Bible Studies

In Between the Topics (Acts 3)

Acts 3:1-12 - Silver, Gold, and the Power of God

The Healing at the Gate (vs. 1-3)

• Significance of the Account - Relationship to Acts 2:43, Account the contributions of Peter, Purpose > Prosecution
• Designated Time for Designated Purpose - To Pray but not to Sacrifice; Reference John 19:30
• Supported Condition - Changed Condition

What Peter Said (vs. 4-6)

• Lame Man Looked/Expected
• Example of a "Version of Faith"
• Expecting the Right Things from God
• Sharing the Supernatural

What the Lame Man Did (vs. 7-10)

• Supernatural Faith produces the Received Miracle
• Validation/Verification/Celebration (Acts 4:22, 3:10)

Peter Begins His Second Sermon (3:11-12)

• Introduction: Why do you think 'we" have done something great?
• Seizing the Opportunity: Testimonial period of the "Walking Man" or Preach the Gospel (Romans 10:17); Peter gives Glory to God by deflecting and rejecting any praise towards himself (reminds the crowd that the miracle is not an anomaly)

Peter Preaches Jesus (vs 13-15)

• Connection of New Testament realities to Old Testament relationship
• Jesus as the Servant (Isaiah 42; 52:13-53; 12)
• Delivered and Denied (John 18:29; 19:16)
• Holy One/Exchanged for a Murderer (Luke 23:13-25) / The Price of Life

How the Man was Healed (vs 16)

• And His name, through faith in His name, has made this man strong
• Through Faith in His name - Not good intentions; Not talents and gifts; Not material resources; Not reputation and prior success; Not hard or smart work

Further Explanation of the Sufferings of Christ (vs 19-21)

• Call to Repentence - as repeated in Acts 2:38
• Conversion - 1 Corinthians 5:17
• "Blotted Out"  - context of wiping ink off of a document. This was a relative context understood by those to whom were being preached.
• To be Refreshed - (Matthew 23:37-39, Romans 11:25-27)

Danger of Rejection (vs 22-26)

• Deuteronomy 18:15, 18-19

In Between the Topics (Acts 4)

Peter's Sermon to Jewish Leaders (4:1-12)

The Arrest of Peter and John (1-4)

• Human Challenges of the Early Church: few in numbers, inexperienced leadership, commanded to be non-violent, institutional opposition (layered)
• "However" +5,000: Acts 2:41

Peter and John Stand Before the Sanhedrin (5-7)

• Same group that condemn Jesus
• Legitimate Inquiry?: what they did; how they did it

Peter Sermonette and Defense (8-12)

• Filled with the Spirit - Acts 2:4
• Psalms 118:22
• "Nor is there salvation in any other" (Confirms John 14:6)

The Reaction and Response (4:13-22)

The Character of the Apostles (13)

• uneducated + untrained > marvel
• knew the scriptures and had been with Jesus produced "holy" boldness

Witness of the man who was healed (14)

• Acts 3:2

Deliberation and Sanction (15-18)

• Connection to Paul? Acts 26:10

Peter and John Respond (19-20)

• 2 Timothy 2:4
• Acts 1:8

Peter and John Released (21-22): To God be the Glory (Gensis 50:20)

• 2000 or 5000 souls were added
• Peter's Fresh Annointing
• Peter Preaches to the Jewish Leaders (Proverbs 18:16)
• Naysayers confirm the miracle of healing (Matthew 27:54)
• The enemies of Jesus were confounded

A Prayer for Boldness (4:23-31)

• They acknowledge God (23-24) - 2 Kings 19:15
• They pray the Scriptures (25-28) -Psalms 2:1 / Ephesians 6:12 / Psalms 32:3-4 / Ephesians 3:16
• They ask for more boldness and power (29-30)
• Their pryer is answered (31) - Earthquake as acknowledgement of God's Presense (Acts 16:25-26)

A Sharing Heart (4:32-37)

In Between the Topics (Acts 5)

Continuing Power in the Church (5:12-16)

Power Shown Through Miracles and Unity vs. 12

• Verse 12 is a reflection of the manifestation of the prayer in Acts 4:29-30. Prayers were answered and remarkable signs and wonders continued. Additionally, we see the value of being oin one accord in the presence of and as vessels for the Holy Spirit; putting selfish heards and stubborn minds together for His purpose and glory.

Reputation and Growth vs. 13-14

• The community of believers had a reputation of integrity and everyone knew that there was seriousness with following Christ.
• The instance of Ananias and Sapphira would reduce the level of casual commitment. Nevertheless, the church kept growing. New believers were "added to the Lord."

Expectations of Miracles and Wonders vs. 15-16

• The power was not in Peter's shadow, but in the annointing of the Holy Ghost. This is proof that there is not a barrier when we believe in God as a healer (Acts 3:12-16; Luke 8:44). Here we see the contrast and impact of God's power on display strike down (Annaias/Sapphira) and lift up in healing, signs and wonders. The news of what is going on in Jerusalem brings others into the city (Acts 1:8) while the Apostles don't leave the city (Acts 8:1, 12:1-2).

Developing Patter of Persecution (5:17-26)

Arrest and Imprisonment vs. 17-18))

• Acts 4:3-22 was the initial imprisonment of the apostles, but there would be a developing pattern.

Angelic Intervention vs. 19-20

• God dispatches angels for a release (Hebrews 1:14). The angel may not have been easily recognizable (Luke 24:3-7; Hebrews 13:2). Their rescue was more than God flexing; it was divine appointment for purpose associated with "Go stand in the temple and speake to the people all the works of this life." Not all of the apostles were miraculous delivered from final earthly peril, but all followed the divine purpose.

Resumed Work and Return to Prison vs. 21-26

• The apostles acted in obedience and boldness by adhearing to the direction of the Angel: preaching/teaching in the most public place in the city, after divine deliverance and threat of persecution.
• The religious leaders wondered what they were dealing with and God's power was evident and at work among the followers of Christ.
• God's work will continue.
• The apostles were arrested again. They may have thought that God would keep them from being arrested again, but...they were also aware of deliverance.
• The apostles did not appeal for protectio or defense from other believers and growing community. They trusted God alone.
• The religious leaders feared the wrath of the people but dismissed the power of God.

