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PrintCommentary on the book of Acts
By Leslie M Grant
Preface
The Gospels present the blessed person of the Lord Jesus Christ and His great work of redemption, His resurrection and ascension to glory as the solid foundation upon which Christianity is built. The Acts is a continuation of the work of the Lord Jesus, but in His servants, by the power of the Holy Spirit sent from heaven. It is a history of the establishing of Christianity in the world, and is therefore transitional in character, emphasizing the means by which God gradually yet positively introduced the dispensation of grace to replace that of the law once communicated to Israel.
The book begins with the ministry of the twelve apostles, all of them still connected with their beloved nation Israel; then a strikingly independent work of the Spirit of God is seen in the conversion of Saul of Tarsus, who is commissioned to declare the Gospel to Gentiles, yet with the full concurrence of the other apostles. His name being changed to Paul, he is given special revelations from God as to the heavenly character of Christianity, and these take the foremost place before the book of Acts closes.
Chapter 1
Verse 1 establishes the fact that Luke (a Gentile) is the writer, "the former treatise" being his Gospel (Lk.1:1-3). In that case Theophilus is addressed as "most excellent," manifestly a public official of importance. It may be likely that he gave up such an office when brought to God by the gospel, for he is not so addressed in Acts. Luke wrote of "all that Jesus began both to do and to teach." Acts therefore is a continuance of this same work of the Lord Jesus, though He Himself has been taken up into heaven. He had first given commandments to the apostles "by the Holy Spirit." Since He spoke by the Spirit then, He is no less capable of speaking by the Spirit now, though He is physically absent.
During a period of forty days after His death and resurrection He presented Himself as living to His disciples, the fact of His resurrection being attested by "many infallible proofs." Every reader may find these easily for himself if he cares to enquire into Scripture. This is absolutely basic to Christianity, being insisted upon continually through the book of Acts. Without it the apostles would have been as weak as water and their message futile: with it came a power and conviction that wrought marvellous and precious results. Those things of which He spoke "pertaining to the kingdom of God" were not, we may be sure, referring to its future state of glory and majesty, but rather to its present form as being identified with a rejected Messiah, as the following verses indicate clearly.
Notice, as to the introduction of the church dispensation, assembling together is a prominent feature of it (v.4-6), as will be seen throughout Acts. The Lord tells them to wait for the promise of the Father, as seen also in Luke 24:49. He speaks of this as their being baptized with the Holy Spirit, an expression used seven times in scripture. Only 1 Corinthians 12:13 explains it as being the uniting together in one body all believers, Jewish or Gentile, bond or free. It is a great blessing therefore that belongs to all believers unitedly, not simply a personal blessing, but true of the whole church of God since the Spirit has come.
Together they ask Him if this will mean the restoration of the kingdom to Israel. But He tells them it is not for them to know the times or seasons: this matter was in the Father's own authority. He did not yet tell them that a totally new dispensation was being introduced, but wisely leads them a step at a time. They would learn that times and seasons had nothing to do with the assembly, in contrast to Israel, and that Israel was to be set aside while the assembly was being called out from among all nations.
But they would receive power ("dunamis"), not authority, as the word "power" means in v.7, but vital energy, through the coming of the Holy Spirit upon them. This would enable them as witnesses to Him, beginning at Jerusalem, but spreading out to Judea and Samaria, then the far reaches of the earth, -- a wonderful contrast indeed to a kingdom confined to Israel.
Verse 9 of course overlaps the end of Luke's Gospel, the ascension being spoken of there also. The disciples witnessed this, and a cloud receiving Him out of their sight, the cloud indicating some measure of obscurity, for there are things concerning His bodily ascension to heaven that are beyond our present limit of understanding. Only in Acts do we read of the angelic appearance of the two men at this time. We can understand the disciples gazing up into heaven, but they would see Him no longer in this way. He will yet come in like manner to the same location, the mount of Olives, when He takes His rightful place of glory and majesty. There is no suggestion as to how long the time would be, and of course the rapture will take place before this. Meanwhile, the day of grace has lengthened out far beyond what we might have imagined.
Returning to Jerusalem, they gather in a room on an upper level, which was manifestly of a large size for 120 to be present at once, and for eleven to live there during their visit in Jerusalem. Prayer and supplication were paramount for the time. Mary the mother of Jesus is mentioned here for the last time in scripture, her name held in honor, but no undue place of prominence given her. It is precious to see "His brethren" mentioned. Before His death they had not believed in Him (John 7:5): evidently His death itself had broken down their stubborn wills.
Peter's addressing the company was based upon Old Testament scriptures, therefore his proposal is evidently correct, for the Spirit of God had not yet come. The scripture must be fulfilled, as he says, concerning Judas, who had been numbered with the apostles, but fell into iniquity, the reward of which purchased a field. Matthew tells us he hanged himself (Ch.27:5): it appears that the rope broke so that he plunged headlong, causing all his bowels to gush out. This was so well known in Jerusalem that the field purchased with the betrayal money was called "the field of blood."
Peter quotes Psalm 41:9 to the effect that another should take the office of Judas. On this scriptural basis they act, being careful that the man appointed must be one who had companied with them during all the time of the Lord's ministry on earth until His ascension, for he must be a competent witness to the resurrection of Christ. Evidently they chose the two men most qualified for this, then prayed concerning them that the Lord would indicate by lot His choice in the matter. Again, they no doubt depended on the instruction of Proverbs 16:33: "the lot is cast into the lap; but the whole disposing thereof is of the Lord." After the Spirit of God had come, this would be no longer the way of God's making His mind known. Some have objected that Peter and the apostles were not guided by God in this matter, but scripture makes no comment one way or the other, and it is wiser that we leave the matter as scripture does.
Chapter 2
The feast of Pentecost in Israel looked forward to the very day on which God had decreed that the Spirit of God should come to form and indwell and empower the Church of God, which Christ had declared He would build (Matthew 16:18). He is the promise of the Father (Ch.1:4); He is sent by the Son from the Father (John 15:26); He has come of His own volition (John 16:13); for He is God. The disciples were with one accord in one place, a precious indication from the very beginning of the unity of the church of God.
No arrangements or efforts of men had anything to do with this startling event: it was absolutely a work of God. A sudden sound from heaven came as a mighty, sustained breathing, filling the house where they sat. This was virtually the public birthday of the church, a matter once to take place, and never again. Of course the Spirit of God is invisible, therefore visible signs were necessary to emphasize the reality and power behind this. Cloven tongues like as of fire sat upon each of them. The Spirit had come to Christ at Jordan in the form of a dove (Luke 3:22), the symbol of peace and love, indicating God's perfect complacency in Him. Fire however reminds us of the holiness of God in judgment: one of the first effects of the Spirit's coming to believers is to produce a serious self-judgment, for the Spirit stands in contrast to the flesh.
Tongues of fire were sent to indicate the various languages the disciples were given ability to use at this time, with the object of bringing about an understanding between those who normally were far apart. When they were thus filled with the Spirit of God, they spoke their own thoughts in languages they did not normally understand. It is evident they were speaking the things that they had seen and heard as to the Lord Jesus in His death and resurrection.
A matter so marvellous as this could not but be quickly publicized, and the more so since the feast had brought many Jews to Jerusalem from "every nation under heaven." They recognized that the disciples were all Galileans and were astonished to hear them speak in languages of the various nations in which the visitors were born. Many of these are listed, whether all of them or not; but the people bear witness that they speak in their tongues "the wonderful works of God." Bearing witness to Christ and His death and resurrection, they of course knew perfectly well what they were saying, but were miraculously able to express it in a language they did not normally know. Their hearers too understood what they were saying. These two things must be expected when the true gift of tongues is in use. In effect this would wonderfully reverse the action of God in confounding men's languages at the time of the tower of Babel (Genesis 11:5-9). In the church there was to be understanding and fellowship now between those of nations for years far apart. The Spirit of God was the power to accomplish this.
Some were amazed and questioning, others contemptuous and mocking, accusing the disciples of drunkenness. Honesty would at least make a little inquiry before such accusation. It is Peter who, with the eleven, stands up to speak. How fully he is recovered from his painful experience of having denied that he knew the Lord! He addresses the men of Judah first, but includes all who were then living at Jerusalem. At the third hour of the day (9.00 a.m.) it was rather foolish to suppose a large number of men to be intoxicated. "But this is that," he says, "spoken by the prophet Joel." The verses he quotes (Joel 2:28-32) were not completely fulfilled in this Pentecostal outpouring of the Spirit of God, for verses 19 and 20 at least will be fulfilled only at the time of the tribulation period. His words, "this is that" however indicate that, consistently with that prophecy, God was accomplishing an unusually striking work. Such partial fulfillment are not unusual in scripture. For the church is "a kind of first-fruits of His creatures" (James 1:18), and she has received blessings now in a heavenly and spiritual way that are anticipatory of those Israel will receive on an earthly level.
God was making clearly evident the fact that He was speaking by the power of the Spirit; and he who listened and responded by calling upon the name of the Lord would be saved. Peter then presses upon Israel the facts concerning this Lord Himself, "Jesus of Nazareth." He does not preach Him as the Son of God (as Paul did immediately after his conversion -- ch.9:20), but as "a man approved of God among you by miracles and wonders and signs," miracles evidencing divine power; wonders emphasizing their effect upon men; signs being significant of spiritual truth. Of these things the people themselves were witnesses.
Why had He been crucified? He had been "delivered by the determinate counsel and foreknowledge of God." On God's side it was marvellous grace; but on man's side, they had wickedly taken and crucified Him. Now God had raised Him from the dead, for the power of death could not possibly hold Him, as prophecy had foretold concerning the Son of David, the Messiah.
It was God who put into David's lips the words of Psalm 16:8-11, who speaks, not primarily as to himself, but as representing the Messiah of Israel. His heart rejoicing, His tongue glad, His flesh resting in hope, was because of the certainty of resurrection. His soul would not be left in hades, which is the unseen state of separation from His body. Also, "thine Holy One" would not see corruption. This of course refers to His body: though being in a state of death because the spirit and soul had left it, the body would not see corruption.
In men's bodies, derived from Adam, immediately death takes place corruption sets in. Not so in the body of the Lord Jesus: it was reunited with His spirit and soul without corruption having touched it. Verse 28 speaks of the great resultant joy of this, in life beyond death. That scripture in the Old testament then could not possibly apply to David personally; and Peter applies it with clear and beautiful precision to the Lord Jesus. David himself had long since died and his body given to corruption. But as a prophet he spoke of Him whom God had sworn would sit upon David's throne, being One of David's seed according to the flesh. This was Israel's true Messiah, Jesus, whom God had raised up, and of whose resurrection the disciples were competent witnesses.
Not only was He raised from the dead: God had exalted Him by His own right hand of power; and from that place of excellent majesty He had received from the Father the gift of the Holy Spirit, sending Him forth upon His disciples. Then he applies another striking and appropriate scripture from David's pen, "The Lord said unto my Lord, Sit thou on my right hand until I make thy foes thy footstool" (from Ps.110:1). This can refer to no-one but the Lord Jesus, who is therefore David's Lord, and prophesied of, not as immediately taking His throne, but being seated at God's right hand for a definite time before God would subdue His enemies under His feet. For those who have faith this is transparently clear. The conclusion is triumphant and inescapable: "Therefore let all the house of Israel know assuredly that God hath made that same Jesus, whom ye have crucified, both Lord and Christ." Israel had rejected Him, but God has raised a solemn issue with them by raising Him from the dead and giving Him the highest place of glory and honor.
The power of the Spirit of God in this address itself produced serious response among the people. Pricked in their heart, they inquired of Peter and the apostles as to what they should do. Where conscience is seriously affected, the answer is near to hand. First they are to repent, which refers specifically to their previous treatment of their own Messiah; then to be baptized, publicly reversing their previous public rejection of Him. This was important as regards Jews. Gentiles were not told to first be baptized before receiving the Spirit of God (Ch.10:44-48), but were baptized afterward. They had not (as Israel) been guilty of publicly rejecting the promised Messiah, for no such promise had been given to Gentiles. Being baptized to the name of the Lord Jesus, Jews would have their glaring public sins remitted publicly. This outward ordinance only accomplished outward results: it is no proof of a vital inward work of the Spirit of God. Of course, true repentance is a vital work of the Spirit, and this would result in Jews being willing to be baptized. If a Jew would not be baptized one would seriously question whether he had actually repented.
