~Dave Parks

Second Missionary Journey: ‘Macedonian Call’ & Philippi

Posted on September 14, 2024 by PastorDave

ACTS: Church on Mission | Lesson 16 | Lesson Notes / Talking Points

Read Acts 15.36—16.40

INTRODUCTION / CONNECTIONS / CONTEXT

1/ In our last lesson, we reviewed the ‘Jerusalem council’ when they met together to discuss and decide how they, the Jewish Christians, should relate to the Gentile believers whom God was calling to salvation. Paul and Barnabas have now returned from Jerusalem and “remained in Antioch, teaching and preaching the Word of the Lord, with many others also” [15.35]. But the burden for their ministry to the wider world of the Gentiles continued to burn in their souls.

2/ So this next section of Acts will give the itineraries of their next missionary campaigns. What we are now calling ‘the second missionary journey’ will be told in chs 16.1-18.21. There is a brief two-verse ‘turnaround’ in ch 18.22-22-23, where we will see Paul’s return to Caesarea, then down to Jerusalem, then back to Antioch before he begins his ‘third missionary journey.’ But for now, we will focus on the ‘second missionary journey.’ This journey will highlight ministries in Derbe and Lystra, Philippi, Thessalonica, Berea, Athens, and Corinth. And, of course, as we review the names of these cities, we will immediately recognize how significant these ministries were because Paul’s correspondences with them are contained in several of his epistles: Philippians, Thessalonians, Corinthians. Ephesus and Ephesians will enter our attention when we come to the third missionary campaign.

I / ch 15.36-41 | Paul and Barnabas disagree—go their separate ways

1/ Paul and Barnabas continue their reports to their home/sending church in Antioch and process the outcome of the Jerusalem council. But, “after some days Paul said to Barnabas, ‘Let us return and visit the brothers in every city where we proclaimed the Word of the Lord, and see how they are.’” This would mean backtracking again over the routes of their first missionary journey for the purpose of discipling, teaching, and training the churches in their beliefs and practices of the faith. This again is in keeping with Jesus’ Great Commission: ‘make disciples…teaching them to observe all things I have commanded you.’ This must be an on-going ministry for healthy, effective, out-reaching churches.

2/ Barnabas wanted to take John Mark with them again, even though Mark “had withdrawn from them in Pamphylia and had not gone with them to the work” [see 13.13]. Paul disagreed, and their disagreements could not be resolved, so they decided to part ways with one another. NOTE that their disagreements with one another did not cause them to ‘quit the ministry’ or ‘leave the church’ because both Paul and Barnabas continued on with their separate missionary ministries: “Barnabas took Mark with him and sailed away to Cyprus, but Paul chose Silas and departed, having been commended by the brothers to the grace of the Lord.” NOTE: this does not mean that the church didn’t commend Barnabas and Mark also; but the Acts narrative will focus on Paul’s ministry in the purposes of Christ.

3/ “And he went through Syria and Cilicia, strengthening the churches.” Paul’s route was to go north again on the mainland back to the churches they had established on the last stops of their first journey.

II / ch 16.1-5 | Paul re-visits Derbe and Lystra—Timothy joins the team

1/ “Paul came also to Derbe and to Lystra.” The accounts of his last visits to these cities are told in 14.8-23. He had been stoned and left for dead in Lystra on his first visit there. But here we see evidences of the Gospel fruits of his ministry there. Timothy’s grandmother Lois and mother Eunice had been converted [see 2 Timothy 1.3-5], and they, in turn, had led Timothy to faith in Christ. He had rapidly grown in his faith and service to Christ and the church there, and “He was well spoken of by the brothers at Lystra and Iconium.” So much so that “Paul wanted Timothy to accompany him…”

2/ Here is an interesting incident: Timothy was half-Jewish by his mother, but his father was a Gentile [Greek] and apparently objected to his being circumcised. But since many of Paul’s outreach audiences were Jewish, and he didn’t wish to unnecessarily offend them [see 1 Corinthians 9.19-23], Paul asked Timothy to be willing to be circumcised. NOT because it would ‘add’ anything to his salvation, but rather because this was a ‘cultural/contextual concession’ that would make them more acceptable to their Jewish audiences whom they wished to reach with the Gospel. NOTE that Paul would refuse to have the Gentile Titus circumcised as a ‘requirement’ for salvation to other Jews [Galatians 2.3-5].

3/ As they continued on to the newly-established Gentile churches, “they delivered to them for observance the decisions that had been reached by the apostles and elders who were in Jerusalem. So the churches were strengthened in the faith, and they increased in numbers daily.” So here Luke is tying in the significance of the ‘circumcision question’ that had been settled in ch 15.19-29.

III / vv 6-10 | The ‘Macedonian Call’

1/ “And they went through the region of Phrygia and Galatia…” These are Roman provinces and regions in what we call Asia Minor [modern-day Turkey]. But then, as they proceeded to penetrate more into Asia Minor, they were “forbidden by the Holy Spirit to speak the word in Asia … and the Spirit of Jesus did not allow them” to go farther. We can’t be sure how those hindrances played out in their plans and attempts to make their way to those regions—we just know that the Holy Spirit put up some kind of ‘stop sign’ in their spirits or ways. Because Jesus obviously had willed and purposed for them to go to other ‘regions beyond’ them—into what we now know as Western Europe via of Macedonia/Greece.

2/ So they bypassed the city of Mysia near the coast and walked still westward to the seaport city of Troas. The Holy Spirit in some way ‘put the squeeze’ on their travel plans to locate them in the launching city to their Divinely-purposed destination. While they were at Troas, “…a vision appeared to Paul in the night: a man of Macedonia was standing there, urging him and saying, ‘Come over to Macedonia and help us!’” This is one of the most significant ‘turning points’ of the Gospel that will eventually bring it to us! The northern waters of the Mediterranean are the Aegean Sea. The missionaries will sail west on the Aegean Sea to the southern parts of Macedonia to further the advance of the Gospel! NOTE here that Luke, the narrator, has personally joined the missionary team—he changes his narration from ‘they’ until v 10, and from then on, it’s ‘we/us.’ “And when Paul had seen the vision, immediately we sought to go on into Macedonia, concluding that God had called us to preach the Gospel to them.”

IV / vv 11-15 | Philippi: the conversion of Lydia

1/ Samothrace and Neapolis are ‘entry port’ cities—“and from there to Philippi, which is a leading city of the district of Macedonia and a Roman colony.” That means that Philippi was not just a city under Roman occupation and rule, but was a ‘little Rome.’ Although there were probably some Jews there, and they certainly knew what Jews were [see v 20], it seems there weren’t enough Jews to have a synagogue. 2/ So Paul started asking around if there were any Jewish worshipers that anybody knew about. He heard about some women who were known to meet outside the gate by a riverside. So, on the Sabbath day, Paul went to join them at their place of prayer. He met up with Lydia, an entrepreneur of purple dye from Thyatira, who was a worshiper of God. This means that she had heard and learned of the Jews’ God and had begun to seek and worship Him short of becoming a proselyte, though she knew nothing of the Gospel of Christ. Paul began to talk and preach Jesus to them. Here again, we witness the sovereignty of God intersecting the witness of Christ with those whom He chooses to save [see ch 13.48]. “The Lord opened her heart to pay attention to what was said by Paul.” She believed in Christ and His Gospel. She was baptized upon her profession of faith and her household as well. As far as we can discern in retrospect, Lydia was first convert in ‘W Europe’ and became a charter member of the church in Philippi. She immediately opened her home to Paul and the missionary team: “If you have judged me to be faithful to the Lord, come to my house and stay.” This was the ‘house-church’ start of the Philippian church.

V / vv 16-24 | Philippi: beaten and imprisoned

1/ BUT, with these fruitful beginnings of the Gospel and the advance of the Kingdom of God and the planting of the new church, there is also an immediate conflict and assault from the kingdom of darkness. Spiritual warfare immediately ensues. As they would make their way day by day to their place of prayer, there was a slave girl who was demon-possessed. She would tell people’s fortunes for a fee and brought her owners much gain. She would stalk and follow Paul and the missionaries, “crying out, ‘These men are servants of the Most High God, who proclaim to you the way of salvation.’” Sounds innocent enough, but Paul and the missionaries don’t want or need the testimonies of demons to announce their message. We know from Jesus’ experiences that demons fully recognize Him, His supreme authority, and His sovereignty over them. Whether the demons in this girl are mocking the servants of the Most High God or whether they are trying to ‘co-opt’ and ‘piggy-back’ on their message of life, power, and truth, we don’t know. What we do know is that Paul knew this was an attempt by the Devil to subvert and undermine their ministry or try to establish some kind of ‘tandem association’ with them to maintain their influence and financial cash flow. But, “Paul, having become greatly annoyed, turned and said to the spirit, ‘I command you in the Name of Jesus Christ to come out of her.’ And it came out that very hour.” As Paul will later write to the Corinthians: “For what partnership has righteousness with lawlessness? Or what fellowship has light with darkness? What accord has Christ with Belial?” [2 Corinthians 6.14-15]. But in casting out her demon, Paul also stopped her owners’ cash flow from her occult services.

2/ This led to an all-out assault against Paul and Silas. They “dragged them into the marketplace before the rulers. And when they had brought them before the magistrates, they said, ‘These men are Jews, and they are disturbing our city. They advocate customs that are not lawful for us as Romans to accept or practice.’” They incited the crowd into a flash mob to attack them, the magistrates ordered that they be beaten with rods; “And when they had inflicted many blows upon them, they threw them into prison, ordering the jailer to keep them safely.” And he followed their orders. [Cf. 2 Corinthians 11.25.] This is how they ended up in the Philippian jail. But we’ve seen God’s sovereign purposes overrule His enemies’ intentions over and over already—just here in Acts—and we’re about to see it again.

VI / vv 25-34 | Philippi: the conversion of the Philippian jailer

1/ Paul and Silas responded like the early Jerusalem disciples did when they, too, were persecuted, beaten, and imprisoned in 5.41: ‘Then they left the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the Name.’ Here again “About midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them.” They worshiped, witnessed to, and glorified God. God chose to manifest His Presence, show His power, and affirm His faithful servants: “…and suddenly there was a great earthquake, so that the foundations of the prison were shaken. And immediately all the doors were opened, and everyone’s bonds were unfastened.” The snoozing jailer was jolted out of his slumber, and when he saw that all the doors of the prison were flung wide open, he feared what should have been most expected—that all the prisoners had escaped! He knew what the consequences would be for him if they had—he would be executed for the dereliction of his duty, so he thought he would save his superiors the trouble: “he drew his sword and was about to kill himself, supposing that the prisoners had escaped” [cf. 12.19]. But Paul intervened and rescued him from his intended suicide: “But Paul cried with a loud voice, ‘Do not harm yourself, for we are all here!’”

2/ The jailer is amazed! Who are these men? And who is their God he had heard them praying to and singing about until up into the early morning hours? No doubt he had earlier ordered them to shut up and quit disturbing everyone’s ‘rest’—but now he wants to know Who and what they know that he doesn’t! And so, we read this all-so-familiar encounter and interview: “And the jailer called for lights and rushed in, and trembling with fear he fell down before Paul and Silas. Then he brought them out and said, ‘Sirs, what must I do to be saved?’” There has been a lot of debate and questioning about what kind of ‘salvation’ he is inquiring about. We have no idea what he may have heard or known about their God and God’s redemption from sin. But what we can be sure of is that he had just witnessed a powerful display of their God’s personal Presence and intervention even in their physical circumstances. And their influence in saving him from physical death was a powerful witness to him that their God—whoever He was—was a God of Grace and mercy—a deliverer from every kind of danger. His request reveals at least a conviction of his conscience that he was accountable to their God. He wanted to know more! Paul and Silas gave him the quintessential and indispensable distillation of our Gospel confession of faith: “And they said, ‘Believe in the Lord Jesus, and you will be saved, you and your household.’” In this confession of faith, Paul and Silas declare that Jesus is the only Lord, and that He is the only Savior in every sense.

3/ This encounter gave Paul and Silas the opportunity to explain the Gospel more fully to him. “And they spoke the Word of the Lord to him and to all who were in his house.” The jailer ministered to their physical needs also. “And he took them the same hour of the night and washed their wounds; and he was baptized at once, he and all his family. Then he brought them up into his house and set food before them. And he rejoiced along with his entire household that he had believed in God.” Where and how they were baptized is a matter of conjecture. Luke says “at once.” Did they go back in the middle of the night to the riverside where the worshiping prayer group had been meeting? Or is Luke ‘compressing’ events here, and they were baptized immediately maybe the next day? We don’t know—we just know that they were. And we also know that those who were baptized had believed in God. I say this because some have argued for ‘infant baptism’ from this account—which is the second description of ‘household salvation’ just here in Philippi [see v 15]. But, there is no New Testament record of anyone ever being baptized except those who consciously and intentionally understood the knowledge of the Gospel and received and believed in Christ through repentance and personal God-given faith in Him.

4/ [Do we wonder also about how they may have been taken from the prison cell to another location—‘his house’? None of these details are essential to the point of the narrative, but we do wonder. V 34: “Then he brought them up into his house…” And then v 40: “So they went out of the prison…” Or did the jailer and his family maybe live in an upstairs apartment quarters in the jail facility? Since Paul and Silas had voluntarily stayed in the prison cell when they could have easily escaped, they would have also volunteered to go back into incarceration in the prison to continue their submission to the civil authorities and their witness to the Gospel of Christ. After all, that’s why they had come to Philippi and why they had submitted to their unjust flogging as Roman citizens [see the next section].]

VII / vv 35-40 | Philippi: Paul exercises his Roman citizenship—leaves Philippi

1/ By this time, all of these overnight events had reached the magistrates who had ordered them flogged and imprisoned just hours before. The magistrates had seen enough. They had tangled with the wrong God who had shown Himself to be Lord and sovereign over all the Roman gods they knew anything about. “But when it was day, the magistrates sent the police, saying, ‘Let these men go.’” The jailer relayed this discharge order to Paul and Silas. But they are unwilling to accept the authorities’ terms of discharge.

2/ Paul chose rather to invoke his rights as a Roman citizen [as he will again later in chs 22.25-29 & 25.11]. Paul had been born and raised in Tarsus which was a ‘free city’—anyone born there was granted Roman citizenship with full rights. And those rights included that of not being beaten or punished without a fair hearing and trial, which had not been granted them the day before. “But Paul said to them, ‘They have beaten us publicly, uncondemned, men who are Roman citizens, and have thrown us into prison; and do they now throw us out secretly? No! Let them come themselves and take us out!’” The magistrates now face the prospect of being reported to their superiors for violating a basic Roman law and privilege of citizenship. But Paul is offering them a peace gesture. “The police reported these words to the magistrates, and they were afraid when they heard that they were Roman citizens. So they came and apologized to them. And they took out and asked them to leave the city.”

3/ Paul and Barnabas stop by to visit with Lydia and the other believers on their out of Philippi, and “they encouraged them” to continue strong in their new-found faith in Christ and their commitment to follow Him. And with these events, the much beloved church in Philippi was established and will continue on with a long-standing relationship of affection and support for Paul and his ministry [e.g. Philippians 4.15].

“Believe on the Lord Jesus Christ, and you too will be saved!”

SS.ACTS.L16.Acts 15.36-16.40.Second missionary journey-Macedonian call-Philippi Download

Posted in ACTS, Bible Studies, CHURCH ON MISSION, Lesson Notes, Sunday School lessons | Tagged ACTS, Acts 15.36-16.40, Bible Studies, CHURCH ON MISSION, Lesson Notes/Talking Points, Lydia, Lystra, Macedonia, Macedonian call, Paul and Barnabas separate, Paul and Silas, Paul Roman citizenship, Philippi, Philippian jailer, Second Missionary Journey, Second Missionary Journey-Macedonian Call and Philippi, Sunday School lessons, Timothy | Leave a comment

Controversy, Conflict, and a Council: What to do with the Gentiles?

Posted on September 7, 2024 by PastorDave

ACTS: Church on Mission | Lesson 15 | Lesson Notes / Talking Points

Read Acts 15.1-35

INTRODUCTION / CONNECTIONS / CONTEXT

1/ As we ended our last two lessons, Paul and Barnabas have just returned from their first missionary outreach journey to the Gentiles [chs 13-14]. They had been gone for two years. and did they have a lot to tell! “And when they arrived and gathered the church together, they declared all that God had done with them, and how He had opened a door of faith to the Gentiles. And they remained no little time with the disciples” [13.27-28]. We can only imagine what joy there must have been as Paul and Barnabas reported in gathering after gathering—recounting the many experiences they had in the cities they had ministered in. But, especially, how God had moved through them to bring so many Gentiles to salvation by faith in Christ and His Gospel!

2/ “BUT…” Note how Luke opens the next narrative in ch 15.1. Over that same time, word was filtering back to Jerusalem, and not everyone was happy that Gentiles were being saved and accepted into the faith community as equals. So, we could say that ch 15 is the consequence, follow-up, or even the ‘blowback’ from the more tradition-oriented membership of the Jerusalem church. That is our lesson now…

I / vv 1-5 | Controversy and Conflict: “Gentiles must be circumcised to be saved”

1/ v 1 / “But some men came down from Judea [Jerusalem] and were teaching the brothers [in Antioch], ‘Unless you are circumcised according to the custom of Moses, you cannot be saved.’” Herein lies the very core and pith of the Gospel: How can Gentiles be saved? Or, as we shall see, how can anyone be saved? How has anyone ever been saved? These objectors were most probably the same clique and ‘sub-party’ within the Jerusalem church who had protested Peter’s going to Cornelius [11.1-3]. We have no reason to doubt they were active members of the Jerusalem and that they were saved believers themselves. But they couldn’t relinquish the traditional rituals [circumcision] that had accompanied their faith and very identity as the people of God from the days of Abraham. But their error lies in their tying in circumcision with being saved. And that has never been the case. No believing Old Covenant believer was everjustified before God by his circumcision. Later, Paul will make the crystal clear and airtight case for the separation of physical circumcision and justification by faith, using Abraham himself as an irrefutable evidence [see Romans 4.1-12].

Brian J. Vickers makes this comprehensive assessment: “The major theological controversy in the early church is over the core issue of faith: What is required for salvation? In fact, this is the major theological issue for all times and eras: What does it mean for a person to become a Christian and part of God’s people? In this question, both the individual and the group aspects of the Christian faith come to the fore. The answer comes down to one of two ways that are absolutely incompatible. The first is basically this: to be a Christian requires faith in Jesus and something else—in this case, circumcision. The second way is this: to be a Christian requires faith in Jesus alone.” | ESV Expository Commentary. We may note that these ‘faith in Jesus + something else’ are still with us…

2/ vv 2-3 / Paul and Barnabas disputed and debated with these Jerusalem ‘circumcision party’ brothers: “And after Paul and Barnabas had no small dissension and debate with them…” This was NOT just a difference of opinion, seeing the issue from different perspectives, or ‘agreeing to disagree.’ NO! This was the Gospel! And to add anything to faith in Christ only [Sola Fide] for salvation is to neuter and nullify the Gospel, and they weren’t having it. This demand that the Gentiles must be circumcised for the sake of maintaining the Jewish tradition must not stand! So “Paul and Barnabas and some of the others were appointed to go up to Jerusalem to the apostles and the elders about this question.” And, of course, as they made their way on the 300-mile journey south to Jerusalem, you know they had to stop everywhere they could along the way as “they passed through Phoenicia and Samaria, describing in detail the conversion of the Gentiles, and brought great joy to all the brothers”—that is, everyone except the ‘circumcision party’ Jewish brethren was rejoicing in the salvation of all peoples!