Accusations Against the Apostles vs. 27-28

• Set them before the Council
• Reminded of previous charge (Acts 4:17-20)
• Filled Jerusalem with "Your" Doctrine (Acts 1:7-8)
• "...intend to bring this man's blood on us." (Matthew 23:35, 27:25 and Acts 6:7)
• Acts 1:8

The Apostles Rebuttal and Testimony vs. 29-32

• Verse 29 - The apostles knew their priorities (Romans 12:18, John 15:18, Luke 6:22)
• Verse 30 - See Deut. 21:22-23

The Council's Reaction and Gamaliel's Advice vs. 33-39

• Gamaliel: The grandson of the esteemed Hillel, the founder of Israel's strongest school of religion. Gamaliel was given the title Rabban ("our teacher"), which was a step above the title Rab ("teacher") or Rabbi ("my teacher").
• While the council was made up of Sadducees (5:17), it would have been impossible to ask the Romans for permission to kill the apostles withoutsupport from the Pharisees. Gamaliel's advice may not have been because he believed in the apostles, but because he wanted to imit division and not involve Rome in "internal affairs." We see him again (Acts 22:3)

The Apostles are beaten, but resume preaching with great joy vs. 40-42

• 1 Peter 4:13
• Acts 2:46

Church Problems  (Acts 6:1-7)

Challenges that come with growth - Verse 1

• Conflict between Hebrew Christians and Greek Christians
• Perceptions of Favoritism; Attempts of Division;
• Traditional and cultural responsibilities of an towards widows (1 Timonth 5: 3-16)
• Distractions.

Appointment of the Table Servers / Nomination of the Persons - Verses 2-4

• Appointment by the Apostles / Nominations by the Congregation - Understanding the Role and Purpose (1 Corinthians 12; 1 Timothy 3:7-8; Acts 1:14).

Selection of Table Servers and Conflict Resolution - Verses 5-7 (John 13:1-5)

• Conflict Resolved by addressing the problem God's Way
• All 7 Appointees had Greek names and therefore, were likely Hellenist/Grecians
• Designated/Consecrated by the apostles to work (business) with the people (Numbers 8:10; Numbers 27:23; Deuteronomy 34:9; 1 Timothy 4:14)
• Context of "Deacon" (1 Timothy 3:8-13)
• Returning to the priority (Acts 12:14; 19:20; 21:20)

The Witness of Stephen (Acts 6:3-8; ch. 11:19; ch. 22:20)

• One of the seven chosen to serve tables
• Known for his faith, wisdom, grace, power, and presence of the Holy Spirit in his life
• Outstanding leader, teacher, and debater
• First to give his life for the gospel

Acts 6:8-10 - Stephen was identified as doing something that was previously attributed only to the apostles (great wonders and miracles among the people)

• (vs. 9-10) - The Libertines were a group of former Jewish slaves who had been freed by Rome and established their own synagogue in Jerusalem (Matthew 27:32)
• There is no record of Stephen's education or knowledge of the scriptures, yet his wisdom and passion were unresistable (Luke 21:15; Acts 4:13)

Acts 6:11-15 - Stephen's arrest under false pretense

• vs 11 - Secret persuasion of others to lie on Stephen. To the Jewish Council, any "blasphemy" against Moses or the Law of Moses (Genesis - Deuteronomy) was a crime. (Acts 7 will reveal the truth; Matthew 26:59-61)
• vs 12 - "They stirred up the people..." both in ignorance, popular opinion, manipulation, and deceit. (Acts 2:47, Acts 5:26; Luke 19:35-40; Luke 23:18-23)
• vs 13-14 - Stephen is accused of the same charges as Jesus (Matthew 26:59-61; Acts 7:48; Acts 21:28; Acts 21:21, John 2:19-21). - Customs and Rituals versus Relationship.
• vs 15 - The countenance of Stephen reflected his confidence in God (Exodus 34:29; Philippians 4:7-8)

Stephen's Address to the Council

Israel from the time of Abraham (vs 1-16) 

Verse 1 – The High Priest invitation to Stephen to speak

• Caiaphas is the high priest at this time and is the same one during Jesus’ appearance at the council (Jn. 18:24; Matt 26:57).  The invitation is based on the words in  Acts 6:11-14
• Stephen will not defend himself, but address the history and record of Israel’s relationship with God

Verses 2-5 – God’s Promise to Abraham

• The Glory of God appeared to Abraham before he entered the promise land and there was no temple required to commune with God.
• Abraham delayed his obedience to God by dwelling in Haran, before departing to Canaan.
• God was yet faithful to Abraham.  Abraham grew into faith and obedience (Gal 3:7), he did not make an idol of the land or the promise of God.  Stephen used this example as a rebuke to the religious leaders as they had stopped being pilgrims and had made idols of the temple and the land.

Israel from the time of Moses (vs 17-53)

Stephen’s final words (vs 54-60)

Verses 6-8 – God wared Abraham and gave him the covenant.

• The promise would not be easy or light for Abraham or his descendants, but God promised to judge the nation that put Israel in bondage.
• Circumcision became the sign of covenant for Israel.

Verses 9-16 – God’s faithfulness through Joseph

• God’s presence with Joseph…Joseph did not have nor need a temple
• The sons of Israel (Jacob) rejected Joseph, who later became their “savior.”
• Because of envy and jealousy, the family of Israel, including those who were born in Egypt had voluntarily submitted themselves to bondage (Gen 46:27; Acts 7:15)
• The only land Abraham ever actually possessed in Canaan was the burial plot.  All the rest was received by faith.

Israel from the time of Moses (vs 17-53)

Verses 17-22 - The Early Life of Moses

• Moses was favored by God and preserved in childhood. Educated by the wisdom of the Egyptians, he was still “well pleasing to God” without the temple or institutional religion.

Verses 23-29 – Israel rejects Moses

• At an appointed time, Moses would abdicate his royalty out of care and concern for the brethren…Stephen is likening this action to the life of Christ.
• When Moses offered deliverance to Israel, he was rejected with spite. Israel denied that he had any right to be a “ruler and a judge” over them.  This is the same argument that Israel would say about Christ.

Verses 30-34 – At Mount Sinai

• Stephen re-emphasizes one of the main points of his address – Neither God, His Glory or confined to a building.  God had appeared to Moses in the wilderness.
• God both called and commissioned Moses.

Verses 35-36 – God uses Moses, despite Israel’s rejection

• Israel rejected Moses and his leadership, yet God appointed Moses with miracles, signs and wonders.
• Israel initial rejection of Moses, was at his “first coming.”  He was still God’s chosen vessel for deliverance of the chosen people.

Verses 37-41 – Israel repeats rejection of Moses

• Moses spoke prophetically to Israel about another Prophet, and warned that Israel should take special care to listen, hear and adhere to this coming.  But Israel had rejected Moses and was now rejecting the Prophet, who was Christ.
• Each individual should be pragmatic on accepting Christ, for there is no legitimacy in rejection.
• Moses, like Christ, led the congregation and shared an intimacy with God and spoke the revelation of God.
• When ancient Israel rejected Moses and God’s work through him, they replaced him with their own man-made religion (calf). The council had done the same thing
• Stephen did not speak against the temple itself, but against how Israel worshipped the temple of God instead of the God of the temple. Israel had worshipped a calf in the wilderness, and were now worshipping the works of their own hands.

Verses 42-43 – God’s response to the repeated rejection of His messenger

• In their rejection of Moses and God who sent him, Israel turned to idols, thus bringing judgement upon themselves (Amos 5:25-27).
• This idea is expanded by Paul to include all mankind in Romans 1:24-32.

