ADULT

Lesson CommentarySpring Quarter, 2013

Written by Charles Law, Roger Stewart and Jason Carlton

CONTENTSEditor’s Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3

About the Writers . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5

Introduction to Acts . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7

Lesson 1 Clarifying the Message. . . . . . . . . . . . . . . . . . . . . . . . . . 9

Acts 15:1-41

Lesson 2 Church Planting in Philippi . . . . . . . . . . . . . . . . . . . . . . 21

Acts 16:1-40

Lesson 3 Church Planting in Thessalonica . . . . . . . . . . . . . . . . . . 34

Acts 17:1-34

Lesson 4 Church Planting in Corinth . . . . . . . . . . . . . . . . . . . . . . 45

Acts 18:1-28

Lesson 5 Church Planting in Ephesus . . . . . . . . . . . . . . . . . . . . . . 55

Acts 19:1-41

Lesson 6 Strengthening Brethren in Miletus . . . . . . . . . . . . . . . . 68

Acts 20:1-38

Lesson 7 Persecution in Jerusalem . . . . . . . . . . . . . . . . . . . . . . . . 79

Acts 21:1-40

Lesson 8 Testimony in the Temple . . . . . . . . . . . . . . . . . . . . . . . . 91

Acts 22:1-30

Lesson 9 Accusations in the Sanhedrin . . . . . . . . . . . . . . . . . . 102

Acts 23:1-35

Lesson 10 Defense Before Felix and Festus . . . . . . . . . . . . . . . . . 113

Acts 24—25

Lesson 11 Defense Before King Agrippa . . . . . . . . . . . . . . . . . . . 126

Acts 26:1-32

Lesson 12 Protection in the Storm . . . . . . . . . . . . . . . . . . . . . . . 136

Acts 27:1-44

Lesson 13 Preaching in Rome. . . . . . . . . . . . . . . . . . . . . . . . . . . . 148

Acts 28:1-31

Bibliography . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 159

EDITOR IN CHIEF:Larry E. Clements larryclements@bogardpress.org

BUSINESS MANAGER:Wayne Sewell wsewell@bogardpress.org

PRODUCTION EDITOR: Sally McInvale

ADULT EDITOR: Jim Jones

CHILDREN’S EDITOR: Libby Gill

ILLUSTRATOR: Connie Spears

GRAPHIC ARTISTS:Shawn Blase, Jeff Allen, Greg Hilterbrand,Blake Tilton

LAYOUT DESIGNERS: Kyle Elkins, Cindy Butler, Ashley Elkins

CONTENT EDITORS: Terry McKellarCarolyn BurksDeby Turrentine, Joni Curtis

PRINT PRODUCTION: Charles Easley

COVER DESIGN: Jeff Allen

Copyright © 2013

Vol. 13, No. 4

Bogard Press4605 N. State Line Ave.Texarkana, TX 75503-2928www.bogardpress.org1-800-264-2482

Editor’s NoteThe Acts of the Apostles serves as a bridge between the gospels and the

epistles as it reveals an inspired history of the work of first-century churches and missionaries. The book of Matthew ends with the resurrection of Christ, Mark closes with the ascension, Luke concludes with the promise of the Holy Spirit and John culminates with the promise of Christ’s return. Interestingly enough, all four of these subjects—the resurrection of Christ, His ascension, the coming of the Holy Spirit and the return of Christ are subjects of the first chapter of the book of Acts.

The key to the whole book of Acts is found in Acts 1:8, where Jesus said, “Ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.” Most of the activity covered in Acts 1—7 centers in Jerusalem. In Acts 8—12 the focus is on Judea and Samaria. Acts 13-28 reveals how the gospel is carried to the “uttermost” of the known world.

In these three divisions one may see how Christ was at work in His churches in various parts of the world. Acts 1—7 reveals the Lord at work in His church at Jerusalem. Acts 8-12 discloses how the Lord worked through His people in Judea and Samaria. Then Acts 13-28 shows how Christ worked through His churches from Jerusalem to Rome.

The study of Acts 1—14 entitled “Church Growth—Expansion,” during the winter quarter, is now followed by this study of Acts 15—28 entitled, “Church Growth—Extension.” The original primarily Jewish church was seeing the gospel affect people cross-culturally as Gentile churches were being planted and bearing fruit. Both of these series of lessons reveal the biblical plan Christ has for His churches. The studies will also uncover scriptural principles of church growth. Living things grow, and the Lord’s churches—living organisms, not dead organizations—will grow as they follow Christ’s plan for ministry and service.

This Adult Lesson Commentary is an in-depth study of the Scripture passages in each lesson. Every lesson consists of three elements: the narrative explains the Scripture passage; the manna reveals interesting and informative topics related to the Scripture passage; and the word studies explore the meanings of specific words from the original language used in the Scripture text. The number following each word study identifies the word by the numbering system of Strong’s Exhaustive Concordance of the Bible and is provided for the benefit of those who want to examine the use of the word in other Scriptures or in greater detail. We appreciate the three writers of this Adult Lesson Commentary: Charles Law, who wrote the lesson narratives; Jason Carlton, who translated Greek vocabulary for the word studies; and Roger Stewart, who prepared the mannas. We are thankful for their hard work and meaningful contributions.

Larry E. Clements, Editor in Chief of PublicationsBaptist Sunday School Committee

About the WritersRecognized for their knowledge, wisdom and understanding of the Holy

Scriptures, the writers of the Adult Lesson Commentary are faithful pastors, teachers and spiritual leaders among the Lord’s churches. Following are a few biographical notes about these men.

