Student Learning Objectives (Acts)

8/3/2019 Student Learning Objectives (Acts)

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Student Learning Objectives for Acts of the Apostles

1) Read Luke and Acts, and using a concordance, identify all the places where Spirit or Holy Spiritis mentioned. Analyzing all of these passages, what might we infer about the role or purpose ofthe Holy Spirit? Analyzing all of these passages, what might we conclude who, when, why, and

how people received the Holy Spirit?

The Passages where Spirit or Holy Spirit is mentioned in Luke and Acts: Luke 1:15,35,41,67; 2:25-27;3:16,22; 4:1,14,18; 10:21; 11:13; 12:10,12; Acts 1:2,5,8,16; 2:4,17,18,33,38; 4:8,25,31; 5:3,9,32;6:3,5,10; 7:51,55; 8:15-19,29,39; 9:17,31; 10:19,38,44,45,47; 11:12,15,16,24,28; 13:2,4,9,52; 15:8,28;16:6,7; 18:5; 19:2,6; 20:22,23,28; 21:4,11; 28:25

The Role or Purpose of the Holy Spirit based on the passages:Luke depicts the role of the Holy Spirit is to bring about the birth of the Messiah, aid his ministry, anddirect the actions of the apostles in their portion of the work of redeeming man for God.

Who received the Holy Spirit?The Holy Spirit was received by those who were living obediently to God's will. Luke mentions thatElizabeth, Zechariah, and Simeon were all filled with the Holy Spirit (Luke 1:41,67; 2:25-27). Johnhimself was said to be filled with the Holy Spirit, even from his mother's womb (Luke 1:15). It wasnot until after Jesus was baptized that the Holy Spirit descended upon him as an anointing.

Jews received the Spirit throughout the book of Luke and the early part of Acts, but later in Acts we seethat the Gentiles also received the Holy Spirit in fulfillment of Joel's prophecy that God would pour out[his] Spirit on all flesh without any regard to gender, age, or status (Acts 2:17-18; 10:44-45).

When did they receive the Holy Spirit?Luke mentions that some received the Holy Spirit before the Ministry of John the Baptist and the Day ofPentecost, and that Jesus received the Spirit after his baptism from John. Jesus promised to empower hisdisciples with the Holy Spirit, which occurred on the first day of Pentecost after his crucifixion (Luke24:49; Acts 1:8; 2:1-4).

The Holy Spirit was also promised by Peter to all those who will "Repent and be baptized ...in the nameof Jesus Christ ... and you will receive the gift of the Holy Spirit. Acts 2:38. This receipt of the spirit isnot the same as those previously mentioned, though it remains miraculous, it does not come withmiraculous external signs.

Why did they receive the Holy Spirit?The apostles were to be witnesses of the resurrection of Jesus and therefore, needed the guidance of theHoly Spirit to direct them in that effort.

How did they receive the Holy Spirit?People received the Holy Spirit through obedience to God's will. After Christ's ascension, the Holy Spiritwas received pre-baptism, by obedience to the gospel in baptism, and the laying on of hands (Acts 2:38;10:44,45; 8:15-18).

2) When was Jesus' Ascension? Where was His Ascension?


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According to Acts, the ascension was on some occasion within forty days after the resurrection (Acts1:3-11), but the gospel of Luke makes it seem as if it was on the same day as the resurrection (Luke24:13,50-53). Christ did in fact ascend on the same day as his resurrection, He gave meaningfulappearances to his disciples for forty days afterwards, as well as his appearance to Paul.He may have ascended on the same day of his resurrection, but when did he give the promised POWER

of the Holy Spirit? I believe that there had to be a length of time for Christ to instruct and comfort hisdisciples before he could give them the Holy Spirit for the purpose of being bold witnesses to the fact ofhis resurrection in the face of the murderous nation of the Jews. His appearances during the forty dayinterim can be compared to the only other appearances of himself after his ascension that we havebiblical record of. Meaning, just because he had ascended does not mean he could not have appeared.Though he had already ascended, he was seen by Stephen in which he is standing next to God (Acts7:55,56) and by Saul on the way to Damascus (Acts 9:3-5,27; 1 Corinthians 15:8). Both in heaven and inearth. The ascension took place in the vicinity Bethany, the Mount of Olives in particular (Luke 24:50;Acts 1:12).

3) What happened to Judas Iscariot?

Acts 1:18 says, With the reward he got for his wickedness, Judas bought a field; there he fell headlong,his body burst open and all his intestines spilled out. To reconcile this with the Matthew account, SoJudas threw the money into the temple and left. Then he went away and hanged himself (27:5), somescholars have suggested that Judas went away and hanged himself; but the rope breaking, he fell downfrom a considerable height with such violence, that, in the words of Peter, he burst asunder in the midst,and all his bowels gushed out.

4) What is known about the history and purpose of the Feast of Pentecost from the Old Testament?Why was that the logical time for the disciples and Apostles to return to Jerusalem?

According to the International Standard Bible Encyclopedia, the Feast of Pentecost in the Old Testamentwas observed on the 50th day, or 7 weeks, from the Paschal feast, and therefore was called the feast ofweeks. 2 Chronicles 8:12,13 says, On the altar of the LORD that he had built in front of the portico,Solomon sacrificed burnt offerings to the LORD, according to the daily requirement for offeringscommanded by Moses for Sabbaths, New Moons and the three annual feasts--the Feast of UnleavenedBread, the Feast of Weeks and the Feast of Tabernacles. This shows that the Feast of Pentecost waswell situated and observed in Israelite history. It was the first of the two agrarian festivals of Israel andsignified the completion of the barley-harvest (Leviticus 23:15, 16; Deuteronomy 16:9, 10), which hadbegun at the time of the waving of the first ripe sheaf of the first-fruits (Leviticus 23:11). The day wasobserved as a Sabbath day, all labor was suspended, and the people appeared before God to express theirgratitude (Leviticus 23:21; Numbers 28:26).

The Old Testament does not give it the historical significance which later Jewish writers have ascribed toit (Philo, Josephus, Talmudic rabbis, Maimonides, etc.). The Israelites were admonished to remembertheir bondage on that day and to reconsecrate themselves to the Lord (Deuteronomy 16:12), but it doesnot yet commemorate the giving of the Law at Sinai or the birth of the national existence, in the OldTestament conception (Exodus 19). Bruce, in his commentary, says however, that it is not anunreasonable deduction from Exodus 19:1 to consider the Feast as the anniversary of the giving of thelaw because the Israelites arrived in 'the wilderness of Sinai' on the third new moon after their departurefrom Egypt (I.e., at the beginning of Siwan, about forty-four days after the first Passover).


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With the history and purpose of the Feast of Pentecost in place, we see why it was the logical time forthe Apostles and disciples to return to Jerusalem. First, it served as the perfect time for them to witnessabout the resurrection of Jesus to the Jew, to whom also was promised salvation. No other place couldthe Jews perform the sacrifices necessary on for feast, but at Jerusalem (Numbers 28:26-31). And as weread in Acts 2:5, the Diaspora of Jews had come together in Jerusalem and were able to witness the

promise of the Holy Spirit being poured out. A secondary reason is that after the Diaspora had come tofaith in Christ at Jerusalem, they would spread out to their countries of origin and proclaim the gospelmessage.

5) What happened when they did return to Jerusalem on the Day of Pentecost?

They received the Holy Spirit as promised to them in Luke 24:49 and Acts 1:4-8. Then Peter Preach theinaugural sermon, of the church, and 3000 souls were saved, thus establishing the Kingdom, the Church.

6) Does Peter's quotation of Joel 2, explain the real meaning of what happened in Acts 2?

Acts 2:17-21, In the last days, God says, I will pour out my Spirit on all people. Your sons anddaughters will prophesy, your young men will see visions, your old men will dream dreams. Even on myservants, both men and women, I will pour out my Spirit in those days, and they will prophesy. I willshow wonders in the heaven above and signs on the earth below, blood and fire and billows of smoke.The sun will be turned to darkness and the moon to blood before the coming of the great and gloriousday of the Lord. And everyone who calls on the name of the Lord will be saved.

Not completely. Joel 2 is an eschatological passage that cannot be fulfilled in one day. It looks forwardto the great and glorious day of the Lord which differs from the day of Pentecost.

Who did Joel originally meant when he says all people and even on my servants, and by determiningif the sun had already turned to darkness and the moon to blood before the day of Pentecost or whetherPeter foresaw it as something of a future occurrence.

First, the Spirit indeed had been poured out according to the promise of Jesus earlier in the book of Acts1:4-8. But what does Joel mean when he says all people? The Journal of the Evangelical Societyreveals that Kaiser maintains that it never refers exclusively to Israel citing how throughout the OT,Gentiles are included or referred to (March 1997, pg. 16 NYC Public Library). However, it continues,the majority of scholars...take the phrase as a reference to Judah or Israel. They prescribe to this notionbecause Joel uses the your pronouns to indicate who would receive the Spirit which would be Israeliteor Jewish nationals no doubt in Joel's perspective. The Gentiles were also included when the text sayseven on my servants and we know this from other passages that they were, but the issue is whether ornot this was being fulfilled in Acts 2. The disciples of Christ, which did include women, but not includeGentiles, (Acts 1:14), were the first to receive the Spirit. This may be the beginning of fulfillment, of

the pouring out of the Spirit on the Jews young, old, male and female. Furthermore, at the conclusion ofPeter's sermon he says that ...and you will receive the gift of the Holy Spirit. The promise is for you andyour children and for all who are far offfor all whom the Lord our God will call (Acts 2:38b-39).This would include the dispersed Jews and whomever else God pleased, including Gentiles.

