Verse by Verse

29 Then he called for a light, ran in, and fell down trembling before Paul and Silas.

30 And he brought them out and said, “Sirs, what must I do to be saved?”

31 So they said, “Believe on the Lord Jesus Christ, and you will be saved, you and your household.”

32 Then they spoke the word of the Lord to him and to all who were in his house.

33 And he took them the same hour of the night and washed their stripes. And immediately he and all his family were baptized.

34 Now when he had brought them into his house, he set food before them; and he rejoiced, having believed in God with all his household.

trembled (v.29) — as in Acts 7:32 = trembling produced by supernatural occurrences

fell down (v.29) — The jailer connected the events (the earthquake and the prisoners’ decision not to escape) with Paul and Silas

sirs (v.30) = lit. “lords” — reverential respect. He regarded them as superiors.

saved (v.30) — He evidently knew something of their ministry.

Lord (v.31) — The jailer called Paul and Silas “Lords.” They pointed him to the true Lord.

When “the people” had asked John the Baptist: “What shall we do then?” he had insisted upon the fruits of repentance and of the kingdom (Luke 3:9-11). When a lawyer had asked our Lord: “What shall I do to inherit eternal life?” the Lord had asked him: “What is written in the law?” and had instructed him: “This do, and thou shalt live” (Luke 10:25-28). When Peter’s convicted hearers at Pentecost had asked: “What shall we do?” Peter had directed them to “repent and be baptized … for the remission of sins” (Acts 2:37-38). But now, under Paul, the clear, pointed messages is: “Believe on the Lord Jesus Christ, and thou shalt be saved.” — Stam, page 62

spoke the word (v.32) — They began with simple faith but didn’t stop there (even though they were covered with blood)

washed their stripes (v.33) — lit. “washed them from their stripes.” They had been imprisoned still bleeding.

household (v.31-34) — his family and servants all believed and rejoiced.

25 But at midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them.

26 Suddenly there was a great earthquake, so that the foundations of the prison were shaken; and immediately all the doors were opened and everyone’s chains were loosed.

27 And the keeper of the prison, awaking from sleep and seeing the prison doors open, supposing the prisoners had fled, drew his sword and was about to kill himself.

28 But Paul called with a loud voice, saying, “Do yourself no harm, for we are all here.”

praying and singing (v.25) — tense indicates both activities were ongoing and prolonged

listening (v.25) = listening attentively

keeper (v.27) — His house must have been very close to the prison.

kill himself (v.27) — He was responsible if the prisoners escaped and would likely be disgraced and executed.

Paul and Silas’ praying and singing was so compelling that all (v.28) the prisoners chose not to escape.

Paul demonstrates here the attitude he instructs the Philippians to have later — Rejoice in the Lord always. Again I will say, rejoice! Let your gentleness be known to all men. The Lord is at hand. Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God; and the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus. Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy — meditate on these things. The things which you learned and received and heard and saw in me, these do, and the God of peace will be with you (Philippians 4:4-9).

19 But when her masters saw that their hope of profit was gone, they seized Paul and Silas and dragged them into the marketplace to the authorities.

20 And they brought them to the magistrates, and said, “These men, being Jews, exceedingly trouble our city;

21 and they teach customs which are not lawful for us, being Romans, to receive or observe.”

22 Then the multitude rose up together against them; and the magistrates tore off their clothes and commanded them to be beaten with rods.

23 And when they had laid many stripes on them, they threw them into prison, commanding the jailer to keep them securely.

24 Having received such a charge, he put them into the inner prison and fastened their feet in the stocks.

gone (v.19) — the same word as “came out” in verse 18. When the demon was gone, their hope of profit was also gone.

marketplace (v.19) — The “agora”, or open space in the center of the city which contained the public buildings, senate house, law courts, and temples of tutelary deities. Colonnades were there as places of concourse, etc., and shops and marts in abundance. The “agora” was the heart of a Greek city, where magistrates, civic functionaries, and others congregated. — Walker, page 353.

__________

authorities (v.19) — The word used is the one usually employed to denote the board of magistrates in a Greek city, and would flow naturally from Luke’s Greek pen. The technical term for the supreme magistrates of Philippi as a Roman colony follows in the next verse, and probably denotes the same authorities as are here alluded to. It is possible, however, that these “authorities” were officials or city judges who happened to be administering justice at the time in the agora, and that they remanded the prisoners to the higher authorities (the magistrates, verse 20), finding that they were political offenders. — Walker, page 353.