Verses 44-50 – Even as Israel rejected God, they still had the tabernacle and later the temple

• Stephen emphasizes that neither the presence of the tabernacle or temple stopped Israel from rejecting God or His messenger.
• Stephen address the idolatry OF the temple.  In doing so, they attempted to confine God to the temple.  This is a relevant point to the Church as well.  If the only time believer can connect to God is at the church, while he is absent from the rest of our lives…then we have confined both God and His power to a edifice or building.

Verses 51-53 - Stephen's application of History and Sermon to the listeners

• Stephens history lesson, comes to life as a present day reflection.
• Stephens uses familiar and traditional phrases “stiff-necked”(Exodus 32:9) and uncircumcised….(Jer 9:26) to openly rebuke attitudes of those who are listening.  The two phrases together are likened to Deut 10:16.
• In essence, Stephen was commenting that the current Jews had not learned from their fore-fathers, but were treating God in the same manner.  As a result, the same repercussions would be applied to them.
• The anger of the council was based on the fact that they prided themselves in their own knowledge of the law (Phil 3:6).
• Stephen’s oration was true: God is not confined to spaces and they were still rejecting God’s messengers.  
• Matthew 9:17

Stephen’s final words (vs 54-60)

(vs 54) “…cut to their heart…” – the visual or outward appearance of conviction (Jn 8:9; Jn 16:7-11). “…gnashed at him with their teeth” – the visual or outward appearance of rejection (Matt 8:12).

Stephen’s Vision (vs 55-56)

• Compare and Contrast with the actions of the council – being full of the Holy Ghost, Faith and Wisdom, this reaction/response to them is different.
• “Jesus standing on the Right Hand…” In Matthew 26:64 and Col 3:1, the image of Christ is sitting…but for this event…Stephen’s vision of Christ is that of standing. Could it be that this be the Lord honoring a faithful servant?  Read Matt 10:32-33.
• The unrepentant, unconverted and unsaved will never see what the followers and disciples see through and in Christ.  As a result, such invitations to do so will be met with rejection, envy and hostility. See Genesis 37:4-5

The Execution of Stephen (vs 57-58)

• Ref: Gen 37:18-24… The response of the council was the same as it was to Jesus as recorded in Matt 26:64-66.
• It is dangerous to be religious outside of real relationship with Christ (Jn 16:2-3; Mk 5:13)
• “…and the witnesses laid down their clothes at a young man’s feet, whose name was Saul.” Some scholars argue that this is…and Acts 8:1 – actually are the “thorn in the flesh.” which buffeted Paul.  The striking of his eyes was the physical consequence of his witnessing and approving the stoning of Stephen.  Regardless, it is not doubt that the death of Stephen stayed with Paul for the rest of his life (Acts 26:9-11).

Stephens Final Words (vs 59-60)

• Reference Luke 23:34, 46. 

The Conversion of Saul (Acts 9:1-43)

Saul's on the Road to Damascus (vs 1-9) 

Purpose (v1-2)

• Luke last mentions Saul in Acts 8:3.  He is now heading towards Damascus (in modern day Syria) which is about 130 miles or 6 day journey from Jerusalem. Saul should be visualized here as a man of contempt, anger and violence towards the followers of Christ.  We can also deduct that his activities are sanctioned by the Jewish leaders (Religious) in Jerusalem in addition to the Roman Government (Legal and Political). 
• Saul considered his actions righteous based on belief, tradition and self-righteousness – Phil 3:1-11. He thought himself justified by religion – Gal 1:13-14
• “The Way” – considered the organized name of the disciples prior the general term of church or Greek designation of “Christian.” Perhaps a direct connection to John 14:6

An Encounter with the Lord (vs 3-6)

• It’s unusual for God to confront sinners with striking light (representative of His glory).  It is understood that they were traveling by day and at the peak of sunlight, yet Paul would later describe the experience as something significantly more than normal sunlight (Acts 22:6, 26:13)
• Scripture does not confirm or deny the presence of an animal from which Saul fell.  But the fact is that he fell to the ground, which given his religious/legal/political stature would indicate that the position would be humbling (Acts 22:3-11;Acts 26:12-20).
• “Saul, Saul” – God’s repetitive use of his name, represents both attentions and deep emotion from the Lord (Luke 10:41/Matt 23:37)
• “Why are you persecuting me?” – Paul is faced with the severity of his crimes, actions and events. Paul will now face the true objective of his persecution, not followers of the Way – but the Way Himself.
• “Who are you Lord?...Lord what do you want me to do? Two of the most important questions that man can/should ask of God. Paul continually sought the answers (Phil 3:10). 
• “It is hard to kick against the goads(pricks)” - A goad (prick) was a long, extremely sharp stick used to get an ox going the way you wanted when plowing. One jabbed the hind legs of the ox with the goad until the ox cooperated. This is a parable of metaphor for Saul’s life
• “…trembling and astonished…” – Acts 22:3-11/26:12-18, I Cor. 9:1/15:8 give Saul personal account of the blinding vision on Damascus Road. No doubt that such light would have caused one to close his eyes, yet the vision was still blinding. However it served as Saul’s/Paul’s conviction-conversion-convincing.  The experience would be the bedrock of the rest of his ministry (Gal 1:11-12).

Saul Immediately After the Damascus Experience (vs 7-9)

• Impact to those around Him (ref: Jonah 1:11-16)
• Three Days without sight, food or water…significant in the confirmation of the belief in what he had experienced. (ref Jonah 1:17)

God’s Unlikely Pairing – Ananias and Saul (vs 10-19)

God’s Message to Ananias (vs 10-12)

Who is Ananias – Nothing is known of him before or after his encounter with Saul; we don’t know how he came to be in Damascus or what happened to him afterward. What we know is that Luke referred to him as a “certain disciple.” This ordinary yet inviting description of Ananias is telling in itself – not title or office (apostle, prophet, evangelist or deacon) or historical account that may have introduced him with some level of prominence, yet being an ordinary man is clearly part of God’s plan for he and Saul.

Ananias is asking and answering the question in Acts 9:6 by the way he lives.

”To him the Lord said in a vision” – God spoke to Ananias differently that He spoke to Saul. Saul had a confrontation with God, as Ananias had a conversation. Ananias received specifics in his conversation/vision. But even without such details we should adopt the attitude of Ananias. (ref Isa 6:8).