Charles Law was reared in Fort Smith, Arkansas, where he attended Central Baptist Church from early childhood. He was saved and baptized as a teenager and announced his call to the ministry at age eighteen. A year later he was ordained by his home church. Brother Law was educated at The College of the Ozarks in Clarksville, Arkansas, where he earned a Bachelor of Arts degree. He then earned a Master of Bible Languages degree and a Doctor in Bible Languages degree from the Missionary Baptist Seminary in Little Rock, Arkansas.

Brother Law pastored churches in Arkansas for several years, after which he entered the chaplaincy of the United States Air Force. For twenty years he represented the churches of the American Baptist Association as an Air Force chaplain. He has served as a writer of various curricula for many years. He and his wife, Nancy, have two children, a daughter, Paula, and a son, Chancy, and two grandchildren. Brother and Mrs. Law reside in Sherwood, Arkansas, where they faithfully serve the Lord.

Brother Roger W. Stewart was born and raised in Fort Smith, Arkansas, where he attended Central Baptist Church throughout his entire childhood. He was saved and baptized at age nine. At age seventeen he announced his call to preach before graduating from Northside High School in 1984. He soon found himself a student at the Missionary Baptist Seminary where he earned a Bachelor of Theology degree in 1991. Meanwhile, Brother Stewart married Gena Ashlock in 1986 and was ordained to the Gospel Ministry by Victory Missionary Baptist Church in Sherwood,

Arkansas, later that same year. God blessed the Stewarts with two boys—Brett in 1989 and Hayden in 1991. After pastoring in Michigan for nine years Brother Stewart returned to Southeast Arkansas where he was afforded the opportunity to complete his Master of Theology (2006) and Doctor of Theology (2008) degrees at the Missionary Baptist Seminary.

He is pastor of Olive Branch Missionary Baptist Church in Pine Bluff, Arkansas. He has served ABA churches in Holly Grove, DeWitt and Star City,

Arkansas, as well as in Coloma, Michigan. He is currently a member of the Standing Missionary Committee where he serves as Clerk. Brother Stewart is Vice President of the Alumni Association for the Missionary Baptist Seminary.

Jason Carlton is a writer of the Adult Lesson Com-mentary Word Studies. Brother Carlton is the pastor of Memorial Baptist Church in DeQueen, Arkansas. He graduated from the University of Central Arkansas in 1998 with a bachelor’s degree in business management. He earned his bachelor’s (2004) and master’s (2005) de-grees in Bible languages from the Missionary Baptist Seminary in Little Rock. Jason pursues fitness and photography as hobbies. He ran the 2009 Disney World Marathon, and most recently cycled in the Northwest

Arkansas Tour de Cure. He and his wife, Melanie live in De Queen with their daughters Riley Catherine and Amelia Elizabeth.

The Setting. The events included in the book of Acts mostly occurred in lands bordering the Mediterranean Sea, a body of water stretching from Palestine westward to Spain for a distance of approximately twenty-three hundred miles. The climate in this region is generally uniform and mild, as indicated by the abundance of such fruits as oranges, figs and olives. Because of the accomplishments of Alexander the Great, Greek language and culture heavily impacted the Mediterranean world during the time of the early churches. Thus, even though customs varied from place to place and among the various ethnic groups, cultural and racial differences were somewhat moderated. The commonality of climate, environment, speech and other factors helped facilitate the progress of the gospel of Christ from Jerusalem to all the nations of the civilized world.

The Title. Most publishers of the King James Version of the Bible designate the title of this book as The Acts of the Apostles. This title is good for all practical purposes, but it has at least two shortcomings. First, it suggests that activities by all —or at least several—of the apostles are addressed in this book. However, only two apostles are prominently mentioned, Peter and Paul. In addition, the title that is generally used emphasizes the word apostles, but gives no indication of the fact that Peter, Paul and the other apostles and missionaries worked with and through the early churches in realizing their accomplishments. It goes without saying, of course, that all the actions in Acts, whether individually by devout believers or collectively by faithful congregations, were made possible only through the direction and enabling of the Holy Spirit. When one thinks of the teachings of this book, the key word that comes to mind is acts. This book is the record of the acts of Spirit-led, Spirit-empowered churches and individuals. The Author. Students of the Bible almost universally agree that the human author of Acts is Luke, who is also the writer of the gospel that is widely known by his name. This is readily apparent in the opening verse of Acts, which includes a reference to a “former treatise [the Gospel of Luke]” which was sent to Theophilus, the same man to whom the Gospel of Luke was specifically addressed (Acts 1:1). (Compare Luke 1:1-4.) Luke was one of the apostle Paul’s closest associates and a frequent traveling companion. His writing style indicates that he was a highly educated man, and was evidently a doctor as indicated by Paul’s designation of him as “the beloved physican” (Col. 4:14). Many Bible scholars consider him to have been a Gentile, and if so, he was the only writer of the Scriptures who was not a Jew. One can readily determine when Luke accompanied Paul by the “we-us” portions of the book of Acts (Acts 16:10-17; 20:5—21:18; 27:1—28:16). Note that Luke seems to have joined Paul and his other associates at Troas, from which they proceeded to Macedonia, leading some students of the Bible to conclude that Luke was from one of the cities in Macedonia, perhaps Philippi. (Compare Acts 16:10-12.)

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The Book of Acts INTRODUCTION

The Purpose. As a historical narrative, the book of Acts continues where the four gospels end. Luke and the other gospel writers recorded “all that Jesus began both to do and teach” (Acts 1:1), and the events and accomplishments included in Acts reflect what Jesus did and taught through His churches. This book also serves as the historical link between the gospels and the epistles. Moreover, from a theological standpoint, Acts traces the development of the institutional church from a primarily Jewish entity to one that became predominately Gentile. Another reason for the book of Acts was to link Old Testament prophecy, such as those proclaimed by Joel and David, with New Testament history (Acts 2:16-21, 25-35). (Compare Acts 3:20-26.)