3/ vv 4-5 / So “When they came to Jerusalem, they were welcomed by the church and the apostles and elders, and they declared all that God had done with them.” “BUT” again “some believers who belonged to the party of the Pharisees rose up and said, ‘It is necessary to circumcise them and to order them to keep the law of Moses.’” It was not enough for the Gentiles to believe in Christ and His Gospel to be saved—they had to become Jews: be circumcised and ordered to keep the law of Moses…all of which had been fulfilled and done away with in Christ [13.38-39]. Remember one of the primary transition movements we’re seeing in Acts is ‘The conversion of the covenants’ from Old to New.

II / vv 6-21 | A Council is convened in Jerusalem

1/ v 6 / At this point, ‘the apostles and the elders were gathered together to consider this matter.’ We don’t know how many times they convened this council or how many days they did so. We should not assume it was just one meeting—even an all-day one. Luke tells us in v 7, “After there had been much debate…” So, we can assume there was a lot of repeated ‘back and forth’ over a prolonged period of time.

2 / vv 7-18 / The rest of this section of Luke’s narrative is a summary of three core testimonies that were presented during those council proceedings: Simon Peter, Paul and Barnabas, and James [the half-brother of Jesus]. We will consider them in order as Luke narrates the themes of their testimonies…

vv 7-11 / Simon Peter re-tells/rehearses his first encounter with Gentile Cornelius [chs 10-11]. Keep in mind that Luke is ‘compressing’ a lot of time in these chapters—Peter’s visit to Caesarea to preach the Gospel to the Gentile Cornelius was probably ten years before this present council. You would think the issue would have been settled, ‘put to bed,’ ‘off the table,’ and settled back then. But, NO! It seems that these same tradition-oriented, ‘circumcision party’ Jewish believers have been inwardly simmering ever since. And now, it had re-surfaced big-time, and their suppressed discontent is erupting and boiling over. So, Peter reminds them: “Brothers, you know that in the early days God made a choice among you, that by my mouth the Gentiles should hear the word of the Gospel and believe. And God, who knows the heart, bore witness to them, by giving them the Holy Spirit just as He did to us, and He made no distinction between us and them, having cleansed their hearts by faith. Now, therefore, why are you putting God to the test by placing a yoke on the neck of the disciples that neither our fathers nor we have been able to bear? But we believe that we will be saved through the grace of the Lord Jesus, just as they will.” There is so much to highlight and emphasize here, but let’s see if we can break it down this way: [1] God did everything in the salvation of the Gentile Cornelius, just as He has in the salvation of these latest Gentile converts. God chose Peter to witness to Cornelius; God bore witness to their salvation by giving them the Holy Spirit; God made no racial or ethnic distinction between Jew and Gentile; God cleansed their hearts from sin through faith in Christ; etc. God did it all! [2] God not only bore visible witness to His acceptance of the Gentile believers by giving them the same Holy Spirit, but He did so in the same ways He had worked among them as Jews: “just as He did to us”; “we will be saved through the grace of the Lord Jesus, just as they will.” [3] Salvation for Jews and Gentiles alike is only through ‘faith’ and ‘through the grace of the Lord Jesus’—nothing more, nothing less, and nothing else. [4] To require the Gentiles to be circumcised and keep the law of Moses to be saved is ‘placing a yoke on the neck of the disciples that neither our fathers nor we have been able to bear.’ The historical fact is, no one has ever been able to keep the law of Moses. And you can’t pretend to keep one external ritual of the Law [circumcision] and break any other law and expect to be saved and justified and gain the favor of God by the one law you appear to have kept. As this same James will write a little later in James 2.10: “For whoever keeps the whole law but fails in one point has become guilty of all of it.” You can’t selectively obey and keep the Law. It stands fulfilled by perfect obedience to it all or broken in the whole by even the least violation. And since the first giving of the Law, it has been an impossible and insufferable yoke to everyone who put it on. Only Christ perfectly obeyed and kept God’s Law, and therefore only faith in Christ can save and justify us before God. And it was that way in the Old Covenant also. No Old Covenant believer was ever justified by keeping the Law. They were continuously condemned in their conduct and consciences by the Law—but God provided the repeated sacrifices to cover their transgressions until Christ came to forgive them and put them away [Hebrews 10.1-4]. [5] And if you object to what God is doing, and seek to hinder these Gentiles from their simple faith in Christ, and not accept them as God has accepted them, you will do exactly what the Old Testament forefather generations did [Deuteronomy 6.16; Psalms 78.18, 41, 56; 106.14]…and what the Jews did to Jesus when they rejected and refused to accept Him and crucified Him—“why are you putting God to the test…?” To ‘put God to the test’ means that you contradict Him, disobey contrary to what He has commanded you to do, and you seek to impose your own rebellious will and judgment on Him and require Him to accept you on your terms…and not His!
v 12 / Barnabas and Paul testify to what God has done through them among the Gentiles. “And all the assembly fell silent, and they listened to Barnabas and Paul as they related what signs and wonders God had done through them among the Gentiles.” It was fitting that Peter should lead in the testimony of witnessing God’s works of grace among the Gentiles. After all, Peter was ‘one of them.’ He was their long-time trusted apostle, pastor, and leader. Even Barnabas also was one of their trusted leaders, having labored and served among them from the beginning [see 4.36-37]. Paul was still an ‘apostle come lately’ to many of them in Jerusalem. But now after Peter had ‘set the table,’ Barnabas and Paul recount their missionary ministries among the Gentiles, including the many testimonies of the apostolic ‘signs and wonders God had done through them among the Gentiles.’ After all, it was they and their recent interactions and experiences with Gentiles that had precipitated this council to begin with when the ‘circumcision party’ members of the Jerusalem church had objected. So what Paul and Barnabas are doing here is just giving additional and more expansive testimony to God’s working among the Gentiles after Peter’s introductory personal testimony.
vv 13-18 / James presents a summary statement by linking what they have heard to prophetic Scriptures. Then it is James’s turn to speak. [Let’s remember that this is a different James than the brother of John who was martyred in ch 12.1-2. Also, in that same chapter, Peter mentions this James who had already assumed a position of influence and leadership in the Jerusalem church [12.17]. This James is a half-brother of Jesus who has come to faith in Christ as Lord, Messiah, and Savior at some point after His death and resurrection. Prior to the crucifixion, James was noted as showing signs of unbelief along with other members of his family [Luke 8.19-21; Mark 3.21; John 7.5]. Paul also called James one who seemed influential and of one of the pillars of the Jerusalem church in Galatians 2.2-9.] So James rises to speak and replies, “Brothers, listen to me. Simeon [Peter] has related how God first visited the Gentiles, to take from them a people for His Name.” And so he re-affirms Peter’s testimony to the work of God in giving faith to the Gentiles, and adds his own “Amen!” And then he quotes Amos 9.11-12 and Isaiah 43.7 to show that what they are witnessing is what Yahweh has said He will do in their prophetic Old Testament Scriptures. This quote from Amos is so significant because it also answers the question the disciples had asked Jesus when He was commanding them to ‘go into all the world’ in ch 1.8 when they had asked Him, “Lord, will you at this time restore the Kingdom to Israel?” When Jesus commissioned them to ‘be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth,’ it was His way of telling them, “Yes, I am restoring the Kingdom to Israel. Except that you will see that I am now the True Israel, and my Kingdom will be peopled with not just Jews and physical descendants of Abraham as before, but Israel will be the believing peoples from every nation—Jews and Gentiles also!” Jesus had ‘returned’ in His first coming to earth. ‘The tent of David’ that had ‘fallen’ with the Babylonian captivity and the dispersion that came with it will be ‘rebuilt.’ Listen now to the Amos prophecy that was being fulfilled before their very eyes—they were ‘front row’ witnesses and even participants in it! “‘After this I will return, and I will rebuild the tent of David that has fallen; I will rebuild its ruins, and I will restore it, that the remnant of mankind may seek the LORD, and all the Gentiles who are called by my Name,’ says the LORD, who makes these things known from of old.” Everyone knew and believed that the Messiah would be the ‘Son of David’ and would reign as Eternal King as one of David’s descendants—which Jesus was! And here, the very work of God that the ‘circumcision party’ was objecting to was the very Kingdom hope they had longed for all along!

3/ vv 19-21 / Pastor James then announces what he believes to be the consensus of the apostles and elders of the Jerusalem church for the members of the Antioch church in answer to their questions: “Therefore my judgment is that we should not trouble those of the Gentiles who turn to God…” Meaning, “We should not discourage them, reject them, nor be requiring that they be circumcised and subscribe to the requirements of the Old Covenant Law of Moses nor Jewish customs.” But, what James does recognize is that all throughout the provinces of the Roman Empire—and particularly where the Gentile missionary outreach is expanding—there are Jewish enclaves and communities of the Diaspora residing there from the Babylonian captivity 600 years before [v 21]. And the Gentiles should take intentional measures to not unnecessarily offend them by flaunting their liberties in Christ. BUT NOTE: this is in no way a compromise or caving in to the ‘circumcision party’ or their legalistic/un-Scriptural demands; rather, it is the common sensitivities and considerations every believer should exercise toward other Christians who may have different cultural backgrounds and customs than they do. James asks the Gentiles to follow four guidelines which will foster mutual acceptance, cultivate unity, and allow the Gentile/Jewish believers to live and labor together in harmony with each other: “…but [we] should write to them [1] to abstain from the things polluted by idols, [2] and from sexual immorality, [3] and from what has been strangled, [4] and from blood.” All of these guidelines will respect the ancient traditions and customs prescribed in the Law that the Jews have scrupulously followed; they will require no burdensome yoke on the Gentiles; they will demonstrate that the Gentiles are accepting, welcoming, and respecting their Jewish brothers and sisters; AND they will in no way compromise the Gospel of faith alone in the grace of our Lord Jesus Christ to be saved! [See Romans 15.1-7.]

III / vv 22-35 | Letter of Commendation and Encouragement from Brothers to Brothers

1/ v 22 / All of these summary conclusions from the Jerusalem council—together with the agreement of the whole church body—were written in a letter that Paul and Barnabas should take back to the Antioch church. Two of the leading men among the brothers from Jerusalem were chosen to accompany Paul and Barnabas: Judas called Barsabas, and Silas “who themselves will tell you the same things by word of mouth [v 27].” So now Luke introduces us to Silas, whom Paul will choose to accompany him on his next missionary journey after Paul and Barnabas have a falling out with one another [vv 36-40].

2/ vv 23-29 / The contents of the letter will repeat a kind of ‘minutes’ from the council’s deliberations and conclusions. That is what the Antioch church had asked for [v 2]. Just some observations here that were not specifically highlighted in Luke’s historical narrative before:

{1} the Jerusalem apostles, elders, and church acknowledged that they had not commissioned or authorized the troublesome ‘circumcision party’ agitators who had gone to Antioch that had ignited this whole controversy and conflict [v 24];
{2} what they are writing to them is the unanimous consensus of the whole Jerusalem church under the leadership of the apostles and elders [v 25];
{3} the Jerusalem church heartily commends Paul and Barnabas for their self-sacrificing Gospel ministries [vv 25-26];
{4} what they are counseling the Antioch church to do is in agreement with the Holy Spirit and in accordance with the authority of the prophetic Scriptures [v 28].

3/ vv 30-35 / Paul and Barnabas, accompanied by Judas and Silas, faithfully carried the Jerusalem letter back to Antioch: “So when they were sent off, they went down to Antioch, and having gathered the congregation together, they delivered the letter. And when they read it, they rejoiced because of its encouragement.” Judas and Silas remained spent some time among the Antioch before returning to Jerusalem. Silas then returned to Antioch where he will later join Paul on his 2^nd missionary journey.

4/ We will include the remaining paragraph of ch 15.36-41 in our next lesson…

“For we are the circumcision, who worship by the Spirit of God and glory in Christ Jesus and put no confidence in the flesh!” (Philippians 3.3)

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A Door of Faith Opened to the Gentiles

Posted on August 31, 2024 by PastorDave

ACTS: Church on Mission | Lesson 14 | Lesson Notes / Talking Points

Read Acts 14.1-28

INTRODUCTION / CONNECTIONS / CONTEXT

1/ This Lesson 14 is a continuation of Lesson 13, ‘To the End of the Earth.’ In that lesson, we began following the first missionary journey of Barnabas and Saul as they embark to carry the Gospel to the nations of the world. Though Barnabas seems to have been the team leader of the two, by the time we get to ch 13.9, Saul begins to adopt and be called Paul, and also seems to assume the leadership of their missionary team, or ‘companions’ as Luke calls them [13.13]. Luke seems to do this intentionally, though we can’t be certain or dogmatic about the personal and relational dynamics that may have influenced these nuances in the narrative. What we do know is that Saul/Paul is fulfilling the purposed ministry to which Christ had called and commissioned him [see ch 9.15-16].

2/ By the way, this is totally irrelevant to the theme of the lesson, but as I was studying these two chapters that narrate their first missionary journey, my curiosity was piqued to know how many combined miles all these ministries among the various cities would have covered. So I did a simple Google search for ‘Paul and Barnabas first missionary journey miles covered’ and came up with this brief summary: “The first missionary journey covered a total of some 1,208 miles wherein Paul and Barnabas established more than a dozen congregations. In all, they had been gone a little over two years.” If you consult the map I have given you, those two years would have been from 46-48 AD.

3/ When we ended our chapter 13 lesson, Paul and Barnabas were in Pisidian Antioch where he preached the stirring Gospel message in ch 13.13-41. This Lord blessed His Word, and many believed the Gospel of Christ—both Jews and Gentiles. It also stirred up a firestorm of opposition among the unbelieving Jews who incited a violent riot against them and ‘drove them out of their district.’ But God will sovereignly fulfill His redemptive purposes! During all of this opposition, “when the Gentiles heard this, they began rejoicing and glorifying the Word of the Lord … as many as were appointed to eternal life believed … the Word of the Lord was spreading throughout the whole region … And the disciples were filled with joy and with the Holy Spirit” [vv 48-52]. And the missionary team traveled on to the next major city, Iconium [v 51]. So we’ll pick up the continuing Gospel missionary travelogue there…

I / vv 1-7 | Paul and Barnabas at Iconium

v 1 / Iconium was about 95 miles SE from Pisidian Antioch. Although Paul and Barnabas had declared back in Antioch “behold, we are turning to the Gentiles,’ that was not a blanket rejection of their ministry to Jews—just an adjustment of their emphasis. Paul would continue to pray for, preach to, and long for the salvation of his Jewish brethren according to the flesh for the rest of his life [Romans 9.1-5; 10.1]. So when they come to Iconium, they do exactly what they did in Antioch: “Now at Iconium they entered together into the Jewish synagogue and spoke in such a way that a great number of both Jews and Gentiles believed.”

v 2 / And, wouldn’t you know, they got the same reaction from the unbelieving Jews again—just like they had at Pisidian Antioch [this is going to be a pattern that will repeat itself over and over]. “But the unbelieving Jews stirred up the Gentiles and poisoned their minds against the brothers.” No doubt they mounted a disinformation campaign against them accusing Paul and Barnabas of ‘heresy,’ preaching a ‘false God,’ and in general just being trouble-stirring rabble-rousers.

v 3 / Paul and Barnabas just kept on persevering … being faithful missionaries of the Gospel of Jesus Christ. And God’s hand of power and blessing was on them. God bore witness to the Truth of what they were preaching “granting signs and wonders to be done by their hands.” These were the same kinds of miracles the apostles have been performing from the beginning of Acts to demonstrate, authenticate, and publicly verify that they were, in truth, servants of God and apostles of Jesus Christ.

vv 4-7 / Paul and Barnabas stayed as long as they thought they could safely and effectively witness to the Gospel. When they learned of life-threatening plots orchestrated between the enemies of the Gospel and the ruling civil authorities—plots even to stone and kill them—they “fled to Lystra and Derbe, cities of Lycaonia.” And what did they do there? Did they go underground or hide in fear? Did they call it quits? NO! “…and there they continued to preach the Gospel.”

II / vv 8-18 | Paul and Barnabas at Lystra

1/ vv 8-10 / Lystra was about 20 miles S of Iconium—about a day’s walking distance. The first thing we notice about Lystra is that they didn’t go into the Jewish synagogue. Maybe because there wasn’t one. What we do know about Lystra is that it is the most thoroughly Gentile—even pagan as we shall see—city that Paul and Barnabas have encountered so far. But God has a message for them! Immediately they began preaching Christ. There was a lame man in particular who was enthralled by their Gospel. Paul looked intently back at this lame man, ‘seeing that he had faith to be made well’ by this God and Redeemer they were proclaiming. We assume the Holy Spirit who reads all hearts and knows what is in us revealed this insight and perception to them. Paul “said in a loud voice, ‘Stand upright on your feet!’ And he sprang up and began walking.” That sounds familiar, doesn’t it [3.1-10]?

2/ vv 11-13 / Keep in mind, these citizens of Lystra are thoroughly Gentile and Roman, and therefore devotees of the Roman gods. When they saw these extraordinary, supernatural works being performed, they immediately credited them to the gods they were familiar with. They have a quick explanation: “The gods have come down to us in the likeness of men!” “Specifically, they think that Zeus (as Barnabas), the king of the gods, and Hermes (as Paul), his son and the messenger of the gods, have come to Lystra. There is a logic to their conclusion, as local legend holds that the two gods had visited as human once before” [Brian J. Vickers, ESV Expository Commentary | referencing John Polhill]. Their enthusiasm quickly spiraled out of control. “And the priest of Zeus, whose temple was at the entrance to the city, brought oxen and garlands to the gates and wanted to offer sacrifice with the crowds,” obviously an attempt to worship Paul and Barnabas whom they perceived to be their gods incarnated as humans.