• A specified street – Straight
• A specified house – house of Judas
• A specified man – one called Saul of Tarsus
• A specified action that the man was doing – he is praying
• A specified vision the man had – in a vision he has seen a man named Ananias

The details of the are important; God was asking Ananias to do something bold and dangerous in meeting Saul. Ananias would need confirmation along the was that God was guiding him. (I Thes. 5:20-21)

God’s Reassures Ananias (vs 13-16)

• Ananias is both aware of Saul’s reputation and intentions. After all, he is in the city to which Saul traveled.
• “He is a chosen vessel of Mine to bear my Name” - An announcement of both the call on and change in Saul’s life. God had no revealed this mission to Saul, but reveals it to Ananias for both assurance and partnership.
• “…before Gentiles, kings and he children of Israel:” – This is the broad outline of the calling of a broken, blind and afflicted man. This was the man whom, Ananiaswould soon meet.
• “For I will show him how many things he must suffer for My name’s sake:” This is the profound addition to the call God had put on Saul’s life. Saul would exchangea life of privilege, power and prestige, to embrace a higher calling- one marked with suffering. (Love/Grace/Mercy/Justice) – see Gal 6:7.

Prayer, Healing and the Holy Ghost (vs 17-19)

• Ananias had great courage. Ananias was assured by God of the changed natureof Saul. However, questions concerning any outward appearance does haveprecedence. (See Acts 8:9-24).
• “Laying his hands on him he said “Brother Saul.” The act of laying his hands and greeting of Brother Ananias had great courage. Ananias was assured by God of the changed nature of Saul. However, questions concerning any outward appearance does have precedence. (See Acts 8:9-24). This greeting communicated the love of God. A blinded Saul could not see a face, but could relate to a voice, touch and tone.
• “Be filled with the Holy Spirit” – Presumably this is when Saul was actually born again, received the Holy Spirit and healed of his blindness – physically and spiritually. God did an effective job of breaking Saul, but had not intention of leaving him broken. God had to break and empty Saul in order to fill and make him over again…(see Jer 18:2-6 and II Cor 5:17).
• Once Saul receives his sight, he immediately was baptized – thus identifying with Christ…beyond circumcision(Phil 3:4-6).
• Once this spiritual replenishment is complete, Saul eats and drinks. God is concerned with both areas of need. (III John 2)
• “…Saul spent some days with the disciples at Damascus.” Saul is now numbered among the disciples, followers of the Way. This is a radical and remarkable transformation(ref Romans 12:2). Paul describes the nature of his experience in ITimothy 1:13-16.

Saul Ministry Begins in Damascus and Jerusalem (vs 20-31)

Saul’s Preaching in Damascus (vs 20-22)

• Because of Saul’s knowledge of customs Jewish law, and the Scriptures, he took full advantage of being able to speak in the temple. 
• “He Preached Christ..“Saul’s message was poingnant in that he preached Christ as the Son of God and being God.  He recognized that those in the temple would have his former heart and mind - they needed the Gospel.  This would be the same message which his former self, sought to persecute those who preached it (John 5:17-18, Matt 26:63-65).
• Saul preached with both the knowledge of the OT and its fullfillment in Christ.  This produced a powerful and passionate orator who was know longer led by error, but the Holy Ghost.  Those that heard him marvelled as he demonstrated the very meaning of II Cor 5:17, one he lived long before he wrote it.  At this point he was not a “leader” in “The Way,” by titile (I Tim 3:6).  But one does not need a title in order to serve God and witness to men.Saul’s willingess to serve was fundamental to his gaining strength - spiritual, physical, emotional and mental.
• Saul being an expert in the OT scripture - applied his knowledge with God’s revelation.

From Hunter to Hunted (vs 23-25)

• Saul/Paul spent about 3 years in and around Damascus (Gal 1:13-18).  He provides more detail of the happenings in II Cor 11:32-33.
• God’s word is true...Acts 9:6

Saul with the Believers in Jerusalem (vs 26-30)

• ”...he tried to join the disciples; and they were all afraid of him..”  After three years, his conversion was still suspect to the believers in disciples in Jerusalem - and his reputation still fresh.  Acts 8:1-3 describes the last actions of Saul in Jerusalem.  Therefore it is understandable that there was fear and apprehension of Saul’s conversion and intentions.  Note: the believers in Jerusalem didn not have the confirmation that Ananias received.
• ”...but Barnabas..” Barnabas simple extended the love of Christ to him as a bother (I Cor 13:7).
• Saul deliberately limited his exposure to apostles in order to maintain the integrity of his calling. Galations 1:18-19 states that he stayed with Peter, spoke with James the brother of Jesus.
• ”...they brought him down...” Saul spent 8-12 years as an unknown evangelist/apostle/teacher in places where the Gospel had not been preached previously and where believers would have been persecuted. (Gal 1:20-24)

For the Good of THE Church (vs 31).  Acts 9:1 begins with and angry/violent and zelous man who stood in opposition to God and THE Church. But God was more than able to change both the man and the scenario.

“the churches...had peace: - this does not mean that persecution stopped.  It means in the midst of persecution - they had peace..(Phil 4:7)

God’s working of Miracles through Peter (vs 32-43)

The Healing of Aeneas at Lydda (vs 32-35)

• “Peter went through all parts of the country:” The pattern of everyone coming into Jerusalem and apostles staying put, changes during this narrative (Acts 5:16).  Lydda was about 35 miles away from Jerusalem.  Lydda was located that would be near Tel Aviv in modern geography.
• Here we have a “certain man,” that Peter found in need. Here is an indirect reference to the words of Christ in Mark 16:14-18.  There are still many in need, but believers must go – in order to find.
• “Arise and make your bed.” see Mark 2:10-12
• As a result of Aeneas’ healing – people turned to the Lord, with likely Peter abiding a time to preach and teach them.

Dorcas of Joppa Dies (vs 36-38)

• Dorcas or Tabitha – means “deer.”  She was known for DOING the good works and deeds which were inside of her (Eccl. 9:10).
• The knowledge of Peter's nearby presence and past works, compelled the believers in Joppa (near to Lydda) to seek him out.

The Miracle of Dorcas (vs 39-42)

• “…Peter arose and went with them..” The community of believers sought out Peter for two purposes: 1) that he might help Dorcas and/or 2) that he might be a source of encouragement in the midst of loss and grief. The miracle of raising someone for the dead was still an unusual phenomenon.
• “But Peter put them all out.” see Mark 5:38-43Here we have a “certain man,” that Peter found in need. Here is an indirect reference to the words of Christ in Mark 16:14-18.  There are still many in need, but believers must go – in order to find.
• “Arise and make your bed.” see Mark 2:10-12; Luke 8:50-56.  Peter is active in following the lead of Christ and not vice-versa (Matt 16:22). (Why Dorcas and not Stephen or James (Acts 12:2)? – God is Sovereign!  Dorcas was raised (physically) for the sake of her ministry to others.  Similar to the way we are raised (spiritually) for and to the Glory of God (John 5:24))
• “…when he had called the saints and widows…” Acts 9:32 and 41 are the first mention of the believers being referred to as saints.  When the Bible call believers “saints” the idea is about perfection, but of those who are and have been set apart, unique and distinct inside Christ from those who are outside of the Kingdom of Heaven (I Pet 2:9).

