Bible Studies

Divine Privilege, Consequence, and Purpose

• Genesis 2:2-13, 15-17; 3:17-19
• Ephesians 4:18

Receiving and Using Power (Acts 1:1-11)

• Bridges the 40 days after the ressurection and the ascension of Christ.
• Bridges the end of the Gospels and the beginning of the work transition to the Disciples/Apostles > Church.

Key Verses

• Acts 1:3; 6:7-8
• Revelations 21:2-3
• Genesis 2:5

The First Prayer Meeting (Acts 1:12-14)

• Instructions from Christ (1:4) to wait and pray
• Included: 1) the remaining disciples, 2) women, 3) Mary, the mother of Christ, and 4) Christ's brothers (John 7:5; 1 Corinthians 15;7)

The First Church Conference (Acts 1:15-26)

• The focus of the agenda was to appoint a new disciple or apostle, as they are now called. This new term is a transitional continuation of the calling of the original twelve. (Praying/Seeking Guidane/Organization)
• vs 16-17. The Judas Paradox (Psalm 41:9)
• vs 18-20. The Death and Legacy of Judas (Matthew 27:3-8; Psalm 69:25, 109:8)
• vs 21-25. The selection criteria and process for replacing Judas (Biblical Criteria, Examining Options, Prayer for Wisdom and Guidance, Decision)
• vs 21-22. The selection pool of followers (Mark 1:9-11)
• vs 26. Disciples (Followers/Learners) > Apostles (Messenger/Missionary) = Change of Mission

Pentacost and Provision (Acts 2:1-41; Joel 2)

• The promised Holy Ghost/Holy Spirit/Comforor arrives with the promised power during the Feast of Weeks at the conclusion of the Passover (Deuteronomy 16:16)
• God fearing Jews (Galileans and others) (vs 5-7)
• Peter's Address (vs 14-37) was given to an international audience and resulted in a harvest of new believers.
• Old Testament/New Testament fulfillment of prophecy (Luke 3:16; Joel 2:28-29)
• Early proclamation and understanding of the Kingdom of Heaven (vs 40)

Chapter 2:1-41 by the Verses

• v1. Pentecost occurred 50 days after Passover (also called the Feast of Weeks) and 40 days after the Resurrection of Christ.
• vs 2-4. God's use of earthly elements (fire and wind). Luke 3:16, Joel 2:28-30 is Prophecy fulfilled. Fire symbolizes the purifying and prompting presence of God (Exodus 19:16-18; 1 Kings 18:22-40). Wind symbolizes facilitation (1 Kings 19:10-13)
• vs 4-11. The Power of the Holy Spirit manifesting (Acts 1:8)
• vs 12-14. When curiosity presents opportunity (1 Peter 3:15)
• vs 14-40. Old Testament prophesies entirely fufilled by Christ (vs14-21); Jesis is the Messiah (vs 25- 36); Risen Christ with the Power to change lives (vs 37-40)

A New People for a New Kingdom

A New Kind of Community (Acts 2:42-47 /4:32-38)

• Acts 2:42-47 and 4:32-38 provide insight to the change in culture and values to the new group of believers (not yet called the Christians). This culture and value-change centers around their shared lives and the exponential rate by which they grew in numbers.
• The community of believers cultivated a set of practices and priorities that were in stark contrast to the general society, which demonstrations "life in the Kingdom." Contrast and compare this with Acts 1:6-7.

Emphasis on Generosity (Acts 2:45 / 4:34-35)

• While there is no specific mention of any "economic system," it is imperative to understand that there was no lack - because of generosity.
• There were believers from across the economic/affluence and influence spectrum that liquidated their values from time to time (Acts 4:34, as the need arose, Acts 2:45 / 4:35)
• The work of generosity did not eliminate the wealthy, but it eliminated need and perhaps the attitude of have/have nots, which is notced by Paul in 1 Corinthians 11:17-22, 27-33.

