Commentary on Acts of the Apostles Chapters 11-15
by Dave Brown
Go to Acts 6-10
Acts 11
[We will not comment again on Luke's repetition in Acts 11 except to say that he might have been trying to show how Peter and Cornelius explained things in detail. This explanation adds quite a bit of understanding; in particular that this was not just the type of reception of the Holy Spirit like others who had the apostles hands laid on them; this was a spontaneous baptism in the Holy Spirit, and nothing like that has been recorded in the book of Acts since Acts 10.
11:1 Now the apostles and the brethren that were in Judaea heard that the Gentiles also had received the word of God.
2 And when Peter was come up to Jerusalem, they that were of the circumcision contended with him,
3 saying, Thou wentest in to men uncircumcised, and didst eat with them.
[Interesting term that Luke gives to the Judiazers ... "of the circumcision." This seemed to be all that they were about. We see in Acts 15 that they were not just about circumcision, but this was the ritual that they were using to drive a wedge between the Jewish and the Gentile Christians. We know that it was unlawful (according to the imposed Jewish law at that time) for Peter to even go in unto the Gentiles, so they think they have a legitimate gripe.]
4 But Peter began, and expounded (the matter) unto them in order, saying,
5 I was in the city of Joppa praying: and in a trance I saw a vision, a certain vessel descending, as it were a great sheet let down from heaven by four corners; and it came even unto me:
6 upon which when I had fastened mine eyes, I considered, and saw the fourfooted beasts of the earth and wild beasts and creeping things and birds of the heaven.
7 And I heard also a voice saying unto me, Rise, Peter; kill and eat.
8 But I said, Not so, Lord: for nothing common or unclean hath ever entered into my mouth.
9 But a voice answered the second time out of heaven, What God hath cleansed, make not thou common.
10 And this was done thrice: and all were drawn up again into heaven.
11 And behold, forthwith three men stood before the house in which we were, having been sent from Caesarea unto me.
12 And the Spirit bade me go with them, making no distinction. And these six brethren also accompanied me; and we entered into the man's house:
13 and he told us how he had seen the angel standing in his house, and saying, Send to Joppa, and fetch Simon, whose surname is Peter;
14 who shall speak unto thee words, whereby thou shalt be saved, thou and all thy house.
[A couple of new things here. There were six men who went with Peter, and they will serve as witnesses. More significant, they were now with Peter to attest to the things that he was saying. Also, this last verse shows that as far as the gospel is concerned, salvation is something that is in the future for Cornelius and the other gentiles who were present. Once they heard the truth they believed it, and once they believed it they were willing to follow whatever commands Jesus had given them. Recall from Matthew 28:20: "... teaching them all things whatsoever I commanded you." This was what Peter was doing. And those who were being taught had a mind to do the right thing as soon as they learned of it. This is the example that applies to us today.]
15 And as I began to speak, the Holy Spirit fell on them, even as on us at the beginning.
[Peter could not be speaking of anything other than Pentecost as "the beginning." We saw that at that event, the Holy Spirit only fell on the apostles; so the "us" here is the apostles. This was a unique event that was not repeated other times when the gospel was preached. If it was not unique, then Peter could hardly cite it as a precedent. They would not know what he was talking about.]
16 And I remembered the word of the Lord, how he said, John indeed baptized with water; but ye shall be baptized in the Holy Spirit.
[This quotation from Acts 1:5 further confirms that Peter was talking about Pentecost. So, if the Gentiles at Cornelius' house were not baptized in the Holy Spirit then Luke is really throwing us a curve. Most certainly they were. Note that just as at Pentecost, they were gathered together for religious purposes, but they had no idea that anything like this would happen. Those who pray it will happen, or "strike up the band" to make it happen are not in compliance with this example. If God wants to baptize someone in the Holy Spirit today, I would expect it would be done in this very same manner. Again, this is unique in the book of Acts -- it happened two times -- Acts 2 when the first Jews were converted, and Acts 10 when the first Gentiles were converted. Luke could not make up such a symmetry.]
17 If then God gave unto them the like gift as (he did) also unto us, when we believed on the Lord Jesus Christ, who was I, that I could withstand God?
[This the same argument that Peter made before the six Jews who were with him at the time.]
18 And when they heard these things, they held their peace, and glorified God, saying, Then to the Gentiles also hath God granted repentance unto life.
[Now that is the logical conclusion. So that solves all of the problems about the Jews discriminating against their Gentile brothers, right? That would have been nice, but matters of the heart (prejudices) are not changed by logical reasoning. This will be a problem in the first century church as long as we can read about it. So why should we expect perfect unity today? We should hope and work for it, but let us not be naive.]
19 They therefore that were scattered abroad upon the tribulation that arose about Stephen travelled as far as Phoenicia, and Cyprus, and Antioch, speaking the word to none save only to Jews.
[This scattering references back to Acts 8:4. As was true of Philip -- recall that prior to Cornelius and his household in Acts 10, the evangelistic effort was only to Jews. We could speculate on the reason for this, e.g., the church needing a base to get started and out of its infancy. When we see how much trouble this Jew-Gentile problem caused within the church (shades of it even in Chapter 6 with the discrimination against Gentile proselyte widows), it is not wonder that the effort could not just jump start into the middle of this on day one. But from what we see from Peter's efforts at the end of Chapter 9, there was general success around Judea.]
20 But there were some of them, men of Cyprus and Cyrene, who, when they were come to Antioch, spake unto the Greeks also, preaching the Lord Jesus.
[We are not told how they learned that the Gentiles were now welcome in "just as they were" (a play on a popular invitation song). Also do not know what Cyprus and Cyrene had to do with it, except that Barnabas was a Cypriot. So there might be a connection there. In any event, the Antioch church "got it" and were actively evangelizing Gentiles without the benefit of circumcision first (as far as is recorded).]
21 And the hand of the Lord was with them: and a great number that believed turned unto the Lord.
22 And the report concerning them came to the ears of the church which was in Jerusalem: and they sent forth Barnabas as far as Antioch:
[Here again Luke asserts the support of "Jerusalem" (i.e., the apostles) for the conversion of the Gentiles without circumcision. There is nothing at all special about "Jerusalem" -- evidence seems to be that there were many churches in the area, and none of them were predominant. The apostles, of course, were in one or more of them ... but we do not know which ones, and the role of the apostles seems to be diminishing, as we would expect once more and more of the truth is preached and more and more prophets are able to provide the truth that is the foundation upon which salvation is based (Rom. 1:16). Note that it is not the apostles that are sending forth Barnabas, but the "church that was at Jerusalem," which we can assume included at least some of the apostles.]
23 who, when he was come, and had seen the grace of God, was glad; and he exhorted them all, that with purpose of heart they would cleave unto the Lord:
[Barnabas means son of exhortation or son of encouragement. "Them all" would include Jews and Gentiles alike. "Purpose of heart" -- not just lip service.]
24 for he was a good man, and full of the Holy Spirit and of faith: and much people was added unto the Lord.
[What an amazing tribute to this great man. Let us keep this in mind when we talk about him in Acts 15.]
[It is very important for us to recognize that the things reported in Acts are not just occurring over a few weeks -- it has probably been about ten years since Pentecost, and Paul has probably been at home at this point for another four years since Luke talked about him being in Jerusalem (which Paul in Galatians said was only for about 15 days). At the end of Acts 11 we see Paul spending another year at Antioch after that. As a sort of very rough rule of thumb we might think in terms of an average one year per chapter to give us more of a perspective as to the time element.]
25 And he [Barnabas] went forth to Tarsus to seek for Saul;
26 and when he had found him, he brought him unto Antioch. And it came to pass, that even for a whole year they were gathered together with the church, and taught much people, and that the disciples were called Christians first in Antioch.
[So it was on Barnabas' initiative that Saul was brought to Antioch. Paul states in Galatians that he started preaching the gospel immediately after his baptism -- a fact that is validated by Luke in Acts 9. So, while he has been busy preaching with some limited success ... perhaps out of his home (we just don't know), the time is near for him to assume his full role as an apostle. But he will take another trip to Jerusalem before that takes place.]
27 Now in these days there came down prophets from Jerusalem unto Antioch.
28 And there stood up one of them named Agabus, and signified by the Spirit that there should be a great famine over all the world: which came to pass in the days of Claudius.
29 And the disciples, every man according to his ability, determined to send relief unto the brethren that dwelt in Judea:
30 which also they did, sending it to the elders by the hand of Barnabas and Saul.
[Luke is quite brief in this regard. Surely the brethren at Antioch must have known Saul to entrust him in such a mission. Consider the fact that any meaningful help during this famine would have required a significant sum of money.]
[Transition to Chapter 12. While it might seem that Chapter 12 is as an interruption of the flow, it is not that at all in that it brings out some major issues that enable us to understand the context of the rest of the book. Remember, Saul and Barnabas were dispatched to Jerusalem for benevolent purposes. They will be mentioned again at the end of Chapter 12. Acts is a book of contrasts -- what could be more of a contrast than Herod and Saul/Barnabas. But more than that, it is essential for us to understand the power struggles that were ongoing at this time -- the various sects of the Jews, the Roman government, its puppet king who was sort of an amalgamation of a Jewish, Roman and Gentile cultures. Christians were not part of this power struggle and should not get involved in similar struggles that will exist until Christ comes again. The extent to which kings at this time could exercise unquestioned authority should tell us something about their culture being quite different from ours; however, it is the similarities that are of greatest interest. Why to people in power do what they do?]
Acts 12
12:1 Now about that time Herod the king put forth his hands to afflict certain of the church.
2 And he killed James the brother of John with the sword.
[Tames was one of the inner three ( the James of Peter, James and John), who were closest to Jesus. Imagine if you can one of the most respected and upright persons in your church. Now imagine that a political leader just arbitrarily kills him to satisfy some group of people and keep them from rioting or whatever it was that they were threatening. What would that do to your faith? How would you respond? Legally, there was absolutely nothing they could do back then ... we need to thank God for the legal protection that we have in many of the countries that we live in today (we recognize that others are still under great tyranny). To those reading that do not have these protections -- we pray for you and hope you will soon be so blessed.]
3 And when he saw that it pleased the Jews, he proceeded to seize Peter also. And (those) were the days of unleavened bread.
4 And when he had taken him, he put him in prison, and delivered him to four quaternions of soldiers to guard him; intending after the Passover to bring him forth to the people.
[Passover is translated Easter in the King James Version. I read one commentator who stated that this was about the most egregious error of translation that he had ever seen. The Greek word clearly is talking about Passover, there is no reference to Oestra. The gross error here is to make any implication at all that the first century Christians observed this pagan holiday. This was something that came much, much later by edicts of the Roman Catholic church.]
5 Peter therefore was kept in the prison: but prayer was made earnestly of the church unto God for him.
[The significance and power of prayer is emphasized here. It is not just a trivial reference. We are to take our prayers to God very seriously.]
6 And when Herod was about to bring him forth, the same night Peter was sleeping between two soldiers, bound with two chains: and guards before the door kept the prison.
[It was virtually impossible for him to escape through any natural means.]
7 And behold, an angel of the Lord stood by him, and a light shined in the cell: and he smote Peter on the side, and awoke him, saying, Rise up quickly. And his chains fell off from his hands.
8 And the angel said unto him, Gird thyself, and bind on thy sandals. And he did so. And he saith unto him, Cast thy garment about thee, and follow me.
9 And he went out, and followed; and he knew not that it was true which was done by the angel, but thought he saw a vision.
[it would not be the first time Peter saw a vision, so it would be excusable. What is amazing is that Peter is in so deep a sleep ... surely he knew that when the sun rose his life would be ended -- this could not be a secret. Yet, Peter is getting some sleep -- this has to be an indication of his faith.]
10 And when they were past the first and the second guard, they came unto the iron gate that leadeth into the city; which opened to them of its own accord: and they went out, and passed on through one street; and straightway the angel departed from him.