Peter and the Tanner (vs 43)

• Traditional Jewish law would forbid the association with anyone who worked with dead animals as a occupation (Lev 11:39-40).
• This is another instance in which we see Peter becoming less bound by the traditions and ceremonial notions.  This work of God in Peter’s heart will lay the ground work for what will come later.

God's Conversation with Cornelius About Peter (Acts 10:1-8)

Who is Cornelius (vs 1-2) 

• Caesarea was predominately Roman shoreline city in Judea.  This area off of the Mediterranean Sea was the provincial capital of the Roman governor. (Acts 8:40) 
• Cornelius was an officer in the Roman Army.  Generally speaking, a centurion would be in charge of at least 100 soldiers. He would be commonly hated by any Jewish person.  But, Cornelius was different.  Luke’s description: “devout…who feared the Lord…prayed always and who gave alms generously” would categorize him the direct opposite of what/whom to expect of any Roman soldier. (Acts 27:1-4) also II Peter 3:9
• He was categorically what Jews called “God-Fearers.” Meaning he was a God fearing and worshipper of Jehovah-God, thus denouncing Roman gods, sympathetic to and supportive of the Jewish faith.  However he was not a Jewish convert; likely because of his profession

God's Messenger Speaks to Cornelius About Peter (vs 3-6)

• Cornelius has vision at the customary Jewish hour of prayer or 3:00pm (Acts 3:1).  Cornelius would relay the time to Peter in Acts 10:30.  Cornelius would respect and honor the very idea that God would speak to him via and angel. He revered the heavenly being, but understood the origin. (II Chr 7:15, Rev 8:4)
• Cornelius may not have known or known of Peter.  But he know that he should obey God and that God was also speaking to Peter (…HE will tell You what You must do).
• God would send an angel to Cornelius in a vision, but God would send a man to Cornelius for the reception of the Gospel message (Acts 9:43)

Cornelius' Obedience (vs 7-8)

• Here we see the obedience of Cornelius literally in that he sent for Peter directly.  However, he sent “two of his household servants and a ‘devout’ Soldier…”  Luke, the writer of Acts, takes note of the attitudes of the servants and other Solider, alluding to the suggestion that Cornelius’ faith had impact of others.

A Culinary Vision (Acts 10:9-16)

Peter on Simon the Tanner's Housetop (vs 9-10)

• As God spoke to Cornelius and Cornelius sent the messengers to Peter, God speaks to Peter.  This is consistent with II Cor 13:1 and I Thess 5:19-21. God will confirm His word. 
• Peter is going to the rooftop to pray, while not neccessarily the “prescribed time.” (Ps 55:17).  He uses the rooftop (no pitch) as a location of solitude.
• He became hungry while praying - potentially a distraction from the communication with God.  However God uses this opportunity to gain his attention.

Peter's Vision (vs 11-16)

• Peter saw a variety of kosher and non kosher animals displayed on a sheet-like background.  This is consistent witht he catalog of animals created by God, with both restricted and approved uses (Gen 1:24; 7:24; 8:19 and Lev chapter 11).
• When Peter was praying, he hungered.  Now in the vision, God capitilizes on the physical hunger for a spirtual point. The direction is according to to Deut 12:15-16.
• Peter’s protest is familiar (Matt 16:22; Jn 13:8).  Compare is response to that of Cornelius.
• Question - At what point do we become so familar with God, and He so common to us that we are willing to tell him “No”?
• Though born-again and filled with the Holy Ghost, Peter’s religiousity was impeeding his relationship.  God would use this moment to further refine Peter.protest is familiar (Matt 16:22; Jn 13:8).  Compare is response to that of Cornelius.
• Holy=Consecration / Common=Desecrated is Peter’s justification for telling God no. See Deut 14:3,7 and Ezekiel  4:14
• (Vs 15-16) The Lord’s response to Peter is based upon seting aside the laws of clean and unclean food (Matt 15:11; Mark 7:14-23; Lk 11:39-41; I Tim 4:3-5; Rom 14:14, 17, 20; I Cor 10:25; I Tim 4:4; Titus 1:15).
• The vision occurs 3x to make sure it to make an impession on Peter (Matt 26:34; John 21:15-17).
• Question - How many times must God tell us to do something to make an impression?

The Gentile Guests (vs 17-23)

The Arrival of the Cornelius’ guests (vs 17-20) 

• When the vision ended, Peter is still without some answers; he doesn’t have it all figured out.  But what is he “wondering about?” Is it the divine contradiction about the food as it relates to the laws of Moses? Or is he wondering what significance this boundary abolishment will have on his identity and behavior as a Jewish Christian?  Regardless of Peter’s bewilderment, we should know that God’s ways are different than ours (Isa 55:8-9) and that this was an step to the uniting of Gentiles and Jews in Christ (Rom 11:25).
• The Spirit of God spoke to Peter, confirming to Peter what he should do.  This was similar to the direction that Peter would received in vs 13 and 15. Peter would recount the vision and actions in Acts 11:10-14.  
• Peter is directed to “Go…”  Peter’s initial response to the dream would have made him hesitant to comply.  But since Peter’s objections (in the vision) are really based upon the prejudicial distinction between Jew and Gentile, the vision has to do with removing such bias (Acts 10:28). Today, if we would understand God’s Word, especially where it challenges our prejudices, we must contend with its meaning and implications (Rev 7:9-17). We should expect to understand more and more as we obey His word more readily.

Peter travels with the Messengers (vs 21-23)

• Peter meets the men with a declaration that he is the one that they are “looking for.” He also asks why they have come.  The question indicates that he had not yet fully understood the dream, but the statement indicates that he was not fearful.  The messengers cast Cornelius in a favorable light (Luke 7:5) in response. Though Cornelius was both honorable, respected and religious – in the shadow of the Risen Saviour – he was still a sinner.  Luke’s presentation of Cornelius is topical of Paul’s description of the spiritual journey of the Gentile (Rom 2:1-16).
• Peter’s invitation to lodge, while still at the Tanner’s House, provides further insight to his growth in the knowledge of God’s salvation to both Jew and Gentile (Rom 1:16).  The provision of salvation is beyond the understanding of man.

The Meeting of Cornelius and Peter (vs 24-33)

Peter's Arrival (vs 24-26)

• Cornelius had faith in God. He waited, assured by his vision from God, that Peter would show (Phil 1 :6). He sent his emissaries to meet a man, whom he had never met. Cornelius knew of Peter was that of being a pious Jew, which would mean he would naturally not have any normal relations with Gentiles.
• While Cornelius did not know Peter personally, he knew that Peter was special. Cornelius greets Peter with such esteem, but in error (Rev 19: 10, 22:9). Whenever in the Bible worship is offered to men or angels, it was refused or rejected. Peter understood that such actions should be refused. Jesus received such worship freely (Matt 8:2; 9:19; 14:33; 15:25; 28:9). Jesus is worthy (Luke 4:8).
• Peter and Cornelius honored one another. Peter honored Cornelius by coming to Joppa. Cornelius honored Peter with the bowing before him. This is a precursor to Paul's writing in Romans 12:10.