Holy Spirit Derived Generosity (Acts 2:45 / 3:1-10 / 4:32-28 / 9:1-31)

• The community changed as the cause/effect of the manifestation of the Holy Ghost.
• Common manifestation in giving, overlooked because of visions, tongues, and healings. This scripture shows the common act of giving and hospitality is a magnificent gift that the Holy Spirit has to offer.
• All gifts, whether financial or supernatural, are to be used for the sake of others (Acts 3:1-10)
• Social Resources have value in God's Economy (Barnabas - Acts 4:32-38 / 9:1-31; Lydia - Acts 16:11-15)

Chapters 5-7

Community of Believers at Work (Overview)

• As we explore these chapters during this lesson, we will examine both the internal and external challenges facing the early church.
• Inside the church was dishonesty (6:1-7). Outside the church was pressure from persecution.
• While church leaders were cautious and attentive in handling the internal issues, they were limited in the prevention of external factors.
• We will take away from this lesson the committment that they had with keeping first things first - spreading the Gospel of Jesus Christ

Community of Believers on the "Front Line"

• When resources are shared and relationships cultivated, a Christian community becomes magnetic. People are drawn to Christ as the body of believers use their power and posessions for the good of others. The difference between God's Kingdom and the world's kingdom is obvious - make the Kingdom of Heaven compelling to believers and strangers alike. (The immediate result of their generosity and relationship is ordained by God and documented in Acts 2:47 and Acts 6:7.)
• Yet the Acts of the Apostles take place in the earthly reality of genuine commuity, therefore the book does not gloss over the reality of sin. Human greed and selfishness are ever-present threats to the health of any local body...no exception.

First Case Study: Ananias and Sapphira (5:3-11)

• Pretended to share their resources with the community
• Lies resulted in death

Second Case Study: Volutary resolution of imbalanced resurces (5:12-16)

• Needs met
• All members honored; not embarrased or demeaned

Conclusion from the Case Studies

• Living out God's Kingdom may clash with prevailing norms of the society at large.
• Swift remediation returns the community to effectiveness.

Continuing Power of the Church (Acts 5:12-16)

• Power Shown Through Miracles and Unity - Verse 12 is a reflection of the manifestation of the power of prayer in Acts 4:29-30. Prayers were answered and remarkable signs and wonders continued. Additionally, we see the value of being on one accord in the presence of, and as vessels for, the Holy Spirit. This is a display of the power of the Holy Spirit; putting selfish hearts and stubborn minds together for His purpose and glory.
• Reputation and Growth (verses 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 (verses 15-16) - The power was not in Peter's shadow, but in the annointing of the Holy Ghost. This is proof that there is no barrier when we believe 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 (Annias/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 a Pattern of Persecution (Acts 5:17-26)

• Arrest and Imprisonment (verses 17-18) - Acts 4:3-22 was the initial imprisonment of the apostles, but there would be a developing pattern.
• Angelic Intervention (verses 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 speak to the people all the works of this life." Not all of the apostles were miraculously delivered from final earthly peril, but all followed the divine purpose.
• Resumed Work and Return to Prison (verses 21-26) - The apostles acted in obedience and boldness by adhering 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 protection 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.

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 Perons - 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 Work of Serving

Overview and Introduction

1) Work and Identity - Acts 8-12

In these chapters, the community of believers, being led by the Holy Spirit transcend cultural barriers to bring the gospel of Jesus Christ to non-Jews.

There are a variety of people who encounter the Kingdom of Heaven in a variety of places.

Luke, the author of Acts, is not primarily concerned with the occupation. But he uses the occupations of each asa  foreshadow of their direction - towards or away from the Kingdom.

