Disagreement between Paul and Barnabas
15: 36-41

50 AD

Disagreement between Paul and Barnabas DIG: Who do you think was right in this dispute? Paul or Barnabas? Why? Is it possible for one not to be “wrong” and one to be “right,” but simply to have an honest difference of opinion? What was the result in this split between the two?

REFLECT: What goes through your mind when people you greatly admire show sides of themselves that you’ve never seen before, when they appear oh-so-human? When have you had a difference of opinion with another believer and decided to part ways? What happened? If it’s not about the fundamentals of the gospel, is it all right to disagree? What is the advantage in majoring in “the majors” (the fundamentals of the gospel) and not majoring in the minors? What happens when you get sidetracked in minor issues that have to do with our freedom in Messiah? Have you ever made a snap judgment of someone’s motives while standing on the outside looking in? Why is this so wasteful and dangerous?

At this strategic moment in the history of the Church, when it began to radically change from a movement within Judaism to a predominantly Gentile movement, two of its most important visionaries could no longer see eye to eye and parted company. Luke gives us no indication why the conflict between Paul and Barnabas could not be resolved. But, Barnabas turned out to be right in his assessment of his cousin Mark. After a few more years of discipling with the son of encouragement, early church tradition says Mark ministered with Peter and wrote a New Covenant gospel. Eventually, Paul changed his mind about Mark, writing to Timothy, “Get Mark and bring him with you, for he is useful to me for service” (Second Timothy 4:11; also see Colossians 4:10 and Philemon 23-24). Although they never ministered together again, we know that they eventually reconciled their differences, because Paul later wrote approvingly of Barnabas’ ministry (First Corinthians 9:6).³⁵³

After some days teaching and preaching in Syrian Antioch Paul said to Barnabas, “Let’s return and visit the brothers and sisters in every city where we have proclaimed the word of the Lord in the First Missionary Journey, to see how they are doing and disciple them” (15:36). It is probable that the days spent by Paul and Barnabas in Syrian Antioch was over the winter months and that the coming of spring, with the consequent opening up of travel routes by land and sea, stirred Paul to fresh activity. Paul’s proposal was for a return to visit the areas already evangelized, and in the light of the letter to the Galatians we can understand one of the reasons that made him propose such a journey.³⁵⁴

As he had just done earlier in Chapter 15, Luke once again indicates that the early Church was not without its heated disagreements. Barnabas was planning to take along his cousin John, called Mark. But Paul kept on insisting that they shouldn’t take him along – the one who had deserted them in Pamphylia, not accompanying them in the work of evangelism. But, Barnabas’ desire to take Mark with them was surely motivated by the wish to let the young man prove himself. This can be traced to their family relationship, which Luke does not mention (Colossians 4:10); but, to the sympathetic character of Barnabas, a people person, of which Luke has already given his readers good evidence (9:27). It was as if he was saying, “Come on, Paul, give the kid another chance!” Barnabas did a remarkable job in helping to turn around the life and ministry of his young cousin. Paul, however, was concerned about the mission and was unwilling to take a doubtful partner. He was a perfectionist, the “do-or-die” person, the “get up and keep punching” guy, intense, and was more concerned for the success of the mission. In his mind, Mark had blown his chance, leaving them shorthanded on the First Missionary Journey (13:13). It was as if he was saying, “The kid’s not dry behind the ears! A quitter! Excess baggage!”³⁵⁵

Therefore, a lengthy, sharp disagreement (Greek: paroxysmos, meaning anger, irritation or exasperation) took place, so that they split off from one another. While Paul evidently considered a spiritual principle to be at stake, Barnabas’ passion is probably fueled by family loyalty to his cousin. Barnabas took John Mark with him and sailed away to Cyprus (15:37-39). With that note, both Barnabas and John Mark sailed off the pages of the book of Acts, never to be heard of again. From now on Acts would focus on Sha’ul/Paul.

Just a couple of years earlier, Barnabas had been carried away with hypocrisy at the church in Syrian Antioch with regard of not fellowshipping with the Gentile believers there (see the commentary on Galatians, to see link click Bb – The Antioch Incident). The defection of Barnabas was of a far more serious nature with regard to Gentile freedom than the vacillation of Peter. Barnabas was Paul’s chief collogue in the evangelism of the Gentiles, and now to have him play the hypocrite and deserter, was a bitter blow to the great apostle. This may have been prepared the way for the dissension between them which two years afterwards led to their separation.

There is no doubt that ADONAI used this division, but this can never be casually used as an excuse for carnal division. God can redeem good out of evil, yet we are all held accountable for the evil we do, even if the LORD brings good out of the evil in the end. Either Paul or Barnabas – probably both – had to get this right with Ha’Shem, and they eventually did.³⁵⁶

Despite their disagreement here, we know that Paul and Barnabas remained friends (First Corinthians 9:6, written during the Third Missionary Journey, Colossians 4:10), and later Paul was even reconciled to John Mark (Colssians 4:10; Second Timothy 4:11 and Philemon 24). This shows that a disagreement does not require a break of fellowship. But there was one positive side of this disagreement. Instead of having just one missionary team, there were two; one comprised of Barnabas and John Mark and the other composed of Paul and Silas.

Since the prevailing custom was for missionaries to travel in pairs (8:14-17 and 9:32-33), Paul looked for a second traveling companion. Thus, Paul, summoning Silas from Jerusalem, went out, being entrusted by the brothers and sisters to the gracious care of the Lord (15:40). His choice of Silas indicates that the two men had become well acquainted during Paul’s visit to Jerusalem (see Bs – The Council at Jerusalem), and Silas’ teaching and preaching at Antioch.³⁵⁷ As with the First Missionary Journey, they were sent out from the church at Antioch. The church also probably sent out Barnabas and John Mark with their blessing as well. Silas was also known by his Roman name of Silvanus (Second Corinthians 1:19; First Timothy 1:1; Second Timothy 1:1). He was a leading believer in the Messianic community in Jerusalem (15:22 and 27), he was a prophet and had the gift of prophecy (15:32).

Paul selected a new partner, Silas, a leading man of the church, a prophet (15:22 and 32), and one chosen to take the Jerusalem council’s decrees to the churches (Acts 15:27). Silas is probably a Greek version of the name Sha’ul. He was a contributor with Paul of the letters to the church at Thessalonica, and he was the secretary for Peter’s first letter (First Peter 5:12). Like Paul, he was a Roman citizen (16:37).³⁵⁸

This was a wise choice in many ways: (1) Silas could speak for the Messianic community in Jerusalem and make clear that Paul was not at odds with them regardless of what the party of the circumcision may have said when they visited Galatia; (2) he could interpret the decree in 16:4, a matter of no small importance for Paul’s ongoing ministry to the Gentiles; (3) as First and Second Thessalonians and Second Corinthians 1:19 were to show, Silas was a capable coworker, and probably also a secretary for two of Paul’s earlier letters; (4) it appears from 16:37-38 that he was also a Roman citizen (16:37), as was Paul, which would be especially useful in colony cities like Troas, Philippi and Corinth.³⁵⁹

They both went through Syria and Cilicia since the decrees from the Jerusalem council were originally addressed to all the churches in those areas, strengthening the communities with discipleship (15:41). Just as Barnabas began his second missionary journey in his hometown of Cyprus, Paul began his Second Missionary Journey in Cilicia, where his home town of Tarsus was located.

The LORD changes His missionaries, but the mission goes on. Now there were two missionary teams instead of one! If ADONAI had to depend on perfect people to accomplish His will, He would never get anything done. Our limitations and imperfections are good reasons for us to depend on the grace of God, for our sufficiency is from Him alone: We are not competent in ourselves, but our competence is from God (Second Corinthians 3:5).³⁶⁰

Like Paul and Barnabas, we may sometimes find ourselves strongly disagreeing about matters that relate to ministry. But differing convictions don’t have to become razor-sharp arguments. Here is a four-step plan for dealing with conflicts between believers:

1. Identify the real source of the argument: Job asked the relevant question, “Is there no end to your futile words? What compels you to answer [me in this way]” (Job 16:3). Ask the Ruach ha-Kodesh to shed light on the true source. Sometimes we believe that conviction is the motivation for our differing views until we allow God to reveal our selfishness or unwillingness to change. Part of spiritual maturity is risking our position in favor of the will and glory of God. Let’s be willing to allow Him to shed light on any selfish or worldly view.

2. Submit the issue to God: James exhorts us to, “submit to God. But resist the devil, and he will flee from you” (James 4:7). An important part of giving anything to God is taking everything from the Adversary. Paul tells us not to sin in our anger and thereby give the deceiver a foothold (Ephesians 4:26-27). The ruler of demons has a field day with our arguments and quarrels. When we ask ADONAI to remove all selfish, worldly motives and influences of the enemy, issues often either disappear or downsize themselves to a workable level.

3. Resist the temptation to sin in your anger: Anger in and of itself is not sin. It is an emotion, and sometimes a very appropriate emotion. But unfortunately, anger heightens the risk of wrong actions and words. Each of us regrets something we’ve said or done in anger. Let’s ask God’s help when we are angry at another believer so that our feelings do not turn into wrong actions.

4. Pray for (and if possible, with) the other person involved: Prayer changes things and people! Philippians 4:6 invites us to pray about everything. Can you imagine how defeated the enemy would be if two divided church leaders or laymen got down on their knees together and prayed for God’s glory? We don’t have to be together on every issue, but we can be together in prayer!

Lord, let our love keeps growing in knowledge and every kind of discernment, so we can determine what really matters and can be pure and blameless in the Day of Messiah , filled with the fruit of righteousness that comes through Jesus Christ, to the glory and praise of God (Philippians 1:9-11), accepting one another, just as Yeshua also accepted us, to the glory of God (Romans 15:7).³⁶¹

Paul’s Second Missionary Journey
15:36 to 18:22

49-52 AD
The edict of Claudius expelling Jews from Rome
Paul wrote First and Second Thessalonians (about the end times) in 50 AD from Corinth
(to see link click Cc – Many Respond to the Good News in Corinth: the blessing of converts).

Paul saw himself above all as Messiah’s apostle to the Gentiles (Romans 1:5, 15:18; Galatians 2:8). This calling is very much confirmed by the account of his missionary activity in Acts. His witness to the Gentiles was first revealed at his conversion (9:15), and was exemplified by his joining Barnabas in evangelizing the Gentiles from Antioch (to see link click Bn – Barnabas and Sha’ul Sent Out from Syrian Antioch). On his First Missionary Journey this special calling was confirmed for him in the conversion of the Roman proconsul, Sergius Paulus, on Cyprus (13:12), in the mass response of the Gentiles in Pisidian Antioch (13:48), and in the formation of a group of disciples at Lystra (14:20). At Jerusalem, Paul’s witness to the Gentiles was confirmed by the apostles and elders of the mother church, and the way was cleared for his further ministry. Paul was then ready for a major outreach to the Gentiles.³⁴⁹

The most notable feature of Paul’s Second Missionary Journey is that the good seed of the gospel was, for the first time, planted in European soil. Of course, there was in those days no line of demarcation between “Asia” and “Europe,” and the missionaries sailed across the northern part of the Aegean Sea were conscious of traveling only from one province to another, not from one continent to another, since both shores of the Aegean belonged to the Roman Empire. In spite of that, the invasion of Europe was not in the mind of Paul, but it was evidently in the mind of the Spirit of God.³⁵⁰ With the benefit of hindsight, knowing that Europe became the first Christian continent and was, until a century ago, the main base for missionary outreach to the rest of the world, we can see what an epoch-making development this was. It was from Europe that, in due time, the gospel fanned out to the great continent of Africa, Asia, North America, Latin America, and therefore reached the ends of the earth.

What Paul and his companions were conscious of doing was to establish new churches in the three Roman provinces during the Second Missionary Journey, which they had not penetrated during the First Missionary Journey. In the First they had concentrated exclusively on Cyprus and Galatia. But in the Second they reached Macedonia and Achaia, establishing churches at Thessalonica the capital of Macedonia, and at Corinth the capital of Achaia. Not only that, they just touched the province of Asia by visiting Ephesus, promising to return during their next journey.³⁵¹

Taking the gospel to the end of the earth (1:8) is particularly applicable for the first part of their mission, where Paul was extensively involved in travel from Sryian Antioch to Troas (see Bx – Paul’s Vision of the Man of Macedonia). The pace slowed down thereafter with more extensive stays and establishment of churches in Philippi (see By – Lydia’s Conversion in Philippi), Thessalonica and Berea (see Ca – Synagogue Responses Vary to Paul’s Visit). After a seemingly brief visit to Athens with his notable address from the Areopagus (Cb – An Unknown God in Athens), Paul concluded this period of ministry in Corinth, staying there at least eighteen months (see Cc – Many Respond to the Good News in Corinth) before returning to Syrian Antioch.³⁵² Here, once again, we see a mix of successes and opposition.

The Council’s Letter
to the Gentile Believers
15: 22-35

48 AD

The Council’s letter to the Gentile believers DIG: Why would a letter and representatives from the Messianic Community in Jerusalem be a good way to communicate the apostles’ decision? What is the tone of the letter? What are the main points? How do Judas and Silas personally add to this letter? What else brings unity to the Messianic Community in Jerusalem and the primarily Gentile church in Antioch? How would things be different if the Pharisees who wanted to add circumcision and taking on the yoke of the Torah (15:5) had won out? How is abstaining from unhealthy practices different from the practice of pure legalism?

REFLECT: From the debate, the resulting letter, and the way in which it was delivered, what do you learn about the way to solve disagreements among believers? How is your style of handling disagreements similar to the way the issue was handled in Chapter 15 or different from it. In your community’s Messianic community or churches, what are the ethnic, social, and racial lines of division? What is your relationship like with believers from different places of worship? How might verses 30-33 be a model for unity within diversity? In light of 1:8, how important is it to work for this kind of relationship?

The Council agreed with James’ summary (to see link click Bs – The Council at Jerusalem: The Decision). Then it seemed good to the apostles (those in authority over the universal Messianic Community/Church) and elders (those in authority over the local Messianic community in Jerusalem). The combination of prophetic Scripture and apostolic experience seemed conclusive to them, as it had done with James. And James’ proposal of Gentile abstinence in four culturally sensitive areas seemed a wise policy to promote mutual tolerance and fellowship.³⁴³ It is apparent that at some point a vote was taken and the whole community voted unanimously to choose leading men from among themselves to send to Antioch with Paul and Barnabas to authenticate and represent the Jerusalem Council regarding their report. It seems that those of the circumcision (15:24), who disagreed with the majority decision, abstained from voting, although without bitterness or revenge. The whole community decided to send Judah (also called Barsabbas, meaning son of the Shabbat) of whom we know nothing more, and Silas, which was his Jewish name (and Silvanus, which was his Roman name, who became the companion of Paul on his second missionary journey), leading men among the brethren (15:22), and this letter, in the proper form of an official document, along with them:

“The apostles and the elders, your brothers (members of the Messianic community),To the Gentile brothers of Antioch, Syria, and Cilicia where Paul had ministered and taught during his first missionary journey: Greetings (15:23)!” This letter was written specifically to these churches where Jews and Gentiles were mixed together and faced those tough questions.

We have heard that some from among us have troubled you with words disturbing (Greek: anaskeuazo, is a military metaphor for plundering a town) to your souls, although we gave them no such authorization. These men were those of the [sect] of circumcision (15:24). They were Pharisees who were believers, but mistakenly wanted the Gentile converts to be circumcised and keep the Torah and all its 613 commandments, in addition to the Oral Law (see the commentary on The Life of Christ Ei – The Oral Law). But they were acting on their own without the endorsement or approval of the apostles or the elders of the Messianic community in Jerusalem. So here we have a complete disclaimer and repudiation of those of the circumcision attempt to impose circumcision, the Torah and the Oral Law on the Gentile believers.

Today there are all kinds of sects and denominations that likewise lead people down the wrong path by unscriptural teaching like the Hebrew Roots Movement. Some Christian pastors beat the sheep with things like attending movies is a sin, or that observing one day rather than another as a day of worship is a sin, or that drinking even a small amount of alcohol is a sin. Fundamentalist Christianity gets a bad name from misguided teachers who lay a heavier yoke on believers than our Lord Yeshua has done.³⁴⁴ This amounts to a Christian Oral Law!

Therefore, it seemed good to us, having come to one accord (it seems that those of the circumcision decided to abstain and not to vote against the majority), to select men to send to you with our beloved Barnabas and Paul (the only reason Barnabas is listed first here is because it is the leaders of the Messianic community who were writing this letter and to them Barnabas was the more prominent one) – men who have risked their lives in Pisidian Antioch (see Bo – Paul’s Message in Pisidian Antioch) and Lystra (see Bq – Paul’s Message in Lystra), for the name of our Lord Yeshua the Messiah (15:25-26). 

We therefore have sent to you Judah and Silas as witnesses (Second Corinthians 13:1), who themselves will report to you the same things by word of mouth since a letter could be a forgery. Despite Paul and Barnabas’ status, Judas and Silas appear to represent the Jerusalem community’s official delegates because Paul and Barnabas were still considered to be under the immediate authority of the Messianic community in Tziyon.³⁴⁵

It seemed good to the Ruach ha-Kodesh (see the commentary on The Life of Christ Kv – The Spirit Will Guide You Into All Truth) and to us not to place on you any greater burden than these essentials: that you abstain from things sacrificed to idols, from blood, from things strangled, and from sexual immorality. By keeping away from these things, you will do well. Shalom (15:27-29)!” These four essentials were merely a basis for fellowship between Jewish and Gentile believers. There were two books in the Bible that were byproducts of the Council of Jerusalem’s decision. One was the book of James (Jacob) and the other was the book of Galatians.

After the delegates had received their instructions from the Jerusalem Council, Paul and Barnabas of the church of Antioch, and Judah and Silas of the Messianic community of Jerusalem were sent off, they went down to Syrian Antioch; and when they had gathered the whole group together, they delivered the letter. The people read it out loud, and rejoiced over its encouragement (15:30-31). We can imagine how those Gentile believers felt, wondering how the decision would be handed down. Would the Jerusalem Council decide that they were really not saved after all because they didn’t submit to circumcision, Levitical Judaism and the Oral Law? But when they heard the contents of the letter, it was an overwhelming feeling of relief to know that they were saved and right with God after all.³⁴⁶

Judah and Silas, prophets themselves, encouraged the brothers and sisters with a long message and strengthened them. In 15:41 Paul and Silas will travel through the churches of Syria and Cilicia to strengthen those believers. In 18:23 it is the churches in Galatia and Phrygia that are strengthened.³⁴⁷ It was very clear that salvation was grace through faith (Ephesians 2:8-9). After spending some time there, they were sent off with shalom by the brothers and sisters in Syrian Antioch to those who had sent them in Jerusalem (15:32-33).

Verse 15:34 is omitted from the best manuscripts. It reads, “It seemed good to Silas to remain there (in Antioch).” This is probably a scribe’s attempt to explain how Silas can leave with Paul on the Second Missionary Journey in verse 40, if both men went back to Jerusalem in verse 33. There seems to be a discrepancy and that is why some scribe probably added verse 34 to try (in his mind) to reconcile it. This ignores the fact after Judah and Silas went to Jerusalem some time could have passed and Silas could have easily returned to Syrian Antioch to accompany Paul on his Second Missionary Journey.

But Paul and Barnabas remained in Syrian Antioch, teaching and proclaiming the word of the Lord with many others (15:35). In other words, they continued their ministry where the men of the circumcision had interrupted it.

There were ten results of the Jerusalem Council:

1. The gospel of grace was reaffirmed. Salvation = faith + nothing.

2. The unity of the Messianic Community/Church was preserved, because this incident could have very easily split it into a Jewish Community and a Gentile Church.

3. The evangelism of the Gentiles could now proceed. The Messianic Community was now open to salvation by grace through faith apart from works, whether that is pagan works or Jewish works of circumcision or the Levitical sacrifices. This decision allowed Paul to go on his Second and Third Missionary Journeys.

4. The Gentile churches were encouraged.

5. The future of the universal Church, includes both Jews and Gentiles: for Yeshua Himself is our shalom, the One who made the two one and broke down the middle wall of separation (Ephesians 2:14a).

6. The principle of freedom from legalism was established.

7. The problem that arose was settled by discussion, guided by the Ruach ha-Kodesh, which serves as a model for all disputes within the congregation of God.

8. The Jerusalem Council freed the gospel from the entanglement with Rabbinic Judaism, which included circumcision, the Levitical sacrificial system, and the Oral Law.

9. Gentile Christianity was confirmed as being valid.

10. There was the recognition of both Messianic Jewish missions and Gentile missions. This is true to this day.

Therefore, apostolic church survived the greatest challenge it had yet faced and established the doctrine of salvation by grace. The Adversary’s attempt to inject heretical teaching had failed. So also was his attempt to split the Church along racial and cultural lines. With the vitally important truth about salvation safeguarded, the universal Church experienced greater days of ministry than ever before.

There has always been, and always will be, only one way to be saved. No one expressed this truth any clearer than Paul when he wrote the familiar words: For by grace you have been saved through faith. And this is not from yourselves – it is the gift of God. It is not based on deeds, so that no one can boast (Ephesians 2:8-9).³⁴⁸

The Council at Jerusalem
15: 1-21

48 AD

The council at Jerusalem DIG: What other things might these Pharisees be saying were necessary for the Gentiles to do (Mark 2:16, 18, 24, 7:1-5)? If you were a Gentile hearing that these regulations were required, how would you feel about your faith? As a strict Jew, why would these things be important for you? What is the main issue as Paul sees it (Galatians 2:21, 3:5, 3:10-14)? How would you describe Peter’s struggle with this issue (Acts 10:28, 34-35; Galatians 2:11-13)? How does Paul’s teaching in Galatians 2:15-16 show its influence upon Peter here? Knowing Paul’s Pharisaic background (26:5) and Peter’s desire to keep kosher (10:14), how might their testimony carry the day? What is James’ position in the matter? What has led him to change his mind? What is the significance of the council’s decision in light of 1:8? Given Paul’s advice about a similar controversy in First Corinthians 8:1-13, why were the conditions of 15:20 included?

REFLECT: What roles do you see played by experience, theology, and practical considerations in the decision-making process of the council? What troubling issues in your life could be resolved by looking at them with the same three realities in mind? In your Messianic community or church? Is there some area of your faith where you feel like Peter – going back and forth because you are not sure what is right? How might verse 11 relate to this concern? Is there a “Christian-Oral Law” in your church? Spoken or unspoken? What should you do about that?

Certain chapters in the B’rit Chadashah are uniquely important to messianic Jews because they bear directly on the central issue of messianic Judaism, which is: What does it mean to be at the same time both Jewish and a believer in Yeshua, and how does one go about doing justice to both? This is one of those chapters.³³⁰

The wholesale entrance of Gentiles into the Messianic Community was very disturbing and threatening to some of the Jewish believers. Many believed that Gentiles who wanted to become Christians had to first become Jewish proselytes. They believed that the Gentiles were taking a shortcut in the process and needed to go through Judaism to become a believer. From childhood it had been drilled into them that circumcision was the symbol separating God’s people from pagans. Naturally, they expected believing Gentiles to start acting like Jews! The thought of that not happening shocked and overwhelmed them. They could not conceive that pagans could simply enter the kingdom of God and immediately be on an equal basis with Jewish believers. That seemed unfair to those who had devoted their lives to keeping God’s Torah.

Given those concerns, conflict was inevitable. As long as the Gentile converts were few and were already Jewish proselytes (like the Ethiopian eunuch) the issue could be avoided. But by the time of the council at Tziyon, matters had come to a head.³³¹

The background: Now some men coming down from Judea, false brothers who secretly slipped in to spy out those who sought freedom in Messiah (Galatians 2:4).  They were continually teaching the [Gentile] brothers, “Unless you are circumcised according to the custom of Moshe, you cannot be saved” (15:1). These men were Judaizers, those of the circumcision, meaning Jews that believed that Gentiles had to act like Jews (see the commentary on Galatians, to see link click Ag – Who Were the Judaizers), and who had taken issue with Peter earlier (see Bh – Peter’s Report to Jerusalem). Being zealots for the Torah and claiming to follow Messiah, they insisted on the necessity of circumcision even for Gentiles. However, they were not authorized by James or the Messianic Community in Yerushalayim to be teaching the brothers (15:24).

The phrase according to the custom of Moses is actually shorthand for something far more comprehensive. Those men from Judea were insisting that Gentiles must become Jews in every sense. In verse 5 they make this clearer by adding specifically that the Gentile believers should be directed to keep the Torah of Moshe, by which they meant both the Written and Oral Law (see the commentary on The Life of Christ Ei – The Oral Law). This demand goes beyond the requirements for individual salvation described in the TaNaKh, in Judaism, or by the apostles. The TaNaKh says, and Peter quotes in 2:21, that everyone who calls on the name of Adonai shall be saved (Joel 3:1-5a LXX).

Therefore the requirement that Gentiles convert to Judaism posed a serious threat to the gospel. For if people not born into the Jewish culture and society are required to become Jews before God will recognize their faith in Him, far fewer Gentiles would trouble themselves to accept the gospel. The real issue is this: Can faith in YHVH and His Messiah transcend Jewish culture? Can a Gentile become a Christian without also becoming a Jew?

It is one of the supreme ironies of our lifetime is that the issue has become exactly the opposite: Can a Jew becomes a follower of Yeshua Messiah without becoming a Gentile? Much of the opposition within the Jewish Community to Jews’ coming to trust in Yeshua takes it for granted that the answer to that question is No. It is assumed that when ethnic Jews accept Yeshua they abandon their people, adopt a Gentile lifestyle and is lost to the Jewish community. While some Jews who became Christians have done just that, the very existence of the early Messianic Community started from the beginning that it did not have to be so.

These Judaizers from Judah seem to have been unaware that Cornelius, his friends and family had been received into the Messianic Community without being circumcised (see Bg – Peter Goes to the House of Cornelius), or they were aware of it but opposed it, and unwilling to accept that fact, they decided on their own to do something to limit the influx of Gentiles.³³²

When Paul and Barnabas had a big argument and debate with them and would not allow their Gentile brothers to be bullied by the self-appointed guardians of orthodoxy. So the elders of the church at Syrian Antioch officially appointed Paul, Barnabas with some others from among them like Titus (Galatians 2:1) to go up to Jerusalem to the twelve apostles and elders about this issue (15:2). The twelve apostles had the authority to prohibit and to permit in the governance the Messianic Community.

Yeshua had told the apostles: Yes! I tell you that whatever you prohibit on earth will be prohibited in heaven, and whatever you permit on earth will be permitted in heaven (Matthew 18:18). This is not a blank check for our desires nor is it even related to prayer as many suppose. As in Matthew 16 (see the commentary on The Life of Christ Fx – On This Rock I Will Build My Church), we remember the terminology reflects rabbinic decisions, not personal requests. For example, the Talmud speaks of binding a day by declaring it a fast day (Tractate Ta’anit 12a), thus making food prohibited. The Greek perfect tense here points to the fact that whatever is already the LORD’s decision in heaven will be revealed to the godly church leadership on earth. Whether it is prohibited (Hebrew: asur) or permitted (Hebrew: mutar). This passage deals with making legal judgments and halakhah, not prayer.

So the Antioch community escorted Paul and Barnabas a certain distance as a mark of honor and sent them on their way. They were passing through both Phoenicia and Samaria, describing in detail the conversion of the Gentiles, and they were continually bringing great joy to all the brothers and sisters. When they arrived in Tziyon, they were welcomed by the community and the apostles and the elders. That showed that the Judaizers, or the [sect] of the circumcision, was in the minority. They reported all that God had done in helping them (15:3-4).

But some belonging to the [sect] of the Pharisees who had believed (Greek: peoisteukotes from pisteuo, meaning to believe, to have faith in, to trust in) stood up, saying, “It is necessary to circumcise them and to command them to keep the Torah of Moshe” (15:5). The term [sect] refers to a distinct subgroup that has distinct beliefs. Those believers, who were also Pharisees, thought the Gentiles should be circumcised. There is nothing surprising about former Pharisees being saved – Paul was one himself – nor about their old attitudes carrying over.³³³ The rabbis taught that the Torah is eternal, and Yeshua reinforced their belief (see the commentary on Exodus Du – Do Not Think That I Have Come to Abolish the Torah). But the one thing had to change after the cross (see the commentary on Hebrews Bp – The Dispensation of Grace) was that salvation comes only by the blood of Messiah. The phrase to keep the Torah of Moshe means keeping the whole Torah (and the Oral Law) – all 613 commandments in the five books of Moshe – including circumcision and the Levitical sacrifices. Evidently these Pharisees hadn’t grasped that change and mistakenly clung to the traditions that they had known all their lives. There were different views among the believers in the early Messianic community that needed to be sorted out (see the commentary on Hebrews for the theology of that transition).³³⁴ But opposed to the Judaizers who kept on demanding Gentile circumcision, once James and the Council at Yerushalayim made their decision, you never hear of any objections from those belonging to the [sect] of the Pharisees again. They were obedient to the Ruach ha-Kodesh, the apostles and elders of the Messianic community. They eventually understood that salvation equals faith plus nothing. Not circumcision, not the Levitical priesthood, and not the Oral Law.

Therefore, the apostles and elders were gathered together to examine this issue (15:6). Because Acts is a transitional book, and because the twelve apostles would eventually die out, we see the transition of the leadership of the Messianic community gradually shift from the twelve apostles to the elders of the various churches established by Paul. There were two key issues: Gentile circumcision and Gentile Torah obedience.