The promise Peter affirms as being for them and their children. and not confined to Jews in their land. but extending to those also who had been scattered abroad. In the coming kingdom, Israel will be blessed only in their own land, but here is grace including them outside the land.
Verse 40 assures us that Peter spoke much more than is recorded here, but specially stressing that they save themselves from this perverse generation. By being baptized they saved themselves from identification with the generation that was guilty of the rejection of Christ. In this way baptism saves: it does not save souls.
Receiving Peter's word, three thousand were baptized that day. How this was accomplished by the disciples we are not told. There is no hint of people being questioned as to the reality of their faith, and no time for proving its reality. Actually, they acknowledged the counsel of God against themselves by thus being buried (figuratively speaking). In order to be buried, it is only necessary that one should be dead: he is not buried because he has life, nor in order to receive life. However, being "unto Christ," who is raised, baptism points to life beyond death.
As we have observed, the proof of reality of faith is not seen in baptism, but it is seen in the steadfast continuance mentioned in verse 42. Of first importance in this matter is the apostles doctrine. This teaching was fundamental to everything. Not having been written yet, it could only be communicated by word of mouth. What the Lord had spoken came back to them by the power of the Spirit (John 16:4), and to this was added what they themselves had witnessed of Himself, of His death, resurrection and ascension. Apart from this, Christianity would be nothing. Then fellowship is linked with doctrine: they continued enjoying together the truth of Christ. Breaking of bread in remembrance of the Lord also formed an important part of their lives. In the freshness of faith and first love it seems likely they did this every day. Later on this appears to have become more settled as an observance on the first day of the week (Acts 20:7). Another marked feature of their very life was continuance in prayers, a fact seen prominently throughout the book of Acts. This is the supply line through which power was received from the Spirit of God to accomplish what God intended.
These four vital matters seen in the inception of the church, are as fundamental to her blessing today as they were then. At that time these things occasioned serious thoughts on the part of the general public: they could see it was no matter to be treated lightly. Also many wonders and signs were done by the apostles. as the Lord had foretold. This was God's public bearing of witness to the truth of that which the apostles spoke (Heb.2:4). a clear proof that this new dispensation was being introduced by God Himself. After Christianity had been established, such signs and wonders were no longer necessary.
The living energy of the Spirit of God implanting genuine love in the hearts of God's people led to their spontaneous desire to be together and share everything in common. This was no designed communal living, as has been tried by men time and time again, usually ending in disruption and worse. Those with possessions sold them, so that all could be shared. We shall see this referred to again in Ch.4:34-37. So long as all would be fully subject to the leading of the Spirit of God, this would be beautifully successful.
But it did not continue because of men's selfishness entering in, as was sadly shown in Ch.5:1-2. Still, the evidence is clear that the power of the Spirit of God was sufficient for it, and later history is to our shame. Not that we can regain such a thing, for it would certainly no more continue now than it did then; and the identical thing can never be regained by human arrangement; for all was totally spontaneous at the time.
With one accord they continued daily in the temple, for it was Israel's center of worship and as yet God had not called them to separate from it; but they broke bread in homes, not in the temple: it seems the word "daily" may apply to this too. Of course 3000 could not be all together in a home: no doubt there were many gatherings, yet in a true spirit of unity. Eating with gladness and singleness of heart tells us that the common routine of life had taken on a fresh, delightful fragrance because of their common joy in the Lord.
Their praise to God was spontaneous and genuine; and at this moment the people generally looked upon them with favor, which was of course not shared by the leaders (Ch.4:1-2). The Lord also added to the assembly daily those who were being saved. They were not left to "join the church of their choice." The Lord had added them to His church. The doctrine concerning the truth of the assembly as the one body of Christ was not yet taught, as later Paul taught it; nor was it yet understood how great a change God was accomplishing in regard to introducing the dispensation of the grace of God; but the Lord Jesus was doing what He had promised before: "on this Rock I will build my church" (Matthew 16:18).
Chapter 3
In this great work the apostles were not dealing only with large numbers. As Peter and John went to the temple, not to speak, but at the mid afternoon hour of prayer, they contacted a man lame from his birth, laid at the gate of the temple, who begged from them. Drawing the man's attention to them, Peter tells him he has no silver or gold, but will give what he has. In the name of Jesus Christ of Nazareth the man is healed immediately of his lameness, and not only healed, but given strength to use limbs that had not before been so used. Of course this was absolutely miraculous, the man leaping up, standing, walking, entering with them into the temple, walking, leaping and praising God.
Notice, Peter had not called a healing meeting: it was a matter done personally outside, yet visible to all. The people too were well acquainted with the former condition of the man, so there could be no deception: they were filled with amazement.
When Peter healed the man, he doubtless had no thought of gathering a crowd by this means, but people gathered spontaneously, wondering at what had happened, and Peter took advantage of the occasion to speak to them, first of all disabusing their minds of any thoughts of exalting Peter or John. Admirably He speaks of "the God of Abraham, and of Isaac and of Jacob" (to whom all Israel gave highest respect) as having glorified His servant Jesus, whom Israel had been guilty of delivering up to death in spite of Pilate's having pronounced Him innocent. They knew Pilate's strong objection to condemning the Lord to death, and that they, the Jews, had demanded this.
They had denied the Holy and Just One, Israel's Messiah, and had chosen a traitor and murderer instead. But having killed the Prince of life, now they are faced with the fact that God has taken solemn issue with them in raising Him from among the dead. Of this the apostles were bold, decided witnesses.
Further proof that He is living, though absent, is the fact that His name has been the power by which the lame man had been healed, a man they knew. Peter, by faith, had used that name with such amazing results. It was not in Peter, but in the name of Jesus that tho power was. The man was presented, not only healed, but strong and in perfect soundness of health before them all.
When Peter voiced verse 17 he no doubt had in mind the words of the Lord Jesus, "Father, forgive them, for they know not what they do" (Luke 23:34). For sins of ignorance there was a sacrifice available for Jews (Leviticus 5:14). In fact, that sacrifice was accomplished by their Messiah at the very time they were guilty of crucifying Him. God had before declared this by His prophets. What they needed therefore was faith in this gracious Substitute, the one sacrifice to take away their sins.
In repenting of their former attitude toward the Lord Jesus, they would be converted to Him, having their sins blotted out. The verse ends with a promise, however, not "when," but "so that times of refreshing may come from the presence of the Lord, and He may send Jesus Christ, who was foreordained for you" (J.N.D.trans.). Jesus had returned on high because rejected by the Jewish nation. Yet if the nation itself would repent and be converted to Him, God was ready to send Him back to introduce the times of kingdom refreshing. Of course, this promise was given in perfectly good faith, yet at the same time God knew that the nation as such would not change their mind concerning Christ. However rebellious Israel was, God would give them full opportunity to repent. This is seen throughout these first chapters in Acts until Chapter 7, when the Spirit's testimony through Stephen is publicly and absolutely rejected by the nation. The heavens must receive Christ until the times of the restitution of all things prophesied throughout the Old Testament. How little did Peter, or those who heard him, realize that this might be delayed for about 2000 years!
The time of the restitution of all things of refers to "the world to come," the millennial age; but in the meanwhile Israel has continued in unbelief and the Gospel has spread out to nations the world over, adding great numbers to the church of God. God has overruled Israel's rebellion for the blessing of hosts of Gentiles.
In verse 22 Peter quotes Moses (Deut.18:15-19) as telling that God would raise up a prophet of the Jewish nation, similar to Moses, but having such authority that His words would allow no ignoring of them. Anyone who would not hear that prophet would be destroyed from among the people. This could apply to no-one but Christ. Leaders in Israel knew of that scripture, and had John the Baptist questioned if he were that prophet (John 1:21); but John bore witness to the fact that the Lord Jesus was far greater than he (John 3:38-31), and the evidence of Christ's own life and ministry was transparently clear. John did no miracle, but the miracles of the Lord Jesus were tremendous in number. In fact, Israel knows that neither before nor since has there been such a prophet.
More than this, all the prophets from Samuel onwards testified of Christ and the time of His advent, foretelling many circumstances attending this great event, things that were undeniably fulfilled.
Now Peter appeals to the people on the ground of their being the children of the prophets as well as children of the covenant God made first with Abraham. He does not speak of the covenant of law given by Moses, but of God's unconditional covenant of promise to Abraham and his seed. His quotation "in thy seed shall all the kindreds of the earth be blessed" finds its answer only in Christ, the one seed of Abraham (Gal.3:16), by whom alone blessing could come and will yet come to all the kindreds of the earth.
We may not be certain as to how fully Peter understood that this prophecy was broadened to include Gentiles, but his own words have this implicit in them, for he says, "unto you first God having raised up His servant Jesus, sent Him to bless you, in turning every one of you from his iniquities." Later it was a difficulty to Peter to think of even entering a Gentile home, so that he required a clear and convincing revelation from God to do so (Acts 10:28).
Chapter 4
The religious leaders were greatly agitated by the public speaking of the apostles, and the Sadducees particularly, for one of their cardinal doctrines was the denial of any resurrection. They were evidently horrified at the thought that God would dare to raise Christ from amongst the dead when they did not believe in resurrection! But pre-conceived falsehood will blind a man with unreasoning prejudice. Peter and John were then imprisoned until the next day. However, their word had been most effective in the two hours or so they had been able to speak, and many believed, so that the number of men only had become about 5000, a marked increase since the day of Pentecost, when 3000 souls (not men only) were converted (Ch.2:41).
The arrest of Peter and John warranted a large gathering of the Jewish rulers, elders and scribes, including Annas and Caiaphas (virtually a joint high priest with Annas). These were the same who had condemned the Lord Jesus to death. Of course it was the preaching of Jesus risen from the dead that aggravated them, but they could not ignore the striking miracle of the healing of the lame man. They interrogate Peter and John as to this first, but they can only expect one answer to the question of "by what power, or by what name" they had done this miracle. Their gathering therefore was a God-ordained means of their hearing the truth concerning Christ risen from among the dead, which they did not want to hear.
Being filled with the Spirit of God, Peter speaks to them of "the good deed done to the impotent man," inferring certainly that a good deed must have a good source. This he declares in no uncertain terms, a message for the leaders and for all the people of Israel, that this was done by the name of Jesus Christ of Nazareth whom they crucified, whom God raised from the dead.
The words of Peter in verses 10 to 12 certainly ought to have burned into the hearts and consciences of the council. No cunning lie could ever have given Peter such straightforward boldness. He preaches not himself, but Christ, the Stone despised by these very builders, but established by God as head of the corner. No doubt they knew of this scripture (Psalm 118:22); and the application was so clear they could answer nothing to it. Then Peter concludes his brief and telling message with the firm declaration that there was no salvation in any other name save Jesus Christ: His was the one name given under heaven by which Israel must be saved. What a contrast is this precious confession of Peter to his former denial that he even knew the Lord!
The council is virtually struck dumb. Not even the high priest has a response. They knew these men were uneducated common laborers, and marveled at their knowledge and boldness; but were reminded that they had before companied with Jesus. The healed man standing with them was a witness they could not ignore. They are totally at a loss as to how to answer Peter and John, so ask them to leave the room while the council conferred together.
Their consultation only confirms their impotence, for there is no concrete suggestion as to what they should do. The facts were plain: a notable miracle had been wrought in the name of Jesus they would have liked to deny it, but this was impossible. Yet they agree to threaten Peter and John, demanding that they desist from speaking to anyone in the name of Jesus. Sad is the stubbornness of men that is determined not to admit their plainly manifested guilt! To defend themselves they demand that God keep silence!
Peter and John were not intimidated by such an ultimatum. They appeal to the honest judgment of the rulers themselves. Was it right for Peter and John to give the rulers a place superior to God? What God had revealed to them, and what they had seen and heard, they were impelled to speak. The issue is clearly raised. The rulers knew that they had no just cause to punish them. Fear of the people's opinion restrains them too, for the man's illness had been long established before his being perfectly healed. Nevertheless, before letting the Lord's servants go, they further threaten them, vainly hoping to intimidate them.
