Verse by Verse

16 Then Paul stood up, and motioning with his hand said, “Men of Israel, and you who fear God, listen:

17 The God of this people Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an uplifted arm He brought them out of it.

18 Now for a time of about forty years He put up with their ways in the wilderness.

19 And when He had destroyed seven nations in the land of Canaan, He distributed their land to them by allotment.

20 “After that He gave them judges for about four hundred and fifty years, until Samuel the prophet.

21 And afterward they asked for a king; so God gave them Saul the son of Kish, a man of the tribe of Benjamin, for forty years.

22 And when He had removed him, He raised up for them David as king, to whom also He gave testimony and said, ‘I have found David the son of Jesse, a man after My own heart, who will do all My will.’

23 From this man’s seed, according to the promise, God raised up for Israel a Savior — Jesus —

24 after John had first preached, before His coming, the baptism of repentance to all the people of Israel.

25 And as John was finishing his course, he said, ‘Who do you think I am? I am not He. But behold, there comes One after me, the sandals of whose feet I am not worthy to loose.’

and you who fear God (v.16) — Gentile proselytes (v.43) and other Gentiles (v.42) who had not converted but recognized Israel’s God as the true God

exalted (v.17) — blessed them, intervened for them, increased their numbers and gave them influence

with an uplifted arm (v.17) — Therefore say to the children of Israel: ‘I am the Lord; I will bring you out from under the burdens of the Egyptians, I will rescue you from their bondage, and I will redeem you with an outstretched arm and with great judgments (Exodus 6:6).

put up with their ways (v.18) — suffered their manners — The verb so rendered is found only here. The change of a single letter in the Greek verb gives us a different and beautiful rendering favored by some authorities, “bare them as a nursing father.” This accords with the LXX of Deuteronomy 1:31, to which allusion is here made. Both readings give excellent sense. — Walker, page 291.

forty years (v.18) — Do not harden your hearts as in the rebellion, in the day of trial in the wilderness, where your fathers tested Me, tried Me, and saw My works forty years. Therefore I was angry with that generation, and said, ‘They always go astray in their heart, and they have not known My ways (Hebrews 3:8-10).

seven nations (v.19) — When the Lord your God brings you into the land which you go to possess, and has cast out many nations before you, the Hittites and the Girgashites and the Amorites and the Canaanites and the Perizzites and the Hivites and the Jebusites, seven nations greater and mightier than you (Deuteronomy 7:1).

judges (v.20) — “the children of Israel did evil again” — Judges 3:12; 10:6; 13:1

The monarchy had begun with the cry: “Make us a king!” (1 Samuel 8:5) and had ended with the cry: “We have no king but Caesar!” (John 19:15). — Stam, page 195.

king (v.21) — And the Lord said to Samuel, “Heed the voice of the people in all that they say to you; for they have not rejected you, but they have rejected Me, that I should not reign over them (1 Samuel 8:7).

forty years (v.21) — The length of Saul’s reign isn’t mentioned in the Old Testament.

The quote in verse 22 is from Psalm 89:20, 1 Samuel 13:14 and Psalm 40:8.

My will (v.22) — plural, “all  My wishes”

Jesus (v.23) — The Greek form of Joshua — “Jehovah Saves” or “Jehovah Is Salvation”

coming (v.24) = entering into His ministry

course (v.25) — from a runner’s race (Acts 20:24; 2 Timothy 4:7)

Notice how often Paul refers to God as the One doing the action in the history of Israel.

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

14 But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the Sabbath day and sat down.

15 And after the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, “Men and brethren, if you have any word of exhortation for the people, say on.”

Paul and his party (v.13) — Paul was now the leader.

As soon as Perga was reached, John the helper, who had gone forth with them from Antioch, deserted them. It was a desertion, for later we find the statement that he departed from them from Pamphylia, and went not with them to the work (Acts 15:38). No reason is given why John turned backward. Was it on account of the dangers or the hard labor? Or was it cowardice? The reason of his return was most likely of a different nature. He was still [perhaps] greatly attached to Jerusalem. His Hebrew name is mentioned only in this chapter and not the Gentile, the Roman, Mark. Perhaps he could not fully endorse the complete association with the Gentiles and turned back to Jerusalem to be in fellowship with them who were of the circumcision and “zealous for the Law.” No matter what was the motive, he did leave them. It was failure on his part and for a long time John Mark had evidently little or no service. He was unprofitable. Blessed is the information we receive from 2 Timothy by Paul. He requested Mark’s presence in Rome. “Take Mark, and bring him with thee, for he is profitable to me for the ministry” (2 Timothy 4:11). He had been restored, seen his error and judged himself. There can be no question, but John Mark is the writer of the Gospel of Mark, in which the perfect servant of God, the Lord Jesus Christ is portrayed in His unfailing service. — Gaebelein, pages 238-239.

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Perga in Pamphylia (v.13) — It lay north-northwest of Cyprus, and was the natural district to make for, in furtherance of their missionary work. Perga was the chief city of Pamphylia, and seems to have been founded in the third century B.C. It lay five miles west of the river Cestrus, and about seven miles from the coast. Possibly, however, an outlying port-town may have been situated on the Cestrus, to which vessels could sail direct up the river. While Attalia (14:25) was a Greek colony, Perga was a center of Asiatic influence. its goddess Artemis and her worship were famous. It was an important city. — Walker, page 288.