Second, it is true that Luke focuses heavily on signs and wonders during Christ's crucifixion and evengives regard to the sun's light failing (Luke 23:44-45), but what semblance of a fulfillment do we have ofthe moon turning to red as blood? Perhaps a lunar eclipse, perhaps not. And what is the blood and fireand billows of smoke referring to? It is pointless to speculate that matter. The central point is that if the


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Spirit is really being poured out, (Acts 2:1-4) and salvation is about to be preached, (Acts 2:37-41)would it be hard to believe that signs and wonders prophesied by Joel were also happening up to andincluding the day of Pentecost and beyond (Acts 2:19-20)?

7) What are some other Old Testament prophecies that Peter connects with Jesus and the Day ofPentecost?

Acts 2:25-28, David said about him: 'I saw the Lord always before me. Because he is at my right hand, Iwill not be shaken. Therefore my heart is glad and my tongue rejoices; my body also will live in hope,because you will not abandon me to the grave, nor will you let your Holy One see decay. You have madeknown to me the paths of life; you will fill me with joy in your presence.' (from Psalm 16:8-11 to showthat Jesus Christ had risen from the dead)

Acts 2:34-35, For David did not ascend to heaven, and yet he said, 'The Lord said to my Lord: 'Sit atmy right hand until I make your enemies a footstool for your feet.'' (from Psalm 110:1 to show JesusChrist had been exalted to the right hand of God)

8) In view of the question in Acts 2:37, and Peter's answer in Acts 2:38, what are some other

important passages relating to the doctrine of Christian Baptism. Since most Protestants andEvangelicals do not believe in the necessity of Baptism, but instead throw it into the samecategory as Works of the Law of Moses, condemned by Paul in Galatians and Romans, whatare the other passages in the New Testament that tells us the answers to the journalistic questionsabout Baptism: Who? What? Where? When? Why? How? Even among those who do believe inBaptism (Roman Catholics, e.g.,), they believe in the Doctrine of Original Sin, and baptizeinfants. What Biblical passages prove that we do not inherit the sins of Adam and Eve? Using aBiblical lexicon, demonstrate that the Greek word used for sin is an active verb, not a passiveor reflexive verb.

The Who, What, When, Where, and How of Christian Baptism:

Acts 8:12-13, But when they believed Philip as he preached the good news of the kingdom of God andthe name of Jesus Christ, they were baptized, both men and women. Simon himself believed and wasbaptized. And he followed Philip everywhere, astonished by the great signs and miracles he saw.

Acts 8:34-39, The eunuch asked Philip, Tell me, please, who is the prophet talking about, himself orsomeone else? Then Philip began with that very passage of Scripture and told him the good news aboutJesus. As they traveled along the road, they came to some water and the eunuch said, Look, here iswater. Why shouldnt I be baptized? And he gave orders to stop the chariot. Then both Philip and theeunuch went down into the water and Philip baptized him. When they came up out of the water, theSpirit of the Lord suddenly took Philip away, and the eunuch did not see him again, but went on his way

rejoicing.Acts 9:17-18, Then Ananias went to the house and entered it. Placing his hands on Saul, he said,Brother Saul, the LordJesus, who appeared to you on the road as you were coming herehas sent meso that you may see again and be filled with the Holy Spirit. Immediately, something like scales fellfrom Sauls eyes, and he could see again. He got up and was baptized.

Acts 10:44-48, While Peter was still speaking these words, the Holy Spirit came on all who heard themessage. The circumcised believers who had come with Peter were astonished that the gift of the Holy


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Spirit had been poured out even on the Gentiles. For they heard them speaking in tongues and praisingGod. Then Peter said, Can anyone keep these people from being baptized with water? They havereceived the Holy Spirit just as we have. So he ordered that they be baptized in the name of JesusChrist. Then they asked Peter to stay with them for a few days.

Acts 16:13-15, On the Sabbath we went outside the city gate to the river, where we expected to find aplace of prayer. We sat down and began to speak to the women who had gathered there. One of those

listening was a woman named Lydia, a dealer in purple cloth from the city of Thyatira, who was aworshiper of God. The Lord opened her heart to respond to Pauls message. When she and the membersof her household were baptized, she invited us to her home. If you consider me a believer in the Lord,she said, come and stay at my house. And she persuaded us.

Acts 16:30-33, He then brought them out and asked, Sirs, what must I do to be saved? They replied,Believe in the Lord Jesus, and you will be savedyou and your household. Then they spoke the wordof the Lord to him and to all the others in his house. At that hour of the night the jailer took them andwashed their wounds; then immediately he and all his family were baptized.

Acts 18:7-8, Then Paul left the synagogue and went next door to the house of Titius Justus, a worshiperof God. Crispus, the synagogue ruler, and his entire household believed in the Lord; and many of the

Corinthians who heard him believed and were baptized.Acts 19:1-7, While Apollos was at Corinth, Paul took the road through the interior and arrived atEphesus. There he found some disciples and asked them, Did you receive the Holy Spirit when youbelieved? They answered, No, we have not even heard that there is a Holy Spirit. So Paul asked,Then what baptism did you receive? Johns baptism, they replied. Paul said, Johns baptism was abaptism of repentance. He told the people to believe in the one coming after him, that is, in Jesus. Onhearing this, they were baptized into the name of the Lord Jesus. When Paul placed his hands on them,the Holy Spirit came on them, and they spoke in tongues and prophesied. There were about twelve menin all.

Romans 10:13-17, For, Everyone who calls on the name of the Lord will be saved. How, then, can

they call on the one they have not believed in? And how can they believe in the one of whom they havenot heard? And how can they hear without someone preaching to them? And how can they preach unlessthey are sent? As it is written, How beautiful are the feet of those who bring good news! But not all theIsraelites accepted the good news. For Isaiah says, Lord, who has believed our message?Consequently, faith comes from hearing the message, and the message is heard through the word ofChrist.

1 Corinthians 1:14-17, I am thankful that I did not baptize any of you except Crispus and Gaius, so noone can say that you were baptized into my name. (Yes, I also baptized the household of Stephanas;beyond that, I dont remember if I baptized anyone else.) For Christ did not send me to baptize, but topreach the gospelnot with words of human wisdom, lest the cross of Christ be emptied of its power.

1 Corinthians 12:13, For we were all baptized by one Spirit into one body--whether Jews or Greeks,slave or free--and we were all given the one Spirit to drink.

Christian Baptism, according to these passages were for people of all backgrounds with no regard fornational identity, gender, or even social status. Persons were baptized upon hearing the word of, orproperly, about Christ, believing it, and repenting of their sins. Baptism was not a sprinkling or pouring,but an immersion that required both the baptizer and the one being baptized to go down into the water.The immediate purpose for baptism was for the remission or forgiveness of sins as well as for inclusioninto the new community of believers in Jesus as Lord and Christ.


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Other Passages concerning Christian Baptism:

Matthew 28:18-20, Then Jesus came to them and said, All authority in heaven and on earth has beengiven to me. Therefore go and make disciples of all nations, baptizing them in the name of the Fatherand of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you.

And surely I am with you always, to the very end of the age.

Mark 16:16, Whoever believes and is baptized will be saved, but whoever does not believe will becondemned.

John 3:5, Jesus answered, "I tell you the truth, no one can enter the kingdom of God unless he is born ofwater and the Spirit.Acts 10:47-48, Can anyone keep these people from being baptized with water? They have received theHoly Spirit just as we have. So he ordered that they be baptized in the name of Jesus Christ. Then theyasked Peter to stay with them for a few days.

Acts 22:16, And now what are you waiting for? Get up, be baptized and wash your sins away, callingon his name.'

Romans 6:3-4, Or dont you know that all of us who were baptized into Christ Jesus were baptized intohis death? We were therefore buried with him through baptism into death in order that, just as Christ wasraised from the dead through the glory of the Father, we too may live a new life.

Galatians 3:27, For all of you who were baptized into Christ have clothed yourselves with Christ.

Ephesians 4:5, one Lord, one faith, one baptism;

Colossians 2:12, Having been buried with him in baptism and raised with him through your faith in thepower of God, who raised him from the dead.

1 Peter 3:21, And this water symbolizes baptism that now saves you also--not the removal of dirt fromthe body but the pledge of a good conscience toward God. It saves you by the resurrection of JesusChristOriginal Sin

James 1:14-15, but each one is tempted when, by his own evil desire, he is dragged away and enticed.Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death.

Ezekiel 18:4,20, For every living soul belongs to me, the father as well as the son--both alike belong to

me. The soul who sins is the one who will die...The soul who sins is the one who will die. The son willnot share the guilt of the father, nor will the father share the guilt of the son. The righteousness of therighteous man will be credited to him, and the wickedness of the wicked will be charged against him.

Deuteronomy 24:16, Fathers shall not be put to death for their children, nor children put to death fortheir fathers; each is to die for his own sin.

Jeremiah 31:30, Instead, everyone will die for his own sin; whoever eats sour grapes--his own teeth willbe set on edge.


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Galatians 6:7, Do not be deceived: God cannot be mocked. A man reaps what he sows.

Mark 7:20-23, He went on: What comes out of a man is what makes him unclean. For from within,out of mens hearts, come evil thoughts, sexual immorality, theft, murder, adultery, greed, malice, deceit,lewdness, envy, slander, arrogance and folly. All these evils come from inside and make a manunclean.

