VSML|NT THEO 2 ROG|LESSON 2|MATSDORF|1

THE THEOLOGY OF ACTS1 Part 2

ACTS 9:1-31—

There are three significant parts to this section on Saul—his conversion (vv. 1-9), his commission (vv. 10-19) and his conflicts with the Jews (vv. 20-30). In a dramatic reversal of roles, he went from persecutor to the one persecuted, a reversal made particularly dramatic by Luke’s description of his pre-salvation malevolent attitude toward the Christians (vv. 1-2, 13, 21; see also :3). Three times Luke notes that the Jews tried to kill him (vv. 23, 24 and 29). “All this underscores one of the key insights in the book of Acts, that only the reality of the resurrection can account for the total transformation in the life of a Jew such as Paul.”2

ACTS 9:1-9—

“Saul’s experience on the road to Damascus is the most famous conversion in church history. Luke is so impressed with its importance, that he includes the story three times, once in his own narrative and twice in Paul’s speeches.”3 Luke begins with a further elaboration of his statement in Acts 8:3—Saul was ravaging the church—by noting that Saul was still breathing threats and murder against the disciples (vs. 1).4 This verse also shows us Saul had not changed his mind about ; he did not go to Damascus on a spiritual journey looking for answers; he went so that if he found any who belonged to the Way…he might bring them bound to (vs. 2).5 Saul’s conversion was obviously supernatural and virtually unparalleled in Church history. He had nearly completed the week’s journey (vs. 3), when about noon (:6) suddenly a light from heaven flashed around him (vs. 3), brighter than the sun (:13). He fell to the ground…he could see nothing (vv. 4, 8). “His physical blindness brought to the surface his failure to ‘see’ God’s redemption for what it really was. He is a picture in microcosm of Israel’s failure to see, to take to heart the saving acts of God.”6 A voice (vs. 4) then addressed him personally in the Hebrew language (Acts 26:14). “Saul probably discerned a divine quality about the voice as it spoke to him; hence, ‘Who are you, Lord?’ (RSV) may be the best rendering.”7

1 All content has been reproduced in its entirety by Linda Dunn and edited by David Lucas for on-line format. Some charts may be different as they were unable to be reproduced in their original format. All content used by permission of Dr. Gary Matsdorf. 2 Pickerill, op. cit., pg. 10. 3 Stott, op. cit., pg. 165. 4 “Saul the persecutor is a vivid portrait, embedded in real history, of what each of us, pious or profligate, would be apart from the Spirit of God, who alone can shatter human pride so that we ‘call on the name of the Lord’” (Dennis Johnson, op. cit., pg. 118). 5 Saul saw himself fulfilling the commission of Deuteronomy 17:7. 6 Johnson, op. cit., pg. 46. 7 Bruce, op. cit., pg. 182. VSML|NT THEO 2 ROG|LESSON 2|MATSDORF|2

Jesus’ response, which connected the persecution of Christians with Himself (vs. 5), was apparently enough to convince Saul He was alive; this, coupled with the power of the experience, worked in him an obedience to the command to “get up and enter the city, and you will be told what you are to do” (vs. 6; see also vs. 8).

ACTS 9:10-19A—

Meanwhile, the Lord was preparing for Saul’s commissioning. He directed a …named Ananias…in a vision (vs. 10) to transmit His revelation to Saul (vv. 15-16) and to be the instrument through whom He restored Saul’s sight (vs. 12). Saul is pictured as taking his new faith seriously—he is praying (vs. 11). Furthermore, he was expecting Ananias (vs. 12). Commenting on Ananias’ objections to Christ (vv. 13-14), Munck notes, “The touching naivete with which Ananias seeks to convince Christ that His information about Paul is incorrect and then listens to Him and is guided by Him, testifies to a piety praying without fear and obeying implicitly.”8 ’ statement that “he is an instrument whom I have chosen to bring My name before the Gentiles and kings and before the people of Israel” (vs. 15)9

• shows how God is making preparation for the “present-day program.” It is further interesting how Paul’s three-fold call to Gentiles, kings and the people of Israel makes a kind of “table of contents” for -28. He bears witness to the Gentile world (Acts 13-20), he returns to Jerusalem to witness to the Jewish nation (-23) and he preaches to kings while in prison (-28).10

Ananias greeted him warmly—“Brother Saul”—and laid his hands on Saul as an act of healing (Luke 4:40). An unidentified flaky substance fell from his eyes and his sight was restored. They he got up and was baptized, and after taking some food, he regained his strength (vv. 18-19A).

ACTS 9:19B-31—

He immediately went to work (vs. 20), staying a short time in Damascus before going to Arabia (Galatians 1:17). Naturally, all who heard him were amazed (vs. 21). Saul became increasingly more powerful and confounded the Jews…by proving that Jesus was the Messiah (vs. 22). After some time had passed (vs. 23) is likely Luke’s vague reference to what amounted to three years, when he returned to Damascus from Arabia (Galatians 1:17-18). After three years [Paul] did go up to Jerusalem to visit Cephas (Galatians 1:18), only to find that they were all afraid of him, for they did not believe that he was a disciple (vs. 26). It took ’ introduction of him to the apostles for him to be accepted. Barnabas knew for

8 Munck, Johannes, The , Doubleday & Co., Garden City, NY, 1986 printing, pg. 82. 9 Acts 9:16 states that this testimony would include suffering. “The necessity of suffering is built into the call to be the Lord’s witness” (Dennis Johnson, op. cit., pg. 217). 10 Pickerill, loc. cit. VSML|NT THEO 2 ROG|LESSON 2|MATSDORF|3 a fact that Jesus had appeared to Saul and how in Damascus he had spoken boldly in the name of Jesus (vs. 27). Accepted, [Paul] spoke and argued with the Hellenists (vs. 29), the same audience with whom he had sided a few years back against Stephen. Then their comrade, he was now their enemy, for they too were attempting to kill him (vs. 29). He was sent on to Caesarea and his home town of Tarsus (vs. 30), an itinerary which he later described as going into the regions of Syria and Cilicia (Galatians 1:21). Luke closes his second major section of Acts with the summary statement—meanwhile the Church throughout Judea, Galilee, and Samaria had peace and was built up. Living in the fear of the Lord and in the comfort of the Holy Spirit, it increased in numbers (vs. 31).

ACTS 9:32-10:48--??

This section deals with the conversion of clearly uncircumcised Gentiles. (It is not clear whether the Ethiopian was a full, circumcised proselyte or not.) Cornelius is said to be a God- fearing man (10:22), meaning he observed Judaism as an uncircumcised “Proselyte of the Gate”,11 those in his household were apparently the same (10:2). The ministry of Peter at Lydda (9:32-35) and Joppa (9:36-43) serve as an introductory unit leading up to the incredible conversion of Cornelius and his household, showing how God was leading Peter toward Caesarea and how the was being advanced through both proclamation and miracle.

ACTS 9:32-35—

Luke here is very brief, although the obvious parallel to Jesus healing the paralytic is clear (Luke 5:17-26); remember, Acts deals with Jesus’ ministry from heaven through His Church, so healings/miracles similar to what He did while on earth should be expected. The purpose of the healing of is clear—when all the residents of Lydda and Sharon saw him…[they] turned to the Lord (vs. 35). “The effect of Peter’s act is to lead the local people to faith. Luke would have disagreed with the common modern suggestion that a faith based on miracles is not a true faith.”12 The interesting dynamic about Aeneas is he was apparently a Christian (vv. 32-33). This is the first time a Christian is mentioned specifically as receiving a miracle in Acts.

ACTS 9:36-43—

Joppa, modern day Jaffa, was about twelve miles from Lydda on the coast. Here another miracle happened in the Christian community, as Tabitha was raised from the dead. The fact that her friends did not bury her but instead washed her…and laid her in a room upstairs…and sent two men to [Peter] with the request, “Please come to us without delay” (vv. 37-38) indicate they had an expectation she would be raised. When Peter arrived, he was met by mourning widows, likely wearing some of the clothes that had made while she was with them (vs. 39). Acting very similarly to Jesus with Jairus’ daughter (Mark 5:40), Peter put all [the mourners] outside (likely because they were so

11 See text and note on Acts 8:26-40 above. 12 Marshall, op. cit., pg. 178. VSML|NT THEO 2 ROG|LESSON 2|MATSDORF|4 noisy); then…he turned to the body and he said, “Tabitha, get up” (vs. 40). She was immediately resuscitated and many believed in the Lord (vs. 42).