The Time. The book of Acts begins with the ascension of Christ, which probably occurred in about AD 30, and closes with the statement that “Paul dwelt two whole years [under house arrest] in his own hired house,” during which he preached the kingdom of God and taught concerning Christ to all who came to him (Acts 28:30, 31). How long after those two years passed when Luke wrote this book is not clear. It seems most likely, however, that he wrote Acts fairly soon after the two year period he mentioned, and if so, this book was probably written about AD 65. Thus, Acts covers about thirty-five years, which was basically the first generation in what is generally considered the church dispensation.

Some Distinctives. Many remarkable occurrences are recorded in Acts. The election of a successor to Judas Iscariot, the selection of the first deacons and the sending of the first missionaries provide invaluable guidance for churches in filling positions of responsibility that can help congregations to accomplish the tasks which God might set before them. Especially noteworthy in each of these matters was the obedience of the people involved to the leadership of the Holy Spirit. The rapid and dramatic spread of the gospel from Jerusalem to Rome, and even beyond, is graphically recounted in Acts. The acceptance of Gentile believers into the churches on an equal footing with Jewish believers was a particularly notable phenomenon, and the role of divine providence in the lives and events of the people who participated in the spread of the gospel throughout the Roman empire was especially significant.

The Organization. The basic outline of Acts is seen in the version of the Great Commission given in this book (Acts 1:8). Three areas are stipulated in which the followers of Christ are to witness for Him:

1. Witnessing in Jerusalem (Acts 1:1—8:4)a. The power of the church (Acts 1:1—2:47)b. The progress of the church (Acts 3:1—8:4)

2. Witnessing in Judea and Samaria (Acts 8:5—12:25)a. The expansion of the gospel

3. Witnessing in All the World (Acts 13:1—28:31)a. The missionary journeys of Paul (Acts 13:1—21:22)b. The adversities of Paul (Acts 21:23—28:31)

Acts 15—28. The second half of Acts deals almost exclusively with the second and third missionary journeys of Paul and his confinements by the Jews and Romans. Several people were associated with Paul in these endeavors and experiences. Paul’s primary concern always was the promotion of the kingdom of God. (Compare Acts 28:31.)

8

When the churches in Jerusalem and elsewhere in Judea realized that many of the congregations in other places consisted of sizable numbers of Gentiles, some people became concerned about how Jewish distinctiveness could be maintained in the churches. Thus, arose the idea of insisting that members of the churches submit to certain stipulations of the Law, such as circumcision, observing dietary restrictions and so forth.

THE SETTING The events in this lesson occurred about AD 45, between the first and second missionary journeys of Paul. Geographically speaking, the focal points were Antioch, where the idea arose to have a council of the apostles and other church leaders, and Jerusalem, where the council was held. After the council, the scene shifted back to Antioch where Paul and Barnabas began discussing plans for a second missionary journey.

TOPICS The number one issue addressed in this chapter is the basis on which one is saved, with particular emphasis on what role, if any, works plays in one’s salvation. A related concern addresses the relationship between Jewish believers and Gentile believers within a congregation in view of the cultural differences in their backgrounds. Personal differences and personalities are seen in the closing verses of this chapter.

THE PEOPLE Some of the most prominent figures in the early churches are included in this lesson. The involvement of Paul, Barnabas, Peter and James in the ministry of various churches has been noted in previous chapters. Two other men, Silas and Judas Barsabas, are introduced, and John Mark appears again. Silas would become an important associate of Paul in the apostle’s mission endeavors, and Mark continued to be a controversial figure.

THE EXPOSITION This chapter consists basically of four sections: (1) the controversy that demanded the council (Acts 15;1, 2), (2) the account of the council meeting

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Lesson 1 For Sunday, March 3, 2013

Clarifying the MessageActs 15:1-41

(verses 3-29), (3) the ministry in Antioch following the council (verses 30-35) and (4) the preliminary discussions between Paul and Barnabas regarding a second missionary trip (verses 36-41).

A Serious Controversy (verses 1, 2). The Jewish people as a whole believed they needed to keep the Law to be saved. Such a view was also held to some extent even by some Jews who professed to have believed in Jesus as Savior.

The Advocates of Error (verse 1). Two statements identify those who were advocating the erroneous teaching regarding salvation—they were “certain men” who had come “down from Judaea.” It is obvious that these men had no official standing with the apostles or the church in Jerusalem. Even though Antioch was situated about three hundred miles north of Jerusalem, the Scripture states that these men “came down from Judaea” because all directions from Jerusalem were generally regarded as being down due to the elevation of that city.

The Essence of the Error (verse 1). The men from Judea taught that circumcision was necessary for salvation. They probably conceded that faith is also required, but it must be mixed with the good deed of circumcision for one to be saved. If that were true, the salvation of all the Gentiles who had believed on Christ on the first missionary trip of Paul and Barnabas—and all other Gentiles believers as well—would have been invalid. If the Law of circumcision were still effective, Jesus did not fulfill the Law and His death on the cross was meaningless. The Opposition to the Error (verse 2). Opposition to the erroneous teaching by the men from Judea was voiced immediately and vociferously by Paul and

Barnabas. The phrase, no small dissension and disputation with them, denotes an intense difference of views. As missionaries, Paul and Barnabas had strenuously taught that salvation is received completely by faith in Jesus Christ, with no works of any kind needed. They were determined that the message they had proclaimed on the mission field would be the same in Antioch. The Proponents of Truth (verse 2). In the second half of this verse the pronouns they and them refer to the congregation in Antioch. Paul and Barnabas, plus some other members of the church, were directed to go “up to Jerusalem” to discuss with the apostles and elders the issue of circumcision and its relationship with salvation. Most

likely, the men from Judea had come from the church in Jerusalem—though not necessarily sent by that church—so it was only fitting that the matter be referred back to that congregation. An Important Council (verses 3-29). This council made clear what the truth was regarding salvation and how it was to be received. The men involved in that session did not determine the message, but they simply confirmed what God had already established.

