The Book of ActsBible Study Guide Questions and Answers

ACTS 1-4

Question 1 – Three Parts

In Acts 1:6 what question did the apostles as Jesus?

Then they gathered around him and asked him, “Lord, are you at this time going to restore the kingdom to Israel?”

What does this say about their understanding of His ministry and what were they expecting?

St John Chrysostom (SJC) point out that this is not the first time the apostles asked this question of Jesus. In Matthew 24 we read:

As Jesus was sitting on the Mount of Olives, the disciples came to him privately. “Tell us,” they said, “when will this happen, and what will be the sign of your coming and of the end of the age?”

Jesus’ answer to them is given later in Matthew 12:36

“But about that day or hour no one knows, not even the angels in heaven, nor the Son, but only the Father.”

Chrysostom also points out that the question the apostles put to Jesus is now worded differently from their first question. He notes that the apostles ask; “Lord, will You at this time restore the kingdom not the more generic “when” of their previous asking. SJC sees this as their eagerness for that day.

SJC also feels that the apostles did not have any clear notion of the nature of that kingdom, “for the Spirit had not yet instructed them…yet they approach Him with greater honor, saying, Will You at this time restore again the kingdom, as being now already fallen for there they were still affected towards sensible objects.”

The answer Jesus gives His apostles this time is similar

“It is not for you to know the times or dates the Father has set by his own authority.

…but also adds words of comfort:

But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.”

To stop any further questions along this line, following His answer the Gospel relates that Jesus was taken up into the Heavens.

What kingdom was Jesus here to restore?

1. Defining “restore”

Before we discuss what kingdom was to be restored let’s first let’s examine the term used for restore; αποκαθιστημι. This is a combination of three Greek words.

A preposition – απο meaning “from”

A qualifier - κατα (καθ) which intensifies the action of the verb

Α verb - ιστημι meaning to stand, setup or establish

So in the word αποκαθιστημι we have “to firmly return to what was originally standing” (or established). An important point to note is that the question the apostles asked Jesus is not just about establishing a

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kingdom on earth, but the complete reestablishment of the original Davidic Kingdom and power that originally existed through God.

The essence of the term αποκαθιστημι indicates therefore a complete restoration of what was originally “standing”. This meaning is evident in its use to describe the restoration of the man’s shriveled hand in Matthew 12

“Going on from that place, he went into their synagogue and a man with a shriveled hand was there. Looking for a reason to bring charges against Jesus, they asked him, “Is it lawful to heal on the Sabbath?”… Then he said to the man, “Stretch out your hand.” So he stretched it out and it was completely restored, just as sound as the other.”

2. Defining Kingdom

In understanding the promises of a future kingdom given to Israel, the apostles would have be familiar with the Old Testament prophesies, specifically the ones given by David and Daniel who reigned during the Second Tempe period. David is especially important as he was ruler over the united kingdoms of Israel and Judah.

God tells David through his prophet Nathan of an unending kingdom:

“‘The Lord declares to you that the Lord himself will establish a house for you. When your days are over and you rest with your ancestors, I will raise up your offspring to succeed you, your own flesh and blood, and I will establish his kingdom. He is the one who will build a house for my Name, and I will establish the throne of his kingdom forever.

2 Samuel 7

Daniel when interpreting the dreams of King Nebucannesser, also tells of an unending kigndom:

“In the time of those kings, the God of heaven will set up a kingdom that will never be destroyed, nor will it be left to another people. It will crush all those kingdoms and bring them to an end, but it will itself endure forever. This is the meaning of the vision of the rock cut out of a mountain, but not by human hands…”

Daniel 2

There was the expectation by the Jews of the intervention of God in history and the coming of the kingdom of God to restore the Nation of Israel that had suffered under pagan Empires ruling over them.

Jews during Christ’s time, as well as many Jews today, look towards a restoration of Israel and either a destruction of the oppressive nations or a gathering of the nations to worship the One True God.

Jesus' predictions of His return make it clear that God's kingdom is not yet fully realized but for the present time the coming of this eternal kingdom is to be proclaimed to all the nations. Thus the mission of the Church begins, and fills the time between the initial covenant of an eternal kingdom, and its ultimate consummation with the Final Judgment.

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Question 2

Jesus was crucified on the day of the Feast of the Unleavened Bread. His resurrection occurred on the Feast of First Fruits. In Jewish tradition the Feast of Pentecost (Feast of Weeks) commemorates God giving the Ten Commandments on Mt Sinai which is the very day that Jesus sent forth His Holy Spirit. Why all these coincidences and what does it mean?

According to Jewish tradition Passover is the climax of the Spring Holy Days which includes three feasts as indentified in Leviticus:

1. Feast of Unleavened Bread Following Passover on the 14th of Nisan is the feast of Unleavened Bread on the 15th of Nisan. The feast was to last seven days. On the first and on the seventh day there was to be a sacred assembly between God and His people. Although the feasts of Passover and Unleavened Bread are two distinct feasts since they are so close they are observed as one event.

2. Feast of First Fruits This feast takes place on the second day of the feast of Unleavened Bread, according to the Jewish calendar it takes place on the 16th of Nisan on the first day following the Passover and the Feast of Unleavened Bread. This corresponds with the reaping of the barley harvest which was planted in winter.

3. Shavuot (Pentecost) Also referred to as the Feast of the Weeks since Shavuot is the Hebrew word for weeks. The feast is named this because it takes place after seven “weeks” or 49 days from the feast of First Fruits. Then on the 50th day (Pentecost), a “new” grain offering was presented to the Lord. This offering was two loaves of bread baked with leaven.

The table below summarizes some of the comparisons to the Jewish Festivals and the Christian counterparts.

Jewish Christian

50 days following Passover 50 days following Pascha

Offering of the first fruits of wheat harvest Christ is the offering of the first fruit of spiritual harvest

Thanksgiving for grain needed for survival Holy Spirit given for spiritual comfort and survival

Israel unified under the Law given to Moses Christ IS the Law and the Church unified by the Spirit at Pentecost

Fire on Mt. Sinai (Exodus 19:18) Tongues of fire on the gathered

Trembling on Mt. Sinai (Exodus 19:18) Trembling house from violent wind

Call of the ram’s horn (shofar) Acknowledges God as King Reminiscent of God’s revelation at Sinai Reminder of the destruction of the

Temple in Jerusalem and the restoration of Israel and fellowship with God

Foreshadows the end of the present age and the inauguration of God’s reign of righteousness throughout the world

Call of the Gospel

Acknowledges Christ as King and God Recalls God’s revelation of the Torah in the

person of Christ Reminder of the restoration of the kingdom

of God and fellowship with Him Foreshadows the end of the present age and

the inauguration of God’s reign of righteousness throughout the world

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Question 3 – Three Parts

Acts 1:14 indicates that they were all joined together constantly in prayer.

Oυτοι παντες ησαν προσκαρτερουντες ομοθυμαδον τη προσευχη και τη δεησει συν γυναιξιν και μαρια τη μητρι του ιησου και συν τοις αδελφοις αυτου

They all joined together constantly in prayer, along with the women and Mary the mother of Jesus, and with his brothers.

προσκαρτερέω - to continue to do something with intense effort ὁμοθυμαδόν - to be of one passion (devotion)

1. Does this imply that the Lord desires unity of Spirit amongst His followers?

To some extent we can find the answer to this question in an analysis of the Greek words Luke used in Acts 1:14 to describe the how and what of the prayers they praying. These two terms προσκαρτερουντες and ομοθυμαδον give us an insight into how this prayer was being conducted.

The first term is the verb προσκαρτερέω which means to continue to do something with intense effort or devotion and implies that they were saying these prayers with passion.