11 And when Peter was come to himself, he said, Now I know of a truth, that the Lord hath sent forth his angel and delivered me out of the hand of Herod, and from all the expectation of the people of the Jews.
[So it seems prior to this that Peter is sort of in a daze -- perhaps semi-sleep, not believing what clearly would be impossible were it not for the power of God to over-turn nature in this way.]
12 And when he had considered (the thing), he came to the house of Mary the mother of John whose surname was Mark; where many were gathered together and were praying.
[We will read much about John Mark shortly. He was the person who wrote the book of Mark.]
13 And when he knocked at the door of the gate, a maid came to answer, named Rhoda.
14 And when she knew Peter's voice, she opened not the gate for joy, but ran in, and told that Peter stood before the gate.
[Some more comic relief. Perhaps she had instructions to find out who was there but not to let anyone in, since the disciples meeting there were surely in peril. But Rhoda, there are times when you can make exceptions. Why reveal her name? Perhaps so people at that time could verify what had happened.]
15 And they said unto her, Thou art mad. But she confidently affirmed that it was even so. And they said, It is his angel.
[Jewish superstitions about angels go way beyond the teachings of the Old Testament. For example, when someone dies their (guardian?) angel assumes their characteristics and goes roaming around ... that seems to be the thought here.]
16 But Peter continued knocking: and when they had opened, they saw him, and were amazed.
17 But he, beckoning unto them with the hand to hold their peace, declared unto them how the Lord had brought him forth out of the prison. And he said, Tell these things unto James, and to the brethren. And he departed, and went to another place.
[Probably to protect them from the wrath of Herod if they were found to be harboring Peter.]
18 Now as soon as it was day, there was no small stir among the soldiers, what was become of Peter.
[The situation: (1) there was no evidence at all of an escape other than that Peter was gone -- it had to be obvious to the guards that some really strange miracle had taken place -- Peter's body seemed to just de-materialize; and then (2) the penalty of a guard who loses his prisoner is death. So, no small stir. What happened?]
19 And when Herod had sought for him, and found him not, he examined the guards, and commanded that they should be put to death. And he went down from Judaea to Caesarea, and tarried there.
[This is what we today call a "cover up." We should not be surprised the extent to which even good people (e.g., David) will go to cover things up. In this case the guards would surely attest to the miracle, something that Herod wished to ignore. But he had to have known.]
20 Now he was highly displeased with them of Tyre and Sidon: and they came with one accord to him, and, having made Blastus the king's chamberlain their friend, they asked for peace, because their country was fed from the king's country.
[Since Herod surely knew the reality of what had happened, he tries to avoid the obvious by getting away from Jerusalem (making the same mistake as Jonah). But his vanity is about to be his downfall.]
21 And upon a set day Herod arrayed himself in royal apparel, and sat on the throne, and made an oration unto them.
22 And the people shouted, (saying), The voice of a god, and not of a man.
23 And immediately an angel of the Lord smote him, because he gave not God the glory: and he was eaten of worms, and gave up the ghost.
[Josephus says that this process took over three days -- he was essentially eaten alive of worms. This was not a natural death, and the cause and effect of what happened here was known and understood by those who observed. The fact that the people were not sincere and were probably lying to get their food supply was irrelevant. The problem was in the heart of Herod. This is the second punitive miracle that we have seen in the book of Acts, the first being Ananias and Sapphira in Acts 5. Note the similarity between them -- they were both aggrandizing themselves at the expense of giving glory to God. With Ananias and Sapphira it was a matter of church discipline. Here it is a matter of God restricting the free will of a political leader. The ramifications of this pervade the remainder of the book of Acts in that we never again see this degree of persecution from an official political leader. Did the message get through to them? I am sure that it did.]
24 But the word of God grew and multiplied.
25 And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministration, taking with them John whose surname was Mark.
[What a tremendous contrast. What makes a man be like Herod? Was it the raw power? With such raw power would any of us think that we were God? Would we accept such praise from men? In this punitive miracle we are told why it happened: "he gave not God the glory" for what? In this case probably the food he was supplying to them. After all, it was not of his creation nor of his labor. But he was more than willing to accept the praise that was only given to him because these people were self-serving. If any reader has been in the past promoted to a position of power, I am sure that you suddenly noticed a difference. For example, people laughing at your humor that never before even got a chuckle. This is a tremendous lesson in human behavior, and one we should take to heart. It is extremely difficult for most people to handle any kind of power, especially if it comes immediately and without any time for preparation.]
[The following (Acts 13) takes place after Saul and Barnabas return from delivering the benevolent funds to the elders at the churches of Judea. And it would certainly seem that while in the Jerusalem area the events of Herod, James and Peter unfolded -- this was obviously a very publicized event by word of mouth -- well recognized by Josephus, for example. This HAD to have a profound effect on them -- both positively and negatively. James being killed would certainly be intimidating ... Herod being punished for it would give them confidence -- especially Saul since Jesus has personally promised to protect him. That said, he will continue to grow in courage -- a growth that we can trace right through the rest of Acts. But now they have returned back to Antioch, the heretofore dormant aspiring apostle now seems to be given new life ... let's see how it unfolds ...]
This would be a good time to take a quick three-minute overview look at Paul's Missionary Journey travels:
https://www.youtube.com/watch?v=cI0HvxS62Ks
Acts 13
13:1 Now there were at Antioch, in the church that was (there), prophets and teachers, Barnabas, and Symeon that was called Niger, and Lucius of Cyrene, and Manaen the foster-brother of Herod the tetrarch, and Saul.
[Some have suggested that these were listed in order of age ... but there is no hard evidence for that. Ordering often implies perceived importance (the pecking order if you will). Saul still seems to be near the bottom -- notice to this point the pair have been referenced as "Barnabas and Saul."]
2 And as they ministered to the Lord, and fasted, the Holy Spirit said, Separate me Barnabas and Saul for the work whereunto I have called them.
[We have a direct command of the Holy Spirit recorded here -- giving added credence of the acceptance of the Gentiles, since that was the focus of the work to which they (at least Saul) was called.]
3 Then, when they had fasted and prayed and laid their hands on them, they sent them away.
4 So they, being sent forth by the Holy Spirit, went down to Seleucia; and from thence they sailed to Cyprus.
[Cyprus was Barnabas' home, and being close, that would be a normal first stop. Recall that John Mark was with them. In a sense they were sent forth by the Antioch church; but since they were obeying a command of the Holy Spirit, Luke says that the Holy Spirit sent them forth.]
5 And when they were at Salamis, they proclaimed the word of God in the synagogues of the Jews: and they had also John as their attendant.
6 And when they had gone through the whole island unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar-Jesus;
7 who was with the proconsul, Sergius Paulus, a man of understanding. The same called unto him Barnabas and Saul, and sought to hear the word of God.
8 But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn aside the proconsul from the faith.
9 But Saul, who is also (called) Paul, filled with the Holy Spirit, fastened his eyes on him,
10 and said, O full of all guile and all villany, thou son of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?
11 And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand.
[This is the first miracle we read of being performed by Saul -- or Paul, by his Greek name, which seems fitting since he is going to be going to the Gentiles. (And henceforth we will call him Paul as well.) But not only does Luke call him by his Greek name, we also see Paul taking a leadership role at this point. This is coincidental with this third punitive miracle -- recall Acts 5 (Annias and Sapphira) and Acts 12 (Herod). This one is not so severe -- perhaps there was hope for this sorcerer as was the case of Simon (Acts 8). So Paul curses him with the same curse the he himself had to endure albeit for a few day, but not for life. But there is more to this transition that just this ...]
12 Then the proconsul, when he saw what was done, believed, being astonished at the teaching of the Lord.
13 Now Paul and his company set sail from Paphos, and came to Perga in Pamphylia: and John departed from them and returned to Jerusalem.
[So now it is not Barnabas and Saul, it is Paul and his company. This is the point at which it seems Paul assumed his full role as an apostle. We cannot say that he was not an apostle before this since the bible does not say that one way or the other. But we can say for sure that he now began to act like an apostle. We must give him credit for preaching from day one until now, and for growing in wisdom and strength in the Holy Spirit. This recognizes that it does take time to mature, and since one does not acquire the qualifications of an elder overnight, so we would think that anyone could assume experience needed to be an apostle in a short period of time.]
[Continuing on in Paul's first missionary journey, after he performs the miracle that convinces the proconsul of the truth.]
12 Then the proconsul, when he saw what was done, believed, being astonished at the teaching of the Lord.
13 Now Paul and his company set sail from Paphos, and came to Perga in Pamphylia: and John departed from them and returned to Jerusalem.
[Luke does not state, nor does he take any position on the reason for this departure or whether it was a good or bad reason. This will become significant in Chapter 15, but for now it is just stated as a matter of fact. If you look at the map, had John gone much further with them he would had to back track to get a ship to take him to Jerusalem. We can learn much from Luke in regard to John Mark. I am sure that most of us would have taken a position and some of us would have shared our position with others. What would that accomplish? We will discuss this in more detail when we get to Acts 15, and there I think it will become clear that any assumption as to motives on the part of John Mark would be extremely counterproductive. There is a time to just keep one's mouth, Tweets, Facebook or whatever closed.]
14 But they, passing through from Perga, came to Antioch of Pisidia; and they went into the synagogue on the sabbath day, and sat down.
15 And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Brethren, if ye have any word of exhortation for the people, say on.
[This seemed to be the custom of the synagogues -- to give those from far off an audience. Paul had not reluctance to use this opportunity to preach the gospel.]
16 And Paul stood up, and beckoning with the hand said, Men of Israel, and ye that fear God, hearken:
17 The God of this people Israel chose our fathers, and exalted the people when they sojourned in the land of Egypt, and with a high arm led he them forth out of it.
18 And for about the time of forty years as a nursing-father bare he them in the wilderness.
19 And when he had destroyed seven nations in the land of Canaan, he gave (them) their land for an inheritance, for about four hundred and fifty years:
20 and after these things he gave (them) judges until Samuel the prophet.
21 And afterward they asked for a king: and God gave unto them Saul the son of Kish, a man of the tribe of Benjamin, for the space of forty years.
22 And when he had removed him, he raised up David to be their king; to whom also he bare witness and said, I have found David the son of Jesse, a man after My heart, who shall do all My will.
23 Of this man's seed hath God according to promise brought unto Israel a Saviour, Jesus;
24 when John had first preached before his coming the baptism of repentance to all the people of Israel.
25 And as John was fulfilling his course, he said, What suppose ye that I am? I am not (he). But behold, there cometh one after me the shoes of whose feet I am not worthy to unloose.
26 Brethren, children of the stock of Abraham, and those among you that fear God, to us is the word of this salvation sent forth.
27 For they that dwell in Jerusalem, and their rulers, because they knew him not, nor the voices of the prophets which are read every sabbath, fulfilled (them) by condemning (him).
28 And though they found no cause of death (in him), yet asked they of Pilate that he should be slain.
29 And when they had fulfilled all things that were written of him, they took him down from the tree, and laid him in a tomb.
30 But God raised him from the dead:
31 and he was seen for many days of them that came up with him from Galilee to Jerusalem, who are now his witnesses unto the people.
32 And we bring you good tidings of the promise made unto the fathers,
33 that God hath fulfilled the same unto our children, in that he raised up Jesus; as also it is written in the second psalm, Thou art my Son, this day have I begotten thee.
34 And as concerning that he raised him up from the dead, now no more to return to corruption, he hath spoken on this wise, I will give you the holy and sure (blessings) of David.
35 Because he saith also in another (psalm), Thou wilt not give Thy Holy One to see corruption.
36 For David, after he had in his own generation served the counsel of God, fell asleep, and was laid unto his fathers, and saw corruption:
37 but he whom God raised up saw no corruption.
