles” (v28). This is a pattern that we have seen through the whole book, “to the Jew first” (Rom 1:16)…  but then after their rejection we “go unto the Gentiles” (Acts 18:6). This was God’s original intention with Jesus, to take the gospel to the whole world and that Christ would be a “light to lighten the Gentiles” (Luke 2:32). If Israel and the Jews would not cooperate with God in this mission to reach the “uttermost part of the earth” then God would use a new people that would prove His people to jealousy (Rom 11:11). Such begins the “times of the Gentiles” (Luke 21:24).

Paul is left in Rome for “two whole years” (v30) with the freedom to preach and teach “those things which concern the Lord Jesus Christ” (v31). It is during this time that Paul writes several epistles: Ephesians, Philippians, Colossians, and Philemon. Some of our best work may be done in an environment in which we do not choose, but if we are faithful with our time, God may just bless it more than anything else we have ever done! Paul’s writings from Rome are now eternal treasures.

After Acts, Paul will be released from Roman He will go on to use his freedom (as described in in 1 Timothy and Titus), to continue ministering and to write more books of the bible before ultimately being imprisoned again in Rome and dying a martyr (see 2 Timothy).