Peter was not the pope: If Peter had been the head of the Church at that time, as the Roman Catholic Church asserts, the other apostles seem totally unaware of it. Nowhere do they acknowledge his authority. And nowhere does he attempt to exercise authority over them. The council at Jerusalem reveals quite clearly how the Church operated in those days. Had the present papal hierarchy been in place, there would have been no need for a council in the first place. The church at Antioch would have written a letter to Kefa, the bishop of Rome, and he would have issued a papal bull settling the matter. And of all the churches the one at Antioch was the last that should have appealed to Tziyon. For according to Roman Catholic legend Peter was bishop in Antioch for seven years before transferring his authority to Rome. But the appeal was made to a church council at Yerushalayim, not to Peter. And James presided and announced the decision, not Peter. In fact, Kefa didn’t even so much as express an opinion. He did not attempt to make any infallible pronouncements although the subject under discussion was a vital matter of faith. Furthermore, after the council in Yerushalayim, Kefa is never again mentioned in the book of Acts! That would be a pretty strange way for a pope to act.³³⁵

ADONAI chose the Gentiles: There was no attempt to cut this debate short. After much debate, Peter stood up and said to them, “Brothers, you know that in the early days God chose from among you, that by my mouth the Gentiles should hear the message of the Good News and believe (15:7). From Peter’s having the keys to the Kingdom and opening the door of salvation to the Gentiles (see Bg – Peter Goes to the House of Cornelius) to the council at Jerusalem, somewhere between ten and twelve years had passed. It was God’s choice that a Peter, a Jew, should preach the gospel to the Gentiles.

This was authenticated by the Ruach ha-Kodesh: And God, who knows the heart (Greek: kardiognosta, meaning the heart searcher), testified to them by giving them the Ruach ha-Kodesh – just as He also did for us. He made no distinction between us and them, purifying their hearts through faith (15:8-9). The fact that the gift of tongues was given to the Gentiles, just as it had been given to the Jews at Shavu’ot was the key evidence of acceptance. Peter had used this as evidence twice before, first in 10:4-48, and secondly to the Jews in 11:15-17. The Gentiles received the Ruach on the basis of faith and not on the basis of the Levitical sacrificial system.

Therefore, why do you challenge Gentile salvation and put God to the test by putting a yoke on the neck of the [Gentile] disciples – which neither our fathers nor we have been able to bear (15:10)? Christian teaching contrasts the supposedly oppressive “yoke of the Torah” with the words of Yeshua: My yoke is easy and My burden is light (Matthew 11:30). This is a mistake on two accounts. First, any observant and knowledgeable Jew does not consider the Torah a burden, but a joy. If a person things something is pleasant, you will not be able to convince him or her otherwise. Second, and much more importantly here, such teaching mistakenly identifies the yoke that Peter says has proved so unbearable.

The term yoke is Jewish enough. For example, the Oral Law explains why Deuteronomy 6:4-9 precedes Deuteronomy 11:13-21 in the Sh’ma portion of the synagogue liturgy: For what reason does the [paragraph beginning with the word] “Sh’ma” precede the [paragraph beginning with] “V’hayah im shamoa?” So that one should first accept upon oneself the yoke of the Kingdom of Heaven, and [only] after that accept upon oneself the yoke of the mitzvot, or the yoke of the commandments of God (B’rakhot 2:2).

In this context the term yoke does not imply an oppressive burden any more than Yeshua’s does. Accepting the yoke of the Kingdom of Heaven means acknowledging God’s sovereignty and His right to direct our lives. Once one acknowledges His right to direct our lives, it is obvious that if He has given us commandments we should obey them. The same is true of Yeshua, who put it this way in Yochanan 14:15: If you love Me (compare the first paragraph of the Sh’ma), you will obey My commands (compare the second paragraph of the Sh’ma).

So then, if the yoke of the commandments is not burdensome, they what is Peter talking about? He is speaking of the detailed, mechanical rule-keeping that some (but not all) of the Pharisees, apparently including the ones mentioned in 15:5, held to be the essence of Judaism. This was not the yoke of the mitzvot given by God that expresses gratitude to Him for the gift of life, but rather, the yoke of legalism given by men. The yoke of legalism is indeed unbearable, but the yoke of the commandments has always required, first of all, the love of God and neighbor (Mark 12:28-34), and now implies love toward Yeshua Messiah. But love can never be legalistic. Paul also spoke of legalism as a yoke of slavery (Galatians 5:1), and wrote a detailed account of the subject in Romans 1-11.

Then Peter summarized his argument. But instead, we believe that we are saved through the grace of the Lord Yeshua, in the same way as they are (15:11). The Jews only had to believe in Yeshua to be saved, and the Gentiles are saved in the same way. He made no distinction between us and them. This was Peter’s final word in the book of Acts.

Then the whole group became silent and were listening to Barnabas and Paul (the only reason Barnabas is listed first here is because he was better known to the council in Jerusalem and probably in this context Barnabas took the lead) as they were describing in detail all the signs and wonders God had done through them among the Gentiles (15:12). His point was that God would not have blessed Barnabas and Paul if He didn’t want the Gentiles to hear the gospel and be saved by faith and He would not have saved them if He wanted them first to be circumcised.

Yes, there were a few close companions of the apostles who also received the gift of healing, namely Barnabas (here), Philip (8:7) and Stephen (6:8). But we never see the gift being used at random in the different churches that Paul started. It was a gift associated only with Messiah, the apostles, the seventy (see the commentary on The Life of Christ Gv – Jesus Sends Out the Seventy), and some who were intimate coworkers with the apostles.³³⁶

After Barnabas and Paul finished speaking, James (the half-brother of Yeshua one of the pillars of the early Messianic community) responded. He was the chief elder it was his responsibility to offer a solution. He said: Brothers, listen to me. Simon (Peter) has described how God first showed His concern by taking from the Gentiles a people (Greek: laos, meaning a people of God) for His Name (see Bg – Peter Goes to the House of Cornelius). Instead of the usual term for Gentiles (Greek: ethne, from etho, meaning a people joined by practicing similar customs or common culture, usually referring to unbelieving Gentiles), the term a people is used here where normally that word is reserved for Isra’el (2:47, 3:23, 4:10, 5:12, 7:17 and 34, 13:17). God had promised Gentile inclusion; now He was fulfilling it. The events that happened when Peter visited Cornelius agreed with the words of the Prophets, indicating that what follows would be a composite citation.³³⁷ The reference to the prophets is important. James’ point is not just about one passage from Amos, rather, this passage reflects what the prophets teach as a whole (Zechariah 2:11, 8:22; Isaiah 2:2, Hosea 3:4-5 and Jeremiah 12:15-16). James was stressing fulfillment, for the prophets agree with what Peter had described. God had promised Gentile inclusion; now He was fulfilling it.³³⁸ As it is written (15:13-15).

After this I will return and rebuild the fallen tabernacle of David.
I will rebuild its ruins and I will restore it,
so that the rest of humanity may seek the Lord –
namely all the Gentiles who are called by My name – says Adonai,
who makes these things known from of old (15:16-18).

James’ quotation matches Amos 9:11-12 LXX with material in verse 18 from Isaiah 45:21. The TaNaKh clearly predicted the salvation of the Gentiles. But the complete fulfillment of Amos’ prophecy will take place when the King David’s Kingdom is restored (see the commentary on Revelation Fi – The Government of the Messianic Kingdom). Meanwhile, this was a beginning.

The Decision: Therefore, I judge not to trouble those from among the Gentiles who are turning to God by faith alone– but to write to them to abstain from four things that would not cause Jews to be offended. These four things are a summary of what the Jews call the Noachide laws, or the seven laws of Noah. And if they didn’t participate in these offensive practices, they would be accepted as believers in the God of Abraham, Isaac and Jacob.

First, they would not eat things that were sacrificed to idols (15:29), especially meat. This was forbidden under the Torah (Exodus 34:15), but permitted under grace (First Cor 8:1, 4, 7, 10 and 10:19). What this shows is that these four abstentions were not absolute law. Paul himself allowed for believers to eat meat sacrificed to idols because just because someone does that (who are just pieces of wood anyway), it doesn’t mean they are worshiping idols.³³⁹

Secondly, they were to abstain from any form of sexual immorality. In the first-century pagan world (as, unfortunately, in the twenty-first century Western world), sexual unions outside of marriage were no big deal, along with homosexual behavior, temple prostitution and other improper practices. In Judaism, on the other hand, these were abominations (Leviticus 18:6-18) and would definitely be offensive.³⁴⁰

Thirdly, from what is strangled (Leviticus 17:13, that is, meat from animals not slaughtered in a way that allows the blood to flow out. According to the Oral Law, Jewish sh’chitah (slaughtering) requires that an animal be killed with a single knife stroke across the neck. The animals instantly dies, that it, humanely, and the blood drains quickly. This was also permitted under grace. Gentile believers could eat their meat rare unless it offended a Jewish believer.

And fourthly, from drinking blood, which was a pagan practice forbidden by the Torah (Leviticus 17: 10 and 14). It was permissible to eat blood sausage (under the Dispensation of Grace) as Germans like to do, but again, not if eating with a Jewish believer because that would be offensive to him or her (15:19-20).

For Moshe from ancient generations has had in every city those who proclaim him, for he is read in all the synagogues every Shabbat (15:21). The point here is quite clear; those from the Gentile nations are certainly encouraged as a voluntary action to grow in their understanding of Torah because of their faith in Yeshua of Natzeret, but at the same time their legal requirements under Torah were not the same as they were for Jews.

The larger question is this, “Who is the One who is the ultimate offense to the Jewish people?” The answer is clear. It is Yeshua, or as some Jews call Him, Yeshu, which is an acronym for, “May his name be blotted out.” The name of Yeshua represents the greatest name of uncleanness in Judaism today, as it has for the last 2,000 years.

Even the traditional Hebrew prayer Aleinu (the final prayer in the daily prayers based on Zechariah 14:9), we read in one of the final phrases that, “they bow down to vanity and empty things.” Although it is difficult to know the exact meaning behind these words, many believe that the subjects of this particular part of the prayer are messianic Jews. The strong possibility that this particular comment was added to the prayer clearly emphasizes the deep negative emotions that most of the Jewish world holds toward Yeshua as the ultimate symbol of the tameh (unclean) – the unkosher animal forbidden by Jewish dietary laws – (Hebrew: hazir), or the pig.

The sages teach that the pig will return and become kosher during the days of Messiah. Somehow the pig’s nature will be changed. They teach that one of the hints (remez, one of the four levels of rabbinic interpretation using allegories) given to us is that the root letters of the hazir are Het-Zayin-Resh, from which are also derived the word hazar, which literally means to return. So the Hebrew root letters have a dual meaning – either pig or return.

Furthermore, the sages explain that according to the sod of sods, or secrets-of-secrets of the Torah (the fourth levels of rabbinic interpretation), there is a “Prince in the heavens” and His name is Hazir-el, which is literally translated as “the pig of God.” Then the sages come to an incredible conclusion, “This particular Prince is the Prosecutor of Isra’el, and in the future, God will return Him to Isra’el to be her defender. In other words, the “Kosher Pig” is none other than the Angel of ADONAI, Yeshua Messiah, who will have the authority to be the defender of Isra’el before the Mighty One of Isra’el. And since He will return, the implication is that He was here once before! A compelling parallel to this idea can be found in the prophet Zechariah 14:3-4.

Why is His name called pig? Because in the future He will return (Hebrew: lachzir) in order to return to crown as in the days of old. This means that the Angel of ADONAI will not only return to redeem, protect, and defend Isra’el, according to the sod of sods mentioned above, but He will also return to the glory and splendor that was lost. He will return to His lawful place as King, as the crown belongs to Him. This midrash should not be held of equal value to Scripture, but it does provide us with a concept, thought, or idea that is to be discovered in the text of Scripture.³⁴¹

Father, You have made me alive in Messiah even though I was dead in my sins. By grace I am saved! You have also raised me up in Christ and seated me with Him in the heavens, so that in the coming ages You might display the immeasurable riches of Your grace in Your kindness to me in Yeshua. For by grace I have been saved through faith. And this is not anything that comes from [within me] – it is THE gift of God. It is not based on [anything I have done], so that I may not boast (Ephesians 2:8-9). Having been liberated into such freedom, may I stand firm and never submit again to the yoke of slavery (Galatians 5:1), or be ungrateful or insecure enough to saddle anyone else with it.³⁴²

Paul’s Return to Syrian Antioch
14: 20b-28

48 AD
Paul wrote Galatians (about salvation), part of the Big four (to see link click Ad – Letters of Paul), from Syrian Antioch in 48 AD.

Paul’s return to Syrian Antioch DIG: After the treatment Paul and Barnabas received in Lystra, how would you feel if you were one of these new believers when you had heard that they had come back? From what they have seen in Paul and Barnabas, what would these new believers realize about their ministry? Reviewing Paul’s first missionary journey of about 1,100 miles, what do you learn about Paul? About the gospel? How does this passage refute the teachings of the prosperity gospel?

REFLECT: What was one of the biggest misunderstandings about the gospel that you had to overcome before you could believe it? How did you overcome that misconception? What will it take for you to back down from doing God’s will? What kind of temptation or obstacle or opposition will do it? Describe someone who has been a living example to you of surviving hardships with victory and joy. What have you learned from him or from her? Can we have the heart of Paul and Barnabas and allow nothing to stop us? Nothing stopped Yeshua from doing God’s will on our behalf. As we look to Him, can we be stopped?

On the next day after he was stoned (to see link click Bq – Paul’s Message in Lystra), Paul left with Barnabas on a sixty-mile trip for Derbe, the eastern-most frontier of Galatia (14:20b). After proclaiming the Good News to that city and making many disciples, a church was established there. That ended the first missionary journey with success and they returned to Syrian Antioch. God had opened the door for them for their great ministry; salvation had gone out to the Gentiles; they made it very clear that salvation was by faith and not by works.

Had the two chosen to do so, they could have continued southwest from Derbe on through the Cilician gates the 150 miles or so to Paul’s hometown of Tarsus and from there back to Syrian Antioch. It would have been the easiest route home by far. They chose, however, to retrace their steps and revisit all the congregations that had been established in the course of the mission.³²⁴ They returned to Lystra where Paul was stoned and to Iconium where his life was threatened, and to Pisidian Antioch where he was expelled. They were strengthening the souls of the disciples, encouraging them to persevere in faith. Paul and Barnabas to do far more than get conversions; they wanted to make disciples. And saying, “It is through many persecutions that we must enter the Kingdom of God” (14:21-22). For most people, this is a forgotten message. They consider any kind of persecution completely counter-productive to their faith in Messiah (like the health and wealth teaching that far too many chase after today), failing to note the significant place suffering has in God’s plan.³²⁵

Their message of encouragement by warning of hardship may seem to be a paradox to us. We may not find a message about unavoidable troubles very strengthening! But we must first realize that the inevitable nature of hardships can motivate us to redirect our energies. Fear of trials sometimes drains more energy than facing them! Once we accept the inevitability of hardship, we can redirect our focus from fear of trials to faithfulness. In the face of tribulations, we often sense a heavenly strength filling our souls right on time.

Secondly, realizing the inevitability of hardship encourages us in the faith. It would be pretty discouraging if we thought hardships in our lives were always signs of disobedience or sin. We are usually aware when the consequences of sin have caused us great suffering, but many other times trials have nothing at all to do with disobedience. Believing a heretical prosperity gospel can leave us terribly discouraged, wondering what we’ve done wrong. If we were to believe that false teaching, we would constantly wonder why we can’t seem to muster up enough faith to be healthy, problem free and prosperous. However, be encouraged to know that difficulty is not a sign of immaturity or faithlessness. The Ruach ha-Kodesh will do His job and let you know if you are suffering because of sin. Otherwise, remember – it is through many persecutions that we must enter the Kingdom of God.”³²⁶

Paul and Barnabas knew that these baby churches must have proper leadership, so they handpicked elders for them in every community. This is the first reference to elders outside the Messianic community in Jerusalem. The congregation does not elect elders, rather they are appointed. So believers are to be in submission to a plurality of elders. In Acts 20:28 we are told that the Ruach ha-Kodesh raises up the leaders, and the function of the local Messianic community or church is to who are the leaders that God has already chosen. They prayed with fasting and placed them in the care of the Lord – in whom they had put their trust (14:23).

After their return visit to the Galatian cities in which they had planted churches, they passed through Pisidia and came to Pamphyllia on their way home. After speaking the message in Perga, they went down to Attalia, a port for Perga, the capital of Pamphylia. Luke carefully ties together the end of the First Missionary Journey with the beginning. From there they sailed back to Syrian Antioch (where they had been entrusted to the gracious care of God in 13:1-3 for the initial work was completed). All total, they were gone somewhere between eighteen and twenty-four months.

It was the mother church at Syrian Antioch that had commissioned Paul and Barnabas, committing them to the Lord by prayer and fasting and identifying with their mission by the laying on of hands (13:2b-3). When they arrived and gathered together Messiah’s community (the first missionary conference ), they began to report all that God had done in helping them and that He had opened a door of faith to the Gentiles (14:25-27). They did not go in that door by the Levitical sacrificial system, they did not go in by circumcision, they did not go in by Greek philosophy, and they certainly did not go in by pagan mythology. They came in by grace through faith (Ephesians 2:8-9).

Luke was probably present on that occasion too and heard the missionaries’ exciting report. The inference would seem to be that their stay would be merely temporary; before long God would be calling them to a wider missionary work. Evidently the report of this mission did not immediately reach Yerushalayim, and Paul and Barnabas stayed quite a while with the disciples (14:28). During this extended period of time, Paul wrote his letter to the Galatians, or those churches just established in Galatia. Word of Gentile salvation would eventually spread to Tziyon and provoke the major debate that would be the subject of Chapter 15.³²⁷

As you review Paul’s First Missionary Journey, you can see the principles by which he operated, principles that are still applicable today.

First, he worked primarily in the key cities and challenged the believers to take the message out to the more remote areas. The gospel works in the populated centers, and we must carry it there.

Second, Paul used on approach with the synagogue congregations and another with the Gentiles. He referred the Jews and Jewish proselytes to the TaNaKh, but when preaching to the Gentiles, he emphasized the God of Creation and His goodness to the nations. His starting point was different, but his finishing point was the same: faith in Yeshua Messiah.

Third, he majored in establishing and organizing local churches. Jesus had the same local church in mind when He gave the “Great Commission” (Matthew 28:19-20). After we make disciples we must immerse them and then teach them the Word of God. Merely winning people to Christ is only fulfilling one-third of the commission! It takes a local community of believers to help fulfill all of what Messiah commanded us to do.

Fourth, the apostle to the Gentiles grounded believers in the Word of God. This is the only source of strength and stability when persecution comes, as it inevitably will. Paul did not preach a popular “success gospel” that painted a picture of an easy life for the believer.³²⁸

Lord Jesus, I am encouraged to know that when I endure, it brings me favor with You. For we are called to this, because You suffered for us, leaving us an example, so that we should follow in Your steps. You did not commit sin, and no deceit was found in Your mouth; when abused, You did not return abuse; when suffering, You did not threaten, but committed Yourself to the One who judges justly (First Peter 2:20-23). Grant me, Lord, to pay any price in exchange for the gift of Your hard-won salvation.³²⁹

Paul’s Message in Lystra
14: 8-20a

47 AD

Paul’s message in Lystra DIG: What was religious life like in Lystra? Compare verses 8-13 with 3:1-11. How are the two stories alike and different? What results from each healing? What does Paul emphasize about ADONAI in his message? How is his speech to this crowd in verses 15-17, different from his sermon in the synagogue in 13:17-41? Why? Since Pisidian Antioch was 100 miles away, what does that tell you about the nature of Paul’s opposition? After reading verses 19-20, how would you characterize Paul? His supporters?

REFLECT: What does the difference between Paul’s speech in 13:17-41 and his speech in verses 15-17 teach you about sharing your faith with various types of people? How do people understand the gospel through their own prejudices and beliefs? How do you typically handle complements and success? Do they sort of go to your head? What usually happens when we depend on others’ positive opinions to feed our pride? When you think of the most humble, sincere people you know, what qualities of theirs are the most admirable – the ones you’d most like to possess yourself?

Do you ever wonder why God doesn’t perform miraculous works more often? Have you thought, “Just one good miracle would really turn things around.” If so, consider what happened here. Paul and Barnabas proceeded to the city of Lystra where Paul met and healed a man who had been crippled from birth. Because of the miracle, the crowd thought Paul and Barnabas were gods. Not exactly the outcome they desired!³¹¹

Lystra was a region in the province of Galatia, about eighteen miles southwest of Iconium, in the center of Asia Minor. It was a small mountain rural town, off the major route. Its main significance was a Roman military post, and for the reason it had been given the status of a colony in 6 BC. A Roman military road connected it with the other colony city in the region, Pisidian Antioch, 100 miles or so to the northwest. This was the first of three visits Paul made to this city, and what an eventual one it was! On his Second Missionary Journey, Paul enlisted Timothy in Lystra (16:1-5), and he made a visit to this church on his Third Missionary Journey as well (18:23).³¹² The significance of the story of what happened in Lystra is that for the first time in Acts, missionaries came to a town where there was no synagogue, and Jews play no apparent part in the story. Thus, new methods were needed because now they were trying to reach pagan Gentiles with no Jewish background. Therefore, the events in Lystra prepare us for the debate in Chapter 15 (to see link click Bs – The Counsel at Jerusalem).³¹³

The healing of a cripple: The narrative begins with a miracle story. Paul and Barnabas fled to the Lycaonian cities of Lystra and Derbe and the surrounding countryside. Now a man was sitting in Lystra without strength in his feet, lame from birth, who had never walked. To authenticate his gospel message, Paul had been given the same authority to perform miracles that Yeshua had (see the commentary on The Life of Christ Cs – Jesus Heals a Man at the Pool of Bethesda). In fact, this was the same situation that Peter confronted earlier in the book (see Ap – Peter Heals a Lame Beggar). This man overheard Paul speaking (Greek: lalountos, meaning ordinary conversation). It is likely that Paul was simply speaking with some of the citizens in the marketplace, telling them about the Good News of Yeshua, and the crippled man overheard what he said (14:8-9a). The word produced faith, “So faith comes by hearing, and hearing by the word of God” (Romans 10:17), and faith brought healing.³¹⁴ When Paul looked intently at him and saw that he had faith in Messiah to be healed. How could Paul see this man’s faith? Obviously ADONAI gave him the gift of discernment to minister to that man.

Then Paul said with a loud voice, which would attract the attention of the others, “Stand right up! On your feet!” And the man leaped up and began to walk around (14:9b-10)! The story is brief and to the point without further elaboration, only containing the basic elements of an ancient miracle story (description of the illness, interaction with the healer, proof of the healing, and the reaction of the crowd or audience). The healing represents the first display of Paul’s miraculous powers and has many features in common with Peter’s healing of Aeneas (9:32-35) and particularly with his healing of the lame man. Like the latter, this man had been lame from birth. Also like the man at the Beautiful Gate, this man leaped up and walked about when healed. There is no mention of the name of Yeshua or the power of God, but the reader of Acts has had sufficient examples by now to know that it is indeed through the divine power that the miracle was worked (3:16, 4:30, 9:34). The people of Lystra, however, did not know that, and this ignorance led them to the wrong reaction.³¹⁵

The excited crowd declared Paul and Barnabas to be gods: It is difficult not to read this story in light of a famous myth recorded fifty years earlier by the Latin poet Ovid, in his book Metamorphoses 8.626ff. In the legend, the supreme god Jupiter (Zeus to the Greeks) and his son Mercury (Hermes to the Greeks) once visited the Lycaonian hill country, disguised as mortal men. In their disguise they decided to test the hospitality of humans. Posing as poor travelers, they sought hospitality but were turned down a thousand times. At last, however, they were offered lodging in a tiny cottage, thatched with straw and reeds from the marsh. Here lived an elderly peasant couple called Philemon and Baucis, who entertained them in spite of their poverty. They offered their guests all their food and wine. Though it was not much, Baucis and Philemon explain that they are content with what they have because they love each other. Eventually, the gods revealed themselves. They destroyed by flood all the homes that would not take them in, but spared Baucis and Philemon. Consequently, when the people of Lystra saw this unique miracle of Paul healing the lame man from birth, they assumed that Zeus and Hermes had come down again. And because they did not want to be destroyed again with a flood, they immediately began to sacrifice to these two men. Apart from the literary evidence in Ovid, two inscriptions and a stone altar have been discovered near Lystra, which indicate that Zeus and Hermes were worshiped together as local patron deities.³¹⁶

Paul spoke Greek, and apparently the crippled man and the crowd knew enough Greek to get the gist of what he was saying. However, the Lycaonian language was a native tongue, a language Paul himself did not know. The crowd, apparently familiar with the myth that Ovid wrote (see above), assumed that once again “the gods” have come to us in human form.³¹⁷

The pagans acknowledged the miracle but attributed it neither to ADONAI, of whom they knew nothing, nor to the Adversary, as did the Sanhedrin with Yeshua (see the commentary on The Life of Christ Ek – It is only by Beelzebub, the Prince of Demons, That This Fellow Drives Out Demons), but to false gods. Now the crowd, seeing what Paul had done, lifted up their voices, saying in Lycaonian, “The gods have become like men and come down to us!” Since it was in the Lycaonian language that the people shouted out their belief that the gods had visited them again, it is understandable that the missionaries did not at first understand what was happening.³¹⁸ And they began calling Barnabas “Zeus” and Paul “Hermes” (because he was the main speaker). Zeus was the supreme head of all the pagan deities. Hermes was a son of Zeus and the messenger of all the gods. Hence, he was the god of persuasiveness. These two deities were supposed to travel together. As a result, the people, having decided that Paul, by his persuasiveness, must be Hermes, inferred that his traveling companion must be Zeus.³¹⁹ This was the reason Barnabas was listed first (14:11-12).

It only dawned on them when the priest of Zeus (whose job it was to keep the gods happy), whose temple was before the front gate of the city, brought bulls and garlands; he wanted to offer a sacrifice with the people (14:13). Only the best for visiting gods! It was customary to build shrines to their deities and to set up their images before the city gates. These images were crowned with garlands of cypress, pine or other leaves, or of flowers. The garlands were sometimes placed upon the altars, and then upon the priests. This shows that although Lystra was within the Greek and Roman world and culture, they were still very pagan.

Paul appealed to the crowd, asking them to worship the true God: But the apostles didn’t realize what the priest of Zeus was doing until someone who spoke Greek interpreted it for them. Then they tore their clothes and rushed out among the crowd. Paul’s solution was to identify God as the source of the blessings they had experienced, and to point out that for that reason ADONAI alone is to be worshiped. This is Paul’s first message to a pagan audience. Crying out, he declared: Men, why are you doing these things? We too are human, just like you! We proclaim the Good News to you, telling you to turn from these worthless, powerless idols that create nothing, to the living God (14:14-15a). 

If you want God to use you, you must know who God is and know who you are. Many believers, especially leaders, forget the second truth. We’re only human! If it takes a crisis to get you to admit this, God won’t hesitate to allow it, because He loves you. And one more all of us need to remember along with Paul, “I delight in weakness, in insults, in distress, in persecutions, in calamities. For when I am weak, then I am strong (Second Corinthians 12:10).³²⁰

Paul’s message was not based on the TaNaKh, because this was a pagan audience. Therefore he started with the witness of God in creation (Romans 1:18-23). He made it clear that there is but one God who is the living God, the giving God, and the forgiving God. He had been patient with them, not judging them for their sins as they deserve.³²¹ Paul began with the point that He is the God of creation, the One who made the heaven and the earth and the sea and all that is in them. In past generations He removed His grace from the Gentiles and allowed all the nations to go their own ways (Romans 1:24-32). There was a tolerance of God’s part toward sinners who did not have the full revelation of His holy will. Those times ended with the coming of Messiah (4:12). Yet He did not leave Himself without a witness – He did good things by giving you rain from heaven filling your hearts with joy and gladness. In Greek mythology Zeus was the god of rain, but then Paul told them it was the living God of Isra’el that provided them with the rain. Furthermore, God gave them fruitful seasons. In Greek mythology Hermes was the god of giving of food, but again, Paul told them it was the God of Isra’el. Even saying these things, they barely restrained the crowd from sacrificing to them (14:15b-18). At this point Paul didn’t mention Messiah because his purpose in Lystra was not to preach the gospel per se, but to stop the pagans from worshiping idols.³²²

Not surprisingly, the pattern of resistance increased again: We all know that people can be incredibly fickle. One minute we are laying palm branches in the road, crying: Hosanna in the highest. The next minute we are crying: Crucify Him, or I never knew Him. So it was with the adoring crowd at Lystra. One minute they were preparing to worship Paul and Barnabas; however, just as the crowd settled down, some Judaizers (see the commentary on Galatians Ag – Who Were the Judaizers), unbelievers  claiming to follow Yeshua, came from Pisidian Antioch and Iconium. We now see that the Jewish opposition to Paul and the gospel is more organized. The stoning which had been plotted in Iconium (14:5), now took place. They traveled 100 miles or so to oppose Paul and Barnabas’ ministry in Lystra. Embarrassed and feeling foolish, the Lystran crowd was an easy target for the clever enemies of the Truth who used the confusion to create a riot. The attack focused on Paul, since he was the main speaker.³²³ And after they won the crowd over they stoned Paul (Second Corinthians 11:25; Second Timothy 3:11) and dragged him out of the city, supposing him to be dead (14:19). As the stones were hurled at him, did Paul remember Stephen’s radiant face and perhaps even pray Stephen’s prayer (7:59-60)? The Judaizers who were pursuing Paul ironically parallel the actions of Sha’ul going to Damascus to take believers into custody (9:1-2). Later Paul would say: I bear in my body the marks of Yeshua (Galatians 6:17), he may have had in mind the scars from this incident.

