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Course 23600
Southern Baptist Theological Seminary
Description
This course is an introduction and exposition of Acts in view of the literary genre, historical
context and theological themes. Students demonstrate in writing their understanding of the
material, as well as their interpretation of the contents and its application for ministry. The
primary textbook is Acts of the Apostles by John Polhill (NAC), with supplemental reading in F.
F. Bruce’s commentary (NICNT).
Requirements
The semester grade is determined from five hundred possible points using the following scale—
A/93-100, B/82-92, C/71-81, D/60-70. Students maintain a notebook of class notes and
commentary summations that follow the outline (100). The final exam is comprehensive (200),
and all class materials may be used. A research project (200) is submitted and briefly
summarized in class. Whether exegetical or topical, it should not exceed twenty total pages,
including footnotes or endnotes that document the use of multiple scholarly sources, i.e.
commentaries and journals (cf. The Southern Seminary Manual of Style).
Class Calendar
This syllabus is intended to reflect the course accurately, though the professor reserves the right
to modify any portion as deemed necessary due to circumstances that change during the term.
Acts
Fall 2005
Tuesday August 16, 2005
Introductory Matters to Acts
In the NT, Luke is the largest book and Acts is the 2nd largest book. Together they
comprise about 20% of the NT. Luke plus Pauline literature is about 40% of the NT. According
to sheer volume and quantity, Luke has more material. This makes him a unique contributor,
especially since he is a gentile.
The theme of Acts, generally, has been called the history of the Apostles. This is
somewhat of an overstatement seeing has how there are really on two major Apostles mentioned
(Peter and Paul.) Peter extends the missionary frontiers from Jerusalem to Samaria to the ends of
the earth. In reality Peter’s progression is Jews, half-breeds, gentiles. Paul is the Apostle to the
gentiles, but Peter breaks down that barrier. Paul takes the message of salvation from the gentile
world to the capital of the known world – Rome. In that process, we see that pagan faiths are
conquered by the Gospel.
Another general theme has been the history of the two churches – the Jerusalem church
and the Antioch church. Is it a history of two churches? Jerusalem is pretty much blend. They
are not all Jews and not all speaking Aramaic. It is composed of three distinct people groups.
There is a leadership group. There is a Judaizer group (the villains of the narrative). Then there
is a third group called the Hellenists. They have immigrated to Jerusalem from outside the
boundaries of Palestine and have converted to Judaism.
Then there is Antioch. It is distinct because it has none of the advantages. It is formed
on the run. It is comprised of refugees who have fled the persecution in Jerusalem. It is even
more mixed than the church in Jerusalem. They speak different languages and include gentiles.
They are the first truly blended church. Antioch provides a model for evangelism and
missionary efforts.
The progression of the gospel itself in Acts. The author is not interested in a biography
of Peter and Paul, he is not interested in a history of the two churches, but he is interested in is
the progression of the gospel (how the gospel moves in the book). It moves from a center in
Jerusalem with classic Jews to Hellenistic Jews, then to Samaritans, then to God-fearing gentiles,
then to pagan gentiles with an epicenter located in Rome. In this progression, there are two
features that fuel it. The Holy Spirit is primary and secondary is prayer. The progression is not
limited. It is not just men, women are included; it is not just the wealthy, the poor are included,
etc.
Acts is filled with speeches. They are formal speeches and they all have a historical
function in three ways: (1) they all offer some form of summary, (2) there is some instructive
element – they all edify, and (3) there seems to be a preparative purpose – they will help move
forward. If you like rhetoric, you can get into what kind of speeches each speech is. There are
some categories to the speeches: missiological speeches, apologetic speeches (Paul in ch 24-26),
persuasive speech, and declarative speeches.
The plan and purpose of the book. Acts is known as the 2nd volume of Luke so we would be
wrong to not read it in concordance with Luke. What helps us to assess the plan and purpose of
the book is the ending. What is anti-climactic is the fact that someone may assert that the book is
biographical in nature. That is not the case at all. He ends it that way on purpose, according to
Dr. Hatfield. Mark’s gospel do not have an ending. As in the case with Mark, Luke-Acts ends
so that believers may be energized to get out there and finish the task. Luke uses the ending,
“preaching the gospel unhindered,” as a summary somewhat to show that the gospel will not be
hindered in its movement, ultimately.
Luke as an apologist. Some have argued that Luke is very much like an attorney. He is
making a case against paganism and Judaism and against false charges against the faith. There
are some who will draw parallels between the life of Jesus and the experience of the churches. If
Luke is an apologist, than Luke might be making that case. In that regard, we would hearken
back to Luke 4:25-27. What is interesting, as an apology, is what Luke does to draw parallels
between Peter and Paul. They are put in tandem like bookends. Peter heals a lame man in
chapter 3, Paul will do the same thing in chapter 14. Peter heals by means of a vessel (shadow)
in chapter 5, Paul does so by a handkerchief in chapter 19. Peter exercises in chapter 5, Paul in
chapter 16. Peter recessitates Dorcas in chapter 9, Paul in chapter 20 does Eutychus. There is a
repudiation of witchcraft in 8 and 13. Both men have miraculous escapes from prison in 12 and
16. We see the Holy Spirit enter the lives of others through their hands. Also, there is a divine
revelation for the gentile ministry in chapter 15 for Peter and chapter 22 for Paul.
Paternity. There is always internal and external evidence. In terms of the external
evidence, we see Luke identified as a companion of Paul. Paul refers to him in his own letters –
which is both internal and external in terms of evidence. All the early heavy hitters affirm Luke.
The question then comes, “where did he write it from and to whom did he write it?” Most think
it came from Rome because that is where he ended up. Some think Antioch (Syrian Antioch).
Really, it is hard to know.
Vocation. Do you think Luke was a Physician? The argument is strictly based on Col
4:14. If you take this away – what else is said about Luke? Chapters 27 and 28 is the mother
load of singular references. All of those terms are of a nautical nature. The other vocation could
be an attorney, or a man of letters. This man was educated – it is obvious. He knew the art of
persuasion and rhetoric. A third thought is that by trade he was a physician. It is a myth that he
has more interest in medical issues. It is not so much medical as it is detailed. The only reason
he is considered a physician is because of the Colossians passage. The GK word literally means
healing or someone who is a nurse mate. The most likely option is that he is a man of letters.
Style and language. Luke has this classical Greek style. He uses the optative mood. He
also has a distinct syntax and a very broad vocabulary. This is exemplary of his rhetoric training.
Clearly, as well, Luke understood Hebrew. However, he uses the LXX very well. He might be
a Hellenistic Jew, but he is most likely a Gentile. Luke has great fluidity and continuity. Luke is
a great storyteller.
Pauline passages that identify Luke: 2 Tim. 4:11; Col 4:14; Philemon 24. Also note the
“we passages”. Acts 16; Acts 20-21; Acts 27-28. All three of these have in common maritime
voyages. The only time he uses the first person singular is in the prologue. The companions that
are mentioned in the “we passages” are consistent with the companions in Paul’s letters.
Date. The argument for Markan priority is based on the Q document. Marakan priority
is self-evident, but this does not necessitate a Q document. Literature grows, it does not reduce.
The only other way to get around Markan priority is that all three had the same sources and
coincidentally Mark wrote more concise. Luke/Acts was written after Mark and dates to as early
as mid 60’s after Paul’s death and as late as the early 80’s. The reason for a post-Pauline date is
that it is inconceivable that there is a gospel under Paul’s nose that he does not reference. It
might also be added that the death of Paul is presumed in the book of Acts. Notice Acts 20:25.
Given Paul’s plans to go to Rome and the fact that he is in Ephesus (which is a stop over place
on the way home), it seems that Luke knows that Paul will not survive this ordeal.
In summary: we have the end of Acts with the gospel being triumphant. Theophilus is an
idealized listener and this is an early history of the church traced through the two pillar apostles,
Peter and Paul, there is now a natural stopping point with the imprisonment of Paul which leaves
an urgency for the spread of the gospel.
The Ascension
• Should the disciples have even raised the question from v. 7? The disciples still seem to
suffer from some misunderstanding about the true ministry of the Son. He answers them
in a way in which implies rebuke (it is none of your business).
o The end times are not our call!
• V. 8 would give us some cause to see why they do not “get it.” They do not yet have the
Spirit.
• There will be a marked changed from before and then after the Pentecost in the disciples.
• Also, Jesus tells them that they will receive power beyond their own capabilities to
complete their task.
• Also, Jesus says that you will be my witnesses (martyrs).
o The word martyr there, while it is used, doesn’t really mean martyrdom just yet.
It will gain that meaning form the rest of the book.
o This also implies an apostolic testimony. The pronoun in the GK is helpful. We
will be witnesses for Christ, of Christ, and about Christ. The genitive is explicit
here.
o This is the genesis of the apostolic tradition.
• The Ascension itself:
o This is the last resurrection appearance before the ascension.
o The exaltation is described for us in a similar manner as a birth narrative.
o The disciples have their eyes fixed on Jesus. The cloud lifted Him up out of their
sight. He was literally taken from them – the Father brought Him home. He did
not remove Himself. Jesus is a recipient of divine activity here.
o It is almost funny that the angels simply just show up. Perhaps at this point, Jesus
had disappeared from their sight so the angels question as why they are starring
into the sky. Their exhortation echo the apocalyptic teaching of Jesus in Luke 21.
The Pentecost
• 2:1-13
• There is the descent of the Spirit in v. 1-4
o This is a completion of the prophecy found in Leviticus.
o This is 50 days after Passover. This was also the most light-hearted of all the
festivals. Also called the Feast of Weeks.
o There is this loud noise of the Spirit. It came from a mighty wind that filled the
room in which they were sitting.
o The Spirit is like a wind – which resonates with Ezekiel 37:9. It is like a fire,
which has already been mentioned in Luke 3:16.
o Now the Holy Spirit is also described as Flames of this Fire. The flames are
personified. This echoes, in a creative way, like the Spirit descending upon Jesus
like a bird.
o Keep in mind, it doesn’t have to be a flame, but it is certainly like a flame.
Maybe this is as close as we can describe in the human tongue.
o There is a phonetic spectacle. People are speaking in other tongues (languages).
The Gk really indicates “another kind of tongue.”