The other term ὁμοθυμαδόν is a combination of two Greek words. The first, ομο, indicates a "oneness" or unity. This is the same root of the word ομοουσιον which we read in the Creed to indicate a "one in essence". The second word θυμος is wrath, anger or passion. In this case the context would indicate that the apostles and other women were of one mind in their passion of prayer.

During Jesus’ long discourse with His disciples before He was to begin His Passion, John relates in His Gospel Jesus’ desire for His disciples to be of one accord.

Holy Father, protect them by the power of your name, the name you gave me, so that they may be one (ωσιν) as we are one.

John 17:11

2. Is this a pattern we should replicate?

The short answer is yes! St Paul, in his letter to the Ephesians, makes clear that unity is desirable for building up the Body of Christ (that is the Church):

“So Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers, to equip his people for works of service, so that the body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ.”

Ephesians 4:11In the Divine Liturgy the next petition after Blessed is the Kingdom… is a call for just this unity:

For peace in the whole world for the stability of the holy churches of God, and for the unity of all, let us pray to the Lord.

And again just prior to our communal reciting of the Lord’s Prayer the priest says

Having prayed for the unity of the faith and for the communion of the Holy Spirit…

Note that in both these petitions the Greek the word used is a form of oneness of mind. In the first petition it is ενώσεως and in the second it is ἑνότητα.

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3. Throughout Acts does it show other instances where the apostles worked to build unity?

In Acts chapter 2 just prior to the coming of the Holy Spirit into the room where the apostles were, Luke again uses the term “ομοθυμαδον” to describe that they were all gathered together of one accord.

In chapter 15 of Acts we read about the first recognized ecumenical council f the Church. In a heated discussion among the apostles regarding the requirements of Mosaic Law on the gentiles who wish to convert, a unified decision was made by “the apostles and elders, with the whole church” in the form of a written letter to express this unified decision.

Question 4 – Four Parts

In Acts 1:15-26 we see Peter had decided to appoint another apostle to fulfill a prophesy in Scripture.

In those days Peter stood up among the believers and said, “Brothers and sisters, the Scripture had to be fulfilled in which the Holy Spirit spoke long ago through David concerning Judas, who served as guide for those who arrested Jesus….“For,” said Peter, “it is written in the Book of Psalms:

“‘May his place be deserted; let there be no one to dwell in it, and, “‘May another take his place of leadership.Therefore it is necessary to choose one of the men who have been with us the whole time the Lord Jesus was living among us, beginning from John’s baptism to the time when Jesus was taken up from us. For one of these must become a witness with us of his resurrection.”

So they nominated two men and…Then they prayed ,“Lord, you know everyone’s heart. Show us which of these two you have chosen 25 to take over this apostolic ministry, which Judas left to go where he belongs.” Then they cast lots, and the lot fell to Matthias; so he was added to the eleven apostles.

1. Was it Peter’s job to do this?

Yes. In Matthew 15 after Peter professes Christ to be the Son of God, Jesus tells him:

“Blessed are you, Simon son of Jonah, for this was not revealed to you by flesh and blood, but by my Father in heaven. And I tell you that you are Peter (Πετρος) and on this rock I will build my church, and the gates of Hades[c]will not overcome it. I will give you the keysof the kingdom of heaven…”

Note that here Jesus changes the apostle’s name from Simon to Peter, the rock, a direct comparison to a rock or stone from which the Church will be built. Also note that the “you” mentioned in the last verse is singular (σοι) not plural indicating the Jesus was referring to Peter as the recipient of the keys to the kingdom of heaven.St John Chrysostom seems to agree with this when in his 3rd homily on the Book of Acts he writes:

Both as being ardent, and as having been put in trust by Christ with the flock, and as having precedence in honor, he always begins the discourse. 

Chrysostom also points out this very question when he asks (in the same homily) Then why did it not rest with Peter to make the election himself: what was the motive? For this reason; that he might not seem to bestow it of favor. And besides, he was not yet endowed with the spirit. 

2. Did Jesus himself appoint another apostle?

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Yes, later we will see Jesus choose Saul, the great persecutor of Christians to become the apostle Paul.

3. Compare Peter’s actions with Sarah’s.

Both of them acted on their own accord, Peter in forcing the decision to replace the fallen disciple and Sarah for telling her husband Abraham to sleep with his slave girl in order to have a son. In each case God intervened so that His will was accomplished.

4. Did God end up blessing both Ishmael and Isaac?

In Genesis 17 when God establishes His covenant with Abraham and Sarah we also learn of God’s plan for Abraham’s sons:

Then God said, “… your wife Sarah will bear you a son, and you will call him Isaac. I will establish my covenant with him as an everlasting covenant for his descendants after him. And as for Ishmael, I have heard you: I will surely bless him; I will make him fruitful and will greatly increase his numbers. He will be the father of twelve rulers, and I will make himinto a great nation.

In Genesis 21:17 we read that God not only rescued Ishmael (which means “God hears”), but also blessed him with the same blessing as Isaac when an Angel of God tells his mother Hagar:

Do not be afraid; God has heard the boy crying. Lift the boy up and take him by the hand, for I will make him into a great nation.” Then God opened her eyes and she saw a well of water. So she went and filled the skin with water and gave the boy a drink and God was with the boy as he grew up.

In Genesis 22, after God stops the sacrifice of Isaac, God tells Abraham of the blessing that He will give to Isaac:

I swear by myself, declares the Lord, that because you have done this and have not withheld your son, your only son, I will surely bless you and make your descendants as numerous as the stars in the sky and as the sand on the seashore… and through your offspring all nations on earth will be blessed because you have obeyed me.”

5. Did someone in the crowd offer a worldly explanation for the miraculous events following the coming of the Holy Spirit? Does this trend continue today?

Acts 2:13 “Some, however, made fun of them and said, “They have had too much wine.”

6. In Acts 2:38 Peter tells the people to repent.

Πετρος δε εφη προς αυτους μετανοησατε και βαπτισθητω εκαστος υμων επι τω ονοματι ιησου χριστου εις αφεσιν αμαρτιων

Romans 12:2

“Do not conform to the pattern of this world, but be transformed by the renewing of your mind.”

“και μη συσχηματιζεσθε τω αιωνι τουτω αλλα μεταμορφουσθε τη ανακαινωσει του νοος υμων”

7a. How many believers did Jesus gather?

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Acts 1:15 “In those days Peter stood up among the believers (a group numbering about a hundred and twenty).”

Act 2:47 “And the Lord added to their number daily those who were being saved.”

John 6:60-71 “From this time many of his disciples turned back and no longer followed him…Then Jesus replied, “Have I not chosen you, the Twelve?”

7b. How many believers did Peter gather from his first sermon?

41 Those who accepted his message were baptized, and about three thousand were added to their number that day.

7c. What does this say about our different ministerial roles?

Luke 10:2 After this the Lord appointed seventy-two others and sent them two by two ahead of him to every town and place where he was about to go. 2 He told them, “The harvest is plentiful, but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field.

Matthew 25:14 Parable of the Talents

Again, it will be like a man going on a journey, who called his servants and entrusted his wealth to them. 15 To one he gave five bags of gold, to another two bags, and to another one bag, [a] each according to his ability.

1 Corinthians 12

There are different kinds of gifts, but the same Spirit distributes them.5 There are different kinds of service, but the same Lord. 6 There are different kinds of working, but in all of them and in everyone it is the same God at work.

7 Now to each one the manifestation of the Spirit is given for the common good. 8 To one there is given through the Spirit a message of wisdom, to another a message of knowledge by means of the same Spirit, 9 to another faith by the same Spirit, to another gifts of healing by that one Spirit, 10 to another miraculous powers, to another prophecy, to another distinguishing between spirits, to another speaking in different kinds of tongues, and to still another the interpretation of tongues.[b]11 All these are the work of one and the same Spirit, and he distributes them to each one, just as he determines.

