Title: Chapter 04
Course: Course PE500, Acts of the Apostles > Section: Unit 3

Before reading the chapter(s) for this week please click the next button at the bottom right of the page to find the homework sheet for the assigned reading. The homework will aid you in taking the quizzes, mid-term, and final. Complete the homework as you read the reading assignment below.

IV.      PROMINENT SUBJECTS

The number of prominent subjects in Acts is unusually large and varies in topics.  Only a few of these subjects will be discussed here.

A.       The Church is Born (History) Acts 2:1-47

Acts is the Church's standard textbook on the first three decades of its history and its ageless global task of evangelization.  The Book is clearly the sequel to the Gospels. Its story of the Church is the wonderful continuation of the unique and fantastic story of Christ's earthly life.  Beyond this, Acts provides the key for the fuller understanding of the Epistles, which follow Acts in the New Testament canon and interpret the Gospel that Christ lived and preached.

Acts 2 records a new experience in the history of God's people, involving the Holy Spirit.  The time was the Feast of Pentecost, one of the three great festivals of Jerusalem attended by Jews from all parts of the world.  According to God's design, the day had arrived for the beginning of an extended ministry of the Holy Spirit in the lives of believers.

1.       They were in one accord in one place.

We can see the outward unity of the Pentecostal church.  There was unity of spirit and unity in open manifestation to the world at large.  Christ's disciples, when they received the gifts of heaven's choicest blessings, were not split up into dozens of different organizations, each of them hostile to the others, and each striving to aggrandize itself at the expense of kindred brotherhoods.  They had keenly in remembrance the teaching of our Lord's great Eucharistic supplication (John 17:21).

There was visible unity among the followers of Christ; there was interior love and charity, finding expression in external union which qualified the disciples for the fuller reception of the spirit of love, and rendered them powerful in doing God's work amongst men.  What a contrast the Christian Church presents to this now.  There are persons who rejoice in the vast divisions in the church; but they are shortsighted and inexperienced in the dangers and scandals which have flowed, and are flowing, from them.  It is indeed in the mission field that the schisms among Christians are most evidently injurious. When the heathen see the soldiers of the cross split up among themselves into hostile organizations, they very naturally say that it will be time enough when their own divergences and difficulties have been reconciled to come and convert persons who at least possess internal union and concord.

Then again, these divisions lead to a wondrous waste of power both at home and abroad.  If men believe that the preaching of the cross of Christ is the power of God unto salvation, and that millions are perishing from want of that blessed story, can they feel contentment when the great work of competing sects consists, not in spreading that salvation, but in building up their own cause by proselytizing from the neighbors, and gathering unto their own organization persons who have already been made partakers of Christ Jesus?  And if this competition of sects were injurious and wasteful within the bounds of Christendom, surely it is infinitely more so when various contending bodies concentrate all their forces, as they so often do, on the same locality in some unconverted land, and seem as eagerly desirous of gaining proselytes from one another as from the mass of paganism.  Then too, to take it from another point of view, what a loss in generalship, in Christian strategy, in power of concentration, results from our unhappy divisions.  No blessing can be commanded where there is no unity of purpose (Ps. 133:3).

How different it was in the primitive Church!  Within 150 years, or little more, of the ascension of Christ, and the outpouring of the Divine Spirit, a Christian writer could boast that the Christian Church had permeated the whole Roman Empire to such an extent that if the Christians abandoned the cities they would be turned into howling deserts.  This triumphant march was simply in accordance with the Savior’s promise.  The world saw that Christians loved one another, and the world was consequently converted.

2.       They were filled with the Spirit.

Every part of the complex nature of man was completely pervaded by the Spirit.

a.       The intellect was illumined to know the truths of the Spirit.

b.       The affections were purified and inflamed with desires after   heavenly things.

c.       The will was strengthened to obey the motions of the Spirit.

Those who are so filled give out only the language of the life-giving Spirit.  Even when they speak of earthly things, it is with a tongue reminding men of the wisdom and simplicity of the children of God.  When they do aught in the common business of life, their example recalls the thought of a higher life.  All they say or do is to edifying.

3.       Differences of being filled with the Spirit and receiving the Spirit.

The difference is not of kind, but of degree. In the one case, the light of heaven has reached the dark chamber, dispelling night, but leaving some obscurity and some deep shadows.  In the other, that light has filled the whole chamber, and made every corner bright.  This state of the soul- being "filled with the Holy Ghost” is the normal antecedent of true prophetic or miraculous power, but may exist without it; without it, in individuals who are never endowed with the gift either of prophecy or of miracles; without it, in individuals who have such powers, but in whom they are not in action, as in John the Baptist, before his ministry commenced.