Matthew 18:1-6, At that time the disciples came to Jesus and asked, Who is the greatest in thekingdom of heaven? He called a little child and had him stand among them. And he said: I tell you thetruth, unless you change and become like little children, you will never enter the kingdom of heaven.Therefore, whoever humbles himself like this child is the greatest in the kingdom of heaven. Andwhoever welcomes a little child like this in my name welcomes me. But if anyone causes one of theselittle ones who believe in me to sin, it would be better for him to have a large millstone hung around hisneck and to be drowned in the depths of the sea.

9) Discuss how Christian Benevolence was important in Acts and the rest of the New Testament.

Acts 2:44-45, All the believers were together and had everything in common. Selling their possessions

and goods, they gave to anyone as he had need.

Christian Benevolence was extremely important in Acts as it appears that a key teaching in the apostles'doctrine must have included selling one's possessions (Acts 2:42-45). It would not be too much toassume such a thing since Jesus gave similar instructions during his ministry on earth (Matthew 19:21).Acts 4 records, There were no needy persons among them. For from time to time those who ownedlands or houses sold them, brought the money from the sales and put it at the apostles' feet, and it wasdistributed to anyone as he had need (vv. 34-35). The fact that the proceeds were laid at the feet of theapostles bolsters the view that the new Christian ethic taught by Jesus' closest followers had goodwilland the giving of one's means as a central precept. So much so, it seems that the death of Ananias andSapphira served as a witness from the Holy Spirit concerning the gravity of the new way in which man

not only served God, but how he served others (Acts 5:1-11). As the church began to grow from itsconception on the day of Pentecost, the motive for benevolence became greater especially since theapostles were facing persecution at the hands of the Jewish leadership (Acts 5:17-42). Such persecutionbrought about a growth in number that eventually led to a lack of administration to where they could nolonger look over the daily distribution of food to the Hellenistic widows (Acts 6:1). Therefore, in orderto manage the benevolence, which was occurring daily, seven men were appointed over theresponsibility of benevolent food distribution. In response to this, the word of God spread. The numberof disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith(Acts 6:7). This was the seed of an even greater persecution which scattered the church all over Judea,Galilee, and Samaria except for the apostles left in Jerusalem (Acts 8:1). Over time, a great faminespread over the entire Roman world. Apparently, it greatly affected the church in Judea, Jerusalem

especially, so disciples in Antioch and all over decided to provide help for the brothers living in Judea.To this line of benevolence, Paul addresses multiple times:

Romans 15:25-28, Now, however, I am on my way to Jerusalem in the service of the saints there. ForMacedonia and Achaia were pleased to make a contribution for the poor among the saints in Jerusalem.They were pleased to do it, and indeed they owe it to them. For if the Gentiles have shared in the Jewsspiritual blessings, they owe it to the Jews to share with them their material blessings. So after I have


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completed this task and have made sure that they have received this fruit, I will go to Spain and visit youon the way.

1 Corinthians 16:1-3, Now about the collection for Gods people: Do what I told the Galatian churchesto do. On the first day of every week, each one of you should set aside a sum of money in keeping withhis income, saving it up, so that when I come no collections will have to be made. Then, when I arrive, I

will give letters of introduction to the men you approve and send them with your gift to Jerusalem. (also2 Corinthians 8-9)

Philippians 4:15, Moreover, as you Philippians know, in the early days of your acquaintance with thegospel, when I set out from Macedonia, not one church shared with me in the matter of giving andreceiving, except you only.

Furthermore, Paul also shares a revelation from the Lord Jesus who says, It is more blessed to give thanto receive (Acts 20:35).

10) In what ways did the Jews continue to persecute the Apostles and other Christians in the earlyChurch?

In the early church, the high-priesthood was then in the hands of the Sadducees, and one reason whichmoved them to persecute the Apostles and other Christians was because the apostles "proclaimed inJesus the resurrection from the dead" (Acts 4:2; Acts 5:17). For a time the Pharisees were more moderatein their attitude toward the Christian faith, as is shown in the case of Gamaliel (Acts 5:34); and on oneoccasion they were willing even to defend the apostle Paul (Acts 23:9) on the doctrine of theresurrection. But gradually the whole of the Jewish people became bitter persecutors of the Christians.Thus, in the earliest of the Pauline Epistles, it is said, "Ye also suffered the same things of your owncountrymen, even as they (in Judea) did of the Jews; who both killed the Lord Jesus and the prophets,and drove out us, and please not God, and are contrary to all men" (1 Thessalonians 2:14, 15).

Serious persecution of the Christian church began with the case of Stephen (Acts 7:1-60); and hislawless execution was followed by "a great persecution" directed against the Christians in Jerusalem.This "great persecution" (Acts 8:1) scattered the members of the church, who fled in order to avoidbonds and imprisonment and death. Saul signalized himself by this activity, persecuting "this Way untothe death, binding and delivering into prisons both men and women" (Acts 22:4).

One of the apostles was put to death-the first to suffer of "the glorious company of the apostles"-Jamesthe brother of John, who was slain with the sword by Herod Agrippa (Acts 12:2). Peter also wasimprisoned, and was delivered only by an angel (Acts 12:7-11

11) Summarize, analyze, and interpret the Sermon of Stephen. What did he say that angered the Jewsso much that they killed him?

Acts 7 - Stephens Sermon to the Sanhedrin

A survey of Israels history during the time of the patriarchs.

Why did Stephen preach this sermon?


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Remember the charges brought against Stephen in Acts 6:11 and 13-14: First, that he spoke blasphemouswords against Moses, he spoke against the law, and spoke to change Jewish customs. Second, that hespoke blasphemous words against God and Gods dwelling place, the temple.

In this sermon, Stephen gives a panorama of Old Testament history. We shouldnt think Stepheninstructed the Sanhedrin on points of Jewish history they were ignorant of. Instead, Stephen wants to

emphasize some things revealed in Jewish history they may not have considered: That God has neverconfined Himself to one place (like the temple), and that the Jewish people have a habit of rejectingthose God sends to them!This really is not a defense. Stephen isnt interested in defending himself. He simply wants to proclaimthe truth about Jesus in a way people can understand. Such a speech as this was by no means calculatedto secure an acquittal before the Sanhedrin. It is rather a defense of pure Christianity as Gods appointedway of worship. (Bruce)(1-8) Gods promise to Abraham.Then the high priest said, Are these things so? And he said, Brethren and fathers, listen: The God ofglory appeared to our father Abraham when he was in Mesopotamia, before he dwelt in Haran, and saidto him, Get out of your country and from your relatives, and come to a land that I will show you. Thenhe came out of the land of the Chaldeans and dwelt in Haran. And from there, when his father was dead,He moved him to this land in which you now dwell. And God gave him no inheritance in it, not evenenough to set his foot on. But even when Abraham had no child, He promised to give it to him for apossession, and to his descendants after him. But God spoke in this way: that his descendants woulddwell in a foreign land, and that they would bring them into bondage and oppress them four hundredyears. And the nation to whom they will be in bondage I will judge, said God, and after that they shallcome out and serve Me in this place. Then He gave him the covenant of circumcision; and so Abrahambegot Isaac and circumcised him on the eighth day; and Isaac begot Jacob, and Jacob begot the twelvepatriarchs.

The high priest mentioned here was probably still Caiaphas, the same one who presided over the trial ofJesus (Matthew 26:57).

Stephen recounts Abrahams journey from Ur of the Chaldees to Haran, then from Haran to Canaan,amounting to a somewhat roundabout obedience to Gods command. God had commanded AbrahamGet out of your country and from your relatives, and come to a land that I will show you, and Stephenmakes it clear this command came to Abraham when he was in Mesopotamia.When Abraham lived in the land of the Chaldeans and received this command and promise, he did notimmediately obey. First, he did not immediately go to a land that I will show you. Second, he did notleave his relatives, taking with him his father (who died in Haran) and his nephew Lot.Abrahams partial obedience did not take Gods promise away. Instead, it meant the promise was onhold until Abram was ready to do what the Lord said. The promise didnt progress until Abrahamleft Haran and his father behind and went to the place God wanted him to go. Abraham will certainlybecome a giant of faith, even being the father of the believing (Galatians 3:7); yet he does not start there.We will see Abraham as an example of one who grows in faith and obedience. As Abraham went fromMesopotamia to Haran to Canaan, God was with him all the time. Stephen began by saying the God of


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glory appeared to our father Abraham. Stephen wants to make it clear that God appeared to Abraham,and guided Abraham, and blessed Abraham when there was no temple. Abraham didnt need the templeto be close to God.(9-16) Gods faithfulness through Joseph.