Supposing is from the Greek word nomizo, which usually means to suppose something is not true. Nomizo appears in Acts 7:25, where Moses wrongly supposed the Israelites would understand that God had sent him to deliver them. In Acts 8:20, it describes Simon the sorcerer’s false assumption that he could buy the power of the Ruach ha-Kodesh. Nomizo is used in Acts 16:27 to describe the Philippian jailer’s nearly fatal supposition that the prisoners had escaped. Paul was not dead; he merely laid there unconscious. The fact that the visiting Jews merely suppose that Paul was dead suggests that this was not an official execution, but a lynching.

But the mission’s ministry to Lystra had not been without fruit, and some of the disciples they had made surrounded the battered, unconscious body of the fallen emissary. His would-be executioners believed Paul to be dead and left after they contemptuously dumped his body outside the city, but the Gentile believers had stayed behind, either to take his body away for a decent burial or to protect it from further harm. One of those disciples was Timothy (16:1), and possibly his mother Eunice, and grandmother Lois (Second Timothy 1:5). And while they were deciding what they should do, miraculously, Paul got up under his own strength and went back into the city (14:20a). A miracle in itself. Why did he go back into the city? To prove he wasn’t intimidated. He was not only resilient; he was courageous. The very next day he did indeed leave, but he left on his own terms.

Paul’s Message in Iconium
14: 1-7

45-46 AD

Paul’s message in Iconium DIG: Why did Paul and Barnabas stay in Iconium for a considerable amount of time? How does Paul and Barnabas’ experience in Iconium differ from Pisidian Antioch? How is it similar? What is the purpose of signs and wonders here (also see 6:8)? Why are the people divided? What did Jesus say about people being divided over the gospel? How did the violence against Paul and Barnabas increase from when they were in Pisidian Antioch?

REFLECT: Can you speak with boldness for your Lord? Once we accept Messiah as our Lord and Savior, we are eternally secure (see the commentary on The Life of Christ, to see link click Ms – The Eternal Security of the Believer), but what about our physical well-being? Does the Bible teach that we cannot be harmed or killed for proclaiming the gospel or being a believer? Seeing Paul and Barnabas’ courage, faith, and endurance, how are you challenged to serve the Lord more completely? How should we determine when to trust God to protect us supernaturally and when to run for our lives?

Between Paul’s tenacity and Barnabas’ encouragement, neither lacked motivation, even after leaving Pisidian Antioch in a cloud of dust. By the time they could see Iconium in the distance, they were spilling over with the kind of joyful anticipation that can only come from the filling of the Ruach ha-Kodesh. A new challenge awaited them. Perhaps more of a challenge than they expected.³⁰⁵

Iconium was some ninety miles southwest of Pisidian Antioch on the Via Sebaste, the main route that connected the Roman colonies established by Augustus – Comama, Cremna, Parlais, Antioch, Iconium and Lystra. It was in the central part of what is today Konya in Turkey, a rugged location on a plateau some 3,370 feet above sea level. To reach the town, Paul and Barnabas would have had to cross the mountain range running between Pisidian Antioch and Philomelium, and then descend into the Lycaonian plains. Iconium was partially Hellenized by the Seleucids, until it came under Roman influence in 65 BC when emperor Claudius granted the town the use of his name as an honorary prefix, hence it became known as Claudiconium. It was an important crossroad, lying on routes running westward to Pisidian Antioch and Ephesus and south to Lystra and Derbe, and was a thriving center when Paul and Barnabas arrived.³⁰⁶

Now the same thing happened in Iconium as in Pisidian Antioch – they both entered as usual into the Jewish synagogue and spoke in such a way that a large number of Jewish and God-fearing Greek people believed. But if some were united in faith, others were united in opposition, and trouble soon arose because the Judaizers, Jewish people who would not believe (see the commentary on Galatians,to see link click Ag – Who Were the Judaizers) stirred up the Gentiles and poisoned their minds against the brothers by an unscrupulous slander campaign (14:1-2).

So precisely because of the rise of opposition that the missionaries felt, they stayed there a considerable time, speaking boldly in the Lord to help consolidate the infant believers there. Far from being intimidated, they were inspired to be even more bold. Boldness is essential for spreading the Good News. It is what enables believers to persist in the face of opposition. Boldness certainly defined Paul. To the Thessalonians he wrote: After we had first suffered and been mistreated in Philippi, as you know, we had boldness in our God to tell you the Good News of God – even in the midst of much opposition (First Thessalonians 2:2; also see Acts 9:27-28, 13:46 and 19:8). That he would continue to speak with boldness was his constant concern (Ephesians 6:19-20; Philippians 1:19-20).

Boldness also marked the early preaching of Peter and John. Sternly warned by the Great Sanhedrin to stop preaching in the name of Yeshua, they replied, “Whether it is right in the sight of God to listen to you rather than to God, you decide. For we cannot stop speaking about what we have seen and heard” (4:19-20). When Peter and John reported the Sanhedrin’s threats to the rest of the Messianic community, their response was to pray for even greater boldness, “And now, Lord, look at their threats, and grant Your servants to speak Your word with courage” (4:29).³⁰⁷

As the two missionaries continued to testify to the message of Yeshua’s grace, they were authenticated as true spokesmen of God by the granting signs and wonders to come about by their hands (Acts 14:3, also see 15:12; Galatians 3:5 and Hebrews 2:4). Once again we see that the ability to perform signs and wonders in Acts was limited to the apostles. And it could very well be that the reference Paul makes in Galatians 3:5 pointed to these events: So then, the One who gives you the Ruach and works miracles among you – does He do it because of your deeds based on Torah or your hearing based on truth and faithfulness.

But like Pisidian Antioch, Iconium became a polarized, smoldering cauldron. Eventually, the city erupted in response to the confrontational preaching of the two men and the population split in two. Some were with the unbelieving Jewish leaders and some were with the apostles. This means that there were more than twelve apostles (seeRomans 16:7), even though the role of the Twelve is unique(Matthew 19:28; Revelation 21:14); indeed Ephesians 4:11 suggests that the office of apostle continues to be a gift to the Messianic Community.

This is always the case. Christ won’t let you sit on the fence. The gospel always divides people into one of two families. You are either in the family of God, or the family of Satan. Yeshua Himself declared: Do you think I came to bring peace on earth? No, I tell you, but division. Yeshua is not to rule in glory at His First Coming; He is not at that time to fulfill the Messianic prophecies of world peace: They shall beat their swords into plowshares and their spears into pruning hooks. Nation will not take up sword against nation, nor will they train for war anymore (Isaiah 2:4). For this reason, He will bring division. Families, both Jewish and Gentile, have been divided and loyalties broken because of our Savior. Jewish believers are still ostracized from their families and friends if they believe Yeshua is Messiah. But to be His disciple we must count the costs.

Some will acknowledge Him as Meshiach, while others will not, so families will be split down the middle over this issue (Matthew 10:34-39). From now on means that the division did not start after Jesus’ death and resurrection but had already begun beforehand, there will be five in one family divided against each other, three against two and two against three. Then Yeshua quotes from Micah 7:6, and gives specific examples of the coming division: They will be divided, father against son and son against father, mother against daughter and daughter against mother, mother-in-law against daughter-in-law and daughter-in-law against mother-in-law (Luke 12:51-53).

Interestingly enough, just as the Pharisees and the Herodians overcame their mutual dislike for each other to oppose Yeshua, some Jews and Gentiles temporarily overcame their aversion to one another for a common cause.³⁰⁸ The smoldering division eventually burst into flame and an attempt (Greek: horme, meaning a rush or an assault) was made by both Gentiles and Jewish people, along with their rulers, on the lives of the two missionaries. The verb form of horme appears in 19:29, where it describes the assault on Paul’s companions by the mob at Ephesus. No doubt a similar scene of mob violence took place at Iconium, as the unruly crowd sought to abuse and stone them.³⁰⁹ The pattern of resistance increased from merely driving them out of their district to both Jews and Gentiles threatening to stone them.

But they found out about it crossed the border into the Roman province of Galatia, and fled to the Lycaonian cities of Lystra (some 18 miles or 29 km distant) and Derbe (some 55 miles or 89 km further) and the surrounding countryside (14:4-6). Although Luke does not specify the source of information regarding the intended plot, it may be surmised that some (or many) of the new believers possessed well-paced connections with colleagues, friends, or partners and been able to alert the two men to the pending danger.³¹⁰ Paul and Barnabas were bold, but not foolish. Their flight was an act of prudence, not cowardice. Yeshua had told the Twelve: When you are persecuted in one place, flee to another (Matthew 10:23). There was obviously nothing more they could accomplish by remaining in Iconium, so it was time to move on to new territory where the gospel was needed. As it had done earlier in Acts 8:1-4, persecution merely pushed the Good News of forgiveness and salvation into new regions (14:7).

Spirit of God, Your Word says: The naïve believes every word, but the shrewd discerns their steps (Proverbs 14:15). May I not be afraid to use the wits and wisdom You have given me to be part of Your blessing in my life. I trust You unconditionally in whatever way You choose to keep Your promises, knowing that You are my refuge, and underneath me are Your everlasting arms (Deuteronomy 33:27).

Paul’s Message in Pisidian Antioch
13: 13-52

45 AD

Paul’s message in Pisidian Antioch DIG: From Cyprus to Pisidian Antioch is about 350 miles by sea and land. What does their willingness to travel so far show about Paul and Barnabas? Compare 13:5 and 15. Why are they using this strategy? What is significant about Paul’s audience? From verses 17-23 list all the things Paul says God has done. How do God’s actions prepare the way for Paul to speak about Jesus in verse 23? Compare verses 22-23 and 36-37 with Romans 1:3 and Acts 2:29-31. What is the connection between David and Yeshua? Why is this so important to Paul and Peter? What things about Messiah is Paul emphasizing by his use the three quotes in verses 33, 34 and 35? The resurrection is mention four times in verses 30-37. How does the resurrection confirm the meaning of these quotes? In verses 38-39, what does Paul say is the central meaning of the resurrection for his listeners? Compare verse 39 with Romans 3:20-24 and 8:3-4. From these verses, how would you explain what Paul means by being justified? Why would Paul end his sermon with a warning of judgment from Habakkuk 1:5?

REFLECT: If you were to emphasize one central truth about the gospel, what would it be? What difference would it make to your faith if there was no Easter to celebrate, but only a Good Friday to remember? How do you think Paul would respond to a modern-day skeptic who felt Jesus was a noble, but misguided, martyr? What role would the TaNaKh play in his answer? How would knowing the TaNaKh help you to understand and share your faith better? What kind of opposition have you faced because of your faith? How do you usually respond to opposition? Does it make you stronger? Why? Would it be tougher for you to face opposition from community or from your family members? Why? Who are some of the people that have had the greatest influence on you? How have they earned the right to speak into your life? What qualifies them to be respected and reliable?

It is quite possible that the reason Barnabas and Paul went off to Pisidian Antioch, which was not necessarily the most obvious choice for the next place to evangelize, is that Sergius Paulus, who had family connections in that region, suggested it. Perhaps he even wrote a letter of recommendation to aid them along the way. Therefore, the contact with Sergius Paulus is the key to the following itinerary of the First Missionary Journey.²⁸⁴

The arrival: Although Luke provides no information regarding how long the trio remained on Cyprus, they apparently experienced no difficulty in finding a ship to take them to the Asia Minor coast. Setting sail from Paphos, and traveling 180 miles by water, Paul’s company came to Perga (the capital) in Pamphylia (modern day Turkey), given over to the worship of Artemis. This city was located in Asia Minor and is not to be confused with Antioch in Syria, from which the missionaries set out on their journey. Perga, the metropolis of the region, could be reached by traveling seven miles up the Cestrus River from the Mediterranean port of Attalia, and then going about five miles west by foot. At that point John Mark left them and returned to Jerusalem. The Bible does not tell us why Mark chose to leave them at this important time. However, what is clear that Paul did not consider his leaving a good reason. Later, Paul refused to take Mark with himself and Barnabas on a return visit to Syria and Cilicia because he felt that Mark had deserted them in Perga.

Apparently Paul and Barnabas did not preach in Perga at that time, but they did on their way back to Syrian Antioch in 14:24-25. But going through the low swampy lands of Pamphylia, a region through which Paul passed on his way to Pisidian Antioch, he contracted an oriental eye disease called ophthalmia (see the commentary on Galatians, to see link click Bp – Until Messiah is Formed in You). So, they passed on from Perga and came to Antioch of Pisidia, about a hundred miles north on foot (13:13-14a). It was a rugged and dangerous trail across the Taurus Mountains to the city of Antioch, Pisidia, on a plateau 3,600 feet above sea level. Antioch was a common town name. This was one of sixteen Antioch’s in the ancient world that were established by Seleucus Nikator to honor his father, Antiochus.²⁸⁵ Historians point out that Antioch of Pisidia was actually in the province of Phrygia. This has been confirmed by two inscriptions. But Antioch was also located very near Pisidia. Since Pisidia was the more prominent and well-known region, it was common to distinguish it as Pisidian Antioch.²⁸⁶ It had a very large Jewish population. Josephus notes that two thousand Jewish families lived in the area (Antiquities 12.3.4).

After their difficult trip was over, Paul and Barnabas arrived in Pisidian Antioch. In what was to become the pattern for Paul’s ministry, they entered the synagogue on the Shabbat and sat down. The primary and seminal element in the synagogue was scripture reading – prayer being a secondary activity. The most important piece of furniture was the ark, containing the Torah scrolls. It is likely that most synagogues possessed the whole Torah, together with the psalms and the Prophets. The Torah reading was conducted in Hebrew, accompanied by a vernacular translation. Paul and Barnabas probably communicated with their various audiences in Greek. They synagogue possessed no specific person appointed as a teacher and the “sermon” delivered on Shabbat was not considered to be a true part of the service. After the reading of the Torah and the Prophets, the synagogue leaders sent word to them, giving them a polite invitation to speak from the text, saying: Brothers, if you have any word of encouragement for the people, speak (13:14b-15). If a rabbi like Paul was present he would presumably have been asked to address the people. They were held in high esteem. In fact, people were required to rise in his presence and to give him special consideration in his efforts to earn a living. As a Levite (4:36-47), Barnabas would normally have been eligible to read the second portion (Git. 5:8).²⁸⁷

After the reading of the Torah and the Prophets: Then as now, on Shabbat, there was added to the service a reading from the Torah (the Five Books of Moshe) and the haftarah (or conclusion), which consisted of a reading from the N’vi’im (the Prophets) or the K’tuvim (the Writings). Following this would be a drashah (meaning investigation, that is, a teaching or sermon), depending on who was available to teach or preach. Hospitality often dictated offering this honor to a visitor, if he was competent (see Luke 4:16-17). Obviously both Paul and Barnabas were competent, but Paul, taking the lead, was the one who spoke.

The message: So Paul, standing up on the bema seat, and motioning with his hand, to quite everyone down and get their attention, said: Men of Isra’el and God-fearers, which would have both groups who would be at the synagogue on a typical Shabbat, listen (13:16). Paul’s sermon in this synagogue illustrates how he went about presenting the gospel to Jews. As with Stephen (see Aw – Stephen’s Testimony to the Sanhedrin), the appeal is through the history of God’s dealings with the people of Isra’el. Yeshua is presented as the Son of David, a term everyone knew to mean the Messiah.

God-fearers: Besides Paul’s conviction that it was right to present the gospel first to the Jew, he also knew that it was in the synagogues where he would find Gentiles most likely to be responsive, since “proselytes at the gate” (see Bb – An Ethiopian Asks about Isaiah 53) were already interested in the one true God. One aspect of communicating the gospel consists of trying to determine which people are most likely to respond to it. Paul wasted little time in reaching people open to it. In this regard the Jewish community is not different from Gentile communities: there is a full spectrum of receptiveness, from people stubbornly opposed to those whose hearts are waiting and aching for the Good News of ADONAI.²⁸⁸ Here’s the heart of Paul’s sermon in a few sound bites:

Sound bite number one. Isra’el has always been the object of God’s special care. The God of this people Isra’el chose our fathers and made the people great during their stay in the land of Egypt, and with an outstretched arm (the phrase the TaNaKh uses repeatedly to describe God’s judgment on those who rebel against Him and His people Isra’el) He led them out of there. This was the exodus, then for about forty years He put up with them in the wilderness. And when He had destroyed seven nations in the land of Canaan, He gave their land as an inheritance to the Israelites – all of this took about 450 years, starting with the birth of Isaac and ending with the actual conquest of the Land by Joshua (13:17-20a).

Sound bite number two. God gave Isra’el Canaan as their homeland and great leaders – judges, kings, especially King David, a man after God’s own heart. After that, He gave them judges until Samuel the prophet. Then, after the judgeship of Samuel, they asked for a king, and God gave them Sha’ul, son of Kish, of the tribe of Benjamin, for forty years. The TaNaKh does not state how long King Sha’ul reigned, but Josephus said forty years in his Antiquities of the Jews 6:14:9. After removing him, He raised up David to be their king. He also testified about him and said, “I have found David, the son of Jesse, a man after My heart, who will do My will” (13:20b-22). The point of this historic review is that ADONAI had prepared for the coming of the Messiah.

If you look up all the times God speaks about meditation in the Bible, you will be amazed at the benefits He has promised to those who take the time to reflect on His Word throughout the day. One of the reasons ADONAI called David, “a man after My heart,” is that David loved to reflect on God’s Word. He said: O how I love Your Torah! It is my meditation all day long (Psalm 119:97). Serious reflection on God’s truth is a key to answered prayer and the secret to successful living.²⁸⁹

Sound bite number three. God promised to send David’s descendant to rescue both the Jewish children of Abraham and Gentile friends of God. Paul deals with the messiahship of Yeshua. Psalm 89:27-30 declares that the first-born, son’s seed shall be established forever. The Messiah will be the first-born son to God, and will be elevated as eternal King. But how can a human king have eternal seed? Paul, reflecting on the words of Psalm 89 wrote: From David’s seed, in keeping with His promise, God brought to Isra’el a Savior – Yeshua (13:23). The reason that the seed is eternal is because the source of the seed is eternal Himself! In addition, it is clear that the source of the seed, and of the Messiah, is eternal and heavenly (Second Samuel 7:13-16).²⁹⁰ So in the past YHVH prepared for the coming of the Messiah, in the present the Messiah has come, and God has sent the Messiah to Isra’el.

Before His coming, John had proclaimed an immersion of repentance to all the people of Isra’el (see the commentary on The Life of Christ Be – John the Baptist Prepares the Way). As John was completing his service, he said: What do you suppose me to be? I am not He. John clearly denied being the Messiah, but responded to his Lord right away. He prepared the hearts of others toward the coming Messiah because he saw Yeshua for who He really is. He knew Jesus was more than a great teacher, He was the Lord God we must all answer to. But behold, One is coming after me, whose sandal I’m not worthy to untie (13:24-25). This statement shows that John knew Jesus was high above him. In that day, it was not uncommon for a great teacher to have disciples follow him, and it was expected that the disciples would serve the teacher in various ways. This arrangement came to be abused, so the leading rabbis established certain things that were too demeaning for a teacher to expect of his disciple. It was decided that for a teacher to expect his disciple to untie the strap of his sandal was too much; it was too demeaning. Here, then, John insists he wasn’t even worthy to do this for his Lord and Savior.²⁹¹

Paul deals with the death and burial of the Messiah, two of the three points of the gospel. And emphasizing their Jewishness, he said: Brothers, sons of the family of Abraham and those among you who are God-fearers, it is to us Jews the message of this salvation has been sent. Then he dealt with the death of Messiah (13:23-26).

Sound bite number four. The people and their leaders in Jerusalem failed to recognize the Messiah. He was crucified and buried, but ADONAI raised Him from the dead. Everything YHVH promised Isra’el is fulfilled in the resurrected Yeshua. For those who live in Jerusalem and their rulers were responsible for His death– not recognizing Him or the sayings of the Prophets that are read every Shabbat – fulfilled these words by condemning Him. They did it out of ignorance, but their ignorance did not absolve them. Though they found no charge worthy of a death sentence, but in spite of the lack of evidence, they nonetheless asked Pilate to have Him executed. When they had unintentionally carried out all that had been written about Him, the Jewish leaders wanted Him taken down from the tree (Greek: wood) before sundown and laid in a tomb (13:27-29). It should be noted how often Jews avoid using the term “cross,” which is offensive to them. Even today in Jewish evangelism the term tree is used which is less offensive.²⁹²

Fourthly, Paul deals with the resurrection of the Messiah, the third point of the gospel, “But (Greek: de, is emphatic here). But God raised Him from the dead! For many days He appeared to those who had come up from the Galilee to Jerusalem, those who knew Him best are now His apostles to the people” (First Corinthians 15:6). The Paul applied the truth of the resurrection. And we proclaim to you Good News – the promise of the Messiah, made to the fathers, has arrived! For God has fulfilled this promise to the children – to us – by raising up (the birth) Yeshua, as it is also written in the second psalm:

You are My Son.
Today I have become Your Father (13:30-33).

Luke quotes the TaNaKh almost always in a form either corresponding to the LXX or close to it, and not according to the Hebrew Masoretic Text. Here Psalm 2:7 is quoted verbatim from the LXX. And indeed, the rabbis took this to be a messianic Psalm.

But since God raised Messiah up from the dead, never to return to decay. Meaning Messiah will never die again. He is the firstfruits of the First Resurrection (see the commentary on Revelation Ff – Blessed and Holy are Those Who Have Part in the First Resurrection). He has a resurrection body and has put on immortality. He has spoken in this way, “I will give you the holy and sure mercies of David” (13:34). Again Isaiah 55:3 is quoted close but not exactly corresponding to the LXX. By Messiah’s resurrection, the Davidic Covenant is assured (see the commentary on the Life of David Ct – The LORD’s Covenant with David).

Therefore, ADONAI also says in another psalm, “You will not permit Your Holy One to see decay.” And again, Psalm 16:10 is quoted verbatim from the LXX.²⁹³ Then we have the application of that Psalm. For after David had served God’s purpose in his own generation, he went to sleep and was laid with his fathers and saw decay. So the application of Psalm 16:10 cannot possibly be to King David because he died and saw decay. But it is applicable to the One whom God raised up did not see decay – Yeshua Messiah (13:35-37).

Sound bite number five: Anyone may be forgiven for their sins and justified (found not guilty) before God through faith Yeshua Messiah’s death, burial and resurrection. Therefore, let it be known to you, brothers, that through this One that was killed and raised from the dead, is proclaimed to you the removal of sins, including all those from which you could not be justified (Greek: dikaiountai, meaning the act of God whereby, negatively, He forgives our sins, and, positively, He declares us righteous by transferring all the obedience and righteousness of Messiah to us by faith), by the Torah of Moses. According to the Oral Law (see the commentary on The Life of Christ Ei – The Oral Law), there are thirty-six transgressions for which the Torah specifies the punishment as being karet,” that is, being cut off from Isra’el (K’ritot 1:1). For these the Torah provides no sacrifice for atonement to restore fellowship.²⁹⁴ Through this One everyone who keeps trusting is made righteous. Be careful, then, so that what is said in the Prophets may not come upon you (see the commentary on The Life of Christ Mt – The Destruction of Jerusalem and the Temple on Tisha B’Av in 70 AD):²⁹⁵

“Look, you scoffers,
be amazed and vanish away.
For I am doing a work in your days –
a work you will never believe,
even if someone tells it to you in detail” (13:38-41 LXX)

This is a reference to the Babylonian invasion of 586 BC, but the application is to the 70 AD judgment. The one point of similarity is that they were both confronted with scoffers). Luke quotes the TaNaKh almost always in a form either corresponding to the LXX or close to it, and not according to the Hebrew Masoretic Text. Here Habakkuk 1:5 is quoted close but not exactly corresponding to the LXX.²⁹⁶

The results: The initial effect of Paul’s sermon was to arouse interest, not opposition. He did not alienate his Jewish hearers by denouncing them as opposing God or following a man-made religion, as some zealous but mistaken Christian evangelists do today. As Paul and Barnabas were going out, the people kept begging them to speak these things to them again at the next Shabbat. This request was probably made by the elders of the synagogue, giving them a week to investigate any false claims. When the synagogue meeting broke up, many of the Jewish people and Gentile proselytes followed Paul and Barnabas, who were speaking with them and trying to persuade them to continue in the grace of God (13:42-43). They didn’t want to wait because they had already become believers as a result of Paul’s message that Shabbat.

The following Shabbat, almost the entire city, both Jews and Gentiles, came together to hear the word of the Lord. They came to hear the Word of God and the synagogue was overflowing with people standing outside. Since the town’s citizens had the opportunity to hear the Torah read every Shabbat, they were presumably drawn to Paul’s preaching of the Word in regard to Jesus.²⁹⁷ The teaching of the Torah, requiring circumcision, attracted only a few Gentiles, but the preaching of grace, attracted a multitude of Gentiles who had heard Paul’s sermon the previous Shabbat and understood that the salvation he proclaimed in Messiah included them! The word had spread like wildfire through the Gentile community and they were there in masse. But when the unbelieving Jewish leaders saw the Gentile crowd, they were filled with zealousness (Greek: zelos), as the Great Sanhedrin had been previously (5:17). Their zealousness was over the presence of all those Gentiles. It was one thing to proclaim the coming Messiah to the Jews. It was quite another to maintain that the Messiah God accepted the Gentiles on an equal basis. To them this was a little short of blasphemy,²⁹⁸ and they tried to contradict Paul’s interpretation of Scripture by continually reviling him.  Both Paul and Barnabas spoke out boldly and said: It was necessary for the word of God to be spoken to you first (Romans 1:16). Since you reject it and judge yourselves unfit for eternal life – behold, we are turning to the Gentiles (13:44-46). This would turn out to be the pattern of evangelism in the book of Acts.²⁹⁹

For so the Lord has commanded us,
“I have placed you as a light to the [Gentile] nations,
so that you may bring salvation to the end of the earth” (13:47 LXX).

Luke quotes the TaNaKh almost always in a form either corresponding to the LXX or close to it, and not according to the Hebrew Masoretic Text. Here Isaiah 49:6 (and separately citing Amos 9:11-12) is quoted close but not exactly corresponding to the LXX.³⁰⁰ It is essentially the Great Commission (Matthew 28:19-20) given to the Jewish people. The phrase light for the Gentiles recalls Isaiah 60:1-3 CJB: Arise, shine, for Your light has come, and the glory of Adonai has risen upon You . . . and Goyim (Gentiles) will walk in Your light. Yeshua is the light of the world (John 8:12).

When the Gentiles heard this, they were thrilled and glorified the word of the Lord; and as many as had been [predestined] for eternal life believed (13:48). Here we have a clear picture of the sovereignty and the doctrine of predestination. It was those who ADONAI predestined for eternal life that believed. While it is true that believers are chosen in Christ before the creation of the world (Ephesians 1:4), and that God foreknew, predestined, and called the elect (Romans 8:29; Jude 1), it is also true that the Bible says that God so loved the world that He gave His one and only Son, that whoever believes in Him shall not perish but have eternal life (John 3:16). I believe this is an antinomy, or two contradictory statements that are both true. For example the Trinity is an antinomy. God is one (Deuteronomy 6:4) and is reflected in three Persons. We don’t have to choose. I also believe we don’t have to choose on this issue. The Bible teaches both, believers have been predestined for eternal life; and we have a choice in this life, whoever believes in Him shall not perish. But those who go to hell do so because they judge themselves unfit for eternal life (13:46). It doesn’t make sense to our finite minds, but the Lord will explain it all to us when we get to heaven.

Evangelism always follows true salvation, as those who are saved naturally desire to share their faith. The converts in Pisidian Antioch were no different. Through their enthusiastic testimony, the word of the Lord spread throughout the whole region. The strategic position of Pisidian Antioch would help to cause the spread of the gospel in spite of opposition.

Unable to win the debate against Paul and Barnabas, the Jewish leaders invited some of the wealthy Gentile women of high standing (women could be quite wealthy in the Roman world, and many were attracted to Judaism) who attended the synagogue with their husbands, the leading men of the city.³⁰¹ Evidently they had sufficient social standing to force the departure of Paul and Barnabas. They stirred up persecution against the two missionaries and they drove them out of their district. Paul refers to this persecution in Second Timothy 3:11; possibly he and Barnabas were beaten with rods or whips (Second Corinthians 11:24-25a). In any event, Paul and Barnabas followed the advice given by Jesus for dealing with an unreceptive city: If anyone will not welcome you or listen to your words, shake the dust off your feet when you leave that home or town, as a testimony against them, and go where their ministry would be more fruitful (Mattityahu 10:14; Mark 6:11; Luke 9:5). In other words, they were not only to leave such a town or home, but such was to be considered and treated as a pagan. The emphasis here is on those who were not worthy. The procedure was that a sandal was taken off and the dust was shaken off as a traditional Jewish symbol of separation and warning of judgment.³⁰² As a result, they shook the dust off their feet against them, and they went on to Iconium (13:49-51).