"BAPTISM IN THE SPIRIT" IN THE NEW TESTAMENT / Acts 2:4
The term (or concept) occurs only a few times in the New Testament. It is used in basically three different ways:
Prophetic | Historical | Doctrinal
Matthew 3:11 | Acts 2:1-4 | 1 Corinthians 12:12-13
Mark 1:8 | Acts 11:15-17 | Romans 6:1-4
Luke 3:16 |  |
John 1 :33 |  |
Acts: 1:5 |  |
&  In the Gospels, John the Baptist used the term in describing Jesus' ministry
&  In Acts 1 :5, Jesus quotes John's prophecy looking forward to Pentecost
&  In Acts 2, the process was initiated on the day of Pentecost: the Holy Spirit came to make the Church His residence, indwelling every believer.
&  In Acts 11: 16 the term is used by Peter, who referred to Jesus' quote of John's prophecy.
&  In Romans 6:1-4 and 1 Corinthians 12:13 Paul taught its significance.

The Day of Pentecost is the accepted as the day, by the majority of scholars, as when the Church was born.  However, there had been believers in the Old Testament days and during Jesus' earthly ministry. We do not argue the point; however, we would like to interject an idea that we believe is worthy to note.  Principally, the Church for all practical purposes can be considered born on Pentecost.  But, consider symbolically and typically the following.  The Bible is brilliantly constructed with types and shadows of things to come.  It gives guidelines through symbolism and typology.  God did nothing without a purpose.  This every student should remember.  There is always a reason for what is written in the Word.

When God gave Adam a help mate, He did not create her from the earth, air or sea.  He created her from a rib taken from the first Adam’s side.  God opened the side of man and took flesh to create woman.  The Bride of Christ is a symbolic woman, and the Bride represents the Church.  When Jesus was hanging between heaven and earth a soldier pierced the last Adam’s side and out flowed water and blood.  The woman was the bride of the first Adam and the Church is the bride of the last Adam.  The piercing of the side created the Flesh bride and the Spiritual Bride. Flesh is the source of woman and water and blood are its life elements.  When those elements were released, through piercing His side, it signified the death of the flesh bride and the birth of the Spiritual bride.

The physical elements of water and blood would no longer be the source of life to the bride.  The new elements released to the new bride, are the cleansing blood of sacrifice and the washing, regenerating water of the Word.  Therefore the Church could be said in reality to have started the day Jesus gave up the ghost and cried “it is finished”.  The battle for the authority of the Church was won, Jesus was now its true Head, and the woman, the Bride, was given life by the release of the new elements of life.

Any time there is a receipt of something from God, there is always a need of preparation on the part of the recipient.  In Biblical Mathematics, we see four distinct numbers involved in the creation of the Church: The number 10; the number 40; the number 50 and the number 120.  The number ten represents Testimony and responsibility.  The number 40 represents trial and testing, the number 50 represents the Holy Spirit, and the number 120 represents Divine Probation and completion.  It is of course obvious that Pentecost, in which the Holy Spirit came, stands for the number 50, and after the infilling of the Holy Spirit one can visualize the Church now being complete, having its head, Jesus, and the body in the 120 and power with the Holy Spirit.  But, what about the other two numbers.

The days after the crucifixion were a grievous time for the Body of Christ.  They were confused and somewhat disoriented about their future; Peter even said “I go a fishing” (Jn.21:3).  Men and women had to make decisions concerning the prophecies.  Were they true or was Jesus not what He claimed to be.  But Jesus began moving about the disciples showing self to the disciples and others.  These tests and trials had to separate the chaff from the wheat.  Jesus, like a mother hen gathering her chicks, knew that very soon He would invite them to spend 10 days waiting for a promise.  Remember, they all forsook him save John and a few ladies. These 40 days would prepare the fledgling Church, finally a body of 120 believers, to receive its release to the world.

The disciples were told to gather in the upper room and wait for the coming of the Comforter.  They were gathered praying and preparing for the arrival.  The people of the world had seen Jesus hanged on a tree and the world wanted to see what would happen to this sect.  After 40 days the 120 gathered and in 10 days the answer came.  The Testimony was that they obeyed and persevered until they received what was promised them from Jesus.  On the 50^th day the responsibility was the obvious, spreading of the Good News through the world.  Peter preached the first sermon given by this new, divinely prepared, divinely tested, and divinely gathered Body of believers and 3,000 were added to their numbers.