7d. What does this say about our Jesus’ relationship with God and our relationship with God?

1 Corinthians 12:12

Just as a body, though one, has many parts, but all its many parts form one body, so it is with Christ. 13 For we were all baptized by one Spirit so as to form one body—whether Jews or Gentiles, slave or free—and we were all given the one Spirit to drink. 14 Even so the body is not made up of one part but of many….(27) Now you are the body of Christ, and each one of you is a part of it.28 And God has placed in the church first of all apostles, second prophets, third teachers, then miracles, then gifts of healing, of helping, of guidance, and of different kinds of tongues.

υμεις δε εστε σωμα Xριστου και μελη εκ μερους 28 και ους μεν εθετο ο θεος εν τη εκκλησια πρωτον

εθετο from τιθημι

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Additional Question:

Acts 2:42-47 lists four specific acts which define the future Christian communities. What are these four things:

They devoted themselves to

1. the apostles’ teaching διδαχη των αποστολων2. fellowship κοινωνια3. the breaking of bread κλασει του αρτου4. prayer προσευχαις

Other terms that were used to describe Christians is “the Way” or εκκλησια This later term is symbolic of the Exodus from Egypt as this is the Greek term used in the Septuagint to translate the Hebrew term “qahal” or assembly.

Acts 4:22 states that the crippled man was 40 years old. Is there any point to mentioning the man’s age?

In Acts 3:2 it says that the man was lame from birth so he has been crippled for 40 years. For one who looked on the circumstances with a physician’s eye, St Luke would consider (Colossians 4:14), this feature as most noticeable. For limbs unused shrink and wither, and become disproportionate to the other parts of the frame. The physician’s description is also evident in the two unique words (βάσεις and σφυρά) which are used (Acts 3:7) to describe the cure of the cripple.

Acts 4:32 repeats the theme of the early converts (or believers) as των πιστευσαντων ην η καρδια και η ψυχη μια – of one heart and mind. Recall Acts 1:14 and 2

8a. In ACTS 3, how frequently was the crippled man laid at the temple?

8b. How often was Jesus at the temple?

Mark 14:49 Every day I was with you, teaching in the temple courts, and you did not arrest me.

8c. What do these two facts imply? And what does this tell you about miracles?

9a In Acts 4 the priests and Sadducees grabbed John and Peter when they talked about the resurrection of Christ. What memories did this sermon recall for them (Matt 22:23-33)?

9b Do you think the priests and temple guards and the Sadducees would have not noticed the miracle Peter and John just performed in the temple?

9c What mental processes would drive them to disbelieve such important truths?

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ACTS 9-12

1. What was Saul’s response to Jesus?

“Who are you, Lord?” Saul asked. St John Chrysostom makes note that Saul recognizes Christ since he addresses this “unknown” voice as “Lord”. SJC notes; Thus in the first place confessing himself (Saul) His servant.

SJC also notes that Christ asks Saul “Saul, Saul, why do you persecute me?” to so that Saul is not warring with men but with God. This is a very personal address from Christ to Saul. SJC notes that Christ does not say, Believe, nor anything whatever of the kind: but indicates to Saul the very personal and direct attack upon Himself; What wrong, great or small, have you suffered from Me, that you do these things?

2a. Did Ananias have cause to be worried about what the Lord was telling him to do?

2b. What was Ananias’ response?

“Lord,” Ananias answered, “I have heard many reports about this man and all the harm he has done to your holy people in Jerusalem. 14 And he has come here with authority from the chief priests to arrest all who call on your name.” However let’s examine fully his response

1. Ananias Was Ready to Obey

When the Lord called upon him his response was the same as the prophets of the OT.

Gen 12:1-4 The Lord had said to Abram, “Go from your country, your people and your father’s household to the land I will show you… So Abram went.

1 Samuel 3:10 “The LORD came and stood there, calling as at the other times, “Samuel! Samuel!” Then Samuel said, “Speak, for your servant is listening.”

Isaiah 6:8 Then I heard the voice of the Lord saying, “Whom shall I send? And who will go for us?” And I said, “Here am I. Send me!”

Ananias response was “ιδου εγω κυριε” “Here am I, Lord.'” (Acts 9:10).

This is the response we should mirror when the opportunity to demonstrate faith or courage presents itself. knocks; “Lord, Here I am.”

2. Ananias Was Realistic

“But Ananias said, 'Lord, I have heard from many about this man, how much harm he did to Thy saints at Jerusalem.” (Acts 9:13). Here Ananias expresses concern, but not a refusal to obey. He wanted to understand. Here was a man who had persecuted the church and had many brethren killed. Because Ananias perceives the danger, this makes his willingness to go all the more impressive. We see this same cautious approach from the Theotokos when the angel Gabriel appeared and spoke to her at the Annunciation;

“The angel went to her and said, “Greetings, you who are highly favored! The Lord is with you.” 29 Mary was greatly troubled (διεταραχθη επι τω λογω αυτου) at his words and wondered what kind of greeting this might be.” Luke 1:28

We need to mix our courage with wisdom. Examine the situation and make a reasoned judgment. Even Jesus encouraged His disciples to be as “shrewd as serpents and as harmless as doves.” (Matthew 10:16)

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3. Ananias Was Receptive To God's Word

“And Ananias departed and entered the house, and after laying his hands on him said, 'Brother Saul, the Lord Jesus who appeared to you on the road by which you were coming has sent me so that you may regain your sight, and be filled with the Holy Spirit.” (Acts 9:17).

Ananias realized what was expected of him and he had the courage to do it. SJC also notes that the familiar manner in which Ananias addresses the great persecutor of the Church shows that he was not afraid to do the work which God asked him to do.

4. Ananias Saw Great Results

“And immediately Saul began to proclaim Jesus in the synagogues, saying 'He is the Son of God.” (Acts 9:20).

3) What do you think was going through Saul’s mind for the 3 days after he was blinded? Anger, bitterness?

We can see the answer to this in Saul’s response to Christ after being told by the Lord who He was. SJC answers with: But when he was blinded, then he saw the proofs of His sovereignty and loving kindness and then he [Saul] answers:

Acts 9:6 “τρεμων τε και θαμβων ειπεν κυριε τι με θελεις ποιησαι…”

With trembling and amazement (astonishment) he [Saul] said “Lord, what will you have me do?”

SJC points out that Luke recalls this so that none may say that Saul played the hypocrite,

4) What did Paul do immediately after his sight returned?“Immediately, something like scales fell from Saul’s eyes, and he could see again. He got up and was baptized (εβαπτισθη), and after taking some food, he regained his strength. Saul spent several days with the disciples in Damascus. At once he began to preach in the synagogues that Jesus is the Son of God. Acts 9:19-20

SJC notes that when “he preached about Jesus” Luke’s account is not that he preached that He is risen, nor that He lives: but what? Immediately he strictly expounded the doctrine — that this is the Son of God. And all that heard him were amazed. They were reduced to utter incredulity. And yet they ought not to have wondered only, but to worship and reverence. And SJC also notes that what is more marvelous is that even in their hatred for Jesus, for they could not bear even to hear His name, they came hither for this purpose. But Paul did not hide his face for shame, but increased the more in strength, and confounded the Jews Acts 9:22, i.e. put them to silence, left them nothing to say for themselves, proving, that this is very Christ.

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ACTS 10

Part 1 Cornelius (Κορνήλιος) a Roman centurion who is one of the first Gentiles to convert to the faith, as related in Acts of the Apostles.

Part 2 The challenge of eating foods traditionally unclean according to the Jewish faith

9a) Was Cornelius a Jew?

