Acts The Holy Spirit at Work

By Practical Christianity Foundation

The Holy Spirit at work The Gospel is spreading In this powerful narrative, Luke records specific historical events marking the crucial moments of transition from Jesus’ physical departure from earth (ascension) to the coming of the Holy Spirit to earth, focusing on the commission of the apostles and the beginning of the ministry of the Church of Jesus Christ in spreading the Gospel beyond Jerusalem to the ends of the world. Luke outlines an investigative historical narrative, detailing the works of the Holy Spirit through the apostles – primarily Peter, Stephen, and Paul. Although Luke’s narrative was addressed to an individual Acts 1:1, it is equally relevant to the Church of Jesus Christ across the ages.
This verse-by-verse devotional study, complete with engaging commentary and practical life applications, will renew your appreciation of the grace of God in your own life and challenge you to pursue a closer walk with Christ. As you embark on this journey, surrender yourself to the living Word of God to inspire you to share the fundamental message of the gospel with others: we are reconciled to the Father not by our works, but only by the sacrifice of Jesus Christ.
This extensive Devotional Commentary candidly addresses various controversial issues and offers challenging devotional thoughts and precepts, assuring the redeemed and warning the unsaved about the unchanging Truth of God's Holy Word. May we heed the words of Christ and open our ears to "hear what the Spirit says to the churches."

• Language: English
• Publisher: Practical Christianity Foundation
• Release date: Aug 21, 2020
• ISBN: 9781600980879

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3:18).

INTRODUCTION

The Book of Acts recounts the history of the early church, starting with the ascension of Jesus to His Father in Heaven and ending with Paul’s(view image) ministry in Rome. Because it follows the activities of some of Jesus’ apostles and extensively covers the ministries of Peter and Paul, this book has also been called The Acts of the Apostles.

Two early church historians, Eusebius and Jerome, identify the author as Luke, a contemporary of Paul who travelled with Paul on many of his missionary endeavors. They affirm Luke’s authorship of this history as well as the gospel that bears his name. They further reveal that he was a native of Antioch(view image).² The earliest tradition of the church unanimously attributed this work to Luke.

Although the author never identifies himself in either of these narratives, both are addressed to the same recipient, Theophilus. Scholars wonder about the recipient of these works since the name means lover of God. There is some speculation that they were written to those who love God. Others believe that the address of Your Excellency demonstrates that this was a real person, possibly a well-known Roman dignitary, perhaps one of those who had turned to Christ in Caesar’s household (Philippians 4:22).¹

What we know of the author comes from glimpses found mostly in the Book of Acts. Luke was not one of the twelve original apostles. In fact, we have no evidence to suggest that he ever met Jesus on a personal basis. In Paul’s(view image) writings, Luke was identified as the beloved physician (Colossians 4:14) and Paul’s fellow-worker (Philemon 24).

In the gospel that bears his name and in this book of Acts, Luke provides a narrative of the life of Christ and a sequential narrative of the history of the early church. It tells of the beginnings of the primarily Jewish church in Jerusalem and expands to cover Paul’s ministry to the Gentiles.

Like Mark’s gospel, Luke wrote a history based on the testimony of eyewitnesses who accompanied Jesus during His earthly ministry (Luke 1:1–4). His association with early Jewish believers is confirmed by many references in the book of Acts, primarily working alongside the Apostle Paul (Acts 16:10–17; 20:5–15; 21:1–18; 27:1–28:16). However, Luke himself was not a Jew. He was a Gentile (Colossians 4:11, 14). His love of history, his interest in the sciences, and his attention to detail make him a reliable contributor to an otherwise Jewish compilation of Biblical literature.

Because of Luke’s careful recording of the history immediately surrounding the growing church, there is reasonable evidence to believe that both the Gospel of Luke and Acts were written about A.D. 61–62. Like the other Synoptic Gospels, Matthew and Mark, Luke records the Olivet Discourse in which Jesus predicts the destruction of Jerusalem. Since that destruction is not recorded in Acts, it is reasonable to conclude that it was written before A.D. 70. Acts also records nothing of the great Christian persecution by the Roman Emperor Nero(view image) in A.D. 64. This provides a possible date of A.D. 63 for Acts and maybe a year or two earlier for the gospel narrative. Some scholars prefer a more general date of A.D. 50–60.³

Luke approaches the history of the early church with the same meticulous care that he used in his gospel, providing details that help us understand the historical context of events that followed Jesus’ earthly sojourn. Just before Jesus’ return to His Father (Acts 1:9) Jesus told His disciples: You will be my witnesses to testify about me in Jerusalem, throughout Judea(view image) and Samaria, and to the ends of the earth (Acts 1:8). This statement provides a good outline for the study of the book of Acts. Under the authoritative direction of the Holy Spirit (Acts 2:4) the disciples testified to the good news of Christ’s salvation first in the region of Jerusalem (Acts 2:1–8:3). Then, when threatened with persecution, the disciples began to leave Jerusalem and carried the Gospel to Samaria and Judea (8:4–12:25). During this period Saul of Tarsus(view image), later known as Paul, was converted and under strong conviction carried the news of the resurrected Christ to the ends of the world (Acts 13:1–28:31).

Although Luke was a Gentile, he drew on the Old Testament Scriptures of the Jewish people. He affirmed Jesus as God’s Messiah, the long awaited Promise to the Jews. Using that context as a springboard he also affirmed that this Messiah was also the Savior of the Gentiles. In this way Luke provides the transition from the Old Covenant to the New Covenant. He also shows the transition from Israel as God’s chosen nation to the Church, including both Jews and Gentiles, as God’s chosen witnesses to His salvation.

The most important component of Luke’s history begins with Jesus’ declaration that the disciples should remain in Jerusalem until they received the Holy Spirit (Acts 1:8). On the day of Pentecost the Holy Spirit descended on the small gathering of believers and transformed their lives. From that day forward throughout Luke’s account the Holy Spirit is shown to be the teacher, guide, and power behind the explosion of the Gospel of Jesus Christ. Thus, we could say that this book is the history of the work of the Holy Spirit in and through Jesus’ followers convicting people of their sin, Christ’s righteousness, and the Father’s judgment (John 16:8). Although this book is not doctrinal in nature, there is ample evidence of the way that God works through His Church, both in the days of the apostles and in our world today.