38 Be it known unto you therefore, brethren, that through this man is proclaimed unto you remission of sins:
39 and by him every one that believeth is justified from all things, from which ye could not be justified by the law of Moses.
40 Beware therefore, lest that come upon (you) which is spoken in the prophets:
41 Behold, ye despisers, and wonder, and perish; For I work a work in your days, A work which ye shall in no wise believe, if one declare it unto you.
42 And as they went out, they besought that these words might be spoken to them the next sabbath.
[This is quite similar in content to the sermon that Peter preached on Pentecost. It is interesting, however, that unlike Pentecost, no miracles occurred. They were not needed. Very little if anything that Paul was presenting was new. He was just telling how Jesus had fulfilled prophecies. While they were probably well aware of these prophesies, it is obvious that they had not yet made the connection that Paul was communicating to them.]
43 Now when the synagogue broke up, many of the Jews and of the devout proselytes followed Paul and Barnabas; who, speaking to them, urged them to continue in the grace of God.
44 And the next sabbath almost the whole city was gathered together to hear the word of God.
45 But when the Jews saw the multitudes, they were filled with jealousy, and contradicted the things which were spoken by Paul, and blasphemed.
[Contrast ... "filled with jealousy" with "filled with the Holy Spirit." I suppose we are all filled with something and that is what makes us do what we do. Jealousy (unlike envy) is not wanting what someone else has, but fear of losing what one already has. The "Jews" here were the Jewish leaders who had power. It does not mean all of the Jews because some of them are talked about in verse 43 as believing what Paul preached. Even in this contrast we can learn something about the figurative expression "to be filled with ..." It does not mean that the individual loses any of his power of control over himself. We are filled with that which we allow to fill us. Or perhaps with that which we make it our aim to fill ourselves with. You can be filled with the Holy Spirit just by making what the Holy Spirit revealed an integral part of your belief system and thus your daily life. There is no mystery about it -- if unsure, please read Romans 8.]
46 And Paul and Barnabas spake out boldly, and said, It was necessary that the word of God should first be spoken to you. Seeing ye thrust it from you, and judge yourselves unworthy of eternal life, lo, we turn to the Gentiles.
[Again, very general statements. Surely they did not exclude those Jews who were accepting of the Gospel. Luke speaks accommodatively here ... I think we understand what he is saying. The official Jewish position (that of the leadership) was to reject Paul. Seeing this, then the official position of the apostle was to turn the the Gentiles. There was no intent in this statement to preclude anyone from hearing, believing and obeying the gospel.]
47 For so hath the Lord commanded us, (saying), I have set thee for a light of the Gentiles, That thou shouldest be for salvation unto the uttermost part of the earth.
[How did the Lord command them? Through the scriptures -- Isaiah.49:1-6. The writings of God are as binding as the spoken word of God (see 1 Cor 14:37]
48 And as the Gentiles heard this, they were glad, and glorified the word of God: and as many as were ordained to eternal life believed.
[Interesting twist of words -- Luke could just as accurately have said that as many as believed were ordained to eternal life. I suggest that the reason that he did not is that he is trying to convey the idea that God has ordained the Gentiles to eternal life just as He did the Jews. Of course, neither of them received it unconditionally.]
49 And the word of the Lord was spread abroad throughout all the region.
[Persecution has never hampered the spreading of the word; like water on a grease fire, it tends to spread it even further.]
50 But the Jews urged on the devout women of honorable estate, and the chief men of the city, and stirred up a persecution against Paul and Barnabas, and cast them out of their borders.
[Their big mistake was to think that Christianity was all about one or two men and if they could just get rid of these men, then all their problems would be solved. We will see this over and over again. In fact, Paul and Barnabas may well have been of much greater value to the brethren here once they were gone. Certainly this was the case with Jesus or else he never would have ascended into heaven.]
51 But they shook off the dust of their feet against them, and came unto Iconium.
[Apparently there is some ancient Middle East symbolism in this -- Jesus commanded them to do this when he sent out the 12 in Matthew 10. It implies a total separation from the offenders.]
52 And the disciples were filled with joy, and with the Holy Spirit.
[If you are filled with the Holy Spirit, you will be filled with joy. All Christians should be filled with the Holy Spirit. This came to them by hearing the word and allowing it to sink into their hearts, for if you recall, it was the Holy Spirit who had sent out Paul and Barnabas. There is nothing miraculous either stated or implied in this context.]
[Having been kicked out of Antioch of Pisidia, they move on the Iconium (see verse 51 above).]
Acts 14
14:1 And it came to pass in Iconium that they entered together into the synagogue of the Jews, and so spake that a great multitude both of Jews and of Greeks believed.
[The common people accepted the teachings that Paul was bringing ... after all, it brought hope of eternal life and it fit all of their Old Testament teachings ... what more could they ask?]
2 But the Jews that were disobedient stirred up the souls of the Gentiles, and made them evil affected against the brethren.
[Well, we might ask, why would anyone do such a thing? We know it was stated in the past that they were filled with jealousy ... do we know that this evil can drive people to the point where they do things that cannot be fathomed by normal people. It can drive people to the point of insanity. On the other hand, those who are merely seeking power cannot understand those who are not, and they will misinterpret our motives almost without fail. They just do not get it. Why would the crucify Jesus? -- had he ever done anything to hurt anyone?]
3 Long time therefore they tarried (there) speaking boldly in the Lord, who bare witness unto the word of his grace, granting signs and wonders to be done by their hands.
[Probably at least months; maybe several months; certainly more than a few weeks.]
4 But the multitude of the city was divided; and part held with the Jews, and part with the apostles.
[The word "apostle" here in the Greek can be translated messengers. We know from Paul's writings, and the confirmation of these words by Peter (2 Peter 3:15-16) that Paul was an apostles in the official sense of the word (see Acts 1). However, there is no evidence in scripture (other than what some might want to make of this verse) that Barnabas was ever an apostle in this official sense of the word. We are safe in stating that the word "apostles" used here is referring to their general status as messengers of Jesus Christ.]
5 And when there was made an onset both of the Gentiles and of the Jews with their rulers, to treat them shamefully and to stone them,
6 they became aware of it, and fled unto the cities of Lycaonia, Lystra and Derbe, and the region round about:
7 and there they preached the gospel.
[We understand that this word "onset" in the ASV is referring to the action of a mob -- other versions have "violent attempt" or "assault" -- obvious there was a threat of violence if it had not already occurred. They had the idea that it was all about Paul and Barnabas ... just like they had the idea it was all about Jesus. You can kill the man but you cannot kill the truth -- it will survive any attempt to destroy it. It is right and good for Christians to flee when such violence is threatened, thus sparing the many who might get caught up in it through no fault of their own (what today we call collateral damage). In addition, they left enough believers there and perhaps some to whom Paul had imparted miraculous gifts of the Holy Spirit. Their physical presence there was not critical.]
8 And at Lystra there sat a certain man, impotent in his feet, a cripple from his mother's womb, who never had walked.
9 The same heard Paul speaking, who, fastening eyes upon him, and seeing that he had faith to be made whole,
10 said with a loud voice, Stand upright on thy feet. And he leaped up and walked.
[Very similar to Peter and John's healing of the 40+ year old man who had never walked. That man had not heard and thus could not have faith; this man heard Paul speaking ... faith comes through hearing (Romans 10:17). He speaks of his faith to respond to the command of Paul, as opposed to Peter reaching down and pulling the lame many up.]
11 And when the multitude saw what Paul had done, they lifted up their voice, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men.
12 And they called Barnabas, Jupiter; and Paul, Mercury, because he was the chief speaker.
[It appears that they did this in their own language and Paul and Barnabas did not really get what they were saying at this point. Again, Luke speaks accomodatively "what Paul had done" as if through the eyes of the Lycaonians ... this is a very common rhetorical approach of Luke, and we dare not take it literally. While Paul was instrumental in the miracle's accomplishment, clearly we know that Paul was not the one who was the source of the miracle.]
13 And the priest of Jupiter whose (temple) was before the city, brought oxen and garlands unto the gates, and would have done sacrifice with the multitudes.
14 But when the apostles, Barnabas and Paul, heard of it, they rent their garments, and sprang forth among the multitude, crying out
15 and saying, Sirs, why do ye these things? We also are men of like passions with you, and bring you good tidings, that ye should turn from these vain things unto a living God, who made the heaven and the earth and the sea, and all that in them is:
16 who in the generations gone by suffered all the nations to walk in their own ways.
[Read verses 15 and 16 again carefully -- it is a rather profound statement. The biblical meaning of suffered is "allowed" -- God allowed it and they all went their own ways. But there is also an appeal here toward the brotherhood of all mankind ... essentially we are all in the same boat. This was revolutionary to those who generally believed that different gods ruled different areas of the world (the error of Jonah).]
17 And yet He left not himself without witness, in that he did good and gave you from heaven rains and fruitful seasons, filling your hearts with food and gladness.
[Paul appeals to the fact that God has taken care of their needs -- something they understood much better than we do today. Many people when asked where chicken comes from will say the grocery store. When your needs are continuously fulfilled after while there is no more thanks ... it is just taken for granted. The fact that we have life and that so many are able to be sustained by this earth is evidence of the goodness of God. We are in grave danger when we attribute this to our own technology. Who has given us this ability?]
18 And with these sayings scarce restrained they the multitudes from doing sacrifice unto them.
19 But there came Jews thither from Antioch and Iconium: and having persuaded the multitudes, they stoned Paul, and dragged him out of the city, supposing that he was dead.
[An amazing turn around in one verse -- from praising someone as a god to stoning him. Why? Because what Paul taught did not fit into their paradigm of what God (or a god) should be. If he is not going to teach what they believe then he has no right to live. Of course, the Jews coming and taking advantage of these passions also contributed to this inexcusable act of cruelty. Paul was pronounced dead ... we can speculate as to whether he was or not, but the ancient practice of stoning usually had at its termination some mighty man picking up a 100 or so pound rock and smashing in the head of the victim. I believe he was dead, but it does not matter as far as the miracle is concerned.]
20 But as the disciples stood round about him, he rose up, and entered into the city: and on the morrow he went forth with Barnabas to Derbe.
[Imagine how the disciples must have felt when they saw Paul rise up either from death or the brink of it,]
21 And when they had preached the gospel to that city, and had made many disciples, they returned to Lystra, and to Iconium, and to Antioch,
22 confirming the souls of the disciples, exhorting them to continue in the faith, and that through many tribulations we must enter into the kingdom of God.
[No greater truth has ever been spoken. Paul is obviously speaking from first hand recent experience.]
23 And when they had appointed for them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they had believed.
[This was the highest office and it was in each local church. Plural -- elders, not an elder. When we get to chapter 20 we will see the interchangeable use of the words, elder, bishop (overseer) and pastor (shepherd). The apostles "appointed" the elders, but similar to Acts 6, they did not choose them -- this would be the responsibility of the local congregations ... they knew their own people.]
24 And they passed through Pisidia, and came to Pamphylia.
25 And when they had spoken the word in Perga, they went down to Attalia;
26 and thence they sailed to Antioch, from whence they had been committed to the grace of God for the work which they had fulfilled.
27 And when they were come, and had gathered the church together, they rehearsed all things that God had done with them, and that he had opened a door of faith unto the Gentiles.
28 And they tarried no little time with the disciples.
[This is the end of the first missionary journey. It was tremendously successful despite the persecution ... or perhaps because of the persecution. Rarely if ever does persecution accomplish what the persecutors intend. Once again we remind the reader that Paul and Barnabas come back ot the church that sent them out -- Antioch (not Jerusalem). Nothing could be clearer than the fact that the first century evangelistic effort to the Gentiles was centered out of Antioch and not Jerusalem. It is clear from Chapter 11 that this effort to the Gentiles was fully supported by Jerusalem and all of the apostles. While the bible does not give us a reason for Antioch, this example should convince us that local churches are adequately equipped to perform all of the work assigned to it. This will be confirmed further going into Chapter 15.]