• Simon, a sorcerer - Acts 8:9-24
• An Ethiopian eunuch - Acts 8:27-28
• Tabitha, a garment maker - Acts 9:36-43
• Cornelius, a Roman Centurion - Acts 10:1-2

Towards the Kingdom

• Uses fruits of their labor to serve others - Generosity of Cornelius - Acts 10:4, 24

Away from the Kingdom

• Uses fruits of their labor to serve self and personal gain - Money ot achieve power - Acts 8:18-19

2) Community and Discernment of Vocation - Acts 13:1-3

• Discernment - the ability to judge well (Proverbs 14:12); under the guidance of the Holy Spirit
• The church in Antioch (now called Christians) work together as a community to discern the Holy Spirit's leading.
• This diverse group identify the work that Paul and Barnabas do for the Kingdom.
• Communal discernment is introduced here.

3) Leadership and Decision Making - Acts 11 and 15

• In the community, important decisions are made by the group as a whole, relying on equal access to the guidance of the Holy Spirit AND Scripture.
• Example Acts - 11:2, 17-18; Acts 15:2, 12-18

Something Good from Something Bad

Acts 8:1-17

1) Saul's Persecution of the Church (vs. 1-4)

Persecution and Dispersion

• Vs. 1: Saul’s consent reflects both his actions and attitude towards the new community of believers. While tempted to be hard on Saul, we should note that according to his religious beliefs, he believed himself to be both right and justified in his actions (Phil 3:6, I Cor 15:9, Acts 26:11) [Stephen's death was the impetus of the beginning of the great commission and apostolic action (Matthew 28:16-20)]
• Vs. 2: Indicates that there were some Jewish leadership that did not agree with the actions.
• Vs. 3-4: Saul’s zeal (Acts 9:1, 22:4, 26:10) and subsequent good that comes from the bad (Acts 1:8)

2) Phillip and the Samaritans - (vs. 5-17)

Vs. 5-8

About Phillip (Acts 6:5, 8:1) - He preached Christ.

About the relationship between Jews and Samaritans

• Hate (Luke 9:51-56)
• Mutual distrust (John 4; Luke 10:25-37)
• Jesus' planting action, produces a harvest (John 4:1-26)

Vs. 9-13 - The Belief of Simon the Sorcerer

• Simon was considered in the class of the magi – Matt 2:1
• Verses 9-13 indicate true belief, later versus provide questions

Vs. 14-17 – The Gift of the Holy Spirit to the Samaritans

• Matt 16:19 is now clear to Peter and John
• The power is transferred by the laying of hands (Acts 9:17; I Tim 4:14; 2 Tim 1:6)
• The Holy Spirit is confirmed, perhaps by the signs in I Cor. 12:7-10

Deal or No Deal

Acts 8:18-25

2) Phillip and the Samaritans (con't.) - (vs. 18-25)

vs 18-19 - The Selfishness of Simon

• Impressed by the acts of Peter and John
• Thought "everything" as a price - even the Hoy Spirit (viewed the Hoy Spirit as an "it" rather than a Person)
• No desire for the Holy Spirity for himself, only to impart in others at his will for his gain

vs 20-23 - Apostolic Response

Justifiable rebuke by Peter

• Isaiah 55:1 describes the impartation of God's gifts. 
• What we receive from God will affect what we do with our money; but we can't purchase the gifts of God with money.

The Fruit of Simon's Heart

Simon's outward evidence of conversion - outward observation. 

• Simon expressed belief, was received as a follower and was baptized (vs 13); attended gatherings with other believers (vs 18)
• Peter's rebuke of Simon may be along the same line as Jesus' rebuke of Peter (John 13:8). Peter does not explicitly question Simon's salvation, but implicitly questions his understanding of the will of God.
• Call to Repentance; Prayer; Righteousness

Simon's Reply (vs 24-25) and Conclusion in Samaria

• "Pray for me" - humility or the lack thereof was an obstacle in Simon's understanding of faith. (1 Chronicles 7:14)
• Main concerns were about consequences of actions, not condition of his heart
• Repentance is personal and cannot be done through intercessory means.
• Peter and John, while successful in Samaria, returned back to Jerusalem