10 / Acts 15:1-41

Dissension: this term literally refers to standing in a certain place. It is used in this literal sense in Hebrews 9:8, referring to the Tabernacle of the Old Testament. The majority of its usage in the New Testament is metaphorical, used to describe people taking a firm stand. In Mark 15:7, it refers to the uprising during which Barabbas committed murder. It is also translated insurrection, sedition, uproar. Word Study #4714.

Clarifying the Message / 11

En Route to Jerusalem (verse 3). The phrase, being brought on their way by the church, means that Paul, Barnabas and those from Antioch who accompanied them to Jerusalem went on the authority of—and possibly at the expense of—the congregation that had sent them. The easiest way go from Antioch to Jerusalem would have been by boat from Seleucia to Joppa, and then by land from Joppa to Jerualem. However, Paul and Barnabas chose to make the entire trip by land. This means they would have passed through Phenice, Galilee and Samaria before reaching Judea. Such a journey would have been more difficult and probably would have taken longer and possibly would have been even more expensive, but it also gave Paul and Barnabas the opportunity to visit many of the churches in these regions and tell them how God had saved many Gentiles on their missionary journey to Cyprus and Galatia. (See Acts 13:1—14:28.) Reception in Jerusalem (verse 4). Paul and his party were received by three groups: (1) the congregation as a whole, (2) the apostles and (3) the elders of the church. Upon arriving, Paul and Barnabas “declared all things that God had done with them” on their recent missionary journey. Thus, it becomes clear that Paul and Barnabas were determined to inform as many congregations as possible, from Antioch in Syria southward to Jerusalem in Judea, of the great numbers of Gentiles who had been saved simply by trusting Jesus as Savior without first having to become Jewish proselytes or participating in any of the Mosaic rituals. The Error Reiterated (verse 5). The testimony of Paul and Barnabas was refuted by a group of men who had been Pharisees before professing faith in Jesus as Savior. Whether they had really been saved is debatable, but it is certain that any of them who depended on circumcision or obedience to any other rituals to help them become saved or to help keep them saved was not truly saved. Since the message these men espoused was the same as given in verse 1, it seems possibly that the advocates of circumcision were from this group of former Pharisees. To continue observing Mosaic rituals for personal preferences was one thing, but to demand that others do so was totally wrong especially if they insisted that such observances were necessary for salvation. The Participants Assembled (verse 6). Apparently, the opening remarks by Paul and Barnabas and the objections by the advocates of circumcision were

MannaSect of Believing Pharisees (Acts 15:5: For a Pharisee to believe that Jesus Christ was the Jewish Messiah ran contrary to most everything the average Pharisee represented. These keepers of the ancient Mosaic Law were unwilling to compromise its precepts and principles and, unlike their Hellenistic counterparts, the Sadducees, were determined to pursue every jot and tittle of the Law even to a fault—rejecting the One who fulfilled said Law (Matt. 5:17). Ironically, this conservative group of Jewish leaders, as a rule, distanced themselves from most everything that their long-awaited Messiah embodied. The Jewish rabbis believed in the resurrection of the dead.

given in a congregational setting. To discuss the matter more fully—and more logically and orderly—the apostles and elders met with Paul and Barnabas and possibly some representatives of the opposing view. The term came together is from a verb which suggests a meeting for a specific purpose. The apostles and elders wanted to make known the truth as clearly as possible.

Remarks by Peter (verses 7-12). Peter’s prominence among the apostles continues to be seen in this passage. Evidently, he had been keeping a low profile since his miraculous release from prison (Acts 12:17), but he felt as if this occasion were of such great importance that he had to attend despite the possibility of running afoul of the Jewish leaders. This incident is the last mention of Peter in the book of Acts.

The Sovereign Choice (verse 7). After considerable debate, Peter rose to speak and reminded those who were assembled of a previous council in which

he explained his role in the conversion and baptism of Cornelius and his household (Acts 11:1-18). The sovereign choice to which Peter referred was that he was the one whom God chose to go to Cornelius’ home and witness the salvation of Gentiles who were saved by divine grace without their being involved in any Mosaic rituals. Peter did not seek that privilege, but God sought him to be His spokesman. The Gift of the Holy Spirit (verse 8). What occurred at Caesarea in the home of Cornelius was entirely the work of God. Not only were Cornelius and others saved when

Peter preached to them, but they also received the gift of the Holy Spirit as the church in Jerusalem had on the day of Pentecost (Acts 2:1-4). (Compare Acts 10:44-47; 11:15-17.) Peter was being led by the Holy Spirit to speak as he did on this occasion when he emphasized that the salvation one receives through faith in Jesus Christ and his participation in acceptable worship and service of the true God are not dependent upon one’s participation in fleshly works. No Partiality with God (verse 9). Peter’s line of reasoning in this verse is interesting. Instead of using Jewish believers as the

12 / Acts 15:1-41

Disputing: according to one lexicon this word means, “to express forceful differences of opinion without necessarily having a presumed goal of seeking a solution.” Sometimes people argue over insignificant things, but in Acts 15 the battleground issue is a crucial theological point—whether or not Gentile Christians should be required to be circumcised.Word Study #4803.