ANTIOCH — There were several cities in region that bore the name of Antioch. They were founded by Antiochus Epiphanes and the Seleucid dynasty following the death of Alexander the Great. In these passages, we are talking about Antioch in Syria. The city was located on the river Orontes, about 16 miles (26km) from the Mediterranean, and some 300 miles (483km) north of Jerusalem. It was the metropolis of Syria, and afterwards became the capital of the Roman province in Asia. It ranked third, after Rome and Alexandria, in point of importance, of the cities of the Roman Empire. It was called the first city of the East. Christianity was early introduced into it (Acts 11:19, 21, 24), and the name Christian was first applied here to its professors (Acts 11:26). It is intimately connected with the early history of the gospel (Acts 6:5; 11:19, 27, 28, 30; 12:25; 15:22–35; Galatians 2:11, 12). It was the great central point whence missionaries to the Gentiles were sent forth. It was the birth-place of the famous Christian father Chrysostom, who died 407. It bears the modern name of Antakia, and is now a miserable, decaying Turkish town. Like Philippi, it was raised to the rank of a Roman colony. Such colonies were ruled by praetors (Acts 16:20, 21).¹

¹ M. G. Easton, Easton’s Bible Dictionary (New York: Harper & Brothers, 1893).

APOSTLE — It is not hard to know what the word apostle means, because the apostles themselves made the definition very clear. ²¹He must be one of the men who accompanied Jesus with us the entire time that the Lord Jesus was among us. ²²This person must have been with us from the time that John was baptizing people to the day that Jesus was taken from us" (Acts 1:21–22). Thus, we may conclude that an apostle was one who had traveled with Jesus throughout His earthly ministry. As such, an apostle was one who had heard what Jesus taught, witnessed the miracles He performed, and experienced the miscarriage of justice that resulted in Jesus’ execution. An apostle would also be a witness to Jesus’ resurrection and ascension. Such a man could provide reliable eyewitness testimony to Jesus’ work, which provided salvation to those for whom He died.

One argument against the authenticity of Paul’s apostleship appears to have been the fact that he was neither numbered among the pillars of Jerusalem (Galatians 2:9) nor one of the original twelve apostles of our Lord (Luke 6:13-16). In Acts 2:12-26, one hundred and twenty disciples cast lots to replace Judas Iscariot. The lots were cast and Matthias replaced Judas, numbered with the Twelve. Nevertheless, Jesus Christ confronted Paul as he entered Damascus (Acts 9:1-19), completely transforming his heart and redirecting his perspective about Jesus. A three-year sojourn in the Arabian Peninsula followed this encounter. During this time, Paul received intensive training in the Truth of the Gospel (Galatians 1:15-17). Therefore, as an apostle born out of due time (1 Corinthians 15:8-9), Paul became the primary apostle appointed by God to proclaim the Gospel to those who were not Jews (Acts 9:15-16).

EUSEBIUS — Eusebius of Caesarea (ca. A.D. 260–340), bishop of Caesarea and prolific historian, biblical scholar, and Christian apologist. Educated in the Alexandrian tradition by the presbyter Pamphilus (hence his designation also as Eusebius Pamphilii), his text-critical skills were employed as copyist for the emperor Constantine. His ten-volume Historia ecclesiastica (Church History) records the history of the Church from apostolic times until ca. 323; the many quotations and paraphrases preserve portions of ancient works which otherwise have not survived. Eusebius’ earlier Chronicle provides a comparative chronology of ancient Near Eastern, classical, and biblical history. Although he composed extensive commentaries using literal and allegorical modes of exegesis, Eusebius’ most important contributions to biblical studies were his Onomasticon, a topographical catalogue of biblical sites, and the Eusebian Canons, a system of tables indicating parallel passages in the Gospels.¹

ca.circa

ca.circa

¹Allen C. Myers, The Eerdmans Bible dictionary (Grand Rapids, MI: Eerdmans, 1987) 358.

JEROME — (c.345–420), Eusebius Hieronymus, biblical scholar.

The date of Jerome’s birth at Strido, near Aquileia, has been the subject of dispute: Prosper of Aquitaine says that he was 90 when he died, implying that he was born in 330; though a chronology based on Prosper’s statement has recently found some support, most scholars argue for a later date. Jerome studied at Rome, where he was baptized, and then travelled in Gaul before devoting himself to an ascetic life with friends at Aquileia. About 374 he set out for Palestine. He delayed in Antioch, where he heard the lectures of Apollinarius of Laodicea until self-accused in a dream of preferring pagan literature to religious. He then settled as a hermit at Chalcis in the Syrian desert for four or five years, and while there learned Hebrew. On his return to Antioch he was ordained priest by Paulinus, next spent some time in Constantinople, and from 382 to 385 was back in Rome, where he acted as secretary to Pope Damasus and successfully preached asceticism. After Damasus’ death he visited Antioch, Egypt, and Palestine, and in 386 finally settled at Bethlehem, where he ruled a newly founded men’s monastery and devoted the rest of his life to study.

Jerome’s writings issued from a scholarship unsurpassed in the early Church. His greatest achievement was his translation of most of the Bible into Latin from the original tongues, to which he had been originally prompted by Damasus (see VULGATE). He also wrote many biblical commentaries, in which he brought a wide range of linguistic and topographical material to bear on the interpretation of the sacred text. Further, he anticipated the Reformers in advocating the acceptance by the Church of the Hebrew Canon of Scripture, thereby excluding those Books which came to be called the Apocrypha. In addition to his biblical work, he translated and continued Eusebius’ ‘Chronicle’; compiled a ‘De Viris Illustribus’, a bibliography of ecclesiastical writers; and translated into Latin works by Origen and Didymus. His correspondence is of great interest and historical importance. His passionate nature also led him to throw himself into many controversies and to attack Arianism, Pelagianism, and Origenism (the last of which had led to a bitter quarrel with his friend Rufinus of Aquileia who had remained faithful to Origen). In some of his letters to friends and in his tracts against Helvidius and Jovinian, he advocated extreme asceticism.

Since the 13th century he has often been depicted in art with a red hat, on the supposition that Damasus created him a cardinal. He is also often represented with a lion at his feet. His feast day is 30 Sept.¹

¹ F. L. Cross and Elizabeth A. Livingstone, The Oxford Dictionary of the Christian Church, 3rd ed. rev. (Oxford; New York: Oxford University Press, 2005). 872.