3/ vv 14-17 / We remember how King Herod accepted and gloried in accolades like these [ch 12.20-23] and how God, being jealous for the glory that belongs only to Him, struck him dead. Paul and Barnabas have no desire nor intentions to receive such glory for themselves. To the contrary, they were on a mission to preach the True God who really had come to earth in human form in the Person of Jesus Christ! They immediately began an adamant counter-message to tell them about Him! “Men, why are you doing these things? We also are men, of like nature with you, and we bring you Good News, that you should turn from these vain things to a living God…” NOTE how Paul and Barnabas begin preaching the Gospel with these pagan Gentiles, meeting them at the point of God-awareness that they had. They didn’t begin with the Old Testament Scriptures because these Gentiles had no awareness of the Scriptures. They began preaching the Gospel by pointing to God as the Creator of all things. [They employ the same tack they will use in ch 17 with the pagan philosophers in Athens—but we’ll deal with that in more time when we get there.] Let’s break down the approach and appeal Paul and Barnabas took with these ‘secularist’ unbelievers who have no ‘Christian religion’ background or knowledge: how did they lead to the Gospel?

“we bring you Good News, that you should turn from these vain things to a living God who made the heaven and the earth and the sea and all that is in them…” Paul begins with them where they are and what they know—there is a creation. The physical creation they are living in was created by the God they are proclaiming to them. This would have been in stark contrast and correction of their belief that the gods they worshiped brought the creation into being. And with the language of ‘that you should turn from…to’ Paul is preaching repentance from their sin and unbelief and faith in the God He was witnessing to. As Paul wrote to the Thessalonians: “…how you turned to God from idols to serve the living and true God, and to wait for His Son from Heaven, whom He raised from the dead, Jesus who delivers us from the wrath to come” [1 Thessalonians 1.9-10].
“in past generations He allowed all the nations to walk in their own ways” This does not mean that God condoned the idolatries of the past generations and cultures—but rather in His mercy He did not immediately destroy them. He allowed them to practice their godless ways and perpetrate their perversions in His longsuffering and patience while He was preparing the world for bringing His Savior who would be ‘the Light for the Gentiles’ and ‘bring salvation’ to them [13.47].
“Yet He did not leave Himself without witness, for He did good by giving you rains from heaven and fruitful seasons, satisfying your hearts with food and gladness” No doubt pointing to the livestock and fruits that they had attempted to offer Paul and Barnabas as offerings of worship. “No! Do not offer these things to us! Offer them to the God who made them grow and gave them to you!” We call this ‘common grace.’ As in Matthew 5.45: For He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust. God is good to all in that He indiscriminately gives His good, common graces to all mankind [Psalm 145.9]. Looking ahead again to Paul’s message to the pagan, idolatrous Athenians, “…He Himself gives to all mankind life and breath and everything … In Him we live and move and have our being” [Acts 17.25, 28]. Again, Paul is pointing these people of Lystra to the goodness and common mercies of the True and Living God.

4/ v 18 / We don’t have to assume Paul told them nothing more [see the 1 Thessalonians 1.9-10 reference above along with Acts 17.30-31]. Surely he took the opportunity to tell them more about how God sent His Son, Jesus, to earth, God truly incarnated in human flesh…and then how Jesus died and rose again to give us forgiveness of sins and eternal life. But Luke wants to emphasize the contextual Gospel approach Paul took to lead them in their knowledge of God from where they were to where they needed to be in their faith. It may very well be that the way Luke describes it, he is relating to us the joy with which they received the Good News about Jesus these missionaries had delivered to them when he says “Even with these words they scarcely restrained the people from offering sacrifice to them.” Even after receiving the Truth of the Gospel of Grace in Jesus Christ, they still wanted to give ‘love offerings’ to show their gratitude to the messengers who had brought it to them.

III / vv 19-23 | Paul stoned at Lystra – on to Derbe … then backtracking

1/ vv 19-20 / What happened next was beyond remarkable—it had to be miraculous. “But Jews came from Antioch and Iconium, and having persuaded the crowds, they stoned Paul and dragged him out of the city, supposing that he was dead.” First, NOTE the virulent hatred of Paul’s fellow Jews against him and the Gospel of Christ he was preaching. Antioch was now 120 miles behind them. They had encountered this same animosity and opposition there. Antioch is where they ‘drove him out of their district’ [13.50]. But they weren’t content for Paul just to move on and get out of their district. They continued to surveille his movements, no doubt sent out spies to see where he went next, and followed him there also. It’s ironic that when we get to ch 26.11 where Paul appears before Herod Agrippa II, we will hear him tell about his past life of persecuting Christ and his followers: “And I punished them often in all the synagogues and tried to make them blaspheme, and in raging fury against them I persecuted them even to foreign cities.” Now, here later, the unbelieving Jews whose cause he prosecuted against the followers of Christ are now pursuing him in the same way. They came all the way from back in Antioch, picked up fellow disgruntled compatriots in Iconium, and together they said, “Let’s go to Lystra where we hear Paul is and see if we can kill him there!” Remember, they had also concocted plots to stone them in Iconium also [v 5]. Luke uses the same word ‘crowd/people’ [ochlos] here four times within eight verses to show that opposite reactions to the Gospel are present among the same peoples to whom they preached, and sometimes even the same ‘crowd’ can be fickle and easily swayed from one opinion to the other. This time they succeeded in their attempts to kill Paul—and thought they had. I repeat, “they stoned Paul and dragged him out of the city, supposing that he was dead.” We have noted many times before that stoning was not just mischievous pelting with rocks—it was the breaking of bones and crushing of the body with the biggest rocks they could find with the intention to kill. But it was happened next that has to be miraculous. “But when the disciples [obviously those who had believed the Gospel message in Lystra] gathered about him, he rose up and entered the city, and on the next day he went on with Barnabas to Derbe.” Derbe was about 60 miles SE of Lystra—about a three-days walking journey. So the question is: how could Paul have been stoned to the point of satisfying his persecutors that he was dead—bruised, battered, broken—and then get up, go back into the city, and walk the next three days to another city…without a miracle of healing—or even resurrection[?]? Luke gives us no more explanation or commentary—just that he did.

2/ vv 21-23 / NOTE now Paul’s commitment to Christ and His Gospel, his perseverance, and his determination to fulfill the calling and commission Christ had given him: “When they had preached the Gospel to that city and had made many disciples, they returned to Lystra [where he had been stoned and left for dead] and to Iconium and to Antioch [where the murderous persecutors had come from]…” There are four ministry activities Paul and Barnabas conducted in those cities:

[1] ‘strengthening the souls of the disciples’ They encouraged those who had believed the Gospel.

[2] ‘encouraging them to continue in the faith’ They not only led them to faith in Christ, but they also encouraged them to persevere in their own new-found faith. This also doubtless included teaching them more about the Scriptures and how to conduct their own life and conduct going forward.

[3] ‘and saying that through many tribulations we must enter the Kingdom of God’ Just his returning to them after how he had been mistreated and abused—which they had witnessed with their own eyes—was a remarkable living personal testimony to these new believers of what they, too, must expect and endure. Do we have any doubts that Paul recounted to them how Jesus had sent him to them with this advance expectation: “For I will show him how much he must suffer for the sake of my Name” [9.16]? This ‘Kingdom of God’ is not only our present standing with God and mission here in this world, but it is especially the coming eternal Kingdom of the New Creation. See Revelation 7.9-17.

[4] ‘And when they had appointed elders for them in every church, with prayer and fasting they committed them to the Lord in whom they had believed.’ We must reiterate what we have repeatedly said: the end goal of missions is not just to evangelize and ‘get people saved,’ but to ‘make disciples of all the nations’ and establish/plant New Testament churches. Healthy churches need leadership. And so the apostles preached the Gospel and then established churches they would leave behind to continue to function according to the Scriptures.

IV / vv 24-28 | Return to Antioch Church via Perga – they report all that God had done

1/ vv 24-26 / Having now backtracked from Derbe to Lystra to Iconium to Pisidian Antioch, they turn southward again and head for Perga [see 13.13]. Perga is where they had first ministered on this part of southern eastern Europe [modern-day Turkey]. From Perga they walked the few miles to Attalia, the seaport entry city. “…and from there they sailed to Antioch…” This time they bypassed the island of Cyprus, sailing directly across the northern Mediterranean back home to their sending church “where they had been commended to the grace of God for the work they had fulfilled.” NOTE that both Paul and Barnabas and their sending Antioch Church acted in everything they did in full, absolute, total dependence on the grace of God. They did nothing in their own wisdom, strength, or ability.

2/ vv 27-28 / Paul and Barnabas reported just this to their sending church: “And when they had arrived and gathered the church together, they declared all that God had done with them, and how He had opened a door of faith to the Gentiles. And they remained no little time with the disciples.” True, effective Gospel missions—whether it is being conducted in every local church or in the other local churches established through their missions outreach—is the work that God is doing with us through the power of the Holy Spirit! BUT, as we will see in our next lesson, as the Antioch Church is rejoicing in God’s grace being expanded ‘to the end of the earth,’ and also strategizing how they will reach out yet further, resistance is building among their Jewish brethren in Jerusalem to object and seek to curtail it…

“I will make You as a Light for the nations, that My salvation may reach to the end of the earth [Isaiah 49.6 / Acts 13.47]”

SS.ACTS.L14.Acts 14.1-28.A Door of Faith is Opened to the Gentiles Download

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To the End of the Earth

Posted on August 24, 2024 by PastorDave

ACTS: Church on Mission | Lesson 13 | Lesson Notes / Talking Points

Read Acts 13.1-52

INTRODUCTION / CONNECTIONS / CONTEXT

1/ The title of this lesson, “To the End of the Earth,” could also be applied to the rest of the Book of Acts – and even beyond to this very day. But I have chosen the title for this particular lesson because here in Acts 13 is where the church’s missionary trajectory and thrust ‘to the end of the earth’ began. As we have already noted many times before as we have made our way thus far through Acts, Luke is completing his methodical development of the fulfillment of Jesus’ ‘Great Commission’ that He gave to His apostles and churches in ch 1.8. [See an intentional announcement of the fulfillment of this Gospel ‘scope and sequence’ here in ch 13.47 – quoting from Isaiah 49.6!]

2/ From here on, the focus of the Acts narrative is shifting away from the Jerusalem epicenter where it all began [though we will return to Jerusalem in ch 15 – more on that when we get there]. Now the focus of missionary activity emanates from the church in Antioch of Syria – approximately 300 miles north from Jerusalem. The content of this lesson will sketch out in summary how that first missionary movement began, and we’ll cover the first stops of that campaign here in ch 13 … to be continued in ch 14…

3/ NOTE: we see in the church in Antioch five prominent marks of a healthy, Spirit-filled church ministry: [1] effective evangelism [2] dynamic discipleship [3] mercy ministry [4] multi-cultural outreach and acceptance [5] Spirit-directed, church-sent/supported missionaries.

I / vv 1-3 | Holy-Spirit-called, church-sent missionaries

v 1 / Scriptural missions is from churches – both then and still now. We have already seen how the Gospel first came to Antioch in ch 11.19-26. Where the Gospel goes, disciples are made, and churches are established. Jesus has designed and decreed that evangelism will be accompanied and followed up by disciple-making and church-planting [see Matthew 28.18-20] – and that those churches of disciples will keep on repeating that reproductive cycle. So it was from the church in Jerusalem to the church in Antioch; and we shall see it being repeated again here in Antioch and beyond ‘to the end of the earth.’ But as the church in Antioch was established, grew, and developed, ‘prophets’ [preachers of the Word] and teachers emerged as their spiritual pastors and leaders: Barnabas [whom we have met numerous times before]; Simeon who was called Niger [a Latin word for black/dark, most probably from the African continent to the south]; Lucius of Cyrene [another immigrant from African Cyrene]; Manaen, a lifelong friend of Herod the tetrarch [a convert from a prominent political ruler]; and Saul [who will be re-named ‘Paul’ in v 9]. You will see Barnabas and Saul laboring together in their church activities in ch 11.22-26.

v 2 / As they were going about their regular worship and fasting [no doubt seeking God’s will for the ‘end of the earth’ burden that was burning in their hearts], “the Holy Spirit said, ‘Set apart for me Barnabas and Saul for the work to which I have called them.’” This was the conviction and call of the Holy Spirit. Paul has testified before that it was Jesus who called him to his ministry [see chs 9.15; 22.10; 26.14-18]. So, who called them: Jesus or the Holy Spirit? The answer is: ‘Yes!’ Jesus Christ and the Holy Spirit work in unity and harmony of purpose, will, and activity as Jesus promised they would: John 16.7-15.

v 3 / After more fasting and praying, the elders of the church laid their hands on them to signify their confirmation, approval, and partnership of their mission – and the church sent them away.

II / vv 4-12 | Barnabas and Saul on Cyprus

1/ vv 4-5 / Their first stop was on the island of Cyprus – just a few miles offshore to the west from Antioch. But first we must take note how Luke repeats “being sent out by the Holy Spirit.” No church ministry – and certainly no missionary ministry – is ever effective unless it is the Holy Spirit who is directing and quickening it. The church does its work only under the Lordship of Jesus Christ and the direction and power of the Holy Spirit! Seleucia was the seaport city they sailed from to Cyprus. Barnabas is in familiar territory because he is a native of Cyprus [ch 4.36]. When we first meet him, he had migrated to Jerusalem from there. Salamis was the coastal seaport entry point to the island. Barnabas and Saul followed the pattern Jesus had prescribed: they went to the Jews first and proclaimed the Word of God in their synagogues. This will be a pattern they will repeat everywhere they go. And they had John to assist them. This is the John Mark we met in ch 12.12, and he had also returned to Antioch from Jerusalem with Barnabas and Saul [ch 12.25]. BTW, he was also closely related to Barnabas [Colossians 4.10]; and also the later human author of The Gospel of Mark under the influence of the apostle Peter [another story].

2/ vv 6-12 / From Salamis, Barnabas, Saul, and Mark traversed the 90-mile width of the island and came to the western coastal city of Paphos. We will need to summarize the narrative of this section by noting these three responses to the Word of God that we witness and preach. [These ‘points’ credited to Pastor Tony Merida via Christ-Centered Exposition: Exalting Jesus in Acts]:

vv 6-7 / Some people will be open to God’s Word. We are introduced to two prominent influential people in Paphos. The first of these is a Jewish false prophet by the name of Bar-Jesus [son of Jesus/Savior]. Jesus was a common name among the Jews, just as it still is today among Latin peoples. He was a ‘magician,’ but not like Houdini, Criss Angel, David Copperfield or other illusionists. He practiced the arts of the demonic occult world. He had hired himself to the local Roman proconsul or governor of that region, Sergius Paulus and made his livelihood by being his ‘spiritual’ counselor and advisor. But ‘the word on the street’ got around to Sergius Paulus. He is described as a man of intelligence, and he was also open and interested to hear more of the Word of God that Barnabas and Saul were preaching. So he called Barnabas and Saul to come to him for a personal audience. Sergius Paulus is a Gentile, a Roman, a pagan from a culture that worshiped multiple gods, and a high-ranking political figure. We never know whose heart God may open with interest in our message!
vv 8-11 / Some people will oppose God’s Word. Bar-Jesus had another name also – Elymas [sorcerer]. When he saw Sergius Paulus’s interest in the Gospel of Jesus Christ, he opposed or ‘took a stand against’ the Gospel. Not just objected – he vehemently argued in Sergius Paulus’ presence and tried to turn him against the Gospel – away from believing it. Elymas was obviously motivated by two demonic spirits: pride and materialism. If Sergius Paulus believes the Gospel, then Elymas loses his standing, influence, and livelihood. Barnabas and Saul and their Gospel of Jesus must be defeated by any and all means! This is the spiritual warfare we all will face as we seek to proclaim the Gospel. In v 9, two important transitions take place: [1] up to this point, Barnabas has been mentioned first in their missionary partnership; now Saul will step up to do the primary speaking; [2] Saul will be called Paul from this point on. ‘Paul’ is the Roman, Gentile equivalent of the Jewish name ‘Saul.’ Paul minces no words: “You son of the devil, you enemy of all righteousness, full of all deceit and villainy, will you not stop making crooked the straight paths of the Lord?” There is so much irony in Paul’s statement. I want to quote Tony Merida again: “Paul is ‘filled with the Holy Spirit.’ Bar-Jesus is filled with ‘deceit and trickery.’ Paul is a child of God. Bar-Jesus, far from representing his name, is a ‘son of the devil’ (cf. John 8.44). Paul is telling everyone about the Righteous One who makes sinners righteous. Bar-Jesus is an ‘enemy of all that is right.’ Paul is announcing the way of salvation (cf. Luke 3.4). Bar-Jesus is ‘perverting’ the way of salvation. Instead of advocating real conversion, Bar-Jesus advocates spiritual perversion. As a consequence, the Lord judges Bar-Jesus. He strikes him blind, perhaps representing his spiritual blindness (John 3.19-20; 9.39). This move was particularly fitting since the man was a proponent of darkness (Isaiah 5.20). His judgment was a foretaste of what will happen to all who fail to bow the knee to Jesus: they will be thrown into utter darkness (Matthew 8.12; 25.30).” You may think Paul to be a tad harsh? People’s eternal destiny is at stake when we are witnessing the Gospel of Jesus Christ!
v 12 / Some people will embrace God’s Word. God, the Holy Spirit, was at work in Sergius Paulus’s heart. God had chosen Sergius Paulus and appointed him to eternal life [see v 48]. When he saw the sovereign power of God acting in supremacy of power over the demonic, occultic power that Bar-Jesus/Elymas boasted in, he believed both the miraculous sign he saw and the accompanying Gospel message of the One who obviously enacted the power – Jesus Christ. “Then the proconsul believed, when he saw what had occurred, for he was astonished at the teaching of the Lord.”

3/ And so, here on the first stop of the first ‘to the end of the earth’ missionary campaign, the saving power of the Gospel of Jesus Christ invaded and conquered this little island that previously had been a guarding outpost fortress for the kingdom of Satan and darkness. Onward!

III / vv 13-47 | Paul and Barnabas in Pisidian Antioch

1/ vv 13-14a / Having traversed the island of Cyprus from east [Salamis] to west [Paphos], and after the notable encounter with Sergius Paulus in Paphos, they set sail again across the northern Mediterranean Sea – northwest to Perga in Pamphylia. Pamphylia was the name of the province [region]. Most likely they landed in the seaport city of Attalia and walked the twelve miles inland to Perga. It was at this point that Luke reports: “And John [Mark] left them and returned to Jerusalem.” We can only speculate why, butthis event will create a rift later on in the relationship between Paul and Mark and even Paul and Barnabas [see ch 15.36-41]. Paul and Barnabas then “went on from Perga and came to Antioch in Pisidia.” Luke doesn’t report how logistically difficult that journey was, but John Polhill writes: “Antioch lay some 100 miles to the north across the Taurus mountain range. The route was barren, often flooded by swollen mountain streams, and notorious for its bandits, which even the Romans had difficulty bringing under control. Antioch itself was in the highlands, some 3,600 feet above sea level.” NOTE: our ministry and missionary endeavors will inevitably encounter both relational conflicts and physical difficulties and dangers. We must be prepared to anticipate them and persevere through them under the direction and grace that the Holy Spirit promises to supply.