From the Day of Pentecost until now, the people of God, known as the Church, would be experiencing a new relationship to a more fully revealed God.  This extended revelation by the incarnate Christ ("God . . . has . . . spoken . . . in His Son," He. 1:1-2) and the in-dwelling Spirit (Jn.16:13-15).  In light of that, it is accurate to say that the Pentecost Day of Acts 2 was the birthday of the Church.

The Feast of Pentecost needs to be understood in order to see God’s providence at work. Pentecost was celebrated 50 days after the Passover. It was also known as the “Day of the First Fruits” (Nu.28:26), or the “Feast of Weeks” (Ex.34:22), or the “Feast of Harvest.”  Pentecost was a glorious day of celebration, a day when the people were to heap praise and thanksgiving upon God. There were three particular reasons for which they were to thank God.

a.       The harvest of the fields.

Note the very name of the Feast says that it is a celebration of the “First Fruits.” It was celebrated when the first fruits of the harvest began to come in, which was around the first of June. It actually opened the harvest season.

b.       The Exodus

It was the deliverance of the nation Israel from Egyptian bondage (De.16:12). The people were to thank God for the day He delivered them out of slavery.

c.       The giving of the law upon Mt. Sinai (Exodus 19-20).

This was the day the people were constituted as a nation, as the great nation of Israel. They were to live as God’s very own people upon earth. They were to thank God for Himself and for His law, the rules and principles He had given to govern their lives and nation. It is important to note that the Jews figured the law had been given to Moses 50 days after the Exodus.

4.       Providence of God- three events fulfilled by coming of Holy Spirit

When “Pentecost was fully come” the first fruits were born- the Church itself and the first harvest of souls. The new beginning, that is, the filling of the Holy Spirit, began fifty days after Jesus’ death and resurrection (Ac.2:4).

The coming of the Holy Spirit had a very specific purpose. The Holy Spirit was to live and work within the heart of man, to deliver and free him from the enslavements of this world- from sin, death, and hell. The Holy Spirit came to set man at liberty even as God had delivered the Jews out of Egyptian slavery (2Co.3:17; Jn.16:8-11).

5.       The coming of the Holy Spirit was two things.

It was the birth of the Church, the new people of God. People who truly came to God were now to be sealed and known by the presence of the Holy Spirit, by His very presence within their hearts and lives.

It was the institution of the new law, the new rule and principle of God. Man was now to be guided by the Spirit who empowered him to live right and to serve Christ.

The disciples were filled with the Holy Spirit. First, both the Body (Church) and each individual believer were filled. They were “all filled” with the presence and power of the Spirit- all of them corporately and each of them individually. It was both a corporate and a personal, individual infilling. Each believer had been commanded to wait for the baptism of the Spirit, and each one was to be so filled with His presence and power. It was a command to the individual believer as well as to the corporate Body. Each one was to experience and know His grace and power and fruit (Ga.5:22-23).

6.       Command ignored/neglected

A critical point is often ignored and neglected. The command to be filled with the Spirit is still God’s command to every believer, both individually and corporately (the Church).  How neglectful the Church is. Ignoring and neglecting the command “[to seek to] be filled with the Spirit.” How many churches actually meet together to pray and wait for the filling of God’s Spirit?

Second, the disciples were given the gifts of the Spirit to carry on the work of the ministry upon earth. This fact is not mentioned here, although it is certainly to be demonstrated in the preaching and witnessing about to take place. The giving of the Spirit’s gifts is covered in Ephesians.

This event was fulfillment of Scripture. It fused believers into to one group, giving them unity and a sense of purpose.

7.       Life of the Early Church.

It is good to know the birth of a thing; but what about the continuance of it.  The Scriptures tell us plainly what the continuing life-force for the Church was.  "And they continued steadfastly in the apostles' doctrine".  Remember, this newborn Church had no New Testament yet to consult for direction.  The text tells us how the newly baptized lived, in the bloom and freshness of the Gospel.  They waited constantly upon:

a.       The teaching of the Apostles

There was much for them to learn. They knew nothing yet in detail of the doctrine of their new Master.  The particulars of His life, words, character, work; how must the apostles have busied themselves in recounting these things to a congregation all but wholly ignorant of them, amidst breathless silence or murmured satisfaction, the Gospel story.  We are too ready to imagine that we have nothing to learn now from public teaching. We sit in judgment upon our teachers, as though we had all truth and knowledge already in possession.