JERUSALEM — Jerusalem is one of the world’s famous cities. Under that name, it dates from at least the 3rd millennium BC; and today is considered sacred by the adherents of the three great monotheistic faiths, Judaism, Christianity and Islam. The city is set high in the hills of Judah, about 50 km from the Mediterranean, and over 30 km W of the N end of the Dead Sea. It rests on a none-too-level plateau, which slopes noticeably towards the SE. To the E lies the ridge of Olivet. Access to the city on all sides except the N is hampered by three deep ravines, which join in the Siloam Valley, near the well Bir Eyyub, SE of the city. The E valley is Kidron; the W is now called the Wadi al-Rababi, and is probably to be equated with the Valley of Hinnom; and the third cuts the city in half before it runs S, and slightly E, to meet the other two. This latter ravine is not mentioned or named in Scripture (although Maktesh, Zp. 1:11, may well have been the name of part of it), so it is usually referred to as the Tyropoeon Valley, i.e., the Valley of the Cheese-makers, after Josephus.¹

W West, western

N North, northern

E East, eastern; Elohist

N North, northern

E East, eastern; Elohist

W West, western

¹D. F. Payne, Jerusalem, New Bible Dictionary, ed. D. R. W. Wood, I. H. Marshall, A. R. Millard, J. I. Packer and D. J. Wiseman, 3rd ed. (Leicester, England; Downers Grove, IL: Inter Varsity Press, 1996). 557.

JUDEA — Place-name meaning Jewish. In Ezra 5:8 the Aramaic designation of a province that varied in size with changing political circumstances, but always included the city of Jerusalem and the territory immediately surrounding it. The area, formerly called Judah, was first given the name Judea following the Babylonian exile. During the Persian period, Judea occupied a very small area. Under the Maccabees, however, the territory was expanded in size and enjoyed a period of political independence. Herod the Great, appointed over roughly the same territory by Rome, had the title king of Judea. Judea, Samaria, and Galilee were generally considered, in Roman times, to be the three main geographical divisions of Palestine.¹

¹ Judea, Holman Illustrated Bible Dictionary, ed. Chad Brand, Charles Draper, Archie England, Steve Bond, E. Ray Clendenen and Trent C. Butler (Nashville, TN: Holman Bible Publishers, 2003). 960-61.

LUKE — Author of the Third Gospel and the book of Acts in the NT, as well as a close friend and traveling companion of Paul. The apostle called him loved (Colossians 4:14). Luke referred to his journeys with Paul and his company in Acts 16:10–17; 20:5–15; 21:1–18; 27:1–28:16. Many scholars believe Luke wrote his Gospel and the book of Acts while in Rome with Paul during the apostle’s first Roman imprisonment. Apparently Luke remained nearby or with Paul also during the apostle’s second Roman imprisonment. Shortly before his martyrdom, Paul wrote that only Luke is with me (2 Timothy 4:11).

Early church fathers Jerome (ca. A.D. 400) and Eusebius (ca. A.D. 300) identified Luke as being from Antioch. His interest in Antioch is clearly seen in his many references to that city (Acts 11:19–27; 13:1–3; 14:26; 15:22, 35; 18:22). Luke adopted Philippi as his home, remaining behind there to superintend the young church while Paul went on to Corinth during the second missionary journey (Acts 16:40).

Paul identified Luke as a physician (Colossians 4:14) and distinguished Luke from those of the circumcision (Colossians 4:11). Early sources indicate that Luke was a Gentile. Tradition holds that he was Greek. The circumstances of Luke’s conversion are not revealed. An early source supplied a fitting epitaph: He served the Lord without distraction, having neither wife nor children, and at the age of 84 he fell asleep in Boeatia, full of the Holy Spirit.¹

¹ T. R. McNeal, Luke, Holman Illustrated Bible Dictionary, ed. Chad Brand, Charles Draper, Archie England, Steve Bond, E. Ray Clendenen and Trent C. Butler (Nashville, TN: Holman Bible Publishers, 2003). 1056-57.

MARK (JOHN) — Author of the Second Gospel and an early missionary leader. John Mark, as Luke calls him in Acts, was the son of Mary, in whose house the church was meeting when Peter was miraculously freed from prison in Acts 12. Commonly called by his Greek name, Mark, in the NT, John was probably his Jewish name. Mark was a Jew, Barnabas’ cousin (Colossians 4:10), and a companion of Barnabas and Paul on their first missionary journey. On the first missionary journey Mark ministered with the group on Cyprus, the home territory of Barnabas, and also a place with family connections for Mark. However, when they left for Pamphylia, Mark returned to Jerusalem.

Mark was the cause of the split between Paul and Barnabas when Mark’s participation in the second missionary journey was debated (Acts 15:39). Barnabas sided with his cousin, while Paul refused to take Mark since he had left them on the first journey. Later, however, Paul indicated that Mark was with him (in Rome likely) as Paul sent letters to the Colossians (Col. 4:10) and Philemon (Philem. 24). Mark was also summoned to be with Paul in 2 Tim. 4:11. Whatever rift existed earlier was healed sometime and their friendship renewed.

Mark is closely related to Peter. In 1 Pet. 5:13 Peter refers to Mark, his son, as being with him in Rome (Babylon). Early church tradition supports the strong association between Peter and Mark. In the early second century, Papias mentioned that Mark was Peter’s interpreter. Other early church figures associate Mark with Peter and note that the Gospel of Mark was based upon Peter’s preaching.¹

¹ Warren, Bill. Mark, John. Ed. Chad Brand et al. Holman Illustrated Bible Dictionary 2003 : 1082. Print.

MATTHEW—Personal name meaning the gift of Yahweh. A tax collector Jesus called to be an apostle (Matt. 9:9; 10:3). Matthew’s office was located on the main highway that ran from Damascus, down the Jordan Valley to Capernaum then westward to Acre to join the coastal road to Egypt or southward to Jerusalem. His duty was to collect toll or transport taxes from both local merchants and farmers carrying their goods to market as well as distant caravans passing through Galilee. He was an employee of Herod Antipas. Matthew knew the value of goods of all description: wool, flax, linen, pottery, brass, silver, gold, barley, olives, figs, wheat. He knew the value of local and foreign monetary systems. He spoke the local Aramaic language as well as Greek. Because Matthew had leased his toll collecting privileges by paying the annual fee in advance, he was subjected to the criticism of collecting more than enough, growing wealthy on his profit. Thus he was hated by his fellow Jews.

Matthew is the same person as Levi, a tax collector (Mark 2:14; Luke 5:27), and thus the son of Alphaeus. James the son of Alphaeus is also listed among the apostles (Mark 3:18; Matt. 10:3; Luke 6:15; Acts 1:13). This indicates that both Matthew and his (half) brother were in close association with Jesus. Mary, the mother of James, keeps the vigil at the foot of the cross with Mary, the mother of Jesus (Matt. 27:55–56; Mark 15:40). If the James mentioned here is the same as the son of Alphaeus, then we have a larger family closely associated with the family of Jesus.

Later legendary accounts tell of Matthew’s travel to Ethiopia where he became associated with Candace, identified with the eunuch of Acts 8:27. The legends tell us of Matthew’s martyrdom in that country.