The fact that this was clearly a miracle from Jesus and not Peter’s own power is seen in the fact that he knelt down and prayed (vs. 40). Peter stayed on in the neighborhood, interestingly with a tanner (vs. 43), one thought ceremonially unclean because of his repeated contact with dead animals.

ACTS 10:1-8—

• The opening of the door of faith to the Gentiles altered the status of the Church and changed the religious course of man-kind. The process, though, was slow and painful, for the social and religious gulf fixed between Jew and Gentile was enormous (see :28). Even Jewish Christians as yet did not understand the universal implications of the gospel. It took a supernatural revelation from God to convince Peter that he was “not to call any man common or unclean” (Acts 10:28).13

The first part of this miraculous advancement of the gospel began with the miracle of a vision to Cornelius, a centurion of the Italian Cohort, as it was called. He was a devout man who feared God14 with all his household; he gave alms generously to the people and prayed constantly to God (vv. 1-2). He was told that his “prayers and alms have ascended as a memorial before God” (vs. 4), and so he was to send for Peter. Luke does not convey (if in fact Cornelius knew) how sending for Peter tied into answering his prayers and rewarding his service before God.

ACTS 10:9-16—

The real issue here was preparing Peter. “Israel twisted the Old Testament doctrine of election into one of favoritism, became filled with racial pride and hatred, despised Gentiles as ‘dogs’, and developed traditions which kept them apart. No orthodox Jew would ever enter the home of a Gentile, even a God-fearer, or invite such into his home.”15 It was about twenty-one hours after Cornelius’ vision; Peter went up on the roof to pray (vs. 9). While praying and waiting for lunch, he fell into a trance (vs. 10), followed by a vision from God. He saw something like a large sheet coming down…in it were all kinds of four-footed creatures and reptiles and birds of the air (vv. 11-12); it was “a mixture of clean and unclean creatures

13 Pickerill, op. cit., pg. 11 14 “The status (or lack of status) of God-fearers in first-century Judaism was largely defined by their hesitation to undergo proselyte conversion. That required submission to the rite of circumcision for males, to the dietary restrictions in the Levitical commands and other regulations pertaining to ritual cleanness, and to the centrality of the temple in Jerusalem, as well as adherence to the monotheism expressed in the Shema (Deut. 6:4-5) and to the Law’s ethical demands…Cornelius represented a class of Gentiles whom Paul and his colleagues would encounter repeatedly in the synagogues of the Dispersion” (Dennis Johnson, op. cit., pp. 126-127). 15 Stott, op. cit., pg. 185. VSML|NT THEO 2 ROG|LESSON 2|MATSDORF|5 calculated to disgust any orthodox Jew.”16 It took God three times to get Peter to accept the message, “What God has made clean, you must not call profane” (vs. 15). Though dealing with animals, the broader implication was later to be that “God has shown me that I should not call anyone profane or unclean” (vs. 28).

ACTS 10:17-23—

Returning from the trance, Peter was greatly puzzled about what to make of the vision that he had seen (vs. 17) when the men from Cornelius arrived. At this point, the Spirit further directed Peter (vv. 19-20); when meeting the men, he learned that “Cornelius…was directed by a holy to send for you to come to his house” (vs. 22). The fact that God’s point was already beginning to make sense to Peter is seen in the fact that Peter invited them in and gave them lodging (vs. 23). God was obviously at work to get the gospel spread to the Gentiles.

ACTS 10:23-33—

The next day [Peter] got up and went with them (vs. 23), accompanied by six Jewish brethren (Acts 10:45; 11:12). Cornelius met him, and falling at his feet, worshiped him (vs. 25), a sign either of humility and respect or of his pagan heritage which allowed for the possibility of Peter being a divine being. At any rate, it was inappropriate, so Peter made him get up, saying, “Stand up; I am only a mortal” (vs. 26). But Peter’s action was also inappropriate for a Jew. As [Peter] talked with him, he went in (vs. 27). He explained what God had taught him (vs. 28). Cornelius then detailed for Peter why he had sent for him (vv. 30-32), concluding by stating that “all of us are here in the presence of God to listen to all that the Lord has commanded you to say” (vs. 33).

ACTS 10:34-43—

Peter had been prepared steadily by God and now seized the moment with his anticipating audience. He began with a solemn personal testimony, “I now realize how true it is that God does not show favoritism” (vs. 34 [NIV]). God’s attitude toward people is not determined by outward means such as race, class or nationality. He is looking for people in every nation who respect Him and want to walk in His ways (vs. 35). This does not mean Cornelius will not have to become a Christian; it simply means he will not have to become Jewish; he need only accept God’s message in Jesus Christ. Peter then went on to give the gospel, noting that God first gave it to Israel, but with the understanding that “Jesus Christ…is Lord of all…and everyone who believes in Him receives forgiveness of sins through His name” (vv. 36, 43). The fact that Peter noted that this final conclusion is seen in the prophets is likely an allusion to Isaiah 33:24; 53:4-6, 11; Jeremiah 31:34 and Daniel 9:24.

16 Ibid, pg. 187 VSML|NT THEO 2 ROG|LESSON 2|MATSDORF|6

ACTS 10:44-48—

Here was the obvious climax, and it was directly from God. While Peter was still speaking, the Holy Spirit fell upon all who heard the word…the gift of the Holy Spirit had been poured out even on the Gentiles (vs. 44-45). How did they know? They heard them speaking in tongues and extolling God (vs. 44-45). How did they know? They heard them speaking in tongues and extolling God (vs. 46). Peter was quick to draw the only conclusion possible, “Can any one withhold the water for baptizing these people who have received the Holy Spirit just as we have?” (vs. 47).

• Like , the Gentile’s reception of the Holy Spirit is to be given a manifold meaning. First, it was a sign that the Gentiles had been formally accepted into the church with full spiritual privileges (Acts 10:45; 11:15-17). Cornelius represents the introduction of uncircumcised Gentiles into the “one new man.” Second, it meant their individual spiritual rejuvenation.17

ACTS 11—

This chapter contains three important elements: Peter’s report to the Jerusalem church concerning Cornelius (vv. 1-18), Barnabas’ ministry at Antioch (vv. 19-26) and the ministry of Gentiles to Jewish Christians (vv. 27-30).

ACTS 11:1-18—

This is largely a rehearsal of the four supernatural signs connected with the conversion of the Gentiles—Peter’s vision (vv. 4-10), the command of the Spirit (vs. 12A), Cornelius’ vision (vv. 12B-14) and the falling of the Holy Spirit (vv. 15-17). But it does contain a very important new element—apostolic endorsement of the Gentile mission (vs. 18). Luke notes that because word had gotten back to Judea that the Gentiles had also accepted the word of God (vs. 1), Peter initially met with criticism from the Jewish brethren. “Why did you go to uncircumcised men and eat with them?” (vs. 3). The issue with them, as at Galatia later, did not seem to be so much that they had become Christians as they were Christians without having to be Jewish. Peter recapped the events for them, capping it off by recalling that “as I began to speak, the Holy Spirit fell on them just as on us at the beginning” (vs. 15). This was the point, as Peter applied Jesus’ words to the disciples to the Gentiles as well, “You will be baptized with the Holy Spirit” (vs. 16). The providential hand of God is clearly seen in vs. 18—when they heard this, they were silenced. And they praised God, saying, “Then God has given even to the Gentiles the repentance that leads to life.”

17 Pickerill, loc. cit. VSML|NT THEO 2 ROG|LESSON 2|MATSDORF|7

ACTS 11:19-26—

One of the far-reaching effects of the Christians scattering because of the persecution that took place over Stephen (vs. 19) was the founding of a Gentile church at Antioch, as some men of Cyprus and Cyrene who, on coming to Antioch, spoke to the Hellenists also, proclaiming the Lord Jesus (vs. 20). The site of Antioch seems to have been most strategic as the center for Gentile Christianity. When word of the Church’s growth in Antioch reached Jerusalem, they decided to send Barnabas, a Dispersion Jew of very high character (vs. 24). The work grew under his ministry, so he decided to seek out help. He went to Tarsus to look for Saul; and when he had found him, he brought him to Antioch (vv. 25-26). For an entire year, they taught a great many people (vs. 26). Luke notes that it was in Antioch that the disciples were first called “Christians” (vs. 26). This was a type of nick name given them by the general populace, possibly with an element of ridicule. It was a Latin derivative meaning, “Christ’s people” (Christ here being a proper name).