And the new Jewish and Gentile believers in the city of Pisidian Antioch were continually filled with joy and the Ruach ha-Kodesh (13:52). Believers are immersed with the Holy Spirit once at the moment of salvation (see the commentary on The Life of Christ Bw –What God Does For Us at the Moment of Faith), but we are leaky vessels and we need to be continually filled. As Paul and Barnabas started out for Iconium (about eight miles away), they left behind them two completely different groups of people: the rejecting, prejudiced, hate-filled Jews; and the joyous, Spirit-filled believers.

These verses paint a stark picture of the choice facing every person on the earth. People either have faith/trust/belief in Yeshua Messiah and are saved for all eternity . . . or they reject Him and are lost for all eternity. As He Himself put it: Whoever is not with Me is against Me, and whoever does not gather with Me scatters (Matthew 12:30). He left us not third alternative.³⁰³

ADONAI, help me to always speak what is consistent with being clear minded, dignified, self-controlled, sound in faith, in love and in patience. May I be sanctified in demeanor – not backbiting or enslaved by wine, teaching what is good (Titus 2:1-3). My desire is to be someone others can trust – in the same measure that I trust in You.³⁰⁴

Barnabas and Sha’ul Sent Out
from Syrian Antioch
13: 1-12

44-45 AD

Barnabas and Sha’ul sent out from Syrian Antioch DIG: What was the scene when the Spirit spoke to the leaders at Antioch? How do you think He may have spoken? How could the Spirit speak in your worship times? Cyprus is a 150-mile sail from Seleucia, and was Barnabas’ home (4:36). What might these two men be thinking and feeling as they go? Since Gentiles were already welcome in the Messianic Community (11:18), why would Paul and Barnabas go to a synagogue? Put yourself in Elymas’ place. Why and how would you oppose these missionaries? If you were Sergius Paulus, what would be your response to the missionaries after the events of verses 9-12?

REFLECT: When you are not certain what direction God is leading you, how do you go about discerning His will? What have you learned about this process by experience? What are some methods that the Adversary uses to try keeping the clear message of God’s Word from getting through to us? How do you challenge and overcome those obstacles? With what types of people do you feel most comfortable talking about the Lord? Why? When have people tried to turn you from your faith? What happened? How do you deal with such pressures? When is it right to strongly confront people who oppose the faith? How deeply does the call to reach the nations affect your praying, your heartbeat? How could this priority increase in intensity for you?

Barnabas and Paul eventually returned after delivering the financial gift for relief from the famine for the kedoshim (brothers and sisters) living in Judea (11:29). But after a while, the church at Syrian Antioch sent out Barnabas and Paul on the First Missionary Journey (to see link click Bm – Paul’s First Missionary Journey). That began the final phase of Messiah’s commission: And you will be My witnesses to the end of the earth, which was an idiom of that day for the Gentile world (1:7-8).

Chapter 13 is a turning point in Acts. The first twelve chapters have focused on the ministry of Peter, while the remaining chapters focus on the ministry of Paul. Until now, the emphasis has been on the Messianic congregation in Jerusalem and Judea; however, Chapters 13-28 describe the spread of the Gentile Church throughout the Roman world. And it was from the dynamic, doctrinally sound, Spirit-filled church at Syrian Antioch that the flag of Gentile missions was unfurled. It had spiritual leaders, with a spiritual ministry, who went on a spiritual mission, faced spiritual opposition, and experienced spiritual victory.

Spiritual leaders: Effective, strong churches inevitably have strong godly leaders, and the church at Syrian Antioch was no exception. ADONAI has always put a premium on spiritual leadership (Acts 6:3; First Timothy 3:1-13; Titus 1:5-9; Hosea 4:9; Matthew 9:36). These five men were the heart of the ministry at Syrian Antioch. There were prophets and teachers. The double use of the Greek particle te, makes the first three names prophets, and the last two teachers. Not much is known about them except for Barnabas and Paul.

Prophets played a significant role in the early Church (First Corinthians 12:28; Ephesians 2:20, 3:5, 4:11). Like the apostles, they were preachers of God’s word and were responsible to instruct the local congregations. Sometimes they received new revelation from God, as in Acts 11:28 and 21:10-11. Both of those incidents record that the prophets, in contrast to the apostles, received practical, not doctrinal revelation. The prophets’ functioned as receivers of divine revelation ended with the cession of the temporary sign gifts. Even their office, like that of the apostles, was replaced by pastor-teachers and evangelists (Ephesians 4:11-12), who were the elders and overseers (First Timothy 3:1ff; Titus 1:5-9). The prophets were so revered that the early Messianic community viewed them like their “high priests,” even though they moved from place to place.

Barnabas receives an official designation here for the first time even though he has already appeared several times in Acts. From 4:36 we learn he was a Levite from the island of Cyprus. His birth name was Joseph, but the apostles named him Barnabas, which means son of encouragement – a fitting description of this gentle, loving man.

Simeon (a Greek transliteration of Shimon, or in Hebrew meaning God has heard) was by far the most common male name in the first century Eretz (land of) Isra’el, as well as a constant favorite in the diaspora. Given the name’s popularity, this Simeon is called Niger (which means black). He was probably an Ethiopian or North African.

Lucius is a common Latin name, and he was from Cyrene on the north African coast. There is nothing to link him with the Lucius whom Paul greets in Romans 16:21 and certainly no evidence to identify him (as some have argued) as Luke the physician. The Greek Luke and the Latin Lucius are completely different names, and the rabbis consider it to be a non-Jewish name. Furthermore, there is no Church tradition that suggests that Luke was ultimately from northern Africa.

Teachers are critical in today’s Church (First Corinthians 12:28; Ephesians 4:11; James 3:1). Theirs is the ministry of giving others a clear understanding of biblical truth. The distinctive aspect of the ministry of teachers is its emphasis of instruction rather than proclamation. That they are somewhat different from preachers seems obvious in the texts that discuss both, though the same gifted man can sometimes perform both functions, as Acts 15:35 clearly shows.²⁷³ Despite being highly respected as the “spiritual elite,” the status of the teachers ranked below that of the prophets, the “leaders of the generation.”

Manaen is a Greek transliteration of the Hebrew Menachem, meaning God is my comforter. While the name is somewhat rare both in the Eretz Israel and the diaspora, it is a fairly common Roman name. He was notable because he was brought up since childhood (Greek: suntrophos can be translated foster-brother) with Herod Antipas the Tetrarch. This was the same Herod who beheaded John (see the commentary on The Life of Christ Fl – John the Baptist Beheaded), and presided over one of Yeshua’s trials (see the commentary on The Life of Christ Lp – When Herod Saw Jesus, He Was Greatly Pleased). He had been raised in Herod the Great’s household along with Herod Antipas. He was a possible source of Luke’s information about the Herods.

And Sha’ul, who needs no introduction, who of course came from Tarsus of Cilicia. Through his tireless efforts the gospel spread throughout the Gentile world (13:1).

Spiritual ministry: The church at Syrian Antioch was the base of Gentile evangelism. While the whole church was ministering to the Lord, they fasted (13:2a). The Greek word for ministering is from leitourgei, which originally meant to discharge a public office. In the Bible, however, leitourgeo means more than public service; it describes priestly service. The leaders of the Syrian Antioch church faithfully discharged the office that ADONAI called them to, and fulfilled their ministry. Keep a clear mind in all things, withstand hardship, do the work of proclaiming the Good News, and fulfill your service (Second Timothy 4:5). In the Septuagint it describes the priests who leitourgei in the Tabernacle (Exodus 28:41). Serving in a leadership role in the Church must be viewed as an act of worship to YHVH. Such service consists of offering spiritual sacrifices to Him (see the commentary on Hebrews Df – Believer’s Behavior in Relation to God: service), including prayer, oversight of the flock, studying, and preaching and teaching the Word.

Their ministering was not to the congregation, but to the Lord. It is vital to understand that ADONAI is primarily an audience of One for all spiritual ministry. Like the Macedonian believers, those in ministry must give themselves first to the Lord and only then to others (Second Corinthians 8:5). They are to make every effort to present [themselves] before God (Second Timothy 2:15), not to humans. Every godly servant, works heartily, as for the Lord, not for human masters because it is the Lord whom we serve (Colossians 3:23-24 NIV). In the last analysis, we have an audience of One.

The Bible frequently connects fasting with time of fervent, passionate prayer (Nehemiah 1:4; Psalm 35:13; Dani’el 9:3; Matthew 17:21; Luke 2:37, 5:33; Acts 14:23). Believers may become so concerned with spiritual issues that they lose the desire to eat, or they set aside food to concentrate on intense intercession. Scripture nowhere commands believers to fast, but Yeshua assumed His followers would do so (Matthew 6:17; Luke 5:33-35). In sharp contrast to the showy, hypocritical fasting of the Pharisees, when believers fast, it is for God’s eyes only (Matthew 6:16-18).²⁷⁴

Spiritual mission: It was abundantly clear that although the leaders of the Syrian Antioch church endorsed, prayed and fasted for these two men and their work, it was the Ruach ha-Kodesh who declared: Set apart for me Barnabas and Sha’ul for the work to which I have called them. Here, the order is Barnabas and then Sha’ul, but after the First Missionary Journey it will be Sha’ul and then Barnabas because Paul took the lead. Regarding his name, it would be odd for the Spirit of God to keep calling this man Sha’ul if He had changed his name to Paul four chapters earlier (see Bc – Sha’ul Turns from Murder to Messiah), which of course, He hadn’t.²⁷⁵ The congregation responded in faith. Then after fasting and praying to confirm the call, they laid hands on them, they sent them off as an extension of the church at Syrian Antioch (13:2b-3).

So, sent out by the Ruach ha-Kodesh, the journey began and they went down to Seleucia, the seaport sixteen miles to the west of Syrian  Antioch, and from there they sailed to Cyprus (13:4). There had already been some evangelism in Cyprus (11:19) and some members of the church in Syrian Antioch had family ties there, including Barnabas himself (4:36). Cyprus was one hundred and thirty miles southwest of Syrian Antioch. It is a Greek island in the Mediterranean Sea and an important trade center. The Roman fleet for this region was stationed there, and one could obtain regular passage to many destinations from this port. It is one hundred and forty eight miles long and about twenty miles wide. Cyprus was close to Syrian Antioch (probably two days journey at the most), and it had a large Jewish population. All those reasons make it an ideal starting point for outreach to the Gentile world.

When they arrived at Salamis, the largest city and chief commercial center on Cyprus, they began to proclaim the word of God in the Jewish synagogues (13:5a). Although Paul was called to be Yeshua’s emissary to the Gentiles, he invariably made it his practice throughout his life to bring the Good News of Yeshua Messiah to the Jews first. This matches with his teaching (Romans 1:16ff) and his heart’s longing for all Isra’el to be saved (Romans 9:1-5, 10:1, 11:26). With both reason and practice he thus refutes the Two-Covenant theology, which states that Jews are saved through Moshe and Gentiles are saved through Jesus. Unfortunately, few Gentile Christians have seen fit to obey Paul’s exhortation to be imitators of him (First Corinthians 11:1) in this area. Instead, if they evangelize at all, they reach out to everyone but Jews, who are often the last to have the gospel properly explained to them, so that they are left to rely on hearsay and half-truths, or, worse, are presented with error and evil in the name of the gospel.²⁷⁶

They also had John Mark (12:25), Barnabas’ cousin (Colossians 4:10), as a helper (13:5b). Mark was a native of Jerusalem (12:12) and was Barnabas’ cousin (Colossians 4:10). When Barnabas and Paul returned to Antioch from Jerusalem after delivering relief aide, Mark came with them (Acts 12:25). He had undoubtedly left Antioch along with Barnabas and Paul. Clearly, Luke has included John Mark here to explain the later reference to his departure from the group. He would soon desert them and return to Jerusalem (see Bv – Disagreement between Paul and Barnabas), for now, he was a member of the ministry team, helping Barnabas and Paul carry out their spiritual mission.

Spiritual Opposition: From Salamis, the three traveled the width of the island, arriving at Paphos, some ninety miles to the west, a center for the worship of Aphrodite (Venus). The greatest festival in Cyprus in honor of Aphrodite was the Aphrodisia, held for three days each spring. It was attended by great crowds, not only from Cyprus, but also from surrounding countries. It was a city where immorality and extensive religious prostitution was commonplace. At that time, they found a man who was a magician – a Jewish false prophet, whose title was Bar-Yeshua. Like Simon (see Ba – Simon the Sorcerer), he was a deceiver who put his knowledge to evil use. He was with the proconsul (13:6-7a). All Roman provinces were divided into two classes, those that required troops and those who did not. The former were under the administration of the emperor, and the latter were administered by the Senate and ruled by proconsuls.²⁷⁷ Time and time again we find Luke giving the proper designations for the Roman officials that he mentions.

One should not be too surprised that a Roman official could be fooled by such a con artist. Romans put great stock in powers of divination and even had their own sacred oracles, especially the upper-class. Charlatans like Bar-Jesus were usually smooth and highly knowledgeable, practicing a sort of pseudoscience. And his Jewish credentials did not hurt him either. The Jews had a reputation among the Romans for their depth and insight of religious understanding. Josephus mentioned a number of such Jewish sorcerers who had great success among the Gentiles. There is even a reference to a Jewish sorcerer from Cyprus who aided the Roman governor Felix in seducing Drusilla away from her husband Azizus (Antiquities 20.236-237).²⁷⁸

On Bar-Yeshua’s part, the fact that he had attached himself to the proconsul was no accident. The kingdom of darkness is always eager to influence those who are in power. Much of the evil in this world can be traced to the spiritual forces of wickedness in the heavenly places (Ephesians 6:12b; Dani’el 10:13-11:1). The Roman proconsul of Cyprus was Sergius Paulus (the same name as Paul but in Greek), whom Luke describes as an intelligent man (13:7b). As such, he no doubt had a keen interest in new philosophies and religious beliefs. That he had in his entourage a Jewish teacher (albeit a false one), showed that he had some interest in Judaism. Barnabas and Paul appeared to him to be two more Jewish teachers from whom he could learn more about the Jewish faith. Moreover, his position as proconsul prompted him to investigate this new teaching that was sweeping across Cyprus.²⁷⁹

Accordingly, Sergius Paulus summoned Barnabas and Paul and sought to hear the word of God from them. But, alarmed at the prospect of being out of a job with the conversation of the Roman proconsul, Elymas the magician (for so his name is translated) constantly opposed them, seeking to turn the proconsul away from the faith (13:7c-8). Like many Jewish people at the time, Bar-Jesus also had a Greek name, Elymas, by which he was known at the court of Sergius Paulus. Apparently, Elymas was the Greek transliteration of an Arabic word for magician. The battle for the soul of Sergius Paulus had reached its climax.

Spiritual victory: But Sha’ul, who is also Paul, had had enough of the magician’s interference. Taking the lead in this challenge, and being filled with the Ruach ha-Kodesh, Paul fixed his gaze on him (13:9). Here the one sent to the Goyim is called both Sha’ul and Paul (see Bm – Paul’s First Missionary Journey: Paul is Sha’ul and Sha’ul is Paul). The decisive shift from the name Sha’ul to Paul happens only after Paul sets off on his missionary journeys among the Gentiles. From now on, Luke will call him Sha’ul only in regards to his past (22:7, 26:14). The name Paul appears 132 times in Acts 13-28.

Then, Paul said, “O you, full of all deceit (Greek: dolos, meaning a snare, a thing to lure someone into a trap) and trickery (Greek: radiourgias, meaning fraud), son of the devil (instead of being Bar-Yeshua, the son of Jesus, he is the son of the devil), enemy of all righteousness – will you not stop making crooked the straight paths of the Lord?” Bar-Jesus had been deceiving the proconsul with all his false claims. This event is an illustration of the lesson that Yeshua taught in the parable in Matthew’s gospel (see the commentary on The Life of Christ Ev – The Parable of the Wheat and the Weeds), and His explanation (see the commentary on The Life of Christ Fa – The Parable of the Weeds Explained). Wherever ADONAI sows His true children (the wheat), the Adversary comes along and sows a counterfeit (the weeds) child of the devil. Paul recognized that Elymas was a child of the devil (John 8:44),²⁸⁰ and dealt with him accordingly.

Remembering his own blindness (see Bc – Sha’ul Turns from Murder to Messiah), Paul knew that by the darkening of the eyes, the mind’s darkness might be restored to light.²⁸¹ Thus, justice was tempered with mercy and Paul declared: Now, behold, the hand of the Lord is upon you, and you shall be blind and not see the sun for awhile.” It was probably meant to be a warning and intended to act as a stimulus to conversion, although we do not know whether it achieved this result.²⁸² As so often happens, ADONAI used a miracle to confirm the authenticity of His messengers and the truth of His word. Immediately, cloudiness and darkness fell upon him, and he went about seeking people to lead him by the hand. When the proconsul saw what had happened, he believed, because he was astonished at the teaching about the Lord (13:10-12). Significantly, it was the teaching about the Lord, not the stunning miracle he had just witnessed, that prompted Sergius Paulus to believe and be saved. This became a very important incident because from this point Paul very clearly takes the lead between he and Barnabas.

A Roman Gentile responds to the gospel, whereas a Jew, with supposed religious connections, rejects the same message. The contrast is intentional, and this would turn out to be the pattern of evangelism in the book of Acts.²⁸³

It is well to remember the lesson of these verses. Leading someone to Messiah is not merely an academic exercise, nor is it a matter of making a successful sales pitch. Rather, it involves all-out spiritual warfare against the forces of hell. Therefore, take up the full armor of God, so that you may be able to resist when the times are evil, and after you have done everything, to stand firm. Stand firm then! Buckle the belt of truth around your waist, and put on the breastplate of righteousness (Isaiah 11:5). Strap up your feet in readiness with the Good News of shalom (Isaiah 52:7; Psalm 9:17). Above all, take up the shield of faith with which you will be able to extinguish all the flaming arrows of the evil one (Psalm 28:7, 76:3, 91:4-5). And take the helmet of salvation (Isaiah 59:17) and the sword of the Spirit, which is the Word of God (Isaiah 49:2).

Lord, You say: Pay attention to Me, My people, give ear to Me, My nation. For Torah will go out from Me, My justice as a light to the peoples. My righteousness is near, My salvation has gone out, and My arms will judge the nations. The coastlands will wait for Me – for My arm they will wait expectantly (Isaiah 51:4-5). ADONAI, I want to be part of this great work in my day, in whatever way You desire: Speak, for Your servant is listening (First Samuel 3:10).

Paul’s First Missionary Journey
13:1 to 14:28

Paul is Sha’ul and Sha’ul is Paul

As it turns out, Sha’ul – derived from the famous first king of Isra’el, from the tribe of Benjamin, to which Sha’ul/Paul himself belonged (Philippians 3:5) – is simply the Hebrew name for this person. Paul, is a Greek name derived from the Latin surname Paulus. For someone born in Tarsus (Acts 21:39) but educated under Gamaliel in Yerushalayim (Acts 22:3) in a strict form of Pharisaism (Galatians 1:14; Philippians 3:5-6), this was not unusual. Sha’ul was a Jew of the Diaspora because he came from Tarsus, and Jews of the Diaspora always had two names – a Jewish name (Sha’ul) and a Gentile name (Paul).

Here’s the clincher. When Paul recalls his conversion, he specifically notes that Yeshua was speaking in Aramaic, the common Hebrew language of the day: Sha’ul, Sha’ul, why are you persecuting Me (Acts 26:14)? Paul draws attention to how Messiah addressed him by his Hebrew name, and makes no mention that it is now abandoned.

When Sha’ul/Paul launched his Gentile-focused ministry among Greek-speakers (beginning with Acts 13:9), it was natural for Luke, the author of Acts, to begin referring to him exclusively by his Greek name. Nor is it surprising that he’s later referred to as Paul in Jerusalem, since there were Greek speakers there also. Indeed, Luke could be making a thematic point by shifting from Sha’ul to Paul around Chapter 13, given the broader theme in the book of Acts as seen in 1:8: 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. After all, there was a shift going on from the beginnings of the Messianic Community in Jerusalem, to the Goyim at the ends of the earth and the Roman Empire.

Sha’ul/Paul’s two names were not unique. Several other people in the B’rit Chadashah were given two names: Joseph, later called Barnabas (Acts 4:36); Simeon, also called Niger (Acts 13:1), Thomas, also called Didymus (John 21:2); and Tabitha, was also called Dorcas (Acts 9:36), and Nakdimon (his Jewish name) was also known as Nicodemus (John 3:1-21), among others.²⁷¹

First Missionary Journey:

44-48 AD

Luke’s data for this period is clearly sketchy,
He is better informed about the period after the Jerusalem counsel.

Paul wrote Galatians (about salvation), part of the Big Four (see Ad – Letters of Paul), from Syrian Antioch in 48 AD. When he wrote the letter to the Galatians, Galatia was divided into two regions. The principal cities of the northern region were Ancyra, Pessinus, and Tavium. The cities of the south included Pisidian Antioch, Iconium, Lystra, and Derbe. Paul’s letter was probably addressed to the four southern churches, the ones he visited on his First Missionary Journey.

Chapter 13 marks a turning point in the book of Acts. The first twelve chapters have focused on the ministry of Peter; the remaining chapters focus on Paul. Until now the emphasis has been on the Messianic community in Jerusalem and Judea; Chapters 13-28 describe the spread of the Gentile Church throughout the Roman world. And it was from the dynamic, doctrinally sound, growing, Spirit-controlled church in Syrian Antioch that the flag of Gentile missions was unfurled. It had spiritual leaders, with a spiritual ministry, who went on a spiritual mission, faced spiritual opposition, and experienced spiritual victory.²⁷²

The Ruach ha-Kodesh was very strategic in His leading of Paul on his First Missionary Journey. Paul and Barnabas first went to Syrian Antioch and they were warmly received. It was a dynamic church, and would turn out to be the base of Gentile evangelism. The first missionary journey began with the appointment of Barnabas and Paul from the church at Syrian Antioch. In each leg of their journey they experienced increased hostility.

The second leg of their journey was Pisidian Antioch. As would be his practice, Paul first went to a Jewish synagogue to preach the gospel. But he was rejected, so he said: It was necessary for the word of God to be spoken to you first (Romans 1:16). But since you reject it and judge yourselves unfit for eternal life – behold, we turn to the Gentiles (13:44-46). This would turn out to be the pattern of evangelism in the book of Acts. But the Jewish leaders stirred up persecution against Paul and Barnabas, and they drove them out of their district. So Paul and Barnabas shook the dust off their feet against them, and they went on to Iconium (13:50b-51).

Next they went to Iconium and the pattern of resistance increased from merely driving them out of their district to both Jews and Gentiles attempting to stone them. Now it happened that both the Gentiles and Jewish people, along with their rulers, made an attempt to abuse and stone them (14:5).

Lastly, Paul and Barnabas traveled to Lystra: There, new methods of evangelism were needed because they were trying to reach pagan Gentiles with no Jewish background. But not surprisingly, the pattern of resistance increased. We now see that the Jewish opposition to Paul and the gospel was more organized. But Judaizers came from Pisidian Antioch and Iconium (see the commentary on Galatians, to see link click Ag – Who Were the Judaizers?) . The Jews traveled about 100 miles to oppose Paul and Barnabas’ ministry in Lystra. The stoning which had been plotted in Iconium (14:5), now took place. And after they won the crowd over they stoned Paul and dragged him out of the city, supposing him to be dead (14:19). 

Herod Agrippa Gets His Due
12: 19b-25

August 1, 44 AD

Herod Agrippa gets his due DIG: How similar or dissimilar was this Herod’s death to the death of his uncle (see the commentary on The Life of Christ, to see link clickAx – He Will be Called a Nazarene)? What did Herod Agrippa do that showed him to be the fraud he was? What happened as a result of God’s dealing with Herod?

REFLECT: Who do you see as a current “Herod” in today’s world. Can you take comfort in knowing that God’s judgment is certain? How do you give glory to God? How can you help the word of God to continue to grow where you live?

Several months had passed since Peter’s escape, and the scene now shifts to consider the fate of Herod Agrippa. It seems that the king was going to receive a delegation from Tyre and Sidon, who had apparently displeased Agrippa in some way. Having reconciled, Herod gave a public speech during a festival honoring Claudius Caesar to commemorate the agreement. It was on that appointed day that Luke ends this part of his account by describing Agrippa’s grisly death. After executing the guards (to see link click Bk – Peter’s Persecution and Deliverance), Herod went down from Judea and stayed in his headquarters in Caesarea, which was commonplace after the Passover (12:19b).

Now it happened that Herod Agrippa was furious with the people of Tyre and Sidon, which was not part of Agrippa’s territory, yet they depended on the Jews for their food supply. Yet, they were concerned enough about Herod’s displeasure that the ambassadors of Tyre and Sidon came to him, united. Having won over Blastus the king’s personal aide (probably by means of bribery). They kept on asking for peace – because their country was supplied with food, especially grain, from the king’s country and evidently he had cut it off (12:20).

On the appointed day that Herod was going to make his decision regarding the food supply of Tyre and Sidon, he donned his royal robes and, taking his judgment seat upon the throne, began to make a speech to them. We don’t know what Agrippa said in his speech, but we know why he said it. He wanted to impress the people. And he did! The people played on his ego and were shouting continually: The voice of a god and not a human (12:21-22). However, he did not give glory to ADONAI, nor did he rebuke them, so the whole scene was nothing but idolatry.²⁶⁷

Luke’s description of Herod Agrippa’s death is consistent, though not identical, with that of Josephus, the first century Jewish historian: Agrippa came to Caesarea, where there was a festival in honor of Claudius Caesar arranged for him. On the second day he put on a garment made entirely of silver threads and came into the theater early in the morning, at which time the silver of his garment reflecting the sun’s rays shone so brightly as to cause fear for those gazing at him. Therefore, his flatterers exclaimed that he was a god, adding, “Be merciful to us; for although till now we have reverenced you only as a man, from now on, we will regard you as superior to mortal nature.” But the king neither rebuked them nor rejected their irreverent flattery. However, as he looked up he saw an owl (see the commentary on Jeremiah Ad – The Owl as a Symbol of Judgment) and immediately understood that this bird was the messenger of terrible news. Suddenly and violently he had a severe pain in his stomach. Therefore he looked at his friends and said, “I, whom you call a god, am commanded now to leave this life, while Providence thus rebukes the lying words you just now said to me.” After five days, exhausted from the stomach pain, he died, at the age of fifty-three (Adapted from Antiquities of the Jews 19:8:2). This report is similar enough to confirm the reliability of the B’rit Chadashah, yet different enough to show that the descriptions are independent of each other.²⁶⁸

Immediately, an angel of the Lord struck him down – because he did not give God the glory (Isaiah 42:8a). The opponent of the gospel was judged, while Peter was freed. Justice and grace appear side-by-side. Ha’Shem’s response was swift, and Herod Agrippa was eaten by worms (Greek: skolakobrotos, meaning tapeworms) and died (12:23). And the death of Agrippa allowed Peter to return to Jerusalem, and there we find him next (see Bs – The Counsel at Jerusalem).

I cannot help but see in King Herod an illustration of the future man of lawlessness (Second Thessalonians 2:3) who will one day rule the world and persecute God’s people (see the commentary on Revelation Ds – The Woman and the Dragon). The antichrist will make himself like god and will command the worship of the whole world. But Yeshua Messiah will return and judge him and those who follow him (see the commentary on Revelation Fo – The Great White Throne Judgment).²⁶⁹

Indeed, one cannot fail to admire the literary skill with which Luke describes the complete reversal of the Church’s situation. At the beginning of Chapter 12, Herod is on a rampage – arresting, persecuting, and executing the leaders of the Messianic community; at the end he is struck down and dies. The chapter opens with James dead, Peter in prison and Herod triumphing; it closes with Herod dead, Peter free, and the word of God triumphing. Such is the power of God to overthrow hostile human plans and to establish His own in their place.²⁷⁰

Again, Luke keeps us on track with the growth of the Church by reporting that despite the furious opposition of the Adversary, the word of God kept on growing and multiplying. And Barnabas and Sha’ul returned to Jerusalem after the death of Herod to distribute the Jewish relief fund from the church at Antioch for the famine (11:29-30), bringing along Barnabas’ cousin John, who was also called Mark, with them (12:24-25). It is right to see 12:24-25 as both a summary statement meant to round off Luke’s account of the Messianic community in Jerusalem, and a transition statement that provides reasonable clues to the development of Luke’s material that follows. Luke is about to describe that great leap forward that we call the First Missionary Journey, where the gospel will be declared to the Gentiles.

Peter’s Persecution and Deliverance
12: 1-19a

43 AD

Peter’s persecution and deliverance DIG: This Herod is the grandson of Herod the Great who ruled in Yeshua’s day. What do you learn about his character in verses 1-3? Why would this action please the Jewish leaders? Why do you think Herod, as a Roman official, would now join in the Jewish opposition to the Messianic Community? How do you feel about the fact that God saved Peter and not Jacob? In light of John 21:18-19, how might Peter respond to this question? Who is Jacob? Why do you think he is specifically mentioned? What does this tell you about the importance of the Messianic Community in Jerusalem? Herod died in 44 AD, eleven years after the events of Chapter One. What types of opposition has the community faced so far in Acts? How far had it expanded?