__________

magistrates (v.20) — In Roman colonies, the chief authority was vested in two supreme officials who often, in imitation of the more dignified titles current in the imperial city, assumed the designation of “praetors,” though it did not actually pertain to them. They were popularly known by that name, and Luke employs the courtesy title, as it was in vogue in current phraseology. — Walker, page 354.

exceedingly trouble (v.20) = throw into utter disorder

The observation that Paul and Silas were Jews was intended to prejudice the magistrates against them since the Jews, already hated, had been expelled from Rome by Claudius Caesar (18:2). But why this sudden concern about the sanctity of their religion? Had the plain truth been told it would have been to the credit of the apostles, so all of a sudden they affect a zeal for the public religion! How hypocritically conscientious men can become when their crimes are detected and exposed! Though the Romans opposed religious innovations, they were tolerant of existing religions and, indeed declared themselves the protectors of the gods of these nations which they had conquered. — Stam, page 53.

customs (v.21) — They charged Paul and Silas with propagating an unlawful religion.

tore off their clothes (v.22) — the prisoners’ clothes

beaten with rods (v.22) — 2 Corinthians 11:25

Roman officials like those at Philippi were accompanied by attendants armed with rods called “lictors” (the “officers” in verse 35), and it was such attendants who inflicted this punishment on the two missionaries. — Walker, page 355.

__________

stocks (v.24) — In this case, probably a wooden block with two apertures for the feet, wide apart from each other so that the prisoner’s legs were at once held fast and painfully stretched and strained. — Walker, page 256.

__________

This bare account of the incident gives but a glimpse of the shameful treatment Paul and Silas were made to endure. The whole affair was highly improper to begin with. The plaintiffs had made a false charge and the magistrates had disgraced and punished them without a hearing or even an inquiry as to whether they were Roman citizens. Those who had professed such zeal for Roman law were flagrantly disregarding it now.

This was evidently one of the three times when Paul was “beaten with rods” (2 Corinthians 11:25). Flogging among the Jews was limited to 39 stripes (Deuteronomy 25:3 cf. 2 Corinthians 11:24) but the “many stripes” here inflicted on the naked apostles may well have exceeded that number, for in 2 Corinthians 11:23 Paul refers to “stripes above measure.” — Stam, page 54.

16 Now it happened, as we went to prayer, that a certain slave girl possessed with a spirit of divination met us, who brought her masters much profit by fortune-telling.

17 This girl followed Paul and us, and cried out, saying, “These men are the servants of the Most High God, who proclaim to us the way of salvation.”

18 And this she did for many days. But Paul, greatly annoyed, turned and said to the spirit, “I command you in the name of Jesus Christ to come out of her.” And he came out that very hour.

spirit of divination (v.16) — Literally, “a spirit, a python.” Python was the name of a great dragon at Delphi which was slain, according to Greek mythology, by Apollo who received, in consequence, the title “Pythius” and was supposed to inherit its oracular power. This slave girl was possibly regarded as inspired by the Pythian Apollo, and credited with powers of divination. It should be added that evidence is adduced from Plutarch and others to show that ventriloquists were called “Pythons,” ventriloquism being attributed to powers of magic, or demon possession. — Walker, pages 350-351.

Even if the slave girl was a ventriloquist, her possession was genuine.

fortune-telling (v.16) = soothsaying, lit. “to be frenzied” The practice is forbidden in the law (Deuteronomy 18:10; 1 Samuel 28:8; 2 Kings 17:17; Ezekiel 12:24)

followed (v.17) = continually followed

cried out (v.17) — used elsewhere of demon-possession (Mark 1:26; 3:11; 5:5,7; Luke 4:41; 9:39)

Most High God (v.17) — The expression “God most high” is found in pagan inscriptions, and was in use among the heathen Greeks. It is suggested that it may have been the usual Gentile designation for the God of the Jews. — Walker, page 352.

greatly annoyed (v.18) = grieved (at her condition) and annoyed (by her actions)

What she [the slave girl] said was, of course, true, but why she said it is another question. Perhaps it was to gain a reward from them for advertising them thus, or to gain more influence over their hearers by having discerned and declared the truth, or perhaps, the evil spirit prompted her to cry this lest he be expelled. There is still another possible explanation which may well be the correct one: that this was the sad cry of one who was spirit-possessed and knew it and recognized in the One whom Paul proclaimed her only hope of deliverance. Yet, in any case, this knowledge came from an evil spirit and her continual crying impeded the work being done for Christ.