ACTS 11:27-30—

We have come “full circle” as it were. Luke has been tracing the progress of Christianity out of Judaism; here we see Gentiles ministering to Jews! The occasion was a severe famine over all the world (vs. 28), prophesied to the Antioch church by , a prophet from Jerusalem.

• One important feature of the early church was the activity of prophets, charismatic preachers who might be attached to a local church or engaged in an itinerate ministry. Their functions were various and included both exhortation and foretelling of the future; they may well have given expositions of the OT, using their spiritual insight to show how its prophecies were being fulfilled in the events connected with the rise of the church. Their activity was connected with the new sense of inspiration associated with the gift of the Spirit to the church.18

It is said to have taken place during the reign of Claudius (AD 41-54) and likely referred to the “succession of bad harvests and consequent scarcity in various parts of the empire” during this period.19

ACTS 12—

Acts 12 completes the third “natural” division in Acts (Acts 9:32-12:24), a description of the first expansion to the Gentiles. We have Peter’s deliverance from death (vv. 1-19) and God’s judgment on Herod (vv. 20-23). It serves to show how the Church has met every type of

18 Marshall, op. cit., pg. 204. 19 Bruce, op. cit., pg. 230. VSML|NT THEO 2 ROG|LESSON 2|MATSDORF|8 opposition with victory, the persecution of Herod adding a new ingredient—resistance by a civil ruler rather than Jewish religious authorities.

ACTS 12:1-11—

These events took place early in AD 44, the recorded year of Herod’s death. This is I, grandson of . Raised and educated at Rome, he became a close friend of Caligula; when Caligula became emperor (AD 37-41), he titled Herod “King” and made him ruler over an area northeast of Judea. Claudius later added Judea, Samaria and Abylene. “He did his best to win the favour of the Jews and especially cultivated the ,”20 hence, King Herod laid violent hands upon some who belonged to the church. He had James, the brother of John, killed with the sword. After he saw that it pleased the Jews, he proceeded to arrest Peter also (vv. 1-3). His uncle Antipas had tried Jesus (:27). Both Peter’s arrest and James’s beheading (NEB) were a fulfillment of Mark 10:38-39. Nothing could be done with Peter immediately because this was during the festival of Unleavened Bread (vs. 3). Both trials and sentencing were prohibited during this time. Peter was therefore put in prison (possibly the Tower of Antonia at the northwest corner of the Temple area) intending to bring him out to the people after the Passover (vs. 4), probably for a type of show trial. Luke notes he was handed over…to four squads of soldiers (vs. 4)—“four guards at a time, one on either side of him (to whom he was chained) and two at his cell door.”21 While Peter was kept in prison, the church prayed fervently to God for him (vs. 5). Several days later on the very night before Herod was going to bring him out (vs. 6) for the trial, an angel of the Lord appeared and woke the untroubled Peter with the command, “Get up quickly.” And the chains fell off his hands (vs. 7). It was a supernatural release in answer to the church’s prayers, happening so fast that Peter did not realize that what was happening with the angel’s help was real; he thought he was seeing a vision (vs. 9). Following two more miracles and the angel’s departure (vs. 10), Peter came to himself, and said, “Now I am sure that the Lord has sent His angel and rescued me from the hands of Herod and from all that the Jewish people were expecting” (vs. 11).

ACTS 12:12-17—

Getting out of harm’s way and making a move to inform the Jerusalem church, he went to the house of Mary…where many had gathered together and were praying (vs. 12). A maid named came to answer. On recognizing Peter’s voice, she was so overjoyed that, instead of opening the gate, she ran in and announced that Peter was standing at the gate (vv. 13-14); they first accused her of being crazy, but she insisted that it was so. They said, “It is his angel!” (vs. 15). Their latter assessment is curious. “Probably an instance of the not uncommon belief that the moment a man dies his guardian angel appears”22 or a reference “so

20 Marshall, op. cit., pg. 207. 21 Bruce, op. cit., pg. 234. 22 Munck, op. cit., pg. 114. VSML|NT THEO 2 ROG|LESSON 2|MATSDORF|9 some kind of ‘heavenly’ counterpart to a person, having the same physical appearance…Luke says nothing to indicate that the supposition rested on a sound doctrine of , and it is most likely that it is nothing more than a Jewish superstition which he cites but does not necessarily corroborate.”23 When, however, they finally opened the gate, they saw him and were amazed (vs. 16). Peter informed them as to what had happened and told them to “Tell this to James and to the believers” (vs. 17). James here is one of Jesus’ brothers (Mark 6:3), a later leader in the Jerusalem church (:13) and one of the three pillars of the Church (Galatians 2:9); believers is likely a technical term for the other leaders in the church. Peter then went into temporary hiding, appearing a year or two later in Antioch (Galatians 2:11) and at the Jerusalem Council about six years later (Acts 15). He then plays no part in Acts.

ACTS 12:18-23—

Herod was so angry over Peter’s escape that he ordered [that] the guards should be put to death (Roman law allowed for the guard of escaped prisoners to suffer the prisoner’s fate), after which he returned to the capital of the province, Caesarea (vs. 19). He had been angry with the people of Tyre and Sidon to the point they decided to come together to ask for a reconciliation, because their country depended on the king’s country for food (vs. 20). This led to their affirming him as a god, in response to which Luke notes that immediately, because he had not given the glory to God, an angel of the Lord struck him down, and he was eaten by worms and died (vs. 23).24 Eaten by worms may be intended to be taken literally, although it was a common phrase to describe the death of a tyrant. He may have been smitten (according to Josephus’ description) with appendicitis, leading to peritonitis. Luke notes that the occasion of his death was an appointed day [when] Herod put on his royal robes, took his seat on the platform, and delivered a public address to them (vs. 21). Again, according to Josephus, his granting this audience to deal with the issue of Tyre and Sidon was while he was at a festival in honor of the emperor.

ACTS 12:24—

Luke concludes his third main division of Acts by nothing—the word of God continued to advance and gain adherents (vs. 24).

ACTS 13—

23 Marshall, op. cit., pg. 210. 24 “In a verbal pun, Luke invites us to compare the opposite results when the angel of the Lord ‘struck’ Peter, awakening him to lead him from a dungeon of death (vs. 7), and when the angel of the Lord ‘struck’ Herod, dooming him to a worm-eaten death (v. 23)” (Dennis Johnson, op. cit., pg. 205). VSML|NT THEO 2 ROG|LESSON 2|MATSDORF|10

The fourth division of Acts (Acts 12:25-16:5) begins by noting—after completing their mission Barnabas and Saul returned to Jerusalem and brought with them John, whose other name was Mark (Acts 12:25).

• A description of the first geographical expansion into the Gentile world, with Paul in the leadership. Jews now regularly reject the Gospel because it includes Gentiles. The church meets in council and does not reject its Gentile brothers and sisters, nor does it lay Jewish religious requirements on them. The latter serves as the key to full expansion into the Gentile world.25

Remembering that Luke is both an historian and theologian, he is in this section once again doing more than recording interesting historical data. He has a distinct purpose.

• Paul’s mission to the Gentiles is the culminating point of the “present-day program” of God and also has important apologetic meaning for no possible explanation can be found for these facts except the reality of the resurrection of Jesus…we should remember that Luke’s purpose is to give “certainty” about Christ.26

Acts will now show how the Church became primarily Gentile in character. Christianity was no longer a movement within Judaism. Its Jewish complexion was clearly lost with the first Gentile missionary journey.

ACTS 13:1-3—

The fact that there were prophets and teachers…worshiping the Lord and fasting, [when] the Holy Spirit said, “Set apart for Me Barnabas and Saul for the work to which I have called them” (vv. 1-2) gave sanction to the divine ordination of the Gentile mission, turning Christianity from Judaism to a largely Gentile work. We are not told how the Holy Spirit revealed His will (possibly through one of the prophets); also, the call was rather vague.

ACTS 13:4-12—

The first journey mainly included the island of Cyprus and the provinces of Galatia and Pamphylia, lasting about two years (AD 46-47) and covering about 1,250 miles. Again, we need to remember that Luke’s history is selective.