[Acts 15 is most often referred to as "the council at Jerusalem." And, since any religious meeting could be called a "council" -- its even in the definition of the word -- there is nothing wrong with calling it that. However, if we picture the 12 Apostles sitting there as a council and judging matters such as whether circumcision was necessary before baptism, then the picture in our minds is dead wrong. Please read it carefully and you will get a completely different picture -- one that validates the concept of local church autonomy.]
Acts 15
15:1 And certain men came down from Judaea and taught the brethren, (saying), Except ye be circumcised after the custom of Moses, ye cannot be saved.
[These were men claiming to be Christians, and no doubt they were baptized believers. However, they were clearly in error in their teaching about God's conditions of salvation. They "came down" to Antioch -- the church that had sent out Paul and Barnabas, who had just conducted the "first missionary journey" baptizing all believing Gentiles without the benefit of circumcision. So obviously we are going to have a conflict here.
2 And when Paul and Barnabas had no small dissension and questioning with them, (the brethren) appointed that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.
[Notice that Paul and Barnabas did not need to go to Jerusalem to find out the truth. The Holy Spirit had revealed it to them directly, and they had absolutely no question about it. Remember that it was the Holy Spirit who had chosen
Paul and Barnabas and had guided their work during the first missionary journey. No, the reason to send men to Jerusalem is to find out what the problem is THERE (at Jerusalem). What are they doing sending these men out to teach such error? ... if in fact they sent them out -- which later we will see the explicit statement made that they absolutely did not send them out nor sanction their false teaching. In this case is was necessary to inform the church at Jerusalem about the misrepresentation.]
3 They therefore, being brought on their way by the church, passed through both Phoenicia and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren.
[In fact, the 'investigators" here are preaching to the Gentiles and converting them "just as they are." Note "conversion of the Gentiles" implies without circumcision -- proselyte Gentiles (i.e., those circumcised into Judiasm) were converted on Pentecost ... this was never an issue.]
4 And when they were come to Jerusalem, they were received of the church and the apostles and the elders, and they rehearsed all things that God had done with them.
[The elders and apostles there totally agreed (this is the special meaning of the word "received") with Paul, Barnabas and the other faithful men who had come with them from Antioch.]
5 But there rose up certain of the sect of the Pharisees who believed, saying, It is needful to circumcise them, and to charge them to keep the law of Moses.
[Circumcision was only the tip of the iceberg. It is discussed in detail by Paul in his epistles. But it did not stop with just this one doctrine. Jews, by the way, could continue keeping the law of Moses and all of the Jewish traditions, and we see at this time many of them still being part of the synagogues. However, it was a sin to bind these practices on the Gentiles. And so there are many things we as individuals are free to do today ... but it would be a sin for us to bind others to do them. How much division would there be in Christianity today if we bound nothing that we could not find authority for in the bible?]
6 And the apostles and the elders were gathered together to consider this matter.
[Clearly there are two factions here that do not agree ... it is only right to gather the relevant people together and try to resolve the issues between them. Notice that there is no dictatorial power being used here. The Lord's church is a volunteer organization ... if people do not do what is right because they believe it to be right, then what good is it for them to do it at all? There is no need for any council to rule ... only for the full truth of the matter to come out.]
[The following details the discussion that they had over the matter of circumcision and the Old Testament law. Recognize that there was no question here as to whether Jews could (or should) practice the OT law -- the question was strictly to answer the question: Should these laws be bound on the Gentiles? Is it necessary for someone to become a proselyte Jew before becoming a Christian. In a sense this answers the question as to whether Christianity was a sect of Judaism or whether it was an independent religion on its own.
7 And when there had been much questioning, Peter rose up, and said unto them, Brethren, ye know that a good while ago God made choice among you, that by my mouth the Gentiles should hear the word of the gospel, and believe.
8 And God, who knoweth the heart, bare them witness, giving them the Holy Spirit, even as he did unto us;
9 and he made no distinction between us and them, cleansing their hearts by faith.
10 Now therefore why make ye trial of God, that ye should put a yoke upon the neck of the disciples which neither our fathers nor we were able to bear?
[Peter refers to the events that we studied in Acts 10, and that he had already explained (and it would seem had been generally accepted by all in Acts 11.]
11 But we believe that we shall be saved through the grace of the Lord Jesus, in like manner as they.
[This is a very interesting twist of words. We -- that would be Jews -- will be saved ... in like manner as they -- the Gentiles. I would expect Peter would be saying "they will be saved in like manner as we." An interesting reference on this is when Paul withstood Peter to the face because he withdrew from the Gentiles (due to peer pressure) at Antioch. Notice Gal 2:14: "But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Cephas before (them) all, If thou, being a Jew, livest as do the Gentiles, and not as do the Jews, how compellest thou the Gentiles to live as do the Jews?" Paul indicates here that Peter was living "as do the Gentiles" ... it seems that he had evolved away from the strict practice of Judiasm and may not have been practicing everything that the unconverted Jews did.]
12 And all the multitude kept silence; and they hearkened unto Barnabas and Paul rehearsing what signs and wonders God had wrought among the Gentiles through them.
[They too had been commanded by the Holy Spirit to go directly to the Gentiles -- Acts 13 and 14.]
13 And after they had held their peace, James answered, saying, Brethren, hearken unto me:
14 Symeon hath rehearsed how first God visited the Gentiles, to take out of them a people for his name.
15 And to this agree the words of the prophets; as it is written,
16 After these things I will return, And I will build again the tabernacle of David, which is fallen; And I will build again the ruins thereof, And I will set it up:
17 That the residue of men may seek after the Lord, And all the Gentiles, upon whom my name is called,
18 Saith the Lord, who maketh these things known from of old.
[Amos 9:11-15. This does not speak directly to the issue, but if the Jews were unaccepting of the Gentiles on racial grounds, this would indicate that their prejudice in this regard was evil. This is clearly an example of the use of inference in applying a principle that is established in scripture to a situation not specified in the context.]
19 Wherefore my judgment is, that we trouble not them that from among the Gentiles turn to God;
20 but that we write unto them, that they abstain from the pollutions of idols, and from fornication, and from what is strangled, and from blood.
21 For Moses from generations of old hath in every city them that preach him, being read in the synagogues every sabbath.
[These four things were particularly repugnant to Jewish Christians, and so they were highlighted as things that the should observe. However, by metonymy the idea is that they should behave themselves as children of God and abide by all of the teachings of Christ and not just these four edicts.]
[The church at Jerusalem (especially its elders and the apostles) having resolved the matter based on the evidence presented to them (nothing miraculous) now move on to see that any confusion caused by the false teachers is resolved.]
22 Then it seemed good to the apostles and the elders, with the whole church, to choose men out of their company, and send them to Antioch with Paul and Barnabas; (namely), Judas called Barsabbas, and Silas, chief men among the brethren:
[This is a perfect pattern for us -- we do not see the leadership imposing their will, but rather seeking council from the whole church -- consistently with what we saw first in Acts 6 and then later in the appointment of elders in every church. It was not that the brethren at Antioch would not believe Paul and Barnabas; it was just a matter of expediency -- a very good thing to do to assure that there would be no confusion over the issue and that Antioch would not see Paul and Barnabas as their dictators.]
23 and they wrote (thus) by them, The apostles and the elders, brethren, unto the brethren who are of the Gentiles in Antioch and Syria and Cilicia, greeting:
24 Forasmuch as we have heard that certain who went out from us have troubled you with words, subverting your souls; to whom we gave no commandment;
[This is very important -- some "scholars" write that Peter led the "circumcision" faction and Paul the Gentile faction -- nothing could be further from the truth. Remember it was Peter who baptized the first Gentiles in Acts 10, and then defended his actions to "those of the circumcision" at Jerusalem. The church was totally united on this not because of any edict from Pope Peter or any other ruling council, but because they resolved what was right based upon revelation that had be provided them in the past. Nothing new; nothing miraculous. Established truth.]
25 it seemed good unto us, having come to one accord, to choose out men and send them unto you with our beloved Barnabas and Paul,
26 men that have hazarded their lives for the name of our Lord Jesus Christ.
27 We have sent therefore Judas and Silas, who themselves also shall tell you the same things by word of mouth.
28 For it seemed good to the Holy Spirit, and to us, to lay upon you no greater burden than these necessary things:
29 that ye abstain from things sacrificed to idols, and from blood, and from things strangled, and from fornication; from which if ye keep yourselves, it shall be well with you. Fare ye well.
[The reference to the Holy Spirit is not that they had received some new revelation at this time -- it is a reference to what had already been received, and what was presented to the church at Jerusalem in the passage in verses 15-18.]
30 So they, when they were dismissed, came down to Antioch; and having gathered the multitude together, they delivered the epistle.
31 And when they had read it, they rejoiced for the consolation.
[It would be nice if this totally resolved the issue for once and for all. But the false teachers were persisten and would not yield themselves to the truth.]
[Paul and Barnabas along with the others who had gone with them to Jerusalem are now back to Antioch. Commentators suggest that the timing of Paul and Barnabas at Antioch now, after the meeting to resolve the issue of circumcision, could well have been when Peter was visiting Antioch and withdrew from the Gentiles when some of the Judiazers arrived -- Galatians 2. That, as you recall, involved Barnabas, who was overcome by peer pressure and himself was as guilty as Peter. We should never underestimate the frailty of even the strongest of Christians -- and for sure, Paul, Peter and Barnabas were some of the strongest who have ever lived. We all need to recognize that if it can happen to them (and it did), it can surely happen to us. And so it is with disagreements between Christians. It is of interest to keep this in mind as a possibility as we move forward. Chapter 15 gives two examples of how issues are to be resolved -- the one above was matter of doctrine, the one below is a matter or personal opinion.]
32 And Judas and Silas, being themselves also prophets, exhorted the brethren with many words, and confirmed them.
33 And after they had spent some time (there), they were dismissed in peace from the brethren unto those that had sent them forth.
34(But it seemed good unto Silas to abide there.)
35 But Paul and Barnabas tarried in Antioch, teaching and preaching the word of the Lord, with many others also.
36 And after some days Paul said unto Barnabas, Let us return now and visit the brethren in every city wherein we proclaimed the word of the Lord, (and see) how they fare.
37 And Barnabas was minded to take with them John also, who was called Mark.
38 But Paul thought not good to take with them him who withdrew from them from Pamphylia, and went not with them to the work.
39 And there arose a sharp contention, so that they parted asunder one from the other, and Barnabas took Mark with him, and sailed away unto Cyprus;
40 but Paul choose Silas, and went forth, being commended by the brethren to the grace of the Lord.
41 And he went through Syria and Cilicia, confirming the churches.
[Consider the following:
Go to Acts 16-20
Acts 11
[We will not comment again on Luke's repetition in Acts 11 except to say that he might have been trying to show how Peter and Cornelius explained things in detail. This explanation adds quite a bit of understanding; in particular that this was not just the type of reception of the Holy Spirit like others who had the apostles hands laid on them; this was a spontaneous baptism in the Holy Spirit, and nothing like that has been recorded in the book of Acts since Acts 10.
11:1 Now the apostles and the brethren that were in Judaea heard that the Gentiles also had received the word of God.
2 And when Peter was come up to Jerusalem, they that were of the circumcision contended with him,
3 saying, Thou wentest in to men uncircumcised, and didst eat with them.
[Interesting term that Luke gives to the Judiazers ... "of the circumcision." This seemed to be all that they were about. We see in Acts 15 that they were not just about circumcision, but this was the ritual that they were using to drive a wedge between the Jewish and the Gentile Christians. We know that it was unlawful (according to the imposed Jewish law at that time) for Peter to even go in unto the Gentiles, so they think they have a legitimate gripe.]