And the patriarchs, becoming envious, sold Joseph into Egypt. But God was with him and deliveredhim out of all his troubles, and gave him favor and wisdom in the presence of Pharaoh, king of Egypt;and he made him governor over Egypt and all his house. Now a famine and great trouble came over allthe land of Egypt and Canaan, and our fathers found no sustenance. But when Jacob heard that there wasgrain in Egypt, he sent out our fathers first. And the second time Joseph was made known to his brothers,and Josephs family became known to the Pharaoh. Then Joseph sent and called his father Jacob and allhis relatives to him, seventy-five people. So Jacob went down to Egypt; and he died, he and our fathers.And they were carried back to Shechem and laid in the tomb that Abraham bought for a sum of moneyfrom the sons of Hamor, the father of Shechem.God was with him: Again, Stephen is emphasizing the spiritual presence of God with Joseph all the time.Joseph did not need to go to the temple to be close to God. There was no temple! Instead, God was withhim all the time. Stephen mentions the story of Joseph, because he is a picture of Jesus, in that the sonsof Israel rejected Joseph, who later became a savior (and the only possible savior) for them.The message is plain: You people have a habit of rejecting the saviors God sends to you. Why dontyou wake up and stop rejecting Jesus?Seventy-five people: How can Genesis 46:27 say there were seventy all together of the family of Israel,when Stephen in Acts 7:14 says it was 75? Stephen is quoting from the Septuagint version of the OldTestament, which says 75. The number in the Septuagint is not wrong, just arrived at in a different way,specifically adding five more sons (or grandsons) of Joseph born in Egypt.The tomb that Abraham bought: The only land that Abraham ever actually possessed in Canaan wasthis burial plot. The rest was received only by faith.

(17-29) Israels rejection of Moses at his first coming.But when the time of the promise drew near which God had sworn to Abraham, the people grew andmultiplied in Egypt till another king arose who did not know Joseph. This man dealt treacherously withour people, and oppressed our forefathers, making them expose their babies, so that they might not live.At this time Moses was born, and was well pleasing to God; and he was brought up in his fathers housefor three months. But when he was set out, Pharaohs daughter took him away and brought him up as herown son. And Moses was learned in all the wisdom of the Egyptians, and was mighty in words anddeeds. Now when he was forty years old, it came into his heart to visit his brethren, the children ofIsrael. And seeing one of them suffer wrong, he defended and avenged him who was oppressed, andstruck down the Egyptian. For he supposed that his brethren would have understood that God woulddeliver them by his hand, but they did not understand. And the next day he appeared to two of them asthey were fighting, and tried to reconcile them, saying, Men, you are brethren; why do you wrong oneanother? But he who did his neighbor wrong pushed him away, saying, Who made you a ruler and ajudge over us? Do you want to kill me as you did the Egyptian yesterday? Then, at this saying, Mosesfled and became a dweller in the land of Midian, where he had two sons.


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Moses is the next picture of Jesus, who was favored by God from birth and miraculously preserved inchildhood and was mighty in words and deeds. He supposed that his brethren would have understoodthat God would deliver them by his hand, but they did not understand: When Moses offered deliveranceto Israel, he was rejected, and rejected with spite, with Israel denying that he had any right to be a rulerand a judge over them. Stephens message is plain: You have rejected Jesus, who was like Moses yet

greater than him, and you deny that Jesus has any right to be a ruler and a judge over you.(30-36) Gods call of Moses, and Moses role as ruler and a deliverer for Israel, who previously rejected

him.And when forty years had passed, an Angel of the Lord appeared to him in a flame of fire in a bush, inthe wilderness of Mount Sinai. When Moses saw it, he marveled at the sight; and as he drew near toobserve, the voice of the Lord came to him, saying, I am the God of your fathers; the God of Abraham,the God of Isaac, and the God of Jacob. And Moses trembled and dared not look. Then the LORD saidto him, Take your sandals off your feet, for the place where you stand is holy ground. I have surely seenthe oppression of my people who are in Egypt; I have heard their groaning and have come down todeliver them. And now come, I will send you to Egypt. This Moses whom they rejected, saying, Whomade you a ruler and a judge? is the one God sent to be a ruler and a deliverer by the hand of the Angelwho appeared to him in the bush. He brought them out, after he had shown wonders and signs in the landof Egypt, and in the Red Sea, and in the wilderness forty years.Even though Israel had rejected Moses and his leadership, God appointed Moses with unmistakablesigns, including the burning bush in the wilderness. Gods appearance to Moses at the burning bush isimportant to Stephen, because it shows that Gods presence is not limited to the temple. God is biggerthan the temple, and Moses did not need the temple to be close to God.

(37-43) Israels repeated rejection of Moses.This is that Moses who said to the children of Israel, The LORD your God will raise up for you aProphet like me from your brethren. Him you shall hear. This is he who was in the congregation in thewilderness with the Angel who spoke to him on Mount Sinai, and with our fathers, the one who receivedthe living oracles to give to us, whom our fathers would not obey, but rejected. And in their hearts theyturned back to Egypt, saying to Aaron, Make us gods to go before us; as for this Moses who brought usout of the land of Egypt, we do not know what has become of him. And they made a calf in those days,offered sacrifices to the idol, and rejoiced in the works of their own hands. Then God turned and gavethem up to worship the host of heaven, as it is written in the book of the Prophets: Did you offer Meslaughtered animals and sacrifices during forty years in the wilderness, O house of Israel? You also tookup the tabernacle of Moloch, and the star of your god Remphan, images which you made to worship; andI will carry you away beyond Babylon.Moses promised that there would come after him another Prophet and warned that Israel should takespecial care to listen to this coming Prophet. But just like Israel rejected Moses, so they are rejectingJesus, who is the Prophet Moses spoke of. How are you rejecting Jesus Christ? Have you received Himas your deliverer, as the one who can save you? Moses, like Jesus, led the congregation of Gods people,enjoyed special intimacy with God and brought forth the revelation of God.In their hearts they turned back to Egypt . . . and they made a calf in those days: Israel continued to rejectMoses, even after God had demonstrated that he was their deliverer. The phrase and rejoiced in the


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works of their own hands is especially telling. One of the accusations against Stephen was that he hadblasphemed the temple. It wasnt that Stephen spoke against the temple, but against the way Israelworshipped the temple of God instead of the God of the temple. Just as Israel worshipped the calf in thewilderness, so now they were worshipping the works of their own hands.In their rejection of Moses and the God who sent him, Israel turned instead to corrupt idols, bringing

upon themselves the judgment described in the passage quoted from Amos 5:25-27. The idea behindthem God turned and gave them up to worship the host of heaven is as important as it is awesome. Paullater builds on the thought of God giving man over to his sinful desires in Romans 1:24-32. If we rejectJesus, what will we be given up to?(44-50) Even as Israel rejected God, they still had the tabernacle, and later, the temple.Our fathers had the tabernacle of witness in the wilderness, as He appointed, instructing Moses to makeit according to the pattern that he had seen, which our fathers, having received it in turn, also broughtwith Joshua into the land possessed by the Gentiles, whom God drove out before the face of our fathersuntil the days of David, who found favor before God and asked to find a dwelling for the God of Jacob.But Solomon built Him a house. However, the Most High does not dwell in temples made with hands, asthe prophet says: Heaven is My throne, and earth is My footstool. What house will you build for Me?says the LORD, or what is the place of My rest? Has My hand not made all these things?Our fathers had the tabernacle... Solomon built Him a house: Stephens point is that the presence of thetabernacle or the temple did not keep them from rejecting God and His special messengers. However, theMost High does not dwell in temples made with hands: Stephen confronts their idolatry of the temple. Indoing so, they tried to confine God within the temple. But God is too big to fit in any temple man couldmake.

(51-53) Stephen applies the sermon to his listeners.You stiffnecked and uncircumcised in heart and ears! You always resist the Holy Spirit; as your fathersdid, so do you. Which of the prophets did your fathers not persecute? And they killed those who foretoldthe coming of the Just One, of whom you now have become the betrayers and murderers, who havereceived the law by the direction of angels and have not kept it.You always resist the Holy Spirit; as your fathers did, so do you: One can imagine the angry whisperingamong the Sanhedrin as Stephens history lesson begins to hit home. Stephen sees this and knows thatthey are rejecting the One God sent again, just like before. Drawing on concepts from the OldTestament, Stephen rebukes those who rejected Jesus; they are stiff-necked (as Israel is described inpassages like Exodus 32:9), and they are uncircumcised in heart and ears (as Israel is described inpassages like Jeremiah 9:26). In using the two phrases together, he may have in mind a passage likeDeuteronomy 10:16: Therefore circumcise the foreskin of your heart, and be stiff-necked no longer.Almost 20 times in the Old Testament, God calls Israel stiff-necked. These religious leaders are beingjust as their fathers were. Israel prided itself on the sign of circumcision because it separated them fromthe Gentiles, but Stephen was essentially saying, you are just like the Gentiles in your rejection of theLord. His main point was unmistakable: As Israel was in its history, so you are today, you now havebecome the betrayers and murderers. Israel was proud that they had received the law of God and wereguardians of the law, but Stephen reminded them, you have not kept it.


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Observations on Stephens message.Stephens message is essentially twofold. First, God is no respecter of places. That is, though thetemple was a wonderful gift from God, it was wrong to overemphasize it as the house of God.Second, Israel is guilty of what they have always been guilty of: Rejecting Gods messengers. Jesus saidthat it is impossible for old wineskins to hold new wine (Matthew 9:17). Through Stephen, the Holy

Spirit is showing how the old traditions of Judaism (especially the over-emphasis on the temple) cannotcontain the new wine of Christianity.