Matthew had the gifts to be trained as a disciple, could keep meticulous records, and was a potential recorder/author of the Gospel. From earliest times Christians affirmed that Matthew wrote the Gospel that bears his name.¹

¹ Oscar S. Brooks, Matthew, ed. Chad Brand et al., Holman Illustrated Bible Dictionary (Nashville, TN: Holman Bible Publishers, 2003), 1090–1091.

NERO — Emperor of Rome A.D. 54-69; successor to Claudius.

The transition of power from Claudius to Nero went smoothly, under the direction of the Praetorian Guard. The early years of Nero’s reign were remarkably stable and free of the excesses characteristic of his later years. Tutored by the Stoic philosopher Seneca and ably assisted by the Praetorian prefect Burrus, the young Nero gained favor with both the Senate and Rome, despite the meddling of his dominating mother, Agrippina. Nero’s Hellenism, demonstrated in his fondness for the arts and athletics, surfaced in these years.

In A.D. 59 Nero murdered his mother and began to pull away from his close advisors. He became a tyrannical despot who ruled with increasing terror. Under the sway of his mistress, Poppaea Sabina, Nero jettisoned Seneca and turned to a prefect, Tigellinus, who catered to Nero’s vanity. Nero crushed opposition in the Senate while pressing his claims to divine status, yet he maintained favor with the common people by staging lavish entertainments. He frequently toured as an actor, musician, and charioteer, entering (and winning!) numerous contests.

On July 19, A.D. 64, a fire broke out in Rome that consumed much of the city and afforded Nero the opportunity to rebuild Rome on a grand scale. His new palace, the Golden House, was the epitome of opulence. Suspicions grew, however, that Nero had purposely set the fire to carry out his grandiose scheme. In an effort to place blame elsewhere, Nero pursued a brief but intense persecution of the Christians in Rome in the aftermath of the fire (perhaps a year or more later). Christians were burned alive or savaged by animals in spectacles before a Roman audience. Tradition counts Paul and Peter among the victims.¹

¹ Thomas V. Brisco, Holman Bible Atlas, Holman Reference (Nashville, TN: Broadman & Holman Publishers, 1998). 236-37.

OLIVET DISCOURSE—Jesus’ discussion on the Mount of Olives about the destruction of Jerusalem and the end of the world (Matt. 24:1–25:46; Mark 13:1–37; Luke 21:5–36).

In response to Jesus’ prophecy that the Temple would be destroyed, the disciples asked when this would occur and how they would know it was about to happen. The disciples believed that the Temple would be destroyed at the end of the world when, among other things, Jesus would return. That is why Matthew records the two questions, When will these things [the destruction of the Temple] be? And what will be the sign of Your coming, and of the end of the age? (Matt. 24:3). What makes the Olivet discourse difficult to understand is that Jesus intermingles His answers to these two questions.

The key to unraveling His answers is the repetition of the key phrase take heed (Mark 13:5, 23, 33). The disciples’ first question was, When will these things be? And what will be the sign when all these things will be fulfilled? (Mark 13:4). Jesus began by saying, Take heed that no one deceives you (Mark 13:5); then He described the events leading up to the Temple’s destruction (vv. 6–22). He then said, But take heed; see, I have told you all [these] things beforehand (Mark 13:23). By repeating the phrase these things He provides a conclusion to the first answer.

The key note in this first answer is the warning take heed: there will be persecutions (Mark 13:9–13), wars and famines (13:7–8), false prophets, and false messiahs (13:6), all of which will lead up to the destruction of Jerusalem (13:14–23). But despite all these woes, the disciples must take heed because the end [of the world] is not yet (13:7). Mark 13:6–23 is therefore the answer to the question of when the Temple will be destroyed. Furthermore, it is an accurate picture of the havoc that existed in Jerusalem during the Roman siege of A.D. 70 when the city and the Temple were finally destroyed. Jesus’ prophecy was therefore fulfilled in the years leading up to the Temple’s destruction (although some would say it is also a picture of what will be fulfilled again at the end of time).

The disciples had assumed that the Temple would be destroyed only at the end of the world. They were mistaken, and Jesus said that despite all the woes leading up to the Temple’s destruction, when it happens the end of the world still will not be in sight. Therefore in Mark 13:24–27 He answered the next logical question: what signs will precede the end of the world? The phrase in those days is a common Old Testament expression used when speaking of the end times. In those days there will be signs in the heavens; and then Jesus, the Son of Man, will come.¹

¹ Ronald F. Youngblood, F. F. Bruce, and R. K. Harrison, Thomas Nelson Publishers, eds., Nelson’s New Illustrated Bible Dictionary (Nashville, TN: Thomas Nelson, Inc., 1995).

PAUL —Apostle to the Gentiles. Known as Saul of Tarsus before his conversion to Christianity and the most influential leader in the early days of the Christian church. Through his missionary journeys to Asia Minor and Europe, Paul was the primary instrument in the expansion of the gospel to the Gentiles. Moreover, his letters to various churches and individuals contain the most thorough and deliberate theological formulations of the New Testament.

Most of the biographical material available comes from the Book of Acts. Though modern critics question the reliability of this narrative, there is every good reason to use it as the basis for outlining Paul’s life. Moreover, the teachings of Paul, as set forth in his letters, are best summarized within the historical framework provided by the Acts narrative.

Background and Conversion.

Date of Birth. Little is known of Paul’s life prior to the events discussed in Acts. He is first mentioned in chapter 7 in connection with the execution of Stephen. According to verse 58, the witnesses laid their clothes at the feet of a young man named Saul. The term young man probably indicates someone in his 20s, though this is uncertain.

The events mentioned in Acts 7 may have occurred as early as A.D. 31 if Jesus’ death took place during the Passover of A.D. 30. On the other hand, if Jesus’ death is dated in the year 33 then those events could have taken place no earlier than 34, but no later than 37. (2 Corintians 11:32, 33 states that when Paul escaped from Damascus that city was being ruled by the Nabataean king Aretas, who died in the year 40. Since, according to Gal 1:17, 18, Paul left Damascus three years after his conversion, the year 37 must be regarded as the latest possible date for Stephen’s death.)

Using the year 34 as an approximate date for the time when Saul is described as a young man, and assuming that Saul was no older than 30 years at that time, then it can be concluded his birth took place no earlier than A.D. 4. And since it is very unlikely that he was younger than 20, A.D. 14 can be set as the latest possible date for his birth. This conclusion is supported by the knowledge that Paul studied under the famous Gamaliel I (Acts 22:3), who according to some scholars became a member of the Sanhedrin about A.D. 20. If Paul was 15 years old when he entered the school, the range of A.D. 4–14 for his birth fits all the information available. So it can be said with a degree of accuracy that Saul was born in the city of Tarsus about A.D. 9, but any estimates about his age should allow a leeway of 5 years either way.