Being Led by the Spirit - Acts 8:26-40

3) Philip and the Ethiopian Eunuch (vs 26-40)

vs 29-31: An Invitation to an Explanation

• The Spirit said to Philip: Here we see the concept of “holy boldness” in Philip’s willingness to approach the chariot (assumingly part of a larger entourage) and speak to the eunuch.  But the Holy Spirit had directed
• Heard him reading the prophet Isaiah: Reading aloud was a common practice of the time, but the reading of Isaiah was Philip’s confirmation and opportunity.  God had arranged this meeting…which is an example of how God provides opportunity for evangelism.  Philip was directed through the circumstance that God had arranged.  As God opens doors (opportunity) we must be ready (preparation)
• Do you understand what you are reading? – It was good for the eunuch to read, but no benefit without understanding (Prov. 4:1-7).  Through Philip, God brought understanding to the eunuch.  
• How can I, unless someone guides me? – Notice how the eunuch took no offense, but asked a question that included an invitation (Jas 4:2-3).

vs 32-35: Preaching Jesus from Isaiah

• He was led as sheep to the slaughter: The eunuch was reading the about the prophecy (now fulfilled) of the sacrificial and sin bearing work of the Messiah.
• I ask you, of whom does the prophet say this, of himself or of some other man? Given the posture of Judaism, Isa 53:7-8 had multiple meanings.
• Beginning at this Scripture: Philip taught from Isaiah, but did not confine himself there.  The OT is the promise…and Philip was a witness of the promise fulfilled.  The OT leads to Jesus (Matt 5:17).  
• Preached Jesus to him: Philip preaching likely consisted of the who Jesus was (like a lamb…preached Jesus) and what he has done for us (He was led as a sheep to the slaughter).  Explaining who Jesus is and what He has done for us is the essence of the gospel. Philip preached Christ Samaria (Acts 8:5).  Same message – different audience.

vs 36-38: Belief then Baptism

• The eunuch said: The eunuch was ready to respond to the gospel. This is the work of the Holy Spirit.
• See, here is water. What hinders me from being baptized? This is the outward evidence that the eunuch believed and desired to publically declare his belief (Matt 10:31-33).
• If you believe with all your heart, you may: Philip insisted in the personal confession and responsibility of belief (Romans 10:9).  An intellectual knowledge of God must be the outcome of a spiritual realization, belief and commitment. Knowing that Christ died for our sins, must be accompanied with belief and acceptance.  
• I believe that Jesus Christ is the Son of God: This is the confession of faith that is essential for anyone who will come to God (Rom 10:10). - We must believe in the Person of Jesus, in all that He is and has done as Christ. - We must believe that He is the Divine Son and that He is the Son of God sent to accomplish the salvation of all those who will believe with all their hearts.

vs 39-40: Belief then Baptism

The Spirit of the Lord caught Philip away….: The Holy Spirit carried Philip away and the eunuch came out of the water.  Philip would be carried to a former Philistine city.

• While an interesting event – similar events are described in John 6:15-21 and …I Thess 4:15-18.

He went away rejoicing: The eunuch’s concern was not in the whereabouts of Philip, but in his newfound faith and salvation in God.

Passing through, he preached in all the cities till he came to Caesarea:

• Acts 1:8
• Acts 21:8

Community and Discernment 

1) Barnabas and Saul Are Commissioned (Acts 13:1-3)

Overview

Luke turns to focus on the ministry efforts to the Gentiles and the spread of the church around the world. Paul (Saul) replaces Peter as the central figure in the book of Acts. Paul completes three missionary journey’s and ends up being imprisoned in Jerusalem, then transported to Rome. The book of Acts, does not conclude…showing that both history and mission of the church is not complete. We are to be part of the sequel.

This passage of scripture shows the church at Antioch working together as a community to discern the leading of the Holy Spirit. Ethnically and economically diverse people discern the work of Barnabas and Saul(Paul).

