The picture of Jesus standing (rather than seated) probably indicates his rising to receive his child. By announcing his vision, Stephen thoroughly offended his audience, who believed no one could share God’s place in heaven. The phrase is a variation on Ps 110:1 .


They covered their ears to avoid hearing what they considered to be blasphemy.


They began to stone him. The irony of the scene is that the people do exactly what the speech complains about in v. 52 .


The remarks Lord Jesus, receive my spirit and Lord, do not hold this sin against them recall statements Jesus made on the cross ( Luke 23:34, 46 ).


All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8 , it is possible to argue that only the Hellenistic Christians were forced to scatter.


Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed ( m. Sanhedrin 6:6). The remark points to an unjust death.


The expression unclean spirits refers to evil supernatural spirits which were ceremonially unclean , and which caused the persons possessed by them to be ceremonially unclean.


Great joy. The reason for eschatological joy was that such events pointed to God’s decisive deliverance ( Luke 7:22-23 ). Note how the acts of healing extend beyond the Twelve here.


The kingdom of God is also what Jesus preached: Acts 1:3 . The term reappears in 14:22; 19:8; 28:23, 31 .


He was amazed. Now Simon, the one who amazed others, is himself amazed , showing the superiority of Philip’s connection to God. Christ is better than anything the culture has to offer.


They sent. The Jerusalem church with the apostles was overseeing the expansion of the church, as the distribution of the Spirit indicates in vv. 15-17 .


This is a parenthetical note by the author.


They received the Holy Spirit. It is likely this special distribution of the Spirit took place because a key ethnic boundary was being crossed. Here are some of “those far off” of Acts 2:38-40 .


The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1 , Isa 1:10 , Jonah 1:1 ). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου ( rJhma tou kuriou ; Luke 22:61 , Acts 11:16 , 1 Pet 1:25 ) and 12 times as λόγος τοῦ κυρίου ( logo" tou kuriou ; here and in Acts 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20 ; 1 Thess 1:8, 4:15 ; 2 Thess 3:1 ). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.


By proclaiming the good news to many Samaritan villages , the apostles now actively share in the broader ministry the Hellenists had started.


The term eunuch normally referred to a man who had been castrated, but this was not always the case (see Gen 39:1 LXX, where Potiphar is called a eunuch). Such castrated individuals were preferred as court officials in the East, although Judaism opposed the practice. The Mosaic law excluded eunuchs from Israel ( Deut 23:1 ), although God certainly accepted them ( Isa 56:3-5 ; Wis 3:14). This individual was a high official, since he was said to be in charge of all her treasury . He may or may not have been a eunuch physically. He appears to be the first fully Gentile convert to Christianity, since the Samaritans mentioned previously ( Acts 8:4-25 ) were regarded as half-breeds.


Since this man had come to Jerusalem to worship , he may have been a proselyte to Judaism. This event is a precursor to .


A quotation from Isa 53:7-8 .


About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah.


Beginning with this scripture. The discussion likely included many of the scriptures Acts has already noted for the reader in earlier speeches. At the least, readers of Acts would know what other scriptures might be meant.


Philip baptized. Again, someone beyond the Twelve has ministered an ordinance of faith.


Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48 ).


Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.


Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1 . map For location see Map2-C1 ; Map4-B3 ; Map5-F2 ; Map7-A1 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


See the note on synagogue in 6:9 .


The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22 ). It is a variation of Judaism’s idea of two ways, the true and the false, where “ the Way ” is the true one ( 1 En. 91:18; 2 En. 30:15).


From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria. map For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Persecuting me. To persecute the church is to persecute Jesus.


This is a parenthetical note by the author. Acts 22:9 appears to indicate that they saw the light but did not hear a voice. They were “witnesses” that something happened.


He could see nothing. This sign of blindness, which was temporary until v. 18 , is like the sign of deafness experienced by Zechariah in . It allowed some time for Saul (Paul) to reflect on what had happened without distractions.


The Lord is directing all the events leading to the expansion of the gospel as he works on both sides of the meeting between Paul and Ananias. “The Lord” here refers to Jesus (see v. 17 ).


The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.


places the words in brackets, indicating doubts as to their authenticity. Apparently while in Damascus Paul had a subsequent vision in the midst of his blindness, fulfilling the prediction in 9:6 .


Ananias replied. Past events might have suggested to Ananias that this was not good counsel, but like Peter in , Ananias’ intuitions were wrong.


The expression “those who call on your name ” is a frequent description of believers ( Acts 2:21 ; 1 Cor 1:2 ; Rom 10:13 ).


Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.


Fitting the pattern emphasized earlier with Stephen and his speech in , some Jews plotted to kill God’s messenger (cf. Luke 11:53-54 ).


Caesarea was a city on the coast of Palestine, south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1 . map For location see Map2-C1 ; Map4-B3 ; Map5-F2 ; Map7-A1 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Lydda was a city northwest of Jerusalem on the way to Joppa. It was about 10.5 miles (17 km) southeast of Joppa.


Lydda was a city northwest of Jerusalem on the way to Joppa.


Sharon refers to the plain of Sharon, a region along the coast of Palestine.


They turned. To “turn” is a good summary term for the response to the gospel.


Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa. “Though Joppa never became a major seaport, it was of some importance as a logistical base and an outlet to the Mediterranean” (A. F. Rainey, ISBE 2:1118-19).


This is a parenthetical note by the author. Dorcas is the Greek translation of the Aramaic name Tabitha . Dorcas in Greek means “gazelle” or “deer.”


She sat up. This event is told much like Luke 8:49-56 and Mark 5:35-43 . Peter’s ministry mirrored that of Jesus.


This became known…many believed in the Lord. This is a “sign” miracle that pictures how the Lord can give life.


Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). It was known as “Caesarea by the sea” (BDAG 499 s.v. Καισάρεια 2). Largely Gentile, it was a center of Roman administration and the location of many of Herod the Great’s building projects (Josephus, Ant. 15.9.6 [15.331-341]). map For location see Map2-C1 ; Map4-B3 ; Map5-F2 ; Map7-A1 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.


A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion (BDAG 936 s.v. σπεῖρα ). The Italian Cohort has been identified as cohors II Italica which is known to have been stationed in Syria in a.d. 88.


The description of Cornelius as a devout, God-fearing man probably means that he belonged to the category called “God-fearers,” Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 43-44, and Sir 11:17; 27:11; 39:27.


The language used in the expression gone up as a memorial before God parallels what one would say of acceptable sacrifices ( Ps 141:2 ; Sir 35:6; 50:16).


Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.


Went up on the roof. Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.


For the significance of this vision see Mark 7:14-23 ; Rom 14:14 ; Eph 2:11-22 . God directed this change in practice.


See the note on the word centurion in 10:1 .


Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.


Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). map For location see Map2-C1 ; Map4-B3 ; Map5-F2 ; Map7-A1 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


When Cornelius worshiped Peter, it showed his piety and his respect for Peter, but it was an act based on ignorance, as Peter’s remark in v. 26 indicates.


This statement is a paraphrase rather than an exact quotation of Acts 10:4 .


See Luke 24:47 .


Peace is a key OT concept: Isa 52:7 ; Nah 1:15 ; also for Luke: Luke 1:79; 2:14 ; Acts 9:31 . See also the similar phrase in Eph 2:17 .


He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all , so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.


The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.


See Acts 7:9 .


Ate and drank. See Luke 24:35-49 .


Jesus has divine authority as judge over the living and the dead: Acts 17:26-31 ; Rom 14:9 ; 1 Thess 5:9-10 ; 1 Tim 4:1 ; 1 Pet 4:5 .


Forgiveness of sins. See Luke 24:47 ; also Acts 14:23; 19:4; 9:42; 11:17; 16:31 . The gospel is present in the prophetic promise, Rom 1:1-7 . The message is in continuity with the ancient hope.


The Jewish Christians who were with Peter were greatly astonished because they thought the promise of the Spirit would be limited only to those of Israel. God’s plan was taking on fresh dimensions even as it was a reflection of what the prophets had promised.


The gift of the Holy Spirit had been poured out. Compare the account in , especially 2:33 . Note also Joel 2:17-21 and Acts 11:15-18 .


Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1 . map For location see Map2-C1 ; Map4-B3 ; Map5-F2 ; Map7-A1 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.


At the beginning is an allusion to and Pentecost. The beginning is a way to refer to the start of the period of the realization of Jesus’ promise in Luke 24:49 and Acts 1:8 . Peter was arguing that God gave Gentiles the same benefits he gave the Jews at the start of their mission.


The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1 , Isa 1:10 , Jonah 1:1 ). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου ( rJhma tou kuriou ; here and in Luke 22:61 , 1 Pet 1:25 ) and 12 times as λόγος τοῦ κυρίου ( logo" tou kuriou ; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20 ; 1 Thess 1:8, 4:15 ; 2 Thess 3:1 ). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.


John…Spirit. This remark repeats Acts 1:5 .


That is, the same gift of the Holy Spirit.


Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39 ).


In the Greek text the phrase even to the Gentiles is in an emphatic position.


The phrase over Stephen means in connection with Stephen’s death. See Acts 8:1 b-3.


Phoenicia was an area along the Mediterranean coast north of Palestine.


Antioch was a city in Syria (not Antioch in Pisidia). This was probably the third largest city in the Greco-Roman world (Alexandria in Egypt was the second largest, and Rome the largest) and was the seat of government in Syria. Five miles away was a major temple to Artemis, Apollo, and Astarte, major pagan deities. map For location see JP1-F2 ; JP2-F2 ; JP3-F2 ; JP4-F2 .


Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.