Upbringing. The city of Tarsus was a major population center in the province of Cilicia in the southeastern region of Asia Minor. Lying on a significant commercial route, Tarsus felt the influence of current cultural movements, particularly Stoic philosophy. It is difficult to determine to what extent Greek thought affected Paul as a child. There is a possibility that his family had become Hellenized—after all, Paul was born a Roman citizen (it is not know how his father or ancestors acquired citizenship, though military or other notable service is a strong possibility); accordingly, he was given not only a Hebrew name (Shaul) but also a Roman cognomen (Paulus, though some have argued that he adopted this Roman name at a later point). At any rate, the fact that in his letters he shows great ease in relating to Gentiles suggests that he obtained a Greek education while in Tarsus.

On the other hand, he describes himself as one circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew born of Hebrews (Philippians 3:5), and such a characterization, particularly the last phrase, perhaps served to distinguish him from those Jews in the Dispersion who freely adopted Greek ways. Moreover, according to Acts 22:3, he was actually brought up in Jerusalem (possibly in his sister’s house, Acts 23:16), and some scholars infer from that statement that Paul was brought up in a totally Jewish environment from earliest childhood.

It is worthwhile pointing out that Gamaliel is represented in later rabbinic literature as a teacher who had considerable appreciation for Greek culture. Besides, soon after his conversion, Paul spent at least 10 years ministering in Tarsus and its environs (Acts 9:30; Galatians 1:21; 2:1; see below). These questions are interesting for more than historical reasons. One of the most basic issues debated among modern interpreters of Paul is whether he should be viewed primarily as a Greek or as a Hebrew. The latter position has, with good reason, become more and more prominent, but the strong Hellenistic elements that formed part of the apostle’s total character should not be overlooked.¹

¹ Walter A. Elwell and Barry J. Beitzel, Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988), 1621–1622

PENTECOST —The Old Testament and Jewish Feast of Weeks (Leviticus 23:15–21) is referred to under its Greek name three times in the New Testament, twice simply as an indication of date (Acts 20:16; 1 Corinthians 16:8). These and other texts (cf. Acts 18:21 [the Western text]; 20:6; 27:9) show that Paul thought of the year and seasons according to the Jewish calendar.

At Acts 2:1 Pentecost is again an indication of date, and also a means of accounting for the large crowd gathered from far away places in Jerusalem that witnessed the events associated with the coming of the Spirit on the Church (vv. 5–11). The Jewish Feast of Pentecost came to be a commemoration and celebration of the giving of the law at Sinai, but this change in the understanding of the Feast does not appear to be reflected in the record in Acts of the Church’s Pentecost experience and, at any rate, probably arose only in the second to fourth centuries A.D.

Two factors involved in the interpretation of the Pentecost event of Acts 2 are Jesus’ promise of the giving of the Holy Spirit (Luke 11:12; Acts 1:8) and the prophetic view of the future age of the Spirit and of salvation (represented by the quotation of Joel 2:28–32 at Acts 2:17–21). Another important factor that shapes the report of this event is the understanding of it as the initiation of the Church’s worldwide preaching of the gospel. The report includes, therefore, the first post-Easter gospel sermon (vv. 22–36, 38–40), a report of the resultant great augmentation of the original community (v. 41), the establishment of the community in a pattern of liturgy, teaching, sharing of goods, miracles, and numerical growth (vv. 41–47), and a prefiguration of the worldwide aspect of the spread of the gospel (vv. 5–11). The miracle of other tongues (v. 4) is of significance with regard to the last of these—whatever the nature of the speaking, the, miracle was mainly one of hearing (vv. 8, 11).¹

¹Allen C. Myers, The Eerdmans Bible Dictionary (Grand Rapids, MI: Eerdmans, 1987), 811.

SIMON PETER — Prince of the Apostles. The original name of this disciple was Simon, i.e., hearer.

Peter was the son of a man named Jonas (Matthew 16:17; John 1:42; 21:16) and was brought up in his father’s occupation, a fisherman. He and his brother Andrew were partners of John and James, the sons of Zebedee, who had hired servants. Peter did not live, as a mere laboring man, in a hut by the seaside, but first at Bethsaida, and afterward in a house at Capernaum belonging to himself or his mother-in-law, which must have been rather a large one, since he received in it not only our Lord and his fellow disciples, but multitudes who were attracted by the miracles and preaching of Jesus. Peter was probably between thirty and forty years of age when Jesus called him to discipleship. That call was preceded by a special preparation.

Peter and his brother Andrew, with their fishing partners James and John, the sons of Zebedee, were disciples of John the Baptist when he was first called by our Lord. The specifics are related in great detail by John. It was on this occasion that Jesus gave Peter the name Cephas, an Aramaic word relating to the Greek Peter, meaning a stone or rock (John 1:35-42). This first call did not immediately change Peter’s external position. He and his fellow disciples looked to Jesus as their teacher, but did not follow him as regular disciples. They returned to Capernaum, where they pursued their usual business.

The second call is recorded by the other three evangelists; the narrative of Luke being supplementary to the brief and official accounts given by Matthew and Mark. It took place on the Sea of Galilee near Capernaum, where the four disciples, Peter and Andrew, James and John, were fishing. Some time passed afterward in attendance upon the Lord’s public ministry in Galilee, Decapolis, Peræa, and Judea. The special designation of Peter and his eleven fellow disciples took place some time afterward, when Jesus set them apart to be His immediate attendants (Matthew 10:2-4; Mark 3:13-19; Luke 6:13). At this time they formally received the title of apostles, and from that time forward Simon publicly bore the name Peter. From this time there can be no doubt that Peter held first place among the apostles. He is named first in every list of the apostles; he is generally addressed by our Lord as their representative; and on the most solemn occasions he speaks in their name.

The distinction which he received, due to his ability, energy, zeal, and absolute devotion to Christ’s person, seems to have developed a natural tendency to rashness and forwardness bordering upon presumption. In his affection and self-confidence Peter ventured to reject the announcement of the sufferings and humiliation which Jesus predicted, and heard the sharp words, Get behind me, Satan; you are an offence to me; for you do not want the things that come from God, but those that come from men. It is remarkable that on other occasions when Peter expressed his faith and devotion, he displayed at the time, or shortly afterward, an unusual deficiency in spiritual discernment and consistency.