In modern culture, vocation is private and personal. But this group of believers sought divine guidance to discern what would be best accomplished for the mission of the church. Talents and possibilities may go unnoticed and unused if when figuring out what we want to do, is not partnered with what God wants us to do and who is capable of doing it. There is no lack of work in mission of the church (Matt 8:37-38). Often we a collection of the unguided, unnoticed, unused, unwilling, uninvolved, untrained and unprepared, yet consulting with the Holy Ghost will remove all of the “un” and make the church (collectively and individually) capable and qualified for Kingdom Building (Eph. 4:1-13).

Vs. 1

Now in the church that was at Antioch: In Acts 12:25, we learn Barnabas, Saul, and John Mark were all at the church in Antioch, having returned from delivering a gift of support to the church in Jerusalem (Acts 11:27-30). Saul and Barnabas were among the teachers and prophets there, as were Simeon, Lucius, and Manaen.

Simeon who was called Niger: Since Niger means black, he was presumably a black African among the congregation at Antioch, and possibly the same Simeon who carried Jesus’ cross (Luke 23:26).

Manaen who had been brought up with Herod the tetrarch: This Manaen mentioned here grew up with Herod the tetrarch. This was the same Herod who beheaded John the Baptist and presided over one of Jesus’ trials (Luke 23:7-12).

• Herod and Manaen grew up together, but went very different ways. One killed John the Baptist and presided over one of the trials of Jesus before His crucifixion. The other became a Christian, and a leader in the dynamic congregation at Antioch.

Vs. 2

As they ministered to the Lord: This was part of what happened at the congregation in Antioch. Barnabas and others certainly ministered to the congregation, and the congregation also ministered one to another. Yet they also ministered to the Lord.

This is the first job of any servant of God, to minister unto the Lord. In doing this, they did the service of priests under the new covenant, offering their bodies as living sacrifices (Romans 12:1). Ministering to the Lord means doing what pleases Him and honors Him – worship, praise, prayer, listening to, honoring God.

They ministered to the Lord and fasted: As part of their service to the Lord, they also  fasted. Presumably, they fasted because they sensed a need to seek God in a special way. Judging from the calling described in the text, it is possible that they sought God

about the need to spread the gospel to all the earth. If we assume they fasted and

prayed about the need of the world for Jesus, we can see how God answered their

prayer – by using them. This is often how God moves, by sending the people who

have it on their hearts to pray.

Many want to be “back seat drivers” in God’s work. They hope to say, “I’ll have the burden and you do the work.” But God’s typical way of working is to send the people who have the burden to do the work.

The Holy Spirit said: As they ministered unto the Lord, God spoke to them. This was a word of calling that would guide Barnabas and Saul into a specific work. The Holy Spirit said: Presumably, the call came through the ministry of prophets in the church at Antioch, though it could have come simply through the inner witness of the Holy Spirit.

Separate to Me: Before Barnabas and Saul could do anything significant for God, they first had to be separated to Him. If you will separate to God, it means you must separate from some other things.

You can’t really say “yes” to God’s call on your life until you can say “no” to things that

will keep you from that call.

For the work to which I have called them: God had a specific work He had appointed

to Barnabas and Saul to do. Paul would later write in Ephesians 2:10: For we are His

workmanship, created in Christ Jesus for good works, which God prepared

beforehand that we should walk in them. Here, God called Barnabas and Saul to

those kind of good works.

The calling God had for the life of Paul had already been stated in Acts 9:15-16: He is

a chosen vessel of Mine to bear My name before Gentiles, kings, and the children of

Israel. For I will show him how many things he must suffer for My name’s sake. This was not a touchy-feely “feel good” call – it was a serious call to a serious ministry.

Now separate to Me: God gave a timetable – now. Before, God had told Paul through

Ananias what his calling was, but not that it was now. Now meant there was to be no

delay.

Vs. 3

Having fasted and prayed: They were sent with fasting and prayer. This whole work required a substantial dependence on God,

and fasting and prayer demonstrated that dependence.

And laid hands on them: The laying on of hands was a formal commissioning to this

work. Certainly Barnabas and Saul were “ordained” before this, but now they entered

a different sphere of ministry.

