acts

Background

Author.   See Luke.

Date of composition.   This book was evidently written after Luke (1:1). It was also probably written before A.D. 70; otherwise, there would most probably be some indication of the fall of Jerusalem. Its ending with Paul under house arrest in Rome (Luke specifically states that Paul was there in Rome for “two full years,” 28:30) suggests it was written at the end of that two year period (60–62), and almost certainly not later than Paul’s eventual execution, about 67.

Destination.   See Luke.

Characteristics.   Acts provides the critical historical link between the gospels and the rest of the New Testament. Without this book much in the epistles would be unintelligible. (Curious is the fact that some of the ancient canonical lists had not placed Acts in its present, logical position between the gospels and the epistles.)

Its philosophy of history gives a central place to the sovereign hand of God, in bringing to pass his purposes within history in spite of obstacles of whatever source.

It also focuses attention on the life and teaching of the early church. The young congregation was characterized by profound unity. Its preachers focused especially on the resurrection of the Lord, and an appeal to the nation Israel to acknowledge him as her Messiah.

The book also places special stress on “Some Acts of Some Apostles,” as some prefer to call the book. In particular the book pays attention to Peter and Paul to the virtual exclusion of the other eleven. (John is merely a mute companion of Peter; James is mentioned only as a martyr.) There is a crucial movement from Jew to Gentile associated with these.

Purpose.   The book begins with Jesus commissioning 11 Jewish followers on a hill outside Jerusalem as his witnesses, and ends with Paul bearing witness to him in Rome. The book is a record of how it happened that the message of Jesus Christ advanced from point A to point B.

In fact, as the sequel to Luke, the book’s message ties back into that one’s (q.v.). The larger sweep is from the Jewish temple in Jerusalem and the announcement of the coming of Israel’s Messiah (Luke 1) to the imperial capital of Rome, and the announcement of the proclamation of the message of that Messiah to the Gentiles because of Israel’s consistent rejection (Acts 28). Its purpose then is to describe the spread of the gospel message to the ends of the earth (Roman empire), entailing its rejection by Israel generally, and its presentation to Gentiles.

Argument

While this is a distinct and complete book, it does have its background in Luke, to which reference is made (1:1–5). The followers of Messiah Jesus are launched into their crucial role in the spread of the message of Messiah Jesus to the whole world by (1) his instruction concerning their role as witnesses; (2) the implication that they should serve until the coming of the Kingdom; and (3) the promise that he would return (1:6–11). Their part must, however, await the gift of the Holy Spirit; therefore they waited (1:12–14). The uniqueness of the apostolate in the enterprise, especially proclaiming the message to Israel, is implied by the replacing of Judas (1:15–26).

The events of chapter 2 were unique in history, as evidenced by the citation of Joel’s prophecy (vv. 17–21). The fulfillment of that prophecy is concisely described in 2:1–4. The first result was inquisitiveness concerning what had happened (2:5–13). Peter’s message begins by answering that: they are witnessing not drunkenness but Holy Spirit activity, as predicted by the prophet Joel (2:14–21). He goes on to explain the theology of the recent crucifixion and resurrection of Jesus—which satisfied the prophecies of Psalms 16 and 132 (2:22–32). All that means that God has elected Jesus as Israel’s Messiah (2:33–36). Because of the nation’s guilt for putting him to death, God’s demand was repentance for forgiveness (not sacrifice), and baptism for public identification with him (2:38). As many responded in faith, God the Holy Spirit worked among them miraculously (2:41–47).

The work of the Spirit through his authoritative witnesses (1:8) met with divergent responses: many believed, while establishment Judaism rejected. The merciful power of the Spirit was manifested in the healing of the beggar (3:1–11), providing the special opportunity for Peter’s witness to the worshiping Jews (3:12–26). After attributing the miracle to the resurrected Messiah (3:12–16), he called for national repentance and acceptance of Jesus as the successor to Moses, in order for them to enter into the Kingdom blessings (3:17–26).

Official response was anger at the witnesses, bringing them to trial (4:1–7). Peter’s response (by the Spirit) was powerful (4:8–12), the officials were unable to explain it (4:13–14). They could only attempt to gag them (4:15–18), an order Peter could not but defy (4:19–20). The believing community’s response of praise and prayer for boldness reflected the perfect harmony of their interests and God’s (4:23–31).

The gospel enterprise had not only to face external opposition, but internal hypocrisy as well (4:32—5:16). This too it weathered, continuing even to prosper. The Spirit of God put it in the hearts of his people mercifully to share with one another for the relief of individuals and the cohesion of the body (4:32–37). When some mistakenly presumed they could ‘share selfishly’ (a patently obvious contradiction in terms), God immediately demonstrated his judgment by the death penalty (5:1–10), restoring great respect for his work and workers (5:11–16).

If there was external opposition before, it grew more severe, yet still without slowing the progress of the gospel. As the apostles’ ministry expanded and grew more respected (5:12–16), it was again met with an attempted official gag (5:17–18). The apostles’ miraculous release shows the unstoppable divine purpose (5:19–20). Even recaptured and tried (5:21–28), the witnesses’ commitment to their inner directives to proclaim Christ cannot be silenced (5:29–32). Ironically, even the opponents unwittingly give testimony to the divine source of the movement (5:34–39). The church’s joy and progress cannot be stopped (5:41–42).