9b) Was God willing to have a relationship with Cornelius even though he did not follow the covenant agreements God made with Abraham (circumcision) or Moses (Torah)

9c) How did Cornelius live his life and what motivated him to live this way?

9d) What promises from God would Cornelius be counting on as a reward for his life?

9e) Are you only interested in following a Christian life because of the rewards you might get?

Pascal's Wager

Pascal’s Wager is named after 17th-century French philosopher and mathematician Blaise Pascal. In one of Pascal’s works entitled “Thoughts”, (published in 1670) we find the concept of what is known as Pascal's Wager.According to Pascal, one cannot come to the knowledge of God’s existence through reason alone, so the wise thing to do is to live your life as if God does exist because such a life has everything to gain and nothing to lose. If we live as though God exists, and He does indeed exist, we have gained heaven. If He doesn’t exist, we have lost nothing. If, on the other hand, we live as though God does not exist and He really does exist, we have gained hell and punishment and have lost heaven and bliss. If one weighs the options, clearly the rational choice to live as if God exists is the better of the possible choices. Pascal even suggested that some may not, at the time, have the ability to believe in God. In such a case, one should live as if he had faith anyway. Perhaps living as if one had faith may lead one to actually come to faith.

C.S. Lewis (excerpt from The Problem of Pain)

We are afraid that heaven is a bribe, and that if we make it our goal we shall no longer be disinterested. It is not so. Heaven offers nothing that a mercenary soul can desire. It is safe to tell the pure in heart that they shall see God, for only the pure in heart want to. There are rewards that do not sully motives.

St Innocent of Alaska

The comforts and grace of the Holy Spirit are not rewards but gifts of divine mercy. Occasionally the Lord allows us to get a foretaste of future blessings so that we will put forth a greater effort in seeking His eternal Kingdom.

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10a What Mosaic Laws included strict guidelines about what to eat or not eat?

Source: Jewish Encyclopedia - http://www.jewishencyclopedia.com

The basic categories of the list of things forbidden to eat include:

1. Any land mammal that does not have cloven hooves and chews its cud2. Any animal of the water that does not have fins and scales such as shellfish (lobsters, oysters,

shrimp, clams and crabs) 3. Any animal of the air that are birds of prey or scavengers. 4. Any creeping or swarming thing such rodents, reptiles, amphibians, and insects

This list then gives significance to what Peter saw on the sheet;

“…and something like a large sheet being let down to earth by its four corners. It contained all kinds of four-footed animals, as well as reptiles and birds.” Luke 10:11-12

The following is a more complete explanation and history of the Mosaic Laws

Vegetable Food

The ancient Israelites lived chiefly on vegetable food and fruit, upon which the Bible places no restrictions (Gen. i. 29). With the development of the sacrificial system certain restrictions were placed on the use of the portions belonging to the priest, the Levite, and the poor. Besides these there were also some laws concerning vegetable and tree growths.

"'Orlah": The fruit of a tree was forbidden during the first three years after its planting (Lev. 19: 23-25). In the fourth year the fruit was brought to Jerusalem and eaten there amid songs of thanksgiving

"Ḥadash": The eating of new corn was forbidden until the second day of Passover, when the "'omer" was offered in the Temple (Lev. xxiii. 9-14). The reason for these laws seems to be contained in the sentence "The first of the first-fruits of thy land thou shall bring into the house of the Lord thy God" (Ex. 22:19).

The use for any purpose whatever of the produce of two species of corn or of other vegetables sown in a vineyard was forbidden (Deut. 22:9). The sowing of mixed seed in gardens or in fields was also prohibited (Lev. xix. 19);

Animal Food

Among the early Hebrews animal food was partaken of by the common people only on festive occasions, usually in connection with sacrifices. The permission given to Noah and to his children to eat animal food (Gen. ix. 2, 3) was conditioned upon the abstinence from blood (see Blood)

I. The Bible, in its legislative portions, makes explicit provisions for the distinction between clean and unclean animals mentioned earlier in connection with the Flood (Gen. 7: 2, 8).

II. Forbidden as being unclean is also that which comes out of the unclean. This principle applies not only to the young, but to all animal products.

(1) It is therefore forbidden to use the milk of unclean animals or of animals which suffer from some visible malady which causes them to be legally unfit for food. When, after the ritual slaughtering, an animal, apparently sound during its life, is found to have been diseased, its milk, or cheese made of its milk, is forbidden as food.

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An adult may not suckle from the breasts of a woman, although, if placed in a vessel, woman's milk. is not forbidden. A child may suckle until the end of its fourth year if healthy, or until the end of its fifth year if sickly. If, however, it was interrupted after the second year for three consecutive days with the intention of weaning it, it is not permitted to suckle again.

Milk and Eggs

(2) Eggs of unclean birds, or of birds suffering from a visible sickness, which makes them unfit are forbidden. The following signs were laid down by the Rabbis, by which eggs of clean birds could be distinguished from those of unclean. If both ends of the egg are sharp or round, or if the yolk is outside and the white inside, it is of an unclean bird. If one end is sharp and the other round, and the white is outside and the yolk inside, reliance may be placed on the testimony of the seller, who must say of what species of birds it comes. As a rule, however, since most eggs sold are those of chickens, ducks, or geese, no questions need be asked

A drop of blood found on the yolk of an egg is considered an indication that the process of hatching has already begun, and the egg is therefore forbidden.

(3) The roe of unclean fishes is also forbidden. Pickled fish may be eaten, though preserved together with unclean fish

(4) The honey of bees is permitted, since it is merely the secretion of the flower gathered by the bee and then discharged, and contains no portion of the insect. There is, however, a difference of opinion regarding honey produced by other insects

III. The ancient Israelites looked with horror upon the custom prevalent among the surrounding nations of cutting off a limb or a piece of flesh from a living animal and eating it. Its prohibition is one of the seven Noachian laws (Sanh. 56a). If the limb was still partly attached to the body, but could never grow again, and the animal was legally slaughtered, this limb had to be thrown

IV. An animal that has died a natural death, or has been killed in any way other than that prescribed by the law makes impure all persons or things that it touches (Deut. xiv. 21).

Prohibition of Blood.

V. Blood, which is supposed to contain the vital element (Gen. ix. 4), is repeatedly prohibited in the Bible (Lev. xvii. 11; Deut. xii. 16). It must not be eaten by Jews at any time or place (Lev. iii. 17). Not only blood itself, but flesh containing blood is also forbidden

This prohibition applies only to the blood of mammals or of birds, not to the blood of fishes or of locusts. Only the blood which is contained in the veins, or congealed on the surface of the meat, or which has begun to flow from the meat, is forbidden; as long as it is a part of the meat it may be eaten.

VII. The custom of refraining from eating the sinews of the hind legs of an animal arose, according to the Biblical narrative (Gen. xxxii. 32), from the incident of Jacob's wrestling with the angel, through which the patriarch became lame. It is not put in the form of a prohibition in the legal portions of the Bible, although the Rabbis considered it of Mosaic origin. Birds are excluded from this law.

According to Gen. 1:29, the human race was originally allowed to eat vegetable food only; after the Flood, however, animal food was permitted, but on condition that blood, which is the soul (Gen9: 3, 4), should not be partaken of. Various reasons have been alleged by ancient and by modern writers for these food prohibitions:

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1. Hygienic - e.g., the sturgeon and various scaleless fishes and the pig are instanced as producing diseases2. Psychological - presupposing that these animals thus prohibited appeared loathsome; or that they, and more

especially the carnivorous beasts and birds, beget a spirit of cruelty in persons that eat them (IV Macc. 5) 3. Dualistic - like the Persians, the Israelites ascribed all the unclean animals to an evil power 4. Nationalistic – maintaining simply that the Israelites should be secluded from all other

None of these alleged reasons, however, can be considered as Scriptural. Really, the animals forbidden in the Mosaic Law are almost the same as are prohibited to the priests or saints in the ancient Hindu, Babylonian, and Egyptian laws.