4 But Peter began, and expounded (the matter) unto them in order, saying,
5 I was in the city of Joppa praying: and in a trance I saw a vision, a certain vessel descending, as it were a great sheet let down from heaven by four corners; and it came even unto me:
6 upon which when I had fastened mine eyes, I considered, and saw the fourfooted beasts of the earth and wild beasts and creeping things and birds of the heaven.
7 And I heard also a voice saying unto me, Rise, Peter; kill and eat.
8 But I said, Not so, Lord: for nothing common or unclean hath ever entered into my mouth.
9 But a voice answered the second time out of heaven, What God hath cleansed, make not thou common.
10 And this was done thrice: and all were drawn up again into heaven.
11 And behold, forthwith three men stood before the house in which we were, having been sent from Caesarea unto me.
12 And the Spirit bade me go with them, making no distinction. And these six brethren also accompanied me; and we entered into the man's house:
13 and he told us how he had seen the angel standing in his house, and saying, Send to Joppa, and fetch Simon, whose surname is Peter;
14 who shall speak unto thee words, whereby thou shalt be saved, thou and all thy house.
[A couple of new things here. There were six men who went with Peter, and they will serve as witnesses. More significant, they were now with Peter to attest to the things that he was saying. Also, this last verse shows that as far as the gospel is concerned, salvation is something that is in the future for Cornelius and the other gentiles who were present. Once they heard the truth they believed it, and once they believed it they were willing to follow whatever commands Jesus had given them. Recall from Matthew 28:20: "... teaching them all things whatsoever I commanded you." This was what Peter was doing. And those who were being taught had a mind to do the right thing as soon as they learned of it. This is the example that applies to us today.]
15 And as I began to speak, the Holy Spirit fell on them, even as on us at the beginning.
[Peter could not be speaking of anything other than Pentecost as "the beginning." We saw that at that event, the Holy Spirit only fell on the apostles; so the "us" here is the apostles. This was a unique event that was not repeated other times when the gospel was preached. If it was not unique, then Peter could hardly cite it as a precedent. They would not know what he was talking about.]
16 And I remembered the word of the Lord, how he said, John indeed baptized with water; but ye shall be baptized in the Holy Spirit.
[This quotation from Acts 1:5 further confirms that Peter was talking about Pentecost. So, if the Gentiles at Cornelius' house were not baptized in the Holy Spirit then Luke is really throwing us a curve. Most certainly they were. Note that just as at Pentecost, they were gathered together for religious purposes, but they had no idea that anything like this would happen. Those who pray it will happen, or "strike up the band" to make it happen are not in compliance with this example. If God wants to baptize someone in the Holy Spirit today, I would expect it would be done in this very same manner. Again, this is unique in the book of Acts -- it happened two times -- Acts 2 when the first Jews were converted, and Acts 10 when the first Gentiles were converted. Luke could not make up such a symmetry.]
17 If then God gave unto them the like gift as (he did) also unto us, when we believed on the Lord Jesus Christ, who was I, that I could withstand God?
[This the same argument that Peter made before the six Jews who were with him at the time.]
18 And when they heard these things, they held their peace, and glorified God, saying, Then to the Gentiles also hath God granted repentance unto life.
[Now that is the logical conclusion. So that solves all of the problems about the Jews discriminating against their Gentile brothers, right? That would have been nice, but matters of the heart (prejudices) are not changed by logical reasoning. This will be a problem in the first century church as long as we can read about it. So why should we expect perfect unity today? We should hope and work for it, but let us not be naive.]
19 They therefore that were scattered abroad upon the tribulation that arose about Stephen travelled as far as Phoenicia, and Cyprus, and Antioch, speaking the word to none save only to Jews.
[This scattering references back to Acts 8:4. As was true of Philip -- recall that prior to Cornelius and his household in Acts 10, the evangelistic effort was only to Jews. We could speculate on the reason for this, e.g., the church needing a base to get started and out of its infancy. When we see how much trouble this Jew-Gentile problem caused within the church (shades of it even in Chapter 6 with the discrimination against Gentile proselyte widows), it is not wonder that the effort could not just jump start into the middle of this on day one. But from what we see from Peter's efforts at the end of Chapter 9, there was general success around Judea.]
20 But there were some of them, men of Cyprus and Cyrene, who, when they were come to Antioch, spake unto the Greeks also, preaching the Lord Jesus.
[We are not told how they learned that the Gentiles were now welcome in "just as they were" (a play on a popular invitation song). Also do not know what Cyprus and Cyrene had to do with it, except that Barnabas was a Cypriot. So there might be a connection there. In any event, the Antioch church "got it" and were actively evangelizing Gentiles without the benefit of circumcision first (as far as is recorded).]
21 And the hand of the Lord was with them: and a great number that believed turned unto the Lord.
22 And the report concerning them came to the ears of the church which was in Jerusalem: and they sent forth Barnabas as far as Antioch:
[Here again Luke asserts the support of "Jerusalem" (i.e., the apostles) for the conversion of the Gentiles without circumcision. There is nothing at all special about "Jerusalem" -- evidence seems to be that there were many churches in the area, and none of them were predominant. The apostles, of course, were in one or more of them ... but we do not know which ones, and the role of the apostles seems to be diminishing, as we would expect once more and more of the truth is preached and more and more prophets are able to provide the truth that is the foundation upon which salvation is based (Rom. 1:16). Note that it is not the apostles that are sending forth Barnabas, but the "church that was at Jerusalem," which we can assume included at least some of the apostles.]
23 who, when he was come, and had seen the grace of God, was glad; and he exhorted them all, that with purpose of heart they would cleave unto the Lord:
[Barnabas means son of exhortation or son of encouragement. "Them all" would include Jews and Gentiles alike. "Purpose of heart" -- not just lip service.]
24 for he was a good man, and full of the Holy Spirit and of faith: and much people was added unto the Lord.
[What an amazing tribute to this great man. Let us keep this in mind when we talk about him in Acts 15.]
[It is very important for us to recognize that the things reported in Acts are not just occurring over a few weeks -- it has probably been about ten years since Pentecost, and Paul has probably been at home at this point for another four years since Luke talked about him being in Jerusalem (which Paul in Galatians said was only for about 15 days). At the end of Acts 11 we see Paul spending another year at Antioch after that. As a sort of very rough rule of thumb we might think in terms of an average one year per chapter to give us more of a perspective as to the time element.]
25 And he [Barnabas] went forth to Tarsus to seek for Saul;
26 and when he had found him, he brought him unto Antioch. And it came to pass, that even for a whole year they were gathered together with the church, and taught much people, and that the disciples were called Christians first in Antioch.
[So it was on Barnabas' initiative that Saul was brought to Antioch. Paul states in Galatians that he started preaching the gospel immediately after his baptism -- a fact that is validated by Luke in Acts 9. So, while he has been busy preaching with some limited success ... perhaps out of his home (we just don't know), the time is near for him to assume his full role as an apostle. But he will take another trip to Jerusalem before that takes place.]
27 Now in these days there came down prophets from Jerusalem unto Antioch.
28 And there stood up one of them named Agabus, and signified by the Spirit that there should be a great famine over all the world: which came to pass in the days of Claudius.
29 And the disciples, every man according to his ability, determined to send relief unto the brethren that dwelt in Judea:
30 which also they did, sending it to the elders by the hand of Barnabas and Saul.
[Luke is quite brief in this regard. Surely the brethren at Antioch must have known Saul to entrust him in such a mission. Consider the fact that any meaningful help during this famine would have required a significant sum of money.]
[Transition to Chapter 12. While it might seem that Chapter 12 is as an interruption of the flow, it is not that at all in that it brings out some major issues that enable us to understand the context of the rest of the book. Remember, Saul and Barnabas were dispatched to Jerusalem for benevolent purposes. They will be mentioned again at the end of Chapter 12. Acts is a book of contrasts -- what could be more of a contrast than Herod and Saul/Barnabas. But more than that, it is essential for us to understand the power struggles that were ongoing at this time -- the various sects of the Jews, the Roman government, its puppet king who was sort of an amalgamation of a Jewish, Roman and Gentile cultures. Christians were not part of this power struggle and should not get involved in similar struggles that will exist until Christ comes again. The extent to which kings at this time could exercise unquestioned authority should tell us something about their culture being quite different from ours; however, it is the similarities that are of greatest interest. Why to people in power do what they do?]
Acts 12
12:1 Now about that time Herod the king put forth his hands to afflict certain of the church.
2 And he killed James the brother of John with the sword.
[Tames was one of the inner three ( the James of Peter, James and John), who were closest to Jesus. Imagine if you can one of the most respected and upright persons in your church. Now imagine that a political leader just arbitrarily kills him to satisfy some group of people and keep them from rioting or whatever it was that they were threatening. What would that do to your faith? How would you respond? Legally, there was absolutely nothing they could do back then ... we need to thank God for the legal protection that we have in many of the countries that we live in today (we recognize that others are still under great tyranny). To those reading that do not have these protections -- we pray for you and hope you will soon be so blessed.]
3 And when he saw that it pleased the Jews, he proceeded to seize Peter also. And (those) were the days of unleavened bread.
4 And when he had taken him, he put him in prison, and delivered him to four quaternions of soldiers to guard him; intending after the Passover to bring him forth to the people.
[Passover is translated Easter in the King James Version. I read one commentator who stated that this was about the most egregious error of translation that he had ever seen. The Greek word clearly is talking about Passover, there is no reference to Oestra. The gross error here is to make any implication at all that the first century Christians observed this pagan holiday. This was something that came much, much later by edicts of the Roman Catholic church.]
5 Peter therefore was kept in the prison: but prayer was made earnestly of the church unto God for him.
[The significance and power of prayer is emphasized here. It is not just a trivial reference. We are to take our prayers to God very seriously.]
6 And when Herod was about to bring him forth, the same night Peter was sleeping between two soldiers, bound with two chains: and guards before the door kept the prison.
[It was virtually impossible for him to escape through any natural means.]
7 And behold, an angel of the Lord stood by him, and a light shined in the cell: and he smote Peter on the side, and awoke him, saying, Rise up quickly. And his chains fell off from his hands.
8 And the angel said unto him, Gird thyself, and bind on thy sandals. And he did so. And he saith unto him, Cast thy garment about thee, and follow me.
9 And he went out, and followed; and he knew not that it was true which was done by the angel, but thought he saw a vision.
[it would not be the first time Peter saw a vision, so it would be excusable. What is amazing is that Peter is in so deep a sleep ... surely he knew that when the sun rose his life would be ended -- this could not be a secret. Yet, Peter is getting some sleep -- this has to be an indication of his faith.]
10 And when they were past the first and the second guard, they came unto the iron gate that leadeth into the city; which opened to them of its own accord: and they went out, and passed on through one street; and straightway the angel departed from him.
11 And when Peter was come to himself, he said, Now I know of a truth, that the Lord hath sent forth his angel and delivered me out of the hand of Herod, and from all the expectation of the people of the Jews.
[So it seems prior to this that Peter is sort of in a daze -- perhaps semi-sleep, not believing what clearly would be impossible were it not for the power of God to over-turn nature in this way.]
12 And when he had considered (the thing), he came to the house of Mary the mother of John whose surname was Mark; where many were gathered together and were praying.
[We will read much about John Mark shortly. He was the person who wrote the book of Mark.]
13 And when he knocked at the door of the gate, a maid came to answer, named Rhoda.
14 And when she knew Peter's voice, she opened not the gate for joy, but ran in, and told that Peter stood before the gate.
[Some more comic relief. Perhaps she had instructions to find out who was there but not to let anyone in, since the disciples meeting there were surely in peril. But Rhoda, there are times when you can make exceptions. Why reveal her name? Perhaps so people at that time could verify what had happened.]
15 And they said unto her, Thou art mad. But she confidently affirmed that it was even so. And they said, It is his angel.
[Jewish superstitions about angels go way beyond the teachings of the Old Testament. For example, when someone dies their (guardian?) angel assumes their characteristics and goes roaming around ... that seems to be the thought here.]