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Antioch in Pisidia (v.14) — Better, “Pisidian Antioch.” Pisidia was a country in southern Asia Minor, forming, at the period in question, part of the Roman province of Galatia. It was bounded on the south by Pamphylia, on the north by Phrygia, and on the west by Lycia. Paul crossed it on his way to Antioch on this occasion, and again on his return to Perga (14:24).

The city of Antioch was not really in the country of Pisidia, but in that of Phrygia, It is called by Strabo (A.D. 19), “Antioch toward Pisidia,” or “Pisidian Antioch,” to distinguish it from other Antiochs; and, since that part of Phrygia which was included in the Galatian province was gradually merged into Pisidia, the town came to be called, later, “Antioch of Pisidia.” Like Antioch in Syria, it was founded by Seleucus Nicator in the third century B.C. and named after his father. The emperor Augustus made it a “colony” and constituted it the military and administrative center of the southern portion of the province of Galatia. It was, therefore, the most important city in that part of Asia Minor. It lay about 100 miles inland, and was situated on a lofty plain about 3,600 feet above sea-level. It had a Latin organization, a Greek civilization, a Phrygian population, and contained a large settlement of Jews.

Ramsay, who thinks that Paul’s constitutional malady was severe malarial fever, holds that the apostle was driven, after a sharp attack of such fever, from the low-lying country round Perga to the elevated Plateau on which Antioch was built. This will not appeal, however, to those who are of opinion that his affliction was rather ophthalmic (Galatians 4:15; 6:11) or epileptic (Galatians 4:14). Whatever may have been its nature, the immediate cause of his preaching the Gospel in Southern Galatia was due in some way to an attack of it (Galatians 4:13), whether that attack occurred in Perga, Antioch, or en route between the two. The road from Perga to Antioch lay across the Pisidian highlands which were infested by brigands. To his journey thither and back again to Perga may be referred some of those “perils of rivers,” and “perils of robbers,” of which we read in 2 Corinthians 11:26. As he crossed from Pampylia into Pisidia, he entered the Roman province of Galatia. — Walker, pages 289-290.

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The order of service as carried on in orthodox synagogues of today is about the same as in the synagogues of the first century. The “Hear Israel!” the so-called “Shema” (a recitation of Deuteronomy 6:4-9), prayers and the reading of a prescribed portion of the Pentateuch, and a similar portion from the Prophets, called the “Haftorah.” After the reading of those portions, exhortation was in order. — Gaebelein, page 240.

Paul and Barnabas may have dressed in some way that identified them as rabbis, or may have sat in a section of the synagogue designated for those prepared to teach. After the readings, it was standard procedure to hear a sermon when a competent teacher was in attendance.

The word synagogue is found 26 times in the Acts but not once in the epistles of Paul, even though six of his epistles were written during the Acts period. This is confirmation of the fact that Acts is primarily the story of Israel’s apostasy, while Paul’s epistles contain the doctrine and practice of the Body of Christ. — Stam, page 189.

6 Now when they had gone through the island to Paphos, they found a certain sorcerer, a false prophet, a Jew whose name was Bar-Jesus,

7 who was with the proconsul, Sergius Paulus, an intelligent man. This man called for Barnabas and Saul and sought to hear the word of God.

8 But Elymas the sorcerer (for so his name is translated) withstood them, seeking to turn the proconsul away from the faith.

9 Then Saul, who also is called Paul, filled with the Holy Spirit, looked intently at him

10 and said, “O full of all deceit and all fraud, you son of the devil, you enemy of all righteousness, will you not cease perverting the straight ways of the Lord?

11 And now, indeed, the hand of the Lord is upon you, and you shall be blind, not seeing the sun for a time.” And immediately a dark mist fell on him, and he went around seeking someone to lead him by the hand.

12 Then the proconsul believed, when he saw what had been done, being astonished at the teaching of the Lord.

gone through (v.6) — a word used throughout Acts to describe a journey with stops along the way to teach

Paphos (v.6) — the capital of Cyprus where the Roman governor lived — in the southwest corner of the island

Like Simon Magus, Bar-Jesus was one of the magi, one of the wise men of the time. Things true and false were strangely mixed among these men. The accurate science of today was born in the midst of them. Chemistry is the outcome of their alchemy, as astronomy is the outcome of their astrology. It is not easy to discover how far these men were deceived, and how far they were right. Elymas was a man dwelling on the borderline of the occult, able to touch it, professing to be able to work wonders by it.

But he was also a false prophet; and immediately following that statement we are told that he was a Jew. Here then was a man who had been brought up with a knowledge of Hebrew literature, and the things of Hebrew religion; a man who by birth and training had been brought into closest understanding of the highest things in religion. but he was a false prophet, he was uttering things that were not true. Go back to the Old Testament and discover its teaching about false prophets, as to the nature of the sin committed, as to the judgment that fell upon them. There might have been excuse for Bar-Jesus if he were merely one of the magi, for there was much of light in their teaching, as well as error. But that a Jew should become a false prophet, by professing to be able to do the things he was doing, was sin. — Morgan, page 316.

false prophet (v.6) — He mixed religious teaching with his magic.