Finally the apostle, “being grieved,” commanded the spirit, in the name of Jesus Christ, to come out of her. Doubtless there were several factors in the case which distressed the apostle. First, the implications of her declaration were bad. Was he in league with heathen gods? Surely a compliment from such a source was questionable to say the least. This whole system was Satanic and must be discredited. Then, the fact that people were placing their trust in this priestess of Apollo, the base motives of her masters and pity for the damsel herself — all these doubtless combined to cause the apostle to rebuke the demon and command him to depart. Our Lord had similarly refused the testimony of the demon-possessed, for He would have no dealings with Satan (Mark 1:34).

At this point it should be noted that while we read so much about demon and spirit possession and the casting out of demons in the Gospels and the Acts, we find no mention of these in the epistles of Paul; not even by implication in his later epistles. It would seem that demon possession, at least in the form in which we find it in the Gospels and the Acts, was characteristic of that day, when the kingdom of Satan was being challenged by the kingdom of Christ (See Matthew 12:24-29).

Those who seek to go “back to Pentecost” instead of “on to perfection” with Paul sometimes make claims of demon expulsion, but true evidence of it is lacking as it is in their other claims of miraculous power. — Stam, pages 48-49.

11 Therefore, sailing from Troas, we ran a straight course to Samothrace, and the next day came to Neapolis,

12 and from there to Philippi, which is the foremost city of that part of Macedonia, a colony. And we were staying in that city for some days.

13 And on the Sabbath day we went out of the city to the riverside, where prayer was customarily made; and we sat down and spoke to the women who met there.

14 Now a certain woman named Lydia heard us. She was a seller of purple from the city of Thyatira, who worshiped God. The Lord opened her heart to heed the things spoken by Paul.

15 And when she and her household were baptized, she begged us, saying, “If you have judged me to be faithful to the Lord, come to my house and stay.” So she persuaded us.

straight course (v.11) — before the wind

Samothrace (v.11) — An island northwest of Troas, and south of the coast of Thrace. It is mountainous in character, and was formerly famous for the mysterious worship of the Cabiri (pagan deities). It lay, roughly, half way between Troas and Neapolis, and Paul’s ship anchored there for the night en route, probably at the north extremity of the island, where the chief town was situated.

Neapolis (v.11) — Meaning “new city.” It was the seaport of Philippi and was situated at the northern end of the Aegean Sea. Its distance from Samothrace was about 30 miles. It is usually identified with the modern town of Kavalla.

Philippi (v.12) — A city founded on the site of an earlier town (Crenides) by Philip of Macedonia in the fourth century B.C. and called by his name. It lay on the great Egnatian Road, just at the spot where the chain of the Balkan Mountains sinks into a pass. After it had passed into Roman hands, Augustus made it a Roman colony, with the title of “Colonia Augusta Julia Philippensis,” to commemorate his victory there over Brutus and Cassius (42 B.C.). It was about 10 miles inland from Neapolis, a ridge of elevated land being crossed by the Egnatian Road between the two. We read of it again in Acts 20:6; Philippians 1:1 and 1 Thessalonians 2:2).

colony (v.12) — As such, Philippi enjoyed special privileges, amongst others the “Jus Italicum” or immunity from the ground tax levied by the Romans on all provincial lands. Its magistrates bore titles borrowed from the imperial city; and its laws, coinage and official language were all Latin. Its colonial features and dignities are clearly reflected in the Epistle to the Philippians. — Walker, pages 346-347.

some days (v.12) — probably they arrived early in the week and waited for the next Sabbath.

It took 10 Jewish men to start a synagogue, so obviously Philippi had a small Jewish population.

riverside (v.13) — The river Gangites, a tributary of the Strymon. It flowed about a mile west of the city. The Jews often preferred the sea side or a river bank for purposes of worship, because of the need of water for their ceremonial purifications. — Walker, page 348.

prayer (v.13) — perhaps in a walled enclosure

Lydia (v.14) — not a Jewish name. She may have been named for the place she was from. She may have been a proselyte.

seller of purple (v.14) — One word in the Greek, a compound noun. The country of Lydia in general, and Thyatira in particular, were noted for purple dyeing. Inscriptions show that there was a guild of dyers there. It was such purple-dyed garments, etc., which Lydia sold in Philippi. She had clearly settled there for trade purposes, and, engaged in such a business, must have been well-t0-do.