The church thus successfully took root in Jerusalem. Gradually its influence spread beyond those borders both geographically and ethnically. The episode of the naming of seven ‘deacons’ (6:1–7) introduces the reader to non-Palestinian leadership, seen then in ministry in the next few chapters. The (speaking) ministry of Stephen is immediately described (which leads to further expansion of the ministry). He also manifests irrefutable power in his speaking (6:8–10) which draws the usual opposition (6:11–14). His lengthy defense (7:2–53), developing the theme of Israel’s history of rebellion against God’s chosen redeemers and misapprehension of God’s priorities and plans, continues the sense of expectancy of the offer of the gospel to Gentiles, by identifying the present Jewish generation as successor to the historical rebels, destined to be cut off. The irony of the response—stoning (7:54–60)—is that the gospel was not silenced but broadcast (8:1–3).

The Holy Spirit continued to sponsor powerful witness to Christ even through Philip, even in Samaria (8:4–8). As a result even the amazing one (Simon) was amazed (8:9–13). The solidarity of this work with that in Jerusalem was demonstrated through Peter’s ministry, as they received the Spirit (8:14–17). The stern rebuke to Simon (8:18–24) seems to point to the sovereign right of God alone to communicate the miraculous powers that were in evidence.

The chain of witnesses grows to extend clear into Africa with the next story (8:26–40). Supernaturally God brings his messenger into contact with a receptive soul (8:26–29), a Gentile, and points him to Jesus of Nazareth in Isaiah (8:30–35). The quality of true faith is also demonstrated by the desire to be baptized, even in the desert (8:36–38).

What must be the most dramatic turn in the book after Pentecost is the conversion of Saul the persecutor to Paul the persecuted (9:1–31). The spectacle on the Damascus road which left him blinded (9:1–9) was the kind of unforgettable experience that could completely transform him and provide him with fuel for subsequent defenses before interrogators (cf. 22:3–16; 26:9–18). Ananias’s message proves profoundly prophetic of the Gentile gospel enterprise (9:10–19a). Also the radicalness of his conversion is demonstrated in Ananias’s hesitancy to minister to him and the Jerusalem saints’ hesitancy to associate with him (9:26–27), and in the consternation of those who heard his new message (9:19b–25, 28–30). For the time, however, the stage of the book still belongs to Peter (9:31ff).

With the significant introduction to the subject of Gentile evangelism in Paul’s conversion, its actual beginning is entrusted to Peter, perhaps enhancing the sense of its legitimacy. As he is actively carrying the ministry to the frontiers of Lydda (9:32–35) and Joppa (9:36–42), God speaks supernaturally to him (10:9–16) and to the Gentile Cornelius (10:1–8), paving the way for the crossing of their paths (10:17–22). Without such confirmation Peter would surely never have agreed (10:28–29) to come speak the message of God’s universal offer (10:34–35) of grace through Jesus (10:36–41). The coming of the Spirit upon these Gentiles surprised the Jews, yet fully satisfying them of God’s complete and equal acceptance of them (10:44–48).

This turn of events was obviously radical and unexpected, given the amount of supernatural ‘push’ that was required to make it happen and the level of conflict it generated. Peter’s story, confirmed by his six associates, and coupled with his credibility, satisfied the Jerusalem leadership that it was of God (11:1–18).

The next episode (11:19–30) furthers the progress of the gospel in several ways. Through the faithful ministry of scattering Jews a church was born in Syria, Antioch (11:19–21), which ultimately sponsored Paul’s mission ventures. Barnabas was dispatched from Jerusalem (11:22–24), and he in turn enlisted Paul (11:25–26) for that ministry. There is still no hint of maverick independence from the Jerusalem church as spiritual fountainhead, as they sense an obligation to support them in their time of need (11:27–30).

The twelfth chapter seems to provide a final look at the futile Satanic purpose to destroy the message of Christ issuing from Jerusalem. Though the one leader, James, is killed (12:1–2), God miraculously preserved another, Peter, in concert with the prayers of the church (12:3–17). The outcome then is the destruction of the soldiers and the king instead, and the continuing progress of the word (12:18–24).

A major transition occurs when Paul and Barnabas are sent out on their mission together. From this point a church is actively and intelligently sponsoring aggressive evangelism which carries the gospel westward, establishing churches in key cities (13:1–3). The event at Paphos was symbolically prophetic of future ministry. While the preaching was to the Jew first (13:5), it was the Gentile proconsul that was responsive to the gospel, while the Jewish sorcerer-false prophet not only rejected it, but also sought to dissuade the proconsul (not insignificantly named Paul) from faith. Where by name he was a “son of Yahweh’s salvation,” Paul correctly styled him a “son of the devil.” Thus the gospel advanced, despite Jewish rejection (symbolically cursed with blindness), finding acceptance among Gentiles (13:6–12).

The pattern continued on the mainland. Paul surveyed God’s dealings with Israel, both distant and recent past (in Jesus; 13:16–25). Though Israel rejected Jesus, God confirmed him (13:26–37), and now demanded obedience to him (13:38–41). The great response aroused Jewish jealousy (13:42–45), prompting Paul to announce (as to other crowds before) a ‘Gentile shift’ in the gospel, a development of both joy and progress (13:46–49).