• In Jerusalem, there are many different peoples there.
o They are there for the festival – which is normal.
o What is not normal is that each one heard them speaking in their own language.
o When they heard them speaking, the people did know what they are doing (they
gave praise to God). There was communication taking place.
o Each one is hearing in his own language (own dialect).
o The pilgrims who are described seem to represent Judaism. Some wonder if the
people in 9and 10 are connected to the 10 missing tribes. No connection needs to
be made. Simply, the Diaspora is collected.
o Who is filled with the Spirit? The followers of Jesus and devote Jews from every
nation that were in Jerusalem for the Feast.
o This is the miracle of speech.
Acts 2:41-47
• This is a key summary statement in which a whole time period is reduced to a paragraph.
It is, however, our best snapshot of the early church.
• There are four points to Luke’s summary:
o There is an emphasis on the Apostolic teaching. Paul refers to this in 1
Corinthians 12 and Ephesians 3. What the believers received is evangelical
nutrition from the Apostles. It is not from the horse’s mouth so to speak. The
Apostles preserve the teachings of Jesus.
o There is a response to the sermon of fear, or awe as the NASB states. This is a
reverberating effect of Pentecost that is described. This fear is a reverence and
respect.
o This increase in numbers of the saved is a growth according to the divine will.
The numeric increase, a significant increase, is the Lord’s doing. Make no
mistake about it – the early church grows.
o The fellowship (koiania). The common fellowship. There are three things that
are mentioned regarding their fellowship:
Material things/Resources. These are personal possessions. We do not
use ownership. They were stewards of the things they shared.
Bread. This would indicate a meal. The breaking of bread is not just the
ceremonial Lord’s Supper, but their sharing of meal time.
Prayer. The prayer that they share can be just two people gathered
together to pray, but the prayer would indicate some worship in that the
prayer is organized and coordinated. It is a gathering of saints.
Chapter 3:1-11
The healings and their consequences.
• They were at the temple at the 9th hour. This is one event where John is a major player as
well.
• They were at the gate called Beautiful which led into the court of women and the court of
Gentiles. This is the entrance by the eastern wall and sometimes called the golden gate.
• The man is clearly congenitally lame.
• The miracle is declared and is an example of the great powerful works that was
mentioned in 2:43.
• What we will follow is the discourse of Peter which is v. 11-26. By this Portico
Solomon, he will give a homily and essentially, he talks about the Isainic suffering
servant.
• Peter ties the miracle to Jesus Himself.
• Paul will have a same miracle in Lystra later in the book.
September 1, 2005
** Notes from Matthew P. Ewers. I was present in class, just did not have any “juice” to run my
laptop!
Peter’s 2nd Sermon – Acts 3:11-26: Isaiah 52 and 53 are mentioned in reference to the suffering
servant. The baptism, the Passover, and the Transfiguration are themes referenced in this
sermon. The historical antecedents are intriguing, where Peter harps upon the rejection of Jesus
and the witness of his resurrection. There are references to Old Testament Christology, where
Jesus is described as holy and just: He is the author of salvation. See Hebrews 2:10. To be an
author in this sense is to be a leader or pioneer. But we know him to be the carrier, or
embodiment of salvation. Author is simply an image that is helpful but not exhaustive. He will
be absent until his resurrection in the body, as seen in verse 21. Until the completion of creation
as said by the prophets, Jesus resides in heaven. We have a vivid image of Jesus as the exalted
Lord – his exaltation. This is the flipside of his incarnation. He rules from on high. Peter also
affirms Moses, in verse 22. The quote here comes from Deuteronomy 18. But is this not
reducing Jesus to just a prophet. Jesus does have a prophetic function and it is appropriate to
describe him this way. As he completes OT Scripture through being a prophet, he fulfills the
role of being the role of the voice of God to his people and he has a grave destiny (v23, 24).
Verse 25 shows that the promise of Genesis 12:18-22, the blessing through the seed of Abraham,
has been fulfilled. Lastly, the privilege and responsibility sent Jesus first to “you.” This shows
the privilege and the responsibility to the Jews. Peter is underscoring the prophetic function of
the Messiah but no limiting him to a prophet. There is a blame element in the first paragraph,
which is a bit of the theme: you killed him, God raised him, repent.
Acts 4: verses 1-4: there is another remarkable revival campaign, without the benefit of
Pentacost. The arrest of Peter is legal as the Temple officials have the authority to do it, if they
think it is a violation of Temple standards. It was a legal arrest, and the Sadducees, who are the
rich people of Jerusalem’s society, facilitate it.
Verses 5-12: in your face dialogue. Peter is in the presence of the Supreme Court of Israel, with
High Priests, Scribes, and Emeritus members of the council. This is the same council seen later
in Acts. Peter is inspired according to the moment, as seen in Luke 12:11 and 21:15. The words
are supplied and he knows what to say because the Spirit speaks through him. He equates the
healing with Christ and credits it to Christ and his power. He speaks against the people who are
culpable for the crucifixion of Christ. See verse 10, where this are specific descriptions given.
Any misunderstanding is eliminated. Peter then quotes Psalm 118, which is spoken by Jesus in
Luke 17. This is a lesson about salvation through architecture. They knew that passage and
imagery as they were students of the Law and Prophets. The summary statement about the
exclusivity of the gospel is given in verse 12.
Verses 13-22: look at the word boldness in verse 13, which is confidence in the NASB. A word
study from AT Robertson would indicate audacity, courage that is audacious. This is not
necessarily risky because it is not reckless. Their boldness is even noted by their adversaries.
This word boldness is very important in the Book of Acts. There is no argument that the
adversaries offer. They do not refute the evidence and do not refute the message, which is
startling to them. They simply attempt to silence it because of the politics. They are worried
about the influence. They saw the connection with Jesus and they could not deny the man
standing before them. They do not debate the facts, evidence, and conclusion, they simply seek
to silence them. They attempt to censor them. It is also worthy to note that they are startled by
the capabilities of these two fisherman. They are somewhat impressed that these two average
Joes are so good at talking to them on their level. The response of the disciples: they are not
defiant, but they tell the Sanhedrin the truth. In other words – what would you do if you were in
their shoes? You be the judge. Their response is an implicit warning – you will hear from us
again. The true believer in Christ is irrepressible.
Verse 23-31: this is the trembling meeting. There are four points to make about this:
1. Peter and John give a report of their own. The congregation is united in prayer and
purpose. The liturgy of this meeting hearkens to Exodus 20, Psalms 146, and Isaiah 42,
and even a use of Psalm 2:1, which is quoted in v 25, 26. This report is the key here, that
the two disciples do not just keep this to themselves. They give an account of progress to
the body of Christ. That would include the 5000 that are mentioned. We see in the
reporting process, unanimity and prayer.
2. Jesus is described as the anointed as the holy servant, and there is reference to the service
of disciples, to the followers of the disciples, in contrast to the kings and governors like
Pilate. Jesus is the holy servant and he is the anointed and they are servants of the holy
servant in contrast to these adversaries.
3. There are two references to boldness. Again this same word occurs. They are at some
risk here, and we notice that their prayer is not to be rescued or preserved or comforted.
Rather, their prayer is for boldness and for healings and signs and works and that
everything would be by their hands in his name – as a testimony. They simply pray for
boldness in their ministry and they express what kind of ministry that will be with
healings and signs and works.
4. The response to this prayer is like another Pentacost. When they pray, the place they
were gathered was shaken. They had tremors. They were all filled with the Holy Spirit
and spoke with boldness. Their prayers were answered. The filling of the Holy Spirit is
a reaffirmation of what has already happened. And, it is tied to their speaking with
boldness. That is why they were able to speak with boldness. They themselves might
falter, but the Spirit gives them the boldness which they need and had just petitioned.
The shaking in the room:
a. It is like a tremor out of Exodus 19 and Isaiah 6.
b. The tremor is associated with the presence of God.
September 6, 2005
Acts 5:12-42
1. 5:12-16
a. There is a respectful but distant regard of the people to the disciples. There is not
an implication of intimacy. Just a genuine respect of the power they yielded.
b. This is a summary statement and introduces the story that is about to follow.
2. 5:17-24
a. There is a prison escape. This is the 2nd time we have seen an imprisonment (see
4:18 – this is a reference that they might be in prison).
b. The escape is not explained in terms of mechanics – only that an angel liberates
them. They are not merely being rescued; they have an assignment to teach in the
Temple (see v. 20).
3. 5:25-32
a. Who are the captain and the officers? See v. 24 – he is the temple guard. There is
no reference to chains here as in a Roman prison. Also see 4:3.
b. They had been arrested with some care. They bring them forward with a tentative
nature, it seems.
c. Peter counter accusses in v. 29. This is basically a Proverb. It is a proverbial
answer.
d. V. 30-32 is a minimal summary of the kerygma.
i. The passion of Jesus.
ii. His ascension.
iii. Pentecost.
iv. The witnesses (v. 32).
e. The reference to hanging Him on a tree literally means to strangle. It is consistent
with the penalty for blaspheme in Deut 21:22-23.
4. 5:33-42
a. One of the few times we see people happy to take a beating
b. This Gamaliel was mentioned by Paul in 22:3. His council about Peter and John
is consistent with what he taught in Rabbinic studies. He reviews some recent
farses. In other words – there is a precedence of his council. He is basing his
argument on the sovereignty of God.
Acts 6:1-8:3
1. 6:1-7
a. There is a linguistic and cultural problem in the early church.
b. The Hellenistic Jews needed some help. We know from ch. 2 that they are
sharing resources, but here we learn there are a lot of widows. This makes sense
given demographics and everything.
c. At this point, we come upon some ministry of the church. This ministry is
presumed to be appropriate – there is no debating as to whether or not they are
going to have it. The debate is over the Apostles’ involvement. The Apostles
come to the conclusion that this takes away from their true ministry.
i. We cannot draw from this that these are deacons. These 7 might
represent prot-deacons. The remedy for the Apostles is to have 7 helpers.
Exodus 18:7-23 might tie in here. The 7 are all in common of the
language they speak. This is very targeted ministry
d. We are introduced to Steven and Phillip both. Then we have stories about Steven
and Phillip that follow.
i. About both the men:
1. Steven is full of the Spirit
2. Phillip – we know nothing.
e. There is a ceremony that authorizes these men. This ceremony is a transference
of responsibility.
f. There is another summary in 6:7.
i. The Word of God increased.
ii. The number of disciples increased greatly.
iii. In roads being made into the Temple precincts.
iv. Things are so great the Apostles are distracted.