Thyatira (v.14) — A rich city in the north of Lydia, a country included in the province of Asia and south of Mysia. It lay in the valley of the river Lycus, having been refounded by Seleucus Nicator during the third century B.C. It owed its prosperity chiefly to commerce, and the dyeing trade there, in particular, was flourishing. One of the “seven churches of Asia” was afterwards founded there (Revelation 1:11) — Walker, pages 348-349.

heard (v.14) — imperfect tense — a regular hearer. She might not have been saved on this first Sabbath.

house (v.15) — large enough to house the four missionaries and be a place of meeting for the whole church in Philippi (v.40)

persuaded (v.15) — almost to the point of force (see Luke 24:29, the only other place where the word appears in Scripture)

6 Now when they had gone through Phrygia and the region of Galatia, they were forbidden by the Holy Spirit to preach the word in Asia.

7 After they had come to Mysia, they tried to go into Bithynia, but the Spirit did not permit them.

8 So passing by Mysia, they came down to Troas.

9 And a vision appeared to Paul in the night. A man of Macedonia stood and pleaded with him, saying, “Come over to Macedonia and help us.”

10 Now after he had seen the vision, immediately we sought to go to Macedonia, concluding that the Lord had called us to preach the gospel to them.

gone through (v.6) = itinerated through —  with stops for preaching

Phrygia and the region of Galatia (v.6) — the Phrygian region of the province of Galatia

forbidden (v.6) = lit. “prevented”

The selective principle in the divine inspiration of the Scriptures is clearly seen in verses 6 and 7. Paul’s whole ministry in Galatia is passed over with a few words, evidently because an account of it would not be in line with the special purpose of the Acts. In his letter to the Galatians we learn that “on account of infirmity of the flesh” he had preached the gospel to them at the first (Galatians 4:13). The exact nature of the illness that detained him among the Galatians is not stated, though it seems to have been some severe eye trouble (Galatians 4:15; 6:11). However that may be, we know that even in his illness he plainly set forth Christ crucified among them (Galatians 3:1) and that his energy and faithfulness were richly rewarded by the esteem and affection lavished upon him by those whom he had won to Christ (Galatians 4:14-15). — Stam, page 32.

Asia (v.6) — Later, Paul spent three years in Ephesus, the capital of Asia.

come to Mysia (v.7) — They traveled through part of Asia, but, evidently, did not stop to preach.

Mysia (v.7) — a district in the northwest part of Asia Minor bordering on the Hellespont and the Propontis, and included in the Roman province of Asia (see Acts 2:9). The missionaries traveled mainly in a northerly direction till they arrived “opposite to Mysia,” on the border of the Asian province, with the intention of entering the province of Bithynia. They were, at that juncture, almost due east of Troas. — Walker, page 343.

tried (v.7) = kept attempting

Bithynia (v.7) — The Roman province. It lay northeast of Asia and northwest of Galatia, on the borders of the Propontis and the Black Sea. It is mentioned again in 1 Peter 1:1. A Roman road ran into it from Asian Phrygia, which the missionaries must have been following. So far as we know, Paul never preached in Bithynia. — Walker, page 344.

passing by Mysia (v.8) = skirting Mysia — passing through without preaching. Troas was in Mysia.

Troas (v.8) — Or, more fully, “Alexandria Troas,” a city of Mysia on the Aegean coast, opposite the island of Tenedos. The district surrounding it bore the same name, but was commonly known as “the Troad.” Antigones built a city there, near the site of the ancient Troy, but it was refounded in 300 B.C. by Lysimachus and named “Alexandria Troas” after Alexander the Great. It passed into Roman hands in 133 B.C. and Augustus made it a Roman colony. We read of it again in Acts 20: 5-6; 2 Corinthians 2:12; 2 Timothy 4:13). Arrived there, the missionaries had the Aegean Sea before them, with Europe awaiting them beyond. — Walker, page 345.