Cyrene was a city on the northern African coast west of Egypt.


Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19 .


The statement that some men from Cyprus and Cyrene…began to speak to the Greeks shows that Peter’s experience of reaching out to the Gentiles was not unique.


Again, the expression turned is a summary term for responding to the gospel.


Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19 . Again the Jerusalem church exercised an oversight role.


The term Christians appears only here, in Acts 26:28 , and 1 Pet 4:16 in the NT.


Prophets are mentioned only here and in 13:1 and 21:10 in Acts.


Came down from Jerusalem. Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as “up” and south as “down,” but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude).


Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19 . map For location see JP1-F2 ; JP2-F2 ; JP3-F2 ; JP4-F2


This famine is one of the firmly fixed dates in Acts. It took place from a.d. 45-48. The events described in chap. of Acts occurred during the early part of that period.


This is best taken as a parenthetical note by the author. Claudius was the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54.


King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in a.d. 42 or 43.


The expression executed with a sword probably refers to a beheading. James was the first known apostolic martyr (Eusebius, Eccl. Hist. 2.9.1-3). On James, not the Lord’s brother, see Luke 5:10; 6:14 . This death ended a short period of peace noted in Acts 9:31 after the persecution mentioned in 8:1-3 .


This is a parenthetical note by the author.


Four squads of soldiers. Each squad was a detachment of four soldiers.


The iron gate shows how important security was here. This door was more secure than one made of wood (which would be usual).


Here the hand of Herod is a metaphor for Herod’s power or control.


King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).


Luke characterizes the opposition here as the Jewish people , including their leadership (see 12:3 ).


“You’ve lost your mind!” Such a response to the miraculous is not unusual in Luke-Acts. See Luke 24:11 ; Acts 26:25 . The term μαίνομαι ( mainomai ) can have the idea of being “raving mad” or “totally irrational” (BDAG 610 s.v.). It is a strong expression.


The assumption made by those inside, “ It is his angel ,” seems to allude to the idea of an attending angel (cf. Gen 48:16 LXX; Matt 18:10 ; Test. Jacob 1:10).


That they were greatly astonished is a common response in Luke-Acts to God’s work ( Luke 8:56 ; Acts 2:7, 12; 8:13; 9:21; 10:45 ).


He…went to another place. This is Peter’s last appearance in Acts with the exception of the Jerusalem council in .


Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1 . map For location see Map2-C1 ; Map4-B3 ; Map5-F2 ; Map7-A1 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Tyre was a city and seaport on the coast of Phoenicia. map For location see Map1-A2 ; Map2-G2 ; Map4-A1 ; JP3-F3 ; JP4-F3 .


Sidon was an ancient Phoenician royal city on the coast between Berytus (Beirut) and Tyre (BDAG 923 s.v. Σιδών ). map For location see Map1-A1 ; JP3-F3 ; JP4-F3 .


The voice of a god. Contrast the response of Paul and Barnabas in Acts 14:13-15 .


On being struck…down by an angel, see Acts 23:3 ; 1 Sam 25:28 ; 2 Sam 12:15 ; 2 Kgs 19:35 ; 2 Chr 13:20 ; 2 Macc 9:5.


He was eaten by worms and died. Josephus, Ant. 19.8.2 (19.343-352), states that Herod Agrippa I died at Caesarea in a.d. 44. The account by Josephus, while not identical to Luke’s account, is similar in many respects: On the second day of a festival, Herod Agrippa appeared in the theater with a robe made of silver. When it sparkled in the sun, the people cried out flatteries and declared him to be a god. The king, carried away by the flattery, saw an owl (an omen of death) sitting on a nearby rope, and immediately was struck with severe stomach pains. He was carried off to his house and died five days later. The two accounts can be reconciled without difficulty, since while Luke states that Herod was immediately struck down by an angel, his death could have come several days later. The mention of worms with death adds a humiliating note to the scene. The formerly powerful ruler had been thoroughly reduced to nothing (cf. Jdt 16:17; 2 Macc 9:9; cf. also Josephus, Ant. 17.6.5 [17.168-170], which details the sickness which led to Herod the Great’s death).


A metonymy for the number of adherents to God’s word.


That is, from Jerusalem to Antioch (see Acts 11:29-30 ). map For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Antioch was a city in Syria (not Antioch in Pisidia). map For location see JP1-F2 ; JP2-F2 ; JP3-F2 ; JP4-F2 .


Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”


The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.


Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4 b.c. to a.d. 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels.


The placing of hands on Barnabas and Saul (traditionally known as “the laying on of hands”) refers to an act picturing the commission of God and the church for the task at hand.


Seleucia was the port city of Antioch in Syria.


Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.


Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism.


See the note on synagogue in 6:9 .


John refers here to John Mark (see Acts 12:25 ).


Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.


Named Bar-Jesus. “Jesus” is the Latin form of the name “Joshua.” The Aramaic “ bar ” means “son of,” so this man was surnamed “son of Joshua.” The scene depicts the conflict between Judaism and the emerging new faith at a cosmic level, much like the Simon Magus incident in Acts 8:9-24 . Paul’s ministry looks like Philip’s and Peter’s here.


The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.


The proconsul…wanted to hear the word of God. This description of Sergius Paulus portrays him as a sensitive, secular Gentile leader.


A parenthetical note by the author.


This qualifying clause in the narrative indicates who represented God in the dispute.


“You who…paths of the Lord?” This rebuke is like ones from the OT prophets: Jer 5:27 ; Gen 32:11 ; Prov 10:7 ; Hos 14:9 . Five separate remarks indicate the magician’s failings. The closing rhetorical question of v. 10 (“ will you not stop…? ”) shows how opposed he is to the way of God.


The term translated mistiness here appears in the writings of the physician Galen as a medical technical description of a person who is blind. The picture of judgment to darkness is symbolic as well. Whatever power Elymas had, it represented darkness. Magic will again be an issue in Acts 19:18-19 . This judgment is like that of Ananias and his wife in Acts 5:1-11 .


See the note on proconsul in v. 8 .


He believed. The faith of the proconsul in the face of Jewish opposition is a theme of the rest of Acts. Paul has indeed become “a light to the Gentiles” ( Acts 13:47 ).


Paphos was a city on the southwestern coast of the island of Cyprus. See Acts 13:6 .


Perga was a city in Pamphylia near the southern coast of Asia Minor. The journey from Paphos to Perga is about 105 mi (175 km).


Pamphylia was a province in the southern part of Asia Minor.


That is, John Mark.


Returned to Jerusalem. John Mark had originally accompanied them from Jerusalem (see Acts 12:25 ). John Mark’s decision to leave became an issue later for Barnabas and Paul ( Acts 15:36-39 ). map For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Perga was a city in Pamphylia near the southern coast of Asia Minor.


See the note on synagogue in 6:9 .


After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah ( law ) and prophets for men to give exhortation from the scriptures.


Here uplifted arm is a metaphor for God’s power by which he delivered the Israelites from Egypt. See Exod 6:1, 6; 32:11 ; Deut 3:24; 4:34 ; Ps 136:11-12 .


Seven nations. See Deut 7:1 .


The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.


A quotation from Ps 89:20 .


A quotation from 1 Sam 13:14 .


The phrase this man is in emphatic position in the Greek text.


John refers here to John the Baptist.


No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25 .


That is, everything that was written in OT scripture.


See the note on the phrase “raised up” in v. 22 , which is the same Greek verb used here.


Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in .


You are my Son. The key to how the quotation is used is the naming of Jesus as “Son” to the Father. The language is that of kingship, as indicates. Here is the promise about what the ultimate Davidic heir would be.


A quotation from Isa 55:3 . The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well.


A quotation from Ps 16:10 .


The one whom God raised up refers to Jesus.


This one refers here to Jesus.


The speech closes with a warning, “ Watch out ,” that also stresses culpability.


A quotation from Hab 1:5 . The irony in the phrase even if someone tells you , of course, is that Paul has now told them. So the call in the warning is to believe or else face the peril of being scoffers whom God will judge. The parallel from Habakkuk is that the nation failed to see how Babylon’s rising to power meant perilous judgment for Israel.


See the note on synagogue in 6:9 .


33 81 323 945 1175 1739 al sa), read κυρίου . The external evidence favors κυρίου , though not decisively. Internally, the mention of “God” in v. 43 , and especially “the word of God” in v. 46 , would provide some temptation for scribes to assimilate the wording in v. 44 to these texts. The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1 , Isa 1:10 , Jonah 1:1 ). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου ( rJhma tou kuriou ; Luke 22:61 , Acts 11:16 , 1 Pet 1:25 ) and 12 times as λόγος τοῦ κυρίου ( logo" tou kuriou ; here and in vv. 48 and 49 ; Acts 8:25; 15:35, 36; 16:32; 19:10, 20 ; 1 Thess 1:8, 4:15 ; 2 Thess 3:1 ). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.


They were filled with jealousy. Their foolish response to the gospel is noted again (see Acts 5:17 ). The same verb is used in Acts 7:9; 17:5 .


This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise.


Paul alludes here to the language of the Servant in Isaiah, pointing to Isa 42:6; 49:6 . He and Barnabas do the work of the Servant in Isaiah.


An allusion to Isa 42:6 and 49:6 . The expression the ends of the earth recalls Luke 3:6 and Acts 1:8 . Paul sees himself and Barnabas as carrying out the commission of Luke 24:27 . (See 2 Cor 6:2 , where servant imagery also appears concerning Paul’s message.)


Note the contrast to v. 46 in regard to eternal life.


Shaking the dust off their feet was a symbolic gesture commanded by Jesus to his disciples, Matt 10:14 ; Mark 6:11 ; Luke 9:5 . It shows a group of people as culpable before God.