10b What message is God trying to convey to Peter about the Mosaic Law?

1. Luke recounts that while Peter was on the roof he became hungry and επεπεσεν επ αυτον εκστασις.

First; the translation of “dream” is not accurate since the NT words for dream are either οναρ or ἐνύπνιον. Rather, the presence of the Lord so comes upon him that he is in a profound state of concentration. While he may be partially or completely oblivious to external sensations the text indicates that he is fully alert to the influences as God as his communication is both visual and audible.

2. Peter sees heaven opened and ὀθονης is let down. This term is used to represent a sail as used in Homer’s Odyssey. In Martyrdom of Polycarp the word also is used to refer to a ship's sails). This cloth is being let down . . . by its four corners. The four corners probably referring to the four corners of the world to which the message of Christianity will be spread.

3. In the strongest possible terms and appealing to Ezekiel 4:14, Peter faces what he may view as a temptation or test of loyalty. He refuses, announcing his firm resolve to live in ritual purity (compare Mt 16:22; Lk 22:33): I have never eaten anything impure or unclean

4. The voice comes again, this time providing the rationale: God has declared all foods clean. Peter is not to go on declaring some foods profane or "common." Jesus' teaching and behavior had certainly prepared the way for such a declaration (Mk 7:14-23; Lk 11:39-41)

The sheet from heaven and the voice both bear witness that all God's creatures are now to be viewed as clean and good, not to be refused (Gen 1:31; 1 Tim 4:3).

5. This event occurs three times. What is the basic truth here? It is divine mandate, not something dreamed by man [Peter] that establishes the dividing line between clean and unclean. This is further alluded to when Peter, who was still thinking about the vision, had the Spirit said to him, “Simon, three men are looking for you. (Lk 10:17-23)

NOTE: the term used to describe Peter’s state when he awoke from the vision is usually translated as wondering or thinking which is a rather weak translation. According to Strong’s the word διηπορει comes from διαπορέω which is two words; δια "thoroughly," which intensifies and αποπρεω, "no way out") – properly, totally perplexed because of having no solution This refers to "one who goes through the whole list of possible ways, and finds no way out.

10c Was the timing of the vision of Peter’s a coincidence?

No, since it is immediately after the vision that the Holy Spirit tells Peter to go and meet the men with a declaration that he is the one they are "looking for." SJC believes it is not a coincidence that Luke recounts that while Peter is still thinking about this divine encounter the Holy Spirit tells Peter;

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“Simon, three men are looking for you.” Peter invites the men in to be his guests and in this he does not go beyond what a law-abiding Jew might do. Still, because of their visit's purpose, Peter's hospitality is a sign that he agrees to their request. Peter in this brief encounter grows in his discipleship. Obedience to the Spirit will lead to understanding and understanding will demand further obedience.

Peter goes on to baptize Cornelius and his family; “Then Peter said, “Surely no one can stand in the way of their being baptized with water. They have received the Holy Spirit just as we have.” So he ordered that they be baptized in the name of Jesus Christ. 11 God gave Peter the same vision three times. Why was this?

According to SJC “… this thing is thrice done, denoting baptism. 

SJC also notes the significance in Peter’s doubt (v. 17, 18) saying; “Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made enquiry for Simon's house, and stood before the gate, and called, and asked whether Simon, which was surnamed Peter, were lodged there. But while Peter, it says, doubted in himself, (Matt 1:18-20) the men come at the right moment to solve his doubt: just as (the Lord) suffered Joseph first to be perturbed in mind, and then sends the Angel: for the soul with ease accepts the solution, when it has first been in perplexity.”

12 What did Peter realize in Acts?

“I now realize how true it is that God does not show favoritism 35 but accepts from every nation the one who fears him and does what is right. 36 You know the message God sent to the people of Israel, announcing the good news of peace through Jesus Christ, who is Lord of all… 43 All the prophets testify about him that everyone who believes in him receives forgiveness of sins through his name.”

This realization is echoed by St Paul in Romans; (1:10-11) “…but glory, honor and peace for everyone who does good: first for the Jew, then for the Gentile. For God does not show favoritism.” The same Greek word is used προσωπολη -πτης and –ψια. Meaning to respect or show partiality; προσοπω + λαμβανω

SJC extends his commentary to show that the God of the Hebrew Scripture is the same God of the New Testament when he says:

“Was He [God] a respecter of persons beforetime? God forbid! For beforetime likewise it was just the same: Every one, as he says, that fears Him, and works righteousness, would be acceptable to Him.” 

13a In this narrative who was astonished?

The circumcised believers who had come with Peter.

13b And what did they find so astonishing? “[They] were astonished that the gift of the Holy Spirit had been poured out even on Gentiles” without first becoming Jews through circumcision.

Peter’s speech to them about his encounter must have, at least for the moment, convinced them to accept the Gentiles into the ranks of followers of Christ. We know this from Acts 11:18:

“When they heard this, they were silent (ἡσύχασαν) and praised God, saying, “So then, even to Gentiles God has granted repentance that leads to life.”

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ACTS 11

Question 14 In Acts 11:1-3 with whom did Peter have discord with and why?

Chapter 11 opens with Peter defending his action of baptizing gentiles to the “circumcised believers”

“The apostles and the believers throughout Judea heard that the Gentiles also had received the word of God. So when Peter went up to Jerusalem, the circumcised believers criticized him…” [So] starting from the beginning, Peter told them the whole story.”

Question 15 In Chapter 10 Luke records in detail the story of Peter and Cornelius and then in Chapter 11 Luke records in detail the account of Peter telling this story. Why did Luke go through this trouble?

In his Book Exegesis of the Book of Acts, Eckhart Schnabel makes the following commentaries regarding

Peter’s recounting of his divine encounter can signal several meaning:

a. If Peter himself adamantly objected to the “divine permission” to eat all food, both clean and unclean; ‘Surely not, Lord! Nothing impure or unclean has ever entered my mouth.’ then it is reasonable to assume that other Jewish followers would also question Peter’s actions regarding his willingness to receive non-circumcised followers into the faith.

b. Peter does not mention Cornelius by name instead saying he “went to the man’s house”. This is to focus on the universal message of the vision rather than focusing on the conversion of one individual.

c. Luke wants to stress the importance of the baptism of Cornelius and his family, who while righteous before God, were still Gentiles as this represents the expansion of the people of God beyond Jerusalem and Judea. This can almost be referred to as the Gentile Pentecost since we hear echoes of the original Pentecost event; “While Peter was still speaking these words, the Holy Spirit came on all who heard the message… they were astonished that the gift of the Holy Spirit had been poured out even on Gentiles , for they heard them speaking in tongues and praising God. (Luke 10:44-46)

d. The addition of the verse in Chapter 11; “He will bring you a message through which you and all your household will be saved” again testifies to God’s preparation of Peter to do God’s work in bringing all to salvation and that Cornelius and his family are saved through the action of God.

The Ministry Work in Antioch

Now Luke picks up where he left of in chapter 8 giving us more details on were the disciples went to continue to spread the word of Christ. The places Luke lists show the spreading of the Gospel message to both the Jews and the Gentiles.

Acts 8:1 “On that day a great persecution broke out against the church in Jerusalem, and all except the apostles were scattered throughout Judea and Samaria.”