"They went to their own company." Precious relief from the company of the ungodly! Their report of the ominous threats of the chief priests and elders does not in any way dismay the disciples. Rather, their hearts and voices are lifted up in praise to the Lord. They give Him, Jesus, the place of sovereign glory as God the Creator. Their quotation from Psalm 2 is not directly applicable, for it refers to the bitter enmity among Gentiles, Israel, kings and rulers at the time of the coming tribulation. Yet the rulers of Israel were already showing that animosity. Herod and Pilate also, Gentile rulers, had shown the same hostility to the Messiah of Israel, God's holy servant Jesus, in rejecting and crucifying Him. But in beautiful triumph the disciples add, "to do whatsoever thy hand and thy counsel determined before to be done." The vanity of the enmity and pride of man is tragic: it is God in control, not they.
The fervency of the disciples' desire to honor the Lord Jesus is only increased by the persecution. The threatens of the enemy they refer to the Lord, and entreat Him to give His servants boldness to speak His word, together with giving further healing, signs and wonders done in the name of His holy servant Jesus. Notice the emphasis on this in these early chapters, that Jesus is the servant of God, the Messiah. Paul, as soon as he was converted, preached Him as the Son of God (Ch.9:20). He had seen Him in heaven: they had known Him in His blessed path of service on earth.
The unity and reality of their prayer brings the striking response from God of shaking the building in which they were. This is symbolical of the deep stirring of the Spirit of God in their souls: they were all filled with the Spirit, which gave boldness in speaking the word of God. Such a miracle today would likely so enthuse us that we should forget to proclaim the word.
The unity of the early church was so precious and real (in sad contrast to the many divisions of our day) that no individual considered even his possessions as being his own, but to be common property in the assembly. This was fully spontaneous, not an arranged matter. Such was the reality of their united submission to the activity of the Spirit of God.
This was accompanied by great power in the witness of the apostles to the truth of the resurrection of the Lord Jesus, and great grace upon all the disciples. It is little wonder that many have deeply wished for a return of those days, but too many have sought it tragically in vain: the energy of men can never duplicate this, though there have been many imitations, all of them failing.
Necessities were not lacking for anyone; for those who owned real estate sold it and contributed their gains to the common fund. Distribution was made to all according to need, the apostles evidently taking charge of this.
Particular attention is drawn to Joses, surnamed Barnabas, a Levite of the country of Cyprus. Levites in Israel received tithes of the people (Heb.7:5), but grace so wrought in the heart of Barnabas that he sold land in his possession and gave the proceeds to the apostles for the common fund.
Chapter 5
Where God is working, however, the opposition of Satan soon becomes apparent. The evil begins (as evil always does) in an underhand manner, but is quickly exposed by God. Ananias and Sapphira certainly did not expect to have their sin discerned as it was. Evidently because others were doing it, they sold land, bringing part of the price to the apostles on the understanding that it was the full price. The power of the Spirit of God present at the time did not allow the falsehood to pass. God revealed the matter to Peter, who speaks most solemnly to Ananias of the wickedness of his lying to the Holy Spirit. He makes it very clear that Ananias had perfect right to keep all the land it he chose to, and when it was sold had a right to keep all or part of the proceeds. But to falsely claim to be giving all was wickedness in the eyes of God. He had lied, not merely to men, but to God.
The immediate result was fearsome. Ananias fell down dead. God is jealous of His own glory in the church. When it was established in power, such was His immediate judgment of falsehood. One wonders, if the same were done today, how many professing Christians would suffer such a fate! Because of great departure today God does not deal so summarily with evil, but the assembly is still responsible to maintain proper godly discipline whenever evil has become known.
The fear of God struck deeply into many hearts on this occasion. The man was immediately carried out and buried. Evidently government did not require the many preliminaries it does today. Sapphira, ignorant of what had transpired, came in about three hours later. In answer to Peter's question, she affirmed that the land was sold for the price Ananias had reported. Peter solemnly reproved her agreeing together with her husband to tempt the Spirit of the Lord, and told her she was to be buried just as her husband was. How little they were profited by the money they withheld! Great fear gripped all the church as well as others who heard of the matter. Dishonest people would no doubt think twice before linking themselves with the disciples. The church itself too was to be impressed with the truth and holiness of the God with whom they had to do.
This manifestation of God's holiness issued in further manifestations of His power in many signs and wonders by the hands of the apostles. Their unity ("with one accord") is again noted. Those unsaved did not dare to join themselves to them, though recognizing God's presence with them. On the other hand, great numbers of believers were added to the Lord, men and women.
The many miracles accomplished through the apostles led people to bring their sick in beds into the streets with the hope of their having Peter's shadow fall on them as he passed. Crowds also came from cities in the area of Jerusalem, bringing those sick and those afflicted by unclean spirits. As when the Lord Jesus was on earth, the result was healing for every one. Notice that no such thing as a healing meeting was held, but great numbers were healed apart from meetings at all. Nor were some selected to be put into a healing line and others ignored. All were healed, none going away disappointed.
The high priests and others with him (Sadducees) could not but be bitterly antagonistic to this evident perpetuation of the work of the Lord Jesus whom they had crucified, and whose resurrection was a terrible affront to their false doctrine. They imprison the apostles (how many of them we are not told: perhaps all of them).
The intervention of God on this occasion is amazing. The angel of the Lord opened the prison doors and told them to return to the temple and speak "to the people all the words of this life." With what calm fortitude and power they would do this! Early in the morning they are teaching there.
Ignorant of this, the high priest and his friends called the council together, and the senate, an August, imposing company, only to find that they had no-one to put on trial! The officers report that the prison was locked, the guards standing before the doors, but the prisoners gone. God had evidently rendered the guards insensible to what was happening in their presence. This causes the leaders both embarrassment and worry as to what might develop from this. However, a messenger informs them that the men they put in prison were teaching in the temple. God had not allowed them to hide, for the leaders must have their unholy authority challenged. The captain and officers again go and arrest the disciples, being careful not to be violent on account of their fear of popular opinion. Of course the disciples offer no resistance. The high priest's accusation is interesting. He is angry that they have disobeyed his command not to teach in the name of Jesus (though he will not use the name "Jesus"), and that they have filled Jerusalem with their teaching. But he adds that they "intend to bring this man's blood upon us." Had he forgotten that they themselves, with all the people, had told Pilate, "His blood be on us and on our children" (Mt.27:25)? They had admitted fully before Pilate their responsibility for His death. Now they would like to slip out of the responsibility by ignoring it, and by crushing every testimony to the facts. Peter therefore speaks more decisively to them than he had before, with the other apostles fully backing him up. He had asked them before to judge what was right (Ch.4:19): now he tells them positively, "We ought to obey God rather than men." If they refuse to judge honestly, the apostles will not accept their ultimatum to disobey God.
Verses 30 to 32 add to this another clear, concise declaration of the vital facts that were so unwelcome to the council. "The God of our fathers," the God all Israel professed to serve, had raised up Jesus, whom "ye slew and hanged on a tree." They knew this was true: they had plotted and insisted on His crucifixion.
They of course knew also that their watch had reported the stone of the grave rolled away by an angel, revealing that the Lord's body was gone. The apostles go beyond this in their witness. God had exalted Christ by His right hand, a Prince, One set in dignity above the people (not yet in kingly authority, but exalted), and a Savior, the only One in whom Israel can find salvation from their sins and from the bondage of sin. Notice too that it is He who gives repentance to Israel. Receiving Him would involve very definite repentance, which was no doubt not a popular subject for the chief priests.
The apostles declare themselves as witnesses of these things, adding that the Holy Spirit was also a witness, He having been given by God to all who obey Him. This was a matter the leaders did not have the temerity to deny, for the power the apostles had was more than natural; but they ignore it. In fact, being cut to the heart (not pricked in their hearts -- ch.2:37), they consult together with the purpose of killing the apostles. Such is the folly of unrepentant wickedness!
But on this occasion God overrules the matter in sovereign grace by having a doctor of the law there, a prominent man, who gives advice which is at least sensible and logical. He shows no inclination to believe the Gospel, but warns Israel not to make a blunder in dealing with these men. He presents two examples of men who had not so long before exalted themselves, influencing others to follow them. Notice that Theudas had boasted himself to be somebody. This was noticeably absent so far as the apostles were concerned: they only exalted Christ, not themselves nor any other individual on earth. In each case these proud leaders met an untimely end and their followers were scattered.
Gamaliel therefore gives good advice based on these facts, advising the council to leave the men alone, for if their work was merely of men it would come to nothing. On the other hand, if it were of God they could not overthrow it, and would be fighting against God. Did Gamaliel perhaps entertain some thought that it could be God's work? At least he was telling them to consider the possibility of this.
They agree to his wisdom, yet cannot refrain from venting their bitter feelings by beating the apostles before letting them go. If they were God's servants (the possibility of which had been admitted) then how culpable was their guilt in treating them in this way Again also they issue the ultimatum to the apostles not to speak in the name of Jesus. The apostles had already answered this most decisively (v.29).
Allowed to leave, they do so rejoicing that they were counted worthy to suffer shame for the name of Jesus. How good to see them taking to heart His own words spoken to them before, "Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice and be exceeding glad" (Mt.5:11-12). What a complete contrast to men's natural reactions Daily in the temple and in homes they continued to disobey the religious authorities by teaching and preaching Jesus Christ. By the power of the Spirit of God they are not in the least intimidated by persecution.
Chapter 6
A second time, however, difficulty arises from within Satan's enmity from without was clearly evident. In Ch.5.1-3 Satan had sought to underhandedly get in among the saints, but this had been exposed. Now he attempts another method, but still working on motives of selfishness concerning material things.
The Grecians (or Hellenists) were Greek Jews, not normally resident in Israel. Friction too easily arises between those of varying cultures, even though in this case both were of Jewish origin. They claimed their widows were neglected in the distribution of necessary provisions, therefore that the Hebrews were favored.
The apostles face this matter wisely. Thy had themselves been sent of God to preach the word, not to care for temporal matters. Therefore they ask the assembly to decide on seven reliable men, "full of the Holy Spirit," whom the apostles could appoint to take care of these things, while they gave themselves to prayer and to the ministry of the word. Notice that the assembly may rightly decide who is to take care of temporal matters, the service of a deacon. In reference to spiritual things, the ministry of the word and government in the assembly, the assembly does not at all decide: this is God's decision, to be recognized by all.
God's grace overruled the whole matter of the friction between Jews and Hellenists in a beautiful way, for evidently all seven chosen (to judge by their names) were Hellenists. The Hebrews gave way completely, to allow those who had complained to have charge of the distribution. Yet they chose men who had spiritual qualifications. We read more of Stephen and Philip later, both of whom manifestly used the office of a deacon well, purchasing to themselves a good degree and great boldness in the faith which is in Christ Jesus (1 Tim.3:13). The seven men were set before the apostles, who prayed for them and laid their hands on them, in this way expressing their fellowship with the work they were to do.
This emergency having been met in a spirit of faith and grace, by the power of the Spirit of God, the blessing of the word of God increased, the number of the disciples multiplying greatly. A great company of priests are mentioned as included in this expansion. This was no light matter when the high priest and others prominent among them were so bitterly opposed to the name of Jesus. Their confession of Him would no doubt terminate their official position as priests, but they would learn later that they had a better priesthood in common with all the beloved saints of God (1 Pet.2:4-5), not official, but spiritual and real.
Of Stephen we read in verse 5 that he was full of faith and of the Holy Spirit. Added to this in verse 8 is that he was full of grace and power (J.N.D.trans.), so that he did great wonders and miracles among the people. This is a precious example of God's working effectively apart from the circle of the apostles. His work arouses the strong oposition of those of the synagogue of the Libertines and other Hellenists from Cyrene, Alexandria, Cilicia and Asia. Though having been scattered, they were zealous of Judaism and incensed against another Hellenist who would dare to preach the name of Jesus.
Their disputing with him however only exposed their own ignorance compared to the wisdom and spirit God had given him. He was speaking in measure like his Master, whose wisdom silenced Pharisees and Sadducees so effectively that they determined that He must be crucified.