Iconium was a city in Lycaonia about 90 mi (145 km) east southeast of Pisidian Antioch. It was the easternmost city of Phrygia.


The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy .


Iconium. See the note in 13:51 .


The Lord testified to the message by granting the signs described in the following clause.


Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium, a Roman colony that was not on the main roads of Lycaonia. Because of its relative isolation, its local character was able to be preserved. map For location see JP1-E2 ; JP2-E2 ; JP3-E2 .


Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. map For location see JP1-E2 ; JP2-E2 ; JP3-E2 .


Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium. map For location see JP1-E2 ; JP2-E2 ; JP3-E2 .


Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).


Hermes was a Greek god who (according to Greek mythology) was the messenger of the gods and the god of oratory (equivalent to the Roman god Mercury).


See the note on Zeus in the previous verse.


The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a nontechnical use here, referring to a commissioned messenger.


God’s general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme ( Gen 8:22 ; Ps 4:7; 145:15-16; 147:8-9 ; Isa 25:6 ; Jer 5:24 ) which also appears in the NT ( Luke 12:22-34 ).


Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra. map For location see JP1-E2 ; JP2-E2 ; JP3-E2 ; JP4-E2 .


Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra. Note how Jews from other cities were chasing Paul ( 2 Cor 11:4-6 ; Gal 2:4-5 ; Acts 9:16 ).


Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey. map For location see JP1-E2 ; JP2-E2 ; JP3-E2 .


Lystra was a city in Lycaonia about 35 mi (60 km) northwest of Derbe. map For location see JP1-E2 ; JP2-E2 ; JP3-E2 .


Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra.


And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43 . An example of such a speech is found in Acts 20:18-35 . Christianity is now characterized as “the faith.”


This reference to the kingdom of God clearly refers to its future arrival.


Appointed elders. See Acts 20:17 .


Pamphylia was a province along the southern coast of Asia Minor.


Perga was a city in Pamphylia near the southern coast of Asia Minor.


Attalia was a seaport in the province of Pamphylia on the southern coast of Asia Minor, about 12 mi (20 km) southwest of Perga.


Antioch was the city in Syria (not Antioch in Pisidia) from which Paul’s first missionary journey began (see Acts 13:1-4 ). That first missionary journey ends here, after covering some 1,400 mi (2,240 km). map For location see JP1-F2 ; JP2-F2 ; JP3-F2 ; JP4-F2 .


Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.


On the image of opening , or of the door , see 1 Cor 16:9 ; 2 Cor 2:12 ; Col 4:3 .


That is, they came down from Judea to Antioch in Syria.


Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.


See the note on Pharisee in 5:34 .


The Greek word used here ( δεῖ , dei ) is a strong term that expresses divine necessity. The claim is that God commanded the circumcision of Gentiles.


God chose. The theme of God’s sovereign choice is an important point, because 1st century Jews believed Israel’s unique position and customs were a reflection of God’s choice.


The expression who knows the heart means “who knows what people think.”


By giving them…just as he did to us. The allusion is to the events of Acts 10-11 , esp. 10:44-48 and Peter’s remarks in 11:15-18 .


A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restriction that some in the early church wanted to place on Gentile converts to Christianity of observing the law of Moses and having males circumcised. The yoke is a decidedly negative image: Matt 23:4 , but cf. Matt 11:29-30 .


Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.


In the Greek text the expression “from among the Gentiles” is in emphatic position.


The term agree means “match” or “harmonize with.” James’ point in the introduction argues that many of the OT prophets taught this. He gives one example (which follows).


The first person pronoun I refers to God and his activity. It is God who is doing this.


A quotation from Amos 9:11-12 LXX. James demonstrated a high degree of cultural sensitivity when he cited a version of the text (the Septuagint, the Greek translation of the Old Testament) that Gentiles would use.


Who makes these things known. The remark emphasizes how God’s design of these things reaches back to the time he declared them.


An allusion to Isa 45:21 .


What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law ( Lev 17:13-14 ), Jews were forbidden to eat flesh with the blood still in it (note the following provision in Acts 15:20 , and from blood ).


See the note on synagogue in 6:9 .


Silas . See 2 Cor 1:19 ; 1 Thess 1:1 ; 2 Thess 1:1 (= Silvanus).


Antioch was a city in Syria (not Antioch in Pisidia). map For location see JP1-F2 ; JP2-F2 ; JP3-F2 ; JP4-F2 .


Antioch was a city in Syria (not Antioch in Pisidia).


Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.


This is a parenthetical note by the author.


The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1 , Isa 1:10 , Jonah 1:1 ). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου ( rJhma tou kuriou ; Luke 22:61 , Acts 11:16 , 1 Pet 1:25 ) and 12 times as λόγος τοῦ κυρίου ( logo" tou kuriou ; here and in v. 36 ; Acts 8:25; 13:44, 48, 49; 16:32; 19:10, 20 ; 1 Thess 1:8, 4:15 ; 2 Thess 3:1 ). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.


Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13 , where it was mentioned previously.


Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.


Strengthening. See Acts 14:22; 15:32; 18:23 .


Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus. map For location see JP1-E2 ; JP2-E2 ; JP3-E2 .


Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium. map For location see JP1-E2 ; JP2-E2 ; JP3-E2 .


His father was a Greek. Timothy was the offspring of a mixed marriage between a Jewish woman (see 2 Tim 1:5 ) and a Gentile man. On mixed marriages in Judaism, see Neh 13:23-27 ; Ezra 9:1-10:44 ; Mal 2:10-16 ; Jub . 30:7-17; m. Qiddushin 3.12; m. Yevamot 7.5.


Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.


Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.


Phrygia was a district in central Asia Minor west of Pisidia.


Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor (North Galatia), or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch (South Galatia). The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.


Mysia was a province in northwest Asia Minor.


Bithynia was a province in northern Asia Minor northeast of Mysia.


Troas was a port city (and surrounding region) on the northwest coast of Asia Minor, near ancient Troy.


Macedonia was the Roman province of Macedonia in Greece.


Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. See v. 8 .


Samothrace is an island in the northern part of the Aegean Sea.


Neapolis was a seaport on the southern coast of Macedonia. It was 10 mi (16 km) from Philippi.


A Roman colony was a city whose residents were regarded as Roman citizens, since such cities were originally colonized by citizens of Rome. From Troas to Philippi was 130 mi (208 km).


To the women. Apparently there were not enough Jews present in Philippi to have a synagogue (ten men would have been required to have one).


Thyatira was a city in the province of Lydia in Asia Minor.


Proclaiming to you the way of salvation. The remarks were an ironic recognition of Paul’s authority, but he did not desire such a witness, possibly for fear of confusion. Her expression the Most High God might have been understood as Zeus by the audience.


Customs that are not lawful for us to accept or practice. Ironically, the charges are similar to those made against Jesus in Luke 23:2 , where Jews argued he was “twisting” their customs. The charge has three elements: (1) a racial element (Jewish); (2) a social element (unlawful); and (3) a traditional element (not their customs).


Praying and singing hymns to God. Tertullian said, “The legs feel nothing in the stocks when the heart is in heaven” ( To the Martyrs 2; cf. Rom 5:3 ; Jas 1:2 ; 1 Pet 5:6 ). The presence of God means the potential to be free (cf. v. 26 ).


Was about to kill himself. The jailer’s penalty for failing to guard the prisoners would have been death, so he contemplated saving the leaders the trouble (see Acts 12:19; 27:42 ).


Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.


Here the summary term of response is a call to believe . In this context it refers to trusting the sovereign God’s power to deliver, which events had just pictured for the jailer.


The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1 , Isa 1:10 , Jonah 1:1 ). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου ( rJhma tou kuriou ; Luke 22:61 , Acts 11:16 , 1 Pet 1:25 ) and 12 times as λόγος τοῦ κυρίου ( logo" tou kuriou ; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 19:10, 20 ; 1 Thess 1:8, 4:15 ; 2 Thess 3:1 ). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.


All his family. It was often the case in the ancient world that conversion of the father led to the conversion of all those in the household.


They themselves must come and escort us out! Paul was asking for the injustice he and Silas suffered to be symbolically righted. It was a way of publicly taking their actions off the record and showing the apostles’ innocence, a major public statement. Note the apology given in v. 39 .


Roman citizens. This fact was disturbing to the officials because due process was a right for a Roman citizen, well established in Roman law. To flog a Roman citizen was considered an abomination. Such punishment was reserved for noncitizens.


Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. ᾿Αμφίπολις ). It was a military post. From Philippi this was about 33 mi (53 km).


Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.


Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia . It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue. map For location see JP1-C1 ; JP2-C1 ; JP3-C1 ; JP4-C1 .


See the note on synagogue in 6:9 .


The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” ( δεῖ , dei ) shows how divine design and scripture corresponded here.


The attack took place at Jason’s house because this was probably the location of the new house church.


Acting…saying…Jesus. The charges are serious, involving sedition ( Luke 23:2 ). If the political charges were true, Rome would have to react.


Berea (alternate spelling in NRSV Beroea ; Greek Beroia ) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) west of Thessalonica. map For location see JP1-C1 ; JP2-C1 ; JP3-C1 ; JP4-C1 .


Thessalonica was a city in Macedonia (modern Salonica). map For location see JP1-C1 ; JP2-C1 ; JP3-C1 ; JP4-C1 .


Thessalonica was a city in Macedonia (modern Salonica).


Berea (alternate spelling in NRSV Beroea ; Greek Beroia ) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.


They left. See 1 Thess 3:1-2 , which shows they went from here to Thessalonica.