Acts 11:19 “Now those who had been scattered by the persecution that broke out when Stephen was killed traveled as far as Phoenicia, Cyprus and Antioch, spreading the word only among Jews. Some of them, however, men from Cyprus and Cyrene, went to Antioch and began to speak to Greeks also…”

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Question 16 Was God OK with His message being preached to the Gentiles (Acts 11:21)?

Yes. Luke records in verse 11:20-21 that some of the people who were scattered (as recorded in Chapter 8) went to Antioch and began to speak to Greeks also, telling them the good news about the Lord Jesus. And he records that “The Lord’s hand was with them, and a great number of people believed and turned to the Lord” indicating that the Holy Spirit blessed this activity.

Question 18a In Acts 11:22-26 we learn that even though Barnabas was preaching successfully in Antioch he decided to get Paul. Do you think Barnabas found a way to apply Jesus’ example of redemption?

The selection of Barnabas is not random. If we recall from Acts 4:36 the description of Barnabas we can see that he is not just sent as an inspector but someone who is devoted to the proper building up of these early Christian communities. (reference again Eckhart)

Additionally, in Acts 4:36 Luke translates Barnabas’ name as υιος παρακλησεως. The word παρακλησις is an "intimate call" that someone personally gives to deliver God's word; a holy urging used of the Lord directly motivating and inspiring believers to carry out His plan and delivering His particular message to someone else. It also has the meaning of encouragement and comfort which Luke recounts in verse 11:23. Therefore in this word παρακλησεως we have both a devoted and inspired man of God who is uniquely qualified to offer encouragement and comfort to the people of these early communities.

Luke emphasizes these qualities in the following verse describing Barnabas as a man who is:

1. αγαθος – good in a Godly and righteous sense2. πληρης πνευματος αγιου – full of the Holy Spirit3. πιστεως – full of faith

Also recall that it was Barnabas that took him [Saul] and brought him to the apostles when Saul escaped to Jerusalem from Damascus and tried to join the disciples there. (Acts 9:27)

In verses 11:23 Luke indicates that Barnabas displayed each of these characteristics when he saw what the Grace of God had done. He was glad and encouraged them all to remain true to the Lord with all their hearts.

ος παραγενομενος και ιδων την χαριν του θεου εχαρη και παρεκαλει παντας τη προθεσει της καρδιας προσμενειν τω κυριω

Note the four (4) words Luke uses to describe the state of the community Barnabas finds and his response to what he finds:

1. χαριν του θεου they were filled with the Grace of God2. εχαρη He rejoiced at this Grace3. παρεκαλει He encouraged them 4. προθεσει της καρδιας to remain steadfast in their heart.

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Question 18b Do you think that Barnabas’ outreach at this moment of time affected the story of Paul’s life?

Additional Notes: The term προθεσει is from προτίθημι which means to set forth in advance for a specific purpose. This refers to the regulations for Temple worship as described in Exodus. St Paul recounts this in his letter to the Hebrews 9:2 “A tabernacle was set up. In its first room were the lampstand και η τραπεζα και η προθεσις των αρτων (and the table with its consecrated bread); this was called the Holy Place.” This is the same term that is used today in the Orthodox Church to describe the place (in the Altar area) where the priest prepares the Eucharist before the start of the Divine Liturgy.

Verse 11:26

While Peter was building the Christian community in Jerusalem, this verse shows that there was also, through the work of Barnabas and Paul a second great Christian center of both Jews and Gentiles in Antioch.

Verse 11:27-30

Agabus was an early follower of Christianity mentioned in Acts as a prophet. He is traditionally remembered as one of the Seventy Disciples described in Luke 10:1-24. Tradition says that Agabas went to many countries, teaching and converting many. This moved the Jews of Jerusalem to arrest him, and they tortured him by beating him severely, and putting a rope around his neck. He was dragged outside the city and stoned to death at Antioch and is celebrated in the Orthodox Church on March 8th.

Luke uses this prediction and resulting famine to demonstrate the Grace that was truly upon the newly formed Antiochian community by showing their Christian values; “The disciples, as each one was able, decided to provide help for the brothers and sisters living in Judea.”

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Chapter 13 The Mission of Barnabas and Paul Converting Gentiles

Verse 13:1-3

At the opening of chapter 13 Luke describes the Church at Antioch as having “prophets and teachers”.

Here these prophets will do the same thing that the prophets of the Old Testament did; preach the revelation of God, specifically the redemption offered by the God-Man Jesus Christ. The Prophets and teachers recall the words of St Paul to the Ephesians So Christ himself gave the apostles, the prophets, the evangelists, the elders and teachers, to equip his people for works of service, so that the body of Christ may be built up.

Luke then names these prophets and teachers; Barnabas, Simeon called Niger, Lucius of Cyrene, Manaen…and Saul.” Note that Barnabas is named first ahead of Saul, even though Saul has been preaching the Gospel. Also note that he has not yet received his new name of Paul.

It is in verse 2 Luke describes the worship in Antioch using the term λειτουργουντων - and they liturgized to the Lord. This is the first use of this specific term in the New Testament and is only used by Luke and Paul. Note also that the pronoun “αυτων” refers to those identified in verse one, i.e. the prophets and teachers and not the whole church. This would seem to imply a continuation of the command from Christ at the Last Supper where He said to His disciples “Do this in remembrance of Me.” recall that earlier in Acts we saw this worship being conducted by the apostles whereas here we see a formal continuation by the prophets and teachers. Was there then a format or style for how these “liturgies” were to be performed?

A text dated to the 1st century entitled the Didache (Greek for teaching), also known as The Teaching of the Twelve Apostles, is a early anonymous Christian treatise in which the first line is self descriptive:

"The teaching of the Lord to the Gentiles (or Nations) by the twelve apostles"

The Didache was written when the Church was at an early stage of development and has three main sections; Christian ethics, Rituals such as baptism and Eucharist, and Church organization.

The section concerning the Eucharist reads as follows:

1. On the Lord's Day of the Lord come together, break bread and hold Eucharist, after confessing your transgressions that your offering may be pure.

2. Concerning the Cup, "We give thanks to thee, our Father, for the Holy Vine of David Thy child, which You did make known to us through Jesus Thy Child; to You be glory forever."

3. And concerning the broken Bread: "We give You thanks, our Father, for the life and knowledge which You did make known to us through Jesus thy Child. To You be glory forever.

In verse 2 during the liturgy the Holy Spirit addresses them with a command to “set apart Barnabas and Paul. This is indicated by the Greek use of the imperative or command form; αφορισατε. The “laying on of hands” is not yet a formal ordination but should be seen as the Church officially commissioning Barnabas and Saul to begin their evangelical mission.

Verse 13:4-5

Their work begins in Salamis, a harbor city on the east coast of Cyprus. Salamis was originally a small island just south of Athens. According to Greek legend, after the fall of Troy, Teucer, son of King Telamon,

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returns home to his island, but is not allowed to come ashore by his father the king because he returned without the body of his half-brother Ajax. Sailing away to Cyprus, Teucer founds a new city there calling it after his home island, and thus the city of Salamis on Cyprus was born.

When speaking of where they preached the word of God, Luke uses the plural form for synagogue which would indicate the presence of a large Jewish community. this is supported by a quote from Jerome who notes that later during the time of Emperor Trajan;

Salamis, a city in the island of Cyprus, now called Constantia, which, in the time of the Emperor Trajan, the Jews destroyed, having killed all the inhabitants of it.''

2. What did Paul and Barnabas’ use as their guide on their missionary journey? The Holy Spirit

The John mentioned here is thought to be John called Mark who was mentioned earlier in Acts verse 12:12 and 12:20.

3. What types of people do we find Paul preaching to on his journey?

Paul and Barnabas preached to all classes of people both well to do and poor. They preached to Jews, Gentiles, and non-believers.