Bar-Jesus (v.6) = “Son of Jesus or Joshua” — his Jewish name — Paul called him a “son of the devil.”

proconsul (v.7) — The official title of the governor of a Roman province subject to the authority of the Senate. We find it used again in 18:12; 19:38. Cyprus had, at one time, been an imperial province, when its governor bore the title of “pro-praetor,” but Augustus transferred it to the Senate in 22 B.C. Luke, therefore, is strictly accurate in calling the governor proconsul at this period. — Walker, pages 283-284.

Sergius Paulus (v.7) — a Roman

an intelligent man (v.7) — interested in learning, which accounts for why he had Elymas in his entourage (although he obviously wasn’t satisfied with what the sorcerer had told him as he sought to hear the Word of God).

called (v.7) — He, no doubt, had heard of Paul and Barnabas’ teaching in the synagogues.

Elymas (v.8) — probably the Greek form of the Arabic Alim, “wise”) —used by Muhammadans for their theologians. His position was threatened by the teaching of Paul and Barnabas.

dark mist (v.11) — technical medical term for an ophthalmic disease

went around seeking (v.11) — the tense indicates that this continued in vain. Nobody dared help him after seeing what had happened.

Paulus’ astonishment was at the teaching, not the fate of his sorcerer.

This false prophet, the Jew Bar-Jesus, Elymas the sorcerer, is a type of apostate Judaism, which has turned away from the truth, rejected the Gospel and perverts the right ways of the Lord. Such Judaism became after rejecting the offer of God’s mercy.

As Elymas tried to keep the Word of God from the Roman Sergius Paulus, so the Jews tried to keep from the Gentiles the gospel, which they themselves had rejected. The judgment which fell upon the sorcerer is likewise significant. Blindness has been put judicially upon the Jews and without a leader they are groping around in the darkness. This judicial blindness was repeatedly predicted by the prophets. We find it mentioned in Isaiah 6:9-1. Their eyes were to be shut. Our Lord quotes this twice and each time in connection with His rejection in Matthew 13:15 and John 12:40. Then the apostle Paul uses these words for the last time in the New Testament. See Acts 28:25-28. The salvation of God was sent to the Gentiles after the Jews refused to accept it, and the Jews were blinded. But the blindness is not permanent. “Blindness in part has happened to Israel until the fullness of the Gentiles be come in” (Romans 11:25). Corresponding to this is the blindness of Elymas, which was to be “for a season.” The season is this present age. When this age is over, the judicial blindness, the veil which is upon their hearts , will be removed. — Gaebelein, pages 237-238.

1 Now in the church that was at Antioch there were certain prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen who had been brought up with Herod the tetrarch, and Saul.

2 As they ministered to the Lord and fasted, the Holy Spirit said, “Now separate to Me Barnabas and Saul for the work to which I have called them.”

3 Then, having fasted and prayed, and laid hands on them, they sent them away.

4 So, being sent out by the Holy Spirit, they went down to Seleucia, and from there they sailed to Cyprus.

5 And when they arrived in Salamis, they preached the word of God in the synagogues of the Jews. They also had John as their assistant.

This probably took place in the spring of A.D. 46.

in the church (v.1) — by this time, it was an organized assembly

prophets (v.1) — see Acts 11:27.

teachers (v.1) — those giving clear instruction in the truth

Simeon (v.1) — his Hebrew name. Niger — Latin “black” — He may have been an African proselyte from Cyrene in Africa (Acts 11:20).

Lucius (v.1) — perhaps the same person mentioned in Romans 16:21

Manaen (v.1) — The name is identical with the Hebrew “Menahem.” Josephus tells us that a famous Essene of that name predicted that Herod the Great, while he was but a boy, would one day be king, and that the grateful monarch afterwards favored him and his sect. Some think that the Manaen of the text may have been that famous Essene’s son. The word “foster-brother” may signify that he was brought up with Herod the Great’s son Antipas. There is evidence from inscriptions, however, that the word was used as an honorable court title, “the king’s friend,” and so it may only indicate that Manaen was a favorite of Herod the tetrarch. — Walker, page 280.

Herod the tetrarch (v.1) — Herod Antipas, who ruled Galilee during Christ’s ministry. He beheaded John the Baptist.

sent them away (v.3) = released them (from their duties)

What did it mean that they laid hands on them? One of their number had uttered that which was the voice of the Holy Spirit. The assembly or church had heard this call. They accepted it as from the Holy Spirit and were obedient to it. Then by the laying on of hands they expressed outwardly their fellowship and identification with the two who had been set apart to do the work to which the Holy Spirit had called. They had nothing to do with their work but to wish them the blessing of the Lord and showing their fellowship in it.

This is seen by the last sentence in the third verse. Unfortunately, the authorized version states that “They sent them away.” Its correct rendering is “They let them go.” The church, or the elders of the church, did not send them away. The very next verse guards against such a thought, for it tells us “So, being sent out by the Holy Spirit.” — Gaebelein, page 234.

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Seleucia (v.4) — The seaport of Antioch, sixteen miles distant. It was built by Seleucus Nacator, and called by his name. Lying at the mouth of the river Orontes, it was important both as a maritime fortress and as a commercial center. — Walker, page 281.

Cyprus (v.4) — see Acts 4:36. Barnabas was from Cyprus.