2. 6:8-15
a. Steven’s character, faith, and his works are exceptional.
b. His preaching is fairly radical with respect to the Jewish institutions. He is very
confrontive. He speaks with wisdom maybe even beyond what he knows
because the Spirit is giving him utterance.
c. The accusations are distorted by the elders and the scribes. They can’t win the
debate so they set up false witnesses.
d. V. 14 is not so much of a lie as it is a half-truth. Half-truths are more dangerous.
However, notice the way it ends – he has the face of an angel (See Ex. 34).
3. 7:1-8
a. We have here a review of the patriarchal epoch. There is no apology here about
the charges. He really doesn’t even answer the charges. The story is to explain
and justify. His entire argument answers the charges. It is an apology for the
faith.
b. He begins with the pilgrim’s of Israel worshiping without a holy place and advise
against earthly ropes.
c. One of his thesis statements is that God is not restricted to a single place. This
would have been greatly received among the Hellenists; not so well-received
among the Jews in Jerusalem. He is not telling the Jews anything new regarding
this – see Amos and Hosea and their prophecies concerning the temple.
d. He sets himself up to be repudiated among the messengers of God. He lines
himself up with that paradigm.
4. 7:9-19
a. God is not bound by the Temple.
5. 7:20-29
a. Moses before – later we will see Moses after.
6. 7:30-34
a. Moses’ calling.
b. Men and women took off their shoes out of respect of the host. This was the
least Moses could do.
7. 7:25-43
a. The Israelites in the desert.
b. Moses himself gave the promise of another prophet who would have similarities
with him.
c. The word assembly in v. 38 is the word, “church” in the GK.
d. He was rejected by his own even though he was chosen to rescue them. Moses
anticipated this other prophet who would endure similar pilgrimage.
e. He is a founder of a spiritual worship. Moses is associated with spiritual worship
as its founder. Yet here is this tragedy of idolatry in his own midst. The holiness
of God is in His presence – not in His shrine. We are dependant upon His
presence for His holiness. God is not restricted to a location.
8. 7:44-50
a. This is a review of the tabernacle, the ark, and the temple. He quotes from Isa.
56 about it being man made and providing God a place. In spite of this portable
pavilion they had in the wilderness, they were still disobedient to prophets and
correct worship in the Holy Spirit.
b. Stiff-necked is seen in Hebrews 9-10.
9. 7:51-53
a. There is the application of the personal condemnation for their rebellion. They
are assassins and rebels. They should have known better.
b. You now have betrayed and murdered…..He ties it back into Jesus.
c. It seems that Steven sounds a lot like Peter. You killed Him, God raised Him,
now repent.
10. 7:54-8:1
a. We see the rage of the crowd because of his words of tying the whole Mosaic
motif back to Jesus Christ.
b. He now has a vision that verifies his prophetic inspiration.
c. Jesus is enthroned in exaltation.
d. Now the hostile Jews are really angry. They cover their ears. They take him out
and stone him.
e. Lev. 24, Deut 13 & 17 is where this prescription of punishment comes from.
Why did they go through Romans for Jesus’ persecution. There seems to be a
mob rule at play which is an illegal behavior.
f. Steven’s response reminds us of Jesus in Luke 23.
g. In spite of this brutal death – he is serene and tranquil.
h. Jesus has an organized death march and Steven has a mob rush.
i. We are introduced to Saul here as well. His function is unclear, though he is
some sort of enabler or catalyst.
September 8, 2005
1. 8:1-3
a. This is our first introduction to Saul.
b. Steven, literally, he was put to sleep. This is euphemistic for “he was killed.”
There is not much to make of it other than the fact that in the Bible it is unusual.
We understand this euphemism in context.
c. A great persecution began against the church. This is not a sudden change, but
rather an explosion of developing dynamics. Steven’s death was an introduction
of what was to become great.
d. What follows is a describing of a dispersion. This is somewhat of a new
Diaspora. There is the permanency of the 12 in Jerusalem, but then everyone else
is scattered (active form so they dispersed).
e. Saul was dragging people off and putting them in the Sanhedrin prison.
f. John the Baptist, Jesus, and now Steven have their burial described. This is not
unique to the Old Testament, but it is in the New Testament.
2. 8:4-13
a. There is a campaign by Phillip in v. 4-8. This is the evangelism in Samaria.
b. We know about Phillip from the list in Ch. 6. He is one of the 7 Hellenist helpers.
He is 2nd on the list so now that Steven is dead he is #1. The dispersion has
occurred and in the process Phillip has moved out to Samaria. All we know is
that the events surrounding him in ch. 8 are provoked by the death of Steven.
c. We are told about his message and his signs. This has been applied to Peter and
Steven as well.
d. V. 12 tells us there were baptisms.
e. Then there is this little peculiar reference to Simon the magician (who is really a
warlock). He is not an astrologer, but a brew master.
3. 8:14-25
a. V. 25 concludes with a summary that the campaign continued. Evangelistic
outreach continued in Samaria.
b. V. 18-24 is about the scandal of the warlock. This is where we get the word
Simony in church history.
i. Simon treated divine power as if it were a food choice in a buffet line and
not given by God’s authority.
ii. His assumption is offensive. Peter smacks him down and treats him like
an unbeliever. V. 20 is in the optative.
iii. V. 23 however, would indicate the real crime. He is in the gall of
bitterness and in the bond of iniquity.
iv. You can make a case that he is a believer who has made a grotesque error.
However, look at v. 22 and v. 24, which look like he has no clue as to
what repentance and salvation are.
c. V. 14-17
i. Why did they receive the Spirit from Peter and John and not at baptism?
1. Jerusalem has sent Peter and John to ratify what has happened. It
is an extension of Solomon’s Portico. We will see this again at
Antioch with Barnabas. The reason they send emissaries is
because they may have been uncomfortable with what has
happened. This was a direct result of the dispersal after the stoning
of Steven. So they send Peter and John, #1 and #2. They do not
delegate – they themselves go. Peter and John place hands upon
them. Peter compares himself as the pioneer among the gentiles
(Acts 15:7). Paul titles himself as the Apostle to the Gentiles.
Paul is not claiming primacy, put importance or longevity.
2. Different sequences in baptismal element:
a. Pentecost
i. Repent
ii. Baptism
iii. Holy Spirit
b. Samaria
i. Belief
ii. Baptism
iii. Holy Spirit (delayed arrival by hands of Peter)
c. Cornelieus
i. Belief
ii. Outpouring of the Spirit
iii. Baptism
iv. ** This will become normative
d. Paul in Ephesus
i. Repentance/Belief
ii. Baptism
iii. Holy Spirit
3. The key element is the role of Peter.
4. 8:26-40
a. The Holy Spirit is presumed to be operative and there is no more valedictions
from and Apostle.
b. The Eunuch is a God-fearer. He is on his way to Jerusalem in a chariot (he was of
high standing).
c. This Eunuch is making a trip into Jerusalem for worship. He is a God-fearer. He
is so wealthy that he has his own scroll of Isaiah. He is making this long trip just
to stand in the court of the gentiles.
i. Background about Eunuch – Deut 23:1
d. Isaiah 53 is the background to what the Eunuch is reading.
e. He addresses Jesus as the suffering servant.
f. Having presented the gospel to him, using Isaiah, now the Eunuch asks to be
baptized. Like the Samaritans he wants to be baptized as part of his testimony.
g. The HS removed Phillip from the scene. This is like 1 Kings 18, 2 Kings 2, and
Ezekiel 3 & 8. He is relocated in another Hellenistic area. The prophets are
located by divine providence is our only explanation for this removal.
Chapter 13
We seem to pick up the narrative from 11:30. It just kind of skips chapter 12.
1. 3:1-3
a. There is a list and given the order of pecking, so to speak, the last name is of some
importance – hence Saul.
i. Is Lucius Luke the gospel writes? We do not know.
ii. The list is important. However, the two most important are Barnabas and
Saul (1st and last).
iii. They were chosen while they were worshipping and after fasting and
praying. The Holy Spirit then spoke.
1. They are in the process of worship (offering service). This is not
casually or accidentally.
2. They have fasted in preparation for the worshipping. Then they
would feast. This is not a legalistic fast.
3. They Holy Spirit now speaks in a way in which they all
acknowledge. They all have the same conviction.
4. The Lord says “mark a horizon” around Saul and Barnabas for I
have called them out.
5. They fasted, prayed, and then sent them out.
6. God asked them to sacrifice their best, so there was some
consternation it seems. It was a process of making sure they heard
it right. The stakes are high and the risks are great.
iv. Notice also they “sent them away.”
1. The word literally means relinquish or divorce. They were
releasing them without getting them back. They did it because it is
God’s will and they were to be obedient and faithful.
b. 3:4-12
i. Some have wondered if he took his name from his first convert.
1. Paul seems to have been his Roman name anyway. He was a
citizen of Rome.
2. This is not his first convert, it is just the first we have on record in
Acts.
ii. He goes to the synagogue first.
iii. The events in the town of Paphos in Cyprus involve the town sheriff and
his jester so to speak.
1. This parallels with Peter in ch. 8 with the magician.
2. There is a spiritual angel on the curse. He does in order for the
man to gain spiritual sight. Is Paul giving the man the benefit of
his own experience in Damascus.
3. Sergiuis responds in belief – the magician did not at that time at
least.
October 4. 2005
6. 15:6-29
a. The context of the meeting itself:
i. Is this a private or public meeting? There is a reference to convocations in
scripture. It does not seem to be a congregational assembly because the
leaders and elders came together.
ii. It is however, in some sense, a public event in that the church new about
it.
iii. The point is – it is a leadership conference.
b. This is the last appearance of the Apostle Peter. This is his swan song so to
speak.
c. It is the last appearance of the Apostles as a group. James is not there, it is only
11. James was martyred in chapter 12. This is the last time the Apostles as a
group convene as an entirety.
d. It is James who gives the speech to the elders. He has clearly emerged as a
prominent leader of the Jerusalem church.
e. The theme of the conference is ecclesiology and soteriology.
i. Ecclesiology, how will believers be integrated in the church.
ii. Soteriology, what must a person due to be saved.
f. The discourse of Peter:
i. He has been the advocate of missions and the facilitator of previous
meetings.
ii. Here he seems to have interrupted his ministry just like Paul and
Barnabbas. He was chosen by the Jerusalem church to evangelize
Gentiles. If this is the case, he would not be around Jerusalem. This,
playing devil’s advocate, could be a inference to Cornelius.