The result of the ministry polarized the community of Iconium, and sharpened the hostility of the opposition to a level of murderous intent (14:1–7). The sentiment progressed to an actual attempt on Paul’s life in Lystra. The focus of the hostility was shown there, however, to be more against God than Paul, as the people were willing to worship Paul for his healing power (14:8–13), but ready to murder him for his message of faith in Christ (14:14–20). Despite all the opposition it had endured (cf. 14:22), the gospel ministry did not merely survive; it actually flourished (14:21–28).

It then faced review (a healthy thing), prompted by internal opposition to Gentile evangelism (15:1; unhealthy, never sanctioned by the leadership, 15:24). The conclusion seems foregone to the reader, as he is privy to both Peter’s (15:6–11) and Paul’s (15:12) experiences. But the expansion of the gospel to Gentiles has even more support, as James indicates from Amos (15:15–18). The whole Gentile enterprise is approved, and equal brotherhood is affirmed (15:19–29). The result is rejoicing (15:30–35). The momentum of progress is so strong that even the disagreement between Paul and Barnabas resulted in further expansion of the ministry, as they split into two teams (15:36–41).

Paul’s team is immediately strengthened by the addition of Timothy, the half-Gentile (16:1–3). The past gains are strong, and further strengthened by the encouragement of the Jerusalem decree (16:4–5). The direction of the mission is clearly established by God (16:6–10). The new frontiers of the gospel are emphasized in the Philippian ministry (16:11–40): a Jewish woman (16:13–15), a young girl fortune-teller (16:16–18; note the irony of her accurate identification of the team), a Gentile jailer and his family rescued at the point of suicide (16:19–34). Not even the wrath of frustrated (pagan) materialism could hinder the gospel’s progress. In fact, in the end they even were forced to show especial courtesy to the team (16:35–40).

The typical Jewish community has not been left in Asia, however. While some in Thessalonica believed, others were more willing to ‘jump in bed with’ Rome, in opposing the gospel (17:1–9), a new tack that is to crop up frequently hereafter. The gospel found more fertile soil in Berea. But it was still within range (only about 45 miles away) of the Thessalonian opposition (17:10–14).

Paul then arrived alone (and perhaps thus at loose ends; cf. 17:16) in the philosophical capital of the ancient world, Athens. Where the unbelieving Jews angrily sought to silence the gospel, these sophisticated Gentiles listened out of curiosity (17:18–21) until they heard talk of resurrection and derisively dismissed it (17:31–32). Still, some believed (17:34).

The key point about the Corinthian ministry is that God opened a door for long-term ministry, providing the financial support for Paul’s freedom to leave off tent making, and supernaturally reassuring him, despite Jewish rejection (18:1–11). The Jews’ complaints are shown to be without just basis both by the governor’s rebuff and their abusive reaction (18:12–17). The return trip home alerts the reader to the next major place of ministry, Ephesus (18:18–22).

The chain of ministry is intricately shown in the educating of the gifted Apollos by the Paul-trained Aquila and Priscilla, who then goes to build on Paul’s foundation in Corinth (18:23–28), while Paul builds a foundation in Ephesus apparently from Apollos’ disciples (19:1–7). As in Corinth God opened the door for a long ministry (19:8–10), characterized by spiritual power (19:11–12) evidently superior to that of the Jews (19:13–17) or pagans (19:18–20). The issue in the riot is order. The hysteria of the prosperity-motivated idolaters (19:23–41) stands in stark contrast to the calm sobriety of the apostle. The separation of the earlier summary account of Paul’s ministry from the account of the riot by the discussion of travel plans (19:21–22) shows that Paul’s subsequent travels, though occasioned by it, were not dictated by the riot. 

The opposition which Luke has shown repeatedly to be incapable of impeding God’s work is used by God to alter Paul’s schedule, but not his larger plans (20:1–6). The episode at Troas emphasizes God’s concern for the well-being of the church (preaching all night) matched by the power to sustain (raising Eutychus; 20:7–12). Having faithfully and successfully performed his ministry, Paul passes responsibility for the continuing well-being of the individual church to its own leaders, using his own past both as an example for them and to exonerate himself preemptively from responsibility for future failure (20:17–35).

As Paul returns toward Jerusalem the tension builds toward the inevitable conflict between himself, the arch-representative of the gospel message, and Judaism, as he is warned in both Tyre and Caesarea that if he sets foot in Jerusalem he will be arrested or worse (21:1–16). The next two scenes display the perfect reasonableness and peaceableness of the gospel in contrast to the unreason of godless Judaism, as Paul agrees to perform a vow and even to sponsor some others (21:17–26), while by contrast the Jews accuse him of advocating the dismantling of everything sacred to Israel (21:27–31). Rome is portrayed as seeking to preserve the status quo without making its own judgment about the gospel (21:32–36), except to admit its innocence of association with a known criminal element (21:37–40).