They sent them away: Notice that the church in Antioch sent Barnabas and Saul out.

They were supported and sent by a specific congregation. As far as we know, this

had never happened before in the history of the church. Many went out as “accidental

missionaries” (as in Acts 8:4 and 11:19) but there was never a concerted and

organized effort to win people to Jesus like this.

They seem to have done this without a committee report, without a demographic analysis, without a marketing survey, without what is sometimes called “spiritual mapping.” Barnabas and Saul went out

without any of these things, only with the call and power of the Holy Spirit.

2) Ministry in the Cities of Seleucia, Salamis, and Phapos (Acts 13:4-13)

A. First stop: Seleucia.

So, being sent out by the Holy Spirit: The church at Antioch sent Barnabas and Saul;

but more importantly, the Holy Spirit sent them. Any group of Christians can send

someone, but if the Spirit doesn’t send them, it won’t amount to eternally effective

ministry.

Went down to Seleucia: We aren’t told of any specific work that took place in Seleucia, a city near Antioch. Saul and Barnabas may have gone there merely

because it was the port city near Antioch, but it is hard to imagine them not doing any

ministry there.

B. Next stop: Salamis.

When they arrived in Salamis: We are not told why they went to Cyprus first, but we

do know Barnabas grew up on that island (Acts 4:36).

They preached the word of God in the synagogues: This custom of the open

synagogue gave Barnabas and Saul many opportunities to preach. This tradition

invited any learned man to speak to the people of the synagogue at the Sabbath

meeting.

They also had John as their assistant: This man, also known as John Mark, was mentioned previously in Acts 12:25. He traveled with Barnabas and Saul on this trip and was the same Mark (Co 4:10, II Tim

4:11) who later wrote the Gospel that bears his name.

• Mark was a valuable companion for Barnabas and Saul. He grew up in Jerusalem, and was an eyewitness of many of the events in the life of Jesus and could relate them with special power to Barnabas and Saul, and to others whom they preached to.

C. Meeting the Roman proconsul in Paphos.

Paphos: This city on the west coast of Cyprus was known for its immorality. Here Barnabas and Saul faced a combination of immorality and spiritual darkness that was common across the pagan world of the Roman Empire.

“Paphos was infamous for its worship of Venus, the goddess of [sexual] love” (Barclay). “Athanasius styled its religion ‘the deification of lust.’ Neither men nor women could resort to the shrine of Venus without being defiled in mind and depraved in character.” (Spurgeon)

The proconsul, Sergius Paulus: This was an important man. A Roman proconsul was responsible for an entire province and answered to the Roman Senate.

This man called for Barnabas and Saul and sought to hear the word of God: While ministering in Paphos (presumably after the same fashion – going into the synagogues and presenting Jesus), an unexpected door opened – the proconsul wanted to hear the word of God.

D. (vs 8-12) The resistance of Elymas the sorcerer.

Elymas the sorcerer (for so his name is translated): Paul was opposed by a man named Elymas. His real name was Bar-Jesus (Acts 13:6) which means “son of Jesus,” and Luke couldn’t bear to call him that. This Elymas (who was some kind of advisor to the proconsul) attempted to frustrate the

missionary efforts of Barnabas and Saul.

• We should not be surprised or shaken by opposition.

Saul, who also is called Paul: It was common for people in that day to have names that were similar yet different according to the language or culture they were in. Certainly, Saul’s given name was Saul, a Jewish name after the first king of Israel. But his Roman name was Paul – which meant “Little” and

sounded similar to “Saul.”

Filled with the Holy Spirit… Said, “O full of all deceit and all fraud”: Paul, using spiritual discernment and operating in the gift of faith, rebuked and pronounced the judgment of God upon Elymas (you

shall be blind). See Luke 8:12; Ps 119:1; Is 40:

• As Elymas was struck with blindness, it may be that Paul would remember his own experience with God. Paul was struck blind at his conversion on the road to Damascus (Acts 9:9). Certainly, those who resist God are blind spiritually, so God just gave Elymas a physical blindness that matched his spiritual blindness. There is no record of Elymas repenting, as Paul did.