1. Dr. Hatfield thinks he was speaking of Cornelius.
iii. Peter asks a rhetorical question which is accusative in nature. The yoke is
an onerous weight.
iv. He does use the phrase, “saved by grace.” This is found in verse 11.
v. One thing that Peter does well, he uses “we” (1st person plural) in his
disputation.
g. Next is Barnabas and Paul.
i. This is not narrated, it is simply noted.
ii. They give witness to the signs and wonders that verify their work.
h. The summary of James
i. He is respected among the Jews not really for what he says here, but
elsewhere in Acts (see 12:17; 21:18-24).
ii. Gal 1 and 1 Cor 15, from Paul’s perspective, James is somewhat tied to or
connected loosely with the Judaizers. They think they have a friend in
James.
iii. He almost starts out at the beginning as if no one has heard a word that
anyone else has said.
iv. The vocabulary is very similar to James 2.
v. He references Amos 9:11-12 and Isaiah 45:21.
vi. He links gentile mission activity with OT Scripture.
vii. He makes a motion for a decree that will complete Peter’s challenge.
Peter’s rhetorical question is answered by James.
i. The Letter
i. James comes through this ordeal with flying colors.
ii. He uses two military images here:
1. He is sorry they disconcerted them – they have been bothered by a
diversionary tactic.
2. He is sorry that they unsettled their minds. It means to subvert. It
can mean to loot, pillage or plunder; even to suffocate.
iii. Some have argued that they things they ask are a compromise. However
they are more ethical requirements than stereological requirements.
1. They are all in the category of abstentions. There are three things:
a. Anything that pertains to idols.
i. This was the religion of all gentiles. They were
much more prone to idol worship and this must not
be wed to the faith.
b. Anything that is of sexual immorality.
i. Again, as a culture, they were far less likely to be
sexually inappropriate. In the gentile culture,
sexual immorality was a way of life.
c. Meat that has not had the blood drained.
i. This is a matter of fellowship. If they are going to
eat meat that is horrific to Jewish partners, then they
do not respect their Christian brethren. These are
unities for the body of Christ.
2. The leadership of the Holy Spirit over the essentials.
a. They are doing this because it is the right thing to do under
God’s guidance. It is obligatory.
3. Nothing of this decree is ever mentioned in Paul’s or Peter’s
letters.
7. 15:30-35
a. The epistle has been sent to Antioch and going out from there.
b. Silas (v. 32). Who is he? Is this the same guy mention in 1 &2 Thessalonians, 2
Corinthians, and 1 Peter? Probably so.
c. In 16:7, we will be led to believe that he is a Roman citizen. He is clearly
equipped like Judas and Barnabas to go into gentile territory. He speaks the
language and personally knows the culture.
d. The church in Antioch receives the news with great joy. They considered
themselves to be “paracleted.”
e. Now we have a renewal of a mission trip. This is the 2nd missionary journey of
Paul.
8. 15:36-41
a. Barnabbas’ real name is Judas also.
b. There is an agreement between the missionaries about the destination, but in
disagreement about the personnel.
c. Barnabas takes up for his nephew (Col 4). Paul chooses Silas.
d. Paul did not think that John Mark should be allowed to rejoined to their team. He
had withdrawn from them.
e. Like Peter, Barnabas is a little more comfortable doing home missions. We are
led to conclude that Barnabas stays there.
f. Paul and Silas are not just missionaries, but messengers (with the letter) as well.
Silas is uniquely qualified. He is a lot like Barnabas in that he represents
Jerusalem, but relates well to gentiles.
9. 16:1-5
a. They are retracing their steps. Timothy is from either Derby or Lystra, which
would mean that he might have witnessed the stoning of Paul in that area. His
mother and grandmother were likely converted by Paul’s ministry in that area.
b. Timothy now becomes his apprentice. Eunice (mother) Loida ( grandmother).
c. His father is gentile and we do not know whether he was a believer of unbeliever.
d. His uncircumcision made him an apostate, he was still technically a Jew.
e. He was not circumcised for soteriological reasons – it was missiological and
ecclesiological. Paul circumcises him only so he could have a ministry among the
Jews. He is not to be compared to any gentile believer at this point.
f. There is a summary – the churches were strengthened and increased daily. The
point is that there was a positive result of the decree.
October 6, 2005
10. 16:6-10
a. Referenced by Paul in 1 Tim 1:6; 4:18.
b. They are prohibited in going into Mysia, Bythinia, and Phrygia. The Spirit did
not permit them – simple as that. There is nothing wrong or inappropriate about
these places, they are just not right for the time so to speak. This is good advice
for our ministries. Sometimes, it is a matter of what is “yes.”
c. In v. 10, it now changes from 3rd person singular and plural to 1st person plural.
The “we” passages.
11. 16:11-15
a. This is a detailed description, as is the case with all the “we” passages. He is
always giving a sailor’s point of view.
b. This is a Roman point of view with Roman populations and Roman boundaries.
c. So when he gets Philippi, it seems that he goes to work. The language indicates
that it was time to stay.
d. They follow their normal patters, going to the synagogue on the day of rest.
When their was no synagogue, the people who were Jewish would gather and
seek a pastoral setting. (See v. 13).
e. It is at this place that Paul would consider people to be prime prospects. This is
where we find Lydia. To be the front person of a business as a woman was
unique. Unique in that she was a woman gentile god-fearer who fronted a
business. Oh yeah, also add to the fact that she is either a widow or a single
woman.
12. 16:16-24
a. This girl, by vocation is a sooth-sayer. She has spirit of diviniation. She is like a
gypsy fortune teller. She made money for herself, but also for her owner
(employer).
b. This is demonic.
c. The missionaries are rounded up, charged, and imprisoned.
d. Notice here that the “we” passages stopped.
i. Either look was not charged or he left or something.
ii. If it is not we he is not there.
e. The owners/employers bring erroneous charges.
f. Why did the crowd join in with these men? Was it the mob affect? Why the
sudden hostilities? Perhaps we should not be surprised based on past events
(Derby and Lystra).
g. There is a bit of spontaneous combustion it is all about economics. We will see
this again in chapter 19.
h. There is a hearing before the magistrates (at least two). They tore the prisoners
garments, had them beat, and cast them into prison.
13. 16:25-34
a. The reason for some of the behavior of the magistrates was politically motivated.
Paul and Silas were outsiders and Jewish.
b. We know it is Paul and Silas in jail, but the Bible was “all.” It makes you wonder
exactly who all is there.
c. There is a godly earthquake like with Peter in 5:19 and 12:6-10. It is the exact
same thing.
Paul and Silas are joyfully singing at the time of the earthquake. This is a joyful
testimony. The earthquake concords with their singing and praying.
d. The jailer is asleep – which tells you the other prisoners are not complaining
about what they are hearing from Paul and Silas.
e. We are often taught that Paul and Silas did not leave – but none of the other
prisoners left.
i. Were they not able to leave? It says all the doors were opened.
Everyone’s chains were loosened.
f. The jailer would much rather kill himself than be killed.
g. How do Paul and Silas know he is about to kill himself? They call out to him.
h. The jailer responds to this plea (we are hear do not harm yourself).
i. He then asks the great soteriological question (what must I do to be saved?)
j. They lead him outside and then there is a role reversal in v. 29-30. The prisoner
leads the jailer to freedom – they bring him out of the prison.
k. V. 31-34 tells us the evangelical message and the happy response.
l. V. 33 is a Jesus like response. The jailer serves the prisoner after they liberated
him.
m. There was an immediate baptism.
n. He puts food before them just like in the Psalms.
14. 16:35:40
a. Paul is not a sissy. He picks his moments to use his power and his perks. There
is a contrast between Philippi and Thessalonica.
b. There is a sudden change of minds on the part of the magistrates. Their treatment
of Paul and Silas was not even legal to treat non-Roman citizens that way; much
less Roman citizens.
c. Paul rebukes them, rightly, for their legal misconduct. He stays on task. They
had condemned Paul and Silas without investigating. Then he plays his high
trump card – he is a Roman citizen.
i. We are left to wonder why he did not mention it earlier.
d. HE demands that they publicly escort him out of the city. He does not do this for
his sake, but the sake of the believers that will be left behind. The Christians that
are left behind are not criminals and the magistrates must recognize that.
e. There is a supplicant response on the part of the culpable.
f. On the way out of town, they had a farewell party at Lydia’s.
g. Phil 4:3, there is some speculation that Luke stayed here. The “we” passages do
not resume until chapter 20. That would be after the 3rd missionary journey.
15. 17:1-9
a. This is on the Via-Ignatia – it is still there today.
b. They are in the capitol city – it is a free city.
c. He mentions the soteriology again, it is a little bit more passion oriented.
d. The believers are Jews, God-fearers, and major women.
e. This prompts a reaction of resentment on the part of the Jews.
f. The Jews were a prominent group in that city and resented the pilfering of the
people in their synagogues.
g. They recruited people from the market-place, which might indicate people who
made their means through illegal means.
h. They reach associates of the missionaries. They get Jason – not intending to.
They originally wanted Paul and Silas. We do not know where they were – we
are not told.
i. The political hacks are now hearing accusations of sedition. Paul and Silas are
preaching against Ceasar – which is against the Empire. This is the same charge
of Jesus before Pilate.
j. They are accused of Messianic militants trying to change the world.
k. There is a charge here against Jason in particular. He has aided and abided these
traders.
l. They financially penalized the believers – trying to get the missionaries to leave.
m. That is why Paul does not publicly fight the enemy – it is not his neck on the line.
It is the other believers and he can’t fight that battle.
__________________
A Paper
Presented to
__________________
In Partial Fulfillment
__________________
by
Box 1299
November 3, 2005
THE MISSIOLOGICAL SPEECHES OF PAUL IN ACTS
Introduction
The New Testament books of Luke and Acts are full of speeches. From John the Baptist1
and Jesus (Luke 4:16-30) in the Gospel of Luke to Peter (Acts 2:14-40; 3:11-26), Steven (Acts
7:2-53), and Paul2 in the book of Acts, the books of Luke and Acts are full of speeches,
intentionally. From Luke’s record of Paul’s speeches in the book of Acts, one can gain a
missiological understanding of the church’s duty in the proclamation of the gospel of Jesus
Christ and the advancement of His kingdom. This paper will seek to exposit the three main
missiological speeches of Paul in Acts and then attempt to apply them to the church’s practice of
It has been noted by Dr. John Polhill that there are twenty-four speeches in the book of
Acts. Eight are made by Peter, nine by Paul, and seven by various other personages.3 That being
said, one can do the math and note that there are twenty-eight chapters in the book of Acts and,
as mentioned above, there are twenty-four speeches. That is almost one speech per chapter in
this New Testament book. The importance of speeches in the narrative of the early history of the
church is of immense importance. Dr. Polhill also instructs that the vocabulary and style of the
1
Luke 3:7-14 (All Scripture quotations taken from the New American Standard Version unless otherwise
noted.)