As Paul tells his story to the crowd, his orthodox zeal should have satisfied them that his experience and message were of God (22:1–17). The Lord’s commission of him to go to the Gentiles (22:18–21), however, implied a divine rejection of Israel, a thought unacceptable to the rebellious nation (22:22–23). Ironically Paul (still representing the Christian message) finds protection again in Rome, this time by appealing to his citizenship (22:24–29). In Paul’s address to the council Christianity is shown to be a legitimate expression of Judaism (being in fact its proper expression), as it respects Judaism’s officer (23:1–5), and is more orthodox than the tolerated sect of the Sadducees (23:6–10). Any doubt about Paul’s (and the gospel’s) geographical destiny is removed by the positive divine word (23:11).

The theme of Rome proving to be a better friend of the gospel than Judaism is reemphasized in the account of Paul’s midnight transfer to Caesarea to foil the Jews’ assassination plot (23:12–35). The other key point is the irrational hostility of Judaism against the gospel.

Roman custody more than vindication or justice (the gospel needs neither of those) continues to be the theme in the trial before Felix (24). Beginning with this scene the gospel is already being proclaimed to Rome, with its innocence and truth plainly evident. Felix’s (hence Rome’s) interest in truth and justice was also shown to be a sham, by his further dealings with Paul and his controlling desire to pacify the Jews (24:22–27).

The irony continues as Festus too seeks “to do the Jews a favor” (25:9). The whole strategy of the Jews backfires, while the plan of God moves forward in Paul’s appeal to Caesar (25:1–12). The gospel message then reaches royal ears that would not have heard apart from the Jews’ prosecution: Festus briefs King Agrippa on the case, who himself requests a private hearing (25:13–22). Very much in the pattern of his Lord, Paul’s innocence is affirmed by Festus (25:24–27). In his defense before Agrippa Paul’s testimony is repeated (for the third time in the book; 26:1–18), further emphasizing the cruciality of that event, as well as the necessity for a similar experience by all. The Christian message—and its extension to the Gentiles—is then shown by his commission to be the rightful heir to Judaism (26:16–23). In fact it was not Paul that was on trial, nor the Christian message, but the hearer, in this case Agrippa, as shown by his nervous outburst (26:24–29). Paul’s trip to Rome would not be in search of justice, but by God’s plan to carry the same message there (26:30–32).

Paul’s arrival at Rome was God’s plan from the beginning. Therefore the voyage was entirely under his control, and his direction was provided not through the sea-wise captain or the centurion, but through God’s man, Paul. Thus the ignoring of his word brought peril (27:9–13), and the heeding of his word brought survival (27:21–44). That he represented the true God was confirmed by his protection from the viper bite (28:1–6), and then by his healing ministry (28:7–10). The arrival in Rome was then God’s triumph, marked by the accompaniment of God’s people (28:11–15).

The last paragraph is set off by the inclusio describing the living conditions of his two years there (28:16, 30–31). And the description of his message is also marked by the inclusio defining that message as “Kingdom” (28:23, 31). Thus the enclosed thoughts describe the character of that time: a time of predominantly Gentile ministry, since he was rebuffed yet again by the Jews (28:17–28).

Outline[1]

Panel 1: Establishment of the New Covenant message in Jerusalem (Peter)  1:1—2:47

Panel 2: Extension of the New Covenant message in Jerusalem: persecution begins (Peter)  3:1—6:7

Panel 3: Extension of the New Covenant message beyond Jerusalem (Peter, Paul and others)  6:8—9:31

Panel 4: Extension of the New Covenant message to Gentiles (Peter and Paul)   9:32—12:24

Panel 5: Extension of the New Covenant message to “the ends of the earth”, Part 1: Cyprus, Galatia, Gentile inclusion (Paul and Peter)   12:25—16:5

Panel 6: Extension of the New Covenant message to “the ends of the earth”, Part 2: Greece, Ephesus (Paul)  16:6—19:20

Panel 7: Extension of the New Covenant message to “the ends of the earth”, Part 3: Rome (Paul)  19:21—28:31

 