An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 b.c. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul’s teaching about the resurrection.


A Stoic was a follower of the philosophy founded by Zeno (342-270 b.c. ), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.


This is a parenthetical note by the author.


This is a parenthetical note by the author. The reference to newness may be pejorative.


On the statement does not live in temples made by human hands compare Acts 7:48 . This has implications for idols as well. God cannot be represented by them or, as the following clause also suggests, served by human hands .


The one man refers to Adam (the word “man” is understood).


Perhaps grope around for him and find him. The pagans’ struggle to know God is the point here. Conscience alone is not good enough.


This quotation is from Aratus (ca. 310-245 b.c. ), Phaenomena 5. Paul asserted a general relationship and accountability to God for all humanity.


He now commands all people everywhere to repent. God was now asking all mankind to turn to him. No nation or race was excluded.


The world refers to the whole inhabited earth.


Corinth was the capital city of the senatorial province of Achaia and the seat of the Roman proconsul. It was located 55 mi (88 km) west of Athens. Corinth was a major rival to Athens and was the largest city in Greece at the time. map For location see JP1-C2 ; JP2-C2 ; JP3-C2 ; JP4-C2 .


On Aquila and his wife Priscilla see also Acts 18:18, 26 ; Rom 16:3-4 ; 1 Cor 16:19 ; 2 Tim 4:19 . In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla , while Paul uses the diminutive form Prisca.


Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.


Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54. The edict expelling the Jews from Rome was issued in a.d. 49 (Suetonius, Claudius 25.4).


See the note on synagogue in 6:9 .


Macedonia was the Roman province of Macedonia in Greece.


Your blood be on your own heads! By invoking this epithet Paul declared himself not responsible for their actions in rejecting Jesus whom Paul preached (cf. Ezek 33:4; 3:6-21 ; Matt 23:35; 27:25 ).


Frequently in Acts such a vision will tell the reader where events are headed. See Acts 10:9-16 and 16:9-10 for other accounts of visions.


Gallio was proconsul of Achaia from a.d. 51-52. This date is one of the firmly established dates in Acts. Lucius Junius Gallio was the son of the rhetorician Seneca and the brother of Seneca the philosopher. The date of Gallio’s rule is established from an inscription (W. Dittenberger, ed., Sylloge Inscriptionum Graecarum 2.3 no. 8). Thus the event mentioned here is probably to be dated July-October a.d. 51.


The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.


Achaia was a Roman province created in 146 b.c. that included the most important parts of Greece (Attica, Boeotia, and the Peloponnesus).


See the note on the term judgment seat in 18:12 .


See the note on Aquila in 18:2 .


He had made a vow. It is debated whether this vow is a private vow of thanksgiving or the Nazirite vow, because it is not clear whether the Nazirite vow could be taken outside Jerusalem. Some have cited the Mishnah ( m. Nazir 3:6, 5:4) to argue that the shaving of the hair can occur outside Jerusalem, and Josephus, J. W. 2.15.1 (2.313) is sometimes suggested as a parallel, but these references are not clear. H. Greeven, TDNT 2:777, is certain that this refers to the Nazirite vow. Regardless, it is clear that Paul reflected his pious dependence on God.


Ephesus was an influential city in Asia Minor. It was the location of the famous temple of Artemis. In 334 b.c. control of the city had passed to Alexander the Great, who contributed a large sum to the building of a new and more elaborate temple of Artemis, which became one of the seven wonders of the ancient world and lasted until destroyed by the Goths in a.d. 263. This major port city would be reached from Corinth by ship. It was 250 mi (400 km) east of Corinth by sea. map For location see JP1-D2 ; JP2-D2 ; JP3-D2 ; JP4-D2 .


He would not consent. Paul probably refused because he wanted to reach Jerusalem for the festival season before the seas became impassable during the winter.


Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1 . This was a sea voyage of 620 mi (990 km). map For location see Map2-C1 ; Map4-B3 ; Map5-F2 ; Map7-A1 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Went down to Antioch. The city of Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as “up” and south as “down,” but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude). This marks the end of the second missionary journey which began in Acts 15:36 . From Caesarea to Antioch is a journey of 280 mi (450 km). map For location see JP1-F2 ; JP2-F2 ; JP3-F2 ; JP4-F2 .


Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor, or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch. The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.


Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6 .


Priscilla and Aquila. This key couple, of which Priscilla was an important enough figure to be mentioned by name, instructed Apollos about the most recent work of God. See also the note on Aquila in 18:2 .


To cross over to Achaia. Achaia was organized by the Romans as a separate province in 27 b.c. and was located across the Aegean Sea from Ephesus. The city of Corinth was in Achaia.


These disciples may have had their contact with John early on in the Baptist’s ministry before Jesus had emerged. This is the fifth time Luke links John the Baptist and Jesus ( Acts 1:5; 11:16; 13:25; 18:25 ).


The coming of the Holy Spirit here is another case where the Spirit comes and prophesy results in Acts (see ). Paul’s action parallels that of Peter () and not just with Gentiles.


This is a parenthetical note by the author.


See the note on synagogue in 6:9 .


To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28 .


The Way refers to the Christian movement (Christianity). Luke frequently refers to it as “the Way” ( Acts 9:2; 18:25-26; 19:23; 22:4; 24:14, 22 ).


The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1 , Isa 1:10 , Jonah 1:1 ). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου ( rJhma tou kuriou ; Luke 22:61 , Acts 11:16 , 1 Pet 1:25 ) and 12 times as λόγος τοῦ κυρίου ( logo" tou kuriou ; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:20 ; 1 Thess 1:8, 4:15 ; 2 Thess 3:1 ). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.


The expression I sternly warn you means “I charge you as under oath.”


Within the sequence of the narrative, this amounts to a parenthetical note by the author.


But who are you? This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16 ). The indirect way in which the exorcists made the appeal shows their distance from Jesus.


The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1 , Isa 1:10 , Jonah 1:1 ). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου ( rJhma tou kuriou ; Luke 22:61 , Acts 11:16 , 1 Pet 1:25 ) and 12 times as λόγος τοῦ κυρίου ( logo" tou kuriou ; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10 ; 1 Thess 1:8, 4:15 ; 2 Thess 3:1 ). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.


The word of the Lord…to prevail. Luke portrays the impact of Christianity in terms of the Lord’s transforming power in the lives of individuals.


Macedonia was the Roman province of Macedonia in Greece.


Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.


This is the first time Paul mentions Rome . He realized the message of Christianity could impact that society even at its heights. map For location see JP4-A1 .


The Way refers to the Christian movement (Christianity).


Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.


A great deal of business. The charge that Christianity brought economic and/or social upheaval was made a number of times in Acts: 16:20-21; 17:6-7; 18:13 .


Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.


Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.


To the theater. This location made the event a public spectacle. The Grand Theater in Ephesus (still standing today) stood facing down the main thoroughfare of the city toward the docks. It had a seating capacity of 25,000.


The nature of Alexander’s defense is not clear. It appears he was going to explain, as a Jew, that the problem was not caused by Jews, but by those of “the Way.” However, he never got a chance to speak.


Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus, 1.25 mi (2 km) northeast of the Grand Theater. Dimensions were 418 ft by 239 ft (125 m by 72 m) for the platform; the temple proper was 377 ft by 180 ft (113 m by 54 m). The roof was supported by 117 columns, each 60 ft (18 m) high by 6 ft (1.8 m) in diameter. The Emperor Justinian of Byzantium later took these columns for use in construction of the Hagia Sophia, where they still exist (in modern day Istanbul).


They all shouted…for about two hours. The extent of the tumult shows the racial and social tensions of a cosmopolitan city like Ephesus, indicating what the Christians in such locations had to face.


Nor blasphemers of our goddess. There was no formal crime with which Paul could be charged. He had the right to his religion as long as he did not act physically against the temple. Since no overt act had taken place, the official wanted the community to maintain the status quo on these religious matters. The remarks suggest Paul was innocent of any civil crime.


Verse 41 in the English text is included as part of verse 40 in the standard critical editions of the Greek NT.


This plot is one of several noted by Luke ( Acts 9:20; 20:19; 23:30 ).


Berea (alternate spelling in NRSV Beroea ; Greek Beroia ) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica. map For location see JP1-C1 ; JP2-C1 ; JP3-C1 ; JP4-C1 .


Derbe was a city in Lycaonia about 30 mi (50 km) southeast of Lystra. map For location see JP1-E2 ; JP2-E2 ; JP3-E2 .


Troas was a port city (and surrounding region) on the northwest coast of Asia Minor.


This marks the beginning of another “ we ” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.


The days of Unleavened Bread refer to the week following Passover. Originally an agricultural festival commemorating the beginning of harvest, it was celebrated for seven days beginning on the fifteenth day of the month Nisan (March-April). It was later combined with Passover ( Exod 12:1-20 ; Ezek 45:21-24 ; Matt 26:17 ; Luke 22:1 ).


Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. From Philippi to Troas was about 125 mi (200 km).


On the first day. This is the first mention of a Sunday gathering ( 1 Cor 16:2 ).


This is best taken as a parenthetical note by the author.


Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.


Mitylene was the most important city on the island of Lesbos in the Aegean Sea. It was about 44 mi (70 km) from Assos.


Samos is an island in the Aegean Sea off the western coast of Asia Minor.


Miletus was a seaport on the western coast of Asia Minor about 40 mi (70 km) south of Ephesus. From Mitylene to Miletus was about 125 mi (200 km).


Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.


On humility see 2 Cor 10:1; 11:7 ; 1 Thess 2:6 ; Col 3:12 ; Eph 4:2 ; Phil 2:3-11 .