2
Acts 13:16-41; 14:14-17; 17:22-31; 20:17-35.
3
Polhill, John B., Acts: New American Commentary, Volume 26, (Nashville, TN: Broadman Press, 1992),
43.
speeches in Acts are uniform, that they tend to follow a common outline, and that they all show
their interdependence.4
These facts would logically indicate a few things. One, the writer of these speeches is the
same writer for each of them. In other words, in this case, Luke records each of these sermons in
his fashion under the inspiration of the Holy Spirit for the immediate benefit of Theophilus and
the everlasting benefit of God’s saints. Every word is not recorded from each of these sermons.
This is not only noted by commentators, but even by Luke himself concerning Peter’s first
sermon (Acts 2:40).5 The second thing that these facts would logically indicate is that Luke
seems to be showing that the speeches are to point toward something beyond themselves.
Namely, these speeches point to the advancement of the Kingdom of Christ through the
When it comes to the speeches of Paul in the book of Acts, one can tell that “Paul was no
doubt Luke’s hero.”6 Nine of the twenty-four speeches are made by Paul and out of all the
persons who make speeches in this narrative, Luke spends the most time with Paul. One can be
fairly certain of this knowledge because of the “we” passages that the book of Acts contains.
According to Edgar Goodspeed, Luke himself saw the “extension of the movement [the gospel
of Jesus Christ] from Asia Minor to Macedonia and Achaea, and finally followed its progress to
Rome itself.”7 One can see why Paul might take precedence within the speeches of Acts. Luke
4
Polhill, Acts, 45.
5
Ibid., 45.
6
Bruce, F.F., Acts: New International Commentary on the New Testament, (Grand Rapids, MI: Eerdman’s
Publishing, 1988), 15.
7
Goodspeed, Edgar J., The Story of the New Testament, (Chicago, IL: University of Chicago Press, 1952),
71.
was present with Paul more than he was present with the other speech makers.8 Luke records
three major speeches of Paul’s in the book of Acts, one on each of his three missionary journeys.
Each of these speeches are to different peoples in different contexts. Again, these are the
To analyze the speeches, an exegesis of each of the three main speeches mentioned above
Exegesis
Acts 13:16-41. This is the first major speech of Paul recorded by Luke in the book of
Acts. It occurs in what we now know as his first missionary journey in the town of Psidian
Antioch. This speech in the synagogue of Psidian Antioch is not the first activity recorded from
this first missionary journey, nor does this speech produce the first recorded converts of Paul on
his first missionary journey. It is interesting that while Paul proclaimed “to the Jew first and then
to the Greek” (Romans 1:16; 2:10) his first convert is shown as the proconsul, Sergius Paulus, a
gentile.9 However, the sermon that he preaches in Acts 13:16-41 would have lasting
implications for both new believers (Acts 13:42-43) and for the persecution and advancement of
In overview, Paul had this to say in this first sermon. The nation of Israel was chosen by
God and then exiled in Egypt. Yet the hand of the Lord brought them out and the nation of Israel
rebelled against their deliverer and thus spent time in the wilderness. God never breaks a
covenant with Himself so He gave them the Promised Land through the conquest of Canaan.
8
While Paul’s speeches might take precedence, Luke certainly does not place Paul’s speeches over against
any of the other speeches in the book. They are each alike apart of the holy canon of Scripture. For a concise
discussion on this subject see Polhill Acts page 46-47.
9
Acts 13:6-12. It can be said that even in this instance, Paul went to the Jewish synagogue first, Acts 13:5.
There was a period of Judges until Israel wanted a king, which God gave them Saul. David,
another king of Israel after Saul, was a man after God’s own heart and was promised that one of
his descendants would sit on his throne in ruling power. God fulfilled His promise in the person
of His Son Jesus Christ, preached by His predecessor John the Baptist, whom He sent to the
Jews. Yet, the Jews rejected Him (and thus the Prophets who foretold of Him) and crucified
Him. Yet, as proof of His Messianic office, God raised Him from the dead and this was proven
by the resurrection appearances of Jesus the Christ. In Christ, God fulfilled the promises from
old; their [the Jews] Bible, the Old Testament, supports this and now they must respond in
It has been said that verses 17-22 “correspond to an ancient confessional summary.”10 If
this is indeed the case, one can imagine why Paul started here instead of starting at creation as he
will in Acts 17. Bruce has also suggested that the main events listed in verse 17-22 are a sort of
an Old Testament kerygma. This is indicative from the rest of Paul’s speech because the entirety
of the language seems to point to the gospel of Jesus Christ. Paul is taking the Old Covenant and
pointing to the New Covenant. An Old Testament kerygma would help do just that. Whether it
is an ancient confessional or a kerygma, God’s purposes, and thus Paul’s, are accomplished.
In verse 16, Paul is said to have “motioned with his hand.” This is for either one of two
reasons, perhaps both. First, this is a natural tendency when one is preparing to talk before a
large crowd. Something must signal to the crowd that the sermon, in this case, is going to begin.
Second, it could be that this was a custom within the Jewish synagogue for the same reason as
10
Bruce, 254.
stated above.11 When the reading of the Scripture text was over, the one who would expound the
text might have signaled to the crowd so that they could pay attention to what he had to say.12
Paul addresses the crowd as, “men of Israel and you who fear God.” This would have
been the correct and fitting address in the synagogue. Paul was probably referring to
Deuteronomy 1:31 in verse 18 when speaking of God supporting them in the wilderness. In
Deuteronomy 1, God is depicted by Moses as carrying the nation of Israel through the
wilderness. Paul references Deuteronomy again in verse 19 when speaking of the seven nations
From there, Paul moves to the giving of the Judges and then to the kings of the nation of
Israel. Interestingly, as Dr. Polhill points out, no teaching in Paul’s sermon is “dwelt upon until
we get to David.”14 It is in David that Paul expounds his description of the events. This is
mainly do to the fact that Paul would use David to run straight to Christ. Paul, in this transition
from the Old Testament kerygma to the New Testament gospel, wanted to stress David.15
We would note in verses 24-25 that Paul picks up with what seems to be some sort of
early Church kerygma. Peter starts this early Church kerygma with John the Baptist as well
(Acts 10:37). John the Baptist pointed to Christ, this is Paul’s point in verses 24-25.16
In verse 26, Paul begins teaching that the promises in the Old Testament are now fulfilled
in Christ. In other words, this Christ, Jesus of Nazareth, is “who you have been waiting on,” so
to speak. Paul uses another address to the crowd to regain their attention. He addresses them
similarly to the beginning of the sermon, “Brethren, sons of Abraham’s family and those who
11
Note especially Acts 21:40 where Paul performs a similar gesture. He is not in the synagogue, but is
speaking to a thoroughly Jewish audience.
12
Daniel E. Hatfield, “Acts 13:13-43.” Classroom lecture, 2005 – 23600 Acts of the Apostles, 22
September 2005. Photocopy.
13
Bruce, 255.
14
Polhill, Acts, 300.
15
Ibid., 300.
16
This was Peter’s point as well in Acts 10, however he makes it more subtly than Paul.
fear God.” Actually, Paul probably never lost their attention, this new address was to signal that
what he was about to say was of great importance to them. While they new most of what he had
said up to this point, what he was about to say would be somewhat foreign to their ears, not to
Paul says very boldly that this message of salvation found in the person of Jesus Christ
was sent to them and them specifically. Paul roots the fulfillment of Christ’s coming not in His
incarnation but in His death and resurrection. Paul even hinted that all of what was done to
Christ, both His death by the hands of the Jews and His resurrection by the strong arm of God,
was “carried out in accordance with Scripture.”17 The word hinted is used because it is not
explicitly mentioned but evident by Paul’s quotation of several Old Testament passages of
After returning to David, once more, to show that David was not resurrected and Christ
was (in essence showing the supremacy of Christ over David), Paul then moves to an appeal.
“Everything that has been said up to this point leads to an announcement of the gospel and a plea
for personal response.”19 For Peter, Stephen, Paul, and the Bible as a whole, the gospel is never
separated from a plea for personal response. As a matter of fact, the gospel demands a response;
it is inherent in the gospel message. Paul ends his synagogue message with a quotation from
Habakkuk 1:5. This Old Testament prophet warned that if the nation of Israel did not obey the
Word of the Lord then destruction was imminent. Paul asserts that nothing is different. As Dr.
17
Bruce, 259.
18
Psalm 16:10 was quoted by Peter in his Pentecost sermon (see Acts 2:27).
19
Boice, James Montgomery, Acts: An Expositional Commentary, (Grand Rapids, MI: Baker Books, 1997),
240.
20
Polhill, John B, Paul and His Letters, (Nashville, TN: Broadman and Homan Publishers, 1999), 90.
Acts 17:22-31. This is the second major speech of Paul recorded by Luke in the book of
Acts and this speech occurred on Paul’s second missionary journey. Paul has left Jerusalem and
returned to Antioch with the decree of the Jerusalem council concerning the soteriological and
ecclesiological decisions of the council.21 Antioch, in turn, sent the missionaries out to
strengthen the churches with the news of the council and to advance the kingdom of God. They
returned to the churches from the first missionary journey and then went to other places like
Philippi where the Jailer was converted and to Thessalonica where Jason was beaten and then to
Berea and then to Athens, the philosophical capitol of the world at that time.22 It is in Athens
where Paul is amazed at their concern to have all their bases covered concerning worship of
In overview, Paul preaches his sermon to the philosophers in this manner. God can be
known. He created the world and He created life. Our entire existence is found in Him so He
should be sought out by all men in all places. For there is a time of judgment coming based on
the perfection of His glory as found in His only Son, Jesus Christ, whom God raised from the
dead.