REFLECT: Who really has the power here? Herod or ADONAI? What does that tell you about how believers ought to deal with opposition and persecution? What worldly forces seem all-powerful to you right now? How does this chapter put them in perspective for you? How are you like the people in the prayer meeting in this story? What are some of your prayers that you would be surprised if God answered them favorably? Although Peter was miraculously rescued from prison, he went into hiding to avoid Herod. How do you think Peter acted when he left Jerusalem? With a lack of faith? With common sense? Within God’s plan? Explain. Likewise, where do you see an overlap between God’s power and human common sense in the way things work out for your deliverance?

Up to this point, the Messianic community was enjoying great growth and success; experiencing one exciting conversion after another. First, there was Sha’ul of Tarsus, then the Gentile centurion Cornelius, then the mixed crowd of Jews and Gentiles in the church at Antioch. But here in Acts 12, the ugly opposition of the Adversary once again raises its ugly head.²⁵⁷

The death of Jacob (James): Now at that time Herod Agrippa I enters the picture. He was the son of Aristobulus IV and the grandson of Herod the Great (see the commentary on The Life of Christ, to see link click Aw – Herod Gave Orders to Kill all the Boys in Bethlehem Two Years Old and Under), Agrippa was born in 11 BC and sent to Rome for his education after the execution of his father Aristobulus in 7 BC. Herod the Great (who some people call Herod the paranoid) mistakenly thought that Aristobulus was conspiring to overthrow him, had him executed. Arriving in Rome, Agrippa was raised by the members of the royal family. In fact he became close friends with Gaius, also known as Caligula, who was the grandnephew of Emperor Tiberius. And when Caligula became Emperor in 37 AD he gave Agrippa the patriarchies of Philip, and Lysanias in south Syria (Luke 3:1). When Caligula banished Agrippa’s uncle Antipas I 39 AD, the Emperor added Galilee and Perea to his domain. Later in 41 AD when Claudius was emperor, he gave Agrippa both Samaria and Judea, which made him king over Judea. Until then Judea was under the control of Procurators, but now it was under the control of Agrippa the King. He died in 44 AD for refusing to give God the glory (see Bl – Herod Agrippa Gets His Due).

Despite being raised and educated in Rome, Agrippa I was always on shaky ground with the Romans. He ran up numerous debts in Rome, then fled to Palestine, leaving angry creditors behind him. Unwise comments he made got back to the Roman emperor Tiberius, who promptly imprisoned him. Released from prison following Tiberius’ death, he was made ruler of northern Palestine (Luke 3:1), to which Judea and Samaria were eventually added in 41 AD. He ruled the largest territory of Palestine since his grandfather Herod the Great nearly fifty years earlier. Because of his tenuous relationship with Rome, it was vital that he maintain the loyalty of his Jewish subjects. One way to win favor with the resident Jewish authorities was to persecute the hated believers, especially the apostles.

Now about the time Barnabas and Sha’ul arrived in Jerusalem to give the financial gifts for the Jews collected from the Gentile believers in Antioch (see Bj – The Church in Antioch: The benevolence of the church). But at that point Herod Agrippa seized some from Messiah’s community to do them harm. This is the fourth persecution of the Messianic Community. He had Jacob (James), John’s brother, put to death by the sword (12:1-2). So Jacob was the first apostle to die (apart from Judas) in fulfillment of Mark 10:39: You will drink the cup I drink, and you will endure the immersion I must endure. The ancient Christian historian Eusebius relates a story from Clement of Alexandria, who says that the soldier who guarded James was so affected by his witness that he declared himself a believer also and was willingly executed for Yeshua alongside Jacob.²⁵⁸ Ironically, his brother John would be the last of the apostles to die, and he would die of old age.

People who use the book of Acts to seek consistency in God’s actions have trouble with Chapter 12 because ADONAI did not choose to rescue Jacob, but he did rescue Peter. Once again, we cannot use a historical book like Acts to establish biblical doctrine.

Also, it is important to remember that the Messianic community did not replace Jacob as they had replaced Judas (1:15-26). As long as the gospel was going to the Jew first (Romans 1:16), it was necessary to have the full complement of twelve apostles to witness to the twelve tribes of Isra’el. The stoning of Stephen (see Ax – The Stoning of Stephen) once again confirmed the rejection of the gospel by the Great Sanhedrin and the expansion of the Good News through all Judah, and Samaria, and to the end of the earth (1:8). Therefore, the number of apostles was no longer important.²⁵⁹

The imprisonment of Peter: Seeing that the killing of Jacob pleased the Judean leaders, he proceeded to capture Peter, the chief of the apostles, as well (12:3a). Because Agrippa’s grandfather was Herod the Great, he was a descendent of the Edomites. As a result, he did what he could to appease the Jews. The Oral Law (see the commentary on The Life of Christ Ei – The Oral Law) records another event where he did the same thing. When Antipas was publically reading the commandments of the Kingdom (Deuteronomy 17:14-16), at Sukkot of the Sabbatical Year, he read: You may not put a foreigner over you, who is not your brother, he wept when he read the words, for he remembered his Edomite ancestry. But the people of Hasmonean ancestry, who remembered that he was also the grandson of Maryomni (a Hasmonean, a descendent of the Maccabees), cried repeatedly, “Do not be dismayed, you are indeed our brother” (Sotah 8:8). This shows that because of the insecurities of his Edomite background, he went very far in trying to please the Jews.²⁶⁰

This was during the Days of Matzah or the Festival of Unleavened Bread (12:3b). After seizing Peter, he put him in prison. This was Peter’s third imprisonment (4:3 and 5:18). Then Agrippa handed him over to four squads with four soldiers each to guard him. The usual number of a Roman military night-watch was four, and the watch changed every six hours. Normally this procedure was reserved for dangerous political prisoners. Perhaps Antipas had heard of Peter’s previous escape in 5:19 and to make sure it didn’t happen again. He was intending to bring him before the people after the eight days of the Festival of Passover/Unleavened Bread (12:4), fearing an unpredictable mob reaction when Passover pilgrims flooded the City. We may compare the similar problem that arose when the Jewish leaders were contemplating the arrest of Jesus (see the commentary on The Life of Christ Ka – The Plot Against Jesus).

So Peter was kept in prison, but Messiah’s community fervently (Greek: ektenos) offered prayer to God for him (12:5). Luke uses ektenos to describe the agonizing prayer of Jesus in the Garden of Gethsemane: And being in agony, He was praying very fervently (Greek: ektenos); and His sweat became like drops of blood, falling down upon the ground (Luke 22:44). The imperfect tenses in this verse make it clear that they prayed for several days. This is the turning point in the story. Never underestimate the power of prayer. While it is true that the angel fetched Peter out of prison, prayer fetched the angel!²⁶¹

Peter’s deliverance: Herod thought he had the situation well in hand. But God had other ideas. Now that very night, the night of the eighth day of Unleavened Bread, when Herod Antipas was about to bring him out (for he was to die the next day), Peter was sleeping (12:6a). The fact that Peter was sleeping the night before he was scheduled to die shows that he was not too worried about the situation. And why not? Back in John 21:18-19a, Peter had the assurance of Yeshua that he would reach old age before he died: I tell you, when you were younger, you used to dress yourself and walk wherever you wanted; but when you grow old, you will stretch out your hands, and someone else will dress you and carry you where you do not want to go. So he wasn’t worried because he knew that somehow God was going to rescue him.

He was bound with two chains between two soldiers, while the two other guards were before the door keeping watch over the prison (12:6b). Among the Romans the prisoner was bound to the soldier who had charge of him by means of a chain, which joined the prisoner’s right wrist to the left wrist of the soldier. Sometimes, however, for greater security, the prisoner was chained to two soldiers, one on each side of him, and two were stationed outside the door. This was the case with Peter.²⁶²

In Herod’s plans to win the favor of the Jewish people there was one thing he forgot – he didn’t consider what Ha’Shem might do! God had more ministry for Peter and He didn’t want him executed yet. Suddenly an angel of the Lord appeared, and a light shone in the cell. The light, however, didn’t awaken either Peter or the soldiers. He poked Peter on the side and woke him up, saying: Get up! Quick! And the chains fell off his hands. Then the angel said to him, “Get dressed and put on your sandals,” and he did so. Then he tells him, “Put on your cloak and follow me.” Peter went out and kept following him. Still groggy, however, he didn’t know that what was happening with the angel was real, but thought he was seeing a vision. In a series of miracles, they made their way past a first guard, and a second at the cell door, then they came to the iron gate leading from the prison courtyard into the streets of the city, which opened for them by itself. Finally, they went out and walked along a narrow street. Suddenly the angel left him because his divine duty was done (12:7-10).

When Peter finally came to himself, he exclaimed: Now I know for real that the Lord has sent His angel (Acts 12:11; Psalm 34:7; Dani’el 3:28 and 6:22) and delivered me from the hand of Herod Agrippa and from all that the unbelieving Judean people were expecting (12:11). This wasn’t a dream – he was really free! They had killed Jacob and they were looking forward to seeing Peter killed, but that expectation would not be fulfilled.

When he realized everything that had happened to him, he went to the house of Miriam, the mother of John (also called Mark, whose gospel was written to the Romans). She must have been a wealthy woman because she had servants and her house was big enough to accommodate many believers. And her house must have been well known because Peter knew exactly where to go. Luke presents five cameos of important believing women in a variety of roles they assumed (see Bd – Signs and Miracles Follow Peter: A closer look at Luke, Women and Ministry). Believers met in each other’s homes for prayer, worship and fellowship arising from their common trust in Yeshua. We can see the same thing today with the havurah (friendship-group) within the Messianic Community.

Many believers were assembled at her house and together they prayed all night. Their prayers were interrupted by a knock at the door. When Peter knocked on the door of the entrance gate, a maid named Rhoda came to answer. Although she recognized Peter’s voice from previous contacts, out of joy she did not open the gate but ran in and announced that Peter was standing in front of the gate. They said to her, “You’re crazy!” We must face the fact that even in the most fervent prayer meetings there is sometimes a spirit of doubt and unbelief. We are like the father who cried out to Jesus, “I believe! Help my unbelief!” (Mark 9:24). Those Jerusalem believers believed that ADONAI could answer their prayers, so they kept it up night and day. However, when the answer came right to their door, they refused to believe it. YHVH graciously honors even the weakest faith, but how much more He would do if only we would trust Him.²⁶³

But she kept insisting it was so. But they were saying, “It is his angel” (12:11-15). The reference to Peter’s angel could allude to the Jewish belief in guardian angels in special relationship to humans (Genesis 48:16 LXX; Tobit 5:22). Though from a later period, there is some evidence that Jews believed that guardian angels had the same appearance as the one they protected (Genesis Rab. 78 [50a], which interprets Genesis 33:10 to refer to the angelic prince of Esau who had Esau’s appearance). To this we should remember that the rabbis taught that one’s spirit or angel often lingered on earth, appearing for several days after one’s death and that belief may be reflected here.²⁶⁴

But Peter kept on knocking, hoping that he didn’t attract attention to himself and get arrested again. Finally, Rhoda was able to convince the others to come and see for themselves. When they opened the gate (much to Peter’s relief), they saw him and they rushed out into the courtyard. They were amazed on how their prayer had been answered! But he motioned with his hand for them to be silent, and he fully explained to them how the Lord had brought him out of the prison. He said: Go tell these things to Jacob, the half-brother of Yeshua (Acts 15:13; Galatians 1:18-19), and the brothers. From Acts 15 we learn that Jacob was the head of the Messianic community in Yerushalayim at that time.

Then, Peter left Jerusalem and went to another place (12:16-17). He didn’t want to put all his fellow believers in jeopardy, and knew Agrippa would soon be looking for him. With this account we basically come to the end of the story of Peter in Acts. He makes one more brief appearance at the Jerusalem counsel in Acts 15, then he walks off the pages of the Bible to make room for Paul and the story of his ministry to the Gentiles.

Peter’s sudden, mysterious disappearance from a securely guarded cell caused no small amount of angst among the Roman guard. Roman law dictated that if a prisoner escaped, his guard would suffer the same punishment, and Peter was going to be executed. When day came, there was no small commotion among the sixteen soldiers that had been guarding Peter as to what had become of him. They just couldn’t figure out that the eyes of ADONAI are on the righteous and His ears open to their prayers, but the face of ADONAI is against those who do evil (Psalm 34:15-16). Herod made a major search of the City for Peter, but he did not find him. Furious, he turned his anger on the hapless guards. He interrogated them and, just like his grandfather, he commanded that they be led away to execution (12:19a). His plan had blown up in his face. He needed a vacation to pull himself together. Unfortunately for him, he still failed to learn that he could not fight Ha’Shem. That mistake, which cost him Peter and his prestige with the Jews, would shortly cost him his life.²⁶⁵

Before we leave this portion of Acts, it would be good for us to consider how believers can best pray for those in prison, for even today there are many people in prison simply because they are believers: Remember the prisoners as if you were fellow prisoners (Hebrews 13:3a). In other words, pray for them as you would want them to pray for you if the situation were reversed. We ought to pray that ADONAI would give them the grace to bear with suffering so that they might have a triumphant witness for the Lord. We should ask the Spirit to minister the Word to them and bring it to their remembrance. It is right to ask God to protect His own and to give them wisdom as they must deal with a difficult enemy day after day. We must ask YHVH that, if it is His will, they be delivered from their bondage and suffering and reunited with their loved ones.²⁶⁶

The Church in Syrian Antioch
11: 19-30

42 AD

The church in Syrian Antioch DIG: Syrian Antioch was the third largest city in the Roman Empire. What might the apostles feel as they hear the gospel is taking root there? What was the nature of Barnabas’ character based on verses 22-26 (4:36-37 and 9:27-28)? From this profile, why did Barnabas recruit Sha’ul?

REFLECT: With whom do you associate that no messianic rabbi or pastor would normally contact? How might you share the gospel with those people? Would these people be comfortable in your messianic congregation or church right now? Why or why not? What would you consider evidence of the grace of God at work in your life? In your messianic congregation or church? What experiences have you had with people who take bold risks to share the faith of the gospel? Do they make you feel guilty? Annoyed? Challenged?

For Messiah’s stated purposes (1:8) the scattering of believers, especially Jewish Hellenistic believers, which seemed like a disaster, proved to be a great blessing because those who had been scattered, like seed, and went around proclaiming the Word (8:4). Now we pick up where 8:4 left off and find out where those who we scattered went and what they did.

Persecution scattered the early Hellenistic believers to the city of Antioch, the modern Syrian city of Antakiyeh, which became the home church for Gentile missions. It had a school of theology and became the church home of two church fathers, Ignatius and John Chrysostom. It was there that we see the first widespread evangelism of the Gentiles. As a result, Syrian Antioch became the center of Gentile Christianity, just as Jerusalem had become the center of the Messianic Community.

Seleucus Nicator founded the city of Antioch in 300 BC. Having previously served as an infantry general under Alexander the Great, he eventually assumed the title of basileus and established the Seleucid Empire over much of the territory in the Near East that Alexander had conquered. Antioch later became the capital of the Seleucid Empire. It was 300 miles north of Jerusalem and became part of the Roman Empire in 64 BC. Rome declared Antioch to be a free city with its own municipal government and became the third largest city in the Empire, after Rome and Alexandria, Egypt. Built on the Orontes River, it had a population of around 100,000 residents and had quite a reputation. It was called Antioch the great, Antioch the Beautiful, and the Queen of the East.

Antioch was made up of Greek speaking Syrian majority, with a large Jewish minority and probably more than a dozen synagogues. But it was a major city of pagan worship. Its patron god was Tyche, but being polytheistic, they also worshiped the Ashteroth, which involved immoral festivals and ritual prostitution. Only five miles away was the town of Daphne, which was the center of the worship of Apollo and Artemis, and it was noted for its pleasure seeking Temple. Syrian Antioch was such a wicked city that it was perhaps only overshadowed in its depravity by Corinth. It was so morally corrupt that the Greek writer Juvenal, wrote in his satire that “the sewage of the Syrian Orontes flowed into the Tiber River.” He was describing the degradation of Rome, but blamed it on Antioch.²⁴⁵

Jews had settled in Syrian Antioch since its foundations, being included amongst the military colonists who established the city. In line with the city’s political importance, its Jewish community ranked in status with those of Alexandria and Rome. The growth of the Jewish population was presumably stimulated by the material advantages the city offered, as well as its attractions as a major urban center. Many Jews appear to have emigrated from the land of Isra’el, Jews from Syria itself also tending to congregate in the capital – together with migrants from Babylonia and other parts of the Parthian empire.²⁴⁶

Paul was Luke’s source for this information on Syrian Antioch. This explains why Acts 11-14 focuses on the roles Paul and Barnabas play in, and as sent out by, the church at Antioch. It is also possible that Luke was born in Antioch, or had direct access through personal contacts in Antioch. As a result, this material is solidly based in that tradition.²⁴⁷

The birth of the Gentile church: This passage picks up where 8:4 left off, discussing the effect of those scattered because of the persecution of Hellenistic Jewish believers by Sha’ul of Tarsus that happened in connection with the stoning of Stephen. While some went to Samaria (8:5 and 25) and Caesarea (8:40 and 10:24ff), Damascus (9:10), Lydda, Joppa and Sharon (9:35-36), at the same time some displaced Hellenistic Jews traveled as far as Phoenicia and Cyprus and Antioch, a city in modern day Syria, telling the message only to Jews (11:19). They spread the gospel as they went; however, it was only when they got to Antioch that they began to take the next step and evangelize Gentiles. Being Greek-speaking Jews, from predominantly Gentile areas, they were more open to witnessing to Gentiles than the native Palestinian Jews. Through their efforts, the first Gentile church was born.²⁴⁸

There were some of them, unnamed [Jewish] men of Cyprus and Cyrene, who came to Syrian Antioch and began speaking to the Gentiles also, proclaiming the Lord Yeshua, not as Messiah, which would have no meaning to the Gentile mind, but as Lord (to see link click Aq – Peter Speaks at the Temple: A closer look at Luke’s use of the word Lord), an authoritative figure who is the final judge and through whom, if they had faith, would come forgiveness and inclusion into God’s people. Later, after the Gentiles had been taught about Yeshua’s role as the Jewish King of the Jewish nation to whom they had joined themselves by their faith (Romans 11:17-24), they could be expected to understand the fullness of the concept of Messiah.²⁴⁹ Some of the most significant work done for the Kingdom has been done by unknown witnesses who are obedient to Christ right where they are and where they do not attract much attention.²⁵⁰ The hand of the Lord was with them, and a great number who believed turned to the Lord (11:20-21). Now that Peter had opened the door to the Gentiles (see Bg – Peter Goes to the House of Cornelius), we see a rapid expansion of the gospel (1:8).

It was these men who began what may be called the Gentile mission in Syrian Antioch. Looking at Acts 8-11 together, one gains the rather clear impression that Luke is presenting a complex picture of the origins of the proclamation of the Good News to Gentiles. It was not a mission originated by the leadership of either Jerusalem community or the Syrian Antioch church, but by ADONAI through a variety of means including Peter, Paul, these anonymous men from Cyprus and Cyrene, and perhaps even Philip.

Neither the salvation of the Ethiopian eunuch nor that of the house of Cornelius and his household prepared the Jerusalem believers for the widespread Gentile conversions at Antioch. News about the Gentile evangelism in Antioch reached the ears of the community in Jerusalem. Sending the right representative was essential. Sending a legalistic Pharisee would have spelled disaster. Barnabas, however, had all the qualifications for the job. Therefore, they sent him to Syrian Antioch to investigate and verify the report (11:22). This was a wise decision because Barnabas, too, was from Cyprus (4:36). Let’s pause and take a look at the role Barnabas plays in the book of Acts. He was an early model of a Jewish believer. He was the one who convinced the apostles of the genuineness of Sha’ul’s conversion. He also represented the apostles in the investigation into the church at Antioch. And as you see below, he was responsible for bringing Sha’ul to Antioch from Tarsus. He accompanied Sha’ul on his first missionary journey and defended Gentile believers at the Jerusalem counsel (see Bs – The Counsel at Jerusalem), which was a major role for Barnabas in the book of Acts.

When Barnabas arrived and saw the grace of God, he was thrilled. Thus, he verified their ministry of Gentile evangelism. He encouraged them all to remain true to the Lord with heartfelt devotion. Such persistence was necessary in a city so given over to paganism. For Barnabas was a good man, and like Stephen, full of the Ruach ha-Kodesh and faith. And a large number was added to the Lord as he stayed and participated in Gentile evangelism (11:23-24).

Although Barnabas was thrilled with the great harvest the scattered seeds had ultimately produced, those Hellenistic Jews were obviously in a situation over their heads. They needed a specialist, an expert discipler. They needed Sha’ul. And right about then, Sha’ul probably needed them. Seven years after Sha’ul left for Tarsus (9:30), he returns on the scene. Then Barnabas left for Tarsus, a hundred miles north, to look for Paul. Why not send to Yerushalayim and ask for the deacon Nicolas, who was from Syrian Antioch (6:5)? Because Barnabas knew that ADONAI had commissioned Sha’ul to minister to the Gentiles (9:15, 22:21, 26:17). You recall that Barnabas befriended Sha’ul in Jerusalem (9:26-27), and no doubt the two of them often talked about Sha’ul’s special call from God.²⁵¹

Finding Paul, however, was no easy task. He had apparently been disinherited for his belief that Yeshua was the Messiah (Philippians 3:8), and forced to move from his home. The Greek word to look for (Greek: anazeteo) suggests a very lengthy search implying difficulty on the part of Barnabas. Eventually, however, Barnabas caught up with Paul, and when he had found him, he brought him to Syrian Antioch to co-minister with him. Barnabas had recognized Paul’s ability when he observed him preaching in Damascus, and was prepared to introduce him to the Antioch church, just as he had done earlier to the Jerusalem community. In this we see the bridge-building abilities of Barnabas, perhaps another reason the Jerusalem community wisely sent him to Antioch to help facilitate growth there.²⁵² For a whole year they met together with Messiah’s community and taught a large number (11:2526a). What a great team they must have made – Sha’ul the teacher and Barnabas the encourager. One taught the principles of a godly life and the other assured them they could do it with God’s help.²⁵³

Now it was in Syrian Antioch that the disciples were first called Christians (11:26b also see Acts 26:28).The word Christians in the Greek text is Christianoi, which could also be translated Messiah people, and was a term used in derision. The name Christianoi was applied to Gentile believers by Gentile non-believers. Why? Because Jewish believers would have called their Gentile brothers and sisters in the faith by the same term they used for themselves, people belonging to the Way (9:2); while Jewish nonbelievers of Antioch wouldn’t have thought enough about Gentile believers in Yeshua to give them a special name. But in time both Jewish and Gentile believers in Yeshua learned to bear proudly the name that began as a nickname (First Peter 4:16). The name non believing Jews gave to Jewish believers was Natzratim, or Nazarenes, that is, followers of the man from Nazareth. The word in modern Hebrew for Christians remains Notzrim.²⁵⁴

What is the difference between a Jewish Messianic believer and a Hebrew Christian? On the one hand, there are Jews who grow up in religious homes. They go to Shul, they may not be completely kosher like Orthodox Jews, but they are mindful of the commandments of Moshe regarding food. They go to Hebrew school. They observe the feasts. They are connected with the Jewish community and way of life. Then one day, whatever the circumstance, whether through interaction with a person or personal revelation, they are saved. Most likely by another Jew. If this person comes from an Orthodox background the reaction of the family can be severe. Many times they will be excommunicated. In extreme cases, they will be declared dead and a funeral held to emphasize the point. If this person comes from a Reformed Judaism (which has abandoned aspects of Orthodox Jewish worship and ritual in an attempt to adapt to modern changes in social, political, and cultural life), the reaction may not be as severe, but the problem still remains – where does this person go to worship? Do such people have to give up their Jewishness and go to church? No. Messianic congregations have a Torah procession, the parashah is read (see the commentary on Deuteronomy Af – Parashah), some have Davidic dance. They read from the Torah and the prophets, but they also include readings from the B’rit Chadashah. In short, they do not have to abandon their Jewish roots to follow Yeshua as their Messiah. They would call themselves Messianic Jews.

On the other hand, there are ethnic Jews who grow up in secular homes. They have no contact with the Jewish community. If their last name wasn’t Goldware, Levi, or Cohen, you wouldn’t even know they were Jewish. They don’t go to Temple, they either don’t know or don’t care about eating kosher, they didn’t go to Hebrew school and they don’t follow the feasts. Then one day, whatever the circumstance, whether through interaction with a person, most likely a Gentile, or a personal revelation they are saved. They have no Jewish roots to give up. Therefore, they identify with Christ and would go to church. They are Hebrew Christians, but would merely call themselves Christians.

The benevolence of the church: Now at the end of the first year of the co-ministry of Barnabas and Sha’ul, prophets came down from Jerusalem to Syrian Antioch. Now a prophet was one who received direct revelation from God. The early Messianic Community had prophets, like Judah and Silas (15:32), and the church at Antioch had prophets like Lucius the Cyrenian, Simeon called Niger, Manaen (13:1). For one to be a prophet one had to give a near historical prophecy. One of them, named Agabus, stood up and predicted through the Ruach that there was going to be a great famine over all the Roman world. The Greek word for world used here is oikouméne, which means the inhabited world, or the Roman world. Indeed, this took place during the reign of Claudius (23:34, 28:17), who was emperor from 41 AD to 54 AD.

Contemporary records demonstrate that a series of famines affected Mediterranean agriculture during his reign. In the winter of 40/41 AD Rome experienced such a lack of food that stores were only stocked for a week. This crisis continued at least into Claudius’ second year 41/42 AD. Yerushalayim’s status as the “navel of the earth” unfortunately does not include the advantages of a city endowed with natural resources or trading materials. The mountains yields only stone in large quantities and most raw materials are lacking. More significantly, Jerusalem naturally possesses only one real water source, the spring of Siloam (Second Kings 20:20; Second Chronicles 32:2-4; Nehemiah 3:15; Isaiah 8:6, 22:8-11; John 9:7ff).

In times of famine grain supplies were the first to be affected, and here too Tziyon is ill-served by its geographical location, the soil in the surrounding area is notoriously poor in quality. The City’s chief requirements had to be imported from Galilee, Samaria and the Transjordan. However, the capital produced fruits and vegetables, such as olives, dates, vines and honey. While Jerusalem enjoyed a high standard of living, her citizens also suffered from a higher cost of living than the rest of the country. In times of drought and famine, these prices soared and the City experienced special hardships. Any severe disturbance to the wheat and barley production and/or transport could cause the price to escalate more than sixteen times. Only a few exceptional urban centers in the ancient world depended upon foreign imports for their food. Unfortunately, Jerusalem was one of them. In time of need, aid from the diaspora provided a vital source of sustenance, and the diaspora communities felt a strong sense of responsibility to the believers in Judea.²⁵⁵

So the disciples of Syrian Antioch decided to send relief to those kedoshim (brothers and sisters) living in Judea, each according to his ability (Galatians 2:1-10). So the Messianic community in Yerushalayim sent Antioch a teacher in Barnabas, and the church at Antioch sent the Messianic community in Jerusalem relief from the famine. This is in keeping with Romans 15:25-27, when the Gentiles receive spiritual blessings from the Jews, they are obligated to share their material blessings with them. This they did, sending it to the elders by the hand of Barnabas and Sha’ul (11:29-30). This is the first use of the word elders. They did not send relief to the apostles, but to the elders. This shows that Acts is a transitional book, and the leadership in Tziyon was being transformed from apostles, which ended with the death of John around 98 AD, to elders, which is a permanent office.

The final stage in the Lord’s command recorded in Acts 1:8 had been reached. The Messianic Congregation, being Jewish, had expanded from Jerusalem and Judea to Samaria and to the Gentiles in the most remote part of the earth, then becoming predominately a Gentile Church. The church at Syrian Antioch, begun in this chapter, was to play a leading role for several centuries. But of all its honors, one stands out. It was the church that Paul pastored and from which he was called by the Ruach ha-Kodesh to launch his missionary journeys (see Bm – Paul’s First Missionary Journey).

We are aware, Lord, that during times of hardship and cultural conflict, the people who know their God will be strong and take action. Those who are wise among the people will give understanding to many (Dani’el 11:32-33). May we not be those who are lulled to sleep by the times or driven to despair. May we instead be like warriors in battle trampling down the mud of the streets, fighting because You, Lord, are with us. They will be like mighty warriors treading down muddy streets in war. They will fight, because ADONAI is with them and will put horsemen to shame (Zechariah 10:5).²⁵⁶

Witness to the End of the Earth
11:19 to 28:31

42-62 AD

We are commanded to go and make disciples of all nations, immersing them in the name of the Father, and the Son and the Ruach ha-Kodesh (Matthew 28:19). This commandment is for every true follower of Jesus Christ, not just those with the gift of evangelism. ADONAI wants every disciple to be a dynamic witness for Him. Therefore, it is the Big Idea that runs throughout the first twelve chapters of the books of Acts. Peter was a fisherman, untrained in the fine details of theology, yet the Spirit of God used him in dynamic ways to bring many people to a saving faith in Yeshua as the Messiah.

So here’s the question. How can we be like Peter and share our faith with others in effective ways even when we’re scared and may not really want to? The answer lies in knowing how to use four tools of evangelism: service evangelism, lifestyle evangelism, friendship evangelism, and confrontational evangelism. Let’s open up our evangelism toolbox and learn how to use each one effectively.