And most unwilling would our ministers be to speak as though they had anything which we know not, or might not know, for our selves from the pages of the Holy Book.  Nevertheless, preaching is God's method, and to it the emphasis of that solemn caution, "Despise not prophesying." It is still one mark of the true Christian that he waits steadfastly upon the teaching of appointed men, whose responsible office it is rightly to divide the Word of Truth.

b.       Fellowship

That is, the formation and fostering of that brotherly spirit of Christian love which the Apostles' Creed calls "the communion of saints." The converts did not separate after their baptism, each to his home, to live a life of pious meditation.  They set themselves resolutely to a life of fellowship.  The Christian is one of a community; alone, he is but a limb cut off from the trunk; separately, he must draw his vital vigor from the Head, but that vigor must be used and manifested in a self-forgetting fellowship.  He must never fancy himself the whole Body, either in being independent of the Head, or of the organized system.  "Ye are the body of Christ, and members in particular."

The fellowship wrought by the Spirit of God means more than the association existing in secular groups such as civic clubs and community bodies. There is a vast difference between community participation and spiritual participation. Community participation is based upon neighborly association. Spiritual participation is based upon a spiritual union wrought by the Spirit of God.

The distinctiveness is this: the Holy Spirit is within the Christian believer. The Holy Spirit creates a spiritual union by melting and molding the heart of the Christian believer to the hearts of other believers. He attaches the life of one believer to the lives of other believers. Through the Spirit of God, believers become one in life and purpose. They have a joint life sharing their blessings, needs, and gifts together.  Fellowship forbids an unattached Christian life. Their fellowship is maintained because they continue steadfastly in the Scriptures and in worship.  Fellowship is being experienced by the new believers because they join other Christians in learning the Scriptures (apostles’ teachings) and in worship

c.       The breaking of bread

The phrase “breaking of bread” means the early believers observed and remembered the Lord’s death. They set aside some time to observe what churches call communion, the Lord’s Supper, or the Eucharist.  How instantly the sacrament of the Lord's Supper took its place among the marks and tokens of the true Church.  From the very first it was understood that a Christian is one who observes all that Christ has commanded, and not least His dying charge, "This do..."

Doubtless the Lord’s Supper was a daily celebration.  Do we suppose that any of the three thousand dared or wished to turn their back upon it?  And yet how many of us are knowingly, willfully, and throughout life, acting as if the charge, "This do" had never been uttered, or as if the apostles only had ever been addressed by it.  And no doubt there are those who could not without presumption or profaneness, attend the breaking of bread.  But does not that inability, of itself, startle them?  Does it not sound in their ears the condemning sentence, "Thou art none of Christ'; thou art yet in thy sins"?

d.       In prayers

No doubt they prayed in secret.  No doubt it was a life of prayer.  The charge which we treat as hyperbolical, "Pray without ceasing" was to them, in its spirit, a literal precept.  Their lives were now hidden above with Christ and they might exercise those lives in offices of perpetual communion.  Christ was to them not a name nor a doctrine, but a real and living Person, their friend, and their Saviour, their Lord and their God.  They could not have too much of Him.  Therefore a life of prayer was to them a life of happiness.  But the particular place occupied by the work "prayers" in the text, leads us rather to think of the worship of the congregation than of the worship of the secret chamber.  It was not then, as it is now, that any little fluctuation of feeling, or any passing accident of weather or of company, can thin a congregation almost to nothing.  It was not then the case, as it is now, that everything is more attractive than worship.

8.       Outline of chapter 2- highlights Luke's recording

Event                                          2:1-4

Reaction                                     2:5-13

Explanation                                 2:14-36

Response and Sequel                  2:37-47

B.       Stephen's Life and Death

Stephen is usually remembered for his martyrdom, that was his ministry "by death" (Php. 1:20). In Acts 22:20 "witness" means martyr.  We should also remember him, however, for his brief but faithful ministry "by life" as one of the seven deacons serving in the business phase of the Jerusalem church (see Acts 6:2-3).  The two-fold story of Stephen’s life and death is organized in Acts as illustrated below:

Part 1 - By Life                                                  Part 2 - By Death

Ministry of serving tables                                     Ministry of Words & Miracles

(Acts 6:1-6)                                                  (Acts 6:8 - 8:1)

Fruit of the Ministry                                             Fruit of the Ministry

(Acts 6:7)                                                     (Acts 8:1)

When Stephen was falsely accused by religious opponents, the high priest invited him to defend himself.  The essence of his speech (Acts 7:2-53) was that the religious people of his day were the guilty ones, even as their forefathers had been "You people of this day are just like your ancestors; you always resist the Holy Spirit.  Only you are worse than your fathers; they killed God's messengers who prophesied of the Messiah, but you have killed the Messiah Himself!"  (Ac.7:51-53, our paraphrase)

Stephen was on trial for his life. Stephen was saying that God’s will and plan could not be stopped, no matter what the present generation did against Christ and His followers. The charges had been made: he was accused of insurrection, of preaching that the sacred institutions of the nation were to be destroyed, that is, the land, the Temple, the law, and the customs (Acts 7:11-15). Stephen defended himself by reviewing Israel’s history and making the following points. It should be noted by the student that Stephen’s defense was a sermon; he preached the Gospel to the court.