• He concentrates on Paul’s exploits to the west and north with his eyes on Rome;…in the first missionary journey…he portrays Paul evangelizing the proconsul and confronting the sorcerer in Paphos…preaching the gospel in the synagogue in Pisidian Antioch…and addressing a pagan crowd in the open air in Lystra.27

25 Fee and Stuart, op. cit., pg. 99. 26 Pickerill, op. cit., pg. 13. 27 Stott, op. cit., pg. 218. VSML|NT THEO 2 ROG|LESSON 2|MATSDORF|11

God’s sovereign grace is again seen in Luke nothing that being sent out by the Holy Spirit, they went down to Seleucia (vs. 4)—a port city about fifteen miles from Antioch. From there they sailed to Cyprus (vs. 4), about sixty miles away. Barnabas and Saul had John also to assist them (vs. 5), “which some scholars have taken to imply that they availed themselves of his eyewitness knowledge of certain important phases of the gospel story, in particular the passion narrative.”28 Salamis was a commercial city on the east coast of Cyprus. In what would emerge as a pattern, we are told they proclaimed the word of God in the synagogues of the Jews (vs. 5). Arriving in Paphos, they met a certain magician, a Jewish false prophet, named Bar-Jesus (vs. 6). The key here is that he was Jewish and is said to have opposed them and tried to turn the proconsul away from the faith (vs. 8). He closely resembled Simon (Acts 8:9-11). “As a sorcerer, he represents the demonic magic of paganism and as a Jewish false prophet he stands for the false revelation of Judaism—both formidable foes of the gospel.”29 Luke, once again noting the importance of being filled with the Holy Spirit (vs. 9) for a specific task at hand, states that Saul, also known as Paul confronted (for that is the translation of his name) with authority (vv. 9-10). Paul was obviously very concerned, because the conversion of the proconsul was a key to the inroad of the gospel among Roman officials. Contrary to his name (Bar-Jesus means “son of Jesus”), he was a “son of the devil,” who was full of evil and trickery and who was trying to stop God’s plans. His punishment was another obvious sign of apostolic authority to meet out judgment against those significantly hindering the gospel (cf. :1-11). Luke notes that in response to the proclamation and sign, the proconsul…believed—the whole matter having shaken him to the core (vs. 12).

ACTS 13:13-52—

This very important section tells of the events that took place on two Sabbath days, leading to persecution against Paul and Barnabas [that] drove them out of [the] region (vs. 50). Paul and his companions set sail from Paphos and came to Perga in Pamphylia (vs. 13)—a journey of about 100 miles to Asia Minor. At this point we are told that John left them…and returned to Jerusalem (vs. 13); Luke does not say why. Later, when Barnabas wanted to rejoin them, Paul referred to it as a type of desertion (Acts 15:38), which led to a disagreement…so sharp that they parted company (Acts 15:39). Continuing on, they came to Antioch in Pisidia, another Greek town. Here, in ordinary synagogue format (cf. Luke 4:16-21), Paul was invited to speak. His message began with a brief survey of Israel’s history from the patriarchs to David (vv. 16-22). Then, moving to David’s posterity, he explained how Jesus Christ, the goal of Israel’s history and prophecy, was the One “God has brought to Israel [as] a Savior” (vv. 23-37). This came about through His forerunner, (vv. 23-25); through His death (vv. 26-29); and through His resurrection (vv. 30-37). Concluding, he offered an invitation nothing that “by this Jesus

28 Bruce, op. cit., pg. 247. 29 Pickerill, op. cit. pg. 15. VSML|NT THEO 2 ROG|LESSON 2|MATSDORF|12 everyone who believes is set free from all those sins from which you could not be freed by the law of Moses” (vv. 38-39) and gave a prophetic warning not to reject this plan of Yahweh (vv. 40-42). Though no conversions are noted, the people urged them to speak about these things again the next Sabbath (vs. 42). The events of the next Sabbath are crucial to Acts (vv. 44-47). They mark a turning point in Church history. The crowds turned out in mass to hear the word of the Lord. But when the Jews saw the crowds, they were filled with jealousy; and blaspheming, they contradicted what was spoken by Paul (vv. 44-45). They symbolized the action of the entire nation of Israel, as Paul notes—“since you reject [the word of God] and judge yourselves to be unworthy of eternal life, we are now turning to the Gentiles” (vs. 46). This is reinforced by Luke’s notation that when the Gentiles heard this, they were glad and praised the word of the Lord (vv. 48). They then moved on about 100 miles to Iconium.

ACTS 14:1-7—

The truths of “the second Sabbath” continue. The fact that the Jews thrust God’s Word from themselves does not mean that Paul would no longer speak to them. In Iconium [they] went into the Jewish synagogue (vs. 1). But again there was resistance, leading to division in the city as the unbelieving Jews stirred up the Gentiles and poisoned their minds against the brothers (vs. 2). Undeterred, they stayed on speaking boldly in reliance on the Lord (vs. 3 [NEB]), which God honored by granting signs and wonders to be done through them (vs. 3). Learning of a plan to mistreat them and to stone them, the apostles…fled to Lystra and Derbe…and to the surrounding country (vs. 6).

ACTS 14:8-18—

The first stop was about eighteen miles away, where, interestingly enough, God allowed Paul not to escape but to be stoned (vs. 19). The stoning was led by Jews from Antioch, who persuaded the people. But among the Gentiles in Lystra, things were initially much different. Through Paul, the Lord healed a man…who could not use his feet and had never walked (vs. 8). The healing was a combination of Paul’s perception and authority and the man’s faith (vv. 9-10). The people responded with incredible enthusiasm, shouting in the Lycaonian language, “The gods had come down to us in human form!” (vs. 11). Luke’s indication that they spoke Lycaonian likely indicates the apostles did not know what they were saying. They finally figured out what was going on when the priest of Zeus…brought oxen and garlands to the gates; he and the crowds wanted to offer sacrifice (vs. 13). Paul’s speech to stop them met them on their own turf, showing the flexibility with which the basic gospel message can be packaged.30

30 “As Luke summarizes it, the apostles’ response was not a complete presentation of the message of Jesus, but it shows Paul’s sensitivity to express God’s truth in a way that was appropriate to his listeners’ background and VSML|NT THEO 2 ROG|LESSON 2|MATSDORF|13

ACTS 14:19-28—

As noted above, Paul was dragged outside the city, stoned and left for dead by a lynch mob (vs. 19). But when the disciples surrounded him, he got up and went into the city (vs. 20). There is considerable theological debate as to whether or not Paul was dead. Luke’s supposing that he was dead (vs. 19) could be interpreted either way. Derbe is mentioned only in passing, after which we are told they circled back around, strengthening the souls of the disciples (vs. 22) converted on their initial itinerary. They also established some ecclesiastical order in the churches by appointing elders in each church (vs. 23) and reminded them of a major kingdom principle—through many tribulations we must31enter the kingdom of God (vs. 22 [RSV]). “Although suffering often takes Western Christians today by surprise, it is no surprise that Luke and the leaders whose ministries he profiles place suffering at the Center of Christian experience. They knew the Scriptures…”32 Upon returning home to Antioch, they called the church together and related all that God had done with them, and how He had opened a door of faith for the Gentiles (vs. 27). They were home after about two years.

ACTS 15:1-5—

Many regard the events of this Jerusalem Council as the theological pivot point of Acts. “Its unanimous decision liberated the gospel from its Jewish swaddling clothes into being God’s message for all humankind, and gave the Jewish-Gentile church a self-conscious identify as the reconciled people of God, the one body of Christ.”33 The problem? “Unless you are circumcised according to the custom of Moses, you cannot be saved” (vs. 1).34 The contention also included charging “them to keep the law of Moses” (vs. 5). The issue was brought up in Syrian Antioch by certain individuals…from Judea (vs. 1)—a small but vocal group within the Jerusalem church who may or may not be the circumcision faction said by Paul to come from James (Galatians 2:12). It is not clear why they wielded such authority as to require a Council decision, especially since the matter of uncircumcised Gentiles being saved had already been dealt with in Jerusalem by Peter (Acts 11:2-18). Perhaps the issue was that of allowing this to continue on such a wide scale; or,

understanding. The Lystrans could not be expected to acknowledge the authority of the Scriptures given to Israel” (Dennis Johnson, op. cit., pg. 192). 31 “Their word choice suggests that suffering is ordained by God” (Dennis Johnson, ibid., pg. 215). 32 Ibid. 33 Stott, op. cit., pg. 241. 34 The matter of “ritual circumcision” is still practiced by Jewish people today, the ceremony being performed on the eighth day according to ancient patriarchal tradition (see Genesis 17:9-14). Known as a Bris or Brit Milah, the ceremony is conducted under the oversight of a Mohel—a Jewish circumciser trained in the necessary medical procedures, as well as Jewish law and custom regarding the ceremony. (The boy’s father may perform the circumcision if he feels medically competent.) This is also the time of the boy’s naming. VSML|NT THEO 2 ROG|LESSON 2|MATSDORF|14 perhaps it was not a matter of believing the Gentiles can initially receive the Spirit, but more a matter of circumcision being required to “stay saved” and/or grow in salvation. This was certainly the issue addressed in Galatians. At any rate, what seemed to be settled between Peter and the circumcision party earlier was not a major issue again, this time involving Paul and Barnabas [who] had no small dissension and debate with them (vs. 2). Because Jerusalem was still looked to as the center of Christian doctrine, it was necessary that Paul and Barnabas and some of the others [be] appointed to go up to Jerusalem to discuss this question with the apostles and the elders (vs. 2). Here Luke notes two significant things—1) on the way to Jerusalem all the believers visited were once against said to be glad about the Gentile conversions (vs. 3); and 2) when they came to Jerusalem, they were welcomed by the church…(vs. 4). But some believers…stood up, and said, “It is necessary…” (vs. 5). The issues must yet be discussed; they saw their concerns as a mandate.