The results are similar here. They found men whom they prompted to speak falsely in accusing Stephen of speaking blasphemously against Moses and against God. Notice, Moses is more important to them than God: in fact, God is left out entirely in verse 13, and the temple and the law added. Using this wicked procedure they excite the people and scribes and elders, so that Stephen is caught and brought before the Jewish council, as the apostles had been before.
The charges of the false witnesses would have meant nothing whatever to the Roman court, but the Jewish council was already antagonized to the name of Jesus, and ready to use any excuse to silence His witnesses. Adding to the false accusation of Stephen's speaking blasphemous words against the temple and the law, they specifically charge him with saying that Jesus would destroy the temple and change the ritual of the law given by Moses. It is evident they were twisting Stephen's words, but even if the charge were true, it was no reason for putting a man to death. Very likely he had spoken before as he did during his subsequent address to the council, to the effect that the Most High does not dwell in temples made with hands; and probably repeated the prophecy of the Lord Jesus that Israel's temple would be destroyed, with not one stone left upon another. For they had given the temple the place that by right only belongs to the great Founder of the temple, the Lord Jesus Christ.
At this moment God bears remarkable witness to His servant, causing his face to shine as that of an angel, just at the time when all those of the council were intent on watching him. No doubt Stephen himself was not conscious of this (Cf.Ex.34:29), though he would certainly know the reality of the power of the Spirit of God virtually enfolding him.
ACTS - Chapter 7
The high priest only asks the question, "Are these things so?" Then God provides room for Stephen to speak without interruption for some time. This stands in striking contrast to the way in which the Lord Jesus was mainly silent before His accusers. Stephen is able in a most masterful way to summarize the whole history of Israel from the viewpoint of God's many visitations to the nation, yet of Israel's consistently stubborn refusal of God's testimony, culminating in their rejection of His Son.
He begins with the personal call of Abraham by the God of glory, a basis all would fully acknowledge, God calling him out from his own kindred as well as his own country to a land not known to him then, but which God would show him. This very fact should have impressed the Jews that God does not always leave men in the circumstances to which they have been accustomed. But Abraham too was slow to respond fully to the call of God at first, only coming to the land after his father had died (v.4).
Also, he was given no actual possession in the land, though it was promised to him, but he was a pilgrim, another salutary lesson for those who claim to be sons of Abraham. God's sovereign wisdom is impressed on us too in His promising the land to Abraham's seed at a time that he had no child. Abraham therefore ought not to regard matters from the narrow viewpoint of his then present circumstances. In this too Israel was failing when Stephen spoke.
More than this, God promised, not immediate great blessing, but that Abraham's seed should be brought under bondage and suffer oppression for four hundred years. There would be long suffering therefore before exaltation. Then the oppressing nation (Egypt) would be judged by God, and Israel eventually brought to serve God in the promised land. The significance of this Israel ought never to have forgotten, just as we today should takes its lessons to heart. We must expect suffering before exaltation.
The covenant of circumcision then given to Abraham (v.8), to be applied to his seed, was a sign that no promise of God could apply to man as he is in the flesh: the flesh must be cut off, to have no part in God's counsels. Yet the Jews were at Stephen's time boasting in the mererite of circumcision, in virtual opposition to its significance.
Now Stephen places special emphasis on the twelve sons of Jacob, the immediate father of the twelve tribes. Was theirs an illustrious, beautiful history? Far from it! If Israel desired to boast, let them consider what their fathers did to their own brother Joseph. Moved with envy, they rejected and sold him (v.9). Yet God preserved him and in fact exalted him to a place of great authority in Egypt. Could God not do similarly (or more greatly) in regard to Jesus whom Israel rejected?
God's sovereignty again shone out in the great famine that caused Joseph's brothers to journey to Egypt for food. In fact, God would yet bring Israel to such a state of desolation that they too would be virtually forced to look for help to the source which they would find to be none other than the Jesus whom they had crucified. Only the second time, after some real distress and exercise of soul did the brothers have Joseph reveal himself to them (v.13).
The move of Jacob and his family to Egypt introduces a new epoch in Israel's history, the growth of the nation under circumstances of intense pressure and bondage. Jacob himself died outside the land, his body being carried back for burial, indicating that God still considered it Israel's land. The burying place had been purchased by Abraham. All of this history was intended to make the Jews consider seriously how God Himself was dealing with them.
God had sworn to Abraham that his seed would be afflicted four hundred years by an oppressive nation, but that He would bring them out with great substance (Gen.15:13-14). As the end of this time drew near a new Pharaoh arose who greatly increased the oppression, commanding the drowning of every boy born to the Israelites. Yet God intervened in this very thing, Moses being born at this time (v.20), a child "lovely in the sight of God" (N.A.S.B.), hidden and nourished by his parents for three months, then adopted by Pharaoh's daughter. Certainly neither she nor Satan had any idea that this child was ordained of God to be Israel's deliverer, though the Egyptians unwittingly helped this matter along by training Moses in all their wisdom, he becoming mighty in deeds and words.
It was not by Egyptian wisdom that Moses delivered Israel, but he knew well what he was dealing with when the time came for God to bless him with spiritual power to accomplish such a deliverance. In fact, God was showing Egypt that He could use them to overrule their own decrees in a way that should greatly humble their pride.
At forty years of age (v.23) Moses became concerned about his own brethren, the Jews. This was God's working in his heart, though in killing an Egyptian who oppressed an Israelite, he was not acting in God's way. Verse 25 is interesting as to this: he expected the Jews to understand that he was concerned about their deliverance, and that God was actually moving him. But they did not understand, just as Israel did not understand that Jesus would be the great Deliverer of the nation.
Just as Moses was not understood when taking a stand with Israel against their oppressors, so also he was not understood when he sought to restore or promote unity among Israelites. All they could see was selfish motives, and the man who did wrong to his neighbor rudely repulsed Moses with the cutting words, "Who made thee a ruler and a judge over us?" His following words, questioning if Moses would kill him as he did the Egyptian, alerted Moses to the fact that his killing the Egyptian was known, and would not be hidden from Egypt's authorities. He fled the country and became a stranger in a strange land for no short time (v.29). Israel was not ready to be delivered for another forty years, and Moses was required to learn in solitary experience what would eventually fit him for public service.
God's intervention is again seen in His speaking to Moses from the burning bush. His words caused Moses to tremble. Would Israel not tremble now that God had spoken to them in the person of His Son? Moses' shoes must be removed as a confession of his own dependent weakness before God. God had seen the affliction of His people, taking full cognizance of all that they endured, and the time had come for His delivering them. Now He was sending Moses to this end, the same Moses whom Israel had refused forty years earlier, saying, "Who made the a ruler and a judge?" How consistently this could be applied too to Israel's refusal of the Lord Jesus, who will yet be their welcomed Deliverer.
Moses did deliver Israel (v.25 etc.), borne witness to by God's showing through him many signs and wonders in Egypt first, in the exodus through the Red Sea, and through their amazing sustenance for forty years in the wilderness.
Stephen lays great emphasis on the history of Moses, certainly showing that he had more respect for Moses than the Jews actually did, though they had so boasted in Moses and charged Stephen with blaspheming him. This was the same Moses, he says, who was with the assembly in the wilderness, and through whom, at Mount Sinai, they had received the living oracles, the ten commandments. How had Israel responded to him then? At the very time Moses was receiving the two tables of stone on the mount, Israel was again refusing him and demanding of Aaron some type of gods they could see, putting folly into execution by their making a golden calf, offering sacrifices to it, and taking pleasure in their idolatrous works.
Verses 42 and 43 cover a long space of time, indicating Israel's persisting in wilful, selfish ways, neglecting in their forty year wilderness history the honest offering to God of their slain beasts and sacrifices. Likely they killed beasts and offered them in sacrifice, but not to God. Later, in the land, they adopted the gods of the dispossessed idolaters, Moloch and Remphan making images of these to worship. Stephen says little more than this about Israel's history in the land, but adds the solemn warning of God that He would carry them away beyond Babylon, which the Jews knew had been fulfilled in the days of Nebuchadnezzar. This history of rebellion and of God's often intervening in discipline ought to have taught the Jews to learn by their fathers' experience.
Stephen has well answered their accusations against him concerning Moses. Now in verse 44 he addresses their charge concerning the holy place. This began with the tabernacle that God ordered Moses to make precisely according to His plain directions. The tabernacle remained as God's dwelling place among His people when Joshua led them into the land, and until the days of Solomon.
Stephen speaks of the tabernacle continuing till the days of David, who desired to build a temple, but God did not allow him to do this (2 Sam.7:5-7), having reserved this honor for Solomon. This was a reminder to the Jews that they did not always have a temple. Was it of greater importance than the God who had brought Israel out of Egypt? Indeed, Israel seemed to think that God was confined to their temple!
Therefore, Stephen's words now cut right to the heart of the matter. "The Most High does not dwell in houses made by human hands" (N.A.S.B.). Also He quotes their own scriptures to clearly indicate this: "Heaven is My throne, and earth is the footstool of My feet: what kind of house will you build for Me? says the Lord: or what place is there for My repose? Was it not My hand which made all these things?" (N.A.S.B.). Is God to be contained in a trifling part of that which His own hands have created? The One who had indisputable rights in regard to the temple had already been rejected and crucified by Israel. How can they speak so piously of the house while rejecting its true owner?
There is no doubt of Stephen's being directly led of the Spirit of God to speak as he does, including his now solemnly fastening upon Israel the serious guilt of their having always resisted the Holy Spirit: in this regard the nation was now imitating their fathers. His first words in verse 51 are precisely those of many prophets of the Old Testament, "Ye stiff-necked and uncircumcised in heart and ears." Stubborn rebellion had been too consistently the character of Israel. They could glory in their literal circumcision, but its significance had no effect on their heart and ears.
He questions as to which of the prophets their fathers had not persecuted. They knew the answer well, but considered themselves free from such guilt, thinking they would not have done this if they had been living then (Mt.23:29-30). But he reminds them that they had just before betrayed and murdered the One of whom all the prophets foretold, "the Just One," who was in fact Israel's true Messiah. He adds to this that they had received the law by the disposition of angels (not merely from Moses), and had not kept it.
The truth of Stephen's charge, which should have subdued the Jews in broken self-judgment, had the effect rather of stirring them to prove his words true in their treatment of yet another prophet of God -- himself! As their tempers flare in bitter hostility, however, Stephen looks up steadfastly into heaven. There God reveals to him the majestic sight of the glory of God and Jesus standing on God's right hand. Wonderful encouragement for this faithful man of God!
He bears witness to this marvellous revelation, the heavens opened and the Son of Man standing on the right hand of God. His enemies, defeated as they know they are, can only resort to the folly of stopping their ears and violently silencing the witness of God. The Romans denied the Jews the right to execute capital punishment, but on this occasion the Jews took advantage of the absence of the Roman governor from Jerusalem at the time; and Stephen was murdered without any trial, taken outside the city and stoned to death. A young man named Saul is mentioned as the custodian of the clothes of the witnesses of Stephen's death.
His words at the end are beautifully similar to those of the Lord Jesus at His death, but it is the Lord Jesus to whom he prays "receive my spirit." What calm, blessed victory of faith is this! Then, "Lord, lay not this sin to their charge." Wonderful grace indeed, so like the words of his Master on the cross. But Stephen cannot say, "they know not what they do;" for the Jews now had an unmistakable witness to the resurrection of Christ in the powerful ministry of the Spirit of God, and they deliberately rejected it. They had refused Christ as the Man of sorrows on earth: now they refuse Him as glorified by God in heaven. "Much more shall not we escape if we turn away from Him that speaketh from heaven" (Heb.12:25). We are told simply of Stephen that "he fell asleep," for the sting of death had been taken away by the death of His Lord: now death for the believer is merely "sleep."
This is a great turning point in the book of Acts. Israel has publicly, positively refused the appeal of Spirit of God to reconsider their rejection of Christ. The gospel therefore is to go to the regions beyond, and that nation as such meanwhile has been given up to a state of sad desolation.