Toward the close of our Lord’s ministry Peter’s characteristics become especially prominent. At the Last Supper Peter seems to have been particularly earnest in the request that the traitor might be pointed out. After supper, his exclamation drew out the meaning of our Lord in washing His disciples’ feet. Then, too, he made those repeated protestations of unalterable fidelity, so soon falsified by his miserable failure. On the morning of the resurrection we have proof that Peter, though humbled, was not crushed by his fall. He and John were the first to visit the grave site; he was the first who entered it. Luke and Paul tell us that Christ appeared to him first among the apostles. It is interesting to note on that occasion he is called by his original name, Simon, not Peter; the higher designation was not restored until he had been publicly reinstituted by his Master. That reinstitution—an event of the very highest import—took place at the Sea of Galilee (John 21).

The first part of the Acts of the Apostles records many events in which Peter stands forth as the recognized leader of the apostles. He is the most prominent person in the greatest event after the resurrection, when the Holy Spirit descended Jesus’ disciples on the day of Pentecost. When the Gospel was first preached beyond the precincts of Judea, he and John were at once sent by the apostles to confirm the converts at Samaria. Henceforth he remains prominent, but not exclusively prominent, among the apostles of the Gospel. We have two accounts of the first meeting of Peter and Paul (Acts 9:26; Galatians 1:17, 18). This interview was followed by another event marking Peter’s position—a general apostolic tour visiting the churches already established (Acts 9:32). The most significant event after Pentecost was the baptism of Cornelius. That was the crown and consummation of Peter’s ministry. The establishment of a church in the Gentile region at Antioch, and the mission of Barnabas completed the work begun by Peter. This transaction was soon followed by his imprisonment. His miraculous deliverance marks the close of this second great period of his ministry. The special work assigned to him was completed. From that time we have no continuous history of him.

Peter was probably instrumental in building up and completing the organization of Christian communities in Palestine and the adjoining districts. There is, however, strong reason to believe that he visited Corinth at an early period. The name of Peter as founder is not associated with any local church except the churches of Corinth, Antioch, or Rome, by early church tradition. Peter may not have visited Rome before the last year of his life; but there is satisfactory evidence that he and Paul were the founders of the church at Rome, and died in that city.

The time and manner of the apostle’s martyrdom are less certain. According to the early writers, he suffered at or about the same time as Paul in the persecution of Christians by Nero, A.D. 67, 68. All agree that he was crucified. Origen says that Peter felt himself to be unworthy to be put to death in the same manner as his Master, and was therefore, at his own request, crucified with his head downward. The apostle is said to have employed interpreters. Of far more importance is the statement that Mark wrote his Gospel under the teaching of Peter, or that he embodied in that Gospel the substance of our apostle’s oral instructions. The only written documents which Peter has left are the First and Second Epistles, about which no doubt has ever been entertained in the Church.¹

¹ William Smith, Smith’s Bible Dictionary (Nashville: Thomas Nelson, 1997).

MARK (JOHN) — Author of the Second Gospel and an early missionary leader. John Mark, as Luke calls him in Acts, was the son of Mary, in whose house the church was meeting when Peter was miraculously freed from prison in Acts 12. Commonly called by his Greek name, Mark, in the NT, John was probably his Jewish name. Mark was a Jew, Barnabas’ cousin (Colossians 4:10), and a companion of Barnabas and Paul on their first missionary journey. On the first missionary journey Mark ministered with the group on Cyprus, the home territory of Barnabas, and also a place with family connections for Mark. However, when they left for Pamphylia, Mark returned to Jerusalem.

Mark was the cause of the split between Paul and Barnabas when Mark’s participation in the second missionary journey was debated (Acts 15:39). Barnabas sided with his cousin, while Paul refused to take Mark since he had left them on the first journey. Later, however, Paul indicated that Mark was with him (in Rome likely) as Paul sent letters to the Colossians (Col. 4:10) and Philemon (Philem. 24). Mark was also summoned to be with Paul in 2 Tim. 4:11. Whatever rift existed earlier was healed sometime and their friendship renewed.

Mark is closely related to Peter. In 1 Pet. 5:13 Peter refers to Mark, his son, as being with him in Rome (Babylon). Early church tradition supports the strong association between Peter and Mark. In the early second century, Papias mentioned that Mark was Peter’s interpreter. Other early church figures associate Mark with Peter and note that the Gospel of Mark was based upon Peter’s preaching.¹

¹ Warren, Bill. Mark, John. Ed. Chad Brand et al. Holman Illustrated Bible Dictionary 2003 : 1082. Print.

SAMARIA, REGION OF — a territory in the uplands of central Canaan that corresponded roughly with the lands allotted to the tribe of Ephraim and the western portion of Manasseh.

Samaria consisted of about 1,400 square miles of attractive, fertile land, bounded by Bethel on the south and Mount Carmel on the north. Its rich alluvial soil produced valuable grain crops, olives, and grapes. This productivity was made all the more important by the presence of two north-south and three east-west roads. Samaria was able to engage in commerce with neighboring Phoenicia as well as the more distant nations of Syria and Egypt.

Because Samaritan soil was considerably more fertile than the soil in Judah, the Northern Kingdom was always more prosperous. But the very attractiveness of the territory brought invaders, while trade with such pagan nations exposed the people to corrupt foreign religions. The prophets strongly condemned the wickedness of Samaria—its idolatry, immorality, idle luxury, and oppression of the poor (Hosea 7:1; 8:5–7).

In the time of Jesus, Palestine west of the Jordan River was divided into the three provinces of Galilee, Samaria, and Judea. Because of their intermarriage with foreigners, the people of Samaria were shunned by orthodox Jews. Situated between Galilee and Judea, Samaria was the natural route for traveling between those two provinces. But the pure-blooded Jews had no dealings with the Samaritans (John 4:9). They would travel east, cross the Jordan River, and detour around Samaria.¹

¹ Nelson’s New Illustrated Bible Dictionary, ed. Ronald F. Youngblood, F. F. Bruce, R. K. Harrison and Thomas Nelson Publishers (Nashville, TN: Thomas Nelson, Inc., 1995).

TARSUS – a large, prosperous commercial city located on the Cydnus River, about ten miles from the Mediterranean Sea at the foothills of the Taurus Mountains on the southeastern coast of Asia Minor. Situated 79 feet above sea level in the fertile eastern plain of the region of Cilicia, Tarsus became the capital of the region under the Romans.

According to the Greek geographer Strabo (ca. 63 B.C.-A.D. 23), the Cydnus River had its source from the melting snows of the mountains above the city. The river flowed through the ancient capital into a lake some five miles to the south which served as a naval station and harbor for Tarsus. It was because of the river that inland Tarsus had the opportunity to develop into a thriving maritime center.