MannaJews and Gentiles—Historical Dif-ference (Acts 15:9): The differences were many and varied but the matter at hand was that of circumcision. What should be made of this Jewish custom now, seemingly, being imposed on the Gentile Christians? All men—Jew or otherwise—were saved by faith; so, why impose a Jewish custom on a Gen-tile believer if, in fact, Jesus Christ, in whom both believed, had fulfilled the Law (Matt. 5:17) which established said traditional customs? The doctrine of re-quired circumcision rejected the effec-tive, efficient and effectual work of Jesus Christ on the cross of Calvary. Was the work of the cross not sufficient?

Clarifying the Message / 13

premise from which the conclusion would be drawn, he used Gentile believers. The pronoun us refers to Jewish believers, while them denotes Gentile believers. Peter’s emphasis is that God does not expect any more from Jewish believers than from Gentile believers. Even though most Jewish men had already been circumcised when they became saved and many Jewish Christians might have continued to observe Mosaic dietary restrictions and other stipulations, these were not required to be saved or to keep one saved. As the Gentiles were saved solely by faith, so were the Jews. Do Not Test God (verse 10). The word tempt, as used in this context, basically means “to test” or “to prove.” The “yoke” to which Peter referred was the Law of Moses (Gal. 5:1). The Jews who lived prior to the first coming of Jesus (our fathers) could not keep the Law, and neither could those of Peter’s day. Therefore, it was completely unreasonable for anyone to insist that Gentile believers had to keep the Law to be saved or to remain saved. Peter implied that whoever advocated such teachings would come under the judgment of God. Saved by Grace (verse 11). This verse is the summation of Peter’s argument and also the conclusion which should have been drawn by those who had met in the council. Two notable principles are evident. First, salvation is entirely by “the grace of the Lord Jesus Christ.” No deeds of the Law or any other kinds of works are required. Moreover, everyone who becomes saved is saved on the basis of divine grace. There is not one plan of salvation for Jews and another one for Gentiles. People in all times and places and under all circumstances are saved entirely by faith. Testimony by Barnabas and Paul (verse 12). After the meeting of the apostles and elders, a report evidently was given to the congregation as a whole, as is suggested by the phrase, all the multitude. Among the speakers for that session were Barnabas and Paul. It is interesting to note that Barnabas is mentioned first in this setting, possibly a reflection of the high esteem the apostles and other members of the church had for him. The essence of what Barnabas and Paul declared to the church in Jerusalem was how God had miraculously confirmed their messages to the Gentiles on their recent missionary trip through Galatia. A Declaration by James (verses 13-22). Apparently, the last man to speak was James, the physical half brother of Jesus who had become the pastor of the church in Jerusalem. James and Peter were especially influential among the Jewish believers.

MannaAn Unbearable Yoke (Acts 15:10): Yokes were common. Yokes were metaphoric. What was originally a picture of Israel’s subjection to foreign oppression (Lev. 26:13; Isa. 10:24-27) was, by the first century, a portrait of Judaism and its heavy, oppressive laws. What began as a political burden in Israel’s checkered history was, by this time, a religious burden; hence, Jesus noted that His yoke was easy and His burden was light (Matt. 11:30). The bondage of the yoke (Gal. 5:1) of circumcision was both unbearable and unnecessary.

Peter’s Remarks Confirmed (verses 13, 14). The designation men probably referred to the congregation while brethren in-dicated the apostles and elders. The name Simeon was the Hebrew rendering for Simon. The occasion when God “at the first did visit the Gentiles” was when Peter was directed to Caesarea to preach the gospel to Cornelius and his household. The divine purpose for that is seen in the statement that God intended “to take out of them [the Gentiles] a people for his name.” This means that Jews and Gentiles were equally acceptable to God, not only in the matter of salvation, but also in regard to worshiping and serving Him. Under the Law the Jews enjoyed the privilege of being a people especially favored by God, but now Gentile believers could be so considered.

The Prophets Cited (verses 15-17). All the remarks that had been declared by Barnabas, Paul, Peter and James were substantiated by the Old Testament prophets, especially in Amos 9:11, 12. The term, after this, in verse 16 refers to the second coming of Jesus which will occur after God had turned to the Gentiles (verse 15). When Jesus returns, He will reign from the throne of David, thus restoring the house and dynasty of David. During the millennial reign of Jesus, the gospel will be proclaimed throughout the world, thus causing many people to “seek after the Lord” (verse 17), including great numbers of Gentiles. The reference in Amos 9:12 to “all the heathen” is rendered “all the Gentiles” in verse 17. Divine Foreknowledge Recognized (verse 18). It might have shocked some Jews to realize that all along God had planned to include the Gentiles in His divine purposes of redemption from sin and restoration to divine favor. However, that was certainly true as this verse indicates. The foreknowledge of God extends from eternity past, and what He has purposed is worked out in the present. There is no contradiction between what is happening in the present and what God has previously purposed. The Jews needed to understand that the inclusion of the Gentiles into the churches and God’s acceptance of their worship and service was in keeping with His overall plan. The Declaration Summarized (verse 19). This verse contains the essence of James’ declaration regarding how Gentile believers were to be accepted by Jewish believers. The Greek word for sentence is krino (kree-nowe), which

14 / Acts 15:1-41

MannaWhich New Testament James? (Acts 15:13): James was a common name in the first century. The New Testament identified no less than four men whose names are James—three of which were readily remembered. There was James, the son of Zebedee and brother of John (Matt. 4:21). He was a fisherman, one of the twelve and one of the “sons of thunder” (Mark 3:17). Then there was James, the son of Alphaeus (Matt. 10:3), who was also known as James the less (Mark 15:40). Next, there was a man named James but little known to most. He is mentioned only twice (Luke 6:16; Acts 1:13). Finally, the man named James listed in this narrative—James, the half brother of the Lord, full-blood brother of Jude (Matt. 13:55; Jude 1), pastor of the Jerusalem Church and writer of the New Testament epistle bearing his name (James 1:1).