ACTS 15:6-21—

The solution to the problem was found in two sources, history (vv. 6-11) and scripture (vv. 12-21); Luke’s account centers around three apostolic speeches—that of Peter (vv. 7-11), Paul with Barnabas (vs. 12) and James (vv. 13-21). Luke’s reporting of what happened behind the scenes is limited—he simply says there was much debate (vs. 7). Peter’s speech harkened back to the incident with Cornelius and his subsequent meeting in Jerusalem with the circumcised believers [who] criticized him, saying, “Why did you go to uncircumcised men and eat with them?” (11:2-3). He noted that this was in the early days (vs. 7), approximately ten years earlier. Realizing that at that time they praised God, saying, “Then God has given even to the Gentiles the repentance that leads to life” (11:18), Peter now asked, “Why are you putting God to the test by placing on the neck of the disciples a yoke that neither our ancestors nor we have been able to bear?” (vs. 10). “Putting God to the test” means to provoke Him by resisting what He had clearly revealed and done. Peter then noted that not even the Jews had been saved by adherence to the Law (vs. 10). Peter was respected, with Luke noting that in response the whole assembly kept silence (vs. 12). Paul and Barnabas next gave a report relating all the signs and wonders that God had done through them among the Gentiles (vs. 12). Luke apparently gave them only passing notice, for this was Jerusalem and they were in some regards suspects behind the problem. The issue was apparently settled by James (vs. 13), the leader in Jerusalem at this time. This was one of Jesus’ brothers and the author of the letter bearing his name. His authority and position were recognized by his statement, “My brothers, listen to me” (vs. 13). In light of what God had done historically since Cornelius, his judgment was that “we should not trouble those Gentiles who are turned to God” (vs. 19). He further supported his judgment with a LXX quote of Amos 9:11-12 (vv. 16-18). “This agrees with the words of the prophets” (vs. 15) asks, “Can a Council counter the prophets?” His quote of Amos is theologically amazing and totally re-shapes how we are to interpret as yet unfulfilled Old Testament scripture relative to Israel. “I will rebuild the dwelling of David” (vs. 16) “is to be understood as a reference to the raising up of the Church as the new place of VSML|NT THEO 2 ROG|LESSON 2|MATSDORF|15 divine worship which replaced the temple.”35 “James was expressing his belief that Gentile believers now belonged to the true Israel, called and chosen by God to belong to His one and only people and to glorify His name…in other words, through the Davidic Christ Gentiles will be included in His new community.”36 However, to promote harmony in matters that were relative with reference to God’s plan of salvation but important to Jewish conscience, James recommended that the Gentiles abstain from four things repulsive to Jews (vs. 20). This was a reasonable request because salvation still included Jews whose basic understandings were well known, “being read every Sabbath in the synagogues” (vs. 21). The four items were: 1) that they not eat (especially when with Jews) meat that had been offered in cultic sacrifice (“abstain from what has been sacrificed to idols”); 2) that they observe basic sexual morality (“abstain…from fornication”); 3) that they not eat meat with the blood still in it (“abstain…from what is strangled”); and 4) that they not drink the blood itself (“abstain…from blood”).

ACTS 15:22-29—

The entire matter seeming good to everyone concerned (vs. 22), the Council responded with an official letter to Antioch delivered by two prophets, Judas…and (vv. 22, 32). An interesting note that sheds further light on certain individuals…from Judea (Acts 15:1) is the fact that the letter noted that “with no instructions from [the leaders], [they] have said things to disturb you and have unsettled your minds” (vs. 24). Furthermore, the Council had the confidence that not only was it a unified Church/leadership decision, “it has seemed good to the Holy Spirit” as well (vs. 28). It closed with a courteous, yet firm, request to accept the “burden…[of] these essentials” (vs. 28). “If you keep yourselves from these, you will do well” (vs. 29). “As it was, everything seemed to turn out well at the conference. The Jerusalem leaders recognized not only that Paul’s gospel was the authentic gospel, but also that his vocation, unlike theirs, was to preach it to the Gentiles.”37

ACTS 15:30-35—

The church in Antioch received the letter and delegation favorably (vs. 32). Judas and Silas remained and ministered for a while, after which they were sent off in peace (vs. 33). Paul and Barnabas remained in Antioch…[where] they taught and proclaimed the word of the Lord (vs. 35) for about a year (referred to by Luke as after some days [vs. 36]) before beginning their next missionary journey.

ACTS 15:36-41—

35 Marshall, op. cit., pg. 252. 36 Stott, op. cit., pg. 247. 37 Bruce, F. F., Paul: Apostle of the Heart Set Free, William B. Eerdmans Publishing Company, Grand Rapids, MI., 1999 reprint, pp. 152-153. VSML|NT THEO 2 ROG|LESSON 2|MATSDORF|16

This begins Paul’s second missionary journey as Paul said to Barnabas, “Come, let us return and visit the believers in every city where we proclaimed the word of the Lord and see how they are doing” (vs. 36). “Though similar to the first, the second journey has a slight advance in that it stresses how the churches were strengthened in the faith.”38 Hence, he went through Syria and Cilicia, strengthening the churches…so the churches were strengthened in the faith and increased in numbers daily (vs. 41 and :5). Paul’s desire to launch a second campaign led to the break-up of the Paul and Barnabas team. The issue was John called Mark whom Barnabas wanted to take with them (vs. 37). Paul disagreed, seeing his departure from them on their first journey as a negative withdrawal (vs. 38). He deemed it an unjustified desertion and lack of perseverance which could hinder them. For the moment there was an unfortunate disagreement…so sharp that they parted company (vs. 39). Later, Paul would affirm Mark, obviously matured in his eyes, as very useful in my ministry (2 Timothy 4:11).

ACTS 16—

Acts 16:6 begins the fifth section (Acts 16:6-19:20) in Acts. It is “a description of the further, ever westward, expansion into the Gentile world, now into Europe. Repeatedly the Jews reject and the Gentiles welcome the Gospel.”39 The Jews’ emotion based rejection is again noted (:5; cf. Acts 5:17), as they resorted to both illegal (Acts 17:5) and legal tactics (:12-13). There was some success among the Jews; the noble Berean Jews were more receptive than those in Thessalonica, for they welcomed the message very eagerly and examined the scriptures every day to see whether these things were so (Acts 17:11). Paul’s teaching in Corinth at the house of a man named Titius Justus…[whose] house was next door to the synagogue (Acts 18:7) became a sort of symbolic picture of the widening separation between Christianity and Judaism by 58 AD. Covered in this section is the second journey which goes into modern day Greece and involved three main cities—Philippi, Athens and Corinth (with some generalities at Thessalonica and Berea).