Verse 13:6-12 Paul’s encounter with Bar-Jesus

4. What is God’s view of sorcery?

Although this is the second account of one of the apostles encountering a magician (ref Acts 8:9) it is meant more to indicate that this type of encounter with a magician or false prophet was not uncommon which is why in the Didache there are specific warnings about encounters with these types of persons. OT also warns of God’s view of the practice of sorcery and magic:

2 Chronicles – Manasseh…practiced divination and witchcraft, sought omens, and consulted mediums and spiritualists. He did much evil in the eyes of the LORD, arousing his anger.

Malachi 5 - So I will come to put you on trial. I will be quick to testify against sorcerers…

Just as Peter describes Simon the Magician as unrighteous before God; wicked, bitter, and a captive to sin, so Paul uses the same type of language against Bar-Jesus with one noteworthy addition – son of the devil. While no harm befell Simon, in the case of Bar-Jesus God invokes a punishment equal to what was done to Saul meaning that the affliction was temporary allowing for the opportunity to repent. Luke’s medical training is evident here when he uses the term αχλυς to describe what happened to Bar Jesus’ eyes. This is a term used by Homer and Hippocrates to indicate a cataract.

With regards to the proconsul Sergius Paulus, Luke uses three descriptive terms:

1. συνετος intelligent

2. προσκαλεσαμενος invited or summoned the apostles indicating he is receptive to the Christian message

3. επεζητησεν ακουσαι τον λογον του Θεου desired to hear the word of God

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The term συνετος is translated as intelligent. Συνετος however has a more specific and deeper connotation. The word is derived from συνίημι, meaning to “understand by synthesizing" and is closely connected with discerning and doing "the preferred-will of God."

Thus a person described as συνετος indicates that that person’s understanding results from correlating or synthesizing facts and/or concepts, however this personal comprehension is only sound when it follows God's word.

Here Luke uses Saul’s Latin name for the first time; Paul, which some think would be the name that Paul, a Roman citizen, would use when introducing himself to a Roman official.

Note the Luke make clear the point that the conversion of the proconsul was not out of fear of what happened to Bar-Jesus but his reaction to the “teaching about the Lord.”

Verse 13:13-52 The Mission in Pisidian Antioch

Figure 1 Mission in Antioch

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5. John Mark joined Paul on his first missionary trip. Who was he, what was his role, and how did he fair on the journey?

As the missionary work continues Luke notes that John Mark “was with them as an υπερετος. This is someone who aids another in any work; an assistant or subordinate.  Luke indicates later in verse 13:13 that John αποχωρησας απ’ αυτων - he separated from them. Although no reason is given, there seems to have been some type of disagreement since Paul alludes to this later in Acts 15:37-39), although it could have also been “an affection for his home at Jerusalem and anxiety for the coming famine.”  (ref Heinrich Holtzmann)

Verses 13:14-41 Paul’s Sermon in the Synagogue at Antioch

Paul’s preaching in the synagogue was at the invitation of the Αρχισυωαγωγοι (leaders of the synagogue) and they addressed Baranabas and Paul as fellow Jews calling them αδελφοι (brothers). Luke’s recounting indicates the order of a typical Jewish synagogue service which started with the reading from the Law (Torah) and the Prophets (Haftara) which was followed by a sermon which is the “encouragement for the people”.

Paul accepts their invitation through two distinct signs; he stands in order to be seen and heard, and he motions with his hands – an indication for silence and attention. He addresses both the Jews (Ισραηλλιται) and non-Jews (φοβουμενοι).

The speech given by St Paul in its present form is thought to be a free composition of the author of Acts, since it is so similar to the early addresses of St. Peter, and the defense made by St. Stephen, and that St. Luke wished to illustrate the consistent message preached previously by St Peter:

The review of the salvation history of God The history of Israel and the Patriarchs Israel in bondage and the exodus by God’s hand The OT prophesies concerning Christ The fulfillment of God’s salvific promise in the person of Jesus Christ The significance the death and resurrection of Jesus Christ The forgiveness of sins and the call to repentance

6. How was Paul and Barnabas’ message received?

Verse 13:42-44 Paul’s speech, as did Peter’s speech, encouraged many of the people since they requested the Paul speak more about these matters at the next synagogue meeting. Some even followed Paul and Barnabas to continue to engage them in discussion indicating their zeal for the Word of God. Later in verse 13:48 Luke indicates that through Paul’s speaking many were converted but limits this to οσοι ησαν τεταγμενοι – all who were destined. The root verb is τασσω which means to be appointed or assigned to a specific status. This echoes the OT idea of someone being recorded in the Book of Life.

However the reaction from the elders of the synagogue hearken the reader back to what happened to Christ as indicated in Luke’s description of their five-fold response; a) they were filled with zeal, b) they

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contradicted, and c) they slandered them for the uttering of blasphemies, they incited, and they started a persecution.

7. What was Paul and Barnabas’ response to the rejection of God’s invitation?

Verses 13:45 and 50 The response to this by Barnabas and Paul is interesting – “now that you have rejected the incarnate word that is Christ we will turn our attention and teachings to the Gentiles”, referring to:

The words of the prophet Isaiah; “I will also make you a light for the Gentiles, that my salvation may reach to the ends of the earth.”

The words of Simeon, who upon receiving Christ into the temple said “For my eyes have seen your salvation, which you have prepared in the sight of all nations: a light for revelation to the Gentiles, and the glory of your people Israel.”

Verses 13:51-52 Following the instructions given by Christ to His disciples with regards to this response (Luke 9:5) Barnabas and Paul “shake the dust from their feet” and leave, however Luke notes that they leave not discouraged but “filled with joy and the Holy Spirit”.

The reality of this rings true for us today since many that we will evangelize to are not willing to hear or are not ready to hear the Word of God. It is therefore of primary importance that we follow St Paul’s preaching style and are able to coherently express the promise of God’s plan for salvation and the significance of Jesus Christ as the fulfillment of that promise. Also, like Paul and the other missionaries we must allow the Holy Spirit to fill our mouths with the proper words at the right time to both unbelievers and new believers.

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Chapter 14 The Continuing Mission of Barnabas and Paul in Iconium and Lystra

Figure 2 Iconium

The Jewish hostility present at Antioch against Paul and Barnabas continues as they make their way south from Anticoh to Iconium. Iconium was about 90 miles southeast of Antioch and was the easternmost city in Phyrgia. Under Emperor Claudius “Iconium” comes from ικονα, the Greek word for “image.” According to Greek mythology, Prometheus and Athena recreated humanity there after a devastating flood by making images of people from mud and breathing life into them. Iconium was, “a garden spot, situated in the midst of orchards and farms, but surrounded by deserts. Iconium was a bustling business activity due to its location on the main trade route connecting Ephesus with Syria and the Mesopotamian world.

It appears in the opening text of Acts Chapter 14 that both Paul and Barabas were well received by both the Jews and the Greeks as they spoke in the synagogues since Luke relates that “πιστευσαι...πολυ πληθος”, that a large number believed upon hearing them speak. However there were some Jews who followed the pattern similar to the response Paul received earlier in Pisidian of Antioch when he spoke in the synagogue. (Acts 13:44-50), they were filled with zeal, they incited, and later (vs 5-7) they will attempt to persecute them by stoning. These actions did not deter the apostles from continuing their missionary work and note that the text states that “the Lord confirmed their message “διδοντι…δια των χειρων αυτων” by enabling them to perform signs and wonders, what we would refer to as miracles. While it seems that these miracles, for a time, stifled the persecuting efforts of the Jews, eventually we read that both the Jews and some of the gentiles were incited to mistreat and stone the apostles causing them to flee. Note the term used for mistreat, “υβρισαι” from which the root is ὕβρις. This is the word we get “hubris” from and indicates a mental form of mistreatment such as insults and wanton injury.