Tool Number One: Service Evangelism: Think of service evangelism as a way of sharing the love of Messiah with others in practical ways that meet specific felt needs. It’s giving the cup of cold water to someone who is thirsty (Matthew 10:42). Now, the difference between humanitarian aid and service evangelism projects is that humanitarian aid doesn’t typically share openly about that person and ministry of Jesus Christ, but in service evangelism you do. And as you serve people, with no strings attached, you will quickly discover that they ask you why you are helping them, and this gives you the opportunity to share the gospel, “I’m just sharing God’s love in a practical way. Can we talk about Jesus?” Many times people are both grateful and inquisitive as to why you are helping them, and it gives you a great opportunity to share with them the love of Yeshua. As a result, service evangelism is a simple way to meet human needs while talking about Messiah.

Tool Number Two: Lifestyle Evangelism: This means of evangelism is based upon Jesus’ words to be light in the world: You are the light of the world. A city set on a hill cannot be hidden (Matthew 5:14). To be the light that Messiah is referring to simply means that as a believer, I am to reflect who Yeshua is to others. For example, the moon has no ability to generate light on its own; it simply reflects the light of the sun. In the same way, as believers, we are to reflect the light of Christ’s love, mercy, and kindness to others everywhere we go. No doubt you’ve heard some variation of this illustration, “If you were put on trial because you claim to be a believer, would there be enough evidence to convict you?” That’s what we’re talking about in lifestyle evangelism, living out the faith in such a way that others can see the difference and ask you about it.

Tool Number Three: Friendship Evangelism: When my wife and I were at a church plant in La Crosse, Wisconsin, our young son was participating in his first year of T-ball (they hit the baseballs off of batting tee) and I was the manager. A man who lived down the street from us had a son playing on our team and he was my coach. He knew I was a pastor, but I never brought it up. I was earning the right to be his friend. By the end of the season, he asked me some question about the Lord and I was able to invite him to our church. But we were friends first. I think friendship evangelism operates in a similar way to another statement Jesus made about believers in Matthew 5:13. Salt was used to preserve meat without refrigeration, and salt is also a flavor enhancer. I believe as we build relationships with unbelievers, and they get to know us and we them, our friendships can act like a flavor enhancer bringing out the God flavors of His Word. I like how The Message version of the Bible puts it: Let Me tell you why you are here. You’re here to be salt-seasoning that brings out the God-flavors of this earth (Matthew 5:13). When we become friends with an unbeliever, our friendship becomes a God-ordained flavor enhancer that draws them to Yeshua.

Tool Number Four: Confrontational Evangelism: I consider most street preachers to be very confrontational in their approach to evangelism. It makes me uncomfortable most of the time, it certainly isn’t for everyone, but it sure is effective in the right context. Sometimes, timing is everything. There are crisis points in people’s lives where they are more open. Sometimes the death of a family member or close friend will open the door of opportunity. There is no better time. Many people have talked to their parent on their deathbed about the Lord who never wanted to hear about Him during their lifetime.

So now you have a full toolbox of evangelistic tools that you can choose from, depending on the situation you find yourself in. Just remember, if you have the opportunity to lead someone to the Lord, great, but otherwise, just keep sowing the seed of the gospel. As you do so, the Spirit of God will do the rest of the work, drawing people into a relationship with Jesus Christ.²⁴⁴

Peter’s Report to Jerusalem
11: 1-18

42 AD

Peter’s report to Jerusalem DIG: Why might Luke have taken the time and space to record the events of 10:9-46 all over again? Of what importance is the gift of the Ruach ha-Kodesh in Peter’s argument? Why would this have such a strong effect on the Jerusalem believers? Why is it misunderstood (see 1:6)? Why do you think God chose Peter to be the first to go to the Gentiles? Why did they speak in tongues? How do you explain the change in attitudes from verse 2 to verse 18? How does this story relate to 1:18?

REFLECT: How might this principle affect how you treat “unacceptable” people you meet? How have you been criticized for breaking the religious traditions of your place of worship? Why did you do so? What did you feel was at stake? The lesson of 10:34-35 and 11:18 was not easily learned, even by Peter (Galatians 2:11-14). What might have happened if the early Messianic Community denied the new principle (10:15, 28 and 11:9) that ADONAI taught Peter?

Now while Peter was still ministering in Caesarea, word of the remarkable events that had taken place reached the Messianic community in Yerushalayim. The news of his interaction with the Gentiles had spread like wildfire. The apostles who had remained in Jerusalem after the persecution of the Hellenistic Jews (to see link click Ax – The Stoning of Stephen), and the Jewish believers in the Messianic Congregation throughout Judea heard that the Gentiles also had received the word of God (11:1). 

The charge: But when Peter returned to Jerusalem from his Judean ministry, those belonging to the sect of the Pharisees, those of the circumcision (15:5), took issue with him, saying scornfully: You went to uncircumcised men and ate with them (11:2-3)! It was as if they were saying, “You, who are supposed to be a faithful Jew, associated with, and even ate with Gentiles. How could you!” Centuries of Jewish practice made them critical of what Peter had been reported doing, especially his action with eating with the Gentiles. Even though the Gentiles had become converts, the problem still existed. If Jewish believers felt bound to the kosher eating regulations of the Torah, there could be no fellowship with Gentile believers (or Gentile unbelievers) unless the Gentiles were circumcised and kept kosher themselves. Therefore, those of the circumcision were zealots for the Torah (21:20) and insisted on the necessity of circumcision even for Gentiles. This was not only a matter of religion, but also of culture, and cultural norms are very hard to break. On this key issue they were not afraid to challenge Peter, the chief of the apostles. All this would come to a head later on (see Bs – The Counsel at Jerusalem).²³⁶

But Kefa (Peter) had nothing to fear. ADONAI chose him as His instrument to bring Yeshua to the Gentiles precisely because he was an observant Jew; in this way all would know that God’s hand was in it. Had a less Torah-observant Jew seen the vision, it would have been no less of YHVH, but those of the circumcision might have dismissed him as being self-serving, as much as people regarded Sha’ul, but for different reasons (Acts 21:21; Romans 3:8).²³⁷

The defense: Instead of entering into a heated rebuke of their prejudice, Peter began explaining to them what happened in a complete, detailed chronological order, point by point, saying: I was in the city of Joppa praying, and I saw a vision – something like a great sheet coming down, being lowered from heaven by its four corners, and it came right to me. I looked inside, considering it carefully, and saw four-footed kosher creatures of the earth, wild animals (non-kosher), reptiles (a mixture of kosher and non-kosher), and birds of the air (once again a mixture of kosher and non-kosher). I also heard a voice saying: Get up, Peter. Kill and eat (11:4-7).

But I said: Certainly not, Lord! For never has anything unclean, or treif, entered my mouth. But a voice from heaven answered a second time, “What God has made clean, you must not consider unholy.” This happened three times for emphasis, and then everything was pulled up to heaven (11:8-10). At first, Peter thought God was speaking about food. He came to understand, however, that the vision of the sheet and kosher and non kosher animals had to do with people, not food.

At that very moment, three men arrived at the house where we were, sent to me from Caesarea. The Ruach told me to go with them without hesitating. These six Jewish brothers (who were standing there with him) also went with me, and we entered the man’s house. Peter admitted that he entered the house of a Gentile, but his defense is that it was not the wrong thing to do. He reported to us how he had seen an angel standing in his house and saying: Send to Joppa and bring Simon called Peter. So both men received a divine invitation. He will speak words to you by which you will be saved – you and all your household (11:11-14). Therefore, Peter’s point was that the Ruach ha-Kodesh told him to go.

Then Peter states the most important part of his defense: As I began to speak, the Ruach ha-Kodesh fell on them (Gentiles) and they began to speak in tongues (languages), just as on us (Jews) at the beginning at Shavu’ot (see Al – The Ruach ha-Kodesh Comes at Shavu’ot). And I remembered the word of the Lord, how He used to say: John immersed with water, but you will be immersed in the Ruach ha-Kodesh (11:15-16). God’s stamp of approval was on this ministry to the Gentiles.

Then he wrapped up his defense with a summary: Therefore, if God gave them the same gift of the Ruach ha-Kodesh as also to us after we put our trust in the Lord Messiah Yeshua, who was I to stand in God’s way (11:17)? The answer was obvious. Peter could do nothing else than what he did in light of ADONAI’s commands to him. The miraculous phenomena signaling the arrival of the Spirit of God, corroborating testimony by unsympathetic but trustworthy witnesses, and the promise of Scripture spoken by the Lord Himself was enough evidence to silence the protests.²³⁸

The verdict: Just as Peter had been convinced of the evidence, so now were the Jews in Jerusalem. Shocked as they were, the council members could not deny what had happened. Even those belonging to the sect of the Pharisees had nothing to say. Their reaction was stunned silence. When they heard these things they became quiet. However, silence quickly gave way to praise, and even the Pharisees who had become believers glorified God, saying: Then even to the Gentiles God has granted repentance leading to life (11:18)! They were now full members of the Church, therefore, circumcision and being Torah observant were unnecessary for salvation. The Church was one – Jew and Gentile (Galatians 3:28; Ephesians 2:14-18).

The Gentile issue was not yet fully resolved, the debate had just been suspended, and the criticism temporarily silenced until Acts 15. Even Peter would later vacillate and withdraw from eating with Gentiles at Antioch under pressure from the Judaizers (Galatians 2:11-14). Nevertheless, the door had been opened to the Gentiles for salvation and Luke is prepared to recount how an opportunistic and zealous evangelist (Paul), with another trustworthy brother (Barnabas), under the guidance and commissioning of a congregation that already involved both Jews and Gentiles (Antioch), was going to seize the moment and begin the first efforts to evangelize the Gentile nations. Surprisingly, it would not be an initiative undertaken by the Jerusalem community itself.²³⁹

As believers, we are to receive one another and not argue over cultural differences or minor matters of personal conviction (Romans 14 and 15). Some of the Jewish believers in the early Messianic community wanted the Gentiles to become Jews, and some of the Gentile believers wanted the Jews to stop being Jews and become Gentiles! This attitude can create serious division in the Church even today, so it is important that we follow the example of Acts 11:18 and accept the one who is weak in faith, but not for the purpose of disputes about opinions (Romans 14:1). We must receive those whom ADONAI has also received.²⁴⁰

These events were happening for specific reasons in this period of historical transition. The Gentiles received the Ruach ha-Kodesh at the time of conversion. They spoke in tongues (languages) at the moment they were saved, as proof to everyone that they were then part of the Church. The norm is salvation and the reception of the Ruach at the same time. Peter was present, and therefore he could report to the Jewish members of the Jerusalem counsel that the Gentiles were true believers. At the same time, the Gentiles would recognize the authority of the apostles because Peter had been with them and had led them to Messiah. Most importantantly, both groups knew that they had the same Ruach and were part of the same body.²⁴¹

This was the beginning of the divine effort to lay the groundwork for the first Gentile church. About twelve years had passed from Shavu’ot to the founding of that church at Antioch (see Bj – The Church in Antioch). There were several reasons for that delay. First, apostolic authority had to be established. It took time for the believers to become grounded in the apostles’ teaching (2:42), and for the development of leaders. During those years, the apostles laid the doctrinal of the church. Second, individual believers needed to be brought to a sufficient level of maturity before they could be sent out. Immature believers would not make effective missionaries. Third, it took time to tear down the long-established walls of prejudice. That was starting to be achieved (Galatians 2:11-14), so the time was right to give birth to a church in a Gentile land and to move to the last phase of ADONAI’s plan for evangelism – to the end of the earth (Acts 1:8).²⁴²

The observant Jews in the Messianic Community were amazed that Gentiles could become part of God’s people, part of the Body of Messiah, without first becoming Jews. But today the situation is exactly the opposite; many Gentile Christians are amazed at a movement of Messianic Jews that claims Jews can accept the Jewish Messiah, Yeshua, without taking on the lifestyle of Gentiles. The more things change, the more they stay the same.²⁴³

Peter Goes to the House of Cornelius
The Gentiles are Saved
Through the Preaching of Peter
10: 23b-48

38-42 AD

Peter goes to the house of Cornelius DIG: Given Peter’s experience in 10:9-23 and what you see of Cornelius here, what do you imagine each man was feeling as they greeted one another? Jews regarded even people like Cornelius as pagans, unless they took on the yoke of the Torah (15:7-11). Knowing that, what would verse 28 have meant for Peter? For Cornelius? Why is the story of Cornelius so important in verses 28, 34-35 and 43? What is the main point in Peter’s speech? How does that compare with his speeches in 2:36-39 and 3:17-23? From these sermons, what do you see as central to the Gospel message? In light of the astonished reaction of the Jews in verse 45, what was the purpose of the Gentiles speaking in tongues? How does this reinforce the private vision of Peter in 10:9-23?

REFLECT: Using this story, how would you respond to the question, “Can people who have never heard the gospel be saved? If your answer is “yes,” why then did God send Peter to preach (also see 11:4)? If it is “no,” how do you explain verses 34-35? Toward what types of people do you feel prejudiced? How has that evolved? What evidence is there that the lesson of Peter’s vision has broken through to you with respect to these people? Consider the makeup of your Messianic community or church. Are there some types of people who would just assume that your place of worship is not for them? What could you change to remove those barriers?

The next day Peter got up and went with them (10:23b). Centuries previous to this, another Jew had come to Joppa with another a solemn message from Ha’Shem (see the commentary on Jonah, to see link click Aj – The Word of the LORD came to Jonah: Go to Nineveh and Preach Against It). Jonah took a ship from Joppa; however he ran from God’s call, and he did not share ADONAI’s heart for the lost. Peter, however, was willing to re-examine his traditions and prejudices in light of God’s word, and he shared ADONAI’s heart for the lost. Are you a Jonah or a Peter?²²⁶

And six Jewish brothers from Joppa accompanied him (10:23b and 11:12). This was a very wise decision on his part so they could serve as witnesses, which they would in Chapter 11 when Peter is confronted by the Jewish believers concerning his claim that salvation had come to the Gentiles. In obedience to the command he received in his vision, Peter returned to Caesarea with the two servants and the soldier Cornelius had sent. This seemingly insignificant decision on Peter’s part becomes extremely important later in the story.

The following day he entered Caesarea. Two worlds were about to collide, as seven devout orthodox Jews were about to meet a houseful of pious Gentiles. A milestone had been reached. Meanwhile, Cornelius was waiting for them in faith, and he had not been idle. Eagerly anticipating what Peter had to share with him, he had called together his Gentile relatives and close friends (10:24). Although Cornelius knew about the Jewish attitudes towards Gentiles, he had no doubt that Peter would show up.

The rabbis taught that entering the house of a Gentile would defile you. The very dust of a Gentile house was unclean and defiled by contact. It was regarded like a grave, or like the putrescence of death – unclean, defiled, and defiling everything that it touched.

As Peter entered, he showed that his heart and mind had changed, and that he had learned the lesson of his vision (see Bf – Peter’s Vision). Cornelius met him and fell down at his feet to welcome him, and also to honor him as God’s messenger, but not to worship (as some versions have translated it). As a God-fearer, Cornelius would have known better. Yet, Peter’s response of pulling him up, saying: Stand up! I too am just a man, shows that he misread what Cornelius did as an act of idolatry to be expected from a pagan (10:25-26).²²⁷ Notice that Peter, this so-called first “Pope” would not allow anyone to bend his knee to him.

Talking with him, Peter went inside and found an expectant group of Gentiles gathered anxious to hear the interpretation that Cornelius had seen (10:27). This was very important. There is no record that ADONAI had commanded Cornelius to assemble those people, yet their presence was evidence of divine providence using the will of Cornelius. If only Cornelius had been saved, the Messianic Community in Yerushalayim may have considered him merely an abnormality. But, since a group of Gentiles were saved, the Jews would have to accept that God was including the Gentiles into Messiah’s Community.²²⁸

Then, Peter needed to explain why he, a devout Jew (who was also a believer), entered the house of a Gentile. So, he explained the message he received in the vision, realizing the YHVH wasn’t only talking about food. Addressing this group of Gentiles, he said to them, “You yourselves know that it is not permitted by the Oral Law (see the commentary on The Life of Christ Ei – The Oral Law) for a Jewish man to associate with a non-Jew or to visit him (John 4:9, 18:28; Acts 11:2-3, 22:21-22; Galatians 2:12). That was the standard by which Peter had lived his life. Yet, Peter said: God has shown me that I should no longer call Gentiles unholy or unclean. Peter had grasped the analogy between the unclean food and the Gentiles. Both had been declared kosher. So based upon the vision, I came without objection when I was sent for. But, he was still unsure why he was present at Cornelius’ house, so he asked, “What is the reason why you sent for me” (10:28-29)?

So Cornelius declared: Four days ago at this hour, I was praying minchah (the ninth hour) in my house. Suddenly, a man stood in front of me in shining clothes. He said: Cornelius, your prayer has been heard and your tzedakah remembered before God. Therefore send to Joppa and ask for Simon, who is also called Peter. He is staying in the house of Simon the tanner, by the sea. So I sent for you immediately, and you have been kind enough to come. Cornelius thanked Peter for breaking Jewish custom. Now then, in light of all this, we are all here before God to hear all that you have been commanded (Greek: prostasso, referring to a military order) by the Lord (10:30-33). As a military man, he understood a military order demanding obedience. He was ready to receive his orders from the Lord.

So Peter and Cornelius both had been sovereignly prepared by YHVH and had responded obediently to His directions. All was ready for Peter’s gospel presentation, which would result in the salvation of Cornelius, his relatives and close friends.²²⁹ Peter could have no better-prepared audience than this.

And he was quick to seize it. Then Peter opened his mouth. The phrase “to open one’s mouth,” is used when something of great significance is to follow (8:34). Then he began by smashing what remained of the barrier separating Jews and Gentiles with his fresh insight. The truth of Yeshua’s words: I have other sheep, which are not of this fold (John 10:16), had become reality for him. Actually, this should not have been something new to any Jew because God said to Abraham: I will make you into a great nation and I will bless you; I will make your name great, and you will be a blessing. I will bless those who bless you, and whoever curses you I will curse; and all the [Gentile] peoples on earth will be blessed through you (Genesis 12:2-3).

Abraham needed to be more than a recipient; ADONAI said that Abraham would be a blessing (12:2b). Therefore, with every top line blessing comes a bottom line responsibility. As he was blessed, he would become a blessing to others. This promise has justifiably been regarded as one of the first promises of the coming Savior, who would bring salvation to all nations. God had long ago made it clear that the Savior would be born into the human family as the Seed of the woman (3:15), and now it became clear to Abram that this would be accomplished through his own family.²³⁰

You would think that Peter might have realized this sooner. He had spoken the same words on Solomon’s Colonnade after the healing of the lame man at the Beautiful Gate (3:25): And all the [Gentile] peoples of the earth will be blessed through you (Genesis 12:3b). However, the reality of that had not sunk-in until his vision from the Lord (see Bf – Peter’s Vision). Abraham was to become a channel of blessing to the whole world – not just the Jews. This would extend to the Gentiles (Romans 11:11-24). The Scriptures foresaw that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: “All nations will be blessed through you” (Galatians 3:8). They are the ones to whom Abraham would be a blessing. This is the one promise that goes beyond Yisra’el and would be reaffirmed to all the patriarchs, later it is reaffirmed to Abraham in 22:15 and 18, it is reaffirmed to Isaac in 26:3-4, and to Jacob in 28:14. This blessing would be accomplished through the seed of Abraham, the Messiah. As the prophets pointed out, it is through Him that the Gentiles will receive spiritual blessings (Isaiah 42:1, 6, 49:5-6 and Amos 9:11).

But finally, Peter really understood what Abraham meant, overcame his cultural prejudices, was obedient to his vision and immediately cut to the heart of the matter when he said: I truly understand that God is not one to show favoritism, however, in every nation the one who fears Him and does what is right is acceptable to Him (10:34-35). Some have misunderstood this verse to be teaching universalism, that YHVH accepts all who are sincere on the basis of their works. Yet, that is obviously inconsistent with biblical teaching and absurd. If Cornelius and the others were already saved, what was Peter doing there preaching that only through the name of Yeshua can souls be saved (10:43)? Peter is simply expressing the reality that the Ruach ha-Kodesh is at work in the heart of the sinner (John 16:8-11; Acts 11:18; Second Timothy 2:25). In other words, God had worked in Cornelius’ heart so that he sought to know and obey God, and when he heard the saving truth of the gospel, he eagerly responded.²³¹

Then Peter turned to the main theme of the gospel, namely that salvation comes through Messiah Yeshua to anyone from any nation. You know the Word (Greek: logos) He sent to Bnei-Yisra’el, proclaiming shalom through Messiah Yeshua, He is Lord of all – both the Jews and the Gentiles as well. Caesarea was the seat of Roman government in Judea, so Peter could affirm to Cornelius and the others that you yourselves know the message that has spread throughout all Judea, beginning from Galilee after the immersion that John proclaimed. Then Peter summarized the life and ministry of Yeshua Messiah. You know how God anointed Yeshua of Natzeret with the Ruach ha-Kodesh and power to do His work (in fulfillment of Isaiah 61:1-3) – how He went about doing good and healing all who were oppressed by the devil, because God was with Him (10:36-38).

As an apostle, Peter confirmed that all they heard about Yeshua’s ministry was true: We are witnesses to all He did, both in the Judean countryside and in Jerusalem. They put Him to death by hanging Him on a tree (see the commentary on Galatians Bk – Cursed is Everyone Who Hangs on a Tree), yet God raised Him up on the third day and caused Him to be visible not to all the people (Isaiah 65:1), but to us, witnesses who were chosen beforehand by God. We ate and drank with Him after He rose from the dead. God’s choice to reveal the risen Yeshua to only 500 believers (First Corinthians 15:5-8) does not excuse unbelief, because there is enough evidence to convince a reasonable and open-minded person. Besides, there is never enough proof for unbelief. And He commanded us to proclaim to the people and to testify that He is the One ordained by God as Judge of the living and the dead. All the prophets testify about Him – that everyone who puts his trust in Him receives forgiveness of sins through His name (10:39-43).

Yeshua will either be everyone’s Deliverer or Judge.

These were the points of Peter’s sermon to these God-fearing Gentiles: Yeshua is sent by God and is still alive. He will be the final judge of all human beings. The TaNaKh points to Him. Those who trust in His mercy will be forgiven their sins through His name, that is, because of who He is and what He has done.²³²

While Peter was still speaking these words, Cornelius and his entire household believed in Yeshua as the Messiah, and as a result, his speech was dramatically interrupted. As Cornelius and the other Gentiles believed, the Ruach ha-Kodesh fell on all those hearing the message (see The Life of Christ Bw – What God Does For Us at the Moment of Faith). All six of the circumcised believers who came with Peter from Joppa were astonished, because the gift of the Ruach ha-Kodesh had been poured out even on the Gentiles. That the congregations of God were not exclusively Jewish must have come as a complete shock to them. Yet, they could hardly deny what was happening since they were hearing them speaking in different languages and magnifying God (nowhere does the Bible teach that the gift of tongues is anything other than human languages).²³³ This passage does not teach that speaking in languages is normally to be expected with the coming of the Ruach. The Spirit of God granted it on this occasion as visible proof that Peter did indeed hold the keys to the Kingdom, and ADONAI did indeed indwell those Gentiles (10:44-46a). It should be noted that here, as through Acts, speaking in languages is a group, not an individual, phenomenon.

The same thing happened here that happened in Samaria. This was a time of transition. Had there been no visible evidence of the Ruach ha-Kodesh, Peter and the others would not have been as quickly convinced that Gentiles were now a part of the body of Messiah. As it was, the Jewish believers saw an irrefutable demonstration that those Gentiles were in Messiah (Ephesians 1). Peter immediately concluded that they should be immersed (10:47). Obviously Peter was equating receiving the Spirit of God with salvation. The Gentiles had received the same Ruach ha-Kodesh who had come to the Jews. The norm is to receive salvation and reception of the Spirit of God at the same time.²³⁴

A closer look at the keys to the Kingdom: At Caesarea Philippi Peter declared that Yeshua was the Messiah, the Son of the living God. In response, Jesus said: I will give you the keys of the kingdom of Heaven (see the commentary on The Life of Christ Fx – On This Rock I Will Build My Church). Whenever the words key or keys is used symbolically in the Bible, it always symbolizes the authority to open or close doors (Judges 3:25; First Chronicles 9:27; Isaiah 22:20-24; Matthew 16:19a; Revelation 1:18, 3:7, 9:1 and 20:1). Peter will be responsible to open the doors of the Church. He has a special role in the book of Acts. In the Dispensation of the Torah, humanity was divided into two groups, Jews and Gentiles. However, in the Dispensation of Grace, because of what went on in the intertestamental period, there were three groups of people, Jews, Gentiles and Samaritans (Matthew 10:5-6). Peter would be the key person (pun intended) in bringing in the Jews (Acts 2), the Samaritans (Acts 8), and the Gentiles (Acts 10) into the Church by receiving the Holy Spirit.

Once he opened the door it stayed open.

As we proceed through the book of Acts we will be comparing the way salvation comes to the Jews, the Samaritans and the Gentiles, showing, as was the case with the way Yeshua healed, there is no set order. Acts is a transitional book and a historical book, and you can’t establish doctrine based upon history. You base doctrine on clear theological statements. The historical facts can illustrate the doctrine but they cannot develop doctrine on their own.

The gift of languages (tongues) can be seen four times in the book, Acts 2, Acts 8, Acts 10 and Acts 19. There is no set order leading up to immersion by the Spirit and subsequent speaking in tongues. Here in Acts 2 with salvation coming to the Jews, the order was first repentance, then water immersion, and then receiving Spirit immersion by the Ruach ha-Kodesh as evidenced by speaking in languages. In Acts 8 with salvation coming to the Samaritans, the order was this, first they believed, then came water immersion, then the apostles arrived, next they laid their hands on the Samaritans, and then they received Spirit immersion by the Ruach ha-Kodesh as evidenced by the speaking in languages. Again, you don’t build doctrine on history. Keep this order in mind and we will see how it was different with the Samaritans, the Gentiles and John’s disciples. Here in Acts 10 with salvation coming to the Gentiles, the order was first belief in Yeshua as the Messiah, the spirit immersion by the Ruach as evidenced by the speaking in languages, and finally, water immersion.

To understand the differences in the four appearances of languages in Acts, we will ask six questions as we come to each passage. However, the one key common element in all four cases is that languages (ie tongues) are for the purpose of authentication.

1. Who received it? Cornelius, his household and his friends (10:24 and 44).

2. What were they? They were Gentiles (10:1). There was a far greater rift between Jews and Gentiles than between Jews and Samaritans. At least the Samaritans believed in the five books of Moshe and they were circumcised. Yet Gentiles were neither. So it was easier for Jews to accept that Samaritans could be saved than it was for them to believe that Gentiles could be saved.

3. What were the circumstances? As a result of special revelation, Peter went into the home of a Gentile to present the gospel. And while doing so the Ruach fell on them, resulting in the outbreak of tongues (10:44 and 46).

4. What was the means? As in Acts 2, the means was direct. There was no laying on of hands as in Acts 8 with the Samaritans. The reason was that with the Gentiles, there was no danger of them setting up a rival Church as it was with the Samaritans. It was necessary for the Samaritans to recognize the authority of the apostles so that they would not set up a rival Church in opposition to the Messianic Community.

5. What was the purpose in this context? The key is to realize that the gift of languages for the Gentiles, like the Jews and the Samaritans, was for authentication. For the Gentiles, tongues authenticated that the message of Peter was true; for the Jews, tongues authenticated that Gentiles were on equal spiritual footing with them and could be saved. And later Peter would use this very experience as the evidence to defend his actions first, to the believing Jews in Tziyon (see Bh – Peter’s Report to Jerusalem), and later Peter used this experience to prove to the Messianic Community that the Gentiles were saved by faith apart from circumcision (see Bs – The Counsel at Jerusalem).

6. What were the results? First, it opened the door of salvation to the Gentiles, preparing the way for Paul’s ministry. Second, Gentiles were recognized as being truly saved by the apostles, other Jewish believers and the leadership of the Messianic community.

Here, as always in the B’rit Chadashah, immersion follows salvation. If Peter and company had not seen for themselves that the Ruach came upon those Gentiles exactly as on themselves of speaking in other languages (2:4), they would not have immersed them. Then Peter declared: Can anyone refuse water for these to be immersed, who have received the Ruach just as we Jewish believers did (the Greek construction demands a negative answer)? As with Peter, it took a supernatural act of God to dislodge their resistance to bringing the Gentiles into the Body of Messiah. So he commanded them to be immersed in the name of Messiah by the Jewish brothers who had accompanied him. Those Gentiles were not saved by being immersed; they were immersed because they were saved. Thus, Peter involved the Jews from Joppa in that historic moment, knowing that when they reported back to Jerusalem, he would need all the support he could muster. Then Cornelius and his fellow converts asked Peter to stay for a few days (10:46b-48). The desire for the fellowship of believers is the mark of genuine saving faith. Lydia expressed the same desire after her conversion (16:15).²³⁵ This inevitably involved table fellowship, which now presented no problem for Peter. It would, however, constitute a major difficulty for more conservative Jewish believers in Tziyon.