Salamis (v.5) — The largest and most important town on the island, though not the political capital. It had a good harbor, and lay in the direction of the Syrian coast, on the southeast coast of Cyprus. — Walker, page 282.

synagogues (v.5) — Paul’s custom was to begin his ministry in any city in the synagogues.

20 Now Herod had been very angry with the people of Tyre and Sidon; but they came to him with one accord, and having made Blastus the king’s personal aide their friend, they asked for peace, because their country was supplied with food by the king’s country.

21 So on a set day Herod, arrayed in royal apparel, sat on his throne and gave an oration to them.

22 And the people kept shouting, “The voice of a god and not of a man!”

23 Then immediately an angel of the Lord struck him, because he did not give glory to God. And he was eaten by worms and died.

24 But the word of God grew and multiplied.

25 And Barnabas and Saul returned from Jerusalem when they had fulfilled their ministry, and they also took with them John whose surname was Mark.

Tyre (v.20) — An ancient Phoenician town, about halfway between Sidon and Acre, built partly on the mainland and partly on an island which lay half a mile off the coast. Affording excellent shelter for shipping, it was the most famous port of the ancient world, the island containing two harbors well protected by breakwaters. Alexander the Great was occupied seven months in reducing it; and, after various vicissitudes, it passed into Roman hands.

Sidon (v.20) — About twenty miles north of Tyre. A natural breakwater, in the shape of a rocky reef, rendered it a capital harbor. It rivaled Tyre as a center of merchandise and, at times, surpassed it. Like Tyre, it fell to Alexander; and, later, to the Romans. Herod is known to have favored Berytus, a maritime port twenty miles north of Sidon, and this may possibly have been the bone of contention between them. — Walker, page 272.

Blastus (v.20) — a Roman name. He was probably “befriended” with a bribe

chamberlain (v.20) — in charge of the king’s bedchambers

their country was supplied with food (v.20) — Phoenicia was a narrow strip of land along the coast, part of the Roman province of Syria and not under Herod’s jurisdiction. It was dependent on Galilee for wheat (1 Kings 5:9-11; Ezra 3:7).

Josephus, the Jewish historian, informs us that [Herod’s] garment was made of the brightest silver, which, with the sunlight falling upon it, dazzled the eyes of the multitude. He sat on his throne, the bema, or judgment seat. Then he made an oration, most likely announcing to the ambassadors of Tyre and Sidon that he was now reconciled. The scene must have been a brilliant one. The people were carried away by the magnificent spectacle and flattering oration of the king, and cried out, “it is the voice of a god and not of a man.” No doubt the aim of Herod was this very acclamation. He had planned it all. The zenith of his glory seemed reached. Monarchs were then deified, and Augustus, the emperor, was also worshiped. He gave not the glory to God, but usurped His glory, and the result was a sudden judgment.

What happened to Herod is mentioned by Josephus. He, however, tries to shield the king, though he speaks of Herod’s wickedness. He says that sudden pains attacked him, which were produced by the sight of an owl, a bird he dreaded, and which was seen sitting on one of the ropes of the awning of the theater. The Word of God gives us the true account. It was an angel of the Lord that smote him, and he was eaten of worms. A most awful and loathsome disease took hold of him, and literally he was eaten, after a few days, of worms. “He was seized with violent internal pains, and carried to his palace. There he lingered five days in extreme agony; being eaten of worms, the cause of his intestine disorder.” — Gaebelein, page 227

throne (v.21) — the royal dais set up in the theater where the king presided over the proceedings.

After Herod’s death (in A.D. 44), Palestine was ruled directly by Rome.

Barnabas and Saul returned (v.25) — probably in A.D. 46 or 47.

12 So, when he had considered this, he came to the house of Mary, the mother of John whose surname was Mark, where many were gathered together praying.

13 And as Peter knocked at the door of the gate, a girl named Rhoda came to answer.

14 When she recognized Peter’s voice, because of her gladness she did not open the gate, but ran in and announced that Peter stood before the gate.

15 But they said to her, “You are beside yourself!” Yet she kept insisting that it was so. So they said, “It is his angel.”

16 Now Peter continued knocking; and when they opened the door and saw him, they were astonished.

17 But motioning to them with his hand to keep silent, he declared to them how the Lord had brought him out of the prison. And he said, “Go, tell these things to James and to the brethren.” And he departed and went to another place.

18 Then, as soon as it was day, there was no small stir among the soldiers about what had become of Peter.

19 But when Herod had searched for him and not found him, he examined the guards and commanded that they should be put to death. And he went down from Judea to Caesarea, and stayed there.

considered (v.12) = comprehended — understood what had happened

Mary (v.12) — her only mention in Scripture. She may have been a widow. She was rich enough to own a house in which “many” (v.12) could gather.

John whose surname was Mark (v.12) — “John” was his Hebrew name; “Mark” his Gentile one. From the various notices of him which occur in the New Testament, we may form an epitome of his history.

1) … He was cousin of Barnabas (Colossians 4:10); i.e. they were children of [siblings].

2) He was connected with Peter in his youth, and received spiritual help from him (1 Peter 5:13).

3) He accompanied Barnabas and Paul to Antioch, and, later, to Cyprus (13:4-5). He deserted them, however, at Perga (13:13), and for this reason Paul refused to take him as a fellow-worker during his second missionary journey, with the result that Mark accompanied Barnabas to Cyprus (15:36-39).