Chapter 8
As a wild beast tasting blood, the Jews were the more inflamed by the martyrdom of Stephen to greatly persecute the Church of God at Jerusalem. For this reason believers were scattered through Judea and Samaria, except the apostles. Even the persecution at this time did not exercise them to leave and carry the gospel elsewhere, as the Lord had commanded them (Mk.16:15), but where they failed, the Lord had others to do the work.
Devout men buried Stephen with great lamentation. They may not have been Christians, but at least were God-fearing and honorable. In contrast, Saul excelled in his zealous persecution of believers, forcibly entering houses to take them prisoner. This did not however stop the preaching of the word by those who were scattered from Jerusalem.
Philip (one of the seven chosen as deacons -- ch.6:5) was by no means intimidated either, but went down to Samaria where he preached Christ. Though the apostles were slow to do this, Philip showed the same gracious spirit as his Master (John 4), not despising the Samaritans, as was common among the Jews (Jn.8:48). The energy of this man's faith is beautiful, for he evidently acted alone, not "tarrying for the sons of men." How he attracted the interest of the people we are not told, except that he preached Christ to them. We may remember that Christ Himself had awakened a large interest in Samaria (John 4:39-42): now when this same Lord was preached, God had prepared hearts to respond to this blessed message. His preaching also was attended by God's witnessing with the miracles of casting out demons and healing of the sick. Notice, it was not that Philip held a healing meeting; rather his speaking is first emphasized, then the miracles added.
It is of interesting importance that when Peter went later to Gentiles, there is no mention of healing at all (Ch.10:34-48), but Samaritans, though a mixed race, claimed a Jewish status because there was no doubt of Jewish blood among them. "The Jews require a sign, and the Greeks (Gentiles) seek after wisdom" (1 Cor.1:22).
Since the Jews of Jerusalem had no dealings with the Samaritans (Jn.4:9), they were not present to oppose the preaching of Christ or to hinder the great joy of the city. For even when Christ was there, no miracles are recorded: now by the power of the Spirit of God Philip performed many miracles, casting out many demons and healing many who were sick.
Such striking miracles as this impressed a sorcerer named Simon, who had before greatly influenced the people of Samaria by his Satanic sorceries, claiming to be a great man himself, and leading the populace, whether low or high, to consider him the great power of God. This had continued a long time, but the superior power of God in Philip's preaching and miracles wrought in such a way as to produce faith in great numbers, and they were baptized, both men and women.
The evidence was convincing so far as Simon was concerned: he also believed and was baptized, but it was plainly only a superficial type of belief, as subsequent history shows. He continued at first with Philip, but wondered at the miracles and signs. Why should he wonder if he had faith that Jesus was actually the Son of God and actually risen from the dead? Were such miracles not simple enough for Him?
We have seen in Jerusalem that Jews were promised on repentance and baptism that they would receive the Spirit of God (Ch.2:38). Yet here were Samaritans who had repented and been baptized, but had not received the Spirit. This was the reason for the apostles Peter and John coming down when they heard news of God's work in Samaria. Only after they had prayed for them and laid their hands on them did the Samaritan disciples receive the Holy Spirit. This guarded against any possibility that the Samaritans would consider their blessing independent of that which Jerusalem had received. We shall see later also that only on two other occasions was the Spirit received with public signs, and then only with the presence of at least one apostle (Ch.10:44-46 and Ch.19:1-7).
In this way the work was fully connected: the Church of God was one. The laying on of hands speaks simply of identification with these disciples. If God could publicly receive Jews at Jerusalem, He could also graciously receive Samaritans in spite of their having embraced a center contrary to God's center, the temple at Jerusalem: God no longer deals on the basis of law, but of grace.
Chapter 9
Philip the evangelist is now put in the background, as the Spirit of God begins a work of another kind, using a most unexpected workman. Saul was filled with strongest animosity toward the disciples, determined to crush Christianity out of existence. He secured authority from the high priest to go to Damascus, in Syria, with the object of taking prisoner any Jews who had embraced Christianity, and bringing them to Jerusalem to face imprisonment or martyrdom. He was not deterred by the fact that Syria was a foreign country nor did he consider extradition proceedings necessary: he was a bold, determined man.
However, he had forgotten heaven's authority, and the light suddenly shining from heaven was more than he expected. It was the light, not an exertion of great power, that prostrated him to the ground. Then a penetrating voice, impossible to be ignored, deeply searches his conscience: "Saul, Saul, why are you persecuting Me?" Whoever is speaking, Saul knows that He is Lord, but questions as to His name. The answer, "I am Jesus whom you are persecuting" must surely have produced a tremendous upheaval in the heart of the proud, zealous, prejudiced Pharisee! This was the Man whose name he was determined to banish from the earth!
Saul is evidently stricken virtually dumb, and the Lord tells him to arise and go into the city (Damascus), where he would be told what to do. Those with him heard the voice, and were speechless also. Chapter 22:9 evidently indicates that they did not understand what was said, though aware of a voice speaking. The message was intended for him alone. The Lord knows how to impress His truth on individuals, who realize the message to be specifically for them. The effect of this is striking. Saul is unable to see when he stands up. Like other Pharisees (John 9:41), he thought he was a highly enlightened man, but God teaches him that the light of which he boasted was darkness in contrast to the light from heaven. For three days also he neither ate nor drank. We can hardly imagine the greatness of the revolution taking place in his soul.
But though it was primarily with the Lord he had to do, he must learn also that he cannot be independent of the people of God. The Lord therefore sends a disciple, Ananias, to inquire for Saul of Tarsus, of whom He says, "for behold, he is praying." He also adds that Saul has received a confirming vision of a man named Ananias coming to him, putting his hands on him, that his sight may be recovered. The putting on of his hands did not in itself have supernatural power: rather, God saw fit to show His power in conjunction with the expressed fellowship (which is involved in the putting on of hands) of a believer. The Lord's revelation to Ananias therefore was accompanied by a vision given to Saul, so that there could be no mistake.
When Ananias protests that he has heard from many witnesses of the evil Saul had done to the saints in Jerusalem, and of his coming to Damascus with the intention of taking Christians captive, the Lord insists that he go because Saul was a chosen vessel to bear His name before Gentiles, kings and the children of Israel (notice Gentiles first). Moreover, the man who had made others suffer would be shown by the Lord what great things he must suffer for Christ's name's sake. Subsequent history proved this, and with the fullest acquiescence on the part of the sufferer (2 Cor.12:10).
Ananias willingly obeys, and in coming into the house unhesitatingly identifies himself with Saul by the putting on of his hands and calling him, "brother," telling him that the Lord Jesus who had appeared to Saul had sent Ananias, that Saul might have his sight restored and be filled with the Spirit of God. The result was immediate as regards his sight, which reminds us that seeing the truth today is vitally connected with the fellowship of God's people, the church. He was then baptized. No mention is made of the time that he actually received the Spirit, but no doubt this was true immediately after he was baptized, for he was Jewish (Acts 2:38). No suggestion is made of any marked demonstration of his having received the Spirit, such as speaking in tongues. These things are only spoken of when a number were together (Acts 2; 8; 10; 19).
When Saul received his sight, his fast was ended and he was strengthened by the eating of food. Then he remained some days with the disciples in Damascus, not returning to Jerusalem, as he had planned. Nothing more is said of the men who came with him. But immediately in the synagogues of Damascus he preached Christ as the Son of God (not only as Lord and Christ or as God's Servant, as Peter had done).
The change in the man amazed his hearers, who were aware of his cruel intentions against believers. But as he preached Christ his strength so do so was increased. Jews in Damascus were confounded by the clarity of his proofs (no doubt from scripture) that Jesus was in reality the Christ.
Verse 19 has spoken of his being with the disciples in Damascus only "certain days," while verse 23 speaks of "after many days." Galatians 1:15-19 clarifies this. Between the two verses he had gone into Arabia, then returned to Damascus, so that it was three years before he went to Jerusalem. How long Saul (later named Paul) was in Arabia we are not told, nor of anything he did there; but on his return to Damascus he evidently resumed his preaching, for the Jews plotted to kill him, watching the gate of the city, where he was most likely to be caught. The disciples, knowing of the plot, let Saul down by the wall in a basket during the night, so that he escaped out of their hands.
Though it was three years before his returning to Jerusalem, when he sought the fellowship of the disciples there, they were afraid of him, for they had known him before, and thought he sought to destroy them through working from the inside. Barnabas however bore good witness of him as regards his striking conversion and subsequent preaching the faith he once destroyed. We are told that he brought him to the apostles, evidently only Peter and James, for he saw only these two apostles during his fifteen days there (Gal.1:18-19).
In this short time his preaching and disputing with the Hellenists awakened such bitter animosity that they plotted his death. The brethren however, becoming aware of this, arranged for his transfer to Caesarea, from which place he took ship to his native city Tarsus, in Asia Minor. What he did in Tarsus is not told us, but it was there that Barnabas went later to find Saul (Ch.11:25).
At this time the persecution abated in Judea, Galilee and Samaria (in all the land of Israel), and the time of respite gave occasion for the assemblies to be built up and multiplied, walking in the tear of the Lord and in the comfort of the Holy Spirit.
Now our attention is drawn back to Peter, who was traveling to various places within the land of Israel. Coming to Lydda (between Jerusalem and Joppa), where there were believers, he found a paralytic man who had been eight years in bed. His words to him provoked an immediate response: "Aeneas, Jesus Christ heals you: arise, and make your bed." The man was healed and strong enough to arise without delay. This is intended to picture the fact that God had not cast away His people Israel, though the nation has been publicly set aside because of their rejection of the Messiah. This healing is both a pledge and a type of the future healing of Israel. Aeneas means "to praise," speaking of Israel's eventual adoration of their true Messiah Jesus. The miracle turned many to the Lord, just as Israel's conversion in a coming day will greatly affect others.
Peter is then called to Joppa because of the death of a godly sister, Tabitha (or Dorcas), whose good works had been a precious testimony to all who knew her. How many have been greatly blessed through the godly in Israel in the past, and yet that godliness was dying out of the nation because of their rejection of Christ. The sorrow of this is portrayed by the weeping widows.
Peter puts them all out, for her revival is to be solely God's work, not that of concerted effort by numbers, just as Israel's revival will be virtually life from the dead, a miracle of God. Kneeling, Peter prays, utterly dependent on the grace and power of God, then calmly tells Tabitha to arise. It is a striking picture of how godliness in Israel will be wonderfully revived in a coming day. Because of this many turned in faith to the Lord Jesus.
Chapter 10
Gentiles also must now hear the gospel. The heart of Cornelius, a Roman centurion, had been already prepared by God, having a wholesome, genuine fear of God that proved itself in kind works toward the Jewish people, a man of consistent prayer. Though the apostles had been told to go to Gentiles (Lk.24:47), it was no easy matter for them to begin this, and God gave two visions, confirmatory of one another, to persuade Peter to go. Cornelius was given a vision of an angel, who told him his prayers and alms had come up for a memorial before God (v.4). Therefore there is no doubt that Cornelius was already born again, for only the new life can have God's approval in this way.
He is told, not to go to Joppa himself, but to send men to bring Simon Peter from there, giving instructions as to where to find him. For it was important, on this occasion of publicly admitting Gentiles into the kingdom of heaven, that Peter should present the gospel to a number of them together. Cornelius chose two household servants and a devout soldier on whom he could depend, to carry the message to Peter (vs.7-8).
As they neared Joppa, the Lord was preparing Peter for their coming, causing him to go to the housetop to pray at about noon. Though he became very hungry, God did not allow him to eat, but while a meal was being prepared he fell into a trance, seeing heaven opened and a vessel resembling a great sheet knit at the four corners let down from heaven to earth. In this were beasts of every kind, domesticated, wild, creeping things and birds
Peter however resisted the voice that told him to rise, kill and eat. Obedient to Old Testament law (Lev.11), he had never eaten what was there forbidden as being unclean. But he is plainly told, "What God has cleansed you must not call common" (v.15).