This is a concise speech, existing only ten verses in the English translation, yet no other
ten verses has received so much attention and commenting.24 He is standing before the
Areopagus. It is unclear as to if this is a hill or some sort of judicial court; it can mean both.25 It
does not really matter for this discussion because the fact is that Paul, whether he be on a hill or
in a court, is preaching to people who need to hear the gospel. Paul addressed his sermon to “the
21
Daniel E. Hatfield, “Acts 17:22-31.” Classroom lecture, 2005 – 23600 Acts of the Apostles, 11 October
2005. Photocpy.
22
Reymond, Robert L. Paul Missionary Theologian: A Survey of His Missionary Labours and Theology,
(Fearn, Ross-shire, Scotland, 2000), 160.
23
Bruce, 332.
24
Ibid., 333
25
Polhill, Paul and His Letters, 209.
men of Athens.” Exactly who are these men? It is known from Acts 17:18 that there are two
The Stoics believed that God was totally immanent in the world and that man became
virtuous through knowledge.26 The Epicureans believed that matter is eternal and the universe is
mechanically material. Since the universe is material and there are no supernatural beings to
appease or fear then life should be lived to gain the most pleasure as possible.27 There may have
been others there that held to other philosophical positions, or at the least denied the deity of
Jesus the Christ. One can already began to see how this is going to guide Paul’s comments.
It is noteworthy that Paul did not condemn the Athenians right away for the religious
practices. Yet, Paul did commend them, sort of, for being religious. The reasons behind Paul
doing this will be discussed later. For now, this is all part of Paul’s introduction of his theme,
which according to Dr. Polhill is the ignorance of pagan worship.28 Paul addresses a statue that
he saw as he was passing through their streets with the inscription, “TO AN UNKNOWN GOD.”
It is true that this statue has not been found but there is record of ones like it.29 It is thought that
when destruction came to the city by different armies that these armies toppled the statues of
their worship and in the rebuilding of the city if the deity’s name could not be ascertained, the
above inscription would be placed on the statue for fear of not worshiping the god it was built
for.30
After gaining the attention of the men of Athens by addressing their ignorant worship,
Paul begins his sermon by speaking of the One, True, and Living God. This is an appropriate
26
Elwell, Walter, Ed. Evangelical Dictionary of Theology, (Grand Rapids, MI: Baker Books, 2001) 1150-
1151.
27
Ibid., 381.
28
Polhill, Acts, 370.
29
Boice, 297.
30
Bruce, 335-336.
starting point not only from a theological and missiological perspective, but also from what the
philosophers would have expected. They wanted to hear Paul and what he had to say (Acts
17:20-21). In addressing the Triune God, Paul teaches them that God cannot be contained by
human hands or anything built by human hands. This would have spoken directly to their
worship of pagan statues so Paul cannot be condemned for not speaking against this statue he
Paul also states that God does not need anything because as Creator He is indeed giver of
all. This too would have been foreign to their ears. While this concept, God needing our
worship or service, may be found in Greek thought, it was also evidently present in Jewish
thought which the prophets condemned.31 Next, Paul, rapidly, moves to the particular of
creation, God is creator of the entirety of the human race and has set their boundaries.32 Paul
then asserts that because God is creator of the universe and life and breath, then man has an
obligation to seek after Him. God created us and it is the proper response of the creature to seek
after his Creator.33 This would have made sense, whether adhered to or not, to both the Stoics
and the Epicureans. It would have made sense to anyone familiar with Greek Tragedy. When
Paul says that we must seek after God, he uses the same word that Homer uses to describe the
Cyclops seeking out Odysseus in the cave.34 Again, humanity has a duty to grope after God.
In verse 28, Paul is seen directly dealing with Greek poets. Some applaud Paul here and
others condemn him, but it is believed that Paul knew that Scripture would not mean anything to
the Athenians and he thus must appeal to them on their own terms.35 This will be discussed later
from both perspectives, but it is of this student’s opinion that Paul was acting in accordance with
31
Isaiah 1:11-20; 42:5; Psalm 50:7-15
32
Bruce, 337.
33
Polhill, Acts, 375.
34
Boice, 298-299.
35
Polhill, Acts, 375-376.
his conscience here. Then in verse 29, Paul returns to his beginning theme, which is the
ignorance of pagan worship. Humanity is not to worship some image formed by human hands in
the likeness of the “Divine Nature,” as Paul says. Humans are to worship the God of the
Universe who created life and breath and in Whom we move and breathe and live.
Paul then calls for a response in verse 30-31. The basic idea is that if ignorance of God
“was culpable before, it is inexcusable now.”36 One must agree with Calvin, who states, “he
maketh mention of the last judgment, that he may awake them out of their dream. For we know
how hard a matter it is for men to deny themselves. Therefore, they must be violently enforced
unto repentance, which cannot be done better than when they be cited to appear before God’s
judgment-seat, and that fearful judgment is set before them, which they may neither despise nor
escape.”37 Again, speech after speech, we see that the gospel is not propagated without a calling
for response. Indeed, propagation of the gospel has not occurred unless a plea for response has
been issued.
Acts 20:17-35. This is the third major speech of Paul and occurs on his third and final
missionary journey. Paul is in route to Jerusalem when he has traveled from the region of
Macedonia to Troas to Miletus where he sends for the elders of the church at Ephesus. This
speech is unique from the other two in that he is not addressing Jews who have rejected Christ or
pagan gentiles who do not acknowledge Christ, but he is addressing the church and exhorting
them to keep advancing the cause of Christ. This speech is known as his farewell to the
Ephesian elders and Paul basis it on his own conduct while among them and his prayers for them
36
Bruce, 340.
37
Calvin, John. Commentary Upon the Acts of the Apostles, Volume XIX, (Grand Rapids, MI: Baker
Books, 2003), 175.
as well as giving them a charge.38 This speech is also referred to as an example of Paul among
Christian audiences.39
Paul mostly appeals to his example before them. He tells the elders that he served them
in humility amidst tears while facing the plot of persecution by the Jews (Acts 17:19). However,
Paul also tells the elders that he does “not consider his life of any account as dear to” himself
(Acts 20:24). In this, Paul seemingly puts forth his own life and ministry as an example for the
Ephesian elders to follow. In verses 25-27, Paul bids the Ephesian elders farewell. It is thought
that Paul never returned to this part of the world although there is some speculation that he
returned after his first Roman imprisonment; it is safe to say that this cannot be known for sure.40
Regardless of his possible return, Luke indicates that for all that Paul knew, he was leaving a
region of God’s earth that he had spent the better part of seven or eight years ministering in.41
Acts 20:28-31 give the reader of Luke’s second work a glimpse into the heart of a true
pastor. Paul’s command to the elders to be on guard against false teaching is rooted in his own
conduct among them as he described in verse 26-27. After his pastoral exhortation, Paul once
again returns to his conduct among them. He reminds the elders that he supported himself and
his colleagues with his own hands so as not to be a burden to them. Perhaps Paul is reminding
them as an example as to how their conduct is to be among the very people they now are
ministering to. It is interesting that Paul leaves them with the words of Jesus, which are not
found in the canonical Gospels.42 As will be discussed later, this should be understood as a
38
Boice, 343.
39
Bruce, 388.
40
Polhill, Paul and His Letters, 314.
41
Bruce, 391.
42
Bruce, 395.
Comparison and Contrast of the Speeches
There are many similarities, differences, and points of connection within the three
speeches above. By way of comparison and in overstating the obvious, the speeches were made
by Paul and recorded by Luke under the inspiration of the Holy Spirit. Each speech has a high
concern for the gospel of Jesus Christ and the confidence in that glorious gospel of God’s grace
to meet the needs of even the vilest sinner, whether he be Jew or Gentile. There is a sense of
urgency within the Apostle who proclaims the gospel of God. Also along that same note, the
message is unchanging. There was a length of time between the sermons that were preached by
Paul. Granted it was not necessarily a long time; however, the message is consistent.
audience. On the first missionary journey, Paul proclaimed the gospel in the synagogue to Jews
and God-fearers. On his second journey, Paul is seen reasoning with the Athenian philosophers
at the Areopagus. And yet on his third journey, Paul is seen on his way back to Jerusalem,
stopping to strengthen elders of a church that he perhaps spent the most time at. So Paul as
preached to Jews and gentile God-fearers, gentile pagan philosophers, and to the church who is
The last speech, to the Ephesian elders at Miletus, is perhaps the most unique. It is
unprecedented in the book of Acts in that Paul is never recorded addressing the church and
giving them a charge to carry on the work of evangelism such as is recorded in Acts 20. It is also
unique in that it is this speech that most closely identifies with the letters of Paul, especially the
Pastoral Epistles.43
43
Polhill, Paul and His Letters, 314.
Missiological Truths Found in the Speeches
It goes without saying that Scripture is relevant to ministry today. As a matter of fact,
much of what the church practices is rooted in how the church is formed in the books of Acts.
So how does Paul’s preaching apply to the 21st Century Church today? Are their either explicit
or implicit references to missiological principles in these speeches? These are the questions that
will guide what is said in the coming pages. Among other principles that are present in these
Preaching the gospel message is a necessity to the advancement of the kingdom of God,
both in the time of Paul and in within the present church ministry today. This principle is
evident in all three texts mentioned above (as well as in other speeches within Acts). Those
making the speeches, or sermons, had an utmost confidence in the message they were sent to
proclaim. This is very much in line with what John Broadus wrote in his infamous book on
preaching,
Preaching must always be a necessity, and good preaching a mighty power. In every age of Christianity
since John the Baptist drew crowds into the desert, there has been no great religious movement, no
restoration of Scripture truth, and reanimation of genuine piety, without new power in preaching, both as
cause and effect.44
There has not been a great movement in the history of the church that has had preaching
as a cause and yet the movement has affected the church’s preaching. This is evident within the
book of Acts. The great events in the book of Acts are surrounded by sermons from God’s
messengers. One could also say that as the history of the church progressed, so did the
development of the preaching. Evidence of this would in fact be the Jerusalem Council and the
44
Broadus, John A. A Treatise on the Preparation and Delivery of Sermons, (New York, NY: Hodder and
Stoughton, 1898), 3.