God used Stephens coming martyrdom to send the church out into the entire world, but God also usedStephens message to show that there was no theological reason to prevent the gospel from going to theGentiles.The whole idea behind a permanent, stationary temple is you come to me. This is why Israel, thoughthey were a light to the nations, mainly thought in terms of the world coming to them for salvation.Through the church, God would show a different heart: I will come to you, including the Gentiles.The greatness of Stephens sermon is not only in its content, but in its courage. He takes the sharp knifeof the Word and rips up the sins of the people, laying open the inward parts of their hearts, and thesecrets of their souls... He could not have delivered that searching address with greater fearlessness hadhe been assured that they would thank him for the operation; the fact that his death was certain had noother effect upon him than to make him yet more zealous. (Spurgeon)

Reaction to the sermon of Stephen.They were cut to the heart, and convicted by the Holy Spirit. Yet the Sanhedrin reacted with rageinstead of submission to the Holy Spirit. When they heard these things they were cut to the heart, andthey gnashed at him with their teeth. They show great anger, but who, really, are they angry with?Stephen is only the messenger. Their real anger is directed against the God they are rejecting. The ideaof gnashing at him with their teeth cant help but remind us of the imagery of Hell. Seven differenttimes, Jesus described Hell as a place of weeping and gnashing of teeth (Matthew 8:12).These men were prominent, successful, and appeared to be religious; yet they were rejecting God andrevealing themselves as citizens of Hell. They didnt start gnashing when Stephen finished his speech.All they could do in their frenzy was to gnash with their teeth. It was not a sudden outburst but thetense rather shows that it was prolonged. (Gaebelein)

(55-56) Stephens vision of Jesus.But he, being full of the Holy Spirit, gazed into heaven and saw the glory of God, and Jesus standing atthe right hand of God, and said, Look! I see the heavens opened and the Son of Man standing at theright hand of God! We are reminded again that Stephen was full of the Holy Spirit; this was the sourceof his courage, wisdom and power in preaching. J.B. Phillips translation has insight: Stephen, filledthrough all his being with the Holy Spirit. This is how we should be filled with the Holy Spirit!Saw the glory of God, and Jesus standing at the right hand of God: It is difficult to describe exactly whatStephen saw. We cant say if this was a personal vision or if some sort of window to heaven wasopened, but going beyond the plain description of the text is pure speculation. Jesus standing at the right


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hand of God: It is significant to note Jesus is standing here, as opposed to the more common descriptionof Him sitting (Matthew 26:64, Colossians 3:1) at the right hand of the Father.Why is Jesus standing here? Jesus stands in solidarity with Stephen at this moment of crisis. He doesnot impassionedly react to the problems of His people. We might also consider that Jesus is standing togive a standing ovation to Stephen, whose fate makes him unique among believers. Stephen is the first

of all martyrs among the followers of Jesus. Stephen has been confessing Christ before men, and nowhe sees Christ confessing his servant before God. (Bruce)

(57-58) The execution of Stephen by stoning.Then they cried out with a loud voice, stopped their ears, and ran at him with one accord; and they casthim out of the city and stoned him. And the witnesses laid down their clothes at the feet of a young mannamed Saul. When Stephen declared that he saw Jesus standing at the right hand of God, it was toomuch. The Sanhedrin react quickly, violently, and together. When Jesus, before this same body of men,declared that He would sit at the right hand of God, they had the same reaction and sealed his death as ablasphemer (Matthew 26:64-66). For Stephen to suggest that the crucified Jesus stood in a position ofauthority at the right hand of God must have ranked as blasphemy in the thinking of those who knew thata crucified man died under the divine curse. (Bruce)They cried out with a loud voice, stopped their ears, and ran at him with one accord: These weredistinguished, older men acting this way! Ran at him uses the Greek word hormao. This is the sameword used to describe the mad rush of the herd of swine into the sea (Mark 5:13). This was an out-of-control mob rushing at Stephen.The reaction of the Sanhedrin seems extreme, but is typical of those rejecting God and lost in spiritualinsanity. They wail in agony and cover their ears at the revelation of God, which they regard asblasphemy. What a dangerous thing it is to be religious apart from a real relationship with Jesus Christ!This fulfills what Jesus warned about in John 16:2-3: Yes, the time is coming that whoever kills you willthink that he offers God service. And these things they will do to you because they have not known theFather nor Me. They cast him out of the city and stoned him: The extent of their rage is shown by theirexecution of Stephen, which was done without regard for Roman law, and which was performedaccording to traditional Jewish custom (stoning).The second-century Jewish writing Mishnah, describes the practice of stoning: When the trial isfinished, the man convicted is brought out to be stoned . . . When ten cubits from the place of stoningthey say to him, Confess, for it is the custom of all about to be put to death to make confession, andeveryone who confesses has a share in the age to come Four cubits from the place of stoning thecriminal is stripped . . . The drop from the place of stoning was twice the height of a man. One of thewitnesses pushes the criminal from behind, so that he falls face downward. He is then turned over on hisback. If he dies from this fall, that is sufficient. If not, the second witness takes the stone and drops it onhis heart. If this causes death, that is sufficient; if not, he is stoned by all the congregation of Israel.(Cited in Bruce)And the witnesses laid down their clothes at the feet of a young man named Saul: Saul stood there as thesupervisor of the operation. As a member of the Sanhedrin, he had also approved of Stephensexecution. Young man literally means, a man in his prime. It certainly does not mean that Saul wasntold enough to be a member of the Sanhedrin. In Acts 26:10, Paul says I cast my vote against them, andthe plain implication was that he had a vote as a member of the Sanhedrin.


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(59-60) Stephens last words.

And they stoned Stephen as he was calling on God and saying, Lord Jesus, receive my spirit. Then heknelt down and cried out with a loud voice, Lord, do not charge them with this sin. And when he hadsaid this, he fell asleep.

They stoned Stephen as he was calling on God and saying, Lord Jesus, receive my spirit. His lifeended in the same way it had been lived: In complete trust in God, believing that Jesus would take careof him in the life to come. The fires... in the olden days never made martyrs; they revealed them. Nohurricane of persecution ever creates martyrs; it reveals them. Stephen was a martyr before they stonedhim. He was the first martyr to seal his testimony with his blood. (Morgan)Lord, do not charge them with this sin: God answered Stephens prayer, and used it to touch the heart ofa man who energetically agreed with his stoning, though the man didnt know the prayer was beinganswered. God heard Stephens prayer, and Paul is the evidence of it. We have no idea how greatlyGod can use us in our times of suffering.Cried out with a loud voice, Lord, do not charge them with this sin: Stephen displays the same forgivingattitude that Jesus had on the cross (Luke 23:34). He asked God to forgive his accusers, and he made thepromises loudly and publicly. If the gospels contain that which Jesus began to do and to teach, they alsoonly contain that which Jesus began to suffer. There is a sense in which Jesus suffers along withStephen as he is martyred now.He fell asleep: Tenderly, the text notes that Stephen did not die. Instead, he merely fell asleep, andwoke up in a much better world. Stephen wasnt a superman, but he was a man filled through all hisbeing with the Holy Spirit. You have no idea of how greatly you can be used of God as you walk in thepower of the Holy Spirit.

12) In Philip's discussion with the Ethiopian Eunuch from the Old Testament prophet Isaiah, how didthey arrive at the necessity of Baptism? Explain a possible scenario.

Understanding that Philip was a convert of the Apostles by their preaching, which unanimously was thesame gospel that upon hearing, believers were instructed to be baptized for the remission of their sins(Acts 2:38), and that Philip had recently preached in Samaria the good news of the kingdom of God andthe name of Jesus Christ which resulted in the baptism of both men and women (Acts 8:12), we mayexplain a possible scenario:

That Philip, in the same breath of preaching unto the eunuch the good news about Jesus as derived fromthe prophet Isaiah may have arrived at the necessity of Baptism by including the events that led past thesuffering of Christ all the way up until the day of Pentecost in which he would have full assurance thatthe things being preached were accurate and characteristic of the full meaning of the prophet due to themighty signs and wonders taking place in the apostles through the power of the Holy Spirit whichconfirmed the message they were teaching.

13) Describe the missionary efforts of Philip to Samaria and the coastal areas. Are there any earlierdescriptions of mission efforts to Samaria? What do early church historians and writers tell usabout the remainder of the life of Philip?


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Acts 8:4-8,40, Those who had been scattered preached the word wherever they went. Philip went downto a city in Samaria and proclaimed the Christ there. When the crowds heard Philip and saw themiraculous signs he did, they all paid close attention to what he said. With shrieks, evil spirits came outof many, and many paralytics and cripples were healed. So there was great joy in that city...Philip,however, appeared at Azotus and traveled about, preaching the gospel in all the towns until he reachedCaesarea.

He went to the chief city of Samaria, called Sebaste in honor of Augustus (Greek Sebastos). TheSamaritans, of mixed Israelite and Gentile blood, had, in consequence of their being rigidly excludedfrom the Jewish church since the return from exile, built on Mt. Gerizim a rival sanctuary to the temple.To them Philip proclaimed the Christ and wrought signs, with the result that multitudes gave heed, and"were baptized, both men and women." They had been under the influence of a certain sorcerer, Simon,who himself also believed and was baptized, moved, as the sequel proved, by the desire to learn thesecret of Philip's ability to perform miracles. Philip went to Azotus (Ashdod), and then traveled north toCaesarea, preaching in the cities on his way. There he settled, for Luke records that Paul and hiscompany abode in the house of Philip, "the evangelist," "one of the seven," for some days (Acts 21:8).This occurred more than 20 years after the incidents recorded in Acts 8. Both at this time and duringPaul's imprisonment at Caesarea, Luke had the opportunity of hearing about Philip's work from his ownlips. Luke records that Philip had 4 daughters who were preachers (Acts 21:9).