C.       The Major Themes Of Stephen’s Speech / Acts 7:39-52

1.       The Jews always reject God’s leaders. Acts 7:39

2.       God does not dwell in temples made with hands. Acts 7:48

3.       God transcends the laws. Acts 7:50

4.       Israel tends toward apostasy. Acts 7:51

5.       Israel rejects God’s redeemers. Acts 7:52

D.       The Effects of Stephen’s Death/ Acts 8:4

1.        Philip’s evangelistic tour. Acts 8:4-40

2.        Paul’s (Saul’s) conversion. Acts 9:1-30

3.        Peter’s missionary tour. Acts 9:32-11:18

4.        The church in Antioch of Syria founded. Acts 11:19ff

The rulers and people became more and more incensed, and they stoned Stephen to death.  His dying words were, "Lord, do not hold this sin against them!" (Ac.7:60) Stephen experienced the pain and suffering of the trial. This is seen in that he called for the Lord’s help. Believers are not removed or relieved from the sufferings of trials, but they are given the grace and strength to endure the trials, even martyrdom.

Stephen called upon the Lord Himself. It was Jesus who was standing, ready to receive Him. Jesus wishes all believers to be with Him where He is (Jn.14:2-3; 17:24).  Stephen called for Jesus to receive his spirit. Stephen still trusted the grace of God, the righteousness of Jesus, for his salvation. He did not trust his own works and goodness. He was still depending upon Jesus and the wonderful love of God. Noticing the key words— still trusting, still depending—Stephen had trusted and lived for Christ during life, so he could expect to trust and live for Christ in eternity.

E.        Saul Saved (Acts 9:1-9)

Persecution against the believers in Jerusalem scattered them throughout Judea and Samaria and even to such distant cities as Damascus.  It was when the persecution had reached a peak through the fanatic labors of the arch-persecutor Saul (Ac.8:1-3), that God struck him to the ground.  In one man's words, "The rabid persecutor was a tormented man, soon to be brought to surrender, and destined to be the greatest name in the history of the Church".  The wonderful, miraculous conversion of a man who called himself the chief of sinners is the subjects of Luke's reporting in Acts 9:1-19.

While the Gospel was reaching farther outside of Jerusalem, Saul was continuing his relentless persecution of the Church.  So great was Saul’s hatred for the Church that he went to the high priest and asked him for letters to the synagogues in Damascus. Damascus was not under the control of Judea, Galilee, or the Decapolis. What jurisdiction would the high priest have over synagogues in Damascus? This is usually answered by saying Rome recognized the right of extradition when the high priest in Jerusalem demanded it.

Saul, while in the midst of his efforts to seize and take off to prison those within the synagogues of Damascus who are acclaiming Jesus as Messiah, was confronted by the Lord. Jesus appeared in a personal vision to lead Saul to salvation. Saul saw what others did not.  To persecute the Church is to persecute Jesus.

Saul began his “visitation” by of course “falling to the ground”. Humility is the first step to salvation.  Either one humbles himself or the Lord will do it for him.

And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven: [4] And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? [5] And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks.  (Ac.9:3-5)

Saul was then in a position to which the Lord might speak.  As the light shown around Saul, something was happening to Saul.  Jesus told Saul that he was not only persecuting those believers but also doing the same to Him. It was the light of the Lord Jesus, whom we know to be the “light of the world” (Jn. 8:12), that was shining directly on Saul.  Once that light shined upon the unrighteousness and sin that was in Saul, he recognized that there was a problem.  Saul was an educated man, and was well versed in the Scriptures.  He knew that the Messiah would one day come and like any good Jew, he was looking for His King.  The revelation that Saul received that day is the same revelation every new believer receives upon salvation.  Jesus had revealed Himself as Messiah unto Saul and Saul was in a position to receive the revelation, confess He was Lord and ask what he must do.