What does the vessel with its animals symbolize? Peter recognized its meaning when later he spoke to Cornelius, "God has shown me that I should not call any man common or unclean." (v.28). The vessel therefore symbolizes the church of God as including those people redeemed from every nation, whether cultured (domesticated animals), savage and unrestrained (wild beasts); repulsive and deceitful (creeping things); or influenced by
Satanic doctrine (fowls of the air). The vessel descending from heaven indicates that the origin of the church is heavenly: its being drawn up again into heaven shows the destination of the church to be heavenly. Three times the matter is impressed upon Peter's mind, implying a full manifestation of God's thoughts on this subject. For the dispensation of the grace of God fully sets aside the principles of legal requirements. The literal eating or not eating of certain meats has no longer therefore any spiritual significance, as 1 Timothy 4:3-5 insists.
Understandably Peter was in doubt, wondering why the vision was given. But he had not long to wait for an answer, for the men sent from Cornelius were at the gate asking for him. He does not go in response to their asking, however, but by the direction of the Holy Spirit, who tells him of the three men seeking him, and instructs him to go with the men without personal reservations, for God had sent them.
Peter's interest is greatly awakened, so that he questions the men as to the reason for their coming. In answer they highly commend the character of Cornelius, and inform Peter of his having been instructed by an angel to send to bring Peter to his house, in order to hear the message Peter had to give.
Of course Peter was fully ready to go, and after having the messengers lodged for the night in the home of his host, he accompanied them the next day on their return to Caesarea, together with other brethren from Joppa. There was wisdom in this, for Peter knew that his Jewish brethren would certainly require some witness as to a matter of such tremendous consequence to Jewish minds. He would be very thankful he had done this when he was later challenged as to his having gone into a Gentile's home, and having eaten with Gentiles (Ch.11:2-3).
Fully expecting Peter, Cornelius had already gathered together his relatives and close friends to hear the word of God. However, because of thorough reverence for the things of God, he made the serious mistake of falling at Peter's feet to worship him. Some men would proudly accept this, but not Peter, who knew that only the Lord is to be worshiped. Peter took him up, ordering him to stand, for he was just as Cornelius, a mere man, and not God. When John (in Revelation 22:8) fell down to worship an angel, the angel solemnly forbid him to do it.
Speaking to the gathered audience, Peter tells them they knew it was unlawful for a Jew to keep company with, or even come on friendly terms to the home of, one who was of a foreign nation. This was not precisely what Israel's law had said, but it was the interpretation the Jews generally had at this time accepted. The Lord sent Elijah to stay with a Gentile widow (I Kings 17:9). More importantly, God sent Joseph and Mary with the child Jesus to Egypt, where it would be impossible to keep this Jewish regulation. Moreover, the Lord Himself spoke in kindness to a Samaritan woman, she being surprised at this, for the Jews had no dealings with the Samaritans (John 4:9). But Peter's rigid thoughts had to give way to the Lord's revelation to him: he must not call any man common or unclean, of whatever nation he was. This was his reason for coming immediately without objection.
In answer to his question, Cornelius explains to him the experience of his seeing the vision of the angel in response to his prayer, and of the instructions he was given to send for Peter. The miraculous character of this was fully corroborated by the vision given to Peter, so that in this there was no possibility of deception, as in the cases of many who claim to have had visions. The gathering in the home of Cornelius therefore had been carefully arranged by God, and they were ready to hear all that God had commanded Peter.
Peter's opening words then are precious, "Of a truth I perceive that God is no respecter of persons: but in every nation he that feareth God and worketh righteousness is accepted of Him." Evidently he had himself considered that God was a respecter of persons, for his education was such as to give Israelites a higher place in God's sight than all other nationalities. In the church of God all of this must be totally leveled; and God used this miraculous way of impressing such truth upon Peter.
He reminds them that they knew of the word of God sent to Israel by Jesus Christ, He who preached peace in the midst of the strife and confusion of the nation. The parenthesis he adds, "He is Lord of all," shows that the message was not to be confined to Israel. The facts of John's baptism and of the ministry of the Lord Jesus following this, beginning in and published throughout all Galilee, were well known through the land. Peter speaks of the public anointing of the Lord Jesus at Jordan when John baptized Him, the power of the Spirit of God therefore manifest in His many good works, healing of the sick, etc., proof of God's being with Him.
The apostles were witness of all these things that the Lord had done, and also of the cruel opposition of the Jewish leaders, who had slain Him, hanging Him on a tree. No doubt Cornelius had heard this too, but beyond that he needed the most vital news that Peter had to give him, that God had on the third day raised Christ from among the dead and showed Him openly. This was not however to the public generally, but to special witnesses before chosen by God, the apostles and others who actually ate and drank with Him following His resurrection.
Having a message of such tremendous import, Peter and the other apostles had been commanded by God to preach to the people and testify that this same Jesus has been ordained by God as Judge of the living and the dead. His resurrection is proof of this great prerogative (Acts 17:31). Notice that in all this matter there is great care given to back up everything with solid proof, God having first shown this in the two visions given at corresponding times to Cornelius and Peter, then in all that Peter speaks.
Peter's last words to Cornelius and those gathered in his house appeal to the united witness of all the Old Testament prophets, whose prophecies concerning the Messiah of Israel were unmistakably fulfilled in the blessed Man Christ Jesus. Yet they did not only establish the fact of His being Judge, but that whoever (Jew or Gentile) genuinely believed in Him would receive remission of sins. Marvellous message of grace!
As Peter was speaking God suddenly intervened by sovereign power and grace. The Holy Spirit fell on all those who were listening. They were not called upon to be baptized first, as Jews had been (Ch.2:38), but God here demonstrated His full acceptance of Gentiles in a public way that could not be mistaken. Gentiles had not been guilty of the public rejection of the Messiah, as had been the case with Israel, who were therefore required by baptism to publicly reverse their previous stand against Christ before God could publicly accept them.
The Jewish believers who came with Peter were astonished to witness the outpouring of the Spirit of God upon Gentiles: for just as Jewish disciples had spoken in other languages (Acts 2:4) at the reception of the Spirit, so now Gentiles do the same, indicating that national barriers are broken over and an understanding established between those of every nation, the result of the value of the sacrifice of Christ. These languages were understandable to some present at least, for they heard them magnify God.
Baptism is not by any means ignored, however, for it is the public badge of Christianity. Neither were they left to decide for themselves whether they wanted to be baptized. Peter by his question sets aside any objection that might be raised by Jews as to whether the Gentiles should be baptized. Actually God had decided it by His giving them the Spirit. Therefore Peter commanded them to be baptized in the name of the Lord. Surely this was not any ignoring of the commission the Lord gave Peter and the other disciples in Matthew 28:19, as to baptizing "in the name of the Father, and of the Son, and of the Holy Ghost." For when this formula was used, this was certainly baptizing in the name of the Lord. At their request Peter remained with them some days, certainly to further instruct them in the truth of God.
Chapter 11
News of Peter's carrying the gospel to Gentiles had preceded him to Jerusalem. When he arrived there, therefore, he was faced by those who were specially zealous of the law, and who spoke accusingly of his entering the home of uncircumcised Gentiles and eating with them. This would not surprise him, for his attitude was just the same a short time before. Peter then rehearsed the entire experience to them, and the Spirit of God has seen fit to record this repetition of the matter from beginning to end. This certainly emphasizes the great importance of this means the Lord used of breaking down the barrier between Jewish and Gentile believers.
In Peter's report he mentions that it was six brethren who accompanied him, and these were present as he gave his report (v.12). Another thing not mentioned in Chapter 10 is that the angel who spoke to Cornelius told him that Peter would speak words to him whereby he and all his house would be saved (v.14). Cornelius, at the time, was certainly born again, for his prayers and alms had come up for a memorial before God (Chapter 10:4); but salvation is known only by the knowledge of Christ having died and risen again (Romans 10:9). This shows that new birth and salvation are distinct truths.
Peter then quickly reaches the climax of the evidence of God's working, telling them that as he began to speak the Spirit of God fell on those who heard the word, just as He had on the Jewish disciples at Pentecost. He quotes the Lord's words then as regards the baptism of the Spirit, and there can be no mistaking the manifest power and grace of God as controlling this entire matter. This being the case, how could he dare to withstand God by refusing to accept the Gentiles whom God had accepted?
With such evidence before them the Jewish disciples had no choice but to acquiesce in this display of the great grace of God: they made no more objections, but instead glorified God, acknowledging that He Himself had wrought in this, granting to Gentiles repentance unto life. This was a matter of tremendous consequence in the history of the Church.
Though Peter (apostle to the circumcision) had been chosen by God to first open the door to Gentiles in a public way, the Spirit of God worked remarkably in the dispersing of believers from Judea by persecution, who preached as they traveled. At first these preached only to Jews, traveling northward to Phenice, Cyprus and Antioch. Some of them, however, were from Cyprus and Cyrene, therefore Hellenists, Jews who resided outside their own their land. These did not have the same reserve as did Jews from Judea, and they spoke to Gentiles in Antioch, preaching the Lord Jesus. This word for preaching evidently does not imply any public proclamation, but simply conversing of Him to others.
The results were astonishing: the hand of the Lord was With them, and a great number were turned to the Lord. This was certainly the sovereign power of the Spirit of God at work. No doubt these workers realized intuitively that the gospel was of such a character as to include Gentiles, though they had not yet been given such instruction; and the Spirit of God fully justified their faith in this matter. At Antioch then a work began larger than that at Caesarea, an assembly formed largely of Gentiles, though with Jewish believers included Here therefore is illustrated for the first time the unity of both Jewish and Gentile believers in the church of God.
News of this great work came to the ears of the assembly at Jerusalem, and they sent Barnabas, a man of gracious character, whom they evidently considered to be one who could particularly help them. It was a good choice, for in seeing the grace of God to Gentiles he was glad (not with the cool reservations some Jews would have), exhorting them that with purpose of heart they should cleave to the Lord, not that they should keep the law. His character was that of goodness, not of stern legality, and he was full of the Holy Spirit. This expression indicates what was normally characteristic of him, a precious commendation indeed. His presence and ministry resulted in many more conversions to the Lord.
Evidently, however, he felt himself inadequate in the face of so great a work, and went to Tarsus to find Saul. This leading of the Spirit of God is full of interest; for God had decreed that Saul was to be an apostle to the Gentiles, and Barnabas apparently realized that Paul's attitude toward Gentiles would be a valuable asset, as well as his capable teaching. For a whole year they gathered with the assembly there, teaching many people. At Antioch we are told the disciples were first called Christians.
The unity between Jerusalem and Antioch was encouraged by the coming of prophets from Jerusalem. One of them, Agabus, prophesied by the Spirit of a great famine coming on the habitable earth, which in due time came to pass. Of course, this would be some time later, but the fact is mentioned here of the disciples' willing desire to send help to their Jewish brethren in Judea, and later Barnabas and Saul delivered this. This is mentioned here to show us the genuine work of grace in Gentiles that moved their hearts toward Jewish believers.
Chapter 12
For a brief time again our eyes are turned toward Jerusalem and Peter, though Peter's work is no longer taking the prominent place it did at the beginning. Being the apostle to the Jews, he manifestly stands for the work of God among the Jewish people, and we are here reminded that though the Gospel is seen now to be going out to the Gentiles, God has not forgotten His people Israel.
Another Herod had taken the place of the previous one, and deciding to take the initiative in persecuting the church of God, he put James the brother of John to death. Though this James had been identified with Peter and John as prominent in various cases during the Lord's life on earth, yet nothing is said of him in Acts except in noting his presence in Chapter 1:13, and here his martyrdom. Why there was no exertion of supernatural power to deliver James (as there was in Peter's case) we do not know. However, it seems clear that this history is a foreshadowing of the fact of some Jews being martyred in the tribulation period, while some will be miraculously preserved to enter into millennial blessing. In fact, those martyred will have the more wonderful blessing, for they will live and reign with Christ a thousand years (Revelation 20:4) in heavenly glory, while others who are preserved from death in the tribulation will continue on earth.
Since Herod saw that the Jews were pleased by his execution of James, he decided to further please them by putting Peter to death. Being apprehended, Peter was considered so important a prisoner that four groups of four soldiers were designated to guard him, the same as were set to guard the grave of the Lord Jesus. Peter was given this respite in prison because Herod considered the Jews' respect for the feast of the Passover, and waited until this feast was past to put him on public trial. But the church unceasingly prayed for him.