2/ vv 14b-15 / When they arrived in Pisidian Antioch, again they sought out first where the Jewish worshipers were gathering in their synagogues on the Sabbath day [see v 5]. The Jewish synagogue services had set orders of worship they followed; and after their customary readings from the Scriptures, “the rulers of the synagogue sent a message to them saying, ‘Brothers, if you have any word of encouragement for the people, say it…’”

3/ vv 16-47 / At this point, Paul delivered this stirring Gospel message, which we can only briefly summarize here with some comments under the main subject movements which Paul addressed. Again, I am copying these subject headings from Pastor Tony Merida [cited above]:

Introduction: Preparation for the Coming of Christ (vv 16-25). Paul covers centuries of Old Testament history in these statements – but in every instance, he interprets all the OT Scriptures and events as being preparatory and pointing to the coming of Christ; this is correct OT reading and interpretation. The God of this people Israel chose our fathers and made the people great during their stay in the land of Egypt, and with uplifted arm He led them out of it. We need to note all throughout this sermon that Paul is highlighting the sovereignty of God in the Providential choosing and blessing of His people as He created, established, protected, redeemed, and saved His people for the express purpose of making a people/nation to bring Christ into the world. And for about forty years He put up with them in the wilderness. Paul introduces into his sermon narrative how the people of Israel chronically, repeatedly, and stubbornly resisted and rebelled again God’s Lordship and Holy Kingship over them, beginning immediately after the Exodus and during those forty years of wilderness wanderings. And after destroying seven nations in the land of Canaan, He gave them their land as an inheritance. All this took about 450 years. So with that statement, Paul has summed up their history from Abraham, Isaac, Jacob, Joseph, Moses, the Exodus – but God faithfully fulfilled all His covenant promises to Israel. As we have seen in our previous studies from Genesis, all of these prophetic promises were made to Christ to lead us to the New Covenant and Christ’s Gospel! And after that He gave them judges until Samuel the prophet. Then they asked for a king, and God gave them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. Paul now progresses to the subject of kings because he will demonstrate that Jesus Christ is the appointed and anointed Royal King of God’s Kingdom. And when He had removed him, He raised up David to be their king, of whom He testified and said, ‘I have found in David the son of Jesse a man after my own heart, who will do all my will.’ THIS is the core, pith, anchor, lynchpin, key to ALL the OT promises and Jewish people’s expectations concerning their King. He would be the promised descendent of David [2 Samuel 7; et. al.]. To which Paul exclaims: “Of this man’s offspring God has brought to Israel a Savior, Jesus, as He promised.” AND, contrary to king David, whose body corrupted – and they knew precisely where his buried remains still were [see ch 2.29], “but He whom God raised up did not see corruption”! So, Jesus Christ is the promised King of God’s Kingdom that He has been preparing from the creation of the world! Then John the Baptist announced him as such during the course of his ‘forerunner’ ministry.
Proclamation: The Death and Resurrection of Christ (vv 26-37). Once again, Paul rehearses how their fellow Jews in Jerusalem “did not recognize Him nor understand the utterances of the prophets, which are read every Sabbath [as they had just done], fulfilled them by condemning Him … But God raised Him from the dead, and for many days He appeared to those who had come up with Him from Galilee to Jerusalem, who are now His witnesses to the people.” Paul then continues the proclamation of the Gospel of Christ to these Pisidian Antioch Jews hundreds of miles from Jerusalem, citing again Psalm 2.7, Isaiah 55.3, and Psalm 16.10.
Application: The Promise of Forgiveness and Justification for All Who Trust in Christ (vv 38-41). Jesus Christ Himself is God’s Gospel message and the only Name by which we must be saved. God saves all those who believe in Christ and justifies them from their sins through faith in His Gospel. But then Paul issues a stern warning by quoting Habakkuk 1.5: “Beware, therefore, lest what is said in the Prophets should come about: ‘Look, you scoffers, be astounded and perish; for I am doing a work in your days, a work that you will not believe, even if one tells it to you.’” Those in Habakkuk’s day did not heed Yahweh’s warnings about the impending Babylonian invasion and were destroyed and carried off into captivity. IF these Gospel-day Jews do not heed the proclamation of the Messiah who has come, they will be destroyed in like manner.

4/ vv 42-47 / “The next Sabbath almost the whole city gathered to hear the Word of the Lord.” The unbelieving Jews were filled with jealousy and began verbally abusing and ‘blaspheming’ Paul’s words and message – thereby blaspheming God and Christ Himself in their violent contradictions they offered against Paul’s message. Paul and Barnabas then announced: “It was necessary that the Word of God be spoken first to you. Since you thrust it aside and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles. For so the Lord has commanded us, saying, ‘I have made you a light for the Gentiles, that you may bring salvation to the ends of the earth [Isaiah 49.6].’”

IV / vv 48-52 | Shaking the dust from their feet

1/ vv 48-49 / “And when the Gentiles heard this, they began rejoicing and glorifying the Word of the Lord, and as many as were appointed to eternal life believed. And the Word of the Lord was spreading throughout the whole region.”

2/ vv 50-51 / “But the Jews incited the devout women of high standing and leading men of the city, stirred up persecution against Paul and Barnabas, and drove them out of the district. But they shook off the dust from their feet against them and went to Iconium.” This practice of shaking the dust of the place from their feet was in keeping with Jesus’ command to His apostles: Matthew 10.14; Mark 6.11; Luke 9.5. This signifies that they were leaving the dust there that would fall under the judgment of God for rejecting His message of salvation He had promised, provided, and sent to them in Jesus Christ, His Son, their only Savior.

3/ v 52 / “And the disciples were filled with joy and with the Holy Spirit.” Everywhere the Gospel comes, and everywhere the Holy Spirit leads, directs, and works – there is JOY!

“…through this Man forgiveness of sins is proclaimed to you!”

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Faithful Martyr, Miraculous Deliverance, Divine Judgment

Posted on August 17, 2024 by PastorDave

ACTS: Church On Mission | Lesson 12 | Lesson Notes / Talking Points

Read Acts 12.1-25

INTRODUCTION / CONNECTIONS / CONTEXT

1/ This Luke narrative takes place “About that time” referring to ch 11.27-30 when Agabus, a faithful prophet from the Jerusalem church, predicted that a famine would afflict ‘the whole world’ as it did during the days of the Emperor Claudius. This was also around the same time that the events of ch 11 took place.

2/ In this chapter, Luke will tell us about three major events that transpired affecting the church in Jerusalem: [1] The apostle James, the brother of John, is martyred at the command of Herod Agrippa I; [2] the apostle Peter is imprisoned with the intention of killing him also, but God miraculously delivered him from prison and death; [3] and Herod is struck dead by the blow of the judgment of God.

3/ It is so significant that these dramatic and traumatic events of continuing fierce persecution and opposition against the church are sandwiched between reports of the simultaneous explosive and expansive growth of the church in spite of the attempts to exterminate it from the face of the earth [see chs 11.24-25 & 12.24]. Let’s see how these events unfolded…

I / vv 1-5 | James is martyed and Peter is imprisoned

1/ v 1 / Herod the king continues his murderous assault against the Jerusalem church. ‘Herod’ is not a proper name; it is a title. This Herod Agrippa I was the grandson of Herod the Great [Herod I] who sought to kill Jesus in His infancy [Matthew 2]. There is yet another Herod Antipas who had John the Baptist beheaded [Matthew 14.1-12]. There will be yet another Herod Agrippa II whom we will meet later in ch 25.13-ch 26. But Luke will narrate this short story of this Herod Agrippa I’s attacks against the church and the end he suffered under the judgment of God. He takes up the bloody task of seeking to extinguish the church’s influence by killing off their leaders, thinking that if he could violently kill them, he could, in effect, so demoralize the ‘movement’ that they would surrender and give it up. What he will discover is that his fight is against God – and you don’t fight God and win. God wins every time.

2/ vv 2-3 / He killed James the brother of John with the sword. This implies he ordered James to be beheaded. James thus becomes the second recorded martyr in this first church along with Stephen. And then, “when he saw that it pleased the Jews, he proceeded to arrest Peter also.” “There is no reason to execute James or to arrest Peter – the two weren’t political revolutionaries – but Herod wants to play to the Romans and the Jews. In taking such drastic actions, he can assure the Romans that this little sect called Christianity isn’t violating the ways of Rome, and he can also appeal to the Jews by showing that he is standing up for their traditions (i.e., the temple, the law, and separation from Gentiles). Herod loves power. He loves glory. He loves to please people.” [Tony Merida | Acts]. “This was during the days of Unleavened Bread,” and during the days of that feast, trials and executions of sentences were forbidden.

3/ v 4 / Herod ‘securely’ [he thought] locked up Peter and had him closely guarded with the intentions of bringing him out after the Passover feast and kill him also.

4/ v 5 / But God had other plans – “but earnest prayer for him was made to God by the church.” We will see the effects of these prayers meshing with the purposes of God in the next section of the narrative. But, for now, we must take note how the church conducted ALL of its ministry and business through their prayers to God. We have seen this from the beginning of Acts. The apostles were leading the church to implement what Jesus had taught them all throughout His ministry among them both in His explicit teachings and numerous parables. And especially in John 14.12-14, Jesus had left them with the specific instructions and promise that they would be effective only by asking Him, and He Himself would do what they asked. But, as I say, all throughout the Acts narrative, everything the church did was enacted by praying that Jesus would do it: chs 1.14, 24; 2.1 [implied], 42; 3.1; 4.23-31; 6.4-6; 7.59; 9.10-12, 40; 10.9-16; 11.5; et. al. The church didn’t go to the streets to protest or take up arms – they prayed!

II / vv 6-19 | Peter is miraculously delivered from prison – and death

1/ v 6 / The Passover feast is passed, and Herod acts to execute Peter also. Luke masterfully writes this true narrative in most dramatic fashion: “Now when Herod was about to bring him out, on that very night…” Peter was as closely and securely guarded as the Roman soldiers could provide. There were four squads of soldiers [v 4] assigned to keep him until the appointed public spectacle to bring him out for public execution. These ‘four squads’ may mean one squad of four soldiers for each of the four watches or shifts of the day and night – or it may mean also that each squad consisted of four soldiers. What we do know is that Peter was sleeping between two soldiers, and that there were also two other guard posts between his cell and the outside [v 10]. Peter had Roman soldiers ‘swarming’ all over and around him. And besides them, he was bound with two chains. We have to wonder whether they were being sure Peter didn’t escape again like he did in ch 5.17-26. But just like at the tomb of Jesus, no numbers of soldiers or troops will prevent God from delivering His servants when it is His will to do so. AND, don’t overlook that Peter was sleeping – and soundly at that! – with all these impending death threats looming and the clock ticking down to the time! Do you know what else was ‘guarding’ Peter’s heart and mind? It was the peace of God! See Philippians 4.4-7!

2/ vv 7-8 / An angel of the Lord comes to wake Peter up and lead him out of the prison. There has to be some smile of humor on Luke’s face and in his quill as he writes these next words. And to remember also that Luke heard this from Peter as he later related it to him from his own personal experience. Peter is sleeping so soundly, slumbering even, that we would have to wonder if he was snoring [if he snored ;)]. And behold, an angel of the Lord stood next to him – but that didn’t wake him up; and a light shone in the cell – but that still didn’t wake him up. Only when the angel struck Peter on the side and woke him did Peter finally wake up! Do you reckon that as Peter related this to Luke, he might have said something like, “And I was sleeping so soundly, that I woke up only as this angel was kicking me in the ribs, saying ‘Get up quickly!’” But wake up, he did. And the chains fell off his hands. God miraculously loosed every restraint that was holding him in that cell. And then the angel still had to tell Peter to put his clothes on: “Dress yourself and put on your sandals.” This was not just a comforting visitation by the angel. They were blowing the joint! They were getting out! And then, Peter was forgetting his coat: “Wrap your cloak around you and follow me!” Neither Peter nor Luke says anything about the physical state of the soldiers who were guarding Peter. All we can assume is that the angel of the Lord ‘neutralized’ them for that moment like he did at Jesus’ tomb on the morning He arose: they ‘became like dead men’ [Matthew 28.4] for that moment.

3/ vv 9-11 / Peter follows the angel until they are safely escaped from the prison and out on the street. Peter honestly confesses to Luke as he recounts this experience that he was not sure whether what he was experiencing was a dream, a vision, or some sort of surreal event. But, they exited the cell. And when had passed the first and the second guard [they just walked right passed them, or maybe stepped over them], they came to the iron gate leading into the city. It opened to them of its own accord, and they went along one street, and immediately the angel left him. The angel had fulfilled his mission. Peter was left alone [and yet, by now he knew he was NOT ALONE!] here late at night – yet in familiar surroundings and neighborhood. “When Peter came to himself, he said, ‘Now I am sure that the Lord has sent His angel and rescued me from the hand of Herod and from all that the Jewish people were expecting.” God obviously had something else for Peter to do. God was going to disappoint a lot of people that next morning when everyone was expecting a public spectacle of an execution.

4/ v 12 / Peter knows the church is earnestly praying for him, so he makes his way to where he knows they are. There is a particular member of the Jerusalem church who has opened her home to host their meetings for some time now. So, “when he realized this [that he was liberated, delivered, a free man!], he went to the house of Mary, the mother of John whose other name was Mark, where many were gathered together and were praying.” Luke is particular to introduce John Mark to us because he is going to come up again several more times in the Acts narrative [here, v 25; 13.5, 13; 15.36-39].

5/ vv 13-16 / Peter knocks on the gateway door, trying to come in and join them… but it takes him repeated attempts to do so.

First, the servant girl, Rhoda, comes to see who it is that is announcing their arrival – here this late at night under these stressful circumstances. It IS a very tense and intense prayer meeting, after all! She recognizes Peter’s voice, obviously because Peter himself had been a frequent and prominent leader and attendee at numerous previous meetings. She is shocked to hear and recognize this familiar, beloved voice! And she is well aware that they are praying for HIM! So in her shocked surprise, she doesn’t even open the gate to let him in; she runs inside to announce “Peter is standing at the gate!”
Nobody believes her! Here they are praying for Peter, knowing he is in Herod’s prison, and this very next morning, it has been announced that Herod is bringing him out to put him to death also. What were they praying for? Luke doesn’t tell us, but it appears they had resigned themselves to the inevitable fate of another one of their beloved apostles and leaders being executed. Maybe they were just praying that the Lord would strengthen, sustain, and give him courage and peace to face his death. If they were praying for Peter’s last-minute reprieve or rescue, they didn’t dare believe that it had been answered – at least not this miraculously! So they scolded and chided poor Rhoda: “You are crazy – out of your mind! The stress of this situation has driven you to a mental meltdown! Shush up, girl! Can’t you see you’re interrupting our serious prayer meeting here for Peter – over there in that prison cell!”
“But she kept insisting that it was so, and they kept saying, ‘It is his angel!’ but it can’t be him!” Again, we’re not sure what they meant by that. Jesus repeatedly taught about the presence of angels with Him and with us. Angels not only ministered to Jesus, but He reminded His disciples [and us] that angels guard, accompany, and serve us also [Matthew 18.10]. So maybe they knew that Peter was being attended by an angel, and maybe ‘his angel’ had come to deliver some message to them – to bring them some kind of news about him. Whatever they meant by that statement or were thinking, they still did not go to see.
“But Peter continued knocking…” While they were inside, still not believing that it actually could be Peter or was Peter, here’s Peter still standing outside, on the street, late at night, by himself. What more dangerous place could Peter be in? Having just miraculously walked past the guards out of his cell, through the dark streets of the neighborhoods, and still standing alone outside the gate where the church is having this prayer meeting for him!
But finally, they do decide to go out to see what Rhoda says she heard … “and when they opened, they saw him and were amazed!” We need to learn and believe that God does extraordinary things here in our ordinary world and lives and ministries when we pray that He will! “Now to Him who is able to do far more abundantly than all that we ask or think, according to the power at work within us, to Him be glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen.” [Ephesians 3.20-21]

6/ v 17 / “But motioning to them with his hand to be silent, he described to them how the Lord had brought him out of the prison.” Once they could see it really was Peter, and that the Lord had indeed heard their desperate and fervent cries for help, it was them this time who had to be quieted down. What a jubilant celebration and praise service must have erupted – what spontaneous shouts of thanksgiving to God! Then, after Peter had given his dramatic testimony, he told the church, “I really can’t stay here. They’re going to be looking for me. But, ‘tell these things to James and to the brothers.’” This is another James, of course, than the apostle James the brother of John who has just been martyred. This James is the half-brother of Jesus who believed and trusted in Christ after His resurrection. During these past few years, this James had also become a prominent leader in the Jerusalem church. We’ll see him conduct a prominent leadership role in ch 15. This is also the James Paul refers to in Galatians 1.19. And he would later write the Book of James. But for now, Peter departed and went to another place where he could escape discovery. Herod and his henchmen will be out looking for him.

7/ vv 18-19 / As we would expect, there was chaotic confusion and panic at daybreak – “no little disturbance among the soldiers over what had become of Peter.” This is why we believe God through His angel just put the soldiers into a deep God-induced sleep until it was time for them to wake up the next morning to deliver Peter to Herod. When they finally woke up, there was no Peter! There were the chains, the open cell doors, and the open gate to the street – but no Peter! “And after Herod searched for him and did not find him, he examined [and probably tortured] the sentries and ordered that they should be put to death.” This was the customary sentence for such a dereliction of duty. God made a way of escape for Peter: “Then he went down from Judea to Caesarea and spent time there.” Jesus had forewarned His disciples that they would experience opposition, persecution, and even threats of death. But, “when they persecute you in one town, flee to the next…” [Matthew 10.23].

III / vv 20-23 | This Herod ‘played god’ with the people of Tyre and Sidon and accepted their ‘worship’ – but the True God struck him dead for ‘stolen Glory’

1/ v 20 / There was a dispute between the ruling king Herod and the citizens of Tyre and Sidon over food distribution. REMEMBER: there was an on-going famine in the wider regions [ch 11.27-28]. The ruling king had control over who got food and who did not. Herod was wielding this power, discriminating against the Tyrians and Sidonians. Those citizens ingratiated themselves to Blastus, one of Herod’s officials, whom they persuaded to successfully ‘lobby’ in their favor and intercede with Herod – a kind of Washington DC ‘K Street’ deal.

2/ vv 21-22 / Herod took advantage of the granted favor to glorify himself with a grand display of pomp and circumstance and oratory. The contemporary Jewish historian Josephus gives detailed accounts of the events on the day when this negotiated favor was to be announced, even writing that Herod’s robes were shiny and glittery with silver, catching and reflecting the rays of the sun. We don’t know if Herod’s robes would have compared with Liberace’s stage costumes, but you get the picture: “Look at me! I’m glorious!” This was a two-way mutual panderingoccasion, and the people knew how to respond: “And the people were shouting, ‘The voice of a god, and not of a man!’” The Caesars had for a long time now ‘deified’ themselves and demanded that the Romans recognize and worship them as gods. This was not lost on king Herod, the friend of the Emperor Claudius. He grabbed hold of this opportunity for his own ‘deification’ and basked in the glory.