And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do. [7] And the men which journeyed with him stood speechless, hearing a voice, but seeing no man. (Ac.9:6-7, KJV)

Saul trembled in astonishment, because he recognized his own deceitfulness and unworthiness.  He played repeatedly in his mind the awful murderous crimes he had committed.   He realized he needed saving and he therefore accepted the challenge and went straightway to work for the Lord.

Most people believe that if they live a good life and attend church services regularly that they will make it to the Kingdom of heaven.  That is incorrect.  Saul had studied the Scriptures since childhood.  He knew the prophecies and the teaching of Messiah better than most.  He even heard the apostles preaching in the synagogues and Temple.  He was probably present when the apostles, brought before the Sanhedrin, preached as unlearned men.  He heard about the saving grace of Jesus through the message of Stephen and probably many others.  Yet he was not converted.

Saul was still in his own dark world.  John 1:4-5 states:” In him was life; and the life was the light of men. [5] And the light shineth in darkness; and the darkness comprehended it not.”   Saul had not yet comprehended the light.  It was beginning to shine in the apostles and deacons, but Saul, because of darkness, could not understand.  Saul’s heart had become so religious, so hard and cold, that the small amount of light that was being shone by the new disciples and believers was not strong enough to break the chains of religiosity and darkness that circumscribed Saul’s heart.

The encounter on the Damascus road was earth shattering to Saul.  The ascended Christ spoke to Saul converting Him from the persecutor to the proclamator.  The chains of religion and darkness were exposed to the light of salvation, breaking the bonds and setting the captive free.  The revelation also directs the new believer and starts him on the path to righteousness.  It is well to notice that Paul’s companions on the trip stood in amazement, hearing a voice but seeing no man.  They were witnesses to the event. But they were not privileged to know what was really happening. They were a type of the worldly who saw the miracle of conversion, of God’s marvelous grace, yet they never opened their own minds and hearts…

1.       To see the light of the Lord

2.       To confront the Lord

3.       To call upon the Lord, surrendering to obey Him

They could only view the event from their own worldly perspective.   And unfortunately perspective becomes most people’s reality.  The reality to them was; they heard a voice, (sound) saw no man, (sight), therefore they knew not what to do.  They only understood sense knowledge.  Without the Light of God, they could not confront, confess or surrender to the Lord, which is necessary when seeking God’s light.

Christ directed a man in Damascus to minister to Paul. A disciple there named Ananias was told to commission Saul and to pray restoration of his sight so that he could launch his mission to Gentiles, kings and Israel. His symbolic regaining of sight is followed by the baptism in the Holy Spirit and water baptism.  Then Saul launched his mission in the synagogues, effectively proclaiming Jesus as the Messiah.

Saul was faithful and steadfast, continuing with Christ.  He continued to grow spiritually, increasing more and more in spiritual strength. The Greek words for “increased the more” mean to become strong within, to gain inner strength, to increase spiritually.  He continued to preach that Jesus is the Messiah.  The more he was able to “confound” (confuse) those who opposed and rebelled against the Gospel, the more he was able to “prove” (affirm and confirm) it with more and more power as he grew in Christ.

The Jews plotted to kill Saul. They became disturbed—full of anger, bitterness, and enmity. They considered him a traitor to their religion and nation and cause.   They convinced the civil authorities, the governor of Damascus, that Saul was a fanatic, an agitator and a threat to the peace of the city. The Jews were so convincing, the governor sent patrols out on a manhunt for Saul and posted guards all around the city to prevent his escape (Ac.9:23-25; 2Co.11:33).  Saul escaped. The plot to kill him was discovered. Patrols and guards were everywhere. The city was surrounded by a wall; however, the disciples put him in a basket and lowered him down by the wall.

He joined the work in Jerusalem, but the believers there refused to trust him (cf. Ananias’ similar fear, Ac.9:13). In Damascus Saul needed a friend, Ananias; in Jerusalem he needed another, Barnabas. He whose name means “son of encouragement” (4:36) proved to be that for Saul. The believers in Jerusalem, convinced by Barnabas that Saul had in fact been converted, allowed Saul to stay. In Damascus he preached fearlessly in the name of Jesus, and in Jerusalem he was speaking boldly in the name of the Lord.  Evidently Saul’s debating ability proved to be too much for the Grecian Jews as they attempted to assassinate him.  Thus, Saul was made to experience what he had earlier made others feel - the cost of discipleship.  The brothers at Jerusalem then escorted Saul to Caesarea, the seaport about 65 miles away by road, and sent him to his hometown, Tarsus.  Saul spends nearly eight years at Tarsus.  It is somewhat vague as to what Saul was doing.  We can only speculate.