16 But Peter continued knocking: and when they had opened, they saw him, and were amazed.
17 But he, beckoning unto them with the hand to hold their peace, declared unto them how the Lord had brought him forth out of the prison. And he said, Tell these things unto James, and to the brethren. And he departed, and went to another place.
[Probably to protect them from the wrath of Herod if they were found to be harboring Peter.]
18 Now as soon as it was day, there was no small stir among the soldiers, what was become of Peter.
[The situation: (1) there was no evidence at all of an escape other than that Peter was gone -- it had to be obvious to the guards that some really strange miracle had taken place -- Peter's body seemed to just de-materialize; and then (2) the penalty of a guard who loses his prisoner is death. So, no small stir. What happened?]
19 And when Herod had sought for him, and found him not, he examined the guards, and commanded that they should be put to death. And he went down from Judaea to Caesarea, and tarried there.
[This is what we today call a "cover up." We should not be surprised the extent to which even good people (e.g., David) will go to cover things up. In this case the guards would surely attest to the miracle, something that Herod wished to ignore. But he had to have known.]
20 Now he was highly displeased with them of Tyre and Sidon: and they came with one accord to him, and, having made Blastus the king's chamberlain their friend, they asked for peace, because their country was fed from the king's country.
[Since Herod surely knew the reality of what had happened, he tries to avoid the obvious by getting away from Jerusalem (making the same mistake as Jonah). But his vanity is about to be his downfall.]
21 And upon a set day Herod arrayed himself in royal apparel, and sat on the throne, and made an oration unto them.
22 And the people shouted, (saying), The voice of a god, and not of a man.
23 And immediately an angel of the Lord smote him, because he gave not God the glory: and he was eaten of worms, and gave up the ghost.
[Josephus says that this process took over three days -- he was essentially eaten alive of worms. This was not a natural death, and the cause and effect of what happened here was known and understood by those who observed. The fact that the people were not sincere and were probably lying to get their food supply was irrelevant. The problem was in the heart of Herod. This is the second punitive miracle that we have seen in the book of Acts, the first being Ananias and Sapphira in Acts 5. Note the similarity between them -- they were both aggrandizing themselves at the expense of giving glory to God. With Ananias and Sapphira it was a matter of church discipline. Here it is a matter of God restricting the free will of a political leader. The ramifications of this pervade the remainder of the book of Acts in that we never again see this degree of persecution from an official political leader. Did the message get through to them? I am sure that it did.]
24 But the word of God grew and multiplied.
25 And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministration, taking with them John whose surname was Mark.
[What a tremendous contrast. What makes a man be like Herod? Was it the raw power? With such raw power would any of us think that we were God? Would we accept such praise from men? In this punitive miracle we are told why it happened: "he gave not God the glory" for what? In this case probably the food he was supplying to them. After all, it was not of his creation nor of his labor. But he was more than willing to accept the praise that was only given to him because these people were self-serving. If any reader has been in the past promoted to a position of power, I am sure that you suddenly noticed a difference. For example, people laughing at your humor that never before even got a chuckle. This is a tremendous lesson in human behavior, and one we should take to heart. It is extremely difficult for most people to handle any kind of power, especially if it comes immediately and without any time for preparation.]
[The following (Acts 13) takes place after Saul and Barnabas return from delivering the benevolent funds to the elders at the churches of Judea. And it would certainly seem that while in the Jerusalem area the events of Herod, James and Peter unfolded -- this was obviously a very publicized event by word of mouth -- well recognized by Josephus, for example. This HAD to have a profound effect on them -- both positively and negatively. James being killed would certainly be intimidating ... Herod being punished for it would give them confidence -- especially Saul since Jesus has personally promised to protect him. That said, he will continue to grow in courage -- a growth that we can trace right through the rest of Acts. But now they have returned back to Antioch, the heretofore dormant aspiring apostle now seems to be given new life ... let's see how it unfolds ...]
This would be a good time to take a quick three-minute overview look at Paul's Missionary Journey travels:
https://www.youtube.com/watch?v=cI0HvxS62Ks
Acts 13
13:1 Now there were at Antioch, in the church that was (there), prophets and teachers, Barnabas, and Symeon that was called Niger, and Lucius of Cyrene, and Manaen the foster-brother of Herod the tetrarch, and Saul.
[Some have suggested that these were listed in order of age ... but there is no hard evidence for that. Ordering often implies perceived importance (the pecking order if you will). Saul still seems to be near the bottom -- notice to this point the pair have been referenced as "Barnabas and Saul."]
2 And as they ministered to the Lord, and fasted, the Holy Spirit said, Separate me Barnabas and Saul for the work whereunto I have called them.
[We have a direct command of the Holy Spirit recorded here -- giving added credence of the acceptance of the Gentiles, since that was the focus of the work to which they (at least Saul) was called.]
3 Then, when they had fasted and prayed and laid their hands on them, they sent them away.
4 So they, being sent forth by the Holy Spirit, went down to Seleucia; and from thence they sailed to Cyprus.
[Cyprus was Barnabas' home, and being close, that would be a normal first stop. Recall that John Mark was with them. In a sense they were sent forth by the Antioch church; but since they were obeying a command of the Holy Spirit, Luke says that the Holy Spirit sent them forth.]
5 And when they were at Salamis, they proclaimed the word of God in the synagogues of the Jews: and they had also John as their attendant.
6 And when they had gone through the whole island unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar-Jesus;
7 who was with the proconsul, Sergius Paulus, a man of understanding. The same called unto him Barnabas and Saul, and sought to hear the word of God.
8 But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn aside the proconsul from the faith.
9 But Saul, who is also (called) Paul, filled with the Holy Spirit, fastened his eyes on him,
10 and said, O full of all guile and all villany, thou son of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?
11 And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand.
[This is the first miracle we read of being performed by Saul -- or Paul, by his Greek name, which seems fitting since he is going to be going to the Gentiles. (And henceforth we will call him Paul as well.) But not only does Luke call him by his Greek name, we also see Paul taking a leadership role at this point. This is coincidental with this third punitive miracle -- recall Acts 5 (Annias and Sapphira) and Acts 12 (Herod). This one is not so severe -- perhaps there was hope for this sorcerer as was the case of Simon (Acts 8). So Paul curses him with the same curse the he himself had to endure albeit for a few day, but not for life. But there is more to this transition that just this ...]
12 Then the proconsul, when he saw what was done, believed, being astonished at the teaching of the Lord.
13 Now Paul and his company set sail from Paphos, and came to Perga in Pamphylia: and John departed from them and returned to Jerusalem.
[So now it is not Barnabas and Saul, it is Paul and his company. This is the point at which it seems Paul assumed his full role as an apostle. We cannot say that he was not an apostle before this since the bible does not say that one way or the other. But we can say for sure that he now began to act like an apostle. We must give him credit for preaching from day one until now, and for growing in wisdom and strength in the Holy Spirit. This recognizes that it does take time to mature, and since one does not acquire the qualifications of an elder overnight, so we would think that anyone could assume experience needed to be an apostle in a short period of time.]
[Continuing on in Paul's first missionary journey, after he performs the miracle that convinces the proconsul of the truth.]
12 Then the proconsul, when he saw what was done, believed, being astonished at the teaching of the Lord.
13 Now Paul and his company set sail from Paphos, and came to Perga in Pamphylia: and John departed from them and returned to Jerusalem.
[Luke does not state, nor does he take any position on the reason for this departure or whether it was a good or bad reason. This will become significant in Chapter 15, but for now it is just stated as a matter of fact. If you look at the map, had John gone much further with them he would had to back track to get a ship to take him to Jerusalem. We can learn much from Luke in regard to John Mark. I am sure that most of us would have taken a position and some of us would have shared our position with others. What would that accomplish? We will discuss this in more detail when we get to Acts 15, and there I think it will become clear that any assumption as to motives on the part of John Mark would be extremely counterproductive. There is a time to just keep one's mouth, Tweets, Facebook or whatever closed.]
14 But they, passing through from Perga, came to Antioch of Pisidia; and they went into the synagogue on the sabbath day, and sat down.
15 And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Brethren, if ye have any word of exhortation for the people, say on.
[This seemed to be the custom of the synagogues -- to give those from far off an audience. Paul had not reluctance to use this opportunity to preach the gospel.]
16 And Paul stood up, and beckoning with the hand said, Men of Israel, and ye that fear God, hearken:
17 The God of this people Israel chose our fathers, and exalted the people when they sojourned in the land of Egypt, and with a high arm led he them forth out of it.
18 And for about the time of forty years as a nursing-father bare he them in the wilderness.
19 And when he had destroyed seven nations in the land of Canaan, he gave (them) their land for an inheritance, for about four hundred and fifty years:
20 and after these things he gave (them) judges until Samuel the prophet.
21 And afterward they asked for a king: and God gave unto them Saul the son of Kish, a man of the tribe of Benjamin, for the space of forty years.
22 And when he had removed him, he raised up David to be their king; to whom also he bare witness and said, I have found David the son of Jesse, a man after My heart, who shall do all My will.
23 Of this man's seed hath God according to promise brought unto Israel a Saviour, Jesus;
24 when John had first preached before his coming the baptism of repentance to all the people of Israel.
25 And as John was fulfilling his course, he said, What suppose ye that I am? I am not (he). But behold, there cometh one after me the shoes of whose feet I am not worthy to unloose.
26 Brethren, children of the stock of Abraham, and those among you that fear God, to us is the word of this salvation sent forth.
27 For they that dwell in Jerusalem, and their rulers, because they knew him not, nor the voices of the prophets which are read every sabbath, fulfilled (them) by condemning (him).
28 And though they found no cause of death (in him), yet asked they of Pilate that he should be slain.
29 And when they had fulfilled all things that were written of him, they took him down from the tree, and laid him in a tomb.
30 But God raised him from the dead:
31 and he was seen for many days of them that came up with him from Galilee to Jerusalem, who are now his witnesses unto the people.
32 And we bring you good tidings of the promise made unto the fathers,
33 that God hath fulfilled the same unto our children, in that he raised up Jesus; as also it is written in the second psalm, Thou art my Son, this day have I begotten thee.
34 And as concerning that he raised him up from the dead, now no more to return to corruption, he hath spoken on this wise, I will give you the holy and sure (blessings) of David.
35 Because he saith also in another (psalm), Thou wilt not give Thy Holy One to see corruption.
36 For David, after he had in his own generation served the counsel of God, fell asleep, and was laid unto his fathers, and saw corruption:
37 but he whom God raised up saw no corruption.
38 Be it known unto you therefore, brethren, that through this man is proclaimed unto you remission of sins:
39 and by him every one that believeth is justified from all things, from which ye could not be justified by the law of Moses.
40 Beware therefore, lest that come upon (you) which is spoken in the prophets:
41 Behold, ye despisers, and wonder, and perish; For I work a work in your days, A work which ye shall in no wise believe, if one declare it unto you.
42 And as they went out, they besought that these words might be spoken to them the next sabbath.
[This is quite similar in content to the sermon that Peter preached on Pentecost. It is interesting, however, that unlike Pentecost, no miracles occurred. They were not needed. Very little if anything that Paul was presenting was new. He was just telling how Jesus had fulfilled prophecies. While they were probably well aware of these prophesies, it is obvious that they had not yet made the connection that Paul was communicating to them.]
43 Now when the synagogue broke up, many of the Jews and of the devout proselytes followed Paul and Barnabas; who, speaking to them, urged them to continue in the grace of God.
44 And the next sabbath almost the whole city was gathered together to hear the word of God.
45 But when the Jews saw the multitudes, they were filled with jealousy, and contradicted the things which were spoken by Paul, and blasphemed.