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From there they travel to Lystra in the region of Lycaonia which is a sister city of Pisidian. There they encounter a lame man who Luke describes as having very similar characteristics as those who were healed by Christ; sitting in a central area and was crippled from birth. Several interesting points to note are:

a) Paul heals a Gentile man crippled from birth as Peter healed a Jew (3:1-10)b) Luke states that “Paul stared (ατενισας) at him and commanded in a loud voice (μεγαλη φωνη). The

same term is used to describe how Peter interacted with the lame beggar, ατενισας δε Πετρος εις αυτον. In Geco-Roman texts and Jewish literature these are indicators of the action or presence of gods which helps explain the reaction of the people when the claim in the following verse that “the gods have come down to us)

c) The Greek terms used to describe the healing indicate the completeness of God’s action; ηλατο and περιεπατει. The first term is in aorist form which indicates a simple and completed action meaning that the healing of his legs was whole and complete indicated by his leaping up. The second term is imperfect form which indicates that the healing is a permanent action.

The Lystrans assign the names of Zeus, the Father god who presides over all humanity to Barnabas and Hermes, who is the messenger god and act as the intermediary between gods and humans to Paul. The reaction of the Lystrans to the healing indicates that the message of the Christian gospel has not yet taken root as they immediate response is to bring idols and offer sacrifices to the gods.

St Paul’s appeal to the Lystrans for their action is fold:

a) He makes it known they are not gods but “human beings just like you.” to indicate their actions are not properly directed

b) The apostles “bring (ευαγγελιζομενοι) the good news, they are NOT the source of the good newsc) They explain what the good news is; (Θεον Ζωντα) the living God, (Mark 12:26-27) in contract to

the gods they worship which are dead and have no power to heal and are useless for salvation (ματαιων)

d) He tells them of God’s forbearance for nations to “ …go their own way”, however He will no longer tolerate this behavior, ie. the worship of idols.

e) He closes with God’s promise of benefits as He is the sole provider of all good things referencing the promise God made to Noah.

In the end Luke relates that this speech was not in itself successful as he states that with much difficultly (κατεπαυσαν). To make matters worse the Jews now come from outside, where they had preached before and where the Jews had incited the crowds against them requiring them to flee. This time they succeeded in stoning Paul to the point that they thought him dead.

This chapter ends on a gladsome note as the apostles continue to strengthen the disciples they have formed in each of the communities they have visited and continue to appoint (χειροτονησαντες) elders with the purpose of these elders not acting in a sense of control but more in supporting and helping other believers endure the hardships they will face. The chapter ends with a note of overall success in preaching the message of Christ with the comment that God had opened a door of faith to the Gentiles.

Chapter 15 The Council at Jerusalem considers the question of circumcision

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The question raised in this chapter is a continuation of the ongoing debate of how to handle the Gentile converts into this new religion of Christianity that began in chapter 11 with the acceptance and baptism of Cornelius. There the “circumcised believers” criticized Peter saying “you went into the house of uncircumcised men and ate with them.” Here the question is the act of circumcision itself and is it a requirement for salvation. Acts 15 opens with this controversy as those opposed to what Paul is doing send representatives to Antioch to confront the apostles saying:

“Unless you are circumcised, according to the custom taught by Moses, you cannot be saved.”

This brings Paul and Barnabas into sharp dispute and debate with them as it is one thing to have a few Gentiles in a largely Jewish community and quite another to have an entire church of Gentiles as Paul and Barnabas were doing. Paul predicts this when Romans (11:13) he writes:

“And if they [Jews] do not persist in unbelief, they will be grafted in, for God is able to graft them in again. After all, if you were cut out of an olive tree that is wild by nature, and contrary to nature were grafted into a cultivated olive tree, how much more readily will these, the natural branches, be grafted into their own olive tree!...Israel has experienced a hardening in part until the full number of the Gentiles has come in, and in this way all Israel will be saved.”

Interestingly this is exactly what happened as we look at the makeup of the Christian community today.

This controversy becomes so critical that “Paul and Barnabas were appointed, along with some other believers, to go up to Jerusalem to see the apostles and elders about this question”.

There is now an historical controversy regarding the existence of another account of this Apostles Council in Jerusalem. Some scholars believe there is chronological connection between this accounting of the council discussions here in Acts 15 and chapter 2 of Paul’s letter to the Galatians.

Paul takes considers the outcome of this council crucial to the future success of the Christian mission when he states (in Gal), “I wanted to be sure I was not ‘εις κενον τρεχω’ running my race in vain”.

We get a sense of the order of οι δοκουντες στυλοι, the esteemed pillars of the Jerusalem community as Paul, in his letter lists James, Peter, and John. Paul must have really expected quite the debate as he mentions two other details:

a) he brings Titus, an uncircumcised Gentile who is known to be strong in the Christian faithb) he first meets privately with the “esteemed leaders” before a public debate.

The four major players in the public debate which forms the council discussion are:

1. the party of circumcision believers2. Paul and Barnabas3. Peter, who Paul criticizes – this is only recorded in Galatians4. James

While Paul’s Account in Galatians focuses on his speech to the council and his direct dispute with Peter, Luke’s account in Acts offers it very little treatment as it is a small section between the speeches of Peter and Paul. Luke does however relate the “signs and wonders” accomplished by Paul and Barnabas during their Gentile mission to show that God did authenticate their work as just among those who were not

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“under the Law” as God did to Peter when he baptized Cornelius. James, in his speech affirms this when he says:

“Simon [Peter] has described to us how God first intervened to choose a people for his name from the Gentiles.”

Additionally it would seem to indicate that Luke wishes to prevail upon the reader that James carried that day as he relates that when James spoke he said; εγω κρινω, it is my judgment that…” The account in Galatians would also support this as Paul lists James first when he writes of the esteemed pillars.

James’ reference to the “trouble for the Gentiles” is focused on the role that circumcision plays and is not meant to eradicate all of the commands of God given in the Torah such as the following of the Ten Commandments.

Also note that in Luke’s account throughout the debate there is no mention made of Christ or anyone using the argument Christ told us to do this or not do this.

To now maintain the “κοινονια” of the whole church, the apostles and elders, with the whole church wrote a letter, (which we would refer to today as an encyclical as it is sent to many locations), to indicate their approval and seal their decision and gave it to Paul and the other missionary apostles to carry with them as witness of the unity of their evangelizing. The letter specifically identifies the readers as “εξ εθνων χαιρειν” nations out of grace, ie. Gentile origin and also note that in Acts15 Paul is referred to as Σιλαν (Silas-his Roman name as Paul is a Roman citizen) and in the letter as Paul.

Note that the only provisions (referred to as τα επαναγκες – essentials) required of the Gentiles were those that were required by Leviticus (17-18) by aliens (foreigners) who were living among Jews;

a) abstain from polluted foods – the pollution being food offered to idolsb) sexual immorality, especially familial relationsc) eating the meat of strangled animals – since the blood was not drained from the animald) blood, which could refer to either murder or eating of food made with blood

One rationale for these prohibitions is that this would help facilitate a fellowship and understanding between Jewish and Gentile gatherings, especially during mealtime.

The indicate the formality of the encyclical as a decree and not just the personal opinion of the church elders is the use the term εδοξεν ημιν which is a common Hellenic format found in numerous official decisions and decrees of courts or of the people of a city. The root verb form is δοκω which translates to be of opinion, think, or suppose. This is the same verb which is used in verse 28 to refer to the authentication of this letter by the Holy Spirit.

This message was apparently well received by the Gentiles as indicated by Luke’s comment that when they read the letter to those communities the people εχαρησαν επι τη παρακλησει – joyful and encouraged.

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