F.       The Church Embraces the Gentiles (Acts 9:32- 12:25)

In the early chapters of Acts, most of the believers were Jews.  That is understandable, since the Gospel was the fulfillment of the Jews' Scriptures.  Jesus and His disciples were Jews and His mission was primarily to the house of Israel.  The disciples were thus now taking it for granted that the Gospel was mainly for Jews, with Gentiles brought into the fellowship of the Church only via the Jewish institutions.  The time had come for God to emphasize more than ever before that the Gospel was for Gentiles as well as Jews.  Peter, leader of the church at that time, was the logical one to whom God would give such instruction.  Acts 9:32 - 12:25 describes this story.

The scattering of the Jewish believers, which began on the day of Stephen's death, was the first break in the solidarity of Jewish exclusiveness which God would eventuallyliquidate.  It was inevitable that Spirit-filled disciples should touch human hearts with whom they came in contact, regardless of race or religion.  That is illustrated in the unrestricted expansions of the Church as recorded by Luke in Acts 8:1 - 9:31 and summarized so triumphantly in Acts 9:31.

Peter was involved in an itinerant mission around Judea which brought him to Lydda. Lydda, mentioned only here in the New Testament, is today called Lod; Israel’s international airport is just north of the city. Peter later carried on an extensive traveling ministry, evident from 1 Corinthians 9:5. This is also implied from the addressees of his first Epistle (1Pe.1:1). Philip had preceded Peter to the area in and around Caesarea (Ac.8:40).

Miracles lead to church growth. Peter and John had already caused great commotion with the healing of the lame man at the Temple.  Peter’s reputation was that of a preacher/healer. A certain man had been an invalid for eight years—paralyzed. Peter spoke the Word. This man arose from his bed, and many believed in the Lord at Peter’s command. In nearby Joppa, a beloved disciple, Dorcas, died. The Christians sent for Peter, knowing of his commitment. The miracle was unceremonious, and was accomplished quickly. Many “believed in the Lord.”  No one had been raised from the dead in the Early Church as far as the records of Acts declare, but the faith of the believers was so great they expected the Lord to use Peter to resurrect Dorcas.

This shows the excellent preparation given Peter for his subsequent experience with Cornelius.  These two outstanding miracles confirmed his ministry; that God was with him in a special way.  He was also ministering in an area that was partially Gentile. The growth in the number of disciples served to confirm the church’s faith in the miracle-working ministry of church leaders. Such leaders must heed not to take credit for the Church’s growth. All praise must go to Christ, the Source of miracles. He also quartered in the home of Simon the tanner and this was quite significant. Tanners were considered to be ceremonially unclean because they were constantly in contact with the skins of dead animals (Le.11:40).

By separate visions both Peter and Cornelius were prepared for this momentous happening.  Cornelius was about to become one of the first Gentiles after Pentecost to hear the Good News of Jesus Christ’s forgiveness.  The Holy Spirit sometimes guides the Church in specific ways to accomplish its world mission. The Holy Spirit clearly told Peter to go with the three messengers from Cornelius. Since Pentecost Peter had been the outstanding spokesman for the Church, so it was important that the Holy Spirit guide him. It was crucially important for the Church to realize its mission included Gentiles as well as Jews and Samaritans. The Holy Spirit was vanguard of the Church, represented by Peter, over what is perhaps the single most important threshold it would ever cross—the racial barrier. The Holy Spirit sought here to breach the barriers which would prevent witnessing to any person who had not yet trusted Christ.

Peter’s vision was fresh insight to him. However, at origin it is the same inclusiveness for God’s message of faith.  Perhaps no prejudice is more dangerous or difficult to supplant than one held in place by religious tradition. Place of birth, cultural tradition, color of skin, sex, race, and nationality seem to separate us. The Gospel calls us all together as one family in God’s Church.  In retrospect Peter must have recognized that Jesus as the Messiah cleansed all from ceremonial defilement.

Peter’s sermon is similar to those in Acts 2 and 5, although it contains more information about the life and teaching of Jesus than do those addressed to Jewish audiences in Jerusalem. God looks at man individually with no regard for national distinctions, physical characteristics, or religious heritage   Peter and his Jewish companions watched in amazement as the Holy Spirit filled Cornelius and the other Gentiles with unmistakable signs of His presence, “while Peter was still speaking” (10:44). Peter had no choice but to offer them baptism and full fellowship in the community. Since they had already been marked as believers, their baptism would confirm their faith. Now Jew and Gentile were baptized by one Spirit into the one Body of Christ.  This passage affirmed the power of God to break down even the strongest barriers of prejudice.