4) We then lose sight of him till he reappears with Paul at Rome, evidently a more consecrated man than formerly and the apostle’s accepted companion and co-worker (Colossians 4:10; Philemon 24). During Paul’s second imprisonment at Rome, we find the apostle bidding Timothy to come speedily and bring Mark with him (2 Timothy 4:11), as being “useful for ministering.”

5) 1 Peter 5:13 shows him again associated with Peter and suggests that he had visited some of those churches of Asia Minor to which that apostle is writing. His co-partnership with Peter may have been during the period which elapsed between his departure with Barnabas to Cyprus and his reappearance at Rome with Paul.

6) All that we know certainly, in addition, is that he was the writer of the second Gospel, in the composition of which he had, most probably, Peter’s help and advice. — Walker, pages 268-269

gate (v.13) — as in Acts 10:17 — vestibule — the passageway from the street to the inner courtyard of the house

girl (v.13) = maid — a servant — another hint of Mary’s wealth

Rhoda (v.13) = rose

angel (v.13) — Jews of that time thought each person had a guardian angel to protect him and which could assume the appearance of the one he protected. Those in Mary’s house may have meant this, or they might have thought Peter’s spirit or ghost was at the door.

James (v.17) — Our Lord’s brother. He stands forth to prominence here for the first time as a leader of the church in Jerusalem. In 15:13-21, we see him as president of the Council held in that city to consider the position of the Gentile churches; and other notices of him in the New Testament confirm the fact that he held a position in some respects analogous to that of the later episcopate (Galatians 1:19; 2:9, 12; Acts 21:18). He was, so to speak, head of the college of presbyters in Jerusalem. To him is to be ascribed the Epistle of James. He is known as “James the Just,” and was [supposedly] martyred in Jerusalem in A.D. 62, being thrown down from a pinnacle of the temple and then beaten to death with a fuller’s club. — Walker, page 271

another place (v.17) — we aren’t told where. He was back in Jerusalem in Acts 15:7-11.

examined (v.19) — probably with scourgings

put to death (v.19) — the penalty, under Roman law, for allowing a prisoner to escape

Caesarea (v.19) — see Acts 8:40.

Rhoda, alone, demonstrated faith in this instance. Many commentaries make a point of showing how this incident demonstrates the effectiveness of prayer, but I think it points to something different. Those in Mary’s house were praying, but when they saw evidence that their prayer had been answered, they were “astonished” (v.16). The word means “distraught, bewitched, insane.” I think it’s obvious that, even at this early date, when God was still occasionally intervening physically, a supernatural answer to prayer was NOT the normal course of events.

1 Now about that time Herod the king stretched out his hand to harass some from the church.

2 Then he killed James the brother of John with the sword.

3 And because he saw that it pleased the Jews, he proceeded further to seize Peter also. Now it was during the Days of Unleavened Bread.

4 So when he had arrested him, he put him in prison, and delivered him to four squads of soldiers to keep him, intending to bring him before the people after Passover.

5 Peter was therefore kept in prison, but constant prayer was offered to God for him by the church.

6 And when Herod was about to bring him out, that night Peter was sleeping, bound with two chains between two soldiers; and the guards before the door were keeping the prison.

7 Now behold, an angel of the Lord stood by him, and a light shone in the prison; and he struck Peter on the side and raised him up, saying, “Arise quickly!” And his chains fell off his hands.

8 Then the angel said to him, “Gird yourself and tie on your sandals”; and so he did. And he said to him, “Put on your garment and follow me.”

9 So he went out and followed him, and did not know that what was done by the angel was real, but thought he was seeing a vision.

10 When they were past the first and the second guard posts, they came to the iron gate that leads to the city, which opened to them of its own accord; and they went out and went down one street, and immediately the angel departed from him.

11 And when Peter had come to himself, he said, “Now I know for certain that the Lord has sent His angel, and has delivered me from the hand of Herod and from all the expectation of the Jewish people.”

about that time (v.1) — when Barnabas and Saul were in Antioch. Herod died in A.D. 44, the year before the famine in Judea.

Herod, the king, mentioned here is known in history as Herod Agrippa I. He was the grandson of Herod the Great. First he had the tetrarchy of Philip (Luke 3:1), then he received the territory of Herod Antipas, Galilee and Peraea; lastly through political intrigue he added to his kingdom Judea and Samaria. Much of his time was spent in Rome, where he lived extravagantly. When he came to Jerusalem he tried in every possible way to gain the good will of the Jews by an outward observance of the law and defense of their customs. The persecution of the church was no doubt inspired by the desire to gain favor with the Jews. As far as the historical account goes, it seems his hatred was exclusively directed against the Apostles.

Four Herods are mentioned in the New Testament. All are types of the Anti-Christ and all were energized by Satan. Herod the Great who had the children of Bethlehem killed. The Herod who killed John the Baptist. The Herod who slew James, and the Herod Agrippa before whom Paul stood and preached. — Gaebelein, pages 219-221.

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Mark well: Herod does not stretch forth his hands against the Jews; he stretches forth his hands against “certain of the church” and, sad to say, Israel is pleased to have it so. She prefers the reign of this part-Edomite to that of her own Messiah.