These plots are mentioned in Acts 9:24; 20:13 .


א Α C [D] E 33 36 323 945 1175 1241 1505 1739 pm and a number of versions), read Χριστόν ( Criston , “Christ”) at the end of this verse. This word is lacking in B H L P Ψ 614 pm . Although the inclusion is supported by many earlier and better mss , internal evidence is on the side of the omission: In Acts, both “Lord Jesus” and “Lord Jesus Christ” occur, though between 16:31 and the end of the book “Lord Jesus Christ” appears only in 28:31 , perhaps as a kind of climactic assertion. Thus, the shorter reading is to be preferred. Repentance toward God and faith in our Lord Jesus. Note the twofold description of the message. It is a turning to God involving faith in Jesus Christ.


This journey to Jerusalem suggests a parallel between Paul and Jesus, since the “Jerusalem journey” motif figures so prominently in Luke’s Gospel (9:51-19:44).


Note how Paul’s usage of the expression proclaiming the kingdom is associated with (and intertwined with) his testifying to the good news of God’s grace in v. 24 . For Paul the two concepts were interrelated.


The expression By all these things means “In everything I did.”


The saying is similar to Matt 10:8 . Service and generosity should be abundant. Interestingly, these exact words are not found in the gospels. Paul must have known of this saying from some other source.


The Ephesians elders kissed Paul as a sign of both affection and farewell. The entire scene shows how much interrelationship Paul had in his ministry and how much he and the Ephesians meant to each other.


This marks the beginning of another “ we ” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.


Cos was an island in the Aegean Sea.


Rhodes was an island off the southwestern coast of Asia Minor.


Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).


Phoenicia was the name of an area along the Mediterranean coast north of Palestine.


Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.


The expression left it behind on our port side here means “sailed past to the south of it” since the ship was sailing east.


Tyre was a city and seaport on the coast of Phoenicia. From Patara to Tyre was about 400 mi (640 km). It required a large cargo ship over 100 ft (30 m) long, and was a four to five day voyage. map For location see Map1-A2 ; Map2-G2 ; Map4-A1 ; JP3-F3 ; JP4-F3 .


Although they told this to Paul through the Spirit , it appears Paul had a choice here (see v. 14 ). Therefore this amounted to a warning: There was risk in going to Jerusalem, so he was urged not to go.


On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25 .


These words are part of v. 5 in the standard critical Greek text.


Tyre was a city and seaport on the coast of Phoenicia.


Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.


Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1 . This was another 40 mi (65 km). map For location see Map2-C1 ; Map4-B3 ; Map5-F2 ; Map7-A1 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Philip was one of the seven deacons appointed in the Jerusalem church ( Acts 6:1-7 ).


This is best taken as a parenthetical note by the author. Luke again noted women who were gifted in the early church (see Eusebius, Ecclesiastical History 3.31; 3.39).


Agabus also appeared in Acts 11:28 . He was from Jerusalem, so the two churches were still in contact with one another.


The belt was a band or sash used to keep money as well as to gird up the tunic (BDAG 431 s.v. ζώνη ).


“The Lord’s will be done.” Since no one knew exactly what would happen, the matter was left in the Lord’s hands.


Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1 . map For location see Map2-C1 ; Map4-B3 ; Map5-F2 ; Map7-A1 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Note how Paul credited God with the success of his ministry.


That is, the law of Moses. These Jewish Christians had remained close to their Jewish practices after becoming believers ( 1 Cor 7:18-19 ; Acts 16:3 ).


That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.


That is, undergo ritual cleansing. Paul’s cleansing would be necessary because of his travels in “unclean” Gentile territory. This act would represent a conciliatory gesture. Paul would have supported a “law-free” mission to the Gentiles as an option, but this gesture would represent an attempt to be sensitive to the Jews ( 1 Cor 9:15-22 ).


The law refers to the law of Moses.


What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law ( Lev 17:13-14 ) Jews were forbidden to eat flesh with the blood still in it (note the preceding provision in this verse, and blood ).


The days of purification refers to the days of ritual cleansing.


A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.


See the note on the word centurion in 10:1 .


The mob stopped beating Paul because they feared the Romans would arrest them for disturbing the peace and for mob violence. They would let the Roman officials take care of the matter from this point on.


Paul had to be carried. Note how the arrest really ended up protecting Paul. The crowd is portrayed as irrational at this point.


“Do you know Greek?” Paul as an educated rabbi was bilingual. Paul’s request in Greek allowed the officer to recognize that Paul was not the violent insurrectionist he thought he had arrested (see following verse). The confusion of identities reveals the degree of confusion dominating these events.


Listen to my defense. This is the first of several speeches Paul would make in his own defense: Acts 24:10 ff.; 25:8, 16; and 26:1 ff. For the use of such a speech (“apologia”) in Greek, see Josephus, Ag. Ap. 2.15 [2.147]; Wis 6:10.


, which place a comma after ταύτῃ ( tauth ), has been followed in the translation. Gamaliel was a famous Jewish scholar and teacher mentioned here and in Acts 5:34 . He had a grandson of the same name and is referred to as “Gamaliel the Elder” to avoid confusion. He is quoted a number of times in the Mishnah, was given the highest possible title for Jewish teachers, Rabba (cf. John 20:16 ), and was highly regarded in later rabbinic tradition.


That is, persecuted the Christian movement (Christianity). The Way is also used as a description of the Christian faith in Acts 9:2; 18:25-26; 19:9, 23; 24:14, 22 ).


The Righteous One is a reference to Jesus Christ ( Acts 3:14 ).


The expression have your sins washed away means “have your sins purified” (the washing is figurative).


The expression calling on his name describes the confession of the believer: Acts 2:17-38 , esp. v. 38; Rom 10:12-13 ; 1 Cor 1:2 .


Now Paul referred to Stephen as your witness , and he himself had also become a witness. The reversal was now complete; the opponent had now become a proponent.


When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”


The crowd’s act of tossing dust in the air indicated they had heard something disturbing and offensive. This may have been a symbolic gesture, indicating Paul’s words deserved to be thrown to the wind, or it may have simply resulted from the fact they had nothing else to throw at him at the moment.


To interrogate Paul by beating him with a lash. Under the Roman legal system it was customary to use physical torture to extract confessions or other information from prisoners who were not Roman citizens and who were charged with various crimes, especially treason or sedition. The lashing would be done with a whip of leather thongs with pieces of metal or bone attached to the ends.


Sometimes Roman citizenship was purchased through a bribe (Dio Cassius, Roman History 60.17.4-9). That may well have been the case here.


Had him tied up. Perhaps a reference to the chains in Acts 21:33 , or the preparations for the lashing in Acts 22:25 . A trial would now be needed to resolve the matter. The Roman authorities’ hesitation to render a judgment in the case occurs repeatedly: Acts 22:30; 23:28-29; 24:22; 25:20, 26-27 . The legal process begun here would take the rest of Acts and will be unresolved at the end. The process itself took four years of Paul’s life.


You whitewashed wall. This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (L&N 88.234; see also BDAG 1010 s.v. τοῖχος ). Paul was claiming that the man’s response was two-faced ( Ezek 13:10-16 ; Matt 23:27-28 ). See also Deut 28:22 .


A quotation from Exod 22:28 . This text defines a form of blasphemy. Paul, aware of the fact that he came close to crossing the line, backed off out of respect for the law.


See the note on Sadducees in 4:1 .


See the note on Pharisee in 5:34 .


“We find nothing wrong with this man.” Here is another declaration of innocence. These leaders recognized the possibility that Paul might have the right to make his claim.


The presence of the Lord indicated the vindicating presence and direction of God.


Like Jesus went to Jerusalem, Paul would now go to Rome . This trip forms the concluding backdrop to Acts. This is the second notice about going to Rome (see Acts 19:21 for the first). map For location see JP4-A1 .


They went to the chief priests. The fact that the high priest knew of this plot and did nothing shows the Jewish leadership would even become accomplices to murder to stop Paul. They would not allow Roman justice to take its course. Paul’s charge in v. 3 of superficially following the law is thus shown to be true.


“We are ready to kill him.” Now those Jews involved in the conspiracy, along with the leaders as accomplices, are going to break one of the ten commandments.


See the note on the word centurion in 10:1 .


Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1 . This was a journey of about 65 mi (just over 100 km). map For location see Map2-C1 ; Map4-B3 ; Map5-F2 ; Map7-A1 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Felix the governor was Antonius Felix, a freedman of Antonia, mother of the Emperor Claudius. He was the brother of Pallas and became procurator of Palestine in a.d. 52/53. His administration was notorious for its corruption, cynicism, and cruelty. According to the historian Tacitus ( History 5.9) Felix “reveled in cruelty and lust, and wielded the power of a king with the mind of a slave.”


Governor Felix. See the note on Felix in v. 24 .


Antipatris was a city in Judea about 35 mi (55 km) northwest of Jerusalem (about halfway to Caesarea). It was mentioned several times by Josephus ( Ant. 13.15.1 [13.390]; J. W. 1.4.7 [1.99]).


Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1 . It was about 30 mi (50 km) from Antipatris.


Governor Felix asked what province he was from to determine whether he had legal jurisdiction over Paul. He could have sent him to his home province for trial, but decided to hear the case himself.


Cilicia was a province in northeastern Asia Minor.


Herod’s palace ( Grk “Herod’s praetorium”) was the palace built in Caesarea by Herod the Great. See Josephus, Ant. 15.9.6 (15.331). These events belong to the period of a.d. 56-57.


Ananias was in office from a.d. 47-59.