[Contrast ... "filled with jealousy" with "filled with the Holy Spirit." I suppose we are all filled with something and that is what makes us do what we do. Jealousy (unlike envy) is not wanting what someone else has, but fear of losing what one already has. The "Jews" here were the Jewish leaders who had power. It does not mean all of the Jews because some of them are talked about in verse 43 as believing what Paul preached. Even in this contrast we can learn something about the figurative expression "to be filled with ..." It does not mean that the individual loses any of his power of control over himself. We are filled with that which we allow to fill us. Or perhaps with that which we make it our aim to fill ourselves with. You can be filled with the Holy Spirit just by making what the Holy Spirit revealed an integral part of your belief system and thus your daily life. There is no mystery about it -- if unsure, please read Romans 8.]
46 And Paul and Barnabas spake out boldly, and said, It was necessary that the word of God should first be spoken to you. Seeing ye thrust it from you, and judge yourselves unworthy of eternal life, lo, we turn to the Gentiles.
[Again, very general statements. Surely they did not exclude those Jews who were accepting of the Gospel. Luke speaks accommodatively here ... I think we understand what he is saying. The official Jewish position (that of the leadership) was to reject Paul. Seeing this, then the official position of the apostle was to turn the the Gentiles. There was no intent in this statement to preclude anyone from hearing, believing and obeying the gospel.]
47 For so hath the Lord commanded us, (saying), I have set thee for a light of the Gentiles, That thou shouldest be for salvation unto the uttermost part of the earth.
[How did the Lord command them? Through the scriptures -- Isaiah.49:1-6. The writings of God are as binding as the spoken word of God (see 1 Cor 14:37]
48 And as the Gentiles heard this, they were glad, and glorified the word of God: and as many as were ordained to eternal life believed.
[Interesting twist of words -- Luke could just as accurately have said that as many as believed were ordained to eternal life. I suggest that the reason that he did not is that he is trying to convey the idea that God has ordained the Gentiles to eternal life just as He did the Jews. Of course, neither of them received it unconditionally.]
49 And the word of the Lord was spread abroad throughout all the region.
[Persecution has never hampered the spreading of the word; like water on a grease fire, it tends to spread it even further.]
50 But the Jews urged on the devout women of honorable estate, and the chief men of the city, and stirred up a persecution against Paul and Barnabas, and cast them out of their borders.
[Their big mistake was to think that Christianity was all about one or two men and if they could just get rid of these men, then all their problems would be solved. We will see this over and over again. In fact, Paul and Barnabas may well have been of much greater value to the brethren here once they were gone. Certainly this was the case with Jesus or else he never would have ascended into heaven.]
51 But they shook off the dust of their feet against them, and came unto Iconium.
[Apparently there is some ancient Middle East symbolism in this -- Jesus commanded them to do this when he sent out the 12 in Matthew 10. It implies a total separation from the offenders.]
52 And the disciples were filled with joy, and with the Holy Spirit.
[If you are filled with the Holy Spirit, you will be filled with joy. All Christians should be filled with the Holy Spirit. This came to them by hearing the word and allowing it to sink into their hearts, for if you recall, it was the Holy Spirit who had sent out Paul and Barnabas. There is nothing miraculous either stated or implied in this context.]
[Having been kicked out of Antioch of Pisidia, they move on the Iconium (see verse 51 above).]
Acts 14
14:1 And it came to pass in Iconium that they entered together into the synagogue of the Jews, and so spake that a great multitude both of Jews and of Greeks believed.
[The common people accepted the teachings that Paul was bringing ... after all, it brought hope of eternal life and it fit all of their Old Testament teachings ... what more could they ask?]
2 But the Jews that were disobedient stirred up the souls of the Gentiles, and made them evil affected against the brethren.
[Well, we might ask, why would anyone do such a thing? We know it was stated in the past that they were filled with jealousy ... do we know that this evil can drive people to the point where they do things that cannot be fathomed by normal people. It can drive people to the point of insanity. On the other hand, those who are merely seeking power cannot understand those who are not, and they will misinterpret our motives almost without fail. They just do not get it. Why would the crucify Jesus? -- had he ever done anything to hurt anyone?]
3 Long time therefore they tarried (there) speaking boldly in the Lord, who bare witness unto the word of his grace, granting signs and wonders to be done by their hands.
[Probably at least months; maybe several months; certainly more than a few weeks.]
4 But the multitude of the city was divided; and part held with the Jews, and part with the apostles.
[The word "apostle" here in the Greek can be translated messengers. We know from Paul's writings, and the confirmation of these words by Peter (2 Peter 3:15-16) that Paul was an apostles in the official sense of the word (see Acts 1). However, there is no evidence in scripture (other than what some might want to make of this verse) that Barnabas was ever an apostle in this official sense of the word. We are safe in stating that the word "apostles" used here is referring to their general status as messengers of Jesus Christ.]
5 And when there was made an onset both of the Gentiles and of the Jews with their rulers, to treat them shamefully and to stone them,
6 they became aware of it, and fled unto the cities of Lycaonia, Lystra and Derbe, and the region round about:
7 and there they preached the gospel.
[We understand that this word "onset" in the ASV is referring to the action of a mob -- other versions have "violent attempt" or "assault" -- obvious there was a threat of violence if it had not already occurred. They had the idea that it was all about Paul and Barnabas ... just like they had the idea it was all about Jesus. You can kill the man but you cannot kill the truth -- it will survive any attempt to destroy it. It is right and good for Christians to flee when such violence is threatened, thus sparing the many who might get caught up in it through no fault of their own (what today we call collateral damage). In addition, they left enough believers there and perhaps some to whom Paul had imparted miraculous gifts of the Holy Spirit. Their physical presence there was not critical.]
8 And at Lystra there sat a certain man, impotent in his feet, a cripple from his mother's womb, who never had walked.
9 The same heard Paul speaking, who, fastening eyes upon him, and seeing that he had faith to be made whole,
10 said with a loud voice, Stand upright on thy feet. And he leaped up and walked.
[Very similar to Peter and John's healing of the 40+ year old man who had never walked. That man had not heard and thus could not have faith; this man heard Paul speaking ... faith comes through hearing (Romans 10:17). He speaks of his faith to respond to the command of Paul, as opposed to Peter reaching down and pulling the lame many up.]
11 And when the multitude saw what Paul had done, they lifted up their voice, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men.
12 And they called Barnabas, Jupiter; and Paul, Mercury, because he was the chief speaker.
[It appears that they did this in their own language and Paul and Barnabas did not really get what they were saying at this point. Again, Luke speaks accomodatively "what Paul had done" as if through the eyes of the Lycaonians ... this is a very common rhetorical approach of Luke, and we dare not take it literally. While Paul was instrumental in the miracle's accomplishment, clearly we know that Paul was not the one who was the source of the miracle.]
13 And the priest of Jupiter whose (temple) was before the city, brought oxen and garlands unto the gates, and would have done sacrifice with the multitudes.
14 But when the apostles, Barnabas and Paul, heard of it, they rent their garments, and sprang forth among the multitude, crying out
15 and saying, Sirs, why do ye these things? We also are men of like passions with you, and bring you good tidings, that ye should turn from these vain things unto a living God, who made the heaven and the earth and the sea, and all that in them is:
16 who in the generations gone by suffered all the nations to walk in their own ways.
[Read verses 15 and 16 again carefully -- it is a rather profound statement. The biblical meaning of suffered is "allowed" -- God allowed it and they all went their own ways. But there is also an appeal here toward the brotherhood of all mankind ... essentially we are all in the same boat. This was revolutionary to those who generally believed that different gods ruled different areas of the world (the error of Jonah).]
17 And yet He left not himself without witness, in that he did good and gave you from heaven rains and fruitful seasons, filling your hearts with food and gladness.
[Paul appeals to the fact that God has taken care of their needs -- something they understood much better than we do today. Many people when asked where chicken comes from will say the grocery store. When your needs are continuously fulfilled after while there is no more thanks ... it is just taken for granted. The fact that we have life and that so many are able to be sustained by this earth is evidence of the goodness of God. We are in grave danger when we attribute this to our own technology. Who has given us this ability?]
18 And with these sayings scarce restrained they the multitudes from doing sacrifice unto them.
19 But there came Jews thither from Antioch and Iconium: and having persuaded the multitudes, they stoned Paul, and dragged him out of the city, supposing that he was dead.
[An amazing turn around in one verse -- from praising someone as a god to stoning him. Why? Because what Paul taught did not fit into their paradigm of what God (or a god) should be. If he is not going to teach what they believe then he has no right to live. Of course, the Jews coming and taking advantage of these passions also contributed to this inexcusable act of cruelty. Paul was pronounced dead ... we can speculate as to whether he was or not, but the ancient practice of stoning usually had at its termination some mighty man picking up a 100 or so pound rock and smashing in the head of the victim. I believe he was dead, but it does not matter as far as the miracle is concerned.]
20 But as the disciples stood round about him, he rose up, and entered into the city: and on the morrow he went forth with Barnabas to Derbe.
[Imagine how the disciples must have felt when they saw Paul rise up either from death or the brink of it,]
21 And when they had preached the gospel to that city, and had made many disciples, they returned to Lystra, and to Iconium, and to Antioch,
22 confirming the souls of the disciples, exhorting them to continue in the faith, and that through many tribulations we must enter into the kingdom of God.
[No greater truth has ever been spoken. Paul is obviously speaking from first hand recent experience.]
23 And when they had appointed for them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they had believed.
[This was the highest office and it was in each local church. Plural -- elders, not an elder. When we get to chapter 20 we will see the interchangeable use of the words, elder, bishop (overseer) and pastor (shepherd). The apostles "appointed" the elders, but similar to Acts 6, they did not choose them -- this would be the responsibility of the local congregations ... they knew their own people.]
24 And they passed through Pisidia, and came to Pamphylia.
25 And when they had spoken the word in Perga, they went down to Attalia;
26 and thence they sailed to Antioch, from whence they had been committed to the grace of God for the work which they had fulfilled.
27 And when they were come, and had gathered the church together, they rehearsed all things that God had done with them, and that he had opened a door of faith unto the Gentiles.
28 And they tarried no little time with the disciples.
[This is the end of the first missionary journey. It was tremendously successful despite the persecution ... or perhaps because of the persecution. Rarely if ever does persecution accomplish what the persecutors intend. Once again we remind the reader that Paul and Barnabas come back ot the church that sent them out -- Antioch (not Jerusalem). Nothing could be clearer than the fact that the first century evangelistic effort to the Gentiles was centered out of Antioch and not Jerusalem. It is clear from Chapter 11 that this effort to the Gentiles was fully supported by Jerusalem and all of the apostles. While the bible does not give us a reason for Antioch, this example should convince us that local churches are adequately equipped to perform all of the work assigned to it. This will be confirmed further going into Chapter 15.]
[Acts 15 is most often referred to as "the council at Jerusalem." And, since any religious meeting could be called a "council" -- its even in the definition of the word -- there is nothing wrong with calling it that. However, if we picture the 12 Apostles sitting there as a council and judging matters such as whether circumcision was necessary before baptism, then the picture in our minds is dead wrong. Please read it carefully and you will get a completely different picture -- one that validates the concept of local church autonomy.]
Acts 15
15:1 And certain men came down from Judaea and taught the brethren, (saying), Except ye be circumcised after the custom of Moses, ye cannot be saved.
[These were men claiming to be Christians, and no doubt they were baptized believers. However, they were clearly in error in their teaching about God's conditions of salvation. They "came down" to Antioch -- the church that had sent out Paul and Barnabas, who had just conducted the "first missionary journey" baptizing all believing Gentiles without the benefit of circumcision. So obviously we are going to have a conflict here.
2 And when Paul and Barnabas had no small dissension and questioning with them, (the brethren) appointed that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.