The Edomites, the descendants of Esau, were Israel’s hereditary enemies. Indeed, Herod’s right to the throne was forfeited by the mere fact that he was not of the royal Davidic line nor even a full Israelite (Deuteronomy 17:15). — Stam, page 131.

James (v.2) — His only other mention in Acts is in 1:13 in the list of those at Pentecost. He had been one of Christ’s inner circle (Mark 5:37; 9:2; 14:33).

with the sword (v.2) — beheaded — considered disgraceful by the Jews

Days of Unleavened Bread (v.3) — leading up to Passover — Large crowds were in town for the feast, and Herod acted politically to appeal to them.

This (v.4) was Peter’s third (at least) trip to prison. (Acts 4:3; 5:18)

four squads (v.4) — four quaternions — four bands of four soldiers each, probably one squad for each three-hour watch during the night

bring him before the people (v.4) — for trial

after Passover (v.4) — after the entire eight-day feast. Herod behaved like a devout Jew and so would have avoided executions during Passover.

constant prayer (v.5) = earnest — lit. “to stretch out” — intense

two chains (v.6) — Peter was chained to two guards and two other guards stood by the door. Luke emphasizes how securely Peter was imprisoned. This was probably because of his previous escape from prison (Acts 5:19).

struck Peter on the side (v.7) — Although in prison and about to be killed, Peter was sleeping securely.

Our Lord had predicted that Peter would live to be an old man (John 21:18). Thus Herod’s plan to put him to death at this time could not succeed. Perhaps this is why Peter slept so soundly the night before he was to have been executed. — Stam, page 141.

gird yourself (v.8) — the long tunic, or under-garment, was tied on securely during the day but loosened at night

garment (v.8) — outer cloak

expectation (v.11) — of Peter’s trial and execution

We have seen how our Lord had promised the twelve apostles that they should occupy twelve thrones in the kingdom and should reign with Him over the twelve tribes of Israel (Matthew 19:28). We have further seen how, at Pentecost, “Peter, standing up with the eleven,” appealed to Israel to repent and receive her Messiah (Acts 2) and how God protected and sustained the twelve in the midst of the most violent persecutions, so that even when all the other believers had to flee from Jerusalem for their lives, the twelve alone remained in the city, divinely protected.

But now one of the twelve is slain; nor can any attempt be made to replace him by another, for he, unlike Judas, has a legitimate claim to one of the twelve thrones. Thus it becomes evident that the kingdom is not yet to be established on earth and that a new dispensation has already begun, as God removes His protecting hand from one of the twelve and allows Herod the king to slay him with the sword. Meanwhile the depth of Israel’s declension is seen in the fact that the Jews are pleased with Herod for killing James. — Stam, pages 133-134.

25 Then Barnabas departed for Tarsus to seek Saul.

26 And when he had found him, he brought him to Antioch. So it was that for a whole year they assembled with the church and taught a great many people. And the disciples were first called Christians in Antioch.

27 And in these days prophets came from Jerusalem to Antioch.

28 Then one of them, named Agabus, stood up and showed by the Spirit that there was going to be a great famine throughout all the world, which also happened in the days of Claudius Caesar.

29 Then the disciples, each according to his ability, determined to send relief to the brethren dwelling in Judea.

30 This they also did, and sent it to the elders by the hands of Barnabas and Saul.

Barnabas knew Saul and had defended him on his first visit to Jerusalem (Acts 8:27).

It must not be overlooked that the reason the believers at Jerusalem had sent Barnabas to Antioch was that it had come to their ears that Gentiles — having neither circumcision nor the law — had come to trust Christ in that city. It is not strange, then, and a natural step in the unfolding of God’s program, that Barnabas simply exhorted these believing Gentiles “that with purpose of heart they would cleave unto the Lord” (a very general exhortation) while he went to Tarsus to find Saul. — Stam, page 117.

seek (v.25) = search thoroughly — Paul may have been away from home, ministering in Syria or Cilicia (Galatians 1:21)

called (v.26) — a received name. The name “Christian” perhaps intended derisively, was given by those outside the church.

Christian (v.26) — a Greek word with a Latin termination. The church members called themselves “disciples,” “brethren,” and “the Way.” Christian is used again only in Acts 26:28 and 1 Peter 4:16, again, in both places, with a hint of derision.

prophet (v.27) — This is the first mention of [New Testament] prophets. The title is given to Barnabas and others in Acts 13:1. Cf. also 15:32; 21:10; 1 Corinthians 12:28-29; 14:32, 37; Ephesians 2:20; 3:5; 4:11. The word means “an interpreter of God’s message,” chiefly by forth-telling, but sometimes also by fore-telling, though the latter sense is subsidiary. The special function of the prophet was that of exhortation, instruction and edification by means of the declaration of God’s message to His people. In Ephesians 4:11, prophets are ranked next to apostles in the orders of the ministry. — Walker, page 260.