The night previous to his proposed trial two of his guards chained themselves to him on either side. Yet we are told he was sleeping, evidently not worrying about his predicament. The other two guards watched at the door.
However, the guards were totally ignorant of the light shining in the prison or of the angel's words to Peter to rise up quickly. His chains miraculously tell off from his hands. Told to gird and dress himself, he did so, and followed the angel. The experience was so amazing that he thought it was only a vivid dream. Passing through two wards of the prison, they faced the outer iron gate, which was no barrier whatever, but opened as an automatic door. Then being well clear of the prison Peter was left by the angel on his own.
Marveling at the wonder of God's so miraculously delivering him, he directed his steps to the home of Mary the mother of John Mark. This history is surely designed of God as an object lesson of the fact that there is absolutely no circumstance in which we may be placed that is too difficult for God to overcome. Naturally it was impossible for Peter to escape, but it was a simple matter for an angel to accomplish this by God's direction. If we should not be delivered from adverse circumstances therefore, it is because God has a wise reason for this, and His superior power and grace can enable us to endure what we must face. God could have as easily delivered James, but allowed him to be martyred instead.
At Mary's home many were gathered, praying for Peter. In answer to his knock a girl named Rhoda (meaning "a rose") came to the door to find who was knocking. When he answered and she knew his voice, she left him outside because she was so excited she wanted to carry the news immediately to all in the house. They would not believe her, though they had been praying constantly for him When she insisted, they thought it must have been his "angel," that is, his spirit; for rather than thinking he could have been delivered, they deduced that he had been killed!
There was a simple enough way to prove the matter, and they finally opened the door. Why should they have been so astonished, rather than simply deeply thankful for God's answer to their prayers? When Peter was able to silence their excited voices, he told them how the Lord had intervened to bring him out of prison, instructing them also to take the information to James (the Lord's brother). Rather than staying there, however, where he was likely to be looked for, he went to an unnamed place.
Back at the prison, when the day broke, we may imagine the amazement of the soldiers at finding the chains still intact and no doors or gates open, but Peter gone. Herod, frustrated by all this, examined the keepers and gave orders for their execution. While it was true that Rome strongly enforced their policy of making guards totally responsible for prisoners put under their charge, with death as the penalty for failure; yet the evidence of God's divine intervention was so clear that one would expect that if Herod were fairminded, he would not enforce this on this occasion. Evidently there was no renewed effort made to find and arrest Peter.
Herod then returned to Caesarea, which was the principal seat of Roman government in Israel. He appears to present to us some solemn foreshadowing of the coming Antichrist, who will in the tribulation period persecute his own people, the Jews, putting some to death, though others will be preserved by God from this. His end too, abrupt and dreadful, was consistent with his character of self-exaltation.
While Peter has been set free by the power of God, the man who had determined to have him killed is himself the victim of an untimely death because of his own pride. Residents of Tyre and Sidon, north of Caesarea, desiring to placate the displeasure of Herod toward them, use the influence of Herod's chamberlain. It is told us that they desired a reconciliation simply because of selfish motives. They came on an appointed day to hear an oration from Herod. They knew well his proud vanity. His royal apparel (according to the historian Josephus) had a silver texture and shone brilliantly in the sun. The unseemly flattery of the people in shouting that his voice was that of a god and not of a man, succeeded in its appeal to his pride. He was willing to insult the God who created him by his own accepting divine honors.
Immediately the angel of the Lord answered this with a terrible infliction: he was eaten of worms and died very soon afterward. It is recorded also by Josephus that Herod said at this time, "I whom you call a god am ordered to depart this life immediately. Providence thus instantly reproves the lying words you just now addressed to me, and I who was by you called immortal am immediately to be hurried away by death." Such was the tragic end of him whom men called "Agrippa the Great!"
But the word of God (which this poor dupe of Satan sought to silence) grew and multiplied. While men of every age batter their heads against its eternal truth to their own destruction, God's word prevails in magnificent power and beauty.
We have noted now the return of Barnabas and Saul from Jerusalem to Antioch after delivering the temporal ministry from the Antioch assembly. Nothing is said at all of Saul's even preaching the word at Jerusalem. They bring with them John Mark, who was the nephew of Barnabas (Col.1:10).
ACTS - Chapter 13
From this time our attention is drawn particularly to the work of Saul, whose name is in this chapter changed to Paul, meaning "little," for one who is the most greatly used of God is, in his own estimation "less than the least of all saints" (Eph.3:8). In verse 1 there is no indication that anyone had a place superior to any other. Five prophets and teachers are mentioned as being in the Antioch assembly, and Saul is in fact listed last. Simeon's name is Jewish, but his last name, Niger, (meaning "black") may indicate he was dark-skinned. Lucius was of Cyrene in the area of Libya.
Antioch now becomes the center from which the work spreads, no doubt because of its practical exemplification of Christianity in the unity of Jewish and Gentile believers. The Spirit of God intervenes as these brethren are engaged in "ministering to the Lord" and fasting. There is evidently serious exercise to both give the Lord their allegiance and time, and to seek His guidance. The Spirit then clearly announces that Barnabas and Saul are to be separated for a special work. This call of God should be a very real thing to all whom God chooses to use. Human call or ordination of men has nothing to do with it. Yet when God shows His mind, then other saints should be glad to express their fellowship with what he is doing, as is the case in verse 3, for the laying on of hands was simply an expression of identification with their work.
They let them go; but it was the Spirit of God who sent them forth. Nothing is said of the results of their work at Seleucia or at Salamis or in the isle of Cyprus, though they preached the word in the synagogues, surely bearing in mind that the gospel is "to the Jew first."
However, a significant experience with a Jew is a striking sign of what was taking place in the Jewish nation as a whole. The deputy of the country, a Roman of prudent character, requested to hear the word of God from Barnabas and Saul. But a Jewish false prophet and sorcerer named Bar-Jesus ("son of Jesus" -- a deceitfully misleading name!) was present, opposing God's word in his trying to influence Sergius Paulus against the truth as presented by Barnabas and Saul. When the deputy had asked them to explain the things of God, it was certainly rude interference for Elymas to interpose his wicked objections.
In answer to the cunning opposition of Elymas the Sorcerer Paul did an exceptionally solemn thing, clearly led by the Spirit of God to do so. His words were startling, exposing the condition of the man as being full of all subtlety and mischief, a child of the devil and an enemy of all righteousness. Normally we ought never to go this far in speaking to a man, but Paul was clearly led by the Spirit of God in doing so. He appeals also to his conscience as to his perverting the right ways of the Lord.
This was not all, however. Paul tells him what is proven true immediately, that the hand of the Lord upon him would blind him for a period of time (v.11). Similarly, because Of Israel's resistance to the truth as it is in Jesus, "blindness in part is happened to Israel" (Romans 11:25). Since that time, wandering in darkness, they have sought direction from any source but the Lord, looking for someone to lead them by the hand.
The deputy, deeply impressed, believed the teaching of the Lord. If Gentiles rightly consider the ways of God's government with Israel, they cannot but acknowledge its truth, its righteousness and its grace.
Though nothing is said of their work or of any experiences in Perga (meaning "very earthy"), John Mark left Paul and Barnabas there and returned to Jerusalem (not to Antioch in Syria, from which city they had left). Had Mark found the work in Cyprus more disturbing than he expected? Whatever the case, the apostle Paul was not happy about his departing from the work (Chapter 15:38).
Back on the mainland they come to Antioch in Pisidia (in present day Turkey), not actually such a great distance north of Antioch in Syria. Visiting the local synagogue on the sabbath day, they sit down. The regular custom of reading in the law and the prophets began the service. Then the rulers of the synagogue, recognizing Paul and Barnabas as Jews and men of evident ability, invited them to speak. Certainly this was the Lord's opening of the way for them.
Paul then gives them a brief, pointed summary of Israel's history, their having been chosen by God who brought them out of Egypt, bearing with their many failures in their forty year wilderness history, subduing seven nations before them in establishing them in the land of Canaan, dividing their inheritance to them by lot. From that time He gave them judges up to the end of 450 years until Samuel the prophet.
Then in answer to their own demand He gave them a king, Saul of the tribe of Benjamin, for a period of forty years. Removing him, He gave them David, saying of him that he was a man after God's own heart who would fulfil God's will.
In all of this it is clear that God was from time to time changing His dispensational dealings with Israel, leading them from one point to another, and certainly having a definite end in view. In fact, Israel had recognized that David, being a man after God's heart who would fulfil His will, was a manifest type of their coming Messiah, the Son of David, whom Israel claimed to be expecting.
Paul comes directly to this vital point. There was no question that Jesus was of the seed of David. God had raised Him up as a Savior to Israel, according to His promise. Of course Israel refused Him because He did not come in the power and glory that they expected. Yet they had clear testimony given them through John the Baptist, who had fittingly preached the baptism of repentance in preparation of the way of the Lord. All Israel knew that John was a true prophet of God, who took the lowest place in deference to the greatness of Him to whom he bore witness, insisting that he was not worthy to loose the shoes of His feet. There was not the least doubt left as to who this was, for when Jesus came to him in the presence of all the people, he declared, "Behold the Lamb of God which taketh away the sin of the world" (John 1:20).
Paul's address then makes clear that God had given a progressive revelation to Israel, which manifestly had the person of Jesus the Messiah in view. He presses upon them as children of the stock of Abraham (and including also all among them who feared God), that the word of this salvation was sent to them.
Though the word of God's salvation was sent in great grace to Israel, yet Paul declares plainly to the Jews that the rulers in Jerusalem, refusing to recognize Jesus or to bow to the truth of their own scriptures that were read every sabbath day in their services, had actually fulfilled their scriptures in condemning the Lord Jesus. Not being able to bring any charge of guilt against Him, they had yet demanded that Pilate should deliver Him to death. Without realizing it they had done precisely what scripture had said they would do. His betrayal, His crucifixion, the piercing of His hands and feet and side, and many other details spoken of in prophecy were fulfilled to the letter, then His removal from the cross, being laid in the grave.
"But God raised Him from the dead." This too had been prophesied, both in the Old Testament and by the Lord Himself. Many witnesses also had seen Him after His resurrection, during many days, specifically those who had come with Him from Galilee.
Therefore it was the great privilege of Paul and Barnabas to declare glad tidings to Israel first that God had fulfilled His clear promise to Israel in raising up Jesus (not "again," for this does not refer to His resurrection, but to His incarnation): "this day have I begotten Thee." The expression "Thou art my Son" is that which has been true of Him from eternity past. His being begotten "this day" refers to the day of His incarnation in Manhood. He is God's Son: He did not become Son, but is now the Son incarnate.
In verse 34 Paul specifically speaks of His resurrection from among the dead, again quoting scripture, "I will give you the sure mercies of David" (Isaiah 55:3). This was written long after David had died, and is connected with "an everlasting covenant" in contrast to the temporary covenant of law. It must therefore be based on resurrection power connected with Him who is "Leader and Commander to the people," as Isaiah adds in Isaiah 55:4, that is, the Son of David.
Paul then quotes Psalm 16:10: "Thou shalt not suffer thine Holy One to see corruption." This is most arresting as indicating nothing less than resurrection before corruption could set in. David wrote this, but after he had in his own generation served the will of God, died and saw corruption. Again, it was David's son to whom he had borne witness, He whom God raised from the dead and who saw no corruption.
Wonderful then is the message that Paul emphatically declares, that "through this Man is preached unto you the forgiveness of sins." More than simply forgiveness, however, he declares that all who believe in Jesus are justified from all things. The law of Moses could not possibly forgive sins nor justify the guilty: it exposed and condemned sin, and declared all men to be guilty. To forgive is to graciously discharge one's offenses. To justify is to righteously constitute one not guilty. The blessed sacrifice of Christ alone can accomplish so marvellous a result, both removing the guilt of sin and crediting the believer in Jesus with a righteousness that can never be taken from him.
Appropriately this message of great grace is followed by a solemn warning as to the results of despising such grace. Habakkuk 1:5 is quoted to emphasize the fact that God had foretold that Israel would refuse to believe the reality of what God Himself would work, though declared plainly to them. They might indeed wonder at the marvel of it, but with no faith in the living God, therefore having only the ominous prospect of perishing under the judgment of God.
