Acts of the Apostles
PAUL THE APOSTLE
(New Testament) a Christian missionary to the Gentiles Paul the Apostle[note 1][2] (c. 5 - c. 64/67 AD), commonly known as Saint Paul and also known by his Hebrew name Saul of Tarsus,was a Christian apostle (although not one of the Twelve Apostles) who spread the teachings of Jesus in the first-century world.[8] Generally regarded as one of the most important figures of the Apostolic Age,[7][9] he founded several Christian communities in Asia Minor and Europe from the mid-30s to the mid-50s AD.[10]
acts 14
14. Paul and Barnabas at Iconium (Iconium) Paul and Barnabas at Lystra (Lystra) Paul heals a lame man; is mistaken as a god; is stoned by the Jews from Antioch and Iconoium and left for dead The Return to Antioch in Syria
Peter and John before the Council (Jerusalem)
1They were still addressing the people when the chief priests came upon them, together with the Controller of the Temple and the Sadducees, 2exasperated at their teaching the people and proclaiming the resurrection from the dead—the resurrection of Jesus. 3They were arrested and put in prison for the night, as it was already evening. 4But many of those who had heard the message became believers. The number of men now reached about five thousand. 5Next day the Jewish rulers, elders, and doctors of the law met in Jerusalem. 6There were present Annas the High Priest, Caiaphas, Jonathan, Some witnesses read: John. Alexander, and all who were of the high-priestly family. 7They brought the apostles before the court and began the examination. 'By what power', they asked, 'or by what name have such men as you done this?' 8Then Peter, filled with the Holy Spirit, answered, 'Rulers of the people and elders, 9if the question put to us today is about help given to a sick man, and we are asked by what means he was cured, 10here is the answer, for all of you and for all the people of Israel: it was by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead; it is by his name Some witnesses insert: and no other. that this man stands here before you fit and well. 11 [ Ps.118.22. ] This Jesus is the stone rejected by the builders which has become the keystone-and you are the builders. 12There is no salvation in anyone else at all, Some witnesses omit: There is no ... at all. for there is no other name under heaven granted to men, by which we may receive salvation.' 13Now as they observed the boldness of Peter and John, and noted that they were untrained laymen, they began to wonder, then recognized them as former companions of Jesus. 14And when they saw the man who had been cured standing with them, they had nothing to say in reply. 15So they ordered them to leave the court, and then discussed the matter among themselves. 16'What are we to do with these men?' they said; 'for it is common knowledge in Jerusalem that a notable miracle has come about through them; and we cannot deny it. 17But to stop this from spreading further among the people, we had better caution them never is again to speak to anyone in this name.' 18They then called them in and ordered them to refrain from all public speaking and teaching in the name of Jesus. 19But Peter and John said to them in reply: 'Is it right in God's eyes for us to obey you rather than God? Judge for yourselves. 20We cannot possibly give up speaking of things we have seen and heard.' 21The court repeated the caution and discharged them. They could not see how they were to punish them, because the people were all giving glory to God for what had happened. 22The man upon whom this miracle of healing had been performed was over forty years old.
HOW MANY PAULINE MISSION TRIPS?
3
3. - The lame man healed at the gate of the Temple (Beautiful Gate, The Temple, Jerusalem)
3. - The lame man healed at the gate of the Temple (Beautiful Gate, The Temple, Jerusalem) 1ONE DAY at three in the afternoon, the hour of prayer, Peter and John were on their way up to the temple. 2Now a man who had been a cripple from birth used to be carried there and laid every day by the gate of the temple called 'Beautiful Gate', to beg from people as they went in. 3When he saw Peter and John on their way into the temple he asked for charity. 4But Peter fixed his eyes on him, as John did also, and said, 'Look at us.' 5Expecting a gift from them, the man was all attention. 6And Peter said, 'I have no silver or gold; but what I have I give you: in the name of Jesus Christ of Nazareth, walk.' 7Then he grasped him by the right hand and pulled him up; and at once his feet and ankles grew strong; 8he sprang up, stood on his feet, and started to walk. He entered the temple with them, leaping and praising God as he went. 9Everyone saw him walking and praising God, 10and when they recognized him as the man who used to sit begging at Beautiful Gate, they were filled with wonder and amazement at what had happened to him.
PAUL'S DEATH
64 AD beheaded as he's a roman citizen Acts was completed before Paul's death
stephen act 8
8Stephen, who was full of grace and power, began to work great miracles and signs among the people. 9But some members of the synagogue called the Synagogue of Freedmen, comprising Cyrenians and Alexandrians and people from Cilicia and Asia, came forward and argued with Stephen, but could not hold their own against the inspired wisdom with which he spoke. 11They then put up men who alleged that they had heard him make blasphemous statements against Moses and against God. They stirred up the people and the elders and doctors of the law, set upon him and seized him, and brought him before the Council. 13They produced false witnesses who said, 'This man is for ever saying things against this holy place and against the Law. For we have heard him say that Jesus of Nazareth will destroy this place and alter the customs handed down to us by Moses.' And all who were sitting in the Council fixed their eyes on him, and his face appeared to them like the face of an angel.