3/ v 23 / The God of Glory had had enough: “Immediately an angel of the Lord struck him down, because he did not give God the glory, and he was eaten by worms and breathed his last.” Luke uses the same word here that he used in v 7. An angel of the Lord struck Peter on his side to wake him up and deliver him…and an angel of the Lord struck Herod with a fatal infection [parasites?]. Herod didn’t die immediately – he was only struck down immediately. Again Josephus records “A severe pain…arose in his belly, which became so violent that he was carried into his palace, where five days later he died.”

Just a little timeline note here: history records that Herod died in AD 44 – which means that the events in Acts thus far cover about 13 years. Luke is not recording an event-by-event history of the early church, but rather the progressive advance of the Gospel as mandated by Jesus in ch 1.8.
God judged and killed Herod for ‘Glory-stealing’ the Glory that belongs only to Him. “I am The LORD; that is my Name; my Glory I give to no other, nor my praise to carved images” [Isaiah 42.8]. Not them, not to Herod, and not now.

4/ vv 24-25 / “Indeed, throughout church history the pendulum has swung between expansion and opposition, growth and shrinkage, advance and retreat, although with the assurance that even the powers of death and hell will never prevail against Christ’s church, since it is built securely on the rock” [John Stott | Message of Acts].

(Link v 25 with ch 11.29-30.)

“The body they may kill…God’s Truth abideth still…His Kingdom is forever!” ~ “A Mighty Fortress is our God”

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You did WHAT? … God did WHAT?

Posted on August 10, 2024 by PastorDave

ACTS: Church on Mission | Lesson 11 | Lesson Notes / Talking Points

Read Acts 11.1-30

INTRODUCTION / CONNECTIONS / CONTEXT

1/ This lesson is a continuation, commentary, and consequence of our last lesson. In that lesson, Peter had gone to the household of the Gentile Cornelius and preached the Gospel to them. They, the Gentiles, believed in Christ upon hearing His Gospel, and they were saved. Upon believing, the Holy Spirit fell upon them as a visible evidence that God had accepted them on the basis of their repentance from sins and faith in Christ. And in so doing, had made them equal members of the family of God, the New Covenant community, and the churches of the saints. This was equally stunning to Peter and the Jewish brothers who accompanied him as it will be to these Jerusalem church members when Peter reports it to them. That also is the basis for the title of this lesson: “You did WHAT? … God did WHAT?” The “You did WHAT?” question is from ch 11.3. The “God did WHAT?” question is answered in ch 11.15-18.

2/ So since this chapter and lesson will include quite a bit of repeating and rehearsing what happened in the last ch 10 lesson, I want to take this opportunity to give you again some interpretive principles I have been pointing out as we have been making our way here through Acts. I haven’t included them in the Lesson Notes, but I’ve been writing them on the whiteboard to point them out you. But what I want to do here is write them out in words so we can at least have a written record of them to refer back to. Because these chapters 10-11 are prime illustrations of these three interpretive principles. All of us know, and we have often heard, how the Book of Acts is book of ‘transitions’ from Old Covenant teachings and practices to New Covenant life. That transition actually began with the ministry of John the Baptist as he introduced Christ and His ministry. Peter will even allude to that here in ch 11.16. Jesus also said “For all the Prophets and the Law prophesied until John, and if you are willing to accept it, he is Elijah who is to come” [Matthew 11.13; Malachi 4.4-6]. Then Christ came and fulfilled all the Law and the Prophets and announced and inaugurated the New Covenant – which was sealed and ratified with His death and resurrection. So now the New Covenant age has begun. And with the Gospel ministry now going out from Jerusalem to the ends of the earth – including Gentiles – the proclamation and practices of the churches must change their ways of thinking, living, and ministry. Change is always hard, but these changes the churches must make now are not just unsettling – they are traumatic. As Brian J. Vickers writes in the ESV Expository Commentary: “This new reality is difficult for Peter and will prove to be a major sticking point in much of the rest of Acts and in many of the NT epistles. There will be recriminations, long speeches, pleas, a major council, riots, false accusations, and general confusion over what is revealed in Acts 10.” But this is what Christ has accomplished and commanded us to proclaim and practice.

3/ So what are these ‘transitions’ we are witnessing, not just in the Book of Acts, but also in all the Gospel ministry of the churches and the rest of the writings of the New Testament going forward:

Conversion of Covenants: by ‘conversion’ we mean ‘changing from one to another’ – in its substance, nature, form, use, function, and purpose. That is how we use the word ‘convert’ all the time [think of Fahrenheit to Celsius; all sorts of measurements from English to metric; etc.]. What we are witnessing here is the conversion of the Old Covenant to the New Covenant. Think of all the numerous incidents and references to the conversion of covenants just in this lesson alone…
Convergence of the Ages: all of the prior ages had been preparing the world and the Kingdom of God for this New Age that is coming. The age which is commencing with the first coming of Christ and being enacted here in the Book of Acts is the precursor to the yet to come perfect and eternal fulfillment of the New Age which will be realized when Christ comes again to bring in the New Heaven and New Earth.
Confluence of the Scriptures: a ‘confluence’ is the merging, gathering, meeting, or coming together of smaller streams into one main and larger stream. Like numerous creeks, streams, and smaller rivers come together at a juncture of confluence to form a main and larger river. What we are witnessing here in the Book of Acts [and indeed beginning with the ministry of Christ – witness the numerous references “that the Scriptures might be fulfilled”] is the confluence of all the Old Testament Scriptures that prophesied, portrayed, pictured, and pointed to Christ and His fulfillment of them all. The apostles have been amazed over and over, just here in the Book of Acts, as they witnessed the confluence of so many numerous Scriptures being fulfilled before their very eyes – they were on-the-scene, first-hand, eyewitnesses and participants of that Scripture confluence. As we say, they watched with wide-eyed wonder, awe, and amazement as they ‘saw it all come together.’ Think of Luke 24.25-27, 44-48; Acts 1.20 / 2.16-21, 25-28, 34-35 / 4.24-26 / 7.42-43, 48-50 / 8.32-35 / and here in our immediate context, 10.43.

4/ So with those interpretive principles in mind – as they were certainly in the minds of these Acts apostles and Jewish church members – let’s begin now the follow-up report that Peter will deliver to these fellow Jewish members of the Jerusalem church about his recent encounter with the New Covenant work of Christ among the newly-saved Gentiles in the household of Cornelius…

I / vv 1-3 / “You did WHAT?”

‘Circumcision party’ members of the Jerusalem church criticize Peter for fraternizing with Gentiles at the house of Cornelius

1/ Keep in mind that Peter has been absent from Jerusalem for some unspecified period of time as he “went here and there among them all” [that is, the regions surrounding Jerusalem] teaching, strengthening, and establishing the churches of the numerous new believers [ch 9.32-10.1]. His cities of ministry had included Lydda, Joppa, and Caesarea. So the brethren in the Jerusalem church weren’t with him to witness what he had been doing – only getting reports as they filtered back to Jerusalem. But then they “heard that the Gentiles also had received the Word of God.”

2/ This didn’t sit well with some of the members of the Jerusalem church who were still of the same kind of parochial, provincial mindset Peter himself had up until the visions he had received from Jesus. So as soon as he got back to Jerusalem, they called Peter in ‘to clarify’ what they had heard. There were some among them whom Luke calls “the circumcision party.” This means that they were still holding onto the belief that one couldn’t be a full-fledged, equal member of the faith community without being circumcised and converting to their Old Covenant practices. Peter had done the unthinkable [as Peter himself had acknowledged to Cornelius in ch 10.28. This exclusive ‘us only, our kind only’ way of judging, accepting, and excluding others is what Jesus converted him from by the visions He gave him. But these disgruntled brothers “criticized him saying, ‘You went to uncircumcised men and ate with them.’” This is the “You did WHAT?” question. “This goes against all our traditions! We have never done it this way before! You have repudiated and broken all the rules of our tribe! You have gone rogue – off the reservation!”

3/ Peter perfectly understands as he will explain in the next section. This is why he initially rejected what Christ was commanding him to do in the vision: “You want me to do WHAT?” But, to Peter’s credit, he did – he went to Cornelius’s household and did what Christ had commanded him to do. That’s what he sets out to explain in his response…

II / vv 4-18 / “God did WHAT?”

Peter reports and repeats again what God did through him when the Holy Spirit fell on the Gentiles

1/ Here is what Peter “began and explained to them in order…” NOTE: every statement Peter will make here is a testimony that “GOD DID THIS! This was not my idea! I didn’t initiate any of what I have done!” Every statement and expression will be traced back to GOD! Look and listen for all the ways Peter explains this was a ‘GOD THING’!

vv 4-6 / “I was praying to GOD as we all do – at the appointed times we all keep. GOD showed me this vision ‘FROM HEAVEN– FROM GOD’ of something like a great sheet with all sorts and species of animals, both ‘clean’ and ‘unclean.’”
vv 7-10 / “GOD spoke with His voice commanding me to ‘get up, kill, and eat’ them…indiscriminately. Without making any kind of distinction whether I considered them acceptable or unacceptable. I refused in keeping with our ancient traditions of pure and untainted associations. But THE VOICE rebuked me, telling me that by refusing to eat what He had made clean, I was violating His own saving purposes [as he will understand immediately upon obeying]. And this same exchange between me and THE HEAVENLY VOICE was repeated three times!” God is more stubbornly insistently upon our obedience to His preferences, purposes, and plans than we are to hold on to our own!
vv 11-14 / “And wouldn’t you know that ‘Behold, at that very moment’ three men were standing at the gate of the house where I was staying. They had come from the Gentile city of Caesarea. ‘And THE SPIRIT told me to go with them – making no distinction.’ These six good, faithful Jewish brothers went with me. And that’s why ‘we entered the man’s house.’ And then, that’s when the Gentile man, Cornelius, told us that he, too, had been praying to our GOD. He saw AN ANGEL OF GOD who told him to send to Joppa, ask specifically for me by name, and ‘he will declare to you a message by which you will be saved, you and all your household.’”
vv 15-17 / “And we were just as shocked and amazed at what we witnessed…as you are hearing about it! “As I began to speak, THE HOLY SPIRIT fell on them just as on us at the beginning!” I know! Just like The Holy Spirit fell on us Jews on Pentecost, He fell on them…GENTILES – making no difference or distinction! And, in that instant, as I witnessed this New Covenant demonstration of God’s saving everyone – anyone – who calls on the Name of the Lord, “I remembered the word of the Lord, how He said, ‘John baptized with water, but you will be baptized with the Holy Spirit.’” So, you tell me, what was I supposed to do? Was I supposed to say, ‘No, Lord, you can’t do this! We’ve never done it this way before! This is not in keeping with our traditions! They are not our kind!’ No! ‘If God gave the same gift to them as He gave to us when we believed in the Lord Jesus Christ, who was I that I could stand in God’s way?’”

2/ After hearing Peter’s testimony to the obvious, undeniable, indisputable work of God in all the ways he had recounted to them, “When they heard these things they fell silent.” You could have heard a pin drop – stunned into silence as they struggled to process what they had just heard from this respected and trusted leader and his six companion brothers who had witnessed it also. Their world had just turned – not upside down, but they were witnessing Jesus turning the world right side up! And Peter was transparently testifying how his whole perspective and worldview had been converted to line up with God’s.

3/ “God did WHAT?” And then, when they saw it and ‘got it,’ “they glorified God, saying, ‘Then to the Gentiles also God has granted repentance that leads to life!’” The room erupted with shouts of ‘Amen! Glory to God!’ They gladly recognized and credited God as the One who had created and carried out this salvation encounter with the Gentiles! They joined in with praises and celebrations of God’s Grace! Now Luke doesn’t tell us whether this celebration was unanimous. Were there some of ‘the circumcision party’ that refused to join the others? We don’t know. But we do know what Jesus was teaching them through what He had given and done through the Holy Spirit. And we also know what we, too, should learn about what our own responses should be to the same movements of God among all the other even maybe ‘different’ kinds of people we have in our networks of acquaintances and associations.

4/ And, on another theological note here, that phrase “God has granted repentance that leads to life” teaches us how the work of salvation is solely and wholly a work of God’s sovereign Grace. The very repentance and faith by which we turn to Christ away from our sins and trust in Him to be saved from them is the ‘grant’ or gift of God’s Grace. If you go back and read ch 5.31, it was the same sovereign Grace of God “to give repentance to Israel and forgiveness of sins.” Whether it is Jews or Gentiles, salvation is all of God.

III / vv 19-26 | Luke gives another summary report of the Gospel outreach to the Hellenists at Antioch – further advancing the Acts 1.8 commission mandate

1/ vv 19-21 / “Now those who were scattered because of the persecution that arose over Stephen [ch 8.1, 4] traveled as far as Phoenicia and Cyprus and Antioch, speaking the Word [Gospel of Christ] to no one except Jews.” This was in keeping with their ancient, traditional customs of social associations. “But some of them, men of Cyprus and Cyrene, who on coming to Antioch spoke to the Hellenists also, preaching the Lord Jesus.” This is so significant on at least two levels: [1] these believers were already more open to accepting Gentiles. This term ‘Hellenists’ [or ‘Grecians’] always means ‘Greek’-influenced people. Sometimes it refers to Jews who had lived among Greek speaking communities. Here it refers to Gentiles. They migrated from Jerusalem with a burden and passion already in their hearts to evangelize their Gentile neighbors; [2] the center of Gospel outreach activity and outreach is now shifting from Jerusalem to a more Gentile-oriented trajectory to fulfill Jesus’ missionary mandate in Acts 1.8. Luke is now introducing, charting, and narrating how that shift is developing. He will pick it up again in ch 13 after a brief account of the Jerusalem church activity in ch 12. Jesus was working with them to advance His New Covenant Kingdom and churches. “And the hand of the Lord was with them, and a great number who believed turned to the Lord.” This is yet another one of Luke’s numerous markers showing the numerical growth of believers, except that now, it is among the Gentiles!

2/ vv 22-24 / Once again, these reports of Gentile conversions came to the attention of the Jerusalem church, and once again they sent representatives to assess what was being done in the Name of Christ and the Gospel. This was not to judge them on the basis of ethnicity, nationality, or cultural status, but to verify that it was, in truth, the work of God. It was! And, once again, they chose Barnabas. We have already met Barnabas in chs 4.36 & 9.27. He was a true ‘son of encouragement’ and always interested in the peace and unity of the Gospel community. When he arrived in Antioch, he could see that God was doing what was being done there! “When he came and saw the Grace of God, he was glad, and he exhorted them all to remain faithful to the Lord with steadfast purpose, for he was a good man, full of the Holy Spirit and of faith. And a great many people were added to the Lord.”

3/ vv 25-26 / Saul was in Tarsus, having been sent back to his home city from Jerusalem for his own safety after his life had been threatened in Jerusalem [ch 9.26-30]. Barnabas had been his advocate to the Jerusalem church then, and he wanted Saul now here in Antioch. “So Barnabas went to Tarsus to look for Saul, and when he had found him, he brought him to Antioch. For a whole year they met with the church and taught a great many people.” This was going to be the personal and spiritual bond-forging experience between these two Gospel missionaries that will be the catalyst for their future widespread ministry among the Gentiles ‘to the end of the earth’ which we will follow when we get to ch 13. It was in Antioch that “the disciples were first called Christians.” This name is by far the most common name by which we are identified by ourselves and others. It is found only three times in the New Testament: Acts 11.26; 26.28; 1 Peter 4.16. It means ‘little Christs,’ and seems to have been attached to these early believers because of their passionate devotion to Christ and their likeness to Him.

IV / vv 27-30 | Agabus foretold the great famine that was coming – financial relief is sent to the Judea brethren

1/ Meet Agabus. We will meet him again in ch 21.10. He was a well-respected prophet in the Jerusalem church. The Lord revealed to him events that were coming upon them. Here it is a widespread famine we will hear about again in ch 18.2.

2/ But this prophetic announcement gave the predominately Gentile membership of the Antioch church an opportunity to “every one according to his ability, to send relief to the brothers living in Judea. And they did so, sending it to the elders by the hand of Barnabas and Saul.”

“…to the Gentiles also God has granted repentance unto life!”

SS.ACTS.L11.Acts 11.1-30.You did WHAT … God did WHAT Download

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The Holy Spirit is Poured Out on the Gentiles Also

Posted on August 3, 2024 by PastorDave

ACTS: Church On Mission | Lesson 10 | Lesson Notes / Talking Points

Read Acts 10.1-48

INTRODUCTION / CONNECTIONS / CONTEXT

1/ In our last lesson, we noted how the conversion of Saul/Paul to be Christ’s apostle to the Gentiles [ch 9.15] was the ‘starting block’ for the marathon mission of world-wide Gospel evangelism to the Gentiles that will commence in ch 13. However, even though Paul has been converted to the faith of Christ, his missionary outreach to the Gentile nations of the world is still a few years in the future. See the timeline and itinerary of Paul’s post-conversion travels again in Lesson 9.

2/ Meanwhile, Luke’s narrative picks up again with Peter’s ministry in the environs surrounding Jerusalem [see ch 9.32-43]. Jerusalem is still the matrix of church growth and outreach, and Peter is still the preeminently influential apostle among the believers and churches that are concentrated in that region. That will change in ch 13, but we’re not there yet. So when Saul leaves Damascus and goes off into Arabia for three years [Galatians 1.17], life and church ministry still goes on in the environs around Jerusalem, and Peter is their most influential leader.

3/ So Luke wants to show us Jesus’ purposes and plans to prepare the Jewish believers and church members in the Jerusalem regions to recognize and receive the Gentile converts whom He plans to call and bring into His New Covenant Kingdom and church – as equal members of the body along with the Jews. And He must prepare Peter to be the leader of that welcome of the Gentiles when the time comes [see ch 15.6-9, 12-18]. So that is at least one of Jesus’ primary purposes for choosing Peter – and radically changing Peter’s Gospel worldview by this encounter with and ministry to the Gentile Cornelius.

4/ Ch 10 will give us scene by scene how this transformative conversion in Peter’s Gospel perspective came about…

I / vv 1-8 | Scene 1: Jesus gives Cornelius a vision – “Send for a man called Peter”

1/ vv 1-2 / Meet Cornelius, a Gentile, and learn of his spiritual interest and religious character. Caesarea was about 30 miles north of Joppa where Peter was staying at that time. Caesarea was the center of Roman government in those parts. The Roman rulers of the region lived there, and their military headquarters was there. Cornelius was a centurion – a commander of about 100 soldiers of the Roman occupying army in those parts. He is described as a very devoutly religious man, one “who feared God with all his household, gave alms generously to the people, and prayed continually to God.” What all this means is that Cornelius had embraced the worship of the One True God of the Jews and observed their religious practices. But he was not a ‘proselyte’ – he had not been circumcised and become a member of the Jewish community; though he generously befriended and contributed to them [v 22]. And, we must note: Cornelius was not saved, as Peter will later reveal in ch 11.13-14. He was not saved until Peter came and preached the Gospel of Christ to him and his household. Then, he did believe and was saved.