Entering Cornelius' House and "The Why." (vs 27-29)

• " ... he went in," While a short and seemingly unimportant clause, it is important and meaningful. Peter entered the house of a Gentile_1 an act prohibited by custom/tradition-see John 4:9. By doing so, the change in Peter's heart and mina reflects change ana that the understanding of the g_reat sheet is in his grasp. The principle of this chapter is both about the conversion of Cornelius and Peter.
• In Peter's explanation of the vision, message and entrance to the house, his understanding connects the animals as symbolism. In stating "I should not call any man common or unclean," Peter understood that the vision was not about food, but people .. We understand that believers are not under any obligation to keep a kosher diet. How we eat may be better or worse from a health perspective, but it doesn't make us more right with God. Jesus (Mark 7:18-19) and Paul spoke of this principle (Romans 14:14; Col 2:16-17).
• "Therefore I came:" This confirmed it. If Peter had not received the vision, he would have never agreed to accompany the messengers. God had prepared his heart with the vision.

Cornelius' Explanation (vs 30-33)

• As Cornelius recounts the prayer and vision of Acts 10:1-8, it is obvious that his prayer was sincerely for something that had not been revealed to him up to now. Perhaps it was a more intimate relationship, than just religion that was outside of his grasp because of traditions and customs. Perhaps he realized it was more than just tiaving a good reputation among the Jews. He fasted, he prayed for what was missing from within himself. God honored his prayer through ttie faithfulness that he had displayed-see Hebrews 11 :31. But he was neither regenerated nor born again. Question. What makes Cornelius situation different from that of Rahab (James 2:25)?
• "Now therefore, were all present before God, to hear all the things commanded you by God." Peter is not in the midst of a preachers dream. His audience is attentive and prepared by the Holy Spirit. Our blessing is increased when we make preparation to receive - Mark 4:1-20.

The Proclamation of the Good News (vs 34-43)

The Truth Is (vs 34-35) 

• “…Of a truth I perceive that God is no respecter of persons.” This is the foundation for Peter’s understanding that the gospel should now go forth to Gentiles. This statement goes completely against the prevailing Jewish thought at that time that God certainly did show partiality, towards the Jews and against the Gentiles. In essence, many Jews of Peter’s day thought that God loved the Jews while hating the Gentiles. In this scripture we should find it easy to argue against any idea of God’s partiality based on language, culture, race, geography, socioeconomics or education.  OT scripture indicates that this very concept, while adopted by Jews, was not done so in accordance to God’s word (Deut 10:17; II Chr 19:7).  It is further explained in Paul’s writings to the Gentiles (Rom 2:11; Col 3:25). Nevertheless, Peter would struggle with this concept again (Gal 2:11-14).
• “but in every nation whoever fears Him and works righteousness is accepted by Him.” Peter’s point was not to imply that men like Cornelius were already right with God and don’t need to become Christians. Instead, the point is that they need not feel excluded from God because of their national background. If there are those in every nation who fear God, how do they move from fear of to faith in?  See Romans 10:14-15.

(“He is Lord of All”) (vs 36)

• This is a powerful phrase, showing the deity of Jesus. Peter could never say this if Jesus were not (and is not) God. Furthermore, He is Lord of all – meaning both Jew and Gentile. (Rom 5:1; Eph 2:17)

Peter’s Sermonette (vs 37-43)

• Peter’s brief yet powerful sermon contains a concise summary of the points of the Gospel:  Jesus’ perfect life of servanthood; death on the cross, resurrection from the dead (Peter as a physical witness), fulfillment of the Scriptures and the necessity of personal faith in him. (Lk 4:18-19; Luke 24:48; John 21:12-13; Matt 28:19; 2 Cor 5:10; Isa 53:11; Jer 31:34).

Gentiles: From Fear to Faith (vs 44-48)

Believed, Filled, and Baptized (vs 44-48)

“While Peter was still speaking these words” Salvation came when each one of these Gentiles responded to Peter’s message with believing faith in their hearts, so that they were actually born again as they listened and believed. (Rom 10:17). While listening to Peter, these people made a secret and invisible transaction in their hearts with God, by setting their faith in Jesus Christ (Eph. 2:8). The moment of a person’s salvation isn’t necessarily when they raise a hand or come forward at an evangelistic invitation. It is more likely at the moment they surrender to God and embrace with trust Jesus in the sincerity of their hearts. (John 16:7-8; John 3:5-7) Peter allowed the Holy Spirit to interrupt his sermon. The Holy Spirit was doing the greater work in the hearts of those listening, and Peter went with the flow. He stopped and called for their baptism.

• These were likely not the first Gentiles to trust in Jesus and be born again. Gentiles had probably received salvation in the eight years since Pentecost (Acts 2). But those Gentiles were saved as they embraced Judaism as well as Christianity. Gentiles may have received salvation before this, but they were saved as Jews, not as Gentiles. All before this, a Gentile could certainly trust in Jesus as Messiah and receive the forgiveness of sins that Jesus won for them at the cross. Yet in doing so, he would first have to become a Jew – and then continue on in the Jewish ritual law. They would wear certain coverings for their head in church, they would eat only kosher foods, they would make pilgrimages to Jerusalem for the feasts, and they would observe dozens of ceremonial laws and rituals.

“The Holy Spirit fell upon all those who heard the word… they heard them speak with tongues and magnify God”: Their filling with the Holy Spirit was accompanied by the demonstration of spiritual gifts. This was a filling with the Holy Spirit in two senses: First, in the sense that He indwells and abides in every believer; second, in the sense of a special empowering with gifts and graces from the Holy Spirit.

• When they spoke with tongues, it was to magnify God, not to teach men. The audience was God, not man, as is consistent with the principle (1 Cor 14:2).
• This was unique. It was not common in the Book of Acts or in subsequent Christian experience for those who were not previously converted (born again) to instantly be born again and receive such evident spiritual gifts. Yet it was good and even necessary on this occasion, to show that they received the exact same Spirit, the exact same blessing as the apostles and first followers of Jesus did on the morning of Pentecost (Mark 16:17; Acts 2:38).

“Those of the circumcision who believed were astonished.” The Jewish Christians present were amazed. They may have understood that God was now starting to love the Gentiles, but who would have thought God would fill Gentiles with the Holy Spirit in the same manner and degree as the Jews?