Verse 42 is evidently more correctly translated in J.N.D's version, "And as they went out they begged that these words might be spoken to them the ensuing sabbath." Of course it would be Jews and proselytes in the synagogue, and Gentiles would not be aware of what had been spoken, but would surely hear about it before the next sabbath. The effect on many of the Jews and proselytes was so immediate as to cause them to follow Paul and Barnabas, and they would not likely keep silent as to what they had heard. Paul and Barnabas used the occasion to give them the spiritual help they needed, urging them to continue in the grace of God.
Paul's first address at Antioch in Pisidia had awakened such interest that on the following sabbath day, not only Jews, but almost the whole city assembled to hear the Word of God. The power of God was manifestly behind this awakened interest, as the Jews should have discerned. Yet, when they saw the crowds present, they were filled with envy rather than with like concern to learn the truth of God. This selfish Jewish sectarianism blinded their minds to the preciousness of the grace of God, and through it they ignorantly sentenced themselves to a state of desolation. Selfishness always defeats its own ends. Opposing what Paul was speaking, they not only contradicted, but blasphemed (verse 45), which indicates their contempt for God Himself, so intent were they in maintaining their sectarian pride.
The words of Paul and Barnabas to them were therefore bold and decisive. Because Jews were the nation chosen by God, it was right and necessary that the Word of God should first be declared to them. But in rejecting that Word, they were judging themselves as being unworthy of everlasting life. They were choosing death. "Lo, we turn to the Gentiles" were solemn words that no doubt stirred the Jews to more bitter hostility. Of course some of them had been saved, but the many were opposed. Paul's turning to the Gentiles was consistent with Old Testament scripture. He quotes Isaiah 49:6, the words of God to the Messiah, "I have set Thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth." Certainly the Jews had nothing to reply to this, but their minds were set: they would not be changed by their own scriptures.
The grace of God wrought mightily in the Gentile audience: they were glad and glorified the Word of the Lord. The sovereign election of God is indicated here very decisively in the words, "as many as were ordained to eternal life believed." The Word of God was making itself manifest and those who were elect of God responded. The entire region then was blessed with the publishing of the Word of God.
The Jews, refusing the gospel themselves, were determined also that it should not be preached to Gentiles. This is a sad indication of the perversity of man's natural heart. For, despising the Gentiles as they did, why were they not glad that Gentiles were receiving what they considered poisonous doctrine? But they were moved by blind, unreasoning hatred toward the name of Jesus, for that very name was a challenge to their national pride. Cunningly they stir up devout and honorable women, not the lower classes; for women are more likely to become excited where religion is concerned, and to influence men. The chief men of the city were the special object of this influence. Of course the Jews could point to the fact that Paul and Barnabas had only newly arrived in the city and were causing unwanted commotion. Paul and Barnabas were expelled out of the city.
However, they left behind them many new believers. While they solemnly shook off the dust of their feet in leaving to go to Iconium, the disciples remaining there were filled with joy and with the Holy Spirit. Persecution could not take this away.
Chapter 14
Iconium was also in Asia Minor: here they entered the synagogue and the Spirit of God gave them grace to so speak as to vitally influence a great number, both of Jews and Gentiles, to believe the gospel. It was plainly not always they were given power to speak in this way, and this could not be done by some special self-effort: it is dependent entirely on the energizing power of the Spirit of God. If we desire this, let us pray for it and depend on God for it.
Unbelieving Jews again at Iconium used their evil influence to cause bitter animosity. The apostles were however not expelled from the city and continued a long time preaching the Word in the face of such persecution. The Lord also gave special witness to the truth by granting signs and wonders to be done through their instrumentality. Notice the word "therefore" in verse 3. The opposition was a reason for their remaining there, so long as it did not erupt in violence.
Being favored with the manifest working of God among them, the residents of Iconium became divided into two camps, many siding with the Jews against Paul and Barnabas, many others taking a stand with the apostles. We may wonder at Gentiles siding with Jews, but this happens in cases where there is a common enmity against the Lord Jesus Christ. When both Gentiles and Jews made plans to resort to violence, however, the apostles were given information as to it and left the city to go to Lystra and Derbe. This was the wise course, for violence once begun would not quickly stop until it had affected many more than the apostles. More than this, now that a testimony to Christ had been established in Iconium, the Lord uses persecution to send His servants to other parts to proclaim His name. "There they preached the gospel."
Nothing is said of whether many at Lystra turned to the Lord, though we read of one particular man, a cripple from birth. Verse 21 however implies that some disciples were there on Paul's return later. The crippled man was apparently riveted by Paul's message, and Paul, perceiving some evident reality of faith in the man, told him to stand upright on his feet. Immediately he leaped and walked.
An amazing miracle of this kind surely ought to have drawn people's attention to the message that Paul brought. But Satan cunningly took advantage of this to deceive the superstitious residents of the city, who conceived the idolatrous notion that Paul and Barnabas were gods come down in the form of men. Rather than listening to them, they wanted to worship them, even naming Barnabas Jupiter and Paul Mercury. Mere excitement carries men to foolish lengths. If it was true that these men were gods, why were they not quiet, desiring to listen to them? An idolatrous priest of Jupiter is ready immediately to offer sacrifices to them.
Certainly Paul and Barnabas wanted no identification with that kind of thing, and they used all their persuasive powers to disabuse the people's minds of this deception. They even tore their clothes (not exactly the actions of heathen gods) and cried loudly against any worship of themselves (verses 14 & 15), insisting that they were men similar to the Lycaonians, and were preaching that they should turn away from these idolatrous vanities to the living God, Creator of all things, heavenly and earthly.
As a matter of striking interest they remind these people that God had for ages borne with all nations (Gentile nations), allowing them to walk in their own ways. Of course He had been dealing with Israel specifically for centuries, as Amos 3:2 declares, "You only have I known of all the families of the earth." Yet through ages past God had given witness to His own grace and faithfulness by His providential care of all nations, giving them rain from heaven and fruitful seasons of blessing, supplying material needs and giving occasion for gladness. These things men commonly take for granted, while complaining about occasions of need or trouble, forgetting to give their Creator credit for anything.
If, after all His long patience and forbearing, God has sent a message of marvellous grace to the nations, surely they ought to be ready to receive it. But with great difficulty Paul and Barnabas restrained the people from their purpose of sacrificing to them.
Very quickly, however, by the hostile influence of Jews who came from Antioch and Iconium, the fickle minds of the people were totally turned around, so that they were fully prepared to murder their god Mercury! They stoned Paul and carried him outside the city, leaving him for dead.
But God had further work for him. While the disciples stood around him, no doubt deeply grieving (for it is not even said they were praying), he not only moved as showing evidence that he was alive, but stood up and walked with them into the city. In a case like this too we should expect more than a brief period of recuperation, but after a night's rest he was ready to walk with Barnabas to Derbe and preach the gospel there God's miraculous intervention is evident in this. How long they remained in Derbe we are not told, but they taught many.
Though Paul had been stoned and left for dead at Lystra, he and Barnabas boldly return there after their stay in Derbe, undoubtedly guided by God. We may wonder how the citizens of Lystra felt in seeing this man they had stoned to death now preaching again in their city. Did they wonder if he was Mercury after all? Very likely Timothy was converted on either the first visit to Lystra or on this second occasion (Compare Acts 16:2, 1 Tim.1:2, 2 Tim.3:10-11).
Their main object in returning to Lystra, Iconium and Antioch was to confirm the disciples in the knowledge of Christ and of the Word, encouraging also their continuing in the faith. One important factor in this was preparing them for the fact that they might expect much tribulation, and urging them not to be stumbled by this. Together with this, they appointed elders in every assembly. Such appointment manifestly required apostolic authority: the assemblies did not do this themselves. Paul did delegate such authority to Titus (Titus 1:5), and possibly to Timothy also (1 Tim.3:1-7), but today there is no authority left in the church to make such appointments. Certainly there are still those who have the qualifications of elders, and their godly capacity for this should be recognized by saints, but no one has the right to officially appoint anyone to this position. This was done for the establishing of the early church, just as apostles were appointed by the Lord for this establishing, but the appointment was not intended to continue.
Commending the disciples to the Lord Himself, Paul and Barnabas leave and pass through Pisidia and Pamphylia, preaching the Word in Perga, then passing into Attalia. They had before visited Perga (Chapter 13:13), but nothing is said of any results of their work there. From Attalia they sailed back to Antioch in Syria. They had started from there, being recommended to the grace of God, not to the work, but for the work God had called them to, and which they fulfilled. Man's appointment had nothing to do with this, but the fellowship of the saints in it was of valuable encouragement.
There they gathered the assembly together and reported all that God had accomplished through them, particularly in His opening the door of faith to the Gentiles. Antioch was to be no longer the only assembly that was largely of Gentile character: the work was spreading by the pure grace of God. Paul and Barnabas then remained a long time at Antioch.
Chapter 15
However, here at Antioch a matter arose of deeply serious significance, and it was clearly God's wisdom to have Paul and Barnabas there at the time. Men from Judea, professing the knowledge of Christ, came to Antioch, teaching the Gentile saints that they must be circumcised in order to be saved. Of course, such mixing of Judaism with Christianity would corrupt the whole character of the gospel of the grace of God, and Paul and Barnabas, discerning this, withstood this effort of the enemy.
Since the men came from Judea, then Jerusalem was the place that this matter should be faced, and the brethren purposed that Paul and Barnabas and others with them should go there to consult with the apostles and elders as to this question. Paul was not merely sent by the brethren, however. In Galations 2:1-2 he speaks of his going up "by revelation." This was God's clear leading, though on a later occasion God warned him by the Spirit not to go to Jerusalem (Chapter 21:4).
On their way they passed through Phenice and Samaria, reporting to the assemblies the work of God in the conversion of Gentiles, which caused great joy to the brethren. Would they want such joy as this dampened by the introduction of Jewish ritual?
Though Paul was known only by report in Judea (Galations 1:22-23), the assembly in Jerusalem received him and Barnabas as did the apostles and elders. Here they reported also the working of God among the Gentiles, but no great joy in this is recorded on the part of some believing Pharisees. They, in common with the others who had gone to Antioch, demanded that the Gentile converts should be circumcised and commanded to keep the law of Moses.
The apostles and elders (not all the assembly) came together to consider this serious matter of whether Gentile believers should be circumcised and commanded to keep the law of Moses. It will be observed here that Paul did not take a prominent part, though in Galations 2:1-5 he makes it clear that he would not in the least give in to these Judaizing teachers. But the matter must be settled by those in Jerusalem, since the protested doctrine had issued from there.
At first there was much disputing, for men's reasoning minds like to take the platform. Then Peter speaks, and the perspective of the meeting is turned in the right direction when he reminds them (not that men's preferences had anything to do with it, but) that some time before God who knew men's hearts, had given Gentiles (Cornelius and others with him--Ch.10:44) the Holy Spirit. This in fact was altogether without their being circumcised, and even before they were baptized.
God Himself had wrought in such a way as to eliminate the difference between Jewish and Gentile believers, purifying their hearts by faith (not by ordinances). Could they dare to ignore the immense significance of this? If so, this was tempting God, opposing what He Himself had done, and putting a yoke on the neck of Gentile believers which Israel had not been able to bear, either in the past or in the time then present. The yoke of law was intolerable, altogether contrary to the yoke of the Lord Jesus which is easy, and His burden light (Mt.11:30).
Peter goes further still in verse 11, for the attitude of these Judaisers indicated that they were not clear as the principles of their own salvation. He tells them, "But we believe that through the grace of the Lord Jesus Christ we shall be saved even as they." Jewish believers therefore would be saved in the same way as Gentiles, exclusively through the grace of the Lord Jesus, not by the addition of circumcision or of law-keeping. This being true, certainly Gentiles could not be expected to conform to Old Testament laws and ordinances.
Peter's words quietened the audience, so that the way was opened for Barnabas and Paul to declare the marvels of God's work among the Gentiles through them. Notice that Barnabas is mentioned first in this case. Paul, though fully capable of taking the foremost part, did not do so. They do not take up the doctrinal questions, to refute the arguments of the judaizing party, but leave that to Peter and James, who were resident at Jerusalem. Still, t