2/ vv 3-6 / Jesus sent an angel to Cornelius in a vision, giving him specific instructions to send to Joppa and call for Peter to come and tell him how to be saved. NOTE: Cornelius received this vision as he was observing the Jewish hour of prayer – 3pm. Jesus spoke to Cornelius favorably, telling him He was pleased with his religious devotions. Jesus gave Cornelius specific instructions – like a Heavenly GPS: “And now send men to Joppa and bring one Simon who is called Peter. He is lodging with one Simon, a tanner, whose house is by the sea.” That Peter was living in the house of a tanner is a significant sign that Peter is already ‘re-learning’ his views of the Old Covenant restrictions [a tanner’s trade requires him to be ‘unclean’ all the time since he makes his living preparing the skins of dead animals].

3/ vv 7-8 / Cornelius immediately obeys Jesus’ vision and sends his servants to fetch Peter…

II / vv 9-16 | Scene 2: Jesus gives Peter a corresponding vision – “Go with the men I have sent!”

1/ v 9 / While Cornelius’s servants are making the two-day journey from Caesarea to Joppa [vv 23b-24], Peter himself is also praying at the 12noon prayer hour. Be encouraged to know that God hears and answers our prayers in His own sovereign and mysterious ways – as only He can. Cornelius had no way of knowing how God would be speaking to Peter to prepare him to answer his prayers. And Peter had no way of knowing that the vision he was about to receive would be God’s answer to another man’s prayers for his witness. But both Cornelius and Peter were obediently praying – and God was faithfully hearing and working on His answers to their prayers! Keep on praying!

2/ vv 10-16 / Jesus gave Peter this vision of ‘clean’ and ‘unclean’ animals to show him that He had accepted those persons whom Peter would traditionally consider ‘unclean.’ Peter had grown hungry – it was lunchtime. God wanted to show Peter he must be as hungry for the salvation of those whom Peter would have traditionally considered ‘unclean.’ Both Cornelius and Peter ‘saw clearly’ the unmistakable visions God wanted them to see [vv 3 & 11]. Both of their visions came from the same source: The Lord in heaven. Christ is orchestrating and directing His Gospel outreach and Kingdom from Heaven! The vision Peter saw was “something like a great sheet descending, being let down by its four corners upon earth. In it were all kinds of animals and reptiles and birds of the air. And there came a voice to him, ‘Rise, Peter, kill and eat.’” This goes against everything Peter had been taught and scrupulously practiced in keeping with the Levitical dietary laws [see Leviticus 11, et. al.]. “But Peter said, ‘By no means, Lord; for I have never eaten anything that is common or unclean.’” But as Peter will learn and later confess to Cornelius, Jesus was not talking at all about culinary and dietary laws and animal menus – all of those Old Covenant laws had been fulfilled, perfected, and ‘retired’ by the perfect obedience of Jesus Christ [Matthew 5.17-20]. A New Covenant was now at work – a Covenant of Grace for all peoples. “And the voice came to him a second time, ‘What God has made clean, do not call common.’” God was talking about His Grace to be given for the salvation of Gentiles. We’ll see this Gospel message in vv 28, 34-35, 43. Maybe the three times this vision had to be repeated is a memory of the three times Peter denied the Lord before he learned to trust Jesus’ admonitions and instructions.

III / vv 17-33 | Scene 3: Peter obediently responds to Jesus’ mission – he goes to Cornelius

1/ vv 17-20 / Even while Peter was pondering what in the world this vision might mean, Cornelius’s servants had arrived and were outside at Simon the tanner’s gate, asking for him. Jesus works with perfect timing in His response and answers to our prayers. His Providence is always working in our lives and the world around us to bring His salvation purposes to pass. The Holy Spirit instructed Peter to go downstairs from the rooftop where he had been praying: “Behold, three men are looking for you. Rise and go down and accompany them without hesitation, for I have sent them.” Jesus was removing all doubt from Peter’s mind that HE was the One who was arranging this encounter and mission.

2/ vv 21-23a / Peter went down to greet the servants of Cornelius and announced he was the one they were looking for. When he asks them why they have come, they repeat again the vision that Cornelius had seen. This is now the second of three times Cornelius’s vision will be repeated in this chapter. Then a fourth recounting of Cornelius’s vision will be given by Peter when he is interrogated by the skeptical ‘circumcision party’ in Jerusalem when he gets back home [ch 11.13-14]. Luke obviously repeats this vision Jesus gave Cornelius these four times as Divine testimony and evidence that this is from God! And then, Peter does something else to show that is ‘coming around’ to Jesus’ gracious acceptance of Gentiles: “So he invited them in to be his guests.” He will tell Cornelius when he gets to his house that, before this vision, he would never have fraternized with Gentiles with fellowship this up-close, in-touch, and personal [vv 28-29].

3/ vv 23b-29 / Peter obediently answers Jesus’ call to go to Cornelius, accompanied by six [ch 11.12] of his Jewish brothers from Joppa. It was a two-day journey from Joppa to Caesarea. We can be sure that this ‘mixed company’ of the three messengers from Cornelius along with Peter and his six companions had some very interesting – and maybe uncomfortable – conversations along the way. But Jesus was preparing Peter for the Gospel encounter he will have when he gets there. Cornelius was waiting for Peter with all his household [relatives and household servants and attendants…and close friends], eagerly anticipating what Peter would tell him! Cornelius showed great humility by even falling down at Peter’s feet to worship him. But Peter wouldn’t have that! “Stand up; I too am a man.” Peter had worshiped Jesus like this more than once [e.g. Luke 5.8], but Peter also was serving as Jesus’ servant. He was already learning to accept the Gospel equality between himself as a Jew and this Gentile. Then after relating to Cornelius the vision he himself had seen and what he had learned from it, he asked the all-important question: “So when I was sent for, I came without objection. I ask then why you sent for me.”

4/ vv 30-33 / Cornelius once again, for the third time in this narrative, repeats to Peter the vision he had seen from God … and was responding to: “So I sent for you at once, and you have been kind enough to come. Now therefore we are all here in the presence of God to hear all that you have been commanded by the Lord.” As we can imagine, Peter, after hearing again how God had appeared to Cornelius and then syncing that with the corresponding vision he had seen – and how all the details perfectly matched and meshed with one another – once again Peter realized God had ‘cued him up’ to deliver the Gospel message about Jesus! He got it! “So Peter opened his mouth and said…”

IV / vv 34-43 | Scene 4: Peter preaches Christ to the Gentiles

1/ v 34 / “Truly I understand that God shows no partiality…” – or, as Peter has already announced when he first greeted Cornelius and his Gentile household: “but God has shown me that I should not call any person common or unclean” by judging any person on the basis of their ethnicity, nationality, language, cultural background, socio-economic status, skin color – none of those differences among us influence God. Jesus is an ‘Universally Equal Opportunity Savior’! As Peter will tell his Jewish brethren in Jerusalem when they call him in for questioning about this encounter, “And the Spirit told me to go with them, making no distinction” [ch 11.12]. We can’t really comprehend or relate to what a seismic sea-change this was to the Jewish way of thinking. From Abraham on, there had been a distinction or partiality in who could be the accepted people of God – they had to be circumcised to belong to the covenant nation. But now, “in Christ,” “There is neither Jew nor Greek, there is neither slave nor free, there is neither male and female, for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise” [Galatians 3.28-29].

2/ v 35 / “…but in every nation anyone who fears Him and does what is right is acceptable to Him.” This is in no way a ‘works for salvation’ proclamation. ‘Fearing God’ and ‘doing what is right’ are expressions of faith apart from human works. And this has always been the case. No one under the Old Covenant was justified from their sins and acceptable to God by any human works of merit they had done. Even under the Old Covenant, if any Israelite/Jew had kept every detail of the Law as was humanly possible [which wasn’t possible at all], they were not acceptable to God by doing so. Every believer, in every age from Adam on, was justified and acceptable to God by believing and trusting in God’s mercy, grace, and righteousness imputed to them by trusting in the innocence of the sacrifices God had provided and commanded they offer. AND, every one of those sacrifices were pointers and ‘pre-enactments’ of the one perfect, sinless, satisfactory offering Christ would come and make by giving Himself on the Cross! The sacrifice that God accepts has always been “a broken spirit; a broken and contrite heart [Psalm 51.17]” over our sin and the mercy of God to forgive us. [See Jesus’ testimony in Luke 4.23-27.]

3/ v 36 / “As for the word that He sent to Israel, preaching Good News of peace through Jesus Christ (He is Lord of all)… Even though God had related to the nation of Israel exclusively in the Old Covenant, and Christ came first “to the lost sheep of the house of Israel” [Matthew 10.6; 15.24], God has always been Lord over all the nations of the world. He is God, not only of the Jews, but also of the Gentiles [Romans 3.29]. And, now in Christ, the Good News is that God is making peace [a grace relationship with God] with every ethnic/nation people group. Christ makes peace by saving us all – without distinction – and joining us into one indivisible Kingdom of people in Him. See Ephesians 2.11-22. God’s redeemed people will include believers “from every nation, from all tribes and peoples and languages” [Revelation 7.9]. See also Acts 2.21 & 39.

4/ vv 37-38 / “…you yourselves know what happened throughout all Judea, beginning from Galilee after the baptism that John proclaimed: how God anointed Jesus of Nazareth with the Holy Spirit and with power. He went about doing good and healing all who were oppressed by the devil, for God was with Him.” Peter’s focus lasers in the Gospel that is in Jesus Christ. His emphasis here is on how God recognized Jesus as His anointed Messiah and Savior. Jesus demonstrated and evidenced that He had come from God – as God – by the works of mercy and power that He performed, especially over the kingdom of sin and darkness ruled by the devil. That “God was with Him” was publicly proclaimed when the Holy Spirit descended from Heaven and remained upon Him at His baptism.

5/ vv 39-41 / “And we are witnesses of all that He did both in the country of the Jews and in Jerusalem. They put Him to death by hanging Him on a tree, but God raised Him on the third day and made Him appear, not to all the people but to us who had been chosen by God as witnesses, who ate and drank with Him after He rose from the dead.” This is another account of the guilt of those who rejected Christ by crucifying Him and putting him to death – and how God raised Him from the dead. The difference here is that in the previous accounts, Peter had been facing those who had put Him to death with their own hands. Here, since he is speaking to a Gentile audience, Peter refers to them as “they.” But Peter wants them to understand that Christ’s death was for the salvation of them – Gentiles – also.

6/ v 42 / “And He commanded us to preach to the people and to testify that He is the One appointed by God to be judge of the living and the dead.” Peter says that Jesus commanded them to preach and testify to His absolute sovereignty and authority to be the final Judge of every human being on the Last Day. Although there are no expressions of exercise of judgment against sin in any of the Great Commission narratives, Jesus Himself spoke of His judgment authority numerous times during His ministry [e.g. John 5.19-29]. Paul will also apprise the pagan Gentile audience of philosophers at Areopagus of the same truth [Acts 17.30-31]. So this too is a universal, immutable truth. After all, the message of judgment is always the precursor of the message of salvation because we are saved from the judgment and wrath of God.

7/ v 43 / “To Him all the prophets bear witness that everyone who believes in Him receives forgiveness of sins through His Name.” Now Peter begins to proclaim the Gospel’s promise of forgiveness of sins through faith in the Name of Christ. This is the message of salvation Jesus had sent Peter to proclaim to the Gentile Cornelius and his household – and indeed to the whole Gentile world. Cornelius had not believed the Gospel of Christ until it had been proclaimed to him. He was saved when he did receive it [ch 11.14] as he received from Jesus – through the Holy Spirit – the gift of repentance, faith, and the forgiveness of sins [chs 10.43 & 11.18].

V / vv 44-48 | Scene 5: The Gentiles believe the Gospel and the Spirit is poured out them also

1/ vv 44-46 / Jesus poured out the gift of the Holy Spirit upon these Gentiles just as He had done on the Jewish believers on Pentecost [chs 2.32-33; 11.15-17]. In fact, this was now the third phenomenon of the out-pouring of the Holy Spirit that Peter had participated in and witnessed: Pentecost upon the Jews; on the Samaritans [ch 8.14-17]; and now on the Gentiles. Through these ever-widening spheres of Holy Spirit anointing, Jesus was demonstrating that, in the New Covenant, all peoples and nations without distinction, difference, or discrimination are equally accepted by God in Christ and made one in Him. Peter and his six companions were amazed, and to their credit, they recognized and accepted their Gentile brothers and sisters. It is also the fulfillment of the Mission Agenda in ch 1.8.

2/ vv 47-48 / These Gentiles were baptized in the Name of Jesus in whom they had believed – and with that, they were received into the ‘one body’ that Christ had created by His redemption [see Galatians 3.26-29]. As Peter says here and again later when he was questioned by His ‘circumcision party’ Jewish brethren in Jerusalem, “If then God gave the same gift to them as He gave to us when we believed in the Lord Jesus, who was I that I could stand in God’s way?”

“Praise The LORD, all you Gentiles, and let all the peoples extol Him!”

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Saul/Paul: From Murderous Persecutor to Christ’s Apostle

Posted on July 27, 2024 by PastorDave

ACTS: Church on Mission | Lesson 9 | Lesson Notes / Talking Points

Read Acts 9.1-43

INTRODUCTION / CONNECTIONS / CONTEXT

1/ As we said in our last lesson, Luke is skillfully developing the spread of the Gospel by the churches of Christ’s disciples here in the Book of Acts. He is using Christ’s Gospel mandate in ch 1.8 as his strategic narrative ‘outline.’ In chs 1-7, the disciples of Jesus are being His witnesses in Jerusalem. In ch 8, the Gospel goes to the regions of Judea and Samaria [see also ch 9.31]. Now, in ch 9, the trajectory of the Gospel outreach will begin pointing toward ‘the end of the earth’ with the conversion and call of Saul, who will be later be known as Paul. [see ch 13.9]. We will be using his two names, Saul and Paul, interchangeably throughout this lesson since some of our references will be to later mentions of him.

2/ The Gospel outreach to ‘the end of the earth,’ or that is, the Gentile nations, will commence in earnest in our next lesson from ch 10 when Peter goes to the house of Cornelius – and then later on in ch 13 when Saul and Barnabas depart from the church in Antioch on their first missionary journey. But since this lesson will relate how Paul was saved and called by Christ to be his apostle, ch 9 here will at least be the ‘starting block’ for the marathon mission of world-wide evangelism from that day to this. So let’s see how Christ enacted His grand plan to gather the nations of the world into His Gospel Kingdom…

I / vv 1-19 | The murderous Christ-persecutor was converted and called to be Christ’s apostle

1/ vv 1-2 / Saul continued and intensified his persecution of Christ’s followers. He had begun with an earnest passion to ‘ravage the church’ back in ch 8.3. Here, he is “still breathing threats and murder against the disciples of the Lord.” This is not just harassment; he is committed to annihilating and exterminating them from the face of the earth – get rid of all of them and put a dead stop end to their ‘movement.’ We need to go back to Gamaliel’s warning in ch 5.39: “…but if it is of God, you will not be able to overthrow them. You might even be found opposing God!” Saul was opposing God, and he was about to meet Him personally! He was commissioned by the leaders of the Jewish religious council to go to neighboring cities, ferret them out, and bring them back to Jerusalem to be tried for ‘heresy’ and even put to death – like they had done to Stephen. Paul referred back to this ‘former life’ numerous times in his testimonies he would give later on: Acts 22.4-5 / 26.10-11; Galatians 1.13, 23; 1 Corinthians 15.9; Philippians 3.6; 1 Timothy 1.12-17.

2/ vv 3-6 / Jesus Christ Himself confronted and converted Saul to the faith he once sought to destroy. Christ appeared to Him in a stunning and blinding “light from Heaven.” This was not just a physical phenomenon – it was another display of Christ’s Deity. This is the same ‘light of the Glory of God in the Face of Jesus Christ’ that appeared to Moses at the burning bush; on Sinai at the giving of the law; and on the mount of transfiguration when the Glory of Christ was revealed. Saul knew he was encountering God; and he was stunned to learn that this Glory of God was none other than the Jesus whom he was persecuting. Listen to this exchange, and see if you can feel some of the same shocking surprise Saul must have felt when the Voice identified Himself: “‘Saul, Saul, why are you persecuting Me?’ And he said, ‘Who are you, Lord?’ And He said, ‘I am Jesus whom you are persecuting…’” Jesus then instructed Saul to continue on, complete his journey to Damascus, and He would have further instructions for him there.

3/ vv 7-9 / The men who were traveling with Saul to assist him were astounded also by what they were observing… however, the appearance of Christ to Saul was an exchange between just the two of them. The companions witnessed the glorious light, they saw Saul struck to the ground, they could even discern the sound of a supernatural Heavenly Voice – but they couldn’t understand the personal conversation that was transpiring between Christ and Saul in his soul and conscience. They were just observers of the physical phenomena in their presence. So Saul arose from the ground where Christ had struck him down, unable to see. He had to be led by the hand to make the rest of his way into Damascus. For the next three days, he and Christ carried continued this life-transforming conversation as Saul fasted, prayed, and meditated on his conversion experience.

4/ vv 10-14 / Christ also appears to the disciple Ananias in a vision, instructing him to go to Saul and relay the instructions Christ had promised Saul He would give him. Ananias would find Saul praying as an evidence of his true conversion to the faith of Christ. Furthermore, Christ told Ananias that He had also appeared to Saul in his own vision to alert him to Ananias’s visit. We all can well understand Ananias’s reservation and hesitation – because the disciples in Damascus had already received advance word and warning that Saul was on his way to them … and what he was coming to do.

5/ vv 15-16 / But Christ re-assured Ananias that it was indeed He who was doing this – and that He had future Gospel plans for Saul – except that from now on, Saul would be on the side of Christ and His disciples! And it is here, in this Gospel commission that Christ told Ananias to give to Saul from Him, that Christ reveals His plan for Saul to “carry my Name before the Gentiles and kings and the children of Israel.” So note here: Christ had chosen and called Saul to be a very prominent, well-known, and well-heard “instrument of mine” to carry the Gospel not only to the Gentiles, but also to ruling dignitaries, and to the children of Israel as well. Paul would fulfill this calling before he also is martyred by appearing before even the Caesar of the Roman Empire. There would be many other rulers that Paul would witness to also, including many of the dignitaries of the Jewish nation and synagogues of the Jews.