I. Panel 1: Establishment of the New Covenant message in Jerusalem (Peter)  1:1—2:47

A. Summary and conclusion of Jesus’ earthly minsitry  1:1–11

1. Review of Jesus’ words and deeds in the “former treatise”  1:1–2

2. Summary of Jesus’ post-resurrection teaching  1:3–8

3. Jesus’ ascension  1:9–11

B. Disciples waiting in Jerusalem  1:12–26

1. 120 unified, praying in the upper room  1:12–14

2. The replacement of Judas  1:15–26

a) The need  1:15–20

b) The qualifications  1:21–22

c) The selection of Matthias  1:23–26

C. Initial outpouring of the Holy Spirit  2

1. The miraculous experience  2:1–13

a) Filling of the Holy Spirit  2:1–4

b) Initial reactions of the hearers  2:5–13

(1) Amazement and dumbfoundedness  2:5–12

(2) Mockery  2:13

2. Authoritative proclamation by Peter  2:14–36

a) Explanation of the phenomenon  2:14–21

(1) Denial of drunkenness  2:14–15

(2) Affirmation of Joel’s Spirit outpouring  2:16–21

b) Proclamation of Jesus’ resurrection  2:22–32

(1) Proclaimed  2:22–24

(2) Defended  2:25–31

(a) Appeal to Psalm 16   2:25–28

(b) Messianic application  2:29–31

(3) Reaffirmed  2:32

c) Proclamation of Jesus’ exaltation as Lord and Messiah  2:33–36

II. Panel 2: Extension of the New Covenant message in Jerusalem: persecution begins (Peter)  3:1—6:7

A. Expansion despite official Jewish opposition  3:1—4:31

1. Miraculous healing in the temple  3:1–11

a) The beggar’s request  3:1–3

b) His healing  3:4–8a

c) The people’s attention  3:8b–11

2. Peter’s opportunistic sermon  3:12–26

a) Explanation: The power of the resurrected Christ  3:12–16

b) Application  3:17–26

(1) Forgivable ignorance  3:17

(2) Call to repent  3:18–21

(3) Old Testament support  3:22–24

(4) Present fulfillment  3:25–26

3. His arrest and trial by Jewish authorities  4:1–22

a) Arrest  4:1–4

b) Trial  4:5–22

(1) Peter’s defense  4:5–12

(a) The intimidating scene  4:5–7

(b) Peter’s bold affirmation concerning Christ  4:8–12

(2) The council’s decision  4:13–18

(a) Their dumbfoundedness  4:13–14

(b) Their deliberation  4:15–17

(c) The pronouncement of their verdict  4:18

(3) Outcome  4:19–22

(a) Peter’s defiance  4:19–20

(b) The council’s fear of the people  4:21–22

4. Consonance of purpose between God and the church  4:23–31

a) Praise of God’s irresistible power  4:23–28

b) Request for boldness  4:29–30

c) Evidence of heavenly power  4:31

B. Expansion despite internal hypocrisy  4:32—5:16

1. Genuine sharing for the common good  4:32–37

a) The general practice  4:32–35

b) The example of Barnabas  4:36–37

2. Supernatural judgment on counterfeit sharing  5:1–11

a) Ananias  5:1–6

b) Sapphira  5:7–10

c) Popular affect: fear  5:11

3. Demonstrations of power by the apostles  5:12–16

C. Expansion despite increased Jewish opposition  5:17–42

1. Arrest and trial  5:17–32

a) Arrest by Jews  5:17–18

b) Miraculous release by God  5:19–20

c) Recapture by Jews  5:21–26

d) Trial  5:27–32

(1) The charges  5:27–28

(2) Peter’s bold reply  5:29–32

(a) His defense  5:29

(b) His witness  5:30–32

2. The council’s deliberation and verdict  5:33–40

a) Initial anger  5:33

b) Gamaliel’s counsel  5:34–39

c) Verdict: flogging and gag order  5:40

3. The church’s joyful advance  5:41–42

D. Expansion through empowerment: Greek leaders  6:1–7

1. The occasion  6:1

2. The apostolic solution  6:2–6

a) The directive  6:2–4

b) Its implementation: naming of the seven  6:5–6

3. The church’s continued progress  6:7

III. Panel 3: Extension of the New Covenant message beyond Jerusalem (Peter, Paul and others)  6:8—9:31

A. Ministry of Stephen  6:8—8:3

1. His rhetorical power  6:8–10

2. His indictment  6:11—7:1

a) The false charges  6:11–14

b) The Council’s anticipation  6:15—7:1

3. His defense  7:2–53

a) Review of Israel’s history of rebellion  7:2–50

(1) Abraham  7:2–8

(a) His call  7:2–3

(b) His move  7:4

(c) His promise  7:5–7

(d) Circumcision  7:8

(2) Joseph  7:9–16

(a) His sale to Egypt  7:9

(b) His deliverance of his family  7:10–14

(i) The crisis  7:10–11