• At Philippi it was their personal suffering (Acts 16:11-40); at Athens it was an encounter with philosophy (Acts 17:16-34); and in Corinth it was the problem of a court case (Acts 18:1-17). The gospel had to prove adequate against suffering and sophistication, in prison, in school and in court. At any rate, the gospel is a match to all types of problems and opposition.40

ACTS 16:1-5—

Returning to Derbe and Lystra, Paul encountered a disciple named Timothy, the son of a Jewish woman who was a believer; but his father was a Greek (vs. 1). Paul’s description of

38 Pickerill, op. cit., pg. 17. 39 Fee and Stuart, op. cit., pg. 99. 40 Pickerill, op. cit., pg. 17. VSML|NT THEO 2 ROG|LESSON 2|MATSDORF|17

Timothy as my beloved and faithful child in the Lord (I Corinthians 4:17) may indicate he came to Jesus during Paul’s previous visit. He would go on to become a close companion of Paul, receiving the commendation that I have no one like him…Timothy’s worth you know, how like a son with a father he has served with me in the work of the gospel (Philippians 2:20, 22). Timothy was well spoken of by the believers (vs. 2) and Paul wanted Timothy to accompany him (vs. 3). There was just one problem. He was considered Jewish by birth (lineage was traced through the mother) but he was not circumcised. Jews were not to marry Gentiles, but if they did, any sons were to be circumcised. Timothy’s condition would hinder any effective witness among the Jews, so Paul took him and had him circumcised (vs. 3). “Timothy ranked as a Jew, but because of his mother’s mixed marriage he may have been regarded as illegitimate; in any case it was absolutely essential to give him good standing in the eyes of the Jews among whom he would be working.”41 It was not a means of salvation; it was to remove a stigma, a stumbling block to witness among the Jews. The team then went from town to town [delivering] to them for observance the decisions which had been reached by the apostles and elders who were at Jerusalem (vs. 4). Luke closes his fourth major section with the summary statement—so the churches were strengthened in the faith and increased in numbers daily (Acts 16:5).

ACTS 16:6-10—

Paul’s original plan apparently included going south-west toward Colossae to the coast at in the province of Asia, but instead they turned north and went through the region of Phrygia and Galatia, having been forbidden by the Holy Spirit to speak the word in Asia (vs. 6). How He forbade them, Luke does not say. They came to the border of Mysia, again wanting to continue north into Bithynia, but the Spirit of Jesus did not allow them (vs. 7). The only route left was north-west until they came to Troas, an Aegean port city. In Troas, Paul received a call to Macedonia by way of a divine message during the night— likely a dream (vs. 9). They left immediately…to cross over to Macedonia, being convinced that God had called us to preach the gospel to them (vs. 10). Prevented on one hand and beckoned on the other, the Spirit lead them to Philippi, the leading city of the district of Macedonia, and a Roman colony (vs. 12), an obviously important place in the advance to Rome.

ACTS 16:11-40—

Before looking at their situation in Philippi, it is important to remember Jesus’ words to Ananias about Saul, “I Myself will show him how much he must suffer for the sake of My name” (Acts 9:16). Paul had already suffered, as did Jesus; but the suffering would increase. In Philippi, the disciples were publicly insulted and beaten, had their clothes torn off, were placed in the dungeon of a prison and shackled—all this though they were “uncondemned, men who are Roman citizens” (vs. 37).

41 Marshall, op. cit., pg. 260. VSML|NT THEO 2 ROG|LESSON 2|MATSDORF|18

Initially things went favorably. On the Sabbath day they went outside the gate by the river to pray (vs. 13). They met Lydia…a worshiper of God (a God-fearing Gentile), whose heart was opened by the Lord to listen eagerly to what was said by Paul (vs. 14). She and all her household were saved and baptized, immediately extending to the team Christian hospitality (vs. 15). Things turned ugly shortly thereafter, as [they] were going to the place of prayer (vs. 16). They met a slave-girl who had a spirit of divination—literally, “a spirit of a python.” “Python originally meant a snake, and in particular the snake which guarded the celebrated oracle at Delphin and which was said to have been slain by Apollo. The word was also used to mean a ventriloquist (who) acted as a demonic fortune-teller…and had the gift of clairvoyance.”42 Hence, she brought her owners a great deal of money by fortune-telling (vs. 16). She followed them for many days and would cry out, “These men are slaves of the Most High God, who proclaim to you a way of salvation” (vs. 17). It was perceived by Paul as being a demonic ploy to undermine the gospel, possibly by mocking or drawing attention away from the gospel message itself. At any rate, Paul finally became annoyed [grieved] and exorcised the demon in the name of Jesus Christ (vs. 18). This was too much for her owners [who] saw that their hope of making money was gone (vs. 19). Dragged before the authorities, they were charged with inciting a riot and bringing an alien religion into Philippi (vv. 20-21). Playing on anti-Semitic feelings often common in Roman colonies (“These men are Jews” [vs. 20]), the scene grew to a mob attack, during which the magistrates had them stripped of their clothing and ordered them to be beaten with rods (vs. 22). They were then thrown into prison and securely fastened. The fact that all this was clearly a part of suffering for the gospel is seen in the fact that about midnight Paul and Silas were praying and singing hymns to God (vs. 25), followed by the earthquake (vs. 26) and the conversion of the jailer and his household (vv. 30-34). The occasion of the jailer’s conversion was his near suicide—when the jailer woke and saw the prison doors wide open, he drew his sword and was about to kill himself, since he supposed that the prisoners had escaped (vs. 27). When he discovered the leaders of this whole mess had not escaped, he was able to put together what he had apparently heard about their message with what was obviously a miracle and asked, “Sirs, what must I do to be saved?” (vs. 30). The gospel message was clarified, leading to the jailer and his household being saved and baptized and found practicing hospitality (vv. 31-34). The magistrates apparently thought the beating and night in jail were sufficient, so when morning came, the magistrates sent the police, saying, “Let those men go” (vs. 35). But Paul had a different perspective. Such treatment was wrong and he did not want to leave any room for this to be a precedent for treating other missionaries or Christians in general. Appealing to his and Silas’ Roman citizenship, he said, “Certainly not! Let them come and take us out themselves” (vs. 37). The magistrates were alarmed at this, so they came and apologized to them, asking (no doubt for public order) that they leave the city (vs. 39).

ACTS 17:1-9—

42 Ibid, pg. 268. VSML|NT THEO 2 ROG|LESSON 2|MATSDORF|19

Leaving Philippi, the entourage made its way through the mountains of Macedonia along the Egnatian Way passing through Amphipolis and Apollonia…to Thessalonica (the capital of Macedonia [vs. 1]). “The flourishing commercial seaport city was one of the major trading and shipping centers of the world. Among the population were tough-minded, rugged southern Europeans, seamen from all over the world, and merchants known for their sharp-dealing methods.”43 They were going to birth a church. It appears Paul was in Thessalonica some time, for he says in Philippians 4:16 that even when I was in Thessalonica, you sent me help for my needs more than once. He also notes that we worked night and day, so that we might not burden any of you while we proclaimed to you the gospel of God (I Thessalonians 2:9). Heading for a synagogue of the Jews…Paul went in, as was his custom, and on three Sabbath days argued with them from the scriptures…saying, “This is the Messiah, Jesus, whom I am proclaiming to you” (vv. 1-3). Argued has the idea of trying to reason (cf. NIV). Part of his reasoning involved proving—likely meaning he outlined Old Testament scriptures and laid out their fulfillment. Though nothing spectacular like the conversion of the jailer is noted, we are told that some of them were persuaded and joined Paul and Silas, as did a great many of the devout Greeks and not a few of the leading women (vs. 4). The leading women would have been those from the upper class, both Greek and Jew. Among the converts were Aristarchus (later also imprisoned with Paul [Colossians 4:10]) and Secundus, who would later travel with Paul through Macedonia (:4). Opposition arose after the three-week period from some jealous Jews (vs. 5). Trumping up charges (they knew the city authorities would not prosecute on the basis of a Jewish-Christian theological debate), they took some ruffians in the marketplaces…[formed] a mob and set the city in an uproar and went looking for Paul and Silas (vs. 5). When they could not find them, they dragged Jason44 and some of the believers before the city authorities, shouting, “These people who have been turning the world upside down have come here also…[and] they are all acting contrary to the decrees of the emperor, saying that there is another king named Jesus” (vv. 6-7). “Turning the world upside down” is not a compliment, as noted by the NIV, “These men who have caused trouble all over the world…” The same verb is translated stirred up a revolt in Acts 21:38 (NRSV). Regarding the charge of treason, we know from Thessalonians that Paul taught a lot about Jesus’ Return (Parousia). Parousia was also a technical term describing a king’s visit; they misconstrued it into meaning Paul was teaching treason. The authorities then extracted from Jason and the others a legally binding surety that they would see to it that Paul and Silas left town and did not return (vs. 9).