• Peter made the point clearly when he noted that they received the Holy Spirit just as we have. It wasn’t just that God loved or blessed the Gentiles that astonished them. It was that God loved and blessed the Gentiles just as He loved and blessed the Jews, and He did it while they were still Gentiles. (Acts 8:36)
• He commanded them to be baptized in the name of the Lord: This showed their full acceptance into the community of those who followed Jesus. Their baptism showed they were accepted as Gentile followers of Jesus (Acts 2:38)

This entrance of Gentiles into the church was not a new plan, but something promised long before. The Old Testament looked for the day when a light would shine in the darkness of the Gentile world: Arise, shine; for your light has come! And the glory of the LORD is risen upon you. For behold, the darkness shall cover the earth, and deep darkness the people; but the LORD will arise over you, and His glory will be seen upon you. The Gentiles shall come to your light, and kings to the brightness of your rising. (Isaiah 60:1-3)

• God promised Abraham and his descendants that the blessing that came through him would extend to all nations (Genesis 12:1-4). Here, we see Jesus – the greatest blessing from Abraham – extended to the nations.
• Remember Jesus’ promise of other sheep, not of this fold in John 10:16. Jesus also promised, if I am lifted up from the earth, will draw all peoples to Myself (John 12:32).
• The first Gentile Jesus dealt with in His public ministry was a Roman centurion from Capernaum. When Jesus healed that centurion’s servant, He declared that many will come from east and west, and sit down with Abraham, Isaac, and Jacob in the kingdom of heaven (Matthew 8:5-13).

We should also see that Cornelius was an undoubtedly good man; yet he needed Jesus. Even good people, who are respectful towards God, still need to come to Jesus as their Lord and Savior, and put all their trust in who Jesus is and what He did for them.

Peter’s Defense of His Gentile Mission (vs 1-18) [See Isaiah 28:9-11]

Summary – Peter’s Testimony in Jerusalem is the final event of the narrative regarding the conversion of Cornelius.  Some of Peter’s fellow converted followers/believers of “The Way,” take him to task regarding his acceptance of the Gentiles in the faith.  Peter defends his actions by re-telling the events of chapter 10, emphasizing that it was God’s doing.

Peter Hears the Objections (vs 1-3)

The greatness of the work among the Gentiles in Caesarea could not be kept hidden. There was no desire to hide it, even though many Jewish Christians (those of the circumcision) would be confused and offended.

“You went in to uncircumcised men and ate with them!” The charges against Peter were simple: “You, who are supposed to be a faithful Jew, associated with Gentiles and even ate with them.” This offended these Christian Jews, so they contended with Peter.

• And ate with them: Sharing a meal together was a special sign of fellowship in that time and culture. This was considered to be a significant compromise by these Jewish Christians.
• This reaction of the Christian Jews shows how significant the change was that God initiated in Acts 10. The change said, to the Gentiles, “You don’t have to become Jews first, and put yourself under the Law of Moses first. Repent and believe, and you can come to Jesus.” But it also said to the Jewish followers of Jesus, “Receive your Gentile brothers and sisters as full members of the family of God. They aren’t inferior to you in any way.”
• The objection of those of the circumcision was on the second point, not the first. They complained, You went into uncircumcised men and ate with them! At first, they were more concerned with what Peter did than with what God was doing with the Gentiles.

Those of the circumcision contended with him: When we see the reaction of the Jewish Christians in Jerusalem, we can see how wise it was of Peter to take six witnesses with him to Caesarea and his meeting with Cornelius (Acts 10:23 and 11:12). This was neither a new situation among traditional Jews (Luke 15:2) nor converted Jews (Gal 2:12-14).

Peter’s Explanation of the Gentile Ministry (vs 4-15)

 Peter explained it to them in order from the beginning: This account is a summary of the events in Acts 10:9-43. God emphasized the importance of these events by repeating the story.

• “Peter did not flaunt his apostolic authority. Instead he began with a humble recitation of what happened. The Greek makes this particularly clear. It indicates that Peter began at the beginning and explained everything precisely – a very strong word – as it happened.” 

What God has cleansed you must not call common: At first, Peter thought God spoke this about food. But Peter came to understand the vision of the sheet and kosher and unkosher animals had to do with people, not food (Acts 10:28: God has shown me that I should not call any man common or unclean).

• There is a sense in which the sheet represents the church, having both “kosher” (Jews) and “unkosher” (Gentiles) on it, with no distinction or dividing line between the two (Ephesians 2:11-18).

 We entered the man’s house: This may have surprised Peter’s questioners, because it seemed like an admission of guilt – Peter admitted entering the home of a Gentile, something prohibited by Jewish custom and tradition (though not by the Law of Moses.). Yet Peter was careful to add that before he ever entered the man’s house, an angel had been standing in his house. If it was permitted for an angel of God to go into Cornelius’ house, it must be permitted for Peter also.

The Holy Spirit fell upon them, as upon us at the beginning: This conclusion was important. It showed that God’s stamp of approval was on this work towards the Gentiles. Peter’s point to these Christian Jews (those of the circumcision, Acts 11:2) was clear: they could not withhold their acceptance when God had given His.

Peter recounts what he now understands (vs 16-18)

If therefore God gave them the same gift as He gave us when we believed on the Lord Jesus Christ, who was I that I could withstand God? If God was reaching out to the Gentiles, who was Peter that he could withstand God? Peter recognized the importance of sensing where God is going and heading that same direction, instead of trying to persuade God to go your direction.

• It is important also to note these believers would see this was all in accord with the Scriptures. They had both the word of the Lord Jesus, recorded in Mark 1:8, and the Old Testament promises that Gentiles would come to the Lord through the Messiah (in passages such as Isaiah 49:6).
• There are many today who look at some work or another and say, “Look what God is doing.” But activity alone isn’t enough to validate a work of God. It must also be in line with God’s Word. This work among the Gentiles passed both tests.

They became silent: The Jewish believers in Jerusalem (those of the circumcision, Acts 11:2) first reacted with a stunned silence. But then they glorified God, because they saw He was now at work among the Gentiles, also.

• This is a powerful passage, demonstrating that the hearts of the Jewish Christians in Jerusalem were soft enough to be guided and corrected by God. It is a glorious thing when God’s people will allow their prejudices and traditions to be overcome by God’s Word and God’s work.
• The church in Jerusalem embraced these Gentile believers at first, but it would be a long time until all the objections of those of the circumcision were answered.

The Church at Antioch (vs 19-30)

Gentiles Turn to the Lord (vs 19-21)

Now those who were scattered after the persecution that arose over Stephen traveled as far as Phoenicia, Cyprus, and Antioch, preaching the word to no one but the Jews only. But some of them were men from Cyprus and Cyrene, who, when they had come to Antioch, spoke to the Hellenists, preaching the Lord Jesus. And the hand of the Lord was with them, and a great number believed and turned to the Lord (Acts 8:4; Lk 8:11)

• Preaching the word to no one but the Jews only: At first, Christians scattered over the Roman Empire preached only to Jews. But they eventually began to preach Jesus Christ to Gentiles as well.
• Some of them were men from Cyprus and Cyrene…spoke to the Hellenists, preaching the Lord Jesus: These unnamed disciples from Cyprus and Cyrene are genuine heroes. They began the first mentioned “mission to the Gentiles” (here called Hellenists) in Antioch. - In Antioch, we have the first example of Christians deliberately targeting Gentiles for evangelism, and this effort had great results (a great number believed and turned to the Lord).