Principle Number Two
The Old Testament kerygma and the New Testament gospel both show God’s deliverance
of an undeserving people. In other words, from Paul’s own words, “preach the whole purpose of
God” (Acts 20:27). The idea of deliverance was a very common idea among the Jews who Paul
preached to. They would have had immediately in mind the Exodus and God’s deliverance of
their people. Yet, pagan gentiles would have also understood the concept of ultimate
deliverance. This is what human nature ultimately is striving for in all of its vain philosophies,
deliverance from something or someone. For humanity to know that they are okay in the end is
the end result of most empty and deceitful philosophies that humanity has devised.
The whole purpose of God, as Paul proclaimed, shows that He is redeeming His people
unto Himself.45 The whole history of salvation is about how man fell and is now incapable of
standing before God, correctly, and how God gave a law that would be a school master unto us to
guide us and point us to His Son, Whom would be His law keeper as well.46 This is the message
that is to be proclaimed by the church today. God is the law giver, but He is the law keeper
through His Son, Jesus the Christ, and He is redeeming His people unto Himself through the
Unashamedly and boldly proclaim the exclusive gospel of God’s grace. Their was no
doubt that Paul and other New Testament speech makers believed that theirs was the only
message, the only gospel, the only good news, that had the power to save. From Paul in front of
the Psidian Antioch synagogue in Acts 13 to Paul at the culmination of his gentile preaching in
45
Note passages such as 2 Corinthians 5 and Ephesians 1.
46
Note passages such as Galatians 3 and Romans 5.
Acts 17, the gospel message, at its heart, is unchanged, unadulterated, and exclusive. Simply, it
is Jesus Christ and Jesus Christ alone that is able to forgive sins and bestow eternal life.
The point for the church today is that an exclusive gospel is not a diminished gospel. Just
because a gospel does not include or take into consideration other possible ways to the same
result does not mean it is inferior. Exclusivity is not to be seen as negative, but a positive
demonstration of the supremacy of God and His redemptive activity. We are bearers of this
message of God’s redemptive activity. George Peters has said rightly, “We are witnesses of
Christ; we are ambassadors of Christ; we are preachers of the gospel of God and bearers of
“bridge” to communicate the gospel as Paul did in Acts 17:20-35. Paul did not walk into the
Areopagus and immediately condemn the Athenians for their false idols and ignorant worship.
While their ignorant worship was a topic of conversation in Paul’s address, immediate
condemnation was not given. This is perhaps an intriguing thought concerning today’s
missiological practices.
The church should not expect for non-Christians to have it right. The church cannot
expect for pagan thinkers to worship correctly. For that matter, most Christians who should have
a biblical worldview do not and therefore do not worship correctly. Thus, the church expects
something of non-Christians that she does not expect from herself. When a Christian encounters
a person who seems to be spiritual, the Christian does have an obligation to reprove what is
wrong, but not necessarily before he or she were to use the mere spirituality of the unconverted
47
Peters, George W. A Biblical Theology of Missions, (Chicago, IL: Moody Bible Institute of Chicago,
1972), 160.
for capitulating the gospel in manner in which the unconverted can understand. Granted, there
will come a point when the false belief must be condemned, but that moment does not have to
In the proclamation of the gospel to non-theistic thinking people, creation is a good place
to start. There are many reasons for this principle. Among others, non-theistic thinkers have it
wrong from the beginning. They cannot answer, correctly, the question, “how did I get here?”
Thus, creation is a good place to start. Another reason to start is that after creation, the Fall
occurs, thus providing why the default position of condemnation rather than salvation is the
correct position. If the church is to indeed proclaim the whole counsel of God, creation is then
Appealing to audiences on their own terms is a permissible, though not always viable,
way of introducing the gospel. Paul’s approach in Acts 17 to the Athenian philosophers has been
brought into question by Paul’s critics. It has been recognized that Paul does not explicitly
mention the cross as he does in other speeches.48 His speech has even been called a failure.49
All of this suspicion is a result, for the most part, of Paul’s quoting of a Greek poet in his speech
It is for certain that Paul could not go into the Areopagus and proclaim a same, or similar
for that matter, sermon in the style of Acts 13 in the Psidian Antioch synagogue. As far as the
overarching style of all his speeches, Paul did address each audience in a way such as the hearers
could understand. He did nothing different in Athens. He appealed to the Athenian philosophers
48
Polhill, Paul and His Letters, 212.
49
Bruce, 334.
50
Polhill, Acts, 377.
in a way in which he they could benefit from a gospel presentation. Agreement with James
Montgomery Boice is a necessity when he says, “I do not know whether it is proper for scholars
to criticize the apostle Paul at that point or not, but I know that I am not going to criticize him.”51
So one would have to say based on Paul’s speeches in Acts, indeed the totality of
speeches in Acts, that appealing to an audience based on their own terms is at least a permissible
act if not a viable way of introducing the gospel into pagan cultures.
It is important to exhort and encourage fellow believers and fellow churches to continue
the ministry of proclamation of the grace of God. Paul’s speech in Acts 20 is possibly one of the
most encouraging and exciting passages in this short history of the church presented by Luke.
From time to time, fellow believers in Christ need to be exhorted to continue their task, to stay
the course. Indeed, from time to time, entire churches need to be exhorted to remain faithful to
her God ordained purpose. Paul provides a wonderful example for the type of pastoral
encouragement that must take place. An appeal to a holy example and an exhortation, with an
implicit warning, to be on guard concerning the gospel “once for all handed down to the saints”
(Jude 3) contains the essence of any pastoral exhortation that is worthy of a believer committed
Principle eight is more of a proposal for thought than a hard and fast principle. Should
Paul’s final exhortation to the Ephesian elders, “it is more blessed to give than to receive,” be
seen as a missiological principle? If so, this principle would have a profound impact on our
missiological thinking. We are commanded in the Scriptures to “let our light shine before men
in such a way that they may see our good works, and glorify our Father who is in heaven” (Matt.
51
Boice, 300.
5:16). There are numerous passages in the New Testament that are referred to as the one another
One could certainly make the exegetical case that these one another passages are to be
done one to another within the church and that the good deeds that we are to practice according
to Matthew 5:16 are to be done to the church, but that does not seem to be the whole overarching
idea the New Testament presents. So this brings up another question. If it is more blessed to
give than to receive, how much do should be given? Is there a line at which giving is cut off?
Perhaps at the point of giving away what one would need for basic survival? Even then, is that a
completely biblical thought in accordance with what Paul would say in Philippians 4:13?
The reader would certainly acknowledge that there are many questions raised and few
answers provided. Ultimately, and concisely, when opportunities present themselves, the
believers should adopt the practice that is more blessed to give than to receive, even to the point
that our earthly resources are used to the extent that God would use them. Certainly, He will
supply the needs of His children as He sees fit, all in accordance with the accomplishment of His
Conclusion
In conclusion, the church has a duty to study the revelation that God has given her with
the intent of honoring their Bride-groom with unselfish, unwavering, undivided devotion to
advance His kingdom based on the principles that He gave her. Studying the speeches in Acts,
and specifically those of Paul, is a way to put into practice what the church preaches.
52
Not an exhaustive list, but note passages such as Gal. 5:13; 1 Peter 4:10, 5:5; John 15:12, 17; 1 Thess.
4:9, 2 John 5, Rom. 12:10; 1 Cor. 12:25; James 5:16; Heb. 3:13; Col. 3:13.
ACTS (23600) FINAL EXAM
Opening Illustration: Being a book lover, and in a family of book lovers, it is always
interesting to hear the conversations on Christmas morning. I love to tell my dad and my
brothers about the books I received. This past Christmas, Jennifer purchased for me several
books (including a couple of sets) on or by Charles Haddon Spurgeon, my favorite preacher. As
usual, about lunchtime rolled around which meant that everyone by now had finished opening up
gifts in all the time zones my family is strung out in. So I began to make the phone calls. We
cannot wait to tell each other what we received.
Today we are looking at the birth of the church through the giving of the Holy Spirit. The Spirit
was given and then the disciples told about it. They gave witness. The rest of their ministry
would be giving witness unto God, Three in One, Eternal, True, and Sovereign.
Context:
• It is safe to say like one commentator, “Everything in chapter 1 is preparatory to the great
outburst of the Spirit who poured upon the praying band of believers at Pentecost.”
o Jesus is recorded in the Gospels as saying that He must go for the Comforter to
come.
o Jesus told them in Acts 1:5 that they would receive the Holy Spirit “not many
days from now.”
o The event today is the promised One of God, the Comforter, the Paraclete as He is
known. The event of Pentecost is the birth of the Church by the reception of the
Spirit.
• Some introductory notes as to the name of Pentecost.
o Pentecost did not derive its name from this event.
o The event of Pentecost took place when the Jews and God-fearers from all over
the countryside were in Jerusalem celebrating the Feast of Pentecost or what was
even known as the Feast of Weeks.
This was the 2nd of the three greatest feasts in the Jewish calendar. It was
right in the middle of Passover and the Feast of Tabernacles.
o Jews traveling from other countries to be in Jerusalem during one of the feasts
each year would have traveled to the Feast of Pentecost more likely because of the
weather conditions at the time of this feast versus the weather conditions at the
time of Passover.
In other words there would have been more people from more places at
the Feast of Pentecost.
CPS: This morning, we want to discern from the birth of the Church how we too operate under
the same Holy Spirit.
Outline:
1. The Gift of the Spirit (v. 1-4)
a. This Gift was a Fulfillment of Prophecy (v. 1)
b. The Gift has a Miraculous Manifestation (v. 2-3)
c. The Gift was a Filling and an Empowering (v. 4)
2. The Witness of the Spirit (v. 5-13)
a. The Witness had a God-Appointed Setting (v. 5-11a)
b. The Witness had a God-Appointed Positive Affect (v. 11b-12)
c. The Witness had a God-Appointed Negative Affect (v. 13)
The list that this student has compiled is by no means exhaustive; also, the Scriptural
proofs that may be afforded for each principle is by no means every example that might be found
in Acts. This student will also confess that there is desire to elaborate more on this topic for
personal study but is unable to do so because of time constraints. This task is a might
undertaking to be done exhaustively. The principles below provide a general view of the mission
responsibility of the Church as understood in the book of Acts:
2. Everything that the church does is to be bathed in prayer. Just after the ascension of
Jesus Christ, we find the small band of disciples devoted to prayer. We are also given a
snapshot of the early church activity at the end of Acts 2. In verse 42, we see the church
there devoted to prayer. When Peter was imprisoned in Acts 4, we see the church
praying. When Paul leaves the Ephesian elders for the last time, he kneels down and
prays for them. From the beginning to the end, we see prayer as a central priority to
church activity.