The Jewish rebellion, which finally resulted in the fall of Jerusalem, drove many Christians out ofPalestine, and among them Philip and his daughters. One tradition connects Philip and his daughters withHierapolis in Asia, but in all probability the evangelist is confused with the apostle. Another traditionrepresents them as dwelling at Tralles, Philip being the first bishop of the Christian community.

Earlier descriptions of missions to Samaria of course include our Lord Jesus Christ who had to gothrough Samaria and engaged in a dialogue with a Samaritan woman about the gift of the Holy Spirit,true worship, and his identity as the Messiah (John 4:4-26). This led to the conversion of many on thebasis of this woman's testimony (vv. 39-42)and therefore Philip had a contingent of believers in Christalready in Samaria before he got there who also heard Christ for themselves.

It is interesting to note that Jesus instructed his disciples not to go to any Samaritan cities when he sentthem on their missionary trip (Matthew 10:5).

14) Compare and contrast the three conversion accounts in Acts of Saul/Paul. How did Paul receivethe Holy Spirit? What did Ananias tell Paul was the reason he needed to be baptized?

Lukes personal description of Sauls dramatic conversion, and certain accompanying events, is found inActs 9:1-30. The narrative may be divided topically into the following segments:Sauls mission of persecution to Damascus (vv. 1-2);the zealots confrontation with the resurrected Christ (vv. 3-9);the details of Sauls conversion (vv. 10-19);Sauls immediate, post-conversion proclamation of the Christ (vv. 20-22);the Jewish assassination plot (vv. 23-25); and,the apostles eventual return to Jerusalem (vv. 26-30).This section of Acts constitutes the primary historical record of this event. It is wonderfully condensed(which reflects an example of the restraint of the inspiration process), and it is entirely accurate. Thiswas forcefully illustrated by the research of noted archaeologist, Sir William Ramsay (1851-1939).


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Originally Ramsay doubted the credibility of Acts. However, after years of personal investigation anddiscovery, he championed the position that Lukes history is unsurpassed in respect of itstrustworthiness (The Bearing of Recent Discovery on the Trustworthiness of the New Testament, GrandRapids: Baker, 1979, p. 81).The second narrative that contains a record of Pauls conversion follows a vicious attempt on the part ofcertain militant Hebrews in Jerusalem, to lynch the apostle based upon the false charge that he had

defiled the Jews temple (21:27ff). When Paul was providentially rescued from the bloodthirsty mob, heasked permission to address the crowd from the stairs of the fortress of Antonio. His request wasgranted.The address delivered on this occasion was a benevolent, evangelistic polemic, the design of which wasto present an argument to his Hebrew kinsmen, explaining why he had come to acknowledge Jesus ofNazareth as the Messiah. He chronicles his illustrious background in Judaism, his days as a persecutor ofthe Christian faith, the details of his new birth, and his subsequent commission to proclaim Jesus.There is ample reason as to why this testimony was recorded by the inspired historian.Agrippa II, who governed certain territories in northern Palestine, was the last Jewish ruler to wear thetitle king. Having been appointed by Claudius Caesar, he was a powerful political figure of that day.When Porcius Festus became the Roman procurator over Palestine, he found Paul imprisoned atCaesarea. Not knowing exactly how to deal with his famous prisoner, he sought the counsel of Agrippa.After some discussion, the two of them (together with Agrippas sister, Bernice) determined they wouldinterview the celebrated apostle. Paul then had the opportunity to put his case before a Jewish official(allegedly an expert in Hebrew matters 26:3), and a pagan governor legal dignitaries. The apostlebegins his address directly to Agrippa, but quickly broadens his remarks to include the others (asreflected by the plural pronoun 26:8).That he made a devastating defense of his cause (and thus also for the validity of Christianity) isevidenced by the response that he received from his hitherto hostile audience. After an initial explosiveoutburst from Festus (obviously to save face), the king, the governor, and powerful and wickedBernice, had a private conference.In this clandestine session, they discussed Pauls case extensively (as suggested by the verbal tenses;spoke imperfect; saying present, v. 31). Their verdict was this: This man is doing nothingworthy of death or imprisonment. Agrippa even added that Paul deserved to be released, and likelywould be, were he not under the restraint of his own appeal to Caesar (v. 32). Protocol demanded thatthat legal process be satisfied.E.M. Blaiklock, former Professor of Classics at University College (Auckland, New Zealand), onceraised the question as to whether the extensive inclusions relative to Pauls conversion, as displayed inActs, were justified. He responded in the affirmative. He called attention to the fact that Pauls case wasa great legal test for the authenticity of Christianity, and that the apostles eventual acquittal (asevidenced by the letters of 1, 2 Timothy and Titus) justifies the volume of Lukes material, anddemonstrates that the historians purpose was achieved (Acts of the Apostles, Grand Rapids: Eerdmans,1959, p. 186).

Contradiction Vs. SupplementationLet us now give brief notice to the charge that the records of Pauls conversion conflict with one another.The most-frequently-cited example, that is said to mar the harmony of the narratives, is the allegedconflict between 9:7 and 22:9. The former, in earlier versions (KJV, ASV) states that the menaccompanying Saul heard the voice of the Lord, while the latter text contends that they heard not thevoice.

A common method of reconciliation has been to note that in 9:7 hearing (akouo) is used with thegenitive case, which merely specifies that a sound was heard. On the other hand, akouo in 22:9 takes


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an accusative object, which indicates extent, i.e., though a sound was heard, the meaning was notcomprehended. A.T. Robertson, declared that this approach is perfectly proper (Historical Grammar ofthe Greek New Testament).

A contemporary scholar suggests that an appropriate harmony is explained best by Lukes use ofdifferent sources to compose his document. Professor Daniel Wallace surmises that Luke preserved the

precise phraseology of dual sources (cf. Lk. 1:3), and that his record reflects the fact that both akouo(hear) and phone (voice) are capable of different nuances, e.g., hear/understand and voice/sound. Thus,no contradiction may be charged legitimately, even without the case argument (Greek GrammarBeyond the Basics).Factual supplementation (the addition of non-contradictory details), of course, presents no problem forthe perceptive student who is aware of the nature of a genuine discrepancy. And the three conversionaccounts do supplement one another quite richly. Consider but one example.

When Saul opened his eyes, following the brilliant vision, he was unable to see anything, and it wasnecessary that he should be led by his companions into the city of Damascus. Even though these menalso beheld the light, they were not blinded (22:9). Why not? This unique detail explains the matter. Itwas the glory of the light, i.e., the radiance of the Lord Jesus himself (22:11; cf. v. 14), that hiscompanions did not see, that temporarily robbed Saul of his vision. Yes, wonderfully complementary arethe details, but no contradictions exist.

15) What did Peter learn about Gentiles being accepted by God into Christianity? Did he ever forgetthat message and lapse into prejudice against Gentiles?

Acts 10:28,34-35, He said to them: You are well aware that it is against our law for a Jew to associatewith a Gentile or visit him. But God has shown me that I should not call any man impure orunclean...Then Peter began to speak: I now realize how true it is that God does not show favoritism butaccepts men from every nation who fear him and do what is right.

Acts 11:16-17, Then I remembered what the Lord had said: John baptized with water, but you will bebaptized with the Holy Spirit. So if God gave them the same gift as he gave us, who believed in theLord Jesus Christ, who was I to think that I could oppose God?

Peter learned that the current racism towards Gentiles of his day was in opposition to the will of Godbeing worked through the Holy Spirit and that Gentiles are accepted of God just as much as the Jews inaccordance with prophecy and also with what is in the character of God. It appears, however, that Peterdid not forget the lesson, but rather feared men rather than God where the Bible records, When Petercame to Antioch, I opposed him to his face, because he was clearly in the wrong. Before certain mencame from James, he used to eat with the Gentiles. But when they arrived, he began to draw back andseparate himself from the Gentiles because he was afraid of those who belonged to the circumcisiongroup. The other Jews joined him in his hypocrisy, so that by their hypocrisy even Barnabas was ledastray. When I saw that they were not acting in line with the truth of the gospel, I said to Peter in front ofthem all, "You are a Jew, yet you live like a Gentile and not like a Jew. How is it, then, that you forceGentiles to follow Jewish customs? (Galatians 2:11-14)

16) Using commentaries on Galatians and Acts, try to place the visits of Paul to Jerusalem from bothGalatians and Acts in their probable chronological order. Does the understanding of the probablechronological order help us to understand Peter and Paul's interaction with Gentile Christianity ina clearer light?


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In about 37 AD, Paul met with Barnabas, Peter, and James in Jerusalem (Acts 9:26 and Galatians 1:18-19). In about 50 AD, Paul and Barnabas go to the council in Jerusalem 14 years after Paul's conversion(Galatians 2:1-9 and Acts 15:2). In about 58 AD, Paul goes to Jerusalem at the end of his third journey(Acts 21:10-15). The third journey ends at Jerusalem in 58 AD. Paul is beaten by Jews, preaches to them(Acts 22:1-21), and is brought before Sanhedrin. The understanding of the probable chronological order

helps us to understand that for two or more decades Paul spent his time evangelizing the nations,interacting with them, while Peter must have been centered in a more Jewish Christianity which explainswhy Peter must have harbored some prejudices against the Gentiles and Paul standing up for them.

17) Was Cornelius really the first Gentile convert to Jesus, or do other places in the New Testamenttell us of other conversions that were earlier?