The inclusion of the Gentiles as equals in the Messianic Community was historic. The last barrier had fallen. Peter later described this great experience: Brothers, you know that in the early days God chose from among you, that by my mouth the Gentiles should hear the message of the Good News and believe. And God, who knows the heart, testified to them by giving them the Ruach ha-Kodesh – just as He also did for us (15:7-8). The way was thus opened for the spread of the Way throughout the Roman Empire through the tireless effort of Rabbi Sha’ul/Paul.

Peter’s Vision
10: 9-23a

38-42 AD

Peter’s vision DIG: How did God prepare Peter to take the gospel to Cornelius? Why was this necessary? Look at Leviticus 11:4-7, 13-19 and 29-30. With these restrictions, how do you think Peter must have felt when he heard the voice telling him to eat those animals? Why was it repeated three times? What would the new principle given in verse 15 mean to him? How does it fit in the context of Cornelius? What might Peter be feeling when the men sent by Cornelius showed up? How might the example of Yeshua in Luke 7:1-10 also encourage Peter to listen to these men?

REFLECT: What are some principles or beliefs you have held onto that have blocked your ability to reach out to people “different” from you? How would others around you feel if you moved beyond those limits? What new relationships has God given you recently? How has He brought these people into your life? How have you influenced each other? Has God opened your mind about some form of prejudice in your life? How has he led you to correct these tendencies? What might happen if you followed through on them?

While Peter was at Joppa, events were moving towards a new stage in his ministry as God prepared for the entry of Gentiles into the Messianic Community/Church (to see link click Ah – Jewish Good News for Gentiles). Two events led up to the decisive encounter. First, a Roman centurion, a God-fearer, was praying when an angel appeared and told him to send men to Joppa and call for Simon, also named Peter (10:6), and the second, Peter was prepared to receive these men by a vision in which he was shown that he was no longer to distinguish between ritually clean and unclean foods (and therefore by implication, that he could feel free to eat with Gentiles).

The sheer length of this story (10:1-48) and the way in which it is in effect told twice (see the summary in 15:7-9) indicate the very great importance that Luke attaches to it in the context of Acts as a whole. It deals with the decisive issue in the history of the early Messianic Community, namely the recognition that the gospel is for the Gentiles as well as for the Jews. And it makes clear that this was not merely a human decision, but that it was the result of God’s clear guidance.²¹⁸

Meanwhile, back at Joppa, ADONAI was preparing Peter for his monumental encounter. The primary question would be how God would deal with him. How would He succeed in breaking down Peter’s deep-seated racial intolerance? The principle subject of this chapter is not so much the conversion of Cornelius, as it is the conversion of Peter.²¹⁹

The next day at Simon the tanner’s house, as the messengers sent by Cornelius (see Be – The Centurion’s Vision) were traveling and approaching the city, Peter went up to the rooftop to pray, at about noon, or the sixth hour (10:9). The group of men appear to have set off for Caesarea immediately for them to reach Joppa about noontime (10:8). A gemara (a rabbinical analysis of and commentary on the Oral Law) on Shabbat distinguishes two times for mincha (afternoon prayer) – the major, or early afternoon prayer time, which was recited around 12:30 pm, and the minor, or late afternoon prayer time, was recited sometime between 3:30 pm and sunset (Shab. 9b).²²⁰ According to this view, Peter was praying an early mincha. The rooftops of their houses were flat, sloping slightly away from the center. They were used for a variety of purposes by day, including prayer. He became very hungry and wanted to eat something. Noon was not the usual meal time. The custom was to have a light mid-morning meal, and a more substantial meal in the late afternoon. If Peter had missed his mid-morning breakfast, it would explain his drowsiness all the more. However, while his hosts were preparing for the late afternoon meal, there was an unexpected delay, he had a vision (10:10). As ADONAI was speaking to Cornelius, and as Cornelius had sent messengers to call for Peter, ADONAI was also speaking to Peter.²²¹ He was praying. He was hungry.

He saw the heavens opened, and something like a great sheet coming down, lowered by its four corners to the earth. So Luke is using figurative language here. It wasn’t a great sheet, but it was like a great sheet. The TaNaKh frequently uses the phrase the four corners to symbolize the whole world (Job 37:3; Isaiah 11:12; Revelation 7:1). Apparently, because he was hungry, Peter’s vision involved eating. In the vision (Greek: ekstasis) were all sorts of four-footed animals and insects and birds of the air (10:11-12). Leviticus 11 specifies that only those four-footed animals that chew the cud and have split hooves are kosher (fit) for Jewish people to eat. Peter’s vision did not contradict any of the mitzvot regarding kosher eating; it corrected the rabbinic prohibition regarding eating with Gentiles.²²²

A voice came to him, “Get up, Peter. Kill and eat” (10:13). The rabbis taught that when God speaks in heaven, “the daughter of His voice” the bat-kol, or an echo, is heard on earth. After the last of the prophets, it was considered that God provided the bat-kol to continue to give guidance to the people (Tractate Yoma 9b). How does ADONAI speak to us? He can speak to us through our circumstances, through mature believers, certainly through His Word. Yet, Ha’Shem can also speak through a still small voice (First Kings 19:11-13). The prohibition against eating unclean animals constitutes a central Jewish belief, and devout Jews frequently chose martyrdom rather than eating forbidden food. Many in Isra’el were fully resolved and confirmed themselves not to eat any unclean thing. So, they chose rather to die, that they might not be defiled with meats, and that they might not profane the holy Covenant, so then they died (First Maccabees 1:62-63; also see Ezeki’el 4:13-14; Dani’el 1:8). As any pious Jew would have been, Peter was horrified. He was hungry, but not that hungry to eat non-kosher food, so he immediately protested.

Peter protested immediately: Certainly not, For never have I eaten anything unholy or unclean (10:14). He had zealously kept the dietary commandments all his life, believing that YHWH required eating kosher. His strict adherence reflected his devotion to pleasing ADONAI. Yet, he had put God in a box. How could Peter throw that lifelong habit away? What was he to think? It is important to understand that Yeshua was not abolishing the dietary commandments in the Torah. That would not be consistent with His own words: I tell you that until heaven and earth pass away, not so much as a yud or a stroke will pass from the Torah – not until everything that must happen has happened (Matthew 5:18; Luke 16:17 CJB). In the Dispensation of Grace, we have freedom in Messiah. Today there are many Messianic Jews and Gentiles who choose to keep kosher. There is nothing right or wrong about doing so. It is merely a matter of personal choice.

Peter resisted the message so strongly that the bat-kol came to him, a second time saying: What God has made clean (kosher), you, you Peter, must not consider unholy. God had made all animals kosher fulfillment of the statement of Yeshua found in Mark 7:18-19. And because the context is eating food it shows that the vision included both food as well as its application of Gentiles later in the passage. ADONAI has made Gentiles clean, but also in the immediate context, He has made unkosher animals kosher.

Now in Matthew 15:15-20, Messiah predicted that He was going to make all meats clean. Yet in the Matthew account this was particularly addressed to Peter at that time, and now Peter must learn the lesson once again. All meats are now clean. In other words: What God has made clean (kosher), you, you Peter, must not consider unholy. The dietary regulations were so ingrained into his life that he still could not comprehend what was happening. Those unclean animals would cause contamination. This happened three times for emphasis, and suddenly the sheet was immediately taken up to heaven (10:15-16). At this point, Peter believed that God was speaking to him only about food. But this was only the first part of an analogy that the Lord would apply to the Gentiles shortly. Why was ADONAI making those changes at that time? Because the Gentiles were coming into the Church, breaking down the wall of division as symbolized in the Temple (Ephesians 2:14).

As Peter was coming out of his vision, he didn’t have it all figured out. He was puzzled about what he had seen might mean. Just then, the men sent by Cornelius found the tanner’s house and appeared before the gate. The arrival of the men at this point is clearly providential. They called out and began to ask whether Simon, also called Peter, was staying in this place as a guest (10:17-18). Peter did not hear them because he was still on the roof of the house puzzling about his vision, his puzzling, however, was short-lived.

But while Peter was mulling over the vision, the Spirit of God spoke directly to him and said: Look here, three men are looking for you. So get up at once, go downstairs, and go with those men without hesitating, because I Myself have sent them (10:19-20). At this point, God had not told Peter that his visitors were Gentiles! God used an angel, the bat-kol, the Ruach ha-Kodesh, and two visions, one to Cornelius and one to Peter so that nothing was left to chance. Here was the situation that the vision was meant to prepare Peter.

As had Cornelius, Peter obeyed, although he probably still didn’t fully understand what was happening. Nevertheless, he went down to the men. He was probably shocked when he opened the door and saw three Gentiles standing there! Nevertheless, he said: Here, I’m the one you’re looking for. What is the reason for your coming? Because of what the Ruach ha-Kodesh had told him, he was quite willing to listen to them. Nevertheless, their reply must have astonished Peter, “Cornelius, a centurion, a righteous and God-fearing man well-spoken of by all the Jewish people, was directed by a holy angel to summon you to his house and to hear a message from you” (10:21-22). This was new information for the reader, Luke having saved it up for this point to add to the literary and dramatic effect of the story. Peter began to see the ramifications of his vision. He was to witness to this centurion whom Ha’Shem had directed to him.

Notice how perfectly YHVH coordinated the entire episode. For while Peter was praying and seeing his vision, the men from Cornelius were approaching Joppa (10:9-16); while Peter was puzzled about what he had seen might mean, they arrived at the house (10:17-18); while Peter was mulling over the meaning of the vision, the Ruach told him that the men were looking for him and he must not hesitate to go with them (10:19-20); and when Peter went down and introduced himself to them, they explained to him the purpose of their visit (10:21-23).²²³

Because it was too late for them to return to Caesarea that day, Peter invited them to spend the night as his guests (10:23a). Under normal circumstances, a truly scrupulous Jew would never invite a Gentile to stay with him. Jubilees 22:16 reads, “Separate yourself from the [Gentile] nations, and do not eat with them. And do nothing according to their works. Do not associate with them, for their works are unclean. And all their ways are a pollution and an abomination and uncleanness. So, the fact that Peter invited them to spend the night as his guests hints that he was beginning to understand the message of the vision. By entertaining those Gentile guests, Peter went against the customs and traditions of Isra’el, but not against the Word of God. Possibly, at that very moment, the Ruach ha-Kodesh flooded Peter’s heart with an understanding that although the TaNaKh said that His people were not to become like their pagan neighbors, it also said that YHVH wanted His people to be a light to their neighbors who didn’t know Him.²²⁴ Through the descendants of Abraham, all the families of the earth [would] be blessed (Genesis 12:3b). There may also be some intended irony here, since Peter had earlier protested how meticulous he was about food while staying in the house of a tanner who in trade made him unclean!

A closer look at visions and dreams: God uses a variety of ways to communicate with humans such as through visions, signs and wonders, angels, Biblical shadows and patterns, and many others. One of the most common means used in the Bible to convey His will is through dreams (Numbers 12:6). The word dreams and its singular version occur the most times in the book of Genesis (33 total occurrences) followed by the book of Dani’el (27 times). Both words occur only eight times in the entire Covenant. Interestingly, only Joseph (Genesis 40:12, 13, 18, 19, 41:25-32) and Dani’el (Dani’el 2:16-23, 28-45, 4:16-24) were blessed with the ability to correctly interpret dreams.

Dreams occur when a person sleeps while visions usually happen during waking hours. Scripture, however, is sometimes not fully clear whether God is communicating with someone via a dream or a vision. For example, Dani’el 2:19 states that a secret was revealed to the prophet in a ‘night vision.’ It is unknown whether Dani’el was or was not sleeping when the event occurred. Another example of dreams is found in Dani’el 7:1-2. Did Dani’el see visions just before he fell asleep and then experienced dreams, both of which came from God? On the other hand, while he was dreaming, did he see vivid visions of four great world empires that he then wrote down when he awoke? The Bible seems to indicate visions can happen both during waking and sleeping hours.

The dreams of several people in the TaNaKh are recorded in Scripture. They include Ha’Shem telling King Abimelech in a dream that Sarah was a married woman (Genesis 20:3), Jacob had a dream at Bethel where he saw a stairway with the angel of God going up and down on it (Genesis 28:12-15), and twenty years later, ADONAI spoke to him in a dream, saying: Look up and see that all the male goats mating with the flock are streaked, speckled or spotted, for I have seen all that Laban has been doing to you (Genesis 31:11-12); Laban had a dream warning him not to harm Jacob (Genesis 31:24), Joseph had dreams of his brothers bowing down to him and his whole family doing the same (Genesis 37:5, 9); and the cupbearer and baker both had dreams in prison with Joseph (40:1-19); God spoke to a man through a dream that the Israelites would defeat the Midianites (Judges 7:13-15); Job had dreams and visions from ADONAI (Job 7:14); and King Saul had a terrifying vision of the prophet Samuel described to him by the medium at Endor (First Samuel 28:6-19).

Still others whom the Bible records as having special dreams include Egypt’s Pharaoh dreaming of seven good-looking cows and seven ugly emancipated cows (Genesis 41:1 -7, 15-32); the LORD appeared to Solomon in a dream to allow the king to ask for anything he wanted (First Kings 3:5); in the year of King Uzziah’s death, Isaiah saw a vision of ADONAI sitting on His throne (Isaiah 6:1-2); Ezeki’el had a vision of the throne of YHVH (Ezeki’el 1:1-28), he also had a vision of the Temple in Jerusalem (Ezeki’el 8:1-18), a vision of the Millennial Temple (Ezeki’el Chapters 40-48), and a vision of the return of the Sh’khinah glory returning to it (Ezeki’el 43:3); King Nebuchadnezzar had a dream of a huge statue representing the four kingdoms of the end times (Dani’el 2:3-4) and Dani’el had a dream about four beasts that represents those same four kingdoms (Dani’el 7:1-8), and a vision of a ram and a goat depicting the rise of the antichrist (Dani’el 8:1-12).

In the B’rit Chadashah, the magi who came to worship Jesus dreamt of being told not to visit Herod the Great on their way back home (Matthew 2:12). The details of what Joseph, Jesus’ stepfather, dreamt on three different occasions is recorded in the New Testament (Matthew 1:20-23, 2:12-13, 19-21). And in a fourth dream, where he is warned not to live in Judea, is also referenced (Matthew 2:22). Pilate’s wife had a disturbing dream about her husband’s judgment of Christ (Matthew 27:19). The Lord told Ananias in a vision to go find Sha’ul of Tarsus and lay hands on him, resulting in Sha’ul regaining his sight (Acts 9:10-17), and Paul saw Messiah four times in visions (Acts 9:3-6, 16:10, 18:9-10, 22:17-18). Not only that, both Paul (Second Corinthians 12:4) and John (Revelation 4:1-11) took a trip to heaven in a vision.

But, some dreams or visions were false. Isaiah said: Say to the seers, “Do not see,” and to the prophets, “Do not prophesy to us and speak smooth words. [You] prophesy illusions. “Get out of the way! Turn away from the path! Let’s hear no more about the Holy One of Isra’el (Isaiah 30:10)!

Jeremiah said the same thing: Thus say ADONAI-Tzva’ot, “Do not listen to the words of the prophets who are prophesying to you. They are leading you into illusion, speaking a vision of their own heart and not out of the mouth of ADONAI (Jeremiah 23:16).

And Ezeki’el also warned against the false prophets, “They have prophesied emptiness and predicted falsely, who say, ‘ADONAI says.’ ADONAI has not sent them, yet they hope for confirmation of their word. Did you not see an empty vision and speak a false omen, when you say, ‘ADONAI says’ – when I have not said” (Ezeki’el 13:6-7).

Today, ADONAI speaks to us with a soft whisper of His voice (First Kings 9:11-12), circumstances in our lives, the counsel of mature believers, and, of course, the completed canon of Scripture, the Word of God.

Father, I take Your clear Word as a warning when You say: If, however, you fulfill the royal law according to the Scripture, ‘You shall love your neighbor as yourself,’ you do well. But if you show favoritism, you are committing sin and are convicted by the Torah as transgressors (James 2:8-9). I confess my sin of letting tastes and preference control my behavior toward other people equally created in Your image. May I not just realize my fault; may I act on the change in attitude.²²⁵

The Centurion’s Vision
10: 1-8

38-42 AD
The reign of the Roman Emperor lasted from 41 to 54 AD.

The centurion’s vision DIG: What kind of a man was Cornelius? Since he was part of an occupying army, what is unusual about him? About this encounter with ADONAI? What was the state of Jewish-Gentile relations at that time? What did the Bible teach? What can you say about the division? What do you think caused the schism? What do you think God felt about the difference?

REFLECT: Has God ever done something miraculous for you? Is so, what was it? Why is that action significant to you? What does it mean to revere God? Does that describe you? Why or why not? If evaluated by how you treated others this week, what would others say? What memorial offering does your lifestyle present before the Lord? How does the life of Cornelius challenge you?

Chapter 10 is pivotal in the book of Acts, for it records the salvation of the Gentiles. We see Peter using the keys to the Kingdom (see the commentary on The Life of Christ, to see link click Fx – On This Rock I Will Build My Church) for the third and final time. He had opened the door of faith for the Jews (see An – Peter Speaks to the Shavu’ot Crowd) and also for the Samaritans (see Ba – Simon the Sorcerer), and now he would be used by ADONAI to bring the Gentiles into the congregations of God (Galatians 3:27-28; Ephesians 2:11-22).

This event took place about ten years after Shavu’ot. Why did the apostles wait so long before going to the lost Gentiles? After all, in His Great Commission (Matthew 28:19-20), Yeshua had told them to go into all the world, and it would therefore seem logical for them to go to their Gentile neighbors as soon as possible. But YHVH has His times as well as His plans, and the transition from the Jews to the Samaritans to the Gentiles was a gradual one.

The stoning of Stephen (see Ax – The Stoning of Stephen) and the subsequent persecution of the Hellenistic Jews marked the climax of the apostles witness to the Jews. Then the gospel moved to the Samaritans. When Ha’Shem saved Sha’ul of Tarsus, He anointed His special envoy to the Gentiles. Now was the time to open the door of faith (Acts 14:27) to the Gentiles and bring them into the family of God.²⁰⁵

The narrative begins by introducing the first main character. His name was Cornelius, and a resident of Caesarea. In all likelihood he was named after P. Cornelius Sulla, the famous Roman general who in 82 BC freed ten thousand slaves, who subsequently were so grateful they took his name. Our Cornelius may well be the descendant of those freed men.²⁰⁶ Luke introduces him as a certain man. This designation frequently marks this person as remarkable in some way (see 5:1-11 and 34, 9:36-43, 14:8-10 and 19:13-17). Caesarea was an important city located on the coast roughly sixty-five northwest of Jerusalem, and thirty miles north of Joppa. Josephus describes Herod’s building up of Caesarea into a major administrative city (Antiquities 15.9.6). It was a seaport, the capital of the Roman province of Judea, and the residence of its procurator. It had an amphitheater, a hippodrome, and a temple dedicated to Caesar. Naturally, a large Roman garrison was stationed there. Among them was Cornelius, a centurion of what was called the Italian Cohort (10:1). A Roman legion at full strength consisted of 6,000 men, and was divided into ten cohorts of 600 men each. A centurion commanded 100 of these men, and each legion had 60 centurions, who were considered the backbone of the Roman army. Being an officer in the Roman army would have made him all the more hated by any patriotic Jew. Like the other centurions mentioned in the B’rit Chadashah, Cornelius had reached his rank by proving to be a strong, responsible, reliable man.

Theophilus (Luke 1:3) would perhaps remember Yeshua’s encounter with a centurion at Capernaum who was described as well respected by the Jewish community, much like Cornelius (see the commentary on The Life of Christ Ea – The Faith of the Centurion). Centurions generally are depicted in a favorable light throughout the gospels and Acts. This may well be evidence of the success of early evangelism among the Roman military.²⁰⁷

It may be said that Luke goes out of his way to make it clear that neither Jesus nor His disciples were antagonistic toward the Roman presence in the East or elsewhere, and that in fact even Roman soldiers found the Way (9:2, 19:9 and 23, 22:4, 24:14 and 22) appealing and worth joining.²⁰⁸ Moreover, the Roman army functioned as an agent of “Romanity” through its observance of a calendar of official cults, frequently being defined as an “oasis of religious freedom” on this account. Some soldiers apparently continued to honor their local deities besides the official cults, with no hindrance or objection, a centurion living in Eretz (the land of) Isra’el could apparently openly adopt certain Jewish practices.

Cornelius was a devout man and worshiped the God of Abraham, Isaac and Jacob. He a God-fearer with all his household. He gave tzedakah generously to the Jewish poor (10:2a). Since God-fearers could not go to the Temple to offer sacrifices, they commonly expressed their commitment to the local synagogue by serving as supporters and donors to the Jewish community. In his gospel, Luke speaks of another well-respected centurion who built a synagogue for the people of Capernaum (see above), perhaps as its main donor, and other people dedicated candlesticks or lamps (Arak. 6b).

And he prayed to God continually (10:2b). Jewish prayer customs in the house included recital of the Shema (Deuteronomy 6:4) and Tefilla (Amidah) on rising and retiring (Ber. 1:1f, 4:1), blessings over the food and grace after meals (Ber 6:1ff), kiddish (the sanctification of Shabbat) (Ber. 8:1), and havdalah (the ceremony marking the end of Shabbat and the beginning of the profane days of the week) (Ber. 8:5). However, just how much knowledge of these customs a God-fearer would possess on the one hand, and practiced on the other, remains speculative.

The idea of prayer as the “service of the heart” (10:2) lies at the center of the intention behind all the sacrifices (see the commentary on Exodus Fb – The Five Offerings of the Tabernacle: Christ, Our Sacrificial Offering). A sincere offering of the heart is accepted by ADONAI as a soothing aroma (Leviticus 1:7-9).²⁰⁹ However, just because a person brought a sacrifice to the Tabernacle or Temple did not mean that it produced the desired result (efficacious). If the person’s heart wasn’t in it, if he or she was merely going through the motions of obedience without sincere repentance or gratefulness, the sacrifice was to no avail. People show up to Shabbat services or church all the time with unrepentant, ungrateful hearts, resentful of God, and their prayers bounce off the ceiling (see the commentary on Jeremiah Cc – False Religion is Worthless). Just because you sit in the garage doesn’t make you a car.

In other words, Cornelius is described as performing most of the typical duties of a Jew (prayer, fasting and almsgiving) and was living up to the light he had. The promise of ADONAI is that if people live up to the light they have, then God makes sure they get more light until there is sufficient light given for a decision for salvation. Like Ruth in the TaNaKh (see the commentary on Ruth An – Your People Will Be My People and Your God My God), this God-fearing Gentile had accepted the two essentials of true worship. First, your people will be my people. Although Cornelius did not officially join the Jewish people, he cared for them as his own, and secondly, and your God shall be my God. He prayed to the God of Abraham, Isaac and Jacob. Or looking at it another way, he had works stemming from faith (Romans 1:5 and 16:26; Galatians 5:6; Ephesians 2:10 and James 2:14) – which is how the B’rit Chadashah defines true religion (James 1:27), as does the TaNaKh (Micah 6:8; Ecclesiastes 12:13).²¹⁰

Cornelius had a seeking heart; he had lived up to the light he had and ADONAI was about to give him more. This is the necessary balance to divine election – that God responds to the seeking, willing heart (Isaiah 55:6-7: Jeremiah 29:13; John 7:17). Divine election and human responsibility are both the clear teaching of the Bible. Salvation is both accomplished by YHVH and commanded of sinners. Although our limited comprehension does not allow us to harmonize them, there is no conflict in the mind of God.²¹¹ Because of the Lord’s sovereign election of Cornelius, and in response to his seeking heart, ADONAI moved to prepare him.

The difference between Cornelius and many “religious” people today is that the Roman centurion knew that his religious devotion was not sufficient to save him. Many religious people today are satisfied that their character and good works will get them to heaven, and they have no concept of either their own sin or of God’s grace. In his prayers, Cornelius was asking God to show him the way of salvation (Acts 11:13-14).²¹²

Cornelius was engaged in his daily prayer time at three in the afternoon, also known as the ninth hour of the day (three o’clock in the afternoon), Cornelius was praying. Luke’s reference to the ninth hour would seem to suggest that some who lived away from Yerushalayim prayed at the same hours when the offerings were sacrificed in the Temple (Jud. 9:1). This view is supported by the angel’s description of Cornelius’ prayers as having gone up as a memorial offering before God” (see 10:4b below), which recalls the description of part of the Grain Offering in the TaNaKh as a memorial offering (Hebrew: azkara). Likewise, Luke states that Peter’s arrival at the house of Cornelius (see Bg – Peter Goes to the House of Cornelius) four days later was the same exact time of day when the angel had appeared to Cornelius as he was praying (10:30).²¹³

At that time, Cornelius clearly saw a vision (see Bf – Peter’s Vision: A closer look at visions or dreams). This was not a dream, nor was it actually happening. This vision came in the “mind’s eye” of Cornelius. At the same time, it was so vivid that later he would say: Suddenly, a man stood in front of me in shining clothes (10:30).²¹⁴ In his vision, angel of God came to him and said, “Cornelius!” The centurion stared at him in terror even though he recognized that the angel was a messenger from God. Much like Paul on the Damascus road, Cornelius addressed the heavenly angel with respect and said: What is it, lord (Greek: master) (10:3-4a)?

The angel was quick to reassure Cornelius that God was aware of his piety, saying to him, “Like the smoke of incense, your prayers and tzedakah (charitable giving) have gone up as a memorial offering before God” (10:4b). The term memorial (literally meaning remembrance) is sacrificial language (Leviticus 2:2, 9 and 16; Hebrews 13:15ff). Cornelius’ prayers and works of charity had risen like the sweet savor of a sincerely offered sacrifice, well pleasing to YHVH (Philippians 4:18).²¹⁵ ADONAI knew Cornelius’ heart. He was a devout man, and worshiped Him to the best of his knowledge. But despite Cornelius’ sincerity and devotion to the God of Abraham, Isaac and Jacob, he could not be saved apart from a correct understanding of the gospel of Yeshua Messiah (Acts 4:12). Ha’Shem was arranging to provide him with that knowledge. Specifically, the angel told him to send men to Joppa and call for Simon, also named Peter, to distinguish him from Simon the Tanner with whom Peter was staying. He is being entertained as a guest by Simon the tanner, whose house is beside the sea (10:5-6).

When the angel speaking to him had left, Cornelius, in true military fashion, responded immediately. Still very much in the dark about what God had in mind for him, Cornelius called two of his God fearing servants (10:2) and a devout soldier (who was probably a God-fearer like himself) from among those attached to his command (10:7). The word for servant (Greek: oiketes) refers to household servants who were considered part of the family, as opposed to male slaves (Greek: doulos). The Greek text adds that all three continually waited on him, which is a classical expression for “orderlies.” Therefore, Cornelius was careful to choose his most trustworthy attendants to go to Joppa and seek Peter.²¹⁶

After Cornelius explained everything to them, he sent them to Joppa (10:8). This was a long journey, probably traveling on horseback. They must have left immediately because they arrived at noon the next day (10:9). However, why send for Peter who was thirty miles (48 km) away in Joppa, when Philip the evangelist was already in Caesarea (Acts 8:40)? It was because Peter, not Philip, had been given the keys of the kingdom of Heaven, and that door could not be opened until he unlocked it.

It is difficult for us to grasp the impassable gulf that existed in those days between the Jews on the one hand and the Gentiles on the other. Not that the TaNaKh approved of such a divide. On the contrary, alongside the oracles against the Gentile nations, it affirmed that YHVH had a purpose for them. By choosing and blessing one family, He intended to bless all the families of the earth, “I will bless those who bless you, but whoever curses you I will curse, and in you all the families of the earth will be blessed” (Genesis 12:3). So, the psalmists and the prophets foretold of the day when ADONAI’s Messiah would inherit the nations (Psalm 2:7-8, 22:27-28, Isaiah 2:1ff, 42:6, 49:6; Joel 2:28ff), God’s Servant would be their light, all nations would flow to the LORD’s Holy Temple, and Ha’Shem would pour out His Ruach on all mankind. The tragedy was that Isra’el twisted the doctrine of election into one of favoritism, became filled with racial pride and hated, despised the Gentiles as “dogs” and developed traditions that kept them apart. No orthodox Jew would ever enter the home of a Gentile, even a God-fearer, or invite such a one into his home (10:28). On the contrary, all interaction with Gentiles was strictly forbidden and no pious Jew would ever sit down at a table with a Gentile.²¹⁷ Yet, these three Gentiles were on their way to a Jew’s house to sit down and talk to him! What might they be talking about along their 30-mile journey to Joppa?

Signs and Miracles Follow Peter
9: 32-43

38-42 AD
Luke’s data for this period is clearly sketchy,
He is better informed about the period after the Jerusalem council.

Signs and miracles follow Peter DIG: What is the purpose of these signs and wonders (see 2:22 and 43, 4:30, 5:12-14, 9:35)? Although Peter had healed many people, he had never raised anyone from the dead. What might he have felt as he went into Tabitha’s home? Which of Yeshua’s miracles do these two incidents remind you of?

REFLECT: Why is it that Tabitha could be raised, but Stephen died, even though Peter was there also (8:2)? How would you explain God’s ways to Stephen’s widow or mother? How might what happened as a result of Stephen’s death and Tabitha’s resurrection help you to understand? How have you experienced God’s healing in your life? What resulted from this healing for others?