(ii) First visit – no deliverance  7:12

(iii) Second visit – deliverance  7:13–14

 (c) His family’s move to Egypt  7:15–16

(3) Moses  7:17–43

(a) Israel’s bondage  7:17–19

(b) Moses’s youth in Pharaoh’s court  7:20–22

(c) His first attempt to deliver Israel: failure  7:23–28

(d) His second attempt to deliver Israel: success  7:29–36

(e) The nation’s rebellion  7:37–43

(4) The tabernacle and the temple  7:44–50

(a) Their construction  7:44–47

(b) Their inadequacy to contain God  7:48–50

b) Application to the present company  7:51–53

4. His stoning  7:54–60

5. The expansion of persecution  8:1–3

B. Ministry of Philip  8:4–40

1. Ministry in Samaria  8:4–25

a) Philip’s work  8:4–13

(1) Evangelism and miracles  8:4–8

(2) Conversions, including Simon  8:9–13

(a) Popular amazement at Simon’s magic  8:9–11

(b) Simon’s amazement at Philip’s ministry  8:12–13

b) Peter’s contribution  8:14–25

(1) Conferring the Holy Spirit  8:14–17

(2) Rebuking Simon  8:18–24

(3) Preaching  8:25

2. Ministry in the desert  8:26–40

a) Rendezvous with the Ethiopian  8:26–29

b) Preaching Jesus  8:30–35

c) Baptism  8:36–38

d) Parting to their own ways  8:39–40

C. Conversion of Saul  9:1–31

1. Encounter with the Lord on the road  9:1–9

a) His intention  9:1–2

b) The light and voice of Jesus  9:3–6

c) His blindness  9:7–9

2. Ministry by Ananias  9:10–19a

a) God’s directive to Ananias  9:10–16

b) Ananias’ ministry to Paul  9:17–19a

3. Transformation: Initial preaching  9:19b–30

a) In Damascus  9:19b–25

(1) Powerful preaching  9:19b–22

(2) Escape from the Jews  9:23–25

b) In Jerusalem  9:26–30

(1) Recommendation to the church by Barnabas  9:26–27

(2) Preaching to the Jews  9:28–29

(3) Escape from the Jews  9:30

4. The church’s progress  9:31

IV. Panel 4: Extension of the New Covenant message to Gentiles (Peter and Paul)   9:32—12:24

A. Ministry of Peter: Jews and Gentiles  9:32—11:18

1. Miracles and conversions in Lydda and Joppa  9:32–42

a) Lydda  9:32–35

(1) Healing of Aeneas  9:32–34

(2) Conversion of residents  9:35

b) Joppa  9:36–42

(1) Resurrecting of Dorcas  9:36–41

(2) Conversion of residents  9:42

2. Conversion of Cornelius, the Gentile  9:43—11:18

a) The event itself  9:43—10:48

(1) Residence with Simon the tanner (in Joppa)  9:43

(2) Cornelius’ vision  10:1–8

(3) Peter’s (triple) vision  10:9–16

(4) His encounter with Cornelius’ servants  10:17–22

(5) His introduction to Cornelius  10:23–33

(a) The initial meeting  10:23–27

(b) Peter’s story  10:28–29

(c) Cornelius’ story  10:30–33

(6) His message to the household  10:34–43

(a) God’s racial impartiality  10:34–35

(b) God’s election of Jesus  10:36–41

(i) His good works  10:36–38

(ii) His death and resurrection  10:39–41

(c) God’s appointment of witnesses  10:42–43

(7) Their reception of the Holy Spirit  10:44–48

b) The defense before Jerusalem’s leaders  11:1–18

(1) The challenge to Peter’s ministry  11:1–3

(2) His defense: recounting the events  11:4–17

(a) The vision  11:4–10

(b) The trip to Caesarea  11:11–12

(c) The ministry to Cornelius’ household  11:13–15

(d) Peter’s response  11:16–17

(3) The response: glory to God  11:18

B. Paul and the church in Antioch: Jews and Gentiles  11:19–30

1. Evangelism of Gentiles through scattering Jews  11:19–21

2. Barnabas’ coming and encouragement  11:22–24

3. His ministry with Saul (Paul)  11:25–26

4. The church’s contribution to the Jerusalem saints  11:27–30

a) The prophecy of famine  11:27–28

b) The church’s response  11:29–30

C. Deadly opposition to the church and the Lord’s actions (Peter)  12:1–24

1. Execution of James  12:1–2

2. Arrest and escape of Peter  12:3–19

a) His arrest  12:3–4

b) His miraculous escape  12:5–10

c) His return to a disbelieving church  12:11–17

d) The disposition of the guards  12:18–19

3. Herod’s demise  12:20–23

4. Progress of the word  12:24

V. Panel 5: Extension of the New Covenant message to “the ends of the earth”, Part 1: Cyprus, Galatia, Gentile inclusion (Paul and Peter)   12:25—16:5