G.      Five Keys to Making a Difference/ Acts 10:48

Here we offer the five keys following concerning the believer making a difference in the world and its various cultures. Peter and Cornelius provide this great lesson for believers who want to make a real difference in the world. See the following acronym for world:

1.       W alk closely with God. (Ac.10: 1-4, 9)

The text carefully reports on the quality of the spiritual life of Cornelius and the explicit time of prayer of both Cornelius and Peter. Both were devout men, apparently with a regular, consistent habit of walking with God, praying to God, and expecting God to work in their lives. The reason they both were involved in the work of God-Cornelius as the first genuine Gentile convert; Peter as the human instrument in opening the door to the Gentiles-was that they were both in the habit of walking with, talking to, and hearing from God on a regular basis.

2.       O bey God. (Ac.9:39, 43; 10:8, 23-25, 28-29)

A predisposition to obedience that comes from a deep relationship with God marked both these men. Cornelius was "found," and Peter had the privilege of finding him because they responded positively to God's command. We will not be involved in real world change if we have a predisposition to disobey. To be habitually disobedient is to be habitually useless for the real work of God.

3.       Reach out to people outside your comfort zone. (Ac.9:32-43; 10:5-6, 20, 25, 48)

It is hard to feel what Peter would have felt about moving into the Gentile world. He was going against that with his move to Lydda, then Joppa, then to the leatherworker's house, and certainly with Cornelius. The Jewish part of him would balk at every turn, every doorstep, and every meal. But Peter understood the Great Commission and was committed to spreading the Word to whomever God was calling. How readily do we move outside the confines of our safe relationships? That is where the lost are and where God wants us to be.

4.       Look for those God is reaching or softening. (Ac.9:32-43; 10:19, 22-23)

This constant theme of Acts shows that God is working, and we must find out where and with whom, and get in on it.

5.       D isregard the criticism. (Ac.10:13-14,20,28; 11 :1-3,18)

Jewish culture was resistant; Peter himself was resistant; the Church was resistant, critical, and skeptical. But Peter, Cornelius, Peter's traveling companions, and ultimately the Church itself overcame the resistance to be a part of what God wanted to do. God was moving, spreading His message by softening and wooing hearts, by awakening souls.

H.       Paul's Missionary Journeys

For about ten years (about A.D. 47-56) Paul had the privilege and responsibility of leading the evangelism crusade of the Early Church in three major journeys.  There was one major interruption - the Jerusalem Council - between the First and Second journeys (Ac.15:1-35).

This is probably the most significant series of events in the history of the Early Church.  Saul has been saved between 13 and 14 years, more or less, depending on when the death of Christ is charted.  He has prepared, he had struggled, not only with himself but also with the Early Church.  He knew his call, but was unsure about how to accomplish such a call.  After 8 years in Tarsus, Saul was coming to grips with his calling.

A man called Barnabas, a man of a good report; a devout man, sought an audience with Saul about ministering to the exploding church in Antioch.  From there, God began moving Saul into the position of his call.   Notice he was not a novice; he had been in God’s service for many years.  He was being prepared, he was building a testimony and he was about to be released.  Remember the birth of the Church in Biblical Mathematics; the Church had a testimony, a responsibility and a release.  The pattern is clear in all applications of God’s work; there is a testimony a responsibility and a release.

Study this chart and we will see Saul covered many miles in 10 years of ministry.  They were not covered in a 4 wheel drive vehicle, but mostly by foot and ship.  This alone was an incredible accomplishment, even in the face of the results.

JOURNEY___DATE_______REGION____________MILEAGE_______ACTS

(approx.)

1        47-48            SE Asia                  1500 miles                        13:1 - 14:28

2        49-52            Macedonia              3,000-4,000                      15:36 - 18:22

Achaia

3        52-56            W. Asia                   4,000 miles                       18:23 - 21:17

Minor

Chapter 13 begins an entirely new section in Acts.  Antioch replaced Jerusalem as the major base of operations or the mother city of the Church.  Saul (soon to be Paul) replaced Peter as the central figure of the evangelistic program of Acts.  A mission field of all races and religions became the Church's obligation, while the Jerusalem church continued to minister primarily to Jews.  Home missions work in the homelands of Jerusalem, Judea, and Samaria continued, but foreign missions work to Asia and Europe was added to the responsibility of the apostles.

Click Modules to return to the module list or click Quiz 3 to be taken to the quiz for this unit.