Then the proconsul believed: Paul was harsh in his confrontation against Elymas because the eternal destiny of the proconsul was at stake.

• If one wants to impede their own spiritual growth, that’s one thing. But it is never right to bring others down also. If you want to give up on the things of God and grow bitter in your heart against Him, that’s your choice. But it is a heavy sin to draw anyone else away with you, either with your words or your example.

When he saw what had been done: Among other things, we can say that the proconsul saw something in Paul and something in Elymas.

• He saw the courage of Paul. Here was a man of conviction, bold in his belief, and willing to make a stand for what he believed.
• He saw the just result of Elymas’ sin, physical blindness corresponding to his spiritual blindness. When we see the trouble sin brings people into, it helps us pursue God more earnestly.

Being astonished at the teaching of the Lord: As amazing as the miracle of Elymas’ sudden blindness was, the good news the proconsul heard from Paul was even more amazing. His astonishment is said to be at the teaching of the Lord (presumably, the doctrines of God’s gracious gift to man in Jesus, through the cross) not the miraculous work before his eyes.

(vs 13) From Paphos to Perga.

“Now when Paul and his party set sail from Paphos, they came to Perga in Pamphylia; and John, departing from them, returned to Jerusalem.”

• Now when Paul and his party set sail: The missionary group is now described as “Paul and his party.” Previously – as recently as Acts 13:7 – the group was described as Barnabas and Saul. From this point on, Paul’s leadership and prominence will be evident.
• They came to Perga: They left the island of Cyprus, coming to Perga on the mainland of what is today Turkey.
• John, departing from them, returned to Jerusalem: We don’t know exactly why John Mark went home to Jerusalem. Perhaps he was homesick. Perhaps he was afraid of the tough and dangerous travel through the mountains ahead of them. Perhaps he resented that the team of his cousin Barnabas and Saul (Acts 12:25) had now become Paul and his party. Perhaps he lost confidence because Paul suffered poor health (according to Galatians 4:13).
• As will be clear from Acts 15:36-41, Paul didn’t appreciate the departure of John Mark here, and to some degree he seems to have lost confidence in him as a missionary companion, a member of the team. This reminds us that as great and godly as these men were, and as great as the work was that they did, they still had problems. Even among believers, there is conflict. How we handle the conflict and the continued focus on the bigger picture will decide whether the conflict becomes a mere obstacle or dead end.

3. Sermon in Pisidia Antioch

(vs. 14-15) An invitations becomes an opportunity.

But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the Sabbath day and sat down. And after the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, “Men and brethren, if you have any word of exhortation for the

people, say on.”

Perga was a costal, harbor city, where the ship from Paphos came to the mainland. Antioch in Pisidia was about 135 miles (220 kilometers) inland, to the north. This general region was known as Galatia, and later Paul wrote a letter to these churches that is included in the New Testament.

A first-century synagogue service followed a general order. Opening prayers were offered, and then there was a reading from the Law (the first five books of the Old Testament). Then, a reading from the

Prophets. Then, if there was an educated person present, they were invited to speak on subjects related to the readings.

Men and brethren, if you have any word of exhortation for the people, say on: The rulers of the synagogue gave Paul the customary invitation, and he was more than happy to use the opportunity.

(vs. 16-23) Paul begins his sermon in the synagogue, explaining how God’s work

in history leads up to Jesus.

Men of Israel and you who fear God: Paul addressed both groups at the synagogue on a typical Sabbath; both Jews and “near Jews,” those Gentiles who admired the Jewish religion but did not make a full commitment to Judaism.

According to the promise, God raised up for Israel a Savior; Jesus: In this survey of Israel’s

history, Paul noted important events – the choosing of the patriarchs, the deliverance from Egypt, the time in the wilderness, the conquest of Canaan, the time of the Judges, the creation of a monarchy – but it all led up to Jesus.