6/ vv 17-19 / Ananias obeys Christ’s instructions. He laid his hands on Saul as the designated human intermediary of Christ’s commission. NOTE how he re-affirms that it was “the Lord Jesus who appeared to you on the road by which you came” just to confirm for Saul – and for us also – that by this experience Saul had been appointed by Christ to be His apostle. From now on, Saul would be ‘the servant of the Lord Jesus Christ’ and would carry His message to all to whom Christ would send him. When Ananias laid his hands on Saul, he regained his sight, he was “filled with the Holy Spirit,” and he was baptized. He also broke his 3-day fast and was physically strengthened.

II / vv 20-25 | Saul immediately began preaching Christ – and encountering persecution

1/ vv 20-22 / Saul’s conversion was immediately spiritually transformative – both in his faith in the Christ he once persecuted and sought to destroy, and also in his fellowship with Christ’s fellow believers. He assimilated into the house churches where the followers of Christ were gathering to fellowship and worship … and he also attended the synagogue services of Jewish worshipers and “proclaimed Jesus…saying ‘He is the Son of God…proving that Jesus was the Christ!’” There is no way for us, in our own context and experiences, to even begin to imagine how astounding [and unsettling] Saul was to both of these communities. Luke sums it up as best he could: “And all who heard him were amazed and said, ‘Is not this the man who made havoc in Jerusalem of those who called upon this Name? And has he not come here for this purpose, to bring them bound before the chief priests?’”

2/ vv 23-25 / While the community of his fellow believers rejoiced in the work of God’s Grace in him, the Jewish community in the synagogues saw him as a radical turncoat and traitor to their anti-Jesus cause. If he had betrayed his mission to help them eradicate the followers of Jesus from among them, then they must get rid of him. They set watchers at all of the entrance/exit gates of the city, plotting to kill him. But his fellow disciples outwitted them by helping Saul escape – “they took him by night and let him down through an opening in the wall, lowering him in a basket.”

III / vv 26-31 | Saul goes to Jerusalem – after a three-year sojourn in Arabia

1/ v 26 / Saul made a visit to Jerusalem after spending three years in Arabia. When we read v 26, we might get the impression that he went to Jerusalem immediately upon fleeing from the persecution and plots to kill him in Damascus. But, at this point, we need to consult with Galatians 1.11-24 where Paul will help us untangle his timeline and itinerary immediately upon leaving Damascus. In the Galatians passage [ch 1.15-17], the main point Paul is making is that his radical turnaround conversion from opposing Christ to preaching Christ among the Gentiles was not the result of being ‘re-educated’ by the apostles and believers in Jerusalem. To the contrary, he didn’t even go to Jerusalem until three years after his Damascus-road experience. Rather, he says, “I did not immediately consult with anyone; nor did I go up to Jerusalem to those who were apostles before me, but I went away into Arabia, and returned again to Damascus” [v 17]. So, where is Arabia [see the map/graphic I have inserted on page 4]? It is a desert region somewhat adjoining Damascus in Syria. We assume that Jesus directed him there for the specific purpose of some intense ‘one on one’ Personal instruction from Him to reveal Himself more fully to Saul, to teach Saul His Gospel, and to prepare him more fully for the mission He chose Saul to fulfill.

2/ vv 27-30 / However, when Saul did later visit Jerusalem, they viewed him with the same understandable skepticism the Damascus believers did at the first. I mean, how do you trust this man whose previous passion and purpose in life is to kill you? Good Barnabas, “son of encouragement” [ch 4.36], then interceded and served as an intermediary between Saul and the Jerusalem apostles and believers: “But Barnabas took him and brought him to the apostles and declared to them how on the road he had seen the Lord, who spoke to him, and how at Damascus he had preached boldly in the Name of Jesus.” Barnabas not only witnessed to Saul’s genuine truthfulness in his conversion testimony, but also how he had suffered intense persecution and death threats already in Damascus for his profession of faith in Christ. Also, Saul’s former Jewish compatriots in Jerusalem, whose caused he had formerly espoused and served, turned on him; and they, too, “were seeking to kill him.” So, again, Saul’s fellow disciples spirited him out of Jerusalem for his own safety and preservation. This time, they brought him to the seaport city of Caesarea and sent him to his native hometown of Tarsus [see the map on page 4]. Saul would remain there until Barnabas once again will be dispatched from the church in Antioch to go to Tarsus to bring him to Antioch to help them in their Gospel outreach there [Acts 11.22-26]. So if you want an itemized timeline and itinerary, it might look something like this:

From Jerusalem to Damascus, Acts 9.1-22
From Damascus to Arabia for three years, Galatians 1.11-17
From Arabia back to Damascus, Galatians 1.17
From Damascus to Jerusalem, Galatians 1.18 / Acts 9.26-29
From Jerusalem to Caesarea to sail to Tarsus, Acts 9.30
From Tarsus back to Antioch, Acts 11.22-26

3/ v 31 / So the church throughout all Judea and Galilee and Samaria had peace and was being built up. And walking in the fear of the Lord and in the comfort of the Holy Spirit, it multiplied. One of the reasons the churches in these regions had ‘peace’ is because the primary instigator of their opposition and persecution had been converted to their faith in Christ – he had become ‘one of them’ and was one of their ablest and most passionate evangelists and advocates. As Paul says in Galatians 1.23: “They only were hearing it said, ‘He who used to persecute us is now preaching the faith he once tried to destroy.’ And they glorified God because of me.”

IV / vv 32-43 | Peter continues his apostolic ministry in the regions around Jerusalem

1/ “Now as Peter went here and there among them all…” We will simply note and summarize these two events of Peter’s continuing ministry in the regions around Jerusalem [healing Aeneas in Lydda and raising Tabitha/Dorcas from the dead in Joppa] – not because they are insignificant or unimportant; but rather because we have focused on the conversion of Saul and Christ’s purposes to choose, convert, call, and prepare him for the future ministry He had called Him to fulfill.

2/ Both Lydda and Joppa were just a few miles to the NW from Jerusalem. As Peter was conducting a ‘circuit rider’ ministry among these cities, he was called both to Lydda and Joppa to both heal and raise the dead among them. These signs and wonders were performed for the same purpose as they all had been: to corroborate and illustrate the power of Christ and His Gospel and to ‘pre-enact’ the Glory of the Kingdom to come.

“And they glorified God because of me!” ~Saul/Paul [Galatians 1.24]

Credit: ESV Study Bible | Crossway

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Philip: The Gospel goes to Samaria … and Beyond

Posted on July 20, 2024 by PastorDave

ACTS: The Church on Mission | Lesson 8 | Lesson Notes / Talking Points

Read Acts 8.1-40

INTRODUCTION / CONNECTIONS / CONTEXT

1/ First of all, a programming note: this is Lesson 8. But if you’re looking for the Lesson Notes on Lesson 7, there isn’t one. Due to a series of extraordinary events during the week, I delivered the lesson from Acts 7.1-60, ‘Stephen: Spirit-Filled Servant, Preacher, and Martyr,’ but wasn’t able to compose the Lesson Notes for Lesson 7. So these Lesson Notes for Lesson 8 will pick up from the last one on chapter 6.

2/ Coming now to ch 8, Luke will carefully record how the second step of Acts 1.8 was fulfilled. Jesus commanded: “…and you shall be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.” So the progressive waves of Gospel outreach are: [1] in Jerusalem [chs 1-7]; [2] in all Judea and Samaria; [3] and finally to the end of the earth.

3/ So ch 8 will begin the record of how the Gospel was carried by the members of the Jerusalem church to Samaria. Also, ch 8 will introduce us to Saul, who, of course, will later be named and called Paul. Jesus will save and convert Saul in our next lesson [ch 9] and later choose him to be the missionary who will initiate the widespread dissemination of the Gospel to the end of the earth [chs 13 ff]. BTW, Peter will also be instrumental in introducing the Gospel to the Gentiles in ch 10 at the house of Cornelius – but we’ll tie all that together when we get there…

I / vv 1-3 | The Jerusalem disciples are scattered to Samaria

1/ One of the key phrases here in these three verses is “…and they [the church in Jerusalem] were all scattered throughout the regions of Judea and Samaria…” See again Jesus’ Mission Plan in ch 1.8.

2/ The impetus for their being scattered was the great persecution that arose against them after the stoning of Stephen. This persecution was carried out under the leadership of Saul whom we met back in ch 7.58. He was at least a ‘messenger’ from the ruling council, the Sanhedrin. He served as the ‘coat-keeper’ of those who stoned Stephen. No doubt there were other members and representatives of the Sanhedrin there to witness Stephen’s martyrdom, but Saul is named to introduce us to him since he will serve in later roles – not only as a chief antagonist of the church, but also as one of the church’s most prominent protagonists after his conversion. Nobody is beyond the reach of the Gospel and the Grace of God!

3/ Luke names Saul three times here in this account: 7.58, ‘coat-keeper’ of Stephen’s murderers; 8.1, approving Stephen’s execution; 8.3, ‘ravaging the church’ as the ring-leader of the persecution. Paul will refer back to his roles in these events with much remorse and repentance: Acts 22.4-5, 20; 26.10; 1 Corinthians 15.9; Galatians 1.13, 23; Philippians 3.6; 1 Timothy 1.13.

4/ We should note here also how “Devout men buried Stephen and made great lamentation over him.” It is fitting and proper – and humanly natural – that we should grieve over the death of our loved ones, even though for our fellow believers, we ‘grieve in hope’ [1 Thessalonians 4.13]. The bereavement of our loved ones is still the curse of sin and our human hearts are broken and grieved because of it.

II / vv 4-8 | Philip proclaims Christ to the Samaritans

1/ We met Philip back in ch 6.5. He was one of the seven Spirit-filled men ‘servants/deacons’ whom the church chose to serve their practical and physical needs. But, like Stephen, Philip was also an able preacher of the Gospel, an astute student of the Scriptures, and a passionate evangelist.

2/ As the members of the church were driven out of Jerusalem, they “went about preaching the word.” This particular word for ‘preaching’ is not the more specific word for public proclamation; it is simply the word for ‘evangelizing.’ This is the kind of ‘preaching’ each of us should be doing every day of our lives – wherever we are, whatever circumstances we are in, whatever company or ‘audience’ we may have. Every one of us is an evangelist, and our daily conduct and conversations should be about the Gospel. Their lives were an expression of ‘the word’ – our daily witness to the transforming message and power of the Gospel of Jesus Christ.

3/ But Philip also was among them. And Philip “proclaimed to them the Christ.” He was an outspoken ‘preacher’ among the many evangelists. He was also anointed by the Holy Spirit to work signs [miracles] to accompany his Gospel preaching. “And the crowds with one accord paid attention to what was being said by Philip, when they heard him and saw the signs that he did.” Many believed [v 12].

4/ Samaria was not just a local region and city bordering to the north of Judea. The Samaritans and the Judean Jews despised and rejected each other. We remember from Jesus’ encounter with the Samaritan woman that “For the Jews have no dealings with the Samaritans” [John 4.9]. This mutual animosity goes back more than seven centuries. Before their respective captivities to Assyria and Babylon, the kingdom had split into two kingdoms. The northern kingdom [Israel] had established not just a rival kingdom but also a rival religion. Samaria was their capital. They had even built a rival temple on Mount Gerazim [see again John 4.19-26]. But Jesus had made numerous Gospel overtures to the Samaritans during His ministry. And now He had commanded His church to go to them to bring them back. NOTE: this also is a fulfillment of the New Covenant promise made in Ezekiel 37.15-28. And when the disciples asked Jesus “Lord, will you at this time restore again the kingdom to Israel,” Jesus is now beginning to ‘restore the kingdom’ by joining Judea and Samaria again through the Gospel under the New Covenant.

5/ “So there was much joy in that city.” The Samaritans were transformed by believing the Gospel. And joy – much joy – is always one of the most prominent distinguishing markers of Gospel faith!

III / vv 9-25 | Encounters with Simon the magician

1/ vv 9-11 / This Simon had established a reputation among the Samaritans as one of their principal religious ‘influencers’ by the ‘great’ works he did through the powers of the demonic occult arts. In fact, he had so ‘amazed’ the people that “they all paid attention to him, from the least to the greatest, saying, ‘This man is the power of God that called Great.’” Simon’s influence is reminiscent of the Egyptian sorcerers and magicians whom Moses and Aaron encountered in Pharaoh’s court [Exodus 7.11 et. al.]. What was happening was that God was demonstrating the sovereignty of His power in salvation both in the Gospel message Philip preached and the miraculous signs he performed to credit and corroborate his message. You have a public ‘conflict of kingdoms’ being set up here in Samaria!

2/ vv 12-13 / Simon saw that he was being upstaged and outdone by the superior and sovereign power of God, so he decided to ‘join’ the movement. As we will see later in Peter’s confrontation with him, his ‘believing’ and being baptized was not genuine [vv 18-24]; he was only hoping he could boost his own standing and platform of influence by co-opting and ‘drafting’ the obvious witness of the Gospel preached by Philip.

3/ vv 14-17 / The apostles at Jerusalem sent Peter and John to ‘verify’ and ‘affirm’ that this Samaritan ‘great awakening’ was Christ’s New Covenant work. We shouldn’t think that these Samaritans had not been regenerated and indwelt by the Holy Spirit when they believed – just like all believers who are born again by the Spirit. But, this phenomenon of the Holy Spirit’s ‘falling on them’ and their ‘receiving’ the gift of the Holy Spirit was like the Pentecost event – it was a public affirmation from Christ and the Holy Spirit that these Samaritans were truly members of the New Covenant community. Peter will make a similar statement and comparison when the Holy Spirit ‘fell upon’ the Gentile believers in Cornelius’s house in ch 10.44-48. This was an undeniable declaration from Christ that these ‘outsider’ believers were members of equal standing with the Jews in the household of God.

4/ vv 18-24 / Simon ‘covets’ and tries to ‘buy’ the power and demonstration of the Holy Spirit for his own aggrandizement. Simon knew that his demonic magical powers were inferior to those of the Holy Spirit, and so he offered the apostles money if they would lay their hands on him confer upon him the powers that the Holy Spirit was working through them. Peter discerned his pride and self-seeking ambition, confronted and rebuked him: But Peter said to him, “May your silver perish with you, because you thought you could obtain the gift of God with money! ²¹You have neither part nor lot in this matter, for your heart is not right before God. ²²Repent, therefore, of this wickedness of yours, and pray to the Lord that, if possible, the intent of your heart may be forgiven you. ²³For I see that you are in the gall of bitterness and in the bond of iniquity.” These are references to Simon’s bondage and enslavement to the bitterness of his sin. He obviously did not have a New Covenant heart. Simon asks Peter to “pray for me to the Lord, that nothing of what you have said may come upon me.” We are left to wonder whether Simon really repents and genuinely believes in Christ – but the implication is that he only felt regret that he had been found out and fear of the consequences. He knew that he was, in fact, subject to the sovereign power and judgment of God. He knew he had been denied, but he sure didn’t want to be destroyed as Peter was threatening. [See a similar episode in ch 5.1-10.]

5/ v 25 / The apostles returned to Jerusalem and preached in the villages of the Samaritans, continuing to evangelize them to the faith of Christ and the Gospel – welcoming them into the New Covenant community and churches.

IV / vv 26-40 | Philip is called to evangelize an Ethiopian – extending the Gospel outreach to Africa

1/ vv 26-28 / While Philip was still preaching and evangelizing in Samaria, the Holy Spirit chose to use him to spread the Gospel also to the African continent. An angel, under the direction of the Holy Spirit [vv 29, 39], spoke instructions to Philip to leave the ‘great awakening’ in Samaria and hurry south to Gaza. Gaza was one of the last watering stops [rest area] on the prominent trade route/highway before heading into the desert regions of the Sinai peninsula. A high-ranking official – Secretary of the Treasury – was there who served Candace, the queen of Ethiopia. He had been to Jerusalem to worship. We learn a lot about this Ethiopian from Luke’s narrative:

[1] He was a Gentile;

[2] he was a ‘God-fearer,’ one who had embraced the Jewish faith both in beliefs and practices – this is why he had made the long journey from Africa to Jerusalem;

[3] he was deeply interested in what he had seen and heard during his sojourn in Jerusalem;

[4] he owned a copy of the Scriptures, or at least Isaiah, and he was deeply engrossed in reading it, desperately wanting to know what it meant, but not able to understand it. NOTE: since he was a Gentile, he was not permitted to enter the inner courts of the temple, but was restricted to the periphery courtyards, The Court of the Gentiles. AND: since he was a ‘eunuch,’ if this means he had been emasculated, then he was further forbidden access to the temple grounds. But none of these restrictions had dampened his fervent interest to know more about what he had seen and heard in Jerusalem.

2/ vv 29-35 / Philip, being directed by the Holy Spirit, engages him in conversation about Christ from his reading of Isaiah 53. The Spirit pointed Philip to his chariot. The eunuch was reading out loud [as was their custom in those days] from what we know as Isaiah 53.7-8; but he was at a loss to know who the prophet was talking about. Who was this ‘suffering Servant’ Isaiah was writing about, who suffered such egregious injustice and even death? [Keep in mind, he most likely had heard about the dying experiences of both Jesus and Stephen during his recent sojourn in Jerusalem…]. He was already entertaining all these mysteries and unanswered questions in his mind and soul as Philip “ran to him and heard him reading Isaiah the prophet.” So Philip asked him, “‘Do you understand what you are reading?’ And he said, ‘How can I, unless someone guides me?’ And he invited Philip to come up and sit with him.” What a ‘Divine appointment’ as we call these Providential intersections and encounters of our lives with other! Philip offered to read with him. And as they read together Isaiah’s prophetic message about Christ, the Messiah, the eunuch expressed his profound confusion about who the prophet may be talking about: “himself or about someone else?” So Philip drew from his own faith and knowledge of the Scriptures and “opened his mouth, and beginning with this Scripture he told him the Good News about Jesus!” Since Jesus Himself said that ‘all the Scriptures speak of Me,’ we can begin from anywhere in the Old [or New] Testament and make a beeline to Christ! [Beware of anyone who claims we can in any way ‘unhitch’ ourselves, our faith, or even knowing Christ in His fullness from the Old Testament!] This is how Jesus Himself interpreted and preached Himself [Luke 24.25-27, 44-48].

3/ vv 36-40 / Philip baptizes [immerses] the believing eunuch upon his profession of faith in Jesus Christ. Since they were at Gaza ‘water re-supply stop,’ there were pools of water available to them. The eunuch had been in Jerusalem long enough to observe and learn that the converts to the Gospel of Christ had been baptized upon their profession of faith in Christ – to show their identification with His death, burial, and resurrection; and to confess their obedient commitment to be followers of Christ. So, as they were still travelling down the road, they came upon such a pool. The eunuch exclaimed, “See here is water! What prevents me from being baptized?” He had truly believed the Gospel message Philip had preached to him from the Isaiah passage – and we can be sure, many other OT passages also. “And he commanded the chariot to stop, and they both went down into the water, Philip and the eunuch, and he baptized him. And when they came up out of the water, the Spirit of the Lord carried Philip away, and the eunuch saw him no more, and he went on his way rejoicing!” “…Philip found himself at Azotus [the OT Philistine city of Ashdod], and as he passed through he preached the Gospel to all the towns until he came to Caesarea.” The eunuch went the rest of the way home to Ethiopia a saved man and full of joy! NOTE: how the fruit of the Spirit ‘joy’ [Galatians 5.22] always accompanies His regenerating work in our hearts and lives [see also v 8].