A. Paul’s first missionary journey: Cypress and Galatia  13–14

1. Return of Barnabas and Saul to Antioch  12:25

2. Commissioning  13:1–3

3. Cyprus  13:4–12

a) Voyage  13:4

b) Salamis  13:5

c) Paphos  13:6–12

(1) Opposition from Bar-Jesus  13:6–8

(2) Blindness from Paul  13:9–11

(3) Faith in Sergius Paulus  13:12

4. Asia Minor  13:13—14:25

a) Perga  13:13

b) Antioch  13:14–52

(1) The first sabbath  13:14–43

(a) Synagogue invitation to address the assembly  13:14–15

(b) Paul’s “word of exhortation”  13:16–41

i) God’s past provisions to Israel: from Egypt to Samuel, Saul, David 13:16–22

ii) God’s recent provision to Israel: Jesus, announced by John  13:23–25

iii) Jerusalem’s response  13:26–29

iv) God’s affirmation  13:30–37

v) God’s demand: obey  13:38–41

(c) The positive response  13:42–43

(2) The second sabbath  13:44–49

(a) The great turnout  13:44

(b) Jews’ jealousy  13:45

(c) Paul’s turn to the Gentiles  13:46–47

(d) The Gentiles’ joy  13:48

(e) The Gospel’s progress  13:49

(3) Departure  13:50–52

(a) Jewish persecution  13:50

(b) Apostolic rejection  13:51

(c) Disciples’ joy  13:52

c) Iconium  14:1–7

(1) Divided response  14:1–4

(a) Faithful response  14:1

(b) Opposition  14:2

(c) Miraculous witness  14:3

(d) Summary  14:4

(2) Departure  14:5–7

(a) Conspiracy  14:5

(b) Flight to safer mission fields  14:6–7

d) Lystra  14:8–20a

(1) Lame man healed  14:8–10

(2) People’s attempt to worship Paul and Barnabas  14:11–13

(3) Paul’s message: “Turn from these vanities.”  14:14–18

(4) Paul stoned  14:19–20a

e) Derbe  14:20b–21a

f) Return ministry  14:21b–25

(1) Encouragement  14:21b–22

(2) Organization  14:23

(3) Evangelism  14:24–25

5. Return to Antioch, Syria  14:26–28

a) Journey  14:26

b) Report  14:27

c) Stay  14:28

B. The Jerusalem council on Gentile acceptance  15:1–35

1. The debate over circumcision  15:1–5

a) Conflict over teaching  15:1–2a

b) The appeal to Jerusalem  15:2b–4

c) The issue stated in Jerusalem  15:5

2. Peter’s speech: his experience with Cornelius  15:6–11

3. Paul’s testimony  15:12

4. James’ word  15:13–21

a) His arguments  15:13–18

(1) From Peter’s testimony  15:13–14

(2) From Amos 9:11f   15:15–18

b) His conclusions  15:19–21

5. The council missive  15:22–29

6. Its delivery in Antioch  15:30–35

a) Its reception with joy  15:30–31

b) Continuing ministry  15:32–35

(1) Judas and Silas  15:32–33

(2) Paul and Barnabas  15:35

C. Return to redoubled ministry  15:36—16:5

1. Paul and Barnabas’ disagreement over Mark  15:36–38

2. Barnabas and Mark to Cypress  15:39

3. Paul and Silas to Galatia  15:40—16:5

a) Initial ministry  15:40–41

b) Enlistment of Timothy at Lystra  16:1–3

c) Ministry in the churches  16:4–5

VI. Panel 6: Extension of the New Covenant message to “the ends of the earth”, Part 2: Greece, Ephesus (Paul)  16:6—19:20