Clarifying the Message / 15

basically means “judgment.” Because of the gravity of this situation, one can be certain that James spoke under the direct guidance of the Holy Spirit on this occasion. The Greek verb for trouble conveys the sense of bringing something in from the side, thus denoting a teaching that is unauthorized. For the Jews to demand that Gentile believers be circumcised or submit to any other Mosaic requirements was not acceptable. A Fourfold Exhortation Stated (verse 20). The stipulations mentioned in this verse were given to help keep relations as harmonious as possible between Jewish and Gentile believers. The term, pollutions of idols, referred to activities associated with the worship of idols. The exhortation against fornication was as applicable for Gentiles as for Jews and is as applicable now as it was in James’ day. The expression, things strangled, denotes animals that were not properly killed or were not properly bled after being slaughtered. The restriction regarding blood was a prohibition against eating or drinking blood. (Compare Genesis 9:4; Deuteronomy 12:16.) An Appeal for Sensitivity Urged (verse 21). There were good reasons for the fourfold exhortation given in verse 20, one of the most important of which is

included here. Jewish people were scattered throughout the Roman empire, and in many cities there were one or more synagogues where Jews and Jewish supporters met each Sabbath and heard readings from the Law of Moses and lessons based on those readings. If Gentile believers were to disregard Jewish sensitivities and engage in practices that were especially repugnant to the Jews, they would alienate a sizable segment of people who needed to hear the gospel as much as anyone. The Response by the Church (verse 22). The apostles and elders, along with the entire congregation, were pleased with James’ speech and agreed to send a copy of his remarks to the church at Antioch. The church also selected two men from its

My Sentence: this is a common New Testament term referring to a decision or judgment such as that of a judge in court. It is a decision that has been reached after deliberation of facts. James concludes from Scripture that they should not unnecessarily burden the Gentile converts to Christianity. Word Study #2919.

MannaThe Principle of Deference (Acts 15:20, 21): Though circumcision was not required of the Christians, four stipulations were given. These involved areas in which Gentiles often offended Jewish believers and would continue to do so if they neglected this message—still preached in the synagogues. Resolving these matters would permanently secure the Jew and Gentile relationship. The Jews believed that these four directives predated even the Mosaic Law. Gentiles should abstain from (1) food polluted by idols, (2) sexual immorality, (3) the meat of strangled animals and (4) eating blood. The resolution for the redeemed Gentiles, though not under Mosaic Law, was not so much a compromise with the Jews as much as it was concession to Jewish feelings regarding pagan practices.

own membership to accompany Paul and Barnabas to Antioch. Judas Barsabas might have been related to Joseph Barsabas, one of the men considered for Judas Iscariot’s position among the apostles (Acts 1:23). Silas later became one of Paul’s missionary associates. The name Silas is regarded by many Bible students as a contracted form of Silvanus. (Compare 1 Thessalonians 1:1; 2 Thessalonians 1:1; 1 Peter 5:12.)

A Communique from the Church (verses 23-29). The resolution approved by the church in Jerusalem stated the result of the council that had just concluded. This was a courteous—and yet formal—response to the request by the church in Antioch and other congregations, and also an indication of the gravity of the matter that had been considered. The Greeting (verse 23).The pronoun they refers to the church in Jerusalem in general and to the apostles and elders in particular. Them possibly designates Judas and Silas, the men whom the church had chosen to accompany Paul and Barnabas to Antioch. The Greek word for greeting is related to the term for joy and was the common form of salutation in the formal letters of that day. The communique was sent to the churches in Antioch, Syria and Cilicia. These congregations had relatively large numbers of Gentile believers (brethren which are of the Gentiles). One can safely assume that this letter was read to the churches in Samaria, Galilee and Phenice which Paul and his party might have visited on their trip from Jerusalem to Antioch. The Problem Stated (verse 24). This verse states concisely the reason for the communique from the church in Jerusalem. Those who had gone out from that congregation were mentioned in verse 1. The term, have troubled, denotes a strong action, such as a disturbance caused by agitation. The word subverting indicates an unsettling effect. The men who had gone out from the church in Jerusalem not only taught that circumcision was necessary for salvation (verse 1), but that other precepts of the Law needed to be observed as well. The apostles, elders and congregation in Jerusalem wanted everyone to understand such erroneous teachings were not authorized by them. The Messengers (verses 25-27). While the teachings about keeping Mosaic stipulations were not approved by the church in Jerusalem, the men who carried the communique, Judas and Silas, were specifically sent by the church. The decision regarding the communique and the messengers was made when the congregation was “assembled with one accord” (verse 25). Note that in this letter Barnabas is mentioned first in conjunction with Paul. Also of great importance is that the men selected by the church to accompany Barnabas and Paul had risked their lives for the name of Christ (verse 26). In verse 27, the men were mentioned specifically by name, and it was emphasized that they would give verbal confirmation of what was written in the letter. The Decision Declared (verses 28, 29). The members of the church in Jerusalem felt as if they were guided by the Holy Spirit in declaring that keeping or observing Mosaic rituals was not necessary for salvation (verse 28). However, they did state that their were some matters that should be recognized for good relations to be maintained between Jewish and Gentile believers (verse 29). These concerns were noted previously in the comments on verse