ACTS 17:10-15—

The brethren kept to their agreement and that very night [sent] Paul and Silas off to Beroea (vs. 10)—about forty-five miles west-south-west of Thessalonica. Paul wanted to return to Thessalonica again and again—but blocked our way (I Thessalonians 2:18). The Jews in

43 Ogilvie, op. cit., pg. 250. 44 Jason was their host. VSML|NT THEO 2 ROG|LESSON 2|MATSDORF|20

Beroea were more open-minded and less emotional, however, being described by Luke as more receptive than those in Thessalonica, for they welcomed the message very eagerly and examined the scriptures every day to see whether these things were so (vs. 11). Willing to listen every day and not just on the

Sabbath, “they combined receptivity with critical questioning…examining implies integrity and absence of bias.”45 And with results—many of them therefore believed, including not a few Greek women and men of high standing (vs. 12). Trouble here was imported as the Jews from Thessalonica…[came] there too, to stir up and incite the crowds (vs. 13). It was the same thing Jews from Pisidian Antioch and Iconium had done in Lystra (Acts 14:19). Paul was in the greatest danger, so the believers immediately sent Paul away to the coast on a journey to Athens (vv. 14-15). Silas and Timothy remained behind (vs. 14), rejoining the apostle later in Corinth (Acts 18:5).

ACTS 17:16-34—

In Athens, the gospel encountered philosophical sophistication in the form of Epicurean and Stoic philosophers (vs. 18). Athens had come to be one of the most celebrated cities of the ancient world under the leadership of Pericles (BC 443-429). He built the Parthenon in honor of Athena (goddess of wisdom and patroness of arts); a few blocks from the Acropolis was the gigantic temple of Zeus (the supreme deity), measuring 354 X 135 feet and towering some 90 feet. Waiting for Silas and Timothy (who apparently did not come until he reached Corinth [Acts 18:5]), Paul was deeply distressed to see that the city was full of idols (vs. 16). He was abhorred by the idolatry and jealous for God. Full of idols has the idea Athens was smothered with idols, given over to idolatry (JB). Paul’s feelings prompted him to action, arguing in the synagogue…and also in the marketplace every day with those who happened to be there (vs. 17). Of special note to Luke were the Epicurean and Stoic philosophers. The Epicureans, founded by Epicurus (BC 341-270), did not believe in a future life; for them, the soul “evaporated” into the atmosphere upon death. They “tended to be materialistic in outlook. For them either the gods did not exist, or they were so far removed from the world as to exercise no influence on its affairs. They thought it unnecessary to seek after Yahweh and had no fear of His judgment.”46 The Epicureans also “concentrated on avoiding pain and pursuing personal peace through the pleasures of the mind and of friendship.”47 The Stoics, founded by Zeno (BC 340-265) “took their name from the stoa or colonnade where he taught. They stressed the importance of Reason as the principle which was inherent in the structuring of the universe and by which men ought to live. They had a pantheistic

45 Stott, op. cit., pg. 274. 46 Marshall, op. cit., pp. 281, 284. 47 Johnson, op. cit., pg. 195. VSML|NT THEO 2 ROG|LESSON 2|MATSDORF|21 conception of Yahweh as the world-soul.”48 “To oversimplify, it was characteristic of Epicureans to emphasize chance, escape and the enjoyment of pleasure, and of the Stoics to emphasize fatalism, submission and the endurance of pain.”49 They sought “a contentment impervious to external events or fluctuating emotions.”50 Because many living there spent their time in nothing except telling or hearing something new (vs. 21) they wanted to hear Paul. “What does this babbler want to say?” (vs. 18) was a slang expression. Babbler literally meant seed-picker, and originally was used to describe birds picking up scraps in the gutter; it came to describe a person who picked up scraps of learning from here and there and passed them on as his own. Hence, English translations vary—ignorant plagiarist (Ramsay); this charlatan (NEB); this parrot (JB). Other Athenians were more kind saying, “He seems to be a proclaimer of foreign divinities” (vs. 18). They therefore took him and brought him to the Areopagus (vs. 19), a hill overlooking the marketplace which had at one time been an important place for holding court. It literally means, “The Hill of Ares” (the Greek equivalent for the Latin, Mars)—hence, Mars’ Hill (vs. 22 [KJV]). Paul’s basis for responding was to meet them on their own turf, even as he did at Lystra (Acts 14:15-17). He began by noting they were “extremely religious” (vs. 22), a term which can be either positive (NRSV) or derogatory (“too superstitious” [KJV]). Paul likely intended it to be a little of both, highlighting no doubt the irony of the fact that for all their objects of…worship (vs. 23) they had missed God. His visual aid springboard was their own “altar with this inscription, ‘To an unknown god’” (vs. 23), which Paul explained to be “the God who made the world and everything in it, He who is Lord of heaven and earth” (vs. 24). He noted that God is Creator, transcendent, sovereign, spirit, in control of history and has revealed Himself in Jesus Christ (vv. 24-31). He “does not live in shrines made by human hands…[and] we ought not to think that the deity is like gold, or silver, or stone, an image formed by the art and imagination of mortals” (vv. 24, 29). His entire purpose in creating human beings was the hope that they might “grope for Him and find Him” (vs. 27). “The philosophers’ mental constructs, no less than the sculptors’ marble statues, are produced by a blind groping for the God whose existence is undeniable, but whose character is unknowable through human wisdom alone.”51 Finding Him was really not difficult, for “indeed He is not far from each one of us” (vs. 27)—a concept, in principle, affirmed by the Stoics which Paul supported by quoting some of their own poets (vs. 28). He interestingly took a pagan quote (“his offspring” originally referred to Zeus) and re-fashioned it into Christian truth, indicating that biblical truth can be found in non-biblical sources. As Paul concluded, he declared that the coming of Jesus Christ had put an end to “the times of human ignorance” (vs. 30). In other words, their altar to an unknown god was okay in times past, but now they were without excuse “because He has fixed a day on which He will have the world judged in righteousness by a Man whom He has appointed, and of this He has

48 Ibid., pg. 285. 49 Stott, op. cit., pg. 281. 50 Johnson, loc. cit. 51 Johnson, op. cit., pg. 198. VSML|NT THEO 2 ROG|LESSON 2|MATSDORF|22 given assurance to all by raising Him from the dead” (vs. 31). Again, this was similar to his argument of the people of Lystra (Acts 14:16-17). Paul’s reference to the resurrection of the dead (vs. 32) was the turning point. Some scoffed (burst out laughing [JB], some perhaps being the Epicureans. But others said, “We will hear you again about this” (vs. 32). Paul ended his speech, with Luke noting definite fruit, even if only with minimal numbers (vs. 34).

• The message of Christ inevitably posed a threat to the institutionalized religious pluralism of the Hellenistic-Roman world. When the apostles proclaimed a message from the living God, who alone “created heaven and earth and all that fills them,” they challenged not merely the marble images in a city’s temples, but also the very concept of divine patrons governing different regions or spheres of life.52

ACTS 18—

The ministry at Corinth must have been unusually difficult, for it required a special word of encouragement from the Lord to Paul in a vision (vs. 9). As noted in a previous study, the dual places of worship (vs. 7) appear to be symbolic of the separate ways Christianity and Judaism were taking. History records that Gallio was proconsul of Achaia beginning in about July, AD 51. This means that Paul’s eighteen-month ministry (vs. 11) at Corinth was sometime in that period, probably AD 51-53.

ACTS 18:1-17—

Paul left Athens and went to Corinth (vs. 1). Corinth was the capital of the Roman province of Achaia and may have had as many as 750,000 inhabitants. It was beautifully rebuilt by Julius Caesar in BC 46 and was a commercial center. It also had the dubious reputation as a center of human pride and sexual immorality, being the site of the Temple of Venus, the goddess of love. “A thousand female slaves served her and roamed the city’s streets by night as prostitutes.”53 Upon his arrival, Paul found Aquila and Priscilla, Jews who had recently come from Italy…because Claudius had ordered all the Jews to leave Rome (vs. 2). No one is sure of the exact historical reference here; it appears, however, to have been neither severe nor of a long duration for Romans 16 finds them back in Rome. Paul again ministered every Sabbath…in the synagogue (vs. 4), while lodging with Aquila and Priscilla, all of whom worked as tentmakers (probably meaning they were leather-workers). Silas and Timothy [arrived] from Macedonia to find Paul was occupied with proclaiming the word…to the Jews (vs. 5). Again, their opposition grew and when they became abusive, in protest he shook the dust from his clothes and said to them, “Your blood be on your own heads! I am innocent. From now on I will go to the Gentiles” (vs. 6; cf. Acts 13:46). Paul had done all he could do in proclaiming that the Messiah was Jesus (vs. 5).