Other places tell of Hellenistic Jews, proselytes, and Samaritans being converted (Acts 6:1-5; 8:12-13;38-39), but they are not specifically identified as being wholly Gentile. Peter's reaction to Cornelius'conversion, along with the apostles and other brethren, indicates that Gentiles were not converted beforethe occurrence to this centurion (Acts 10:45; Acts 11:1, 18). The designation of Gentile seems to be theuncircumcised (Acts 11:2-3).

18) Describe the importance of the famine relief for Jerusalem from Acts 11:27-30, and in the lettersof Paul.

During this time some prophets came down from Jerusalem to Antioch. One of them, named Agabus,stood up and through the Spirit predicted that a severe famine would spread over the entire Romanworld. (This happened during the reign of Claudius.) The disciples, each according to his ability, decidedto provide help for the brothers living in Judea. This they did, sending their gift to the elders by Barnabasand Saul. (Acts 11:27-30)

Over time, a great famine spread over the entire Roman world. Apparently, it greatly affected the churchin Judea, Jerusalem especially, so disciples in Antioch and all over decided to provide help for thebrothers living in Judea. To this line of benevolence, Paul addresses multiple times:

Romans 15:25-28, Now, however, I am on my way to Jerusalem in the service of the saints there. ForMacedonia and Achaia were pleased to make a contribution for the poor among the saints in Jerusalem.They were pleased to do it, and indeed they owe it to them. For if the Gentiles have shared in the Jewsspiritual blessings, they owe it to the Jews to share with them their material blessings. So after I havecompleted this task and have made sure that they have received this fruit, I will go to Spain and visit youon the way.

1 Corinthians 16:1-3, Now about the collection for Gods people: Do what I told the Galatian churchesto do. On the first day of every week, each one of you should set aside a sum of money in keeping withhis income, saving it up, so that when I come no collections will have to be made. Then, when I arrive, Iwill give letters of introduction to the men you approve and send them with your gift to Jerusalem. (also2 Corinthians 8-9)

Philippians 4:15, Moreover, as you Philippians know, in the early days of your acquaintance with thegospel, when I set out from Macedonia, not one church shared with me in the matter of giving andreceiving, except you only.


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Furthermore, Paul also shares a revelation from the Lord Jesus who says, It is more blessed to give thanto receive (Acts 20:35). Famine relief was important for Jerusalem because it was the location of theflagship congregation where the apostles resided (Acts 2:47; 8:1; 15:22; Galatians 2:1-2, 9-10).


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19) Describe the effects of the persecution of the Church by Herod Agrippa I (Acts 12).

But the word of God continued to increase and spread (Acts 12:24). Using secular records, historiansplace Herods death (12:20-23) in A.D. 44, while Pauls visit to Jerusalem (11:30) may be two yearslater. Therefore, in recording the events of chapter 12, Luke backtracks, going behind the story of theAntioch church and Pauls trip to Jerusalem. The persecution of James and Peter may be connected to

bringing Cornelius into the church fellowship. Hence, chapter 12 describes events beginning sometimesoon after Peters defense of his visit to Cornelius in front of the Jerusalem church (11:1-18).

The persecution of the apostles signals a definite change in the attitude of the Jewish community both inJerusalem and Judea. Earlier, after Stephens death, the Hellenistic Christian Jews were singled out forpersecution. However, the apostles and Hebraic Jewish Christians were apparently not persecuted orsuppressed (8:1). The apostles were still respected by the people since they remained observant Jews(3:1). As well as, their miraculous works caused the populace to hold them in awe as Gods instrumentsfor good (3:9; 5:13). The Pharisees were cautious about persecuting the apostles (5:34-39); only theSadducee-dominated Sanhedrin had threatened them. By beheading James, Herod is making a gesture ofsolidarity with the Jewish majority. It is a public relations ploy to demonstrate his loyalty to Judaism.

By ending the persecution and creating a chilling effect against any future attempt on the believers, Godsaves the church in Jerusalem for a few more years. The church is greatly encouraged in that majorpersecution is nipped in the bud. Having seen Gods miraculous hand in its affairs since Pentecost, thechurch can read between the lines of Herods death and know that Gods doing is involved. Lukejuxtaposes the story of the death of Herod with good news about the church. Herod dies, "but the word ofGod continued to increase and spread" (12:24). Earlier we saw that Luke comments briefly on theprogress of the church at regular intervals (6:7; 9:31). Here he does so once again.

This summary is illustrative of the pattern of reversals in Lukes account. The story begins with thefuture of the Jerusalem church being in grave doubt, with one of its leaders killed and its chiefspokesperson awaiting trial and execution. But the tale ends with Peters escape, the death of the despot,and the church growing and spreading.

20) Who sponsored the first missionary journey of Paul and Barnabas?

The Holy Spirit sponsored the first missionary journey (Acts 13:2) through the hands of the prophets andteachers at the church in Antioch (Acts 13:1, 3). Included among these men were Simeon called Niger,Lucius of Cyrene, and Manaen.

23) What style of sermon presentation and what source material did Paul use when he was in Athens,Greece? Is there any evidence in the letters of Paul that he considered his work there to be afailure?

Paul's style of sermon presentation was an evangelistic speech given to pagans. Now, in the course of his

speech, Paul quotes certain of our own poets for the nature of the true God. These quotations partlyserve the purpose served by OT quotations in addresses to Jews. The quotation from Pauls fellow-Cilician Aratus (Phainomena, 5) (v. 28), has always been recognized; only recently, however, havescholars recovered the source of the opening words of that verse, (for in Him we live and move andhave our being), in a poem of Epimenides the Cretan. The original reference was to Zeus as spoken byhis son Minos. The evidence that Paul considered his work in Athens to be a failure is the fact that he didnot write to any church in Athens, even though A few men became followers of Paul and believed.


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Among them was Dionysius, a member of the Areopagus, also a woman named Damaris, and a numberof others (Acts 17:34).

24) What historical-archaeological discovery relating to Paul's work in Corinth, has helped us to datethat particular time in Paul's ministry with considerable precision? [Remember there is a copy ofthis in Murphy-O'Connor's book on Corinth.]

A Roman inscription of Lucius Junius Gallio Annaeus, a Roman appointed proconsul to Achaia, a regionof Corinth. Pivotal in understanding the inscriptions impact on dating is Claudiusopeningpronouncement. The emperors were engrossed with themselves and their achievements, so all referenceto time pertains to them and their reign. Claudius was no exception. Terms such as tribunician powerand acclaim were benchmarks for dates. An emperors tribunician power began the very day theyascended to the throne. For Claudius, this was January 25, AD 41. His first year then ran throughJanuary 24, AD 42. Therefore, his 12th year, the year of the inscription, was between January 25 AD, 52to January 24, AD 53. This, therefore, pins Gallio as pronconsul prior to January AD 53. According toActs, 18:11, Paul was in Corinth for 18 months. Then verse 12 notes he was brought before Gallio.Should we take Luke to mean (as does Deissmann) that Paul was there 18 months immediately afterwhich he appeared before Gallio? If Deissmanns theory holds, Paul arrives in early AD 50, and leavesin late summer /early fall of AD 51. Or does Luke mean that Paul spent a total of 18 months in Corinth,and was brought before Gallio during that time. In Acts 18:18, immediately after the Gallio fiasco, Lukedoes mention that Paul remained many days longer before leaving Corinth, imply some chronologicalflow. The interpretative issues are, for many, fraught with precision that the text does not necessarilyimply.

25) What do we know about Apollos from the New Testament and the early Christian writers afterthe New Testament?

Apollos was a Jew from Alexandria, eloquent (which may also mean learned) and mighty in theScriptures; one instructed in the way of the Lord, according to the imperfect view of the disciples of Johnthe Baptist, (Acts 18:24) but on his coming to Ephesus during a temporary absence of St. Paul, A.D. 54,more perfectly taught by Aquila and Priscilla. After this he became a preacher of the gospel, first inAchaia and then in Corinth. (Acts 18:27; 19:1) When the apostle wrote his First Epistle to theCorinthians, Apollos was with or near him, (1 Corinthians 16:12) probably at Ephesus in A.D. 57. He ismentioned but once more in the New Testament, in (Titus 3:13) After this nothing is known of him.Tradition makes him bishop of Caesarea. Jerome is of opinion that Apollos afterwards returned toCorinth from Crete.

26) Summarize Paul's work at Ephesus (Acts 19), and research the role the Church at Ephesus playedin New Testament history, and its connection with other Apostles, and other letters of the NewTestament.

The Apostle Paul was active in Ephesus from the autumn of 52 to the spring of 55, after his missionarywork in Macedonia, Corinth and Achaia.

Despite his important role there, it seems unlikely Paul was the first Christian missionary in Ephesus.The Gospel of Luke records that Paul sailed with Priscilla and Aquila from Corinth to Ephesus then leftthem there and sailed for Syria (Acts 18:20-21). This technically makes Paul the first preacher inEphesus, but many commentators regard it as an insertion to that end by Luke. In reality, Paul probably


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did not stop in Ephesus at all before the arrival of Priscilla, Aquila and also Apollos. So when Paularrived in Ephesus in the autumn of 52, a Christian community had already been founded under theleadership of these missionaries.

Over the next two years and three months, Paul had an eventful stay in Ephesus. He struggled againstopposition, was imprisoned at least once, feared for his life, and wrote the bulk of his correspondence (1Corinthians, most of 2 Corinthians, Philippians, Galatians and Philemon).