__________

Macedonia (v.9) — The Macedonians were akin to the Greeks, but more hardy and less civilized. Their country was a region in the center of the Balkan Peninsula. Under Philip (360-336 B.C.) and his son Alexander the Great (336-323 B.C.) they became the predominant power and conquered the Persian Empire, carrying their victorious arms east as far as India. They were finally subjugated by Rome, and in 147 B.C. Macedonia was formed into a province of the empire, including portions of Illyria and Thessaly. Its capital was Thessalonica (Acts 17:1). — Walker, page 345.

we (v.10) — Luke joins Paul’s group, perhaps in a medical capacity as Paul’s personal physician.

An addition had been made to the party at Troas in the person of Luke, the author of Acts. This is evident, not only from the grammatical change from “they” to “we” in verse 10, but also from the fact that at this point Luke’s simple historical style gives place to the autoptical style of writing, i.e., that of personal observation. The arrival of Luke at this time may well be traced to the apostle’s illness while among the Galatians. Later Paul called him “the beloved physician” (Colossians 4:14) referring not merely to the fact that he was a physician, but to the affection with which he was regarded as a physician — probably most of all by Paul himself — for benefits received. This is another indication of the dispensational change which has taken place since Pentecost (See Acts 5:12-16 and cf. Romans 8:22-23).

Here Luke accompanies Paul to Macedonia and Philippi, after which he appears to be absent again. But when Paul returns to Macedonia later we detect Luke’s presence again by that same change of pronoun from “they” to “we.” From here on he appears to have remained with Paul to the close of the Acts record.

Luke’s presence was to prove a great help to the apostle in his journeys as the dispensation of miraculous demonstrations passed away. Almost the last word we hear from Paul, in prison at Rome, is “Only Luke is with me” (2 Timothy 4:11). — Stam, pages 36-37.

1 Then he came to Derbe and Lystra. And behold, a certain disciple was there, named Timothy, the son of a certain Jewish woman who believed, but his father was Greek.

2 He was well spoken of by the brethren who were at Lystra and Iconium.

3 Paul wanted to have him go on with him. And he took him and circumcised him because of the Jews who were in that region, for they all knew that his father was Greek.

4 And as they went through the cities, they delivered to them the decrees to keep, which were determined by the apostles and elders at Jerusalem.

5 So the churches were strengthened in the faith, and increased in number daily.

Derbe and Lystra (v.1) — in Galatia (see Acts 14:6-20). This was Paul’s third visit to Lystra, where he had been stoned and left for dead.

behold (v.1) — an expression of glad surprise

a certain Jewish woman (v.1) — Eunice (2 Timothy 1:5)

Timothy had been saved under Paul’s ministry on one of his earlier visits (1 Timothy 1:2), about six years previously.

Timothy was already known outside his home church (v.4).

The Holy Spirit moved the apostle to have Timotheus to go forth with him. The Epistles to Timothy shed more light on this. In 1 Timothy 1:18 we read: “This charge I commit  unto thee, son Timothy, according to the prophecies which went before on thee, that thou mightest war a good warfare.” A better translation of “according to the prophecies which went before thee” is “according to the prophecies which led the way to thee.” Timothy had been marked out by the Holy Spirit through the gift of prophecy as the proper companion of the apostle. No mention is made in the record before us of the laying on of hands. However, we read of it in the Epistles to Timothy. “Do not neglect the gift that is in you, which was given to you by prophecy with the laying on of the hands of the eldership” (1 Timothy 4:14). “Therefore I remind you to stir up the gift of God which is in you through the laying on of my hands” (2 Timothy 1:6). — Gaebelein, page 278.

__________

The law has nothing to say about the circumcision of the offspring of mixed marriages. It is well known that, if there was a mixed marriage (i.e., between a Jew and a Gentile), the law would have nothing to say to the offspring. “Legally, the Jewish father could not own his own children born of a Gentile mother, or vice versa (see Ezra 10). Now Timothy being the offspring of such a marriage, there could be no claim, even if there was a license to circumcise him; and Paul condescends out of grace to those who were on lower ground, and stops their mouths most effectually. His act then was not according to Law, for circumcision in Timothy’s case was not commanded but it was done on the ground of grace; he did not want to put a stumbling block into the way of the Jews. — Gaebelein, page 279.

decrees (v.4) — the decision of the Jerusalem council in Acts 15.

strengthened (v.5) — and  yet, not long after, Paul writes to these same churches: I marvel that you are turning away so soon from Him who called you in the grace of Christ, to a different gospel (Galatians 1:6).