The scene now shifts from Sha’ul back to Peter, who will again be the central figure in the narrative for the next three chapters. Since we know that Sha’ul/Paul will be the emissary to the Gentiles, because the Gentiles need to be saved (Genesis 12:3). Only Peter could do this since he had the keys to the Kingdom. Sha’ul had been converted and had boldly proclaimed his newfound faith both in Damascus and Jerusalem. His preaching had so enraged his opponents that first in Damascus, then in Yerushalayim, they tried to kill him. At this point he had fled from Tziyon to his hometown of Tarsus. Ten years later, as recorded in Acts 13, Paul’s ministry would dominate the rest of the book.²⁰⁰

The continued expansion of the Messianic Community outside Jerusalem required movement on Peter’s part. The statement that Peter was traveling among them all shows the ceaseless itinerant character of Peter’s ministry at that time. On one of his trips, he came down as well to the kedoshim (holy ones) living in Lydda, on the plain below Yerushalayim, about ten miles east of Joppa and Modern Tel Aviv less than two miles from David Ben-Gurion Airport. When Peter arrived there, he found a man named Aeneas, who had been bedridden for eight years – he was paralyzed and faced the prospect of being bedridden for the rest of his life. Peter said to him, “Aeneas, Messiah Yeshua (not Peter) heals you. Get up and pack up your bed.” Immediately, he got up! Messiah, and His apostles healed with a word or a touch; their healings were instantaneous and complete. The B’rit Chadashah knows nothing of gradual healings. The spiritual fruit was dramatic. All [the Jews] who lived in Lydda and the Plain of Sharon north of Lydda, saw him, and they turned to the Lord. But the majority of the people who lived on the coastal plain of Sharon were Gentiles, and they also turned to the Lord (9:32-35). Jesus had commissioned Peter to care for His sheep (John 21:15-17), and Peter was faithful to fulfill that commission.

In Joppa (ten miles northwest of Lydda), there was a disciple whose Aramaic name was Tabitha, and her Greek name was Dorcas, meaning gazelle. So she had both a Jewish name and a Greek name probably because she lived in an area that was primarily Gentile. She was full of mitzvot and tzedakah (charitable works and giving alms), and made coats for widows, which she continually did. In those days, she became ill and died. This was a considerable blow to the believers there. When they had washed her for burial, which was customary. However, instead of burying her immediately, they placed her in an upstairs room. Now according to the Oral Law (see the commentary on The Life of Christ, to see link click Ei – The Oral Law), in Jerusalem a body had to be buried before sundown, but outside Tziyon a body could remain unburied for three days and three nights. Since Lydda was near the coastal city of Joppa, the disciples – hearing that Peter was there – sent two men on the half-day journey to him, begging him, “Please come to us without delay” (9:36-38)!²⁰¹

We usually think of the apostles as leaders who told other people what to do, but often the people commanded them (for Peter’s philosophy of ministry see First Peter Chapter 5)! Peter was a leader who served the people and was ready to respond to their call. He had the authority to heal, and he used it to glorify God and help people, not to promote himself.²⁰²

No doubt they had also heard of his healing of Aeneas, and they believed that Peter could use his authority as an emissary to help Dorcus. There were many believers in the city of Joppa and if miracles were commonly practiced, one of them could have come and brought Dorcus back to life. But contrary to the teaching of many today, the Messianic community in the book of Acts was not a miracle-working community. Rather, it was a Messianic community with miracle-working apostles. Therefore, the believers in Lydda had faith that the Lord could raise Dorcus from the dead through Peter’s authority as an emissary.

So Peter got up and went with them. When he arrived, they took him to the upstairs room and he saw firsthand how much they loved Dorcas and what a loss her death was for the Messianic congregation at Joppa. All the widows were crying and were wearing all the coats and other clothing Dorcas had made while she was with them (9:39). They probably wore the things she had made to show that she was worthy of the resurrection.

As Peter had seen the Lord do when He raised Jairus’ daughter (see the Commentary on The Life of Christ Fh – Jesus Raises a Dead Girl and Heals a Sick Woman), he sent them all outside, and he got down on his knees and prayed (9:40). Prayer is essential to all successful ministry because it acknowledges dependence on ADONAI. Now to Him who is able to do far beyond all that we ask or imagine, by means of His power that works in us (Ephesians 3:20). Peter learned the importance of prayer from His Lord, had seen and heard Him many times in communion with His Father (Matthew 14:23; Luke 6:12-13).

Then, having finished praying, he turned to the body and said: Tabitha, get up! She opened her eyes, and when she saw Peter, she sat up. He gave her his hand and raised her up. Then he called the kedoshim and widows and presented her alive (9:41). We must remember that Tabitha was not resurrected; she was resuscitated to her old life, and she would die again.²⁰³ The gift of healing was the same for the apostles as it was for their Master. They healed with a word or a touch, they healed organic diseases from birth (see Ap – Peter Heals a Lame Beggar), they healed instantly and they raised the dead (see Ci – Paul Raised Eutychus From the Dead at Troas). Anyone who claims to have the gift of healing today should be able to do likewise. For those who loved Tabitha their joy must have been inexpressible. However, God did not raise her solely for their benefit, as would soon become evident. Art by Sarah Beth Baca: see more information on Links and Resources.

Because the book of Acts is a transitional book, God used miracles as confirming signs that the gospel was true. He also used them to authenticate the apostles as His messengers. YHVH used the raising of Tabitha as the spark for the salvation of the city. And it became known throughout Joppa, and many came to believe in the Lord (9:42). This footnote serves as a bridge between this passage and the following account of Cornelius’ conversion. These were challenging days for Peter, as the walls of his lifelong prejudices came tumbling down. First came the conversion of the Samaritans (see Ba – Simon the Sorcerer), with whom no self-respecting Jew had any dealings. Yet Peter was obedient to welcome them as brothers and sisters in the faith. Soon he will come to an even greater shock as the Gentiles enter the Messianic Community.

So it happened that Peter stayed on in Joppa for several days with Simon, a tanner (9:43). In this seemingly insignificant footnote, yet another barrier comes crashing down, as Peter stayed with a tanner. Tanning was considered an unclean occupation (Leviticus 11:40) in first-century Jewish society since it dealt with the skins of dead animals. Thus tanners had to live fifty cubits outside the city limits. But obviously this tanner was a believer and the fact that Peter would stay with him foreshadowed what would follow in Acts 10.

A closer look at Luke, Women and Ministry: Luke was a Gentile who wrote more of the New Covenant than anyone else including Paul. That being said, an understanding of non-Jewish women in the Greco-Roman world is important. Roman women were patronesses, benefactors, and business owners. The Hellenistic revolution had considerably changed the role of Greek women in various places, especially Macedonia and Asia Minor. These women held distinguished civic and federal magistracies. The offices they held include federal positions that are entirely absent from Acts. In such an environment it should not be a surprise to find a Priscilla (Acts 18:2 and 18-19; First Corinthians 16:19) or a Lydia (16:14), or a number of prominent Greek women (17:12), among the early converts to the Way who continued to exercise important roles both within and without the Messianic Community/Church, especially as hostesses and patronesses, but also as prophetesses, teachers and the like.

One key to understanding how such roles for women were possible in an admittedly strong patriarchal Mediterranean culture is understanding how status was achieved during the Roman Empire. Increasingly money was able to create social status, standing, and civic positions for both women and men in the Roman world, as the older class distinctions and emphasis on inherited or birth rank and ethnic origins became less important to determine the future of women and men. It is by studying how the larger Roman world worked that one can better assess the roles of believing women as portrayed by Luke.

Luke, like Paul, like other early believers thought that their faith committed them to the reforming of some of the existing patriarchal structures so that women could play more vital and varied roles in the community of faith. To that end, Luke presents five cameos of important believing women in a variety of roles they assumed. In Miriam, the mother of John Mark (12:12-17) and in Lydia (16:12-40), we see women assuming the role of “mother” or patron and benefactor to the then fledgling believing communities in Yerushalayim and Philippi respectively. Like them, in the story of Tabitha (see above), a notable female disciple with an ongoing ministry, we find someone providing material aid to a particularly needy group of early Hellenistic Jewish widows (6:1-7). Luke’s mention of Philip’s four virgin daughters who prophesied is brief (21:9), but when compared to Acts 2:17 it is sufficient to show that women played important roles in the early Messianic Community/Church. Perhaps the most important is Luke’s reference to Priscilla as a teacher of a noble early Christian evangelist, Apollos, in Acts 18. We will examine these stories in more detail as the commentary goes on.

In the final analysis, by the very fact that Luke portrays women performing these various roles, he shows how the gospel liberates and creates new opportunities for women. It is probably true that Luke is not interested in women and their roles for their own sake; rather he stresses how the gospel manifested itself and progressed among the female population in various parts of the Mediterranean world. In Jerusalem (1:14, 12:12-17), in Thessalonica (7:4), in Berea (17:12), and in Athens (17:34), we find women being converted or serving the congregations of God in roles that in many cases would not have been available to them apart from that community. Thus, Luke lists the progress of women as part of the progress and effects of the gospel. Though it is not perhaps one of his major themes in Acts, nonetheless he takes care to reveal to his audience that where the gospel went, women, often prominent, were some of the first, foremost, and most faithful converts to the Christian faith, and that their conversion led to their assuming new roles in the service of the gospel. That being said, Luke’s portrait of women in the early life of the Messianic Community/Church needs to be compared to and supplemented by Paul’s more full and accurate record (see the commentary on Genesis Lv – I Do Not Permit a Woman to Teach or Have Authority Over Men – which I would highly recommend that you read, it is a thorough examination of the Greek text and my conclusions are quite different than the title would suggest).²⁰⁴

Sha’ul Turns from Murder to Messiah
9: 1-31

34 AD
Pilate’s rule as procurator in Judea ended

Sha’ul turns from murder to Messiah DIG: Sha’ul traveled 150 miles to Damascus in order to expand what started as a local persecution against believers in Jerusalem (8:1). What does that tell you about him? Sha’ul’s former teacher was Gamaliel (22:3). What had Gamaliel advised the Sanhedrin regarding believers in 5:34-39? How did Sha’ul respond to that advice? What does that say about him? How do you think Sha’ul felt when confronted by Yeshua? When he proceeded to preach about Messiah in the synagogue, how did they react? Why? The events of verses 23-28 probably happened two or three years after Sha’ul’s conversion (see Galatians 1:15-18). How has the Lord totally changed things for Sha’ul during that time? Why might the Yerushalayim disciples still fear him? What risk was Barnabas taking? People in Damascus and Jerusalem want to kill Sha’ul. What does that say about him? How is the story of Sha’ul related to 1:8?

REFLECT: How did the Lord first get your attention? Was it in some dramatic way like Sha’ul, or in a quieter, more natural way? What types of people do you assume are beyond God’s reach so that, if God spoke to you about them, you would question him? Be honest. How does this story challenge these assumptions? When have you, like Ananias, obeyed the Lord even when you had doubts about it? What happened? Who has played the role of Ananias in your life? To whom does the Lord want you to play that role? What challenges has knowing Jesus brought into your life? How have other people responded? Who has been a Barnabas to you? How? To whom have you served as a Barnabas?

At a young age, John Newton went to sea. Like most sailors of his day, he lived a life of rebellion and debauchery. For several years, he worked on slave ships, capturing slaves for sale to the plantations of the New World. He sank so low that at one point he became a slave himself, captive of another slave trader. Eventually, he became the captain of his own slave ship. The combination of a frightening storm at sea, coupled with his reading of Thomas a Kempis’ classic Imitation of Christ, planted the seeds that resulted in his conversion. He went on to become a leader in the evangelical movement in eighteenth-century England, along with such men as Charles Wesley, George Whitefield and William Wilberforce. On his tombstone is inscribed the following epitaph, written by Newton himself: “John Newton, clerk, once an infidel and Libertine, a servant of slaves in Africa, was, by the rich mercy of our Lord and Savior Jesus Christ, preserved, restored, pardoned, and appointed to preach the faith he had long labored to destroy.” When he wrote the beloved hymn, “Amazing Grace,” he knew firsthand the truths that it proclaimed.¹⁹¹ Church history is filled with accounts like this, which highlight the wonderful power of the gospel to transform sinners. But no transformation is as remarkable, or has had such far-reaching implications for history, as the conversion of Sha’ul of Tarsus.¹⁹²

After the interlude of Chapter 8, which describes the ministry of Philip and the salvation of the Samaritans, the scene shifts back to Jerusalem. Now Sha’ul, still breathing out threats and murder against the Lord’s disciples, went to [Caiaphas], the cohen gadol. He requested letters of introduction from him to the synagogues in Damascus, so that if he found any men or women belonging to the Way, he might bring them as prisoners to Yerushalayim (9:1-2). Sha’ul was so incensed at the Messianic Community (8:1 and 26:11) that he was not satisfied merely to conduct his inquisitions and persecutions only in Jerusalem. Letters from the high priest would carry weight in the Diaspora. Under Roman rule the Sanhedrin did not have temporal power; but in internal Jewish matters it was honored even beyond the borders of Isra’el, for example, in Damascus, which had a large Jewish population.¹⁹³

People belonging to the Way: Evidently this is how the early believers referred to themselves (19:9 and 23, 22:4, 24:14 and 22). In addition, this is the favorite name for the new faith in the book of Acts. The Greek word the Way has a Jewish origin behind it. In the TaNaKh it referred to a definition of life. Based upon Isaiah 40:3: the way of ADONAI, and Psalm 1:6 that contrasted the way of the righteous as over against the way of the wicked. So this was the Way, a clear definition of life, the Way of the Messiah specifically. Other Jews, in calling themselves Natzratim or the Nazarene sect (24:5), identified them as one Jewish sect among many; but the term the Way is a claim of Messianic Judaism. Indeed, Yeshua called Himself the Way (John 14:6).

The Conversion: The story of how Rabbi Sha’ul came to trust in Yeshua is told again in 22:5-16 and a third time in 26:13-18, each with varying details (see 26:13-18 on recording these differences). This is Luke’s way of emphasizing the importance of Sha’ul’s conversion and it actually ends up being eight percent of the entire book. As he was traveling, approaching Damascus to begin his carnage when suddenly a light from heaven, God’s Sh’khinah glory, flashed around him. Falling to the ground, he heard a voice.

The rabbis taught that when God speaks in heaven, “the daughter of His voice” the bat-kol, or an echo, is heard on earth. After the last of the prophets, it was considered that God provided the bat-kol to continue to give guidance to the people (Tractate Yoma 9b). How very interesting that the bat-kol testified after the last of the prophets and before the New Covenant was established, that Yeshua is indeed God’s Son. This is the first time since Messiah’s immersion (Matthew 3:17; Luke 3:22c), that the bat-kol was heard.

He heard and saw (see 22:17-18) a voice saying to him in Aramaic (to see link click Bf – Peter’s Vision: A closer look at visions or dreams): Sha’ul, Sha’ul. The repetition is emphatic, as elsewhere in Luke’s writings (Luke 10:41, 13:34, and 22:31). There is nothing in the narrative to suggest that Yeshua subsequently changed Sha’ul’s name. In Galatians 1:15-17, Sha’ul speaks of being set apart before birth to preach to the Goyim (Gentiles), but there is no mention of any name change.

Why are you persecuting Me? Now Sha’ul never directly persecuted Yeshua and is not mentioned in any of the four gospels. But in persecuting His children, Sha’ul was also persecuting the Messiah; to persecute the Body was to persecute the Head. It is hard for you to kick against the goads, or sharp pointed sticks (9:3-4 and 26:14)? The point is that it is fruitless for Sha’ul to resist ADONAI and what God has planned for him.

But this confused Sha’ul and he asked: Who are You, Sir? At that point he didn’t think he was persecuting a heavenly being. But Messiah gave him a big dose of reality when He said: I am Yeshua – whom you are persecuting (9:5). When Sha’ul heard those words, the light of truth was confirmed in his soul and the gospel became real to him. Having debated the Good News with Stephen, Yeshua, whom he believed to be dead, was obviously alive. Sha’ul’s resistance was crushed at that moment, and his heart, broken by repentance, was healed by faith (Philippians 3:4-11). For the rest of his life, Sha’ul could only offer one explanation to what had happened to him – he had seen the risen Lord Yeshua Messiah.

The genuineness of Sha’ul’s conversing immediately became evident. From Acts 22:10 we learn that he asked, “What shall I do, Lord?” His surrender was complete, as he humbly submitted himself to the Lord he had hated. Yeshua continued: But get up and go into the city of Damascus, and you will be told what you must do (9:6). This is the first of four times that Paul saw the Lord in a vision (here; 18:9-10; 22:17-21 and 23:11).

The men travelling with him stood speechless, hearing the voice but seeing no one (9:7). Here the word voice is used with a genitive, which means to hear a sound, but not to understand it. So his traveling companions did hear the voice, but they couldn’t make out the words. Only Sha’ul understood the words. Paul recounts the same incident in 22:9: Now those who were with me saw the light, but did not understand the voice of the One who was speaking to me. Here the Greek word for voice is used with an accusative. In that case it means they could make out the words but couldn’t understand what they meant.

Secondly, they did see the light, but they didn’t see anyone, but Sha’ul saw both the light and the One who was speaking. That meant he was qualified to be an apostle of the second category, that of seeing the resurrected Messiah. The first category was to have lived with and witnessed Messiah’s earthly ministry.

So sudden had been his placing of faith in Messiah that Sha’ul needed some time to reflect on the transformation of every aspect of his life. Sha’ul got up from the ground – but opening his eyes, he could see nothing because of the blinding light of the Sh’khinah glory. They led him by the hand and brought him into Damascus. He for three days could not see, and was so shaken, he did not eat or drink (9:7-9). All he could do was to sit in blind silence. It was then that ADONAI led him through the process of reconstructing everything he was and everything he did. His entry into the city was very different than he had anticipated. Instead of barging in as the conquering hero, the scourge of the Way, he entered helplessly blinded, led by the hand.¹⁹⁴

The contrition: While Sha’ul waited, blinded and fasting, reflecting on what had occurred, God was dealing with another man. Now there was a disciple named Ananias, the Greek form of the Hebrew name Hananyah, meaning ADONAI is gracious, in Damascus. He is described in 22:12 as a devout man according to the Torah, well-spoken of by all the Jewish people living there. He was one of the spiritual leaders of the Damascus Synagogue, and ironically, would have been one of Sha’ul’s main targets.

The Lord said to him: Ananias (see Bf – Peter’s Vision: A closer look at visions or dreams).

He said: Here I am, Lord (9:10). The Greek Idou ego (Here I am), corresponds to the Hebrew Hineni. Ananias joined a select company when he gave this answer expressing ready and expectant submission to God. Abraham answered, Hineni, when ADONAI told him to sacrifice his son Isaac (Genesis 22:1), and also when the Angel of ADONAI told him not to lay a hand on the boy (Genesis 22:11). Moshe answered, Hineni, to God’s call from the burning bush (Exodus 3:4). Samuel did the same when YHVH first spoke to him (First Samuel 3:4-10), likewise Isaiah when the voice of Adonai asked: Who shall I send (Isaiah 6:8). Today, people can say Hineni to ADONAI by agreeing that He speaks through the Scriptures, repenting of their sins, accepting the LORD’s forgiveness through Yeshua’s death as atonement, and offering themselves to God unconditionally in obedient, holy service.¹⁹⁵

The Lord said to him: Get up and go to the street called Straight (most streets in the ancient world were crooked, so this would have been easy to find), and ask in the house of Judah (who was probably an unbeliever and Sha’ul’s original place of residence while in Damascus before he was saved, but it seemed to be so well known that Ananias knew where he had to go) for someone from Tarsus named Saul. For look, he is praying; and even though he was blind, in a vision he has seen a man named Ananias coming in and laying his hands on him, so that he might regain his sight (9:11-12). That would have been a severe test of Ananias’ faith, since Sha’ul’s fearsome reputation was widely known. Ananias would have had no way of knowing of Sha’ul’s conversion, since the Lord did not reveal it to him. And as for Sha’ul, when Ananias showed up, it would authenticate that the vision he had received was clearly from ADONAI. Yeshua Messiah appeared to Sha’ul of Tarsus on two other occasions (Acts 18:9 and 23:11). There is no trustworthy evidence that He has appeared to anyone else since the close of the era of the apostles.

But Ananias protested, saying: Lord, I have heard from many about this man – how many evil things (26:10) he has done to your kedoshim (holy ones) in Jerusalem. And here he has authority from the ruling cohanim to tie up all who call on Your name (9:13-14). News had come from many sources of the harm that he had already done in the City of David, and it had quickly become known why he had traveled to Damascus. The request no doubt seemed to him to be suicidal. His life and his ministry were at stake and he was asking if the Lord really meant to end them both.

But the Lord explained to him: Go, for he is a choice instrument to carry My name before Gentile nations and kings and Bnei-Yisrael (the sons of Isra’el). Then a warning in advance: For I will show him how much he must suffer for My name’s sake (9:15-16). Sha’ul was called by God Himself (Galatians 1:1; First Timothy 2:7; Second Timothy 1:1). He also understood that the gospel was to be preached first to the Jews (13:14, 14:1, 17:1, 18:4, 19:8), although his primary calling was to minister to the Gentiles (Romans 11:13, 15:16). Further, he was privileged to bear witness to his Lord before kings, such as Agrippa (25:23ff), and most likely, Caesar (Second Tim 4:16-17).

Strengthened by the vision from the Lord, and overcoming his fears, Ananias left and entered into the house and greeted Sha’ul warmly. Laying hands on Sha’ul he said: Brother Sha’ul, the Lord – Yeshua, the One who appeared to you on the road by which you were coming – has sent me, so that you might regain your sight and be filled with the Ruach ha-Kodesh (9:17). Interestingly, Acts 9 does not mention that Sha’ul spoke in tongues (ie. languages) at that time. Yet later he told the Corinthians that he spoke in languages more than all of them (First Cor 14:18).

Sha’ul of Tarsus was well aware of the varieties of experiences that had happened to people as recorded in Acts. He was right in the middle of them. But in none of his letters did he ever hint that one must be saved first and then experience the immersion of the Spirit sometime later. The same is true in the writings of Jude, James and Peter. No apostle ever wrote or taught the charismatic or Pentecostal doctrine of subsequence (salvation first, and then a second experience of speaking in ecstatic utterances later down the road).¹⁹⁶

The Spirit was already active in Sha’ul’s life, convicting him of sin (John 16:9), convincing him of the lordship of Yeshua Messiah (First Corinthians 12:3), converting him (John 3:5; Titus 3:5), placing him in the Body of Messiah, and indwelling him permanently (First Corinthians 12:13). Beyond all that, he was to be filled, or controlled, with the Ruach ha-Kodesh in a way that empowered him for service.¹⁹⁷ Immediately, something like scales fell from Sha’ul’s eyes, and he regained his sight 9:18a).

There is no mention of a name change, and Yeshua is still calling him Sha’ul even after his encounter with the risen Lord on the Damascus road. So he is referred to as both Sha’ul and Paul. In fact, after his conversion experience, he is called Sha’ul eleven more times. Again, this would be odd if Jesus had changed his name to Paul.

At that point he left the house of Judas and remained for several days with the disciples in Damascus, allowing them to celebrate his conversion with him and minister to his needs. By that act he openly united with the very people he had hated and persecuted. His hated enemies became his friends, while his former friends instantly became his enemies (9:23). In keeping with the consistent pattern of believers’ testimonies in Acts, Rabbi Sha’ul was immersed following his conversion. Then Sha’ul enjoyed his first taste of fellowship in Messiah as he took food and was strengthened (9:18b-19). One can only imagine the overwhelming joy of those days and the continuous praise of God.

The conflicts: Immediately he began proclaiming Yeshua in the synagogues, saying: He is the Ben-Elohim. Paul’s message was all about Messiah! All those hearing him were beside themselves at the sudden change in Sha’ul the persecutor. They were saying: Isn’t this the one who made havoc in Jerusalem for all those who call on this name? And hasn’t he come here to bring them as prisoners before the ruling cohanim (9:20-21)?

Then we are given a short summary of Sha’ul’s stay in Damascus. Sha’ul kept growing stronger. Like Stephen before him, Sha’ul met the Jews in open debate about the deity and messiahship of Yeshua. And the more he preached, the more confounding the unbelieving Jewish people living in Damascus became by proving that Yeshua is the Messiah (9:22). The word for proving (Greek: sumbibazon means to knit together, hence by extension to teach) shows that he was bringing the passages of the TaNaKh together with what he knew about the life of Messiah, proving that He fulfilled the Scriptures.

Probably at this point, Sha’ul left for Arabia or Nabatea, in what is today Syria. At various times Damascus was the principle city of Nabatea. So Sha’ul merely went out into the Syrian countryside outside of Damascus. The inspired author did not choose to record this part of his life. But Paul himself tells us about what happened later: But when God – who set me apart from birth called me through His grace – was pleased to reveal His Son to me so I would proclaim Him among the Gentiles, I did not immediately consult with any human. I did not go up to Yerushalayim to those who were apostles before me, either. Instead I went away to Arabia (Galatians 1:15-17a). Sha’ul spent close to three years learning from ADONAI in the kingdom of Nabatean Arabia.

37 AD

The conspiracies: When many days had passed, the three years Sha’ul had spent in Nabatean Arabia, he returned and began preaching again in Damascus (Galatians 1:17b) more powerfully than ever, which thoroughly frustrated the [non believing] Jews who plotted to kill him. This is the first of many conspiracies against Paul (Second Corinthians 11: 21b-27). But their plot became known to Sha’ul. We learn from Second Corinthians 11:32 that in addition to the [non-believing] Jews in Damascus, the mayor under King Aretas was guarding the city of Damascus in order to seize [Sha’ul]. Apparently during his three years in Arabia, he had thoroughly preached the gospel and had worn out his welcome there also. They were so united in their effort that they were secretly watching the gates day and night, to kill him. A wall surrounded the city and the only exit was through the gates, but his disciples took Sha’ul by night and let him down over the wall, lowering him in a large basket made of reeds (9:23-25).

Then after escaping from Damascus, Sha’ul went up to Yerushalayim to get acquainted with Cephas and stayed with him fifteen days (see the commentary on Galatians As – Paul Meets Peter and James in Jerusalem) When Sha’ul arrived in Jerusalem for the first time since his salvation, he made repeated attempts to join up with [other believers] – but they were all afraid of him, not believing that he was really saved. He must have seemed like the quintessential wolf in sheep’s clothing, now trying to destroy from within what he had previously tried to destroy from without (Galatians 1:18-20). He wanted to become a part of the Messianic Community in Tziyon. But fortunately for Sha’ul, Barnabas took him in and brought him to Peter and James, the head of Messiah’s Community there. He described to them how Sha’ul had seen the Lord on the road and the Lord had spoken to him, and how he had spoken boldly in the name of Yeshua in Damascus (9:26-27). With the highly respected Barnabas to vouch for him, Sha’ul was finally accepted.

So he finally gained acceptance, Sha’ul was with the apostles, going in and out in Yerushalayim for fifteen days (Galatians 1:18), speaking boldly to the Jews in Yerushalayim in the name of the Lord. Picking up where Stephen left off, he was also speaking and arguing with the [unbelieving] Hellenists, but they were trying to kill him. So Sha’ul did the same thing to the same group that Stephen did, but with different results. But Sha’ul discovered this plot in a vision at the Temple (Acts 22:17-21). When the brothers found out the plot, for his own safety they brought him down from Tziyon to the port of Caesarea with a protected escort. Then they sent him off to Tarsus (his home town in Cilicia populated by a half-a-million people) by ship for ten years so that other aspects of Sha’ul’s spiritual life could grow to match his zeal (9:28-30).

Therefore, Sha’ul disappeared from the scene for ten years. During that time, however, he was far from idle (Second Corinthians 12:1-4). Between this time and the time when Barnabas found him in the seaport of Tarsus and brought him to Antioch (11:2-26), he was aggressively doing what ADONAI had called him to do. According to Galatians 1:21, he went into the regions of Syria and Cilicia. At least some of the churches of that region mentioned in Acts 15:23 must have been founded by him in those years.¹⁹⁸

This is a transition statement that provides reasonable clues to the development of Luke’s material that follows, the shift in ministry to Judea, Galilee and Samaria. So Messiah’s community throughout all Judea and Galilee and Samaria had shalom and was built up because the chief prosecutor, Sha’ul/Paul, had become a believer. The Messianic Community/Church had then spread to Galilee and Samaria, well outside of Tziyon. Walking in the fear of the Lord and in the comfort of the Ruach ha-Kodesh, the Messianic Community/Church kept multiplying (9:31).

It is important to understand that the change in Sha’ul’s life wasn’t because of the prophecies in the TaNaKh, although he knew them well. He just didn’t believe them. If Sha’ul had gone to the cross after Yeshua’s death, that wouldn’t have changed his life. And even if Sha’ul had gone to Messiah’s empty tomb, that wouldn’t have changed him forever. Salvation is not knowing about Yeshua . . . it is knowing Yeshua. Sha’ul personally met Yeshua on the Damascus road and everything changed. He turned from murderer to worshiper of Messiah.

Lord Jesus, though You have sought and found us in various ways according to Your perfect will and knowledge, Your Spirit testifies together with our spirit that we are Your children, and if children, also heirs – heirs of God and co-heirs with Christ (Romans 8:16-17). Far from being for our sakes alone, this causes us to praise You for Your glorious grace – the grace with which You have favored us in the Beloved (Ephesians 1:6). We who deserve so little have been lavished with Your love. How can I begin to thank You? ¹⁹⁹