16 / Acts 15:1-41

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20. The final statement in this communique certainly conveys good advice—“from which if ye keep yourselves, ye shall do well.” The closing of this letter, Fare ye well, is from a term which basically means keep yourselves well. Ministry in Antioch (verses 30-35). Upon arriving in Antioch, Paul and his associates gave a report to the congregation and then continued to teach and preach the Word of God in the church and in the city. The Communique Delivered (verse 30). The Greek word for were dismissed indicates an official or formal release. Judas and Silas were released to accomplish the mission on which they had been sent. Nothing is specifically mentioned about the trip from Jerusalem to Antioch, but the men undoubtedly visited as many churches as possible on the way and gave a report on the council that had recently been concluded. When the party reached Antioch, they called the church together and reported to the congregation. Thus, the mission on which Paul and Barnabas had been sent was successfully completed. The Rejoicing by the Church (verse 31). When the letter from the church in Jerusalem was read to the congregation in Antioch, the members of that church rejoiced “for the consolation” which they received from the communique. The Greek word for consolation is related to the term for Comforter which Jesus used in announcing the coming of the Holy Spirit following His return to Heaven (John 14:16, 26; 15:26; 16:7). Thus, the word consolation denotes more than giving comfort as it includes providing encouragement and instruction. The letter from the church in Jerusalem confirmed as completely true what Paul, Barnabas and others had taught in Antioch and elsewhere. The Ministry by Judas and Silas (verse 32). Note that in each instance in which Judas and Silas are both mentioned, Judas is always mentioned first. This indicates that he was either the older of the two men, or the one who was the more mature in the faith. However, both men were described as “being prophets also themselves,” which means that they had received the gift of prophecy. In the apostolic era prior to the completion of the New Testament, God at times revealed His will to one of His prophets who prophesied to others. Thus, those men whom God had chosen would have a message which they were to pass on to other believers.

Hazarded: this common New Testament word is primarily translated either deliver or betray. It basically means to hand something over to another and was used in a legal sense of moving a person through the judicial system.” It is a significant term in the context of this verse because Barnabas and Paul had surrendered control of their lives to Jesus. Word Study #3860.

Epistle: this was a common word to describe letters in New Testament times and is based on the Greek word for sending. It is used to describe Paul’s letters to the Romans (Rom. 16:22) and Colossians (Col. 4:16). It also describes letters which were not included in the New Testament, such as Paul’s reference to a previous letter to the Corinthians (1 Cor. 5:9), which was lost to history. Word Study #1992.

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The Departure of Judas (verse 33). The word tarried is from a Greek term which indicates working on a job or accomplishing a project. Judas and Silas made themselves available to God as long as they remained in Antioch. The expression, a space, denotes an indefinite period of time. Thus, it is not known how long Judas and Silas ministered in Antioch. Eventually, the time came for them to return to Jerusalem. The church in Antioch let the men go in peace to return to their congregation and to the apostles who had sent them on their important and highly significant mission. However, as the following verse indicates, Judas was the only one of the two men who returned to Jerusalem. The Decision by Silas To Remain in Antioch (verse 34). Why Silas chose to stay in Antioch is not stated. However, it later becomes clear that the hand of God definitely was involved in his decision. Through His divine foreknowledge God knew Paul would need a companion other than Barnabas to accompany him on his second missionary trip. Silas might not have known about any of the plans of Paul and Barnabas when he made his decision not to return to Jerusalem, but he evidently was fully convinced that God had a reason for him to remain in Antioch. The Ministry of Paul and Barnabas (verse 35). After Judas returned to Jerusalem, Paul and Barnabas continued to minister in Antioch. Their ministry was characterized by two essential activities, as they stayed busy “teaching and preaching.” They taught the Word to believers and they preached the Word to unbelievers. Paul and Barnabas were joined in their efforts by “many others also.” No doubt, Silas was one of those who also taught and preached, along with other men such as those mentioned in Acts 13:1. The ministry of these men and that of the church in Antioch was undoubtedly responsible for the establishment of many churches elsewhere in Syria and Cilicia. (Compare Acts 15:23.) Another Mission Trip Proposed (verses 36-38). Even though God used Paul and Barnabas extensively in ministering in and around Antioch, Paul felt a desire to visit the churches in Galatia again to check on their well-being.

Paul’s Proposal (verse 36). The expression, some days after, denotes an indefinite period of time that could have been a few weeks or a few years. Note that the proposal for another mission trip originated with Paul, an indication of his dominant personality, which probably was a major reason he became the leader of the missionary team on their previous trip. This proposal was also a reflection of Paul’s pastoral concern for the churches to whom they had ministered in Galatia. (Compare 2 Corinthians 11:28.) Any information Paul and Barnabas might have received regarding the conditions among the churches in Galatia was undoubtedly sketchy and limited. Barnabas’ Response (verse 37).Barnabas agreed to the proposal to visit the churches in Galatia, but he wanted to take John Mark with them as they had done before (Acts 13:5). It is not clear whether Mark was in Antioch at this time, or whether Barnabas intended for Mark to join him and Paul in Antioch before they departed. Mark certainly arrived in Antioch at some time because Barnabas “took Mark” with him when he separated from Paul (verse 39). Barnabas evidently felt as if Mark had matured since the time he left him and