4/Before we leave this passage about the Ethiopian eunuch, we need to see how his conversion fulfills the Old Testament prophecies concerning Christ, the Gospel, and the New Covenant promises. Let’s remind ourselves where this eunuch was reading from as Philip began to preach Christ to him – Isaiah 53. We all understand how richly significant and Messianic this portion is. But if you continue to read on from Isaiah 53, you’ll discover that the following Scriptures continue to key us in to even more specific promises that include this Ethiopian – not only as a Gentile, but also an eunuch.

Isaiah, chapters 54 and 55 both have repeated promises of the New Covenant that God will bring into the world in Christ: for example, 54.9-10 and 55.1-5.
Christ will fulfill and inaugurate these New Covenant promises and blessings by the substitutionary sacrifice He will make by His death on the Cross and resurrection from the dead [ch 53].
BUT, in those same promises, Yahweh promises to Christ that these New Covenant blessings will not be for the nation of Israel only. See, for example, His promise to Christ in Isaiah 55.3-5: “Incline your ear, and come to me; hear, that your soul may live; and I will make with you an everlasting covenant, my steadfast, sure love for David [see Acts 13.34]. Behold, I made him a witness to the peoples, a leader and commander for the peoples. Behold you shall call a nation that you do not know, and a nation that did not know you shall run to you, because of the LORD your God, and of the Holy One of Israel, for He has glorified you.”
Do you see who this ‘nation you do not know, and a nation that did not know you’ is? It is the rest of the Gentile world – beyond the boundaries and citizenry of Israel. It is not only the Samaritans and this Ethiopian eunuch, but all of us also! [Ephesians 2.12].
But if you keep on reading in Isaiah 56.3-8, you’ll discover that specific promises were made to all of us ‘foreigners’ in general, and to this ‘eunuch’ in particular: “For thus says The LORD: ‘To the eunuchs who keep my Sabbaths, who choose the things that please me and hold fast my covenant, I will give in My House and within My walls a monument and a name betters than sons and daughters; I will give them an everlasting name that shall not be cut off … these I will bring to My holy mountain, and make them joyful in My house of prayer … for My house shall be called a house of prayer for all peoples.’” I have told you before that, as a eunuch, not only was this Ethiopian forbidden entrance into the inner courtyards of the temple, but he was even excluded from becoming a proselyte. “But now in Christ Jesus you who once were far off have been brought near by the blood of Christ” [Ephesians 2.11-22].

“So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God”

SS.ACTS.L8.Acts 8.1-40.Philip-The Gospel goes to Samaria Download

Posted in ACTS, Bible Studies, CHURCH ON MISSION, Lesson Notes, Sunday School lessons | Tagged ACTS, Acts 8, Acts 8.1-40, Bible Studies, CHURCH ON MISSION, Ephesians 2.11-22, Ethiopian, Ethiopian eunuch, eunuch, Isaiah 53, Isaiah 56.3-8, Lesson Notes/Talking Points, Persecution, Philip, Philip-The Gospel goes to Samaria and beyond, Samaria, Saul, Simon the magician, Sunday School lessons | Leave a comment

A Personal Tribute to our “Aunt Lois”

Posted on July 17, 2024 by PastorDave

For the benefit of Aunt Lois’s friends who were not able to attend her memorial service, I want to post this tribute which will consist of: [1] the order of service; [2] my Gospel message and accounts of her last days and hours; [3] a re-posting of her obituary:

LOIS E. VAUGHN | 7/20/1938 – 7/9/2024

Memorial Service

16 July 2024 | 11:30am

Milward Funeral Directors / Southland

https://www.milwardfuneral.com/obituaries/Lois-E-Vaughn?obId=32331925

Officiants

Speakers: Pastor Dave Parks | Pastor Steve Wainright | Danny Middleton

Accompanist: Lydia Wainright

11:15am | Musical Preludes

11:30am | Service

– Pastor Dave | Welcome & Prayer

– Pastor Steve | Obituary / Scripture / Pastoral comments

– “It is Well with My Soul” | Congregational singing led by Pastor Steve and Lydia

– Danny Middleton | Personal Tribute

– Pastor Dave | Tribute & Gospel Message

– “Great is Thy Faithfulness” | Congregational singing led by Pastor Steve and Lydia

– Directors dismiss the service

Pallbearers:

Benjamin Parks
Danny Middleton
Ross Moosnick
Larry Moore
Ryan Finch
Jeff Blackburn

††††††††††

Welcome…

Thank you for being here with us today for this memorial service.

Anyone who knew Aunt Lois knows that she made copious volumes of notes — about everything and kept detailed, meticulous records — about everything.

Here’s the service she requested.

We will memorialize her and express our personal love for her – giving Glory to God in everything for all the investments of her love she made in all our lives.

And, also, most of all, she gave me special instructions to preach the Gospel of Jesus Christ and give testimony to her personal faith in Christ:

Christ is who made her who she is – during her lifetime and especially now;
Christ was her hope in life and in death;
and Christ motivated her to do what she did.

As she said to me: “Somebody will be there who needs to hear & believe the Gospel…”

Three of us will be speaking today. For anyone who may not know who we are:

I am Dave Parks, her nephew via marriage to her niece, Debbie – and former pastor…
Pastor Steve Wainright is her current pastor of New Life Baptist Church…
“DannyBoy” Middleton [“Danny, I hope that’s OK – Aunt Lois never referred to you by any other name than ‘DannyBoy.’”] Danny is her much-beloved 1^st cousin on her mother’s side. He was born just a few months after their first son who died in infancy – and so he has always been in their family as their ‘other son.’ Danny grew up with them in their family … and has been their life-long friend and family member. To John, Lois, and Buzzy, Danny was their ‘ever-present help in time of trouble’ — and the good times also; and their constant companion to them all in life and death. “Danny, we thank you for always being there for them for anything and everything they needed…”

Let’s pray and commit this service to the Glory of God…

“O God, our Savior and Redeemer: 74 years ago, Aunt Lois committed her faith and the salvation of her soul to Jesus Christ. You saved her and have kept her for Yourself. You have called her to be with You. And so now, we commit her to you, and we commit this service to the Glory of Your Grace. May we make much of Jesus. And receive our worship and praise through His merits, we pray. Amen”

[My memorial message…]

We have said before that Lois charged us to ‘preach the Gospel’ here in her memorial service. So we will.

So, here’s the Gospel truth: being with God in Heaven is not your ‘default destiny’ just because you were born and died as a human being. Rather, it is by placing your full faith, trust, and confidence in Jesus Christ as your Savior and Redeemer from your sins!

John 1.12: “But to all who did receive Him [Jesus Christ], who believed in His Name, He [God] gave the right to become children of God.”

THAT was Lois’s only profession of her faith and her Hope of Heaven.

All of us bear witness that Lois was a ‘good woman.’ By that, we mean that her life was characterized by acts of love, generosity, and goodness to us all – and to everyone. But when we talk about her ‘goodness,’ we are using earthly and human standards of measurements and comparisons.

But she did not ‘earn’ the Grace and favor of God by her goodnesses.

Lois’s profession faith in Jesus Christ was a Gospel confession; and God declares in His Word, in Romans 3.10-12, that

“As it written [quoting from numerous Old Testament references],

‘There is none righteous, no, not one;

there is none who understands;

there is none who seeks after God.

They have all turned aside;

they have together become unprofitable;

there is none who does good, no, not one.’”

So what gives? Who is contradicting whom? We all say Lois was a ‘good woman,’ and God says, “there is none who does good, no, not one.”

Here’s what we must understand: when God talks about ‘good,’ He’s referring to His own ‘goodness,’ which He also calls ‘righteous,’ or ‘righteousness.’ So when God talks about ‘good,’ He’s talking about…

‘good enough to be accepted by Me …
good enough to receive My Grace …
good enough to be with Me in My Heaven …
good enough to receive My free and sovereign gift of eternal life, forgiveness and salvation from the guilt and condemnation of your sins.’

And the only ‘goodness’ that God will accept is His own perfect, impeccable, pure, and sinless righteousness.

And, that is the Gospel! God freely, by His Grace, gives us the gift of His own God-righteousness in Jesus Christ when we believe upon Him and receive Him by faith!

The Gospel of Grace in Jesus Christ is that in our born, human nature, “There is none righteous, no, not one … there is none who does good, no, not one.” We are all born into our human race as sinners against the Holy, Righteous, and Just character of God. We are human-born estranged from the Grace of God, and separated from the Eternal Life of God.

“For all have sinned and fall short of the Glory of God” [Romans 3.23]

BUT, “God so loved the world, that He gave His only-begotten Son, that whoever believes in Him should not perish, but have everlasting life” [in the words of the familiar John 3.16].

God sent His Son, Jesus Christ, to be incarnated into our world…

to take upon Himself our human nature
and live the only Perfect, Sinless human life that has ever been lived
to be the only human being God-Man who has ever perfectly obeyed God and kept the righteous Law requirements God had imposed upon us to keep — all of which we have broken, incurring the guilt and condemnation of our sins from God’s Holy Justice.

And then, after living His perfectly obedient and sinless life, Jesus Christ went to the Cross and died as our Substitute – bearing the blame, guilt, and and condemnation of our sins upon Himself. Christ was punished for the sins we have committed.

“But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us!” [Romans 5.8].

…then God raised Him from the dead as an evidence that our sin-debt had been paid in full!

And when we confess and repent from our sins, and trust that Christ is our Redeemer, God fully and forever, not only forgives us of the sins Christ died for, but He also credits [or imputes to us] the perfect righteousness of Jesus Christ!

“For our sake He [God] made Him [Christ] to be sin who knew no sin, so that in Him we might become the righteousness of God” [2 Corinthians 5.21].

THAT is the Gospel that Lois believed, received, and lived her life trusting in and living out.

BUT, live it out she did! She not only lived her life “by faith in the Son of God, who loved me and gave Himself for me” as Paul says in Galatians 2.20, but she died believing and trusting in Jesus Christ as her Righteousness, Savior, and Redeemer!

That’s why she could say and sing, ‘It is well with my soul.’ We just sang the song together. As the third verse of that song confesses: “My sin – O, the bliss of this glorious thought – my sin, not in part, but the whole, is nailed to the Cross, and I bear it no more: Praise the Lord! Praise the Lord, O my soul!”

And Lois died in that same faith! She died believing and trusting in the faithfulness of God to all of His saving promises to her in the Gospel!

God loved her to the end of her life last Tuesday … and showed His love through so many amazing Providences. As you all know, Lois suffered with crippling arthritis over these last few years of her life – even becoming homebound here about three years ago. She went nowhere, except to her numerous medical appointments.

And then, over these past two months especially, she became so weak she couldn’t even get herself up out of her recliner or navigate herself in her home. There were two week-long hospitalizations – one in early June, and this last one in early July. It became evident that she couldn’t return home alone. And so she finally consented – of her own initiative and will – to go to a nursing home.

And the Lord Providentially arranged an availability in Sayre Christian Village where her husband, Bobby, has been living for the past year!

However, she lived only about five hours after her transfer. Her decline in health and strength … the ‘perfect storm’ of all her other medical issues … and the physical and emotional stress of the ambulance transfer from the hospital to Sayre – all converged on her weak body to be more than she could survive.

But the Lord didn’t call her home before she and Bobby had a final, sweet, face-to-face reunion at her bedside shortly after her arrival at Sayre. They hadn’t seen one another face-to-face for almost a year! We so bless and thank God for this one last sweet mercy!

After their reunion, I had to go back to the hospital to pick up some of her personal effects the ambulance service couldn’t transport. Before I left, I told her I wanted to pray with her. In my prayer, I quoted the lines from Zephaniah 3.17 [it is printed on the inside front cover of her service card]:

“The LORD your God in your midst, The Mighty One, will save; He will rejoice over you with gladness, He will quiet you with His love, He will rejoice over you with singing.”

I have prayed this prayer for years over those for whom I don’t know what else I can pray: I prayed that God would give her a sense of His Presence … that He would quiet her anxieties with a sense of His love … that she could sense and hear in her soul God’s ‘lullabies’ of His peace and His pleasure with her.

I also prayed the words of Psalm 127.2, “For He gives His beloved sleep.”

‘Lord, please give your beloved sleep – please give her some rest.’

She had just told me, weeping and moaning: “Dave, I’m ready to give it up. I can’t do this any longer. I can’t rest. My body and pain won’t let me rest. My mind won’t let me rest.”

So I prayed to God that He would give her sleep and rest — He did!

As I was leaving her for that last time to go back to the hospital to get her belongings, she was crying and moaning in her pain, whispering and singing [with her eyes closed]:

“Morning by morning, new mercies I see. All I have needed Thy hand hath provided – great is Thy faithfulness to me … new mercies I see! new mercies I see!”

I’ll always wonder what new mercies she may have already been seeing…!

Less than two hours later, the resident Nurse Practitioner visited her room to conduct her intake assessment. Lois was already ‘absent from her body – present with her Lord.’

“And I heard a voice from Heaven saying, ‘Write this: Blessed are the dead who die in the Lord from now on.’ ‘Blessed indeed,’ says the Spirit, ‘that they may rest from their labors, for their deeds follow them!’” [Revelation 14.13].

We will conclude our service by singing together another one of Aunt Lois’s favorite hymns: “Great is Thy Faithfulness.” This was her confession of her faith and trust in Jesus Christ, and this was the anthem of victory that was on her lips as she departed this life and met her faithful Savior face-to-face. We’ll sing together as our prayer of praise and faith also…

††††††††††

Here again is the link to her published obituary:

https://www.milwardfuneral.com/obituaries/Lois-E-Vaughn?obId=32331925

Posted in Funeral/Memorial Tribute, Memorial Tribute, Tributes | Tagged Aunt Lois, Funeral message, Funeral/Memorial Tribute, Lois, Obituaries, Tribute, Tributes | Leave a comment

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INTRODUCTION / CONNECTIONS / CONTEXT

I / ch 15.36-41 | Paul and Barnabas disagree—go their separate ways

II / ch 16.1-5 | Paul re-visits Derbe and Lystra—Timothy joins the team

III / vv 6-10 | The ‘Macedonian Call’

IV / vv 11-15 | Philippi: the conversion of Lydia

V / vv 16-24 | Philippi: beaten and imprisoned

VI / vv 25-34 | Philippi: the conversion of the Philippian jailer

VII / vv 35-40 | Philippi: Paul exercises his Roman citizenship—leaves Philippi

“Believe on the Lord Jesus Christ, and you too will be saved!”

INTRODUCTION / CONNECTIONS / CONTEXT

I / vv 1-5 | Controversy and Conflict: “Gentiles must be circumcised to be saved”

II / vv 6-21 | A Council is convened in Jerusalem

III / vv 22-35 | Letter of Commendation and Encouragement from Brothers to Brothers

“For we are the circumcision, who worship by the Spirit of God and glory in Christ Jesus and put no confidence in the flesh!” (Philippians 3.3)

INTRODUCTION / CONNECTIONS / CONTEXT

I / vv 1-7 | Paul and Barnabas at Iconium

II / vv 8-18 | Paul and Barnabas at Lystra

III / vv 19-23 | Paul stoned at Lystra – on to Derbe … then backtracking

IV / vv 24-28 | Return to Antioch Church via Perga – they report all that God had done

“I will make You as a Light for the nations, that My salvation may reach to the end of the earth [Isaiah 49.6 / Acts 13.47]”

INTRODUCTION / CONNECTIONS / CONTEXT

I / vv 1-3 | Holy-Spirit-called, church-sent missionaries

II / vv 4-12 | Barnabas and Saul on Cyprus

III / vv 13-47 | Paul and Barnabas in Pisidian Antioch

IV / vv 48-52 | Shaking the dust from their feet

“…through this Man forgiveness of sins is proclaimed to you!”

INTRODUCTION / CONNECTIONS / CONTEXT

I / vv 1-5 | James is martyed and Peter is imprisoned

II / vv 6-19 | Peter is miraculously delivered from prison – and death

III / vv 20-23 | This Herod ‘played god’ with the people of Tyre and Sidon and accepted their ‘worship’ – but the True God struck him dead for ‘stolen Glory’

“The body they may kill…God’s Truth abideth still…His Kingdom is forever!” ~ “A Mighty Fortress is our God”

INTRODUCTION / CONNECTIONS / CONTEXT

I / vv 1-3 / “You did WHAT?”

‘Circumcision party’ members of the Jerusalem church criticize Peter for fraternizing with Gentiles at the house of Cornelius

II / vv 4-18 / “God did WHAT?”

Peter reports and repeats again what God did through him when the Holy Spirit fell on the Gentiles

III / vv 19-26 | Luke gives another summary report of the Gospel outreach to the Hellenists at Antioch – further advancing the Acts 1.8 commission mandate

IV / vv 27-30 | Agabus foretold the great famine that was coming – financial relief is sent to the Judea brethren

“…to the Gentiles also God has granted repentance unto life!”

INTRODUCTION / CONNECTIONS / CONTEXT

I / vv 1-8 | Scene 1: Jesus gives Cornelius a vision – “Send for a man called Peter”

II / vv 9-16 | Scene 2: Jesus gives Peter a corresponding vision – “Go with the men I have sent!”

III / vv 17-33 | Scene 3: Peter obediently responds to Jesus’ mission – he goes to Cornelius

IV / vv 34-43 | Scene 4: Peter preaches Christ to the Gentiles

V / vv 44-48 | Scene 5: The Gentiles believe the Gospel and the Spirit is poured out them also

“Praise The LORD, all you Gentiles, and let all the peoples extol Him!”

INTRODUCTION / CONNECTIONS / CONTEXT

I / vv 1-19 | The murderous Christ-persecutor was converted and called to be Christ’s apostle

II / vv 20-25 | Saul immediately began preaching Christ – and encountering persecution

III / vv 26-31 | Saul goes to Jerusalem – after a three-year sojourn in Arabia

IV / vv 32-43 | Peter continues his apostolic ministry in the regions around Jerusalem

“And they glorified God because of me!” ~Saul/Paul [Galatians 1.24]

INTRODUCTION / CONNECTIONS / CONTEXT

I / vv 1-3 | The Jerusalem disciples are scattered to Samaria

II / vv 4-8 | Philip proclaims Christ to the Samaritans

III / vv 9-25 | Encounters with Simon the magician

IV / vv 26-40 | Philip is called to evangelize an Ethiopian – extending the Gospel outreach to Africa

“So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God”

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