References to peaceful rule , reforms , and the governor’s foresight in the opening address by Tertullus represent an attempt to praise the governor and thus make him favorable to the case. Actual descriptions of his rule portray him as inept (Tacitus, Annals 12.54; Josephus, J. W. 2.13.2-7 [2.253-270]).


Most excellent Felix. See the note on Felix in 23:24 .


The sect of the Nazarenes is a designation for followers of Jesus the Nazarene, that is, Christians.


“Because…defense.” Paul also paid an indirect compliment to the governor, implying that he would be fair in his judgment.


See the note on synagogue in 6:9 .


A second part of Paul’s defense is that he did nothing while he was in Jerusalem to cause unrest, neither arguing nor stirring up a crowd in the temple courts or in the synagogues or throughout the city .


That is, the law of Moses. Paul was claiming that he legitimately worshiped the God of Israel. He was arguing that this amounted to a religious dispute rather than a political one, so that the Roman authorities need not concern themselves with it.


This mention of Paul’s hope sets up his appeal to the resurrection of the dead. At this point Paul was ignoring the internal Jewish dispute between the Pharisees (to which he had belonged) and the Sadducees (who denied there would be a resurrection of the dead).


Ritually purified. Paul’s claim here is that he was honoring the holiness of God by being sensitive to issues of ritual purity. Not only was he not guilty of the charges against him, but he was thoroughly devout.


The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?


See the note on Antonius Felix in 23:24 .


See the note on the word centurion in 10:1 .


It is possible that Drusilla , being Jewish, was the source of Felix’s knowledge about the new movement called Christianity. The youngest daughter of Herod Agrippa I and sister of Agrippa II, she would have been close to 20 years old at the time. She had married the king of a small region in Syria but divorced him at the age of 16 to marry Felix. This was her second marriage and Felix’s third (Josephus, Ant. 19.9.1 [19.354], 20.7.2 [20.141-144]). As a member of Herod’s family, she probably knew about the Way.


See the note on Felix in 23:26 .


Porcius Festus was the procurator of Palestine who succeeded Felix; neither the beginning nor the end of his rule (at his death) can be determined with certainty, although he appears to have died in office after about two years. Nero recalled Felix in a.d. 57 or 58, and Festus was appointed to his vacant office in a.d. 57, 58, or 59. According to Josephus ( Ant. 20.8.9-10 [20.182-188]; J. W. 2.14.1 [2.271-272]), his administration was better than that of his predecessor Felix or his successor Albinus, but Luke in Acts portrays him in a less favorable light: He was willing to sacrifice Paul to court Jewish favor by taking him to Jerusalem for trial (v. 9 ), regardless of Paul’s guilt or innocence. The one characteristic for which Festus was noted is that he dealt harshly with those who disturbed the peace.


See the note on Porcius Festus in 24:27 .


Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1 . This was a journey of 65 mi (just over 100 km). map For location see Map2-C1 ; Map4-B3 ; Map5-F2 ; Map7-A1 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Planning an ambush. The Jewish leadership had not forgotten the original plan of several years ago (see 23:16 ). They did not trust the Roman legal process, but preferred to take matters into their own hands.


Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1 .


Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1 . map For location see Map2-C1 ; Map4-B3 ; Map5-F2 ; Map7-A1 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


“I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.


That is, no one can hand me over to them lawfully. Paul was aware of the dangers of a return to Jerusalem.


“To Caesar you will go!” In all probability Festus was pleased to send Paul on to Rome and get this political problem out of his court.


King Agrippa was Herod Agrippa II ( a.d. 27-92/93), son of Herod Agrippa I (see Acts 12:1 ). He ruled over parts of Palestine from a.d. 53 until his death. His sister Bernice was widowed when her second husband, Herod King of Chalcis, died in a.d. 48. From then she lived with her brother. In an attempt to quiet rumors of an incestuous relationship between them, she resolved to marry Polemo of Cilicia, but she soon left him and returned to Herod Agrippa II. Their incestuous relationship became the gossip of Rome according to Josephus ( Ant. 20.7.3 [20.145-147]). The visit of Agrippa and Bernice gave Festus the opportunity to get some internal Jewish advice. Herod Agrippa II was a trusted adviser because he was known to be very loyal to Rome (Josephus, J. W. 2.16.4 [2.345-401]).


See the note on King Agrippa in 25:13 .


Here means “here in Caesarea.”


He had done nothing that deserved death. Festus’ opinion of Paul’s guilt is like Pilate’s of Jesus ( Luke 23:4, 14, 22 ).


There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.


To my lord means “to His Majesty the Emperor.”


See the note on Pharisee in 5:34 .


See the note on synagogue in 6:9 .


As a servant and witness. The commission is similar to Acts 1:8 and Luke 1:2 . Paul was now an “eyewitness” of the Lord.


To open their eyes so that they turn… Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79 ; Rom 2:19; 13:12 ; 2 Cor 4:6; 6:14 ; Eph 5:8 ; Col 1:12 ; 1 Thess 5:5 . See also Luke 1:77-79; 3:3; 24:47 .


I was not disobedient. Paul’s defense is that he merely obeyed the risen Jesus. He was arrested for obeying heavenly direction and preaching the opportunity to turn to God.


That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.


What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.


Note how the context of Paul’s gospel message about Jesus, resurrection, and light both to Jews and to the Gentiles is rooted in the prophetic message of the OT scriptures. Paul was guilty of following God’s call and preaching the scriptural hope.


See the note on Porcius Festus in 24:27 .


“Do you believe the prophets?” Note how Paul made the issue believing the OT prophets and God’s promise which God fulfilled in Christ. He was pushing King Agrippa toward a decision not for or against Paul’s guilt of any crime, but concerning Paul’s message.


Except for these chains. The chains represented Paul’s unjust suffering for the sake of the message. His point was, in effect, “I do not care how long it takes. I only hope you and everyone else hearing this would become believers in Christ, but without my unjust suffering.”


The last “ we ” section in Acts begins here and extends to 28:16 (the previous one ended at 21:18 ).


Sail to Italy. This voyage with its difficulty serves to show how God protected Paul on his long journey to Rome. From the perspective of someone in Palestine, this may well picture “the end of the earth” quite literally (cf. Acts 1:8 ).


See the note on the word centurion in 10:1 .


Adramyttium was a seaport in Mysia on the western coast of Asia Minor.


A Macedonian. The city of Thessalonica (modern Salonica) was in the Roman province of Macedonia in Greece.


Sidon is another seaport 75 mi (120 km) north of Caesarea. map For location see Map1-A1 ; JP3-F3 ; JP4-F3 .


Pamphylia was a province in the southern part of Asia Minor; it was west of Cilicia (see BDAG 753 s.v. Παμφυλία ).


Myra was a city on the southern coast of Lycia in Asia Minor. This journey from Sidon (v. 3 ) was 440 mi (700 km) and took about 15 days.


Lycia was the name of a peninsula on the southern coast of Asia Minor between Caria and Pamphylia.


Alexandria (modern Alexandria) was a great city of northern Egypt which was a center for grain trade to Rome. Therefore this type of travel connection was common at the time. For a winter journey (considered hazardous) there were special bonuses and insurance provided (Suetonius, Life of Claudius 18.1-2).


Cnidus was the name of a peninsula on the southwestern coast of Asia Minor. This was about 130 mi (210 km) from Myra.


Salmone was the name of a promontory on the northeastern corner of the island of Crete . This was about 100 mi (160 km) farther along.


Lasea was a city on the southern coast of the island of Crete . This was about 60 mi (96 km) farther.


The fast refers to the Jewish Day of Atonement, Yom Kippur. It was now into October and the dangerous winter winds would soon occur (Suetonius, Life of Claudius 18; Josephus, J. W. 1.14.2-3 [1.279-281]).


Phoenix was a seaport on the southern coast of the island of Crete . This was about 30 mi (48 km) further west.


Or called Euraquilo (the actual name of the wind, a sailor’s term which was a combination of Greek and Latin). According to Strabo ( Geography 1.2.21), this was a violent northern wind.


Caught in the violent wind, the ship was driven along . They were now out of control, at the mercy of the wind and sea.


Cauda . This island was located south of Crete, about 23 mi (36 km) from where they began. There are various ways to spell the island’s name (e.g., Clauda , BDAG 546 s.v. Κλαῦδα ).


The ship ’ s boat was a small rowboat, normally towed behind a ship in good weather rather than stowed on board. It was used for landings, to maneuver the ship for tacking, and to lay anchors (not a lifeboat in the modern sense, although it could have served as a means of escape for some of the sailors; see v. 30 ). See L. Casson, Ships and Seamanship in the Ancient World , 248f.


The Adriatic Sea. They were now somewhere between Crete and Malta.


A fathom is about 6 feet or just under 2 meters (originally the length of a man’s outstretched arms). This was a nautical technical term for measuring the depth of water. Here it was about 120 ft (36 m).


Here the depth was about 90 ft (27 m).


See the note on the word centurion in 10:1 .


The pronoun you is plural in Greek.


The soldiers cut the ropes. The centurion and the soldiers were now following Paul’s advice by cutting the ropes to prevent the sailors from escaping.


This is a parenthetical note by the author.


A beach would refer to a smooth sandy beach suitable for landing.


The soldiers’ plan was to kill the prisoners. The issue here was not cruelty, but that the soldiers would be legally responsible if any prisoners escaped and would suffer punishment themselves. So they were planning to do this as an act of self-preservation. See Acts 16:27 for a similar incident.


Malta is an island (known by the same name today) in the Mediterranean Sea south of Sicily. The ship had traveled 625 mi (1,000 km) in the storm. map For location see JP4-A3 .