Clarifying the Message / 19

Paul on their previous trip (Acts 13:13). Since Barnabas was closely related to Mark (Col. 4:10), he seems to have had a fatherly concern for the young man and wanted to assist him as much as possible in his spiritual growth and maturity. Paul’s Objection (verse 38). Paul did not want to take Mark with them on this trip because he had “departed from them from Pamphylia, and went not with them to the work.” (See Acts 13:13.) Perhaps Paul did not feel as if Mark had matured sufficiently to withstand the rigors of a trip on which opposition—and possibly even persecution—was possible. It is gratifying to learn that in later years Paul had a change of heart regarding Mark. Not long before his execution Paul wanted Timothy to bring Mark to him for a final visit as is indicated in 2 Timothy 4:11, “Take Mark, and bring him with thee: for he is profitable to me for the ministry.” Two Missionary Teams (verses 39-41). In the relationship between Paul and Barnabas, Paul might have had the more dominant personality of the two, but Barnabas apparently was also strong-willed, especially if he felt the issue was critical. He felt so strongly about taking Mark on another missionary trip that he parted company with Paul and took Mark with him. With Paul’s decision to take Silas with him, two missionary teams were formed. The Decision To Separate (verse 39). The Greek term for contention is the basis for the English word paroxysm, which describes a sudden convulsion or spasm. The phrase, departed asunder, is from a word which literally means “to put apart from.” Paul and Barnabas each felt so strongly about Mark that neither of them was willing to compromise. Consequently, they “departed asunder one from the other” and went their separate ways. Barnabas and Mark (verse 39). The closing part of this verse states, “and so Barnabas took Mark, and sailed unto Cyprus.” Barnabas, a Levite, was originally from Cyprus and was given the name Barnabas by the apostles when he became a member of the church in Jerusalem (Acts 4:36). This name literally means “son of consolation.” However, the Greek word for consolation actually denotes giving encouragement and exhortation as well as comfort. Barnabas was an encourager of other believers, including Paul (Acts 9:26, 27; 11:22-26). Evidently, he also provided invaluable encouragement to Mark and became an exemplary mentor to him. Paul and Silas (verse 40). With Barnabas’ decision to take Mark with him to Cyprus, Paul chose Silas to accompany him on his second missionary trip. Silas, along with Judas Barsabas, had accompanied Paul and Barnabas to Antioch when they returned from the council which was held with the church in Jerusalem (Acts 15:22, 25-27). Not only was Silas associated with Paul on the apostle’s second missionary trip, but he also later became a companion of Peter (1 Peter 5:12). Recommended by the Brethren (verse 40). Paul and Silas were “recommended by the brethren [in the church at Antioch] unto the grace of God.” Although nothing is said regarding this of Barnabas and Mark, it is probably that they received a similar send-off by the church. Possibly, Paul and Silas were mentioned specifically in this matter because they were going into regions in

20 / Acts 15:1-41

which many people would be hostile to the message they would proclaim while the people in the place where Barnabas and Mark would minister were not as likely to be so hostile.

Ministering in Syria and Cilicia (verse 41). While Barnabas and Mark sailed to Cyprus, Paul and Silas began their journey on land by ministering first in Syria and Cilicia, “confirming the churches” in these regions. Note that there already were churches in these places. The two missionaries probably traveled in a generally northward direction from Antioch until they reached Cilicia. Then they possibly would have turned westward and gone to Tarsus, the home- town of Paul, where one can safely assume there was a church. Later, they would have reached Galatia.

SOME LESSONS For the Great Commission to be fulfilled, the gospel has to be preached to

people in all nations, and if the gospel is to be declared to everyone everywhere, there can be only one message. There cannot be a gospel for the Jews and another one for the Gentiles. Salvation is by grace through faith for anyone and everyone, and each believer has the privilege of worshiping and serving God acceptably regardless of ethnicity or any other conditions.

BIBLIOGRAPHY

Barclay, William. The Acts of the Apostles. Philadelphia: The Westminster Press, 1955.

Barnes, Albert. Notes on the New Testament. “Acts.” Grand Rapids: Baker Book House, 1975.

Beacon Bible Commentary. “John—Acts.” Vol. 7. Kansas City, MO: Beacon Hill Press, 1965.

Bromily, Geoffrey W. Theological Dictionary of the New Testament. Grand Rapids: William H. Eerdmans Publishing Co., 1986.

Criswell, W. A. Acts: An Exposition. Grand Rapids: Zondervan Publishing House, 1980.

The Englishman’s Greek Concordance to the New Testament. 9th Edition. London: Samuel Bagster and Sons, Ltd., [n.d.].

Ford, Herschel. Simple Sermons from the Book of Acts. Vol. 2. Grand Rapids: Zondervan Publishing House, 1950.

Gaebelein, Frank E. (Ed.). The Expositor’s Bible Commentary. Vol. 9. “John—Acts.” Grand Rapids: Zondervan Publishing House, 1981.

Gillentine, E. C. Outline Studies in the Book of Acts. Texarkana: Baptist Sunday School Committee, [n.d.].

Greene, Oliver B. The Acts of the Apostles. Vols. 3, 4. Greenville, SC: The Gospel Hour, Inc., 1968.

Henry, Matthew. Matthew Henry’s Commentary. Vol. 6. “Acts to Revelation.” Old Tappan, NJ: Fleming H. Revel Co., [n.d.].

The Interpreter’s Bible. Vol. 9. “The Acts of the Apostles—The Epistle to the Romans.” Nashville: Abingdon Press, 1978.

Jones, J. Estill. Acts: Working Together in Christ’s Mission. Nashville: Convention Press, 1974.

Kelly, Balmer H. (Ed.). The Layman’s Bible Commentary. Vol. 20. “The Acts of the Apostles.” Richmond, VA: John Knox Press, 1972.

Lenski, R. C. H. Commentary on the New Testament. “The Interpretation of the Acts of the Apostles.” Peabody, MA: Hendrickson Publishers, Inc., 2001.

Lockyer, Herbert. All the Books and Chapters of the Bible. Grand Rapids: Zondervan Publishing House, 1966.

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