When they had come to Antioch: Antioch was founded about 300 B.C. by Seleucus I, one of the inheritors of Alexander the Great’s empire. He liked to make a city and name them after his father, Antioch, and he did this about fifteen times. This city of Antioch was called “Syrian Antioch” or “Antioch on the Orontes.” In the first century it was a city of more than half a million people; today it is a Turkish city with a population of about 3,500.

• Antioch was about 300 miles (480 kilometers) north of Jerusalem and about 20 miles (32 kilometers) inland from the Mediterranean Sea. Many considered Syrian Antioch the third greatest city in the Roman Empire, behind Rome and Alexandria. Antioch was known for its business and commerce, for its sophistication and culture, but also for its immorality.
• One might say that Jerusalem was all about religion; Rome was all about power; Alexandria was all about intellect, and Athens was all about philosophy. Adding to that, one might say that Antioch was all about business and immorality.
• When the Gospel came to Cornelius and he became a follower of Jesus, it came to a man who was already a God-fearer. He had a respect for the God of Israel and lived a moral life. When it came to Antioch, it came to an utterly pagan city.

And the hand of the Lord (Ezra 9:7; Isa 66:14;) was with them: Because God was with them, their ministry was blessed and multiplied, the result was that a great number believed and turned to the Lord.

• A ministry can’t turn people to the Lord unless the hand of the Lord is with them.
• You can turn people to a personality without the hand of the Lord.
• You can turn people to a social club without the hand of the Lord.
• You can turn people to a church or an institution without the hand of the Lord.
• But you can’t turn people to the Lord without the hand of the Lord.
• The phrase, “believed and turned to the Lord” is a good description of the work of both faith and repentance

Genuine Growth (vs 22-24)

They sent out Barnabas: The church in Jerusalem sent an able man in Barnabas, previously known for his generosity (Acts 4:36-37) and his warm acceptance of Saul of Tarsus after he was converted (Acts 9:26-28).

• “News was always getting back to Jerusalem, and I suppose it is always that way. Whenever anything is done, there is always somebody who will run to those who are supposed to be important and say, ‘Do you know what’s going on?’”

When he came and had seen the grace of God, he was glad: At the church in Antioch, when Barnabas had seen the grace of God, he was glad. There was something in the work and atmosphere among the followers of Jesus in Antioch that made Barnabas able to see the grace of God.

• In whatever gathering of Christians we associate ourselves with, it is important that others be able to see the grace of God among us. They should not see an emphasis on self, on man-made rules, on human performance – but on the glorious grace of God. It will make them glad.

Encouraged them all that with purpose of heart they should continue with the Lord: Barnabas rightly focused on his main job as a leader of the congregation. He strengthened the church family itself, with the result that a great many people were added to the Lord.

• This is the plan for church growth spoken of in Ephesians 4:11-16. Leaders in the church dedicate themselves to building strong, healthy Christians. As the saints are equipped for the work of the ministry, they grow into maturity, and do their ministry, and it causes growth of the body.

Barnabas and Saul in Antioch (vs 25-26)

Barnabas departed for Tarsus to seek Saul: Barnabas remembered the precious brother Saul, and how he was sent to Tarsus for his own protection (Acts 9:28-30). Now Barnabas went and found him.

• It’s not difficult to think of Barnabas being exhausted and overwhelmed by all the work and opportunities in Antioch, and then remembering Saul of Tarsus.
• To seek Saul is more literally to hunt him up; Barnabas had to do some looking. Saul was so valuable to Barnabas that it was worth it for him to leave the work in Antioch for a season and search hard to find him.

So it was that for a whole year they assembled with the church and taught a great many people. Together, Barnabas and Saul taught a great many people, making the church in Antioch strong.

• Saul had spent some twelve years in Tarsus since we last met him; these years were not wasted or lost, but spent in quiet ministry and preparation for future service.
• In all this Antioch became a center for great teaching and preaching. 
• But it also had great informal preaching, which is often the best kind. Acts 11:20 reminds us that they spoke to the Hellenists, preaching the Lord Jesus. This combination of great formal teaching/preaching and great informal teaching/preaching made the church community in Antioch something special and world-impacting.

The disciples were first called Christians in Antioch: It wasn’t until these years at the Church in Syrian Antioch that the name Christian became associated with the followers of Jesus.

· They had been called disciples (Acts 1:15).

· They had been called saints (Acts 9:13).

· They had been called believers (Acts 5:14).

· They had been called brothers (Acts 6:3).

· They had been called witnesses (Acts 5:32).

· They had been called followers of the Way (Acts 9:2).

· They would be called Nazarenes (Acts 24:5).

· Now they would be called Christians.

• In Latin, the ending ian meant “the party of.” A Christ-ian was “of the party of Jesus.” Christians was sort of like saying “Jesus-ites,” or “Jesus People,” describing the people associated with Jesus Christ. 
• Also, soldiers under particular generals in the Roman army identified themselves by their general’s name by adding ian to the end. A soldier under Caesar would call himself a Caesarian. Soldiers under Jesus Christ could be called Christians.
• In Antioch, they probably first used the term Christians to mock the followers of Jesus. “Antioch was famous for its readiness to jeer and call names; it was known by its witty epigrams.” But as the people of Antioch called the followers of Jesus the “Jesus People,” the believers appreciated the title so much that it stuck.
• First called Christians can also have the idea that they were called Christians before they were called anything else. Their first identity was now to be called Christians. Today, Christians must be willing to take at least the idea of the title “Jesus People,” and must also be worthy of the name. Instead of claiming any other title or denomination – we should be first called Christians.

Prophesy of a Famine (vs 27-30)

Showed by the Spirit that there was going to be a great famine throughout all the world, which also happened in the days of Claudius Caesar: We don’t know exactly how Agabus showed by the Spirit this famine was on the way. But the Christians took the word seriously, and generously prepared to meet the coming need. (I Cor 14:29-30; I Cor 14:3, 31; Eph 3:4-5; Deut 18:20-22))

Then the disciples: You can tell these were truly disciples and Christians, because they gave generously to meet the need. They gave, each according to his ability.

• This means that they gave according to the ability of their resources; those who had more gave more, probably referencing a proportional giving. It also means that they gave according to the ability of their faith, trusting that their gift to God’s work was a worthy investment in His kingdom, and not a loss. (Rom 15:31; II Cor 8:4)
• We also see they determined to give. If a person does not determine to give, they often never do.

 Sent it to the elders by the hands of Barnabas and Saul: The high regard that Barnabas and Saul had among all was evident by the fact that they were trusted with the relief fund.