In 1 Corinthians, Paul indicates that he was staying in the city for a prolonged period because a greatand effectual opportunity has opened to me and there are many adversaries (16:9). Paul also commentsthat he fought with wild beasts in Ephesus (15:32), a statement that has been interpreted in a variety ofways. While a later tradition developed a story of Pauls literal battle with wild beasts in Ephesusstadium, it is more likely a metaphor for conflict with human opponents or perhaps within himself. Still,in a letter written from Macedonia in the summer of 55, after Paul had left Ephesus, Paul indicates hehad been in serious danger. He writes:

We do not want you to be uninformed, brothers, about the hardships we suffered in theprovince of Asia. We were under great pressure, far beyond our ability to endure, so that wedespaired even of life. Indeed, in our hearts we felt the sentence of death. But this happened

that we might not rely on ourselves but on God, who raises the dead. He has delivered usfrom such a deadly peril, and he will deliver us. (2 Cor 1:8-10)

This strongly indicates that Paul was imprisoned in Ephesus, probably in the winter of 54/55. Manyscholars now believe that it was during this imprisonment, rather than one in Rome, that Paul wrotePhilippians and Philemon. If so, these two letters thus provide more information about the situation inEphesus in the early 50s AD. In Philippians, Paul indicates that the palace guard and everyone else knewhe is imprisoned for his faith in Christ and that his imprisonment has encouraged most of the brothersto spread the Gospel more courageously (1:13-14). This provides interesting supplementary informationto the adversaries (1 Cor 16:9) and wild beasts in Ephesus (1 Cor 15:32) he mentioned in an earlierletter. Philippians also provides a record of his struggle with the real possibility of death that he later

recalled in 2 Cor 1:8-10, in which he hopes to act courageously whatever happens and remarks that tolive is Christ and to die is gain (1:21).

The most famous account of Pauls opposition in Ephesus comes from the Book of Acts, with the riot ofthe silversmiths following a sermon Paul gave against polytheism in the Great Theater. Although theauthor of Acts appears to have been personally familiar with Ephesus and to have used earlier sourcesfor his account, he also freely adapted and embellished his sources to fit with the themes of hiscomposition. In addition, the book was written in approximately 100 AD and most likely reflects thesituation in Lukes time more than that in Pauls. But the account in Acts 20:14-17 is thought to be basedon historical sources and indicates that Paul did not dare return to Ephesus after his departure.

The clear picture of Pauls activities in Ephesus, then, is one of frequent and sometimes violent

opposition. Although enough converts were made to form a small Christian community, it seems therewas a strong pagan resistance to the Christian message of Paul.

"The church at Ephesus, a very prominent city on the western part of the Roman province of Asia, hadenjoyed the ministry of Paul for three years (Acts 20:31). Timothy also had apparently served this churchas pastor. Later, before his exile to the Isle of Patmos, the Apostle John had served as one of the pastorsof this church."

(Prophecy Knowledge Handbook, John Walvoord)


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Tychicus was sent to Ephesus (2 Timothy 4:12); and Paul was a companion of an Ephesian namedTrophimus (Acts 21:29).

27) Does Acts 20:7 have anything to do with the Lord's Supper? What other New Testamentpassages, and sources from the early history of Christianity provide details about the importanceof the Lord's Supper?

The text in question states, "Now on the first day of the week, when the disciples came together to breakbread, Paul, ready to depart the next day, spoke to them and continued his message until midnight" (Acts20:7).

From this passage, we learn that the disciples came together for the purpose of breaking bread. Thephrase "break bread" is an idiom referring to the partaking of a meal. Confusion arises from the Lord'sSupper. It is a memorial meal that is partaken by the disciples to remember the Lord's death. (1Corinthians 11:23-26). Since it is a "supper" that features the breaking of bread, the same idiom thatrefers to a common meal can refer to the Lord's Supper. This is seen in I Corinthian 10:16, "The cup ofblessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is itnot the communion of the body of Christ?"

So how do we distinguish a common meal from the Lord's Supper? Look at Acts 2:46. Here we find:

It was done daily

It was done in individual homes

It was for nurishment, as this is what "meals" means in the Greek.

I Corinthians 11:22 and 34 tells us that the Lord's Supper was not a common meal to be eatenindividually in people's homes. Here, In Acts 2:42, the phrase the breaking of bread refers to the Lord'sSupper; listed among items of worship: Learning God's word, assembling, and praying.

Acts 20:7, what do we learn from the context? First, it was done on Sundays when the disciples came

together for the purpose of breaking bread. It was something that only occurred once a week. If it was acommon meal, it would not be restricted to a single day of the week. As in Acts 2:46, we see that sharingmeals was a daily event. This particular meal made Sundays an important day of the week. Second,while some early churches meet in a disciple's home, the group in Troas meet in an upper room (Acts20:8). Once again, we see that this is a special gathering, separate from the home. Third, it required thedisciples to come together to partake of this breaking of bread. This calls to mind Paul's discussion of theLord's Supper in I Corthians 11. Notice how often the phrase "come together" appears in this discussion(I Corithians 11:17, 18, 20, 33).

The conclusion can only be that Acts 20:7 is referring to the partaking of the Lord's Supper. Other NewTestament passages revealing the importance of the Lord's Supper: Matthew 26:26-39; Mark 14:22-25;Luke 22:15-20.

28) Does Acts 21:15-26 represent an accommodation or apostasy or compromise position on theGospel, or are there other more reasonable explanations for Paul's actions?

After this, we got ready and went up to Jerusalem. Some of the disciples from Caesarea accompanied usand brought us to the home of Mnason, where we were to stay. He was a man from Cyprus and one ofthe early disciples. When we arrived at Jerusalem, the brothers received us warmly. The next day Paul


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and the rest of us went to see James, and all the elders were present. Paul greeted them and reported indetail what God had done among the Gentiles through his ministry. When they heard this, they praisedGod. Then they said to Paul: You see, brother, how many thousands of Jews have believed, and all ofthem are zealous for the law. They have been informed that you teach all the Jews who live among theGentiles to turn away from Moses, telling them not to circumcise their children or live according to ourcustoms. What shall we do? They will certainly hear that you have come, so do what we tell you. There

are four men with us who have made a vow. Take these men, join in their purification rites and pay theirexpenses, so that they can have their heads shaved. Then everybody will know there is no truth in thesereports about you, but that you yourself are living in obedience to the law. As for the Gentile believers,we have written to them our decision that they should abstain from food sacrificed to idols, from blood,from the meat of strangled animals and from sexual immorality. The next day Paul took the men andpurified himself along with them. Then he went to the temple to give notice of the date when the days ofpurification would end and the offering would be made for each of them (Acts 21:15-26)

There is a reasonable explanation for the actions of Paul. In 1 Corinthians 9:19-23, Paul mentions amethod by which he gains others to the cause of Christ. He says that he becomes like the group he ispreaching to in order to win their support. So, the case in Acts 21 is just an example of Paul becominglike the Jews in order to win them.

29) Describe the arrest and trials of Paul before the Sanhedrin, Felix, Festus, Herod Agrippa II; and,from early church historians and writers, that before Nero [See Cambridge Ancient History,Volume X (both older and new editions) and other Roman Historians on Nero].

(Acts 21:27 26:32) Some of the Asiatic Jews, finding him in the temple, raise an insurrection againsthim, and they went about to kill him (27-31). The chief captain took soldiers and centurions to wherePaul was being beaten, and orders him to be bound and carried into the castle (32-36). Paul requestsliberty to address the people, and is permitted (37-40).

(Chapter 22) Paul, in his address to the people, gives an account of his birth and education (1-3). His

prejudices against Christianity (4-5). And of his miraculous conversion, and call to the apostleship (6-21). The Jews, hearing him say that God had sent him to preach the Gospel to the Gentiles, becomeexceedingly outrageous, and demanded that he be put to death (22-23). The chief captain orders him tobe examined by scourging; but Paul pleads that he is a Roman and escapes the torture (24-29). The nextday the chief captain brings Paul before the chief priests and their council (30).

(Chapter 23) Paul defending himself before the high priest, he commands him to be smitten on themouth (1-2). Paul sharply reproves him for commanding him to be smitten contrary to the law, and,being reproved for this by one of the attendants, accounts for his conduct (3-5). Seeing that the assemblywas composed of Pharisees and Sadducees, and that he could expect no justice from his judges, heasserts that it was for his belief in the resurrection that he was called in question, on which the Phariseesdeclare in his favor (6-9). A great dissension arises, and the chief captain, fearing lest Paul should be

pulled to pieces, brings him into the castle (10). He is comforted by a dream (11). More than fortypersons conspire his death (12-15). Paul's sister's son, hearing of it, informs the captain of the guard (16-22). He sends Paul by night, under a strong escort of horse and foot, to Caesarea, to Felix, and with hima letter, stating the circumstances of the case (23-33). They arrive at Caesarea, and Felix promises him ahearing when his accusers shall come down (34-35).

(Chapter 24) After five days, Ananias the high priest, the elders, and one Tertullus, an orator, come toCaesarea to accuse Paul, (1). Tertullus accuses Paul (2-9). Paul defends himself (10-21). Felix, having


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heard his defense, proposes to leave the final determination of it till Claudius Lysias should come down;and, in the mean time, orders Paul to be treated with humanity and respect (22-23). Felix, and Drusillahis wife, hear Paul concerning the faith of Christ; and Felix is greatly affected by it (24-25). On theexpectation of obtaining money for his li

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Student Learning Objectives (Acts)