Agabus (v.28) — shows up again only in Acts 21:10-11. Here, his prophecy resulted in Saul traveling to Jerusalem to bring relief to the assembly there. In chapter 21, he warns Paul not to travel to Jerusalem with his relief because it would not be accepted.

showed by the Spirit (v.28) — probably with an outward sign

famine (v.28) — That is, “over all the civilized (or Roman) world.” We have evidence from Suetonius, Dion Cassius, Tacitus and Eusebius to the effect that, in the reign of Claudius Caesar, there was famine in various parts of the empire (Italy, Greece, etc.). As regards Palestine, the harvest seems to have failed largely in A.D. 45, and entirely in A.D. 46, with the result that, in the latter year, a severe famine set in. Josephus describes its severity and mentions the fact that Queen Helena (mother of Izates, king of Adiabene in Syria), who went to Jerusalem as a royal proselyte in A.D. 45, was there through the famine and distributed corn and figs which she imported for the purpose from Egypt and Cyprus. — Walker, page 261.

Claudius (v.28) — Emperor of Rome A.D. 41-54

relief (v.29) — the first mention of one assembly giving to another.

Why did the believers at Antioch determine to send relief to those of one particular country? The answer to this question is a dispensational one.

First it must be noted that the relief was to be provided, not for all the people of Judea, but for “the brethren which dwelt in Judea.” This was not only because it was proper for these Antioch Christians to care for their brethren first, but because the believers in Judea were to feel the effects of the famine and the accompanying high prices far more keenly than others, whether in Judea or anywhere else.

These Judean believers, it must be remembered, had sold their houses and lands and had brought the proceeds to the apostles for distribution among the needy, in conformity with the standards of the kingdom which they had hoped soon to see established on earth.

Not one of the Pentecostal believers had lacked heretofore, [but] they were now bound to be the first to lack, having already disposed of their property. And this was only the beginning. Through the following years, not only the church at Antioch, but “the churches of Galatia” (1 Corinthians 16:1-3) “the churches of Macedonia” (2 Corinthians 8:1-4) “the churches at Achaia (2 Corinthians 9:2) and perhaps others, including even Rome, a long list of Gentile congregations, were to send material help to the “the poor saints … at Jerusalem” (Romans 15:26). Indeed, it was one of the specific agreements between the heads of the Jewish and Gentile churches at the great Jerusalem council, that the Gentile believers should “remember the poor” of the Judean churches (Galatians 2:10 — That the Jewish leaders referred to their poor is self-evident. They would have had no reason to ask for a promise that the Gentile church help its own poor or the poor in general.)

All this indicates that the kingdom program was being gradually set aside and that the new dispensation had already begun to dawn. The careful reader will note that the believers at Antioch did not have “all things common.” they contributed “every man according to his ability.” — Stam, pages. 118-121.

19 Now those who were scattered after the persecution that arose over Stephen traveled as far as Phoenicia, Cyprus, and Antioch, preaching the word to no one but the Jews only.

20 But some of them were men from Cyprus and Cyrene, who, when they had come to Antioch, spoke to the Hellenists, preaching the Lord Jesus.

21 And the hand of the Lord was with them, and a great number believed and turned to the Lord.

22 Then news of these things came to the ears of the church in Jerusalem, and they sent out Barnabas to go as far as Antioch.

23 When he came and had seen the grace of God, he was glad, and encouraged them all that with purpose of heart they should continue with the Lord.

24 For he was a good man, full of the Holy Spirit and of faith. And a great many people were added to the Lord.

Phoenicia (v.19) — A country on the shore of the Mediterranean Sea, bounded roughly by Mt. Carmel on the south and the river Orontes on the north. It contained the important cities of Tyre and Sidon. Coasting vessels from Caesarea would readily convey these evangelists to the ports of Phoenicia. We find churches, some years later, at Tyre and Sidon (Acts 21:3-4; 27:3). — Walker, page 254.

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Antioch (v.19) — The capital of the Roman province of Syria, and the residence of the prefect. It was built by Seleucus Nicator about 300 B.C. and named after his father Antiochus. It was situated about 16 miles from the sea, at the spot where the river Orontes flows through the mountains. Its port was Seleucia (Acts 13:4). After Rome and Alexandria, it took rank as the third city in the empire. It contained a large Syrian population, with a considerable number of Jews also. But its civilization and culture were Greek, and its official and political tone Roman. It was thus a sort of cosmopolitan center, and well adapted to become the center of a missionary church. — Walker, page 255.

men from Cyprus and Cyrene (v.20) — Jews who were used to doing business with Gentiles

Every student of Acts should know the difference between Grecians [Hellenists] and Greeks. Grecians were Jews living, or having lived, outside of Palestine among the Gentiles, where the Greek language was spoken and Greek culture prevailed. Thus they became Grecianized, but were Jews nevertheless — Grecianized Jews. The Greeks on the other hand, were Gentiles. Thus we find Grecians among the believers before the conversion of Saul, while Greeks are not included until after. The word Grecians (Gr. Hellenistes) is found twice in early Acts (6:1; 9:29) and not again after that, while the word Greeks (Hellenes) is not found in early Acts but occurs 12 times from Acts 11:20 on. — Stam, page 110.

hand of the Lord (v.21) — God approved of this ministry.

Barnabas (v.22) — from Cyprus, with a good reputation (Acts 4:36)

In the remainder of the record of this assembly at Antioch nothing is said to indicate that Barnabas and Saul still, like those of verse 19, ministered to the “Jews only,” or that later on some Gentiles among them also believed. From the start their program differed from that which had prevailed at Jerusalem (Acts 11:29 cf. 4:32). It was this church that became the first great center of Gentile evangelism. It was this church from which Paul and Barnabas later traveled to Jerusalem to preserve Gentile freedom from the bondage of the Mosaic law. And significantly, it was no one from among themselves but “certain men which came down from Judea” who sought to bring these Gentiles under the law. And note: “Paul and Barnabas had no small dissension and disputation with them” (Acts 15:2).