The entire scene is played out initially as a kind of oracle from the gods resulting in the judgment of a guilty person ( Justice herself has not allowed him to live ). Paul’s survival of this incident without ill effects thus spoke volumes about his innocence.


And said he was a god. The reaction is like Acts 14:11-19 where the crowd wanted to make Paul and Barnabas into gods. The providence of God had protected Paul again.


And healed him. Here are healings like Luke 9:40; 10:30; 13:13 ; Acts 16:23 .


Many…also came and were healed. Again, here is irony. Paul, though imprisoned, “frees” others of their diseases.


They gave us all the supplies we needed. What they had lost in the storm and shipwreck was now replaced. Luke describes these pagans very positively.


Syracuse was a city on the eastern coast of the island of Sicily. It was 75 mi (120 km) from Malta.


Rhegium was a city on the southern tip of Italy. It was 80 mi (130 km) from Syracuse.


Puteoli was a city on the western coast of Italy south of Rome. It was in the Bay of Naples some 220 mi (350 km) to the north of Rhegium. Here the voyage ended; the rest of the journey was by land.


That is, some fellow Christians.


Mention of Christian brothers from there (Rome) shows that God’s message had already spread as far as Italy and the capital of the empire.


The Forum of Appius was a small traveler’s stop on the Appian Way about 43 mi (71 km) south of Rome (BDAG 125 s.v. ᾿Αππίου φόρον ). It was described by Horace as “crammed with boatmen and stingy tavernkeepers” ( Satires 1.5.3).


Three Taverns was a stop on the Appian Way 33 mi (55 km) south of Rome.


They wanted to release me . See Acts 25:23-27 .


The hope of Israel. A reference to Israel’s messianic hope . Paul’s preaching was in continuity with this Jewish hope ( Acts 1:3; 8:12; 14:22; 19:8; 20:25 ).


Testifying about the kingdom of God. The topic is important. Paul’s preaching was about the rule of God and his promise in Jesus. Paul’s text was the Jewish scriptures.


Some were convinced…but others refused to believe. Once again the gospel caused division among Jews, as in earlier chapters of Acts ( 13:46; 18:6 ).


Note how the failure to respond to the message of the gospel is seen as a failure to turn .


A quotation from Isa 6:9-10 .


The term Gentiles is in emphatic position in the Greek text of this clause. Once again there is the pattern: Jewish rejection of the gospel leads to an emphasis on Gentile inclusion ( Acts 13:44-47 ).


Proclaiming…with complete boldness and without restriction. Once again Paul’s imprisonment is on benevolent terms. The word of God is proclaimed triumphantly and boldly in Rome. Acts ends with this note: Despite all the attempts to stop it, the message goes forth.


Appointed the Son-of-God-in-power. Most translations render the Greek participle ὁρισθέντος ( Jorisqentos , from ὁρίζω , Jorizw ) “declared” or “designated” in order to avoid the possible interpretation that Jesus was appointed the Son of God by the resurrection. However, the Greek term ὁρίζω is used eight times in the NT, and it always has the meaning “to determine, appoint.” Paul is not saying that Jesus was appointed the “Son of God by the resurrection” but “Son-of-God-in-power by the resurrection,” as indicated by the hyphenation. He was born in weakness in human flesh ( with respect to the flesh , v. 3 ) and he was raised with power. This is similar to Matt 28:18 where Jesus told his disciples after the resurrection, “All authority in heaven and on earth has been given to me.”


Paul does not mean here that he is going to bestow upon the Roman believers what is commonly known as a “spiritual gift,” that is, a special enabling for service given to believers by the Holy Spirit. Instead, this is either a metonymy of cause for effect (Paul will use his own spiritual gifts to edify the Romans), or it simply means something akin to a blessing or benefit in the spiritual realm. It is possible that Paul uses this phrase to connote specifically the broader purpose of his letter, which is for the Romans to understand his gospel, but this seems less likely.


The expression “I do not want you to be unaware [ Grk ignorant]” also occurs in 1 Cor 10:1; 12:1 ; 1 Thess 4:13 . Paul uses the phrase to signal that he is about to say something very important.


Here the Greek refers to anyone who is not Jewish.


A quotation from Hab 2:4 .


Possibly an allusion to Ps 106:19-20 .


Possibly an allusion to Ps 81:12 .


“Vice lists” like vv. 28-32 can be found elsewhere in the NT in Matt 15:19 ; Gal 5:19-21 ; 1 Tim 1:9-10 ; and 1 Pet 4:3 . An example from the intertestamental period can be found in Wis 14:25-26.


Rom 2:1-29 presents unusual difficulties for the interpreter. There have been several major approaches to the chapter and the group(s) it refers to: (1) Rom 2:14 refers to Gentile Christians, not Gentiles who obey the Jewish law. (2) Paul in is presenting a hypothetical viewpoint: If anyone could obey the law, that person would be justified, but no one can. (3) The reference to “the ones who do the law” in 2:13 are those who “do” the law in the right way, on the basis of faith, not according to Jewish legalism. (4) Rom 2:13 only speaks about Christians being judged in the future, along with such texts as Rom 14:10 and 2 Cor 5:10 . (5) Paul’s material in is drawn heavily from Diaspora Judaism, so that the treatment of the law presented here cannot be harmonized with other things Paul says about the law elsewhere (E. P. Sanders, Paul, the Law, and the Jewish People , 123); another who sees as an example of Paul’s inconsistency in his treatment of the law is H. Räisänen, Paul and the Law [WUNT], 101-9. (6) The list of blessings and curses in –30 provide the background for ; the Gentiles of 2:14 are Gentile Christians, but the condemnation of Jews in 2:17-24 addresses the failure of Jews as a nation to keep the law as a whole (A. Ito, “: A Deuteronomistic Reading,” JSNT 59 [1995]: 21-37).


A quotation from Ps 62:12 ; Prov 24:12 ; a close approximation to Matt 16:27 .


Paul uses the term Greek here and in v. 10 to refer to non-Jews, i.e., Gentiles.


This is the first occurrence of law ( nomos ) in Romans. Exactly what Paul means by the term has been the subject of much scholarly debate. According to J. A. Fitzmyer ( Romans [AB], 131-35; 305-6) there are at least four different senses: (1) figurative, as a “principle”; (2) generic, meaning “a law”; (3) as a reference to the OT or some part of the OT; and (4) as a reference to the Mosaic law. This last usage constitutes the majority of Paul’s references to “law” in Romans.


Gentile is a NT term for a non-Jew.


On my gospel cf. Rom 16:25 ; 2 Tim 2:8 .


The law refers to the Mosaic law, described mainly in the OT books of Exodus, Leviticus, Numbers, and Deuteronomy.


A quotation from Isa 52:5 .


Circumcision refers to male circumcision as prescribed in the OT, which was given as a covenant to Abraham in Gen 17:10-14 . Its importance for Judaism can hardly be overstated: According to J. D. G. Dunn ( Romans [WBC], 1:120) it was the “single clearest distinguishing feature of the covenant people.” J. Marcus has suggested that the terms used for circumcision ( περιτομή , peritomh ) and uncircumcision ( ἀκροβυστία , akrobustia ) were probably derogatory slogans used by Jews and Gentiles to describe their opponents (“The Circumcision and the Uncircumcision in Rome,” NTS 35 [1989]: 77-80).


On circumcision is of the heart see Lev 26:41 ; Deut 10:16 ; Jer 4:4 ; Ezek 44:9 .


Verses 10-12 are a quotation from Ps 14:1-3 .


A quotation from Pss 5:9; 140:3 .


A quotation from Ps 10:7 .


Rom 3:15-17 is a quotation from Isa 59:7-8 .


A quotation from Ps 36:1 .


An allusion to Ps 143:2 .


A quotation from Gen 15:6 .


A quotation from Ps 32:1-2 .


See the note on “circumcision” in 2:25 .


Although a singular noun, the promise is collective and does not refer only to Gen 12:7 , but as D. Moo ( Romans 1-8 [WEC], 279) points out, refers to multiple aspects of the promise to Abraham: multiplied descendants ( Gen 12:2 ), possession of the land ( Gen 13:15-17 ), and his becoming the vehicle of blessing to all people ( Gen 12:13 ).


A quotation from Gen 17:5 .


A quotation from Gen 15:5 .


Many scholars regard Rom 4:25 to be poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus , and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage.


Many interpreters see Rom 5:1 as beginning the second major division of the letter.


On the OT background of the Spirit being poured out , see Isa 32:15 ; Joel 2:28-29 .


Verse 7 forms something of a parenthetical comment in Paul’s argument.


Here the one man refers to Adam (cf. 5:14 ).


One transgression refers to the sin of Adam in Gen 3:1-24 .


The one righteous act refers to Jesus’ death on the cross.


One man refers here to Jesus Christ.


Here person refers to a human being.


Romans 7:7-25 . There has been an enormous debate over the significance of the first person singular pronouns (“I”) in this passage and how to understand their referent. Did Paul intend (1) a reference to himself and other Christians too; (2) a reference to his own pre-Christian experience as a Jew, struggling with the law and sin (and thus addressing his fellow countrymen as Jews); or (3) a reference to himself as a child of Adam, reflecting the experience of Adam that is shared by both Jews and Gentiles alike (i.e., all people everywhere)? Good arguments can be assembled for each of these views, and each has problems dealing with specific statements in the passage. The classic argument against an autobiographical interpretation was made by W. G. Kümmel, Römer 7 und die Bekehrung des Paulus . A good case for seeing at least an autobiographical element in the chapter has been made by G. Theissen, Psychologische Aspekte paulinischer Theologie [FRLANT], 181-268. One major point that seems to favor some sort of an autobiographical reading of these verses is the lack of any mention of the Holy Spirit for empowerment in the struggle described in Rom 7:7-25 . The Spirit is mentioned beginning in 8:1 as the solution to the problem of the struggle with sin ( 8:4-6, 9 ).