52 Ibid., pg. 190. 53 Stott, op. cit., pg. 296. VSML|NT THEO 2 ROG|LESSON 2|MATSDORF|23

He could not decide for them, so he left the synagogue and went next door to the house of a man named Titius Justus to teach (vs. 7). There were results, however. Crispus, the official of the synagogue, became a believer in the Lord, together with all his household; and many of the Corinthians who heard Paul became believers and were baptized (vs. 8). It was this synagogue official Paul later said he personally baptized (I Corinthians 1:14). As noted, for reasons Luke does not state, Paul needed special encouragement from Jesus that what he was doing was right (vv. 9-10). The encouragement apparently prompted him to stay there a year and six months, teaching the word of God among them (vs. 11). This extended teaching time provoked the Jews to make a united attack upon Paul (vs. 12), trying to get legal action against him by their new governor, Gallio. The issue from Luke’s perspective was, “Will the gospel hold up in a Roman court?” It did, as Gallio, perceiving this was a religious and doctrinal issue and not a “matter of crime or serious villainy” (vs. 14), three the case out of court (vv. 15-16). Then, in what was apparently mob violence by some Gentiles who seized this opportunity to give vent to their anti-Semitic feelings, they seized the new leader of the synagogue …and beat him in front of the tribunal (vs. 17).

ACTS 18:18-21—

Paul moved on toward Syria (Antioch), accompanied by (vs. 18). When they reached Cenchreae, the port for sailing east from Corinth, Paul had his hair cut, for he was under a vow (vs. 18).

• Jews made vows to God either in thankfulness for past blessings…or as part of a petition for future blessings; the present context inclines towards the former interpretation. A temporary Nazirite vow (Nu. 6:1ff) involved abstinence from alcohol and also from cutting one’s hair. Its conclusion was marked by shaving one’s hair completely off and offering a sacrifice in the temple at Jerusalem.54

This is likely the vow referred to, with Paul keeping the hair to be burned in Jerusalem. Such a vow also showed Paul’s freedom to participate in certain Jewish ritual which he deemed as relative to salvation in Christ. They next arrive at Ephesus, the destination of Priscilla and Aquila. Paul preached briefly, but when they asked him to stay longer, he declined; but on taking leave of them, he said, “I will return to you, if God wills” (vs. 21). He did return within a year, staying for an extended time (:1-41).

54 Marshall, op. cit., pg. 300. VSML|NT THEO 2 ROG|LESSON 2|MATSDORF|24

ACTS 18:22-28—

Landing at Caesarea (about 250 miles south of Antioch), he went up and greeted the church (vs. 22). Finally arriving back in Antioch, he spent some time there (probably less than a year), after which he began his third journey, going from place to place through the region of Galatia and Phrygia, strengthening all the disciples (vs. 23). In other words, he traveled back through much of the same territory visited previously (Acts 13-14). Luke next diverts momentarily to Ephesus to discuss a Jew named …an eloquent man…[who] spoke with burning enthusiasm and taught accurately the things concerning Jesus, though he knew only the baptism of John (vv. 24-25). It serves to bring us up to date on what was happening in Ephesus during Paul’s absence. Apollos was both enthusiastic and educated, growing up in the cultural center of Alexandria that had produced the LXX some 200 years before Christ. We are not told exactly where his defect in understanding lay, but something was perceived as missing by Aquila and Priscilla, who took him aside and explained the Way of God to him more accurately (vs. 26). He then moved on to Corinth, where we are told he powerfully confuted the Jews in public (vs. 28).

ACTS 19:1-7—

Paul’s arrival in Ephesus brings us to another controversial section of Acts, as Luke notes that he found some disciples. [And] he said to them, “Did you receive the Holy Spirit when you became believers?” They replied, “No, we have never even heard that there is a Holy Spirit” (vv. 1-2). Is this another “two-stage” Baptism with the Holy Spirit similar to the events at Samaria? Many Pentecostals and charismatics say, “Yes.” In this school, Paul, upon arriving in Ephesus, found a group of about twelve disciples (a clear indication that they were true, baptized Christians) whose knowledge about the Holy Spirit was defective. Their teachers apparently knew some basics of Christianity from contact with John the Baptist (enough to bring them to salvation through acknowledging Messiah), but they were apparently unaware of the developments of Pentecost. Therefore, these disciples had only been baptized “into John’s baptism” (vs. 3). This indicated that their conversion experience was accompanied by the knowledge that a fuller experience with the Holy Spirit would come later (Matthew 3:11), but without the realization that it had come (:1-4). Paul remedied this by re-baptizing them in water (the only such account in the New Testament [vs. 5]) and by leading them into a fuller experience (baptism) with the Holy Spirit (vs. 6). An obvious parallel to the Day of Pentecost, the Spirit’s fullness was displayed by the fact that when Paul had laid his hands upon them, the Holy Spirit came upon them; and they spoke in tongues and prophesied (vs. 6). Non-Pentecostals and some Pentecostals/charismatics look at this quite differently. They begin by asking the important question, “Why does Luke relate this to Theophilus?” The answer in part lies with the fact that it served to bring together the two great creative powers in the present economy of God—the power of the Word as displayed in Apollos (Acts 18:28) and the power of the Holy Spirit; the Word and the Spirit together caused Christianity to triumph, as symbolized by the high water mark of both operating at Ephesus. Taking this into consideration, this school says Paul here was dealing with an unusual and unique historical situation in which VSML|NT THEO 2 ROG|LESSON 2|MATSDORF|25

“Paul himself found some people in Ephesus who claimed to be Christians but lacked any experience of the Spirit.”55 Paul apparently assumed they were Christians but no evidence of conversion can be found upon closer examination. “As Green has written, it is ‘crystal clear that these disciples were in no sense Christians’, having not yet believed in Jesus, whereas through the ministry of Paul they came to believe and were then baptized with water and the Spirit more or less simultaneously.”56 The debate rages.

ACTS 19:8-20—

In Paul’s day, Ephesus was one of the principal religious centers in the Graeco-Roman world. At one point in its history, it had three temples dedicated to the worship of the Roman Emperor. Paul argued and pleaded with the Jews three months…about the kingdom of God (vs. 8). When their stubbornness and disbelief caused them to speak evil of the Way before the congregation, he left them…and argued daily in the lecture hall of Tyrannus (vs. 9). This was very similar to his leaving the synagogue in Corinth for the house next door (Acts 18:7). The lecture hall of Tyrannus was probably a public lecture room or school house and Tyrannus either its owner or a teacher. At any rate, Paul effectively taught there for two years, so that all of the residents of Asia, both Jews and Greeks, heard the word of the Lord (vs. 10). As noted earlier, Ephesus displayed a wedding of both the Word and the Spirit in effective evangelism, as Luke notes that Paul’s two-year teaching ministry was complimented by God doing extraordinary miracles through Paul (vs. 11). The extraordinary nature of these works is seen in the fact that when the handkerchiefs or aprons that had touched his skin were brought to the sick, their diseases left them, and the evil spirits came out of them (vs. 12). We need to see this as providential, being repeated nowhere else in the New Testament; Luke himself seemingly regarded them as unusual, even for miracles, by the use of the adjective extraordinary. The recording of the spiritual defeat of the seven sons of a Jewish high priest named Sceva (vs. 14) serves to show the contrasting spiritual failure of Judaism, which was also failing in confrontations with the Word, Apollos having powerfully refuted the Jews in public (Acts 18:28). They were humiliated by the evil spirit, Luke saying in effect that they had no power (vs. 15)—the man with the evil spirit leaped on them, mastered all of them, and so overpowered them that they fled out of that house naked and wounded (vs. 16); the same Greek word that describes the evil spirit overpowering (ischuo) the seven is used by Luke in vs. 20 to describe the power of the word of the Lord. The seven sons of…Sceva are said to be itinerant Jewish exorcists (vs. 13); these exorcists were common the first century (cf. Luke 11:19), but the gives no insight into exactly how they confronted evil or how effective they were. The foiled attempt of these exorcists had a positive outcome—everyone was awestruck…[and] many of those who were now believers confessed and disclosed their practices (vv. 17-18). They publicly burned magic arts books worth about fifty thousand silver

55 Marshall, op. cit., pg. 305. 56 Stott, op. cit., pg. 304. VSML|NT THEO 2 ROG|LESSON 2|MATSDORF|26 coins (vs. 19). Luke concludes this fourth section of Acts nothing—so the word of the Lord grew mightily and prevailed (vs. 20).

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