• This reference to Israel’s history demonstrates that God has a plan for history, and we need to sense a connection to that plan. Jesus is the goal of history, and as we are in Jesus, we are in the flow of God’s great plan of redemption.

(vs. 24-29) Examples of reception and rejection of Christ.

As John was finishing his course, he said: John the Baptist responded to Jesus the right way. He prepared the hearts of others for Jesus, and he saw Jesus as who He really was. John knew Jesus was the One greater than all others. He knew Jesus was more than a teacher; He was the Lord God we must all answer to.

• The sandals of whose feet I am not worthy to loose: This statement shows that John knew Jesus was high above him. In that day, it was not uncommon for a great teacher to have disciples follow him, and it was expected that the disciples would serve the teacher in various ways. This arrangement came to be abused, so the leading rabbis established certain things that were too demeaning for a teacher to expect of his disciple. It was decided that for a teacher to expect his disciple to undo the strap of his sandal was too much; it was too demeaning. Here, John insisted he wasn’t even worthy to do this for Jesus.

For those who dwell in Jerusalem, and their rulers, because they did not know Him: Those who didn’t know the Scriptures rejected Jesus, and delivered Him to Pilate to be executed. This was true even though they lived in Jerusalem and were rulers among the Jews. Therefore Jesus was executed and laid in a tomb.

They took Him down from the tree: In calling the cross a tree, Paul drew on the idea from

Deuteronomy 21:22-23. In that passage, it says that God curses a person who is hanged from a tree. Paul wanted to communicate the idea that Jesus was cursed so that we could be blessed (Galatians 3:13).

(vs. 30-37) Paul preaches the resurrected Jesus.

But God: These are wonderful words. Man did his best to fight against God – even to kill Him – but God was greater than man’s sin and rebellion, and Jesus rose from the grave, winning over sin and death.

But God raised Him from the dead: Here, the fact was simply stated. Yet, evidence from

eyewitnesses was also offered (He was seen for many days by those who came up with Him).

• We should not miss an emphasis on events in Paul’s preaching; it is so evident that it can be missed. He focused on things that actually happened, not on philosophy or even theology. “Christianity is not just a philosophy or a set of ethics, though it involves these things. Essentially Christianity is a proclamation of facts that concern what God has done.”

God has fulfilled this for us their children: Then Paul applied the truth of Jesus’ resurrection. The resurrection means that Jesus truly is the unique Son of God (Psalm 2:7), and it proves that He was utterly holy even in His work on the cross (Psalm 16:10).

(vs. 38-41) A promise and a warning, application of who Jesis is and what He did for us.

Through this Man is preached to you the forgiveness of sins: The promise is that, because of who Jesus is and what He did for us, forgiveness is offered to us freely in Jesus. We may be justified from all things from which you could not be justified by the law of Moses.

• We can never justify ourselves before God. To think so assumes God grades on a curve, a measure that bends according to human weakness. To think so also gives us the glory of our own salvation instead of simply saying, "For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast." (Ephesians 2:8-9)
• Some refuse to embrace the salvation of Jesus in the secret place of their heart, because they want a salvation of their own making. They want to be saved the old-fashioned way - they want to earn it.
• These are the fundamentals that Paul would write to the churches to Galatia, dealing with these same themes of being justified by God's grace, and not by keeping the law.

Everyone who believes is justified: Jesus does not only forgive us, but we are also justified by Him. Foregiveness takes care of the debt of sin, but justification puts a positive credit on our account before God.

Beware, therefore: The warning is that if we do not embrace the person and work of Jesus with our whole lives, we are despisers who will perish. In this warning, Paul quaoted a passage from Habakkuk regarding the judgement that came upon Jerusalem. If God judged them, He will also judge those who refuse and reject His offer of foregiveness through the work of Jesus.

• Although ours is an age of great grace, God is nevertheless also a God of great judgement, and sin must be judged if it is not atoned for by the work of Christ.

***Acts 7***