This feature, combined with the fact that the main trade routes passed north through Tarsus to central Asia Minor via the Cilician Gates in the Taurus Mountain pass, or east via the Syrian Gates of the Amanus Mountains to Syria, gave Tarsus a cosmopolitan nature. Paul’s boast, recorded in Acts, that Tarsus was ‘no mean city’ (Acts 21:39) was certainly warranted. It was the meeting place of West and East, of the Greek culture with its oriental counterpart.¹

¹ Paul J. Achtemeier, Harper & Row and Society of Biblical Literature, Harper’s Bible Dictionary, 1st ed. (San Francisco: Harper & Row, 1985). 1018.

Philippians 4:22

²² All God’s people here, especially those in the emperor’s palace, greet you.

Colossians 4:14

¹⁴ My dear friend Luke,

the physician, and Demas greet you.

Philemon 24

²⁴ and my coworkers Mark,

Aristarchus, Demas, and Luke send you greetings.

Acts 16:10–17

¹⁰ As soon as Paul had seen the vision, we immediately looked for a way to go to Macedonia. We concluded that God had called us to tell the people of Macedonia about the Good News.

¹¹ So we took a ship from Troas and sailed straight to the island of Samothrace. The next day we sailed to the city of Neapolis, ¹² and from there we went to the city of Philippi. Philippi is a leading city in that part of Macedonia, and it is a Roman colony. We were in this city for a number of days.

¹³ On the day of worship we went out of the city to a place along the river where we thought Jewish people gathered for prayer. We sat down and began talking to the women who had gathered there. ¹⁴ A woman named Lydia was present. She was a convert to Judaism from the city of Thyatira and sold purple dye for a living. She was listening because the Lord made her willing to pay attention to what Paul said. ¹⁵ When Lydia and her family were baptized, she invited us to stay at her home. She said, If you’re convinced that I believe in the Lord, then stay at my home. She insisted. So we did.

¹⁶ One day when we were going to the place of prayer, a female servant met us. She was possessed by an evil spirit that told fortunes. She made a lot of money for her owners by telling fortunes. ¹⁷ She used to follow Paul and shout, These men are servants of the Most High God. They’re telling you how you can be saved.

Acts 20:5–15

⁵ All these men went ahead and were waiting for us in Troas.6 After the Festival of Unleavened Bread, we boarded a ship at Philippi. Five days later we joined them in Troas and stayed there for seven days.

⁷ On Sunday we met to break bread. Paul was discussing [Scripture] with the people. Since he intended to leave the next day, he kept talking until midnight. ⁸ (Many lamps were lit in the upstairs room where we were meeting.)

⁹ A young man named Eutychus was sitting in a window. As Paul was talking on and on, Eutychus was gradually falling asleep. Finally, overcome by sleep, he fell from the third story and was dead when they picked him up. ¹⁰ Paul went to him, took him into his arms, and said, Don’t worry! He’s alive! ¹¹ Then Eutychus went upstairs again, broke the bread, and ate. Paul talked with the people for a long time, until sunrise, and then left.

¹² The people took the boy home. They were greatly relieved that he was alive.

¹³ We went ahead to the ship and sailed for the city of Assos. At Assos, we were going to pick up Paul. He had made these arrangements, since he had planned to walk overland to Assos. ¹⁴ When Paul met us in Assos, we took him on board and went to the city of Mitylene.

¹⁵ We sailed from there. On the following day we approached the island of Chios. The next day we went by the island of Samos, and on the next day we arrived at the city of Miletus.

Acts 21:1–18

¹ When we finally left them, we sailed straight to the island of Cos. The next day we sailed to the island of Rhodes and from there to the city of Patara. ² In Patara, we found a ship that was going to Phoenicia, so we went aboard and sailed away. ³ We could see the island of Cyprus as we passed it on our left and sailed to Syria. We landed at the city of Tyre, where the ship was to unload its cargo.

⁴ In Tyre we searched for the disciples. After we found them, we stayed there for seven days. The Spirit had the disciples tell Paul not to go to Jerusalem. ⁵ When our time was up, we started on our way. All of them with their wives and children accompanied us out of the city. We knelt on the beach, prayed, ⁶ and said goodbye to each other. Then we went aboard the ship, and the disciples went back home.

⁷ Our sea travel ended when we sailed from Tyre to the city of Ptolemais. We greeted the believers in Ptolemais and spent the day with them. ⁸ The next day we went to Philip’s home in Caesarea and stayed with him. He was a missionary and one of the seven men who helped the apostles. ⁹ Philip had four unmarried daughters who had the ability to speak what God had revealed.

¹⁰ After we had been there for a number of days, a prophet named Agabus arrived from Judea. ¹¹ During his visit he took Paul’s belt and tied his own feet and hands with it. Then he said, The Holy Spirit says, ‘This is how the Jews in Jerusalem will tie up the man who owns this belt. Then they will hand him over to people who are not Jewish.’

¹² When we heard this, we and the believers who lived there begged Paul not to go to Jerusalem.

¹³ Then Paul replied, Why are you crying like this and breaking my heart? I’m ready not only to be tied up in Jerusalem but also to die there for the sake of the Lord, the one named Jesus.

¹⁴ When Paul could not be persuaded, we dropped the issue and said, May the Lord’s will be done.

¹⁵ After that, we got ready to go to Jerusalem. ¹⁶ Some of the disciples from Caesarea went with us. They took us to Mnason’s home, where we would be staying. Mnason was from the island of Cyprus and was one of the first disciples. ¹⁷ When we arrived in Jerusalem, the believers welcomed us warmly.

¹⁸ The next day Paul went with us to visit James. All the spiritual leaders were present.

Colossians 4:11, 14

¹¹ Jesus, called Justus, also greets you. They are the only converts from the Jewish religion who are working with me for God’s kingdom. They have provided me with comfort.

¹⁴ My dear friend Luke, the physician, and Demas greet you.

Acts 1:9

⁹ After he had said this, he was taken to heaven. A cloud hid him so that they could no longer see him.

Acts 1:8

⁸ But you will receive power when the Holy Spirit comes to you. Then you will be my witnesses to testify about me in Jerusalem, throughout Judea and Samaria, and to the ends of the earth.

John 16:8

⁸ He will come to convict the world of sin, to show the world what has God’s approval, and to convince the world that God judges it.

1.   John J. MacArthur. The MacArthur Study Bible (Word Publishers, Nashville, TN; c1997), Luke 1:1.

2.   P. Schaff. The Nicene and Post-Nicene Fathers Second Series Vol. I. Eusebius: Church History from 1 to 325. (Oak Harbor: Logos Research Systems, 1997), 136.

3.   R. Jamieson, A. R. Fausset, A. R. Fausset, D. Brown, & D. Brown. A Commentary, Critical and Explanatory, on the Old and New Testaments. (Oak Harbor, WA; Logos Research Systems, Inc., 1997), Luke 1:1.