3. Bold, biblical preaching is a necessary, God-ordained function of the church. One can
take any speech in the book of Acts and see how the message of God’s good news was
proclaimed with boldness. Indeed, this student believes that each of the speech makers
that are recorded in Acts knew whole-heartedly that the preaching of the gospel was the
God-ordained way that those without Christ were to come to God. It was the preaching
of the gospel of the kingdom of God that was the God-ordained method of hearing and
believing then and still is now.
4. There must be a recognition that God will accomplish His purposes through believers,
even using miraculous means. Certainly God used non-miraculous means to accomplish
his purposes. We see both of these at work in two consecutive verses in Acts 2:23-24.
The Jews put Christ to death through non-miraculous means, yet God miraculously raised
Him from the dead. Many times walls fell down in prisons and people just simply found
their way out of prisons so that the proclamation of God’s gospel could continue. People
were brought to the apostles to be healed and in one case in Acts 5, bodies were laid out
in the street that just a shadow of the apostles might fall upon the sick and they would be
healed. Whatever the means, God will accomplish His purposes for His glory.
5. The Gospel is to be proclaimed, even in the midst of opposition. Time and time again,
bold believers are told to be quiet. Yet they still proclaim. They could not help but speak
of the things they have seen and heard. Paul was beaten and thought to have been dead
(and very well may have been dead), yet he was brought back to still proclaim the
excellencies of His Master who called him out of the kingdom of darkness and into the
kingdom of Light. Also, it should be noted that if opposition drives the believer out of
one place, they must still proclaim wherever they may be located.
6. The 1st Century believers truly believed they had a compulsion, duty, or obligation to take
care of one another, albeit on a voluntary basis. This is something that they were to do
with a glad and sincere heart. This is intended to have both an ecclesiastical and
missiological element. Any compelling that they felt was a compulsion to serve Christ
through serving their fellow believers. This is stated to have an ecclesiastical element
because believers are to take care of their fellow believers. This is stated to have a
missiological element because we do this in service to Christ, yet outsiders should see
this as a testimony to God’s goodness to us.
7. The gospel must be guarded by those who love it. The apostles, when swamped with
other duties, appointed people to serve tables while they devoted themselves to the
teaching and prayer. Also, from Paul’s speech to the Ephesian elders at Miletus, we see
that we are to guard the gospel and the church from savage wolves.
8. Even the vilest sinner can be saved. This is closely tied to the next principle, but this
student believes that Luke wanted his readers to understand this explicitly. The vilest
sinner, even one such as Paul, could become one of the greatest servants in the kingdom
of God by God’s grace.
9. The gospel breaks down all barriers. There is no where that the gospel cannot go or no
person that it cannot be communicated to. Even in a world that was divided by Jew and
Gentile and then further divided into sub-groups of each of the two above, the gospel is
not contained in geo-political barriers.
A Discussion of the Role of the Holy Spirit and Prayer in
the Churches of Jerusalem and Antioch.
The churches of Jerusalem and Antioch were two key outposts for the work and mission
of the early church. In many ways they are connected, but perhaps not any more deeply
connected than through the roles of the Holy Spirit and prayer in each of these churches.
Obviously, as one would notice from a casual reading of the book of Acts, there is more
information concerning the Jerusalem church and all of her activities than there is of the church
at Antioch.
First of all, the disciples were praying when the Holy Spirit descended upon them at
Pentecost. Indeed, one will find a couple of things most interesting. Prayer is seen as a central
priority in the church, both before and after Pentecost (Acts 1:14; 2:42). Also, the relation of
praying and then the activity of the church is intentional. It is not almost intentional, it is
intentional. It is no mistake that the disciples were praying when God sent His Spirit upon them
and the church was birthed. Secondly, the Holy Spirit, while not explicitly mentioned, is seen as
operative in both the speech makers (Peter, Stephen, and Phillip in the Jerusalem Church; Paul
and others in the Antiochan church), and in the speech hearers.
Thirdly, the believers are filled with boldness by the Holy Spirit at a “prayer meeting” in
Acts 4:31. Again, intentionally, the believers are praying for boldness and then the ground is
shaken as a sign of confirmation and validity of their boldness in Christ. Fourthly, it should be
noted from Acts 6:2-3 that when the apostles were doing something about the distractions they
were having, they stated that they need to devote themselves to two things: (1) prayer, and (2)
the ministry of the Word. There is no mistake about the word order. They had their priorities
straight.
Fifthly, the Holy Spirit empowered Stephen to endure martyrdom and as a matter of fact,
Stephen was praying while he was being killed. Sixthly, and lastly concerning the church at
Jerusalem, the entire ministry of Phillip in Acts 8 is to be seen as empowered by the Holy Spirit.
Indeed, all servants of Christ are empowered by the Holy Spirit, but especially so in Acts 8.
There is a providential overtone that is unmistakable in Acts 8 and the Holy Spirit is God’s agent
of accomplishing His purposes through His servant Phillip.
Concerning the church at Antioch, there is not as much information, but we see the same
principle and intention; that the Holy Spirit is operative in the midst of prayer. It is while the
church at Antioch is praying and fasting that the Holy Spirit tells them to set apart for the service
of God Barnabas and Saul, perhaps two of the greatest missionaries ever. Indeed, the church is
seen as praying over the two missionaries before they are sent off.
The 21st Century church would do well to learn from the principles found in God’s Word
and the examples of the churches at Jerusalem and Antioch. We cry out that we want the Holy
Spirit to work through us, yet we do not plead and cry out unto God to make His Spirit
accomplish in and through us His purposes. We must plead to a holy and righteous God to send
His Spirit to work through vile and filthy sinners saved by grace.
A Comparison of the Imprisonments of Peter and Paul.
As near as this student can tell, the biblical account for the imprisonments of both Peter
and Paul are two apiece. It is evident right off the bat that Paul spent much more time
imprisoned than Peter. However, Luke affords two imprisonments apiece in his narrative. Peter
was imprisoned in Acts 5:17-32 and in Acts 12:1-19. Paul was imprisoned in Acts 16:22-30 and
in Acts 21:27 through the end of the book. Each account will be analyzed with a comparison and
contrast following.
In Acts 5:17-32, Peter and the other apostles are seized by jealous Sadduccees and places
in a public jail. During the night, an angel of the Lord appears and opened the gates of the
prison. The Bible also describes the angel of the Lord as “taking them out” and giving them the
command to go back to the temple and tell the people the “whole message of this Life.” Their
obedience is evidenced by their action – they were at the temple at daybreak. When the prison
“escape” was discovered, the guards reported that the prison doors were locked and yet the
prisoners were not there. The accusers were fairly decent to the apostles upon finding them in
the temple teaching again, for fear that the people might stone the Jewish leaders for the results
of the prison escape. It is interesting that in the account the Jewish leaders did not question the
apostles about the escape, but the continued teaching in the name of Jesus. Later, after
Gamaliel’s council, the apostles were flogged and released.
In Acts 12:1-19, Peter was arrested because Herrod saw that James’ death had pleased the
Jews. So Herrod, evidently, was going to continue pleasing the Jews by putting to death others
of the Way. Peter, the night before his scheduled death, was under heavy guard, and an angel of
the Lord suddenly appeared and woke Peter telling him to wrap himself with a cloak and follow
Him. Peter thought he was seeing a vision and not living real events. The passed the guards and
the iron gate opened on its own. The angel departed from Peter when they were out in the
streets. When Peter had realized what had happened, he went to the house of Mary where the
church was praying for his release. It was here, that Peter reported to the church all that had
happened.
In Acts 16:22-30, Paul is now on his second missionary journey and is imprisoned in
Philippi. He and Silas were arrested after Paul destroyed the profit of some masters of a slave-
girl who had, presumably demonic, divination powers. The crowd is described as rising up
against them with the chief magistrates of the city. They beat them and threw them into prison.
They were under heavy guard and their feet were fastened with heavy stocks. It is around
midnight in a cold, dark, awful prison and Paul and Silas were worshiping God and singing
praises unto Him. There was a sudden earthquake that shook the foundation of the prison and
loosened the stocks of the prisoners. When this was discovered, the jailer, about to kill himself,
was made known by Paul himself that no one had gone anywhere as the jailer had suspected.
This is the point at which the jailer asks the grandest question, “what must I do to be saved?” At
their release, the magistrates tried to brush the situation under the rug, but Paul would not allow
it, seeing as how the magistrates had publicly beaten Roman citizens without sufficient reason.
Eventually, Paul and Silas left after visiting the home of Lydia.
In Acts 21:27ff, Paul is seized, once again appealing to his citizenry, shipped around to
different rulers, beaten, ship-wrecked, and ends up in house arrest in Rome. It is thought that he
stayed there in house arrest in Rome until his death at the hands of Nero somewhere around A.D.
66-68. By far, this is the most unique imprisonment in the book of Acts and for good reason.
This is the farthest that the gospel has progressed to this point in the narrative and to this point in
Church history. It would make sense then, in comparison and contrast, to limit the scope to the
first three imprisonments mentioned above.
One of the commonalities that is noticed in the reading of the events of the
imprisonments is that everyone, both Peter and Paul, were always placed under heavy guard.
This could be seen as a narrative tool of Luke to increase the miraculousness of the events. This
might be true. This could be part of it. However, it is also there to show that their escape was
not of their own power, but under the direct Providence of God. While Peter was flogged at the
end of his first imprisonment, Paul was beaten before his. Beaten publicly and as a Roman
citizen (something which Peter could not claim) this was not to be done without sufficient cause.
In both of Peter’s imprisonments, an angel of the Lord led him to safety. Also in both of
Peter’s imprisonments, Peter walked out of the prison – he left. Granted after the fist
imprisonment he was seized and brought back in front of his accusers, but during the
imprisonment, he left both times. During Paul’s first imprisonment, the gates were open and he
was able to leave, but did not. There was greater purpose for him staying in that situation. Also,
the gates were opened in Paul’s imprisonment not by an angel of the Lord, but by an earthquake
that seemingly did not damage to anything else in the city, not even any more damage to the very
building than was needed to open the gates.
Both Peter and Paul, according to early church historians, died a martyr’s death. This
would entail an additional imprisonment, at least for Peter anyway. There are similarities, many
in fact. However, their differences can only be accounted by their serving the grand purposes of
God.