Timothy — Converted, we may well believe, during Paul’s former visit to Lystra (cf. 2 Timothy 3:10-11 and 1 Timothy 1:2, with Acts 14:19-20). We find him, in this chapter, accompanying the apostle to Philippi (vs.6-12). He also assisted in the work at Thessalonica (17:1-9; 1 Thessalonians 1:1), and at Berea (17:10-14), where he remained behind with Silas to strengthen the church, rejoining Paul later at Athens (17:15), — only, however, to be dispatched again on a mission to Thessalonica (1 Thessalonians 3:1-2). He rejoined his chief once more at Corinth (18:5), and there we lose sight of him till we find him with Paul at Ephesus during the third missionary journey (19:22), from whence he was sent with Erastus and others to Macedonia (1 Corinthians 16:10-11), with the intention of going on to Corinth (1 Corinthians 4:17). He is still in Macedonia, however, with Paul when 2 Corinthians is written (2 Corinthians 1:1); and, in his company, goes on to Corinth (Romans 16:21). He continued with the apostle on the return journey, at least as far as Troas (20:1-5). There is no further mention of him till we find him with Paul at Rome during the latter’s first imprisonment there (Philippians 1:1; Colossians 1:1; Philemon 1), about to be sent on a special errand to Philippi (Philippians 2:19-24). After his release, Paul placed him in charge of the church at Ephesus (1 Timothy 1:3), and we see him once more in 2 Timothy 4:9, 21, summoned to come to Rome as speedily as possible during the apostle’s second imprisonment there. There is one other allusion to him, in Hebrews 13:23. — Walker, pages 339-340.

36 Then after some days Paul said to Barnabas, “Let us now go back and visit our brethren in every city where we have preached the word of the Lord, and see how they are doing.”

37 Now Barnabas was determined to take with them John called Mark.

38 But Paul insisted that they should not take with them the one who had departed from them in Pamphylia, and had not gone with them to the work.

39 Then the contention became so sharp that they parted from one another. And so Barnabas took Mark and sailed to Cyprus;

40 but Paul chose Silas and departed, being commended by the brethren to the grace of God.

41 And he went through Syria and Cilicia, strengthening the churches.

The events of Galatians 2:11-21 probably occurred between Acts 15:35 and 36.

Some have explained the contention [between Paul and Barnabas] by noting a possible spiritual decline in the change from the words: “the Holy Spirit said,” in 13:2, to the words: “Paul said,” in 15:36. It should be remembered, however, that in the former passage we have the Spirit’s original instruction to the church at Antioch to separate Paul and Barnabas for the work wherein they had now become engaged. Therefore we should not expect another such case, nor are we to suppose that the apostle is acting in the flesh every time we fail to find the words: “The Holy Spirit said.” Indeed, since the passing of the Pentecostal era believers should be very careful about saying: “The Spirit said” or, “The Spirit told me” or, “The Lord said to me,” unless they are referring to the written word of God. — Stam, page 13.

It was Paul’s love for the people in the churches he started that prompted him to begin his second journey. The Spirit, as we will see, had more in mind for him than simply revisiting places he’d already been.

Paul and Barnabas’ contention may have resulted, in part, from Barnabas’ leaning toward the Judaizers (Galatians 2:13).

This wasn’t the end of Paul’s relationship with either Barnabas or Mark. He mentions Barnabas in 1 Corinthians 9:6 and Mark in Colossians 4:10 and 2 Timothy 4:11.

departed (v.38) — Paul considered Mark’s departure (Acts 13:13) a desertion.

contention (v.39) = paroxysm, exasperation

Cyprus (v.39) — Barnabas’ home. Nothing further is mentioned about his ministry in Acts.

Silas (v.40) — He was, like Paul, a Hebrew and a Roman citizen. He must have sided with Paul in his disputes with Peter and Barnabas.

went through (v.41) — with stops to minister, probably visiting churches he started before going to Antioch (Galatians 1:21) and clearing up the issue of circumcision for Gentiles.

22 Then it pleased the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas, namely, Judas who was also named Barsabas, and Silas, leading men among the brethren.

23 They wrote this, letter by them: The apostles, the elders, and the brethren, To the brethren who are of the Gentiles in Antioch, Syria, and Cilicia: Greetings.