A. Call to Macedonia  16:6–10

1. Holy Spirit restrictions  16:6–8

2. Dream call  16:9–10

B. Ministry at Philippi  16:11–40

1. Arrival  16:11–12

2. Conversion of Lydia  16:13–15

3. Exorcism of the divining slave-girl  16:16–18

4. Ministry in jail  16:19–34

a) Their punishment and incarceration  16:19–24

b) Their midnight singing  16:25

c) Their release by the earthquake  16:26

d) The salvation of the jailer  16:27–32

e) His reciprocal ministry to them  16:33–34

5. Departure from town  16:35–40

C. Ministry at Thessalonica  17:1–9

1. Preaching Jesus as Messiah among the Jews  17:1–3

2. Responses  17:4–9

a) Faith  17:4

b) Rejection  17:5–9

D. Ministry at Berea  17:10–14

1. Noble and faithful response  17:10–12

2. Agitation by Thessalonian Jews  17:13–14

E. Ministry at Athens  17:15–34

1. Paul’s lonely arrival  17:15

2. His invitation to address the Areopagus  17:16–21

a) His informal discussions  17:16–17

b) The formal response  17:18–21

3. His address  17:22–31

a) Introduction: the God you know not  17:22–23

b) His power  17:24–28

(1) Creator of universe  17:24

(2) Creator and sustainer of all life  17:25–28

c) His nature: more like us than stone  17:29

d) His demand: repentance  17:30–31

4. Their responses  17:32–34

a) Scoffing  17:32a

b) Curiosity  17:32b

c) Faith  17:33–34

F. Ministry at Corinth  18:1–17

1. Part-time ministry: Tent making with Aquila and Priscilla  18:1–4

2. Full-time ministry  18:5–11

a) To the Jews  18:5–6

b) To the Gentiles  18:7–8

c) Reassurance from God  18:9–10

d) Settlement for 18 months  18:11

3. His accusation by the Jews before the magistrate  18:12–17

a) The accusation  18:12–13

b) Gallio’s rebuff  18:14–16

c) Abuse of Sosthenes  18:17

G. Return to Antioch  18:18–22

1. Cenchrea: end of vow  18:18

2. Ephesus: promise to return  18:19–21

3. Arrival at ‘home’  18:22

H. Ministry in Galatia and Phrygia  18:23

I. Ministry of Apollos  18:24–28

1. In Ephesus  18:24–26

a) His eloquence  18:24

b) His instruction by Aquila and Priscilla  18:25–26

2. His improved ministry in Corinth  18:27–28

J. Ministry in Ephesus  19:1–20

1. Initial evangelization  19:1–7

a) Examination of their doctrine  19:1–4

b) Communication of the Holy Spirit  19:5–7

2. Long-term ministry  19:8–20

a) Teaching for 2½ years  19:8–10

b) Miraculous confirmation  19:11–20

(1) God’s work through Paul  19:11–12

(2) Failed attempt at exorcism by Jews  19:13–17

(3) Widespread renunciation of magic  19:18–20

VII. Panel 7: Extension of the New Covenant message to “the ends of the earth”, Part 3: Rome (Paul)  19:21—28:31

A. Departure from Ephesus  19:21–41

1. Travel plans: Rome!  19:21–22

2. Opposition: the silversmiths’ riot  19:23–41

a) Demetrius’ complaint  19:23–27

b) The mob convocation without Paul  19:28–31

c) Two hours of shouting and confusion  19:32–34

d) The clerk’s address  19:35–40

(1) Affirmation of Ephesian doctrine  19:35–36

(2) Appeal for lawful behavior  19:37–39

(3) Warning against disorder  19:40

e) ‘Adjournment’  19:41

B. Return to Jerusalem  20:1—21:16

1. Travels through Macedonia and Greece  20:1–6

2. Ministry at Troas (Eutychus)  20:7–12

3. Travels to Miletus  20:13–16

4. Ministry at Miletus  20:17–38

a) Summons to the Ephesian elders  20:17

b) Address  20:18–35

(1) His past in Ephesus  20:18–21

(2) His future in Jerusalem  20:22–24

(3) His innocence toward Ephesians  20:25–27

(4) His charge to the elders  20:28–31

(5) His entrustment of them to God  20:32

(6) His commendation of honest labor  20:33–35

c) Farewell  20:36–38

5. Stopover in Tyre: warning not to go on to Jerusalem  21:1–6

6. Stopover in Caesarea  21:7–14

a) Arrival  21:7–9

b) Pleading that Paul not go on to Jerusalem 21:10–12

c) Paul’s determination  21:13–14

7. Journey to Jerusalem  21:15–16

C. Trouble in Jerusalem  21:17—23:11

1. Meeting with the Christian brothers  21:17–26

a) Paul’s report  21:17–19

b) James’ suggestion: sponsor vows  21:20–25

c) Paul’s compliance  21:26

2. Opposition from the Jews  21:27—23:11

a) Arrest because of mob violence  21:27–40

(1) Mob attack  21:27–31

(2) Roman intervention  21:32–36

(3) Request granted to speak  21:37–40

b) Address to the mob  22:1–21

(1) Attention  22:1–2

(2) His Jewish zeal  22:3–5

(3) His Damascus road conversion  22:6–10

(4) Restoration of sight by Ananias  22:11–13

(5) Commission by Ananias  22:14–16

(6) Commission by the Lord: to the Gentiles  22:17–21

c) Escape from scourging by citizenship  22:22–29

(1) Jews’ heckling  22:22–23

(2) Romans’ intention to scourge  22:24

(3) Paul’s appeal to his Roman citizenship  22:25–29

d) Address to the Council  22:30—23:10

(1) Convening of the Jews’ Council  22:30

(2) Rebuke to Paul  23:1–5

(3) Paul’s division of the Council: belief in resurrection  23:6–10

e) Divine promise of reaching Rome  23:11

D. Presence in Caesarea  23:12—26:32

1. Transfer by military escort  23:12–35

a) The plot to kill him  23:12–15

b) The plot foiled  23:16–22

c) His transfer to Caesarea  23:23–35

(1) Military preparations  23:23–24

(2) Documentary preparations  23:25–30

(3) The transit and arrival  23:31–35

2. Trial before Felix  24

a) The plaintiff’s case  24:1–9

(1) Flattery of Felix  24:1–4

(2) The charge  24:5–6

(3) The summation  24:8–9

b) Paul’s defense  24:10–21

(1) Assertion of innocence  24:10–13

(2) Declaration of his intentions  24:14–16

(3) Description of the happenings in Jerusalem  24:17–21

c) Felix’s delay  24:22–27

(1) Awaiting Lysias  24:22–23

(2) Private hearings over two years  24:24–26

(3) Succession of Festus  24:27

3. Trial before Festus  25:1–12

a) Festus’ meeting (in Jerusalem) with the accusers  25:1–5

b) Arraignment (in Caesarea)  25:6–12

(1) Groundless accusations  25:6–7

(2) Plea of innocence  25:8

(3) Appeal to Caesar  25:9–12

4. Defense before Agrippa  25:13—26:32

a) Preparation  25:13–27

(1) Briefing from Festus  25:13–22

(2) Pomp and introduction  25:23–27

b) The address  26:1–23

(1) Introductions  26:1–3

(2) His past zeal in Judaism  26:4–11

(3) His conversion and Gentile commission  26:12–18

(4) His faithfulness to the commission  26:19–23

c) The reactions  26:24–32

(1) Conviction of Agrippa  26:24–29

(2) Judgment of Paul’s innocence  26:30–32

E. Voyage to Rome  27:1—28:15

1. Uneventful sailing to Fair Havens  27:1–8

2. Split decision to make for Phoenix  27:9–13

3. General despair over the great storm  27:14–20

4. Paul’s encouragement and promise of safety  27:21–26

5. Paul’s further instructions and encouragement  27:27–38

a) Instructions that no one abandon ship  27:27–32

(1) Fear of running aground  27:27–29

(2) Release of the life boats  27:30–32

b) Encouragement to eat  27:33–38

6. Shipwreck and safe arrival on Malta  27:39–44

7. Events at Malta  28:1–10

a) Survival of a viper bite  28:1–6

b) Healing ministry  28:7–10

8. Arrival at Rome  28:11–15

a) The itinerary  28:11–13

b) The reception  28:14–15

F. Ministry in Rome  28:16–31

1. His house arrest  28:16

2. His appeal to Roman Jews  28:17–28

a) Initial meeting  28:17–22

b) Message and responses  28:23–28

(1) The all-day message  28:23

(2) Mixed response  28:24

(3) Paul’s rejection of unbelieving Jews  28:25–28

3. His continuing ministry for 2 years  28:30–31