At the close of the great Jerusalem Council, the elders sent letters to “the brethren which are of the Gentiles in Antioch and Syria and Cilicia” (Acts 15:23). And when Paul and Barnabas returned to Antioch with the news, “the multitude,” hearing the epistle, “rejoiced for the consolation” (Acts 15:30-31) indicating that the congregation there was overwhelmingly Gentiles. — Stam, page 112.

1 Now the apostles and brethren who were in Judea heard that the Gentiles had also received the word of God.

2 And when Peter came up to Jerusalem, those of the circumcision contended with him,

3 saying, “You went in to uncircumcised men and ate with them!”

4 But Peter explained it to them in order from the beginning, saying:

5 “I was in the city of Joppa praying; and in a trance I saw a vision, an object descending like a great sheet, let down from heaven by four corners; and it came to me.

6 When I observed it intently and considered, I saw four-footed animals of the earth, wild beasts, creeping things, and birds of the air.

7 And I heard a voice saying to me, ‘Rise, Peter; kill and eat.’

8 But I said, ‘Not so, Lord! For nothing common or unclean has at any time entered my mouth.’

9 But the voice answered me again from heaven, ‘What God has cleansed you must not call common.’

10 Now this was done three times, and all were drawn up again into heaven.

11 At that very moment, three men stood before the house where I was, having been sent to me from Caesarea.

12 Then the Spirit told me to go with them, doubting nothing. Moreover these six brethren accompanied me, and we entered the man’s house.

13 And he told us how he had seen an angel standing in his house, who said to him, ‘Send men to Joppa, and call for Simon whose surname is Peter,

14 who will tell you words by which you and all your household will be saved.’

15 And as I began to speak, the Holy Spirit fell upon them, as upon us at the beginning.

16 Then I remembered the word of the Lord, how He said, ‘John indeed baptized with water, but you shall be baptized with the Holy Spirit.’

17 If therefore God gave them the same gift as He gave us when we believed on the Lord Jesus Christ, who was I that I could withstand God?”

18 When they heard these things they became silent; and they glorified God, saying, “Then God has also granted to the Gentiles repentance to life.”

Apparently the apostles in Jerusalem had only heard part of the story of what happened at Cornelius’ house

those of the circumcision (v.2) — some commentaries say this refers to Jews who considered circumcision and obedience to the law to be of prime importance — like the Judaizers in  Galatians — but I don’t think the context makes a distinction between them and those mentioned in verse 1.

contended (v.2) = repeated and prolonged doubting and division

ate with them (v.3) — they seemed to consider this Peter’s chief offense — as in Galatians 2:11-14

doubting nothing (v.12) — Peter’s marching orders

at the beginning (v.15) — at Pentecost

Peter’s mission to Cornelius was a unique case designed by God for a purpose then still unrevealed.

A passage from J.N. Darby’s Bible Synopsis may be helpful here: “Now the mystery had been hidden in all former times; and in fact it needed so to be; for to have put the Gentiles on the same footing as the Jews would have been to demolish Judaism, such as God had Himself established it. In it He had carefully raised a middle wall of partition. The duty of the Jew was to respect this separation; he sinned if he did not strictly observe it. The mystery set it aside. The Old Testament prophets, and Moses himself, had indeed shown that the Gentiles should one day rejoice with the people; but the people remained a separate people. That they should be co-heirs, and of the same body, all distinction being lost, had indeed been entirely hid in God … ” (Acts to Philippians, pgs. 431-432)

The objection of the circumcision saints at Jerusalem, then, was simply that Peter had departed from the revealed order and program of God, for he, like they, had been sent to carry out a program consistent with the Abrahamic covenant and with prophecy. — Stam, page 104.

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It is supposed by some that their speaking in tongues (10:46) proves that their conversion was strictly a kingdom matter and not connected in any way with the present dispensation of the Body of Christ.

In support of this view Peter’s words are cited: “Then I remembered the word of the Lord, how He said, ‘John indeed baptized with water, but you shall be baptized with the Holy Spirit.’ If therefore God gave them the same gift as He gave us when we believed on the Lord Jesus Christ, who was I that I could withstand God?”

But the Corinthians, who were converted under Paul’s ministry and were called members of the Body of Christ (1 Corinthians 12:12-13, 27) were also given “the like gift” and freely spoke with tongues. Here were members of the Body, then, speaking with tongues.

What we must remember here is that this gift of miraculous power by the baptism with the Spirit was the only way in which Peter, still ignorant of the mystery, could tell that these Gentiles had been accepted of God apart from circumcision and baptism. This is one reason why even the Gentiles under Paul’s ministry were given miraculous powers while God still continued to deal with Israel as a nation. In this way Jews, believing and unbelieving alike, were given evidence that this was indeed a work of God.

As we progress in our studies in Acts we shall see many indications of an overlapping of the two dispensations, for while God had, with Paul’s conversion, begun to usher in the dispensation of grace, the new program was only gradually revealed, and meantime the signs must continue to prove to Israel and the Jewish believers that the new dispensation was the purpose of God. — Stam, pages 106-107.