ACTS

Acts 1:1–8

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1:1–2 ¹In my first book, Theophilus, I wrote about what Jesus began to do and teach. This included everything from the beginning of his life ²until the day he was taken to heaven. Before he was taken to heaven, he gave instructions through the Holy Spirit to the apostles, whom he had chosen.

Of all the New Testament writers, only Luke used the form of a literary prologue. Such prologues were a convention with the writers of his day, and the use of them suggests that Luke saw himself as a producer of literature for the learned public.¹

Luke opened his history of the early church by addressing the same person he did when he wrote his gospel. ³I, too, have followed everything closely from the beginning. So I thought it would be a good idea to write an orderly account for Your Excellency, Theophilus. ⁴In this way you will know that what you’ve been told is true (Luke 1:3–4). This person was probably a Roman dignitary, someone who already knew about Jesus Christ, but was anxious to hear the account from his friend Luke.

As he opened this treatise on the life of the apostles, Luke interrupted his account of Jesus’ ascension by stating that Jesus left instructions for His disciples before His return to the Father. These instructions were to guide the disciples through the coming days. In his earlier account, Luke claimed that he had covered the entire biography of Jesus, beginning at His birth and ending with His ascension into heaven (Luke 24:51). That biography included everything about what Jesus began to do and teach. This implies that the teaching of Jesus was unfinished. In a sense that is true. The work of teaching the disciples and all future followers of Jesus Christ was now to be done under the authority of the Holy Spirit.

In this way Luke provided insight into the transition between the physical presence of Jesus of Nazareth and the spiritual presence of the Holy Spirit. The coming of the Holy Spirit was the major thrust of Jesus’ final discussion with His disciples just before His crucifixion (John 14–16). During that discussion, Jesus informed His chosen disciples about the coming of the Holy Spirit stating that He would comfort them (John 14:16) and teach them (John 14:26). At that time, they were very distraught over Jesus’ assertion that He was going to leave them. However, it was imperative that He leave and return to the Father so that the Holy Spirit could come to them (John 16:7).

1:3 After his death Jesus showed the apostles a lot of convincing evidence that he was alive. For 40 days he appeared to them and talked with them about the kingdom of God.

In this introduction Luke never stated that Jesus rose from the dead. That event was described in his gospel, and is already an established fact. There is no room for doubt that Jesus was very much alive after He had been crucified, died, and rose from the grave three days later. Luke provided convincing documentation to validate the fact that Jesus was alive and working among His disciples. For forty days Jesus discussed the Kingdom of God, continuing the theme that dominated much of His teaching before He was crucified. Whereas Matthew’s gospel spoke of the Kingdom of Heaven, Luke’s gospel contains thirty references to the Kingdom of God.

Some commentaries specify ten occasions on which Jesus appeared to His disciples. These are the only events in the scriptural record. However, we should not conclude that these were the only times. From this verse it appears that Jesus was intimately involved with the disciples in the forty days between His resurrection and his ascension.

1:4–5 ⁴Once, while he was meeting with them, he ordered them not to leave Jerusalem but to wait there for what the Father had promised. Jesus said to them, I’ve told you what the Father promises: ⁵John baptized with water, but in a few days you will be baptized by the Holy Spirit.

During His ministry, Jesus often spoke to huge crowds in parables. Sometimes these illustrations were somewhat cryptic and were not easily interpreted. Many times as He debated with the religious leadership Jesus made statements or asked questions that left His listeners perplexed (John 10:24). Now, after His resurrection, it appears that Jesus was providing clear direction to His disciples. He plainly told them to stay in Jerusalem until the Father fulfilled His promise to them.

What was the promise from the Father? Jesus told them that the Father would send them the Spirit of Truth Who would testify about Jesus, validating His ministry and convincing people of the reliability of His sacrifice for their sin. This was the thrust of their conversation in the upper room before Jesus was executed. It was also an integral part of Jesus’ teaching (Luke 11:13; 24:49; John 7:39; 14:16, 26; 15:26; 16:7). The helper whom I will send to you from the Father will come. This helper, the Spirit of Truth who comes from the Father, will declare the truth about me (John 15:26).

Luke reported Jesus’ confirmation of John the Baptizer’s prediction: John replied to all of them, ‘I baptize you with water. But the one who is more powerful than I is coming. I am not worthy to untie his sandal straps. He will baptize you with the Holy Spirit and fire’ (Luke 3:16). John made this prediction at the outset of Jesus’ ministry three years earlier. Now the time of its fulfillment was on the horizon.

1:6 So when the apostles came together, they asked him, Lord, is this the time when you’re going to restore the kingdom to Israel?

Walking with Jesus for three years, listening to everything that He taught them, and witnessing His miracles, the disciples held tenaciously to the conviction that Israel’s Messiah would restore the throne of David. When Jesus was put to death, these hopes were dashed to pieces. Everything they hoped for was gone. They had personally witnessed those times when Jesus had brought people back to life. But when He came back to life, they were dumb-founded, unable to believe what they were witnessing. According to Luke’s account, Jesus continued to talk with them about His Kingdom. However, this question shows how deeply ingrained their Messianic expectations were. By the single event of His resurrection, they knew Jesus was their Messiah. But they still could not comprehend the nature of His Kingdom.

1:7 Jesus told them, "You don’t need to know about times or periods that the Father has determined by his own authority.

Jesus did not answer them directly. He did not say that such an event would or would not happen. He simply informed them that the answer to this question was under the scope of the Father’s sovereign determination. It was a concern that had no bearing on their future responsibilities in the Kingdom.

1:8 But you will receive power when the Holy Spirit comes to you. Then you will be my witnesses to testify about me in Jerusalem, throughout Judea and Samaria, and to the ends of the earth."

Although they would not know when the kingdom would be restored to Israel, the disciples could count on one thing—the Father would deliver on His promise. These men would receive power when the Holy Spirit came to them. The Greek word for power, δύναμις (dynamis), is accurately translated, but it also conveys the ability to perform a particular activity or to undergo some experience.² While the astounding power of the apostles to heal and command demons will be evident throughout the book of Acts, their capacity to endure the hardships commensurate with their witnessing is likewise extraordinary. This power/ability, while demonstrated through their actions, was genuinely the work of the Holy Spirit within them. Humanly speaking, the power did not reside within their human capacities, but in the imparted Holy Spirit living in them. Only with this indwelling Spirit would these men have the ability to become witnesses to the work and Person of Jesus Christ.

There is another sense in which these men were Christ’s witnesses. They were eyewitnesses to Jesus’ three-year ministry. They had listened intently to everything that Jesus said. They had observed as lesions disappeared and the leper was made whole. They had seen sight restored to the