24 Since we have heard that some who went out from us have troubled you with words, unsettling your souls, saying, “You must be circumcised and keep the law” — to whom we gave no such commandment —

25 it seemed good to us, being assembled with one accord, to send chosen men to you with our beloved Barnabas and Paul,

26 men who have risked their lives for the name of our Lord Jesus Christ.

27 We have therefore sent Judas and Silas, who will also report the same things by word of mouth.

28 For it seemed good to the Holy Spirit, and to us, to lay upon you no greater burden than these necessary things:

29 that you abstain from things offered to idols, from blood, from things strangled, and from sexual immorality. If you keep yourselves from these, you will do well. Farewell.

30 So when they were sent off, they came to Antioch; and when they had gathered the multitude together, they delivered the letter.

31 When they had read it, they rejoiced over its encouragement.

32 Now Judas and Silas, themselves being prophets also, exhorted and strengthened the brethren with many words.

33 And after they had stayed there for a time, they were sent back with greetings from the brethren to the apostles.

34 However, it seemed good to Silas to remain there.

35 Paul and Barnabas also remained in Antioch, teaching and preaching the word of the Lord, with many others also.

Judas Barsabas (v.22) — a Hebrew — may have been the brother of Joseph Barsabas (Acts 1:23).

Silas (v.22) — probably a Grecian Jew (Hellenist). His name is Latin and he was a Roman citizen (Acts 16:37). Silas was an abbreviated form of Silvanus.

After performing his special mission in Antioch (vs.30-35), Silas accompanied Paul, in place of Barnabas, on his second missionary journey (v.40) through Syria, Cilicia, south Galatia, and the Road to Macedonia. He remained in Berea with Timothy after Paul’s departure to Athens (17:14), but seems to have followed his leader to Athens later (17:15), only, however, to be sent back to Macedonia, like Timothy, on some special errand (18:5), and his name is associated with the apostle’s in the two epistles written to the Thessalonians from that city. Here we lose sight of him, so far as Paul’s further labors are concerned. It is generally supposed, however, that he is identical with the Silvanus mentioned in 1 Peter 5:12, as the bearer of Peter’s first epistle. — Walker, page 331.

Greetings (v.23) = lit. “we wish you joy”

unsettling (v.24) = dismantling, devastating

risked (v.26) = lit. “handed over”

burden (v.28) — referring back to Peter’s “yoke” in verse 10.

exhorted (v.32) = comforted — The prophetic ministry of Judas and Silas was encouragement, not prediction.

Some manuscripts omit verse 34.

Paul and Barnabas remained in Antioch (v.35) — A considerable period seems to be intended. To this period must be referred the incidents of Peter’s vacillating conduct and Barnabas’ compromising actions related in Galatians 2:11-18. Doubtless, it prepared the way for the breach which follows (vs. 39-40). — Walker, pages 335-336.

This letter is the last reference to any of the 12 apostles in Acts.

Because of the transition from the kingdom program to that of the present economy the council’s written decision was necessary both to establish Gentile liberty and to confirm Paul’s apostolic authority among the Gentiles. It did not, however, supersede Paul’s own God-given authority and commission. He needed no Jerusalem council to endorse his apostleship. Thus while he accepted its decision as a satisfactory settlement of the matter in question, he never once refers to this letter in his epistles, not even when discussing the principal matter with which it dealt (Galatians 2). Anyway, Paul found higher reasons why the Gentiles — and even the Jews — should not be under the law (Romans 7:2; Galatians 3:13; Colossians 2:14) and higher motives for sustaining from anything that might in any way injure others, whether lost or saved (Romans 14:13-15; 1 Corinthians 8:1, 4, 7, 9; 10:28-33; Galatians 5:13). — Stam page 281.

13 And after they had become silent, James answered, saying, “Men and brethren, listen to me:

14 Simon has declared how God at the first visited the Gentiles to take out of them a people for His name.

15 And with this the words of the prophets agree, just as it is written:

16 ‘After! this I will return and will rebuild the tabernacle of David, which has fallen down; I will rebuild its ruins, and I will set it up;

17 So that the rest of mankind may seek the Lord, even all the Gentiles who are called by My name, says the Lord who does all these things.’

18  “Known to God from eternity are all His works.