[Notice that Paul and Barnabas did not need to go to Jerusalem to find out the truth. The Holy Spirit had revealed it to them directly, and they had absolutely no question about it. Remember that it was the Holy Spirit who had chosen
Paul and Barnabas and had guided their work during the first missionary journey. No, the reason to send men to Jerusalem is to find out what the problem is THERE (at Jerusalem). What are they doing sending these men out to teach such error? ... if in fact they sent them out -- which later we will see the explicit statement made that they absolutely did not send them out nor sanction their false teaching. In this case is was necessary to inform the church at Jerusalem about the misrepresentation.]
3 They therefore, being brought on their way by the church, passed through both Phoenicia and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren.
[In fact, the 'investigators" here are preaching to the Gentiles and converting them "just as they are." Note "conversion of the Gentiles" implies without circumcision -- proselyte Gentiles (i.e., those circumcised into Judiasm) were converted on Pentecost ... this was never an issue.]
4 And when they were come to Jerusalem, they were received of the church and the apostles and the elders, and they rehearsed all things that God had done with them.
[The elders and apostles there totally agreed (this is the special meaning of the word "received") with Paul, Barnabas and the other faithful men who had come with them from Antioch.]
5 But there rose up certain of the sect of the Pharisees who believed, saying, It is needful to circumcise them, and to charge them to keep the law of Moses.
[Circumcision was only the tip of the iceberg. It is discussed in detail by Paul in his epistles. But it did not stop with just this one doctrine. Jews, by the way, could continue keeping the law of Moses and all of the Jewish traditions, and we see at this time many of them still being part of the synagogues. However, it was a sin to bind these practices on the Gentiles. And so there are many things we as individuals are free to do today ... but it would be a sin for us to bind others to do them. How much division would there be in Christianity today if we bound nothing that we could not find authority for in the bible?]
6 And the apostles and the elders were gathered together to consider this matter.
[Clearly there are two factions here that do not agree ... it is only right to gather the relevant people together and try to resolve the issues between them. Notice that there is no dictatorial power being used here. The Lord's church is a volunteer organization ... if people do not do what is right because they believe it to be right, then what good is it for them to do it at all? There is no need for any council to rule ... only for the full truth of the matter to come out.]
[The following details the discussion that they had over the matter of circumcision and the Old Testament law. Recognize that there was no question here as to whether Jews could (or should) practice the OT law -- the question was strictly to answer the question: Should these laws be bound on the Gentiles? Is it necessary for someone to become a proselyte Jew before becoming a Christian. In a sense this answers the question as to whether Christianity was a sect of Judaism or whether it was an independent religion on its own.
7 And when there had been much questioning, Peter rose up, and said unto them, Brethren, ye know that a good while ago God made choice among you, that by my mouth the Gentiles should hear the word of the gospel, and believe.
8 And God, who knoweth the heart, bare them witness, giving them the Holy Spirit, even as he did unto us;
9 and he made no distinction between us and them, cleansing their hearts by faith.
10 Now therefore why make ye trial of God, that ye should put a yoke upon the neck of the disciples which neither our fathers nor we were able to bear?
[Peter refers to the events that we studied in Acts 10, and that he had already explained (and it would seem had been generally accepted by all in Acts 11.]
11 But we believe that we shall be saved through the grace of the Lord Jesus, in like manner as they.
[This is a very interesting twist of words. We -- that would be Jews -- will be saved ... in like manner as they -- the Gentiles. I would expect Peter would be saying "they will be saved in like manner as we." An interesting reference on this is when Paul withstood Peter to the face because he withdrew from the Gentiles (due to peer pressure) at Antioch. Notice Gal 2:14: "But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Cephas before (them) all, If thou, being a Jew, livest as do the Gentiles, and not as do the Jews, how compellest thou the Gentiles to live as do the Jews?" Paul indicates here that Peter was living "as do the Gentiles" ... it seems that he had evolved away from the strict practice of Judiasm and may not have been practicing everything that the unconverted Jews did.]
12 And all the multitude kept silence; and they hearkened unto Barnabas and Paul rehearsing what signs and wonders God had wrought among the Gentiles through them.
[They too had been commanded by the Holy Spirit to go directly to the Gentiles -- Acts 13 and 14.]
13 And after they had held their peace, James answered, saying, Brethren, hearken unto me:
14 Symeon hath rehearsed how first God visited the Gentiles, to take out of them a people for his name.
15 And to this agree the words of the prophets; as it is written,
16 After these things I will return, And I will build again the tabernacle of David, which is fallen; And I will build again the ruins thereof, And I will set it up:
17 That the residue of men may seek after the Lord, And all the Gentiles, upon whom my name is called,
18 Saith the Lord, who maketh these things known from of old.
[Amos 9:11-15. This does not speak directly to the issue, but if the Jews were unaccepting of the Gentiles on racial grounds, this would indicate that their prejudice in this regard was evil. This is clearly an example of the use of inference in applying a principle that is established in scripture to a situation not specified in the context.]
19 Wherefore my judgment is, that we trouble not them that from among the Gentiles turn to God;
20 but that we write unto them, that they abstain from the pollutions of idols, and from fornication, and from what is strangled, and from blood.
21 For Moses from generations of old hath in every city them that preach him, being read in the synagogues every sabbath.
[These four things were particularly repugnant to Jewish Christians, and so they were highlighted as things that the should observe. However, by metonymy the idea is that they should behave themselves as children of God and abide by all of the teachings of Christ and not just these four edicts.]
[The church at Jerusalem (especially its elders and the apostles) having resolved the matter based on the evidence presented to them (nothing miraculous) now move on to see that any confusion caused by the false teachers is resolved.]
22 Then it seemed good to the apostles and the elders, with the whole church, to choose men out of their company, and send them to Antioch with Paul and Barnabas; (namely), Judas called Barsabbas, and Silas, chief men among the brethren:
[This is a perfect pattern for us -- we do not see the leadership imposing their will, but rather seeking council from the whole church -- consistently with what we saw first in Acts 6 and then later in the appointment of elders in every church. It was not that the brethren at Antioch would not believe Paul and Barnabas; it was just a matter of expediency -- a very good thing to do to assure that there would be no confusion over the issue and that Antioch would not see Paul and Barnabas as their dictators.]
23 and they wrote (thus) by them, The apostles and the elders, brethren, unto the brethren who are of the Gentiles in Antioch and Syria and Cilicia, greeting:
24 Forasmuch as we have heard that certain who went out from us have troubled you with words, subverting your souls; to whom we gave no commandment;
[This is very important -- some "scholars" write that Peter led the "circumcision" faction and Paul the Gentile faction -- nothing could be further from the truth. Remember it was Peter who baptized the first Gentiles in Acts 10, and then defended his actions to "those of the circumcision" at Jerusalem. The church was totally united on this not because of any edict from Pope Peter or any other ruling council, but because they resolved what was right based upon revelation that had be provided them in the past. Nothing new; nothing miraculous. Established truth.]
25 it seemed good unto us, having come to one accord, to choose out men and send them unto you with our beloved Barnabas and Paul,
26 men that have hazarded their lives for the name of our Lord Jesus Christ.
27 We have sent therefore Judas and Silas, who themselves also shall tell you the same things by word of mouth.
28 For it seemed good to the Holy Spirit, and to us, to lay upon you no greater burden than these necessary things:
29 that ye abstain from things sacrificed to idols, and from blood, and from things strangled, and from fornication; from which if ye keep yourselves, it shall be well with you. Fare ye well.
[The reference to the Holy Spirit is not that they had received some new revelation at this time -- it is a reference to what had already been received, and what was presented to the church at Jerusalem in the passage in verses 15-18.]
30 So they, when they were dismissed, came down to Antioch; and having gathered the multitude together, they delivered the epistle.
31 And when they had read it, they rejoiced for the consolation.
[It would be nice if this totally resolved the issue for once and for all. But the false teachers were persisten and would not yield themselves to the truth.]
[Paul and Barnabas along with the others who had gone with them to Jerusalem are now back to Antioch. Commentators suggest that the timing of Paul and Barnabas at Antioch now, after the meeting to resolve the issue of circumcision, could well have been when Peter was visiting Antioch and withdrew from the Gentiles when some of the Judiazers arrived -- Galatians 2. That, as you recall, involved Barnabas, who was overcome by peer pressure and himself was as guilty as Peter. We should never underestimate the frailty of even the strongest of Christians -- and for sure, Paul, Peter and Barnabas were some of the strongest who have ever lived. We all need to recognize that if it can happen to them (and it did), it can surely happen to us. And so it is with disagreements between Christians. It is of interest to keep this in mind as a possibility as we move forward. Chapter 15 gives two examples of how issues are to be resolved -- the one above was matter of doctrine, the one below is a matter or personal opinion.]
32 And Judas and Silas, being themselves also prophets, exhorted the brethren with many words, and confirmed them.
33 And after they had spent some time (there), they were dismissed in peace from the brethren unto those that had sent them forth.
34(But it seemed good unto Silas to abide there.)
35 But Paul and Barnabas tarried in Antioch, teaching and preaching the word of the Lord, with many others also.
36 And after some days Paul said unto Barnabas, Let us return now and visit the brethren in every city wherein we proclaimed the word of the Lord, (and see) how they fare.
37 And Barnabas was minded to take with them John also, who was called Mark.
38 But Paul thought not good to take with them him who withdrew from them from Pamphylia, and went not with them to the work.
39 And there arose a sharp contention, so that they parted asunder one from the other, and Barnabas took Mark with him, and sailed away unto Cyprus;
40 but Paul choose Silas, and went forth, being commended by the brethren to the grace of the Lord.
41 And he went through Syria and Cilicia, confirming the churches.
[Consider the following:
- This disagreement was not over a doctrinal issue -- it was over a matter of opinion. This COULD have been made into a church issue, but it was not. This is a major good example as to how we should resolve such conflicts by involving as few people in it as possible (a major principle of Mt. 18 as well).
- The fact that it was a matter of opinion does not mean that there was not right and wrong associated with it. Either Paul was wrong, Barnabas was wrong, or they could have both have been wrong.
- That being the case, why does Luke not inform us? Since the bible is the complete word of God (2 Tim. 316-17; Rev. 22:18-19) compels us to believe that the silence is there for a reason. Consider this. First, attribute the right position to Paul and think it through. Do the same thing with Barnabas being right and Paul being wrong. In either case the principle being illustrated by this example falls apart. The fact is, for this example to be meaningful to us, it is best that we do not know. This is why in Acts 13 Luke just states that John Mark departed from them. He does not tell us if his mother had a stroke or if he was homesick, or just what. Fact is, knowing this would also make the current example fall apart. It just does not matter to the principles that are involved. What are they?
- First, faithful and good Christians are going to have disagreements over matters of personal opinion. Why do they feel so strongly about such things ... because they desperately want to do what is right, and they think that they know what is right.
- Second -- even the best of us can be bull headed -- just because we believe we know what is right does not make it so. We need to have a healthy amount of self-doubt and respect for others, especially those who have proven themselves to be faithful over the years.
- Third -- there is usually a way to resolve a problem without causing further harm. In this case the solution was for them to go their separate ways. We should always seek for such a solution and don't let our egos get in the way of it.
- Fourth -- both John Mark and Barnabas are spoken of in the kindest way in Paul's future writings (Gal. 2:1,9; Col. 4:10; 2 Tim. 4:11; Philemon 24;). Does this mean he was wrong? No more so than the fact that Antioch continued to support Paul and not Barnabas indicates that Paul was right. We need to recognize that the right and wrong of this is irrelevant to the principles being taught.
- It is no coincidence that a disagreement over a matter of doctrine and a matter of personal opinion between two Christians fall together in the book of Acts, which is a book of contrasts. Note how they are dealt with quite differently; but both are resolved, at least to those who were interested in the truth.
- It is also no coincidence that after resolving that circumcision was not necessary that Paul has Timothy circumcised in the next few verses ... all of this is to illustrate these principles in much more detail than could be done without these contrasts.
- This provides us with a good introduction to Chapter 16.
Go to Acts 16-20