A quotation from Exod 20:17 and Deut 5:21 .


The one who raised Jesus from the dead refers to God (also in the following clause).


This remark is parenthetical to Paul’s argument.


He refers to God here; Paul has not specifically identified him for the sake of rhetorical power (for by leaving the subject slightly ambiguous, he draws his audience into seeing God’s hand in places where he is not explicitly mentioned).


An allusion to Isa 50:8 where the reference is singular; Paul applies this to all believers (“God’s elect ” is plural here).


A quotation from Ps 44:22 .


Rom 9:1 – 11:36 . These three chapters are among the most difficult and disputed in Paul’s Letter to the Romans. One area of difficulty is the relationship between Israel and the church, especially concerning the nature and extent of Israel’s election. Many different models have been constructed to express this relationship. For a representative survey, see M. Barth, The People of God (JSNTSup), 22-27. The literary genre of these three chapters has been frequently identified as a diatribe, a philosophical discussion or conversation evolved by the Cynic and Stoic schools of philosophy as a means of popularizing their ideas (E. Käsemann, Romans , 261 and 267). But other recent scholars have challenged the idea that –11 is characterized by diatribe. Scholars like R. Scroggs and E. E. Ellis have instead identified the material in question as midrash. For a summary and discussion of the rabbinic connections, see W. R. Stegner, “ Romans 9.6-29 – A Midrash,” JSNT 22 (1984): 37-52.


A quotation from Gen 18:10, 14 .


A quotation from Gen 25:23 .


A quotation from Mal 1:2-3 .


A quotation from Exod 33:19 .


There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.


Paul uses a typical rabbinic formula here in which the OT scriptures are figuratively portrayed as speaking to Pharaoh . What he means is that the scripture he cites refers (or can be applied) to Pharaoh.


A quotation from Exod 9:16 .


A quotation from Isa 29:16; 45:9 .


A quotation from Hos 2:23 .


A quotation from Hos 1:10 .


A quotation from Isa 1:9 .


A quotation from Isa 28:16; 8:14 .


A quotation from Lev 18:5 .


A quotation from Deut 9:4 .


A quotation from Deut 30:12 .


A quotation from Deut 30:13 .


A quotation from Deut 30:14 .


A quotation from Isa 28:16 .


A quotation from Joel 2:32 .


A quotation from Isa 52:7 ; Nah 1:15 .


A quotation from Isa 53:1 .


A quotation from Ps 19:4 .


A quotation from Deut 32:21 .


A quotation from Isa 65:1 .


A quotation from Isa 65:2 .


A quotation from 1 Kgs 19:10, 14 .


A quotation from 1 Kgs 19:18 .


A quotation from Deut 29:4 ; Isa 29:10 .


A quotation from Ps 69:22-23 .


Most interpreters see Paul as making use of a long-standing metaphor of the olive tree ( the root…the branches ) as a symbol for Israel. See, in this regard, Jer 11:16, 19 . A. T. Hanson, Studies in Paul’s Technique and Theology , 121-24, cites rabbinic use of the figure of the olive tree, and goes so far as to argue that Rom 11:17-24 is a midrash on Jer 11:16-19 .


A quotation from Isa 59:20-21 .


A quotation from Isa 27:9 ; Jer 31:33-34 .


A quotation from Isa 40:13 .


A quotation from Job 41:11 .


The verb translated test and approve ( δοκιμάζω , dokimazw ) carries the sense of “test with a positive outcome,” “test so as to approve.”


A quotation from Deut 32:35 .


A quotation from Prov 25:21-22 .


A quotation from Exod 20:13-15, 17 ; Deut 5:17-19, 21 .


A quotation from Lev 19:18 .


The judgment seat ( βῆμα , bhma ) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora , the public square or marketplace in the center of a city.


A quotation from Isa 45:23 .


Here clean refers to food being ceremonially clean.


A quotation from Ps 69:9 .


A quotation from Ps 18:49 .


A quotation from Deut 32:43 .


A quotation from Ps 117:1 .


A quotation from Isa 11:10 .


A quotation from Isa 52:15 .


On Prisca and Aquila see also Acts 18:2, 18, 26 ; 1 Cor 16:19 ; 2 Tim 4:19 . In the NT “Priscilla” and “Prisca” are the same person. The author of Acts uses the full name Priscilla, while Paul uses the diminutive form Prisca .


The spelling Epenetus is also used by NIV, NLT; the name is alternately spelled Epaenetus (NASB, NKJV, NRSV).


The spelling Tryphena is also used by NIV, NKJV, NLT; the name is alternately spelled Tryphaena (NASB, NRSV).


Made rich refers to how God richly blessed the Corinthians with an abundance of spiritual gifts (cf. v. 7 ).


Speech and knowledge refer to the spiritual gifts God had blessed them with (as v. 7 confirms). Paul will discuss certain abuses of their gifts in chapters 12-14 , but he thanks God for their giftedness.


The revelation of our Lord Jesus Christ refers to the Lord’s return, when he will be revealed (cf. the reference to the day of our Lord Jesus Christ in v. 8 ).


A quotation from Isa 29:14 .


A quotation from Jer 9:24 . The themes of have influenced Paul’s presentation in vv. 26-31 . Jeremiah calls upon the wise, the strong, and the wealthy not to trust in their resources but in their knowledge of the true God – and so to boast in the Lord . Paul addresses the same three areas of human pride.


A quotation from Isa 64:4 .


A quotation from Isa 40:13 .


Milk refers figuratively to basic or elementary Christian teaching. Paul’s point was that the Corinthian believers he was writing to here were not mature enough to receive more advanced teaching. This was not a problem at the time, when they were recent converts, but the problem now is that they are still not ready .


The expression I planted is generally taken to mean that Paul founded the church at Corinth. Later Apollos had a significant ministry there ( watered ). See also v. 10 .


The various materials described here, both valuable ( gold, silver, precious stones ) and worthless ( wood, hay, or straw ) refer to the quality of work built on the foundation , or possibly to the motivation of those doing the building. The materials themselves have been understood (1) as deeds or (2) as people (since ultimately the passage is addressing those who minister to others).


includes the word in brackets, indicating doubt as to its authenticity. It is unclear whether the phrase it will be revealed by fire describes the Day (subject of the previous clause) or each one’s work (subject of the clause before that).


You are God’s temple refers here to the church, since the pronoun you is plural in the Greek text. (In 6:19 the same imagery is used in a different context to refer to the individual believer.)


A quotation from Job 5:13 .


A quotation from Ps 94:11 .


In this passage ( 5:6-8 ) yeast represents the presence of evil within the church, specifically the immoral person described in 5:1-5 and mentioned again in 5:13 .


An allusion to Deut 17:7; 19:19; 22:21, 24; 24:7 ; cf. 1 Cor 5:2 .


All things are lawful for me. In the expressions in vv. 12-13 within quotation marks, Paul cites certain slogans the Corinthians apparently used to justify their behavior. Paul agrees with the slogans in part, but corrects them to show how the Corinthians have misused these ideas.


A quotation from Gen 2:24 .


It is debated whether this is a Corinthian slogan. If it is not, then Paul is essentially arguing that there are two types of sin, nonsexual sins which take place outside the body and sexual sins which are against a person’s very own body. If it is a Corinthian slogan, then it is a slogan used by the Corinthians to justify their immoral behavior. With it they are claiming that anything done in the body or through the body had no moral relevance. A decision here is very difficult, but the latter is to be preferred for two main reasons. (1) This is the most natural understanding of the statement as it is written. To construe it as a statement by Paul requires a substantial clarification in the sense (e.g., “All other sins…” [NIV]). (2) Theologically the former is more difficult: Why would Paul single out sexual sins as more intrinsically related to the body than other sins, such as gluttony or drunkenness? For these reasons, it is more likely that the phrase in quotation marks is indeed a Corinthian slogan which Paul turns against them in the course of his argument, although the decision must be regarded as tentative.


Not I, but the Lord. Here and in v. 12 Paul distinguishes between his own apostolic instruction and Jesus’ teaching during his earthly ministry. In vv. 10-11 , Paul reports the Lord’s own teaching about divorce (cf. Mark 10:5-12 ).


I, not the Lord. Here and in v. 10 Paul distinguishes between his own apostolic instruction and Jesus’ teaching during his earthly ministry. In vv. 12-16 , Paul deals with a situation about which the Lord gave no instruction in his earthly ministry.


Interpreters differ over the implication of the statement the brother or sister is not bound . One view is that the believer is “not bound to continue the marriage,” i.e., not so slavishly tied to the instruction about not divorcing (cf. vv. 10-11 ) that he or she refuses to face reality when the unbelieving spouse is unwilling to continue the relationship. In this view divorce is allowable under these circumstances, but not remarriage (v. 11 still applies: remain unmarried or be reconciled). The other view is that the believer is “not bound in regard to marriage,” i.e., free to remain single or to remarry. The argument for this view is the conceptual parallel with vv. 39-40 , where a wife is said to be “bound” (a different word in Greek, but the same concept) as long as her husband lives. But if the husband dies, she is “free” to marry as she wishes, only in the Lord. If the parallel holds, then not bound in v. 15 also means “free to marry another.”


In context the unmarried woman would probably refer specifically to a widow, who was no longer married, as opposed to the virgin , who had never been married.