19 Therefore I judge that we should not trouble those from among the Gentiles who are turning to God,

20 but that we write to them to abstain from things polluted by idols, from sexual immorality, from things strangled, and from blood.

21 For Moses has had throughout many generations those who preach him in every city, being read in the synagogues every Sabbath.”

declared (v.14) = narrated in detail

at the first (v.14) — at the beginning of this sequence of events (v.7)

agree (v.15) — with one voice

words of the prophets (v.15) — In general. He then quotes, in particular, from Amos 9:11-12 LXX, freely in some parts (vs. 16, 18), but verbatim in the part relating to the Gentiles (v.17). A reference to the original passage in Amos will show that the prophet referred specially to the possession, by the chosen race, of Edom and the other Gentile nations. The Greek translators, by rendering Adam (man) for Edom, through the change of a single letter, interpreted the passage as we have it in the text. The Jews understood the prophecy to be Messianic, and had called the Messiah, in consequence, “Bar Naphli,” “the son of the fallen.” — Walker, page 327.

__________

In the Authorized Version, Amos 9:11-12 reads “remnant of Edom,” instead of “residue of men,” and “possess,” instead of “seek,” but doubtless the latter in each case is correct, as quoted by James in Acts for while Edom is adum in the Hebrew, man is adam and while possess is irsh, seek is drash. The difference in each case is so slight that the words may very well have been miscopied. Also, James’ quotation of the passage is more in line with the rest of prophecy than the text from which it was translated in the A.V. — Stam, page 270.

The words “after this I will return” are not from Amos, but the Lord does promise to return throughout the prophets. The return foretold by the prophets is the second coming.

rebuild the tabernacle of David (v.16) — the nation of Israel, which will be rebuilt in the Kingdom (Luke 1:32-33).

even all the Gentiles (v.17) — Isaiah 2:2; 11:10; 60:5; 66:23

who are called by My name (v.17) = who bear My name (as being My people)

I judge (v.19) = I decide — the “I” is emphatic. James is expressing his opinion, but doing so with a great deal of determinative authority.

trouble (v.19) = annoy by putting obstacles in the way

write (v.20) = send written instructions

polluted by idols (v.20) — sacrificed to idols

sexual immorality (v.20) — often associated with idolatry in Greece and Rome

what is strangled (v.20) — A word peculiar to this chapter and 21:25. The Jews were forbidden by their law to eat the flesh of any animal from which the blood had not been let out (Leviticus 17:13), since the latter was considered sacred to God. Things “strangled” would, of course, come under the prohibition. There is a natural feeling, which is allied to this, against eating animals which die of themselves.

blood (v.20) — This, from the time when animal food was first permitted to man, was strictly prohibited (Genesis 9:4), the prohibition being enforced and emphasized by the law of Moses (Leviticus 3:17; 17:10-14; Deuteronomy 12:16, 23). If we examine the four points specified, we see that they relate to idolatry, impurity, and indulgence in questionable meats (as the Jew, at least, considered them). It was just such things which, apart from circumcision, made the Gentile offensive to the Jew and so rendered intercourse between them well nigh impossible. Jame’s fourfold prohibition was clearly intended to form a basis of agreement between the two parties. Many consider that it was of the nature of a compromise, intended to meet temporary conditions (1 Corinthians 8:1-13). Such compromise on lesser questions, when once the main principle (in this case the circumcision test) is conceded, is in accordance with the law of love. But compromise, when a main principle is not conceded, is wrong. — Walker, page 330.

Moses (v.21) — the Mosaic Law

in every city (v.21) — Where there was a synagogue. We may understand this verse as meaning either that there was no fear that the law of Moses would be entirely forsaken, since it was regularly taught in the synagogues of the dispersion; or, that, since the precepts of the law of Moses were everywhere diligently inculcated, Gentile Christians must be careful not to offend the prejudices of their Jewish fellow-believers in these four particulars. — Walker, page 331.

It’s my opinion that James wasn’t saying that Paul’s ministry was a fulfillment of Amos’ prophecy. I’m certain that Amos wasn’t referring to Gentiles being saved into the Body of Christ. What I think the passage means is that the Lord, in the Old Testament, foretold that the Gentiles would be saved, so there was no reason for the Jews to be shocked that Gentiles were being saved (even though the particular circumstances of their salvation were unknown to Amos and may not have been completely understood by James and Peter).