CONVERSION STORY OF PAUL
9, 22, 26
WHEN DOES. PAUL'S NAME CHANGE
ACT 13
MOST NOTABLE MOMENTS OF ACTS
ACTS 2 - THE COMING OF THE HOLY SPIRIT (JERUSALEM) - APPEARS AS TONGUES OF FIRE APOSTLES SPEAK IN TONGUES PETER GIVES THE FIRST EVANGELISTIC SERMON EXPLAINING WHAT HAPPENED. 3000 PEOPLE GET BAPTIZED. ACTS 6-7 - STEPHEN STONED TO DEATH AND BECOMES FIRST CHRISTIAN MARTYR ACTS 9 - SAUL'S CONVERSION AT DAMASCUS(+22,26) ACTS 15 - The first major event of Paul was his first missionary journey, when he left Antioch (Got Questions.org, n.d.). It was after his first journey in which he attended the Jerusalem council. In this chapter, Paul and Barnabas were appointed with the task of clarifying the old Jewish laws of circumcision (Acts 15)
PHILIP AND THE ETHIOPIAN EUNUCH
ACTS 8 The Ethiopian eunuch (Ge'ez: ኢትዮጵያዊው ጃንደረባ) is a figure in the New Testament of the Bible; the story of his conversion to Christianity is recounted in Acts 8. Philip the Evangelist was told by an angel to go to the road from Jerusalem to Gaza, and there he encountered the Ethiopian eunuch, the treasurer of the Candace, Queen of the Ethiopians (Ancient Greek: Κανδάκη, the "Candace" was the Meroitic language term for "queen" or possibly "royal woman"). The eunuch had been to Jerusalem to worship[Acts 8:27] and was returning home. Sitting in his chariot, he was reading the Book of Isaiah, specifically Isaiah 53:7-8. Philip asked the Ethiopian, "Do you understand what you are reading?" He said he did not ("How can I understand unless I have a teacher to teach me?"), and asked Philip to explain the text to him. Philip told him the Gospel of Jesus, and the Ethiopian asked to be baptized. They went down into a water source, traditionally thought to be the Dhirweh fountain near Halhul,[1] and Philip baptized him.
when is Stephen arrested?
Act 6
ACTS USEFUL OUTLINE
Acts 1:1-5The Preface to Acts Acts 1:12-26Replacing Judas Acts 2:1-21Pentecost Acts 2:40-47The First Community of Believers Acts 3:1-4:31Healing the Lame Man Acts 5:1-11Ananias and Sapphira Acts 6:1-7:50Choosing of the Deacons and Stephen's Death Acts 8:26-39The Baptism of the Ethiopian Eunuch Acts 9:1-31The Call of Saul Acts 9:32-42Peter Raises Dorcas from Death Acts 10:1-48Peter and Cornelius Acts 12:1-4, 20-24The Death of Herod Acts 13:14-52Paul Preaches at the Synagogue in Pisidian Antioch Acts 14:6-18Paul and Barnabas in Lystra Acts 15:1-35Requirements for Gentiles Reconsidered Acts 16:1-5The Circumcision of Timothy Acts 16:12-15Paul and His Companions Meet Lydia Acts 16:16-40Tumult in Philippi Acts 17:1-9Paul and Silas Preach in Thessalonica Acts 17:22-34Paul Preaches to the Greeks in Athens Acts 18:24-26Priscilla and Aquila Instruct Apollos Acts 19:11-20Paul's Extraordinary Deeds in Ephesus Acts 19:24-41Demetrius and the Silversmiths in Ephesus Acts 20:16-38Farewell to the Elders of Ephesus Acts 21:17-36Paul Returns to Jerusalem Acts 28:1-31Paul Arrives in Rome and Lives under House Arrest
Saul's Conversion
Acts 9 WHILST HE IS GOING TO DAMASCUS, A LIGHT FLASHES FROM THE SKY AROUND HIM. HE FALLS TO THE GROUND. JESUS SPEAKS TO HIM. 'Saul, Saul, why do you persecute me?' 'Tell me. Lord,' he said, 'who you are.' The voice answered, 'I am Jesus, whom you are persecuting. 6But get up and go into the city, and you will be told what you have to do.' Saul Preaches at Damascus (Damascus, Syria)
how does acts relate to the gospel of luke
Acts and the Gospel of Luke make up a two-part work, Luke-Acts, by the same anonymous author, usually dated to around 80-90 AD, although some scholars suggest 90-110.
acts has two key structural principles
Acts has two key structural principles. The first is the geographic movement from Jerusalem, centre of God's Covenantal people, the Jews, to Rome, centre of the Gentile world. This structure reaches back to the author's preceding work, the Gospel of Luke, and is signaled by parallel scenes such as Paul's utterance in Acts 19:21, which echoes Jesus's words in Luke 9:51: Paul has Rome as his destination, as Jesus had Jerusalem. The second key element is the roles of Peter and Paul, the first representing the Jewish Christian church, the second the mission to the Gentiles.
acts - new testament
Acts, or formally the Book of Acts, is the fifth book of the New Testament The Gospel of Luke and Acts make up a two-volume work which scholars call Luke-Acts. Together they account for 27.5% of the New Testament, the largest contribution attributed to a single author, providing the framework for both the Church's liturgical calendar and the historical outline into which later generations have fitted their idea of the story of Jesus and the early church. The author is not named in either volume.
Peter's Speech in Solomon's Portico (Solomon's Portico, The Temple, Jerusalem) after lame man is healed, tells us to repent !
And as he was clutching Peter and John all the people came running in astonishment towards them in Solomon's Portico, as it is called. 12Peter saw them coming and met them with these words: 'Men of Israel, why be surprised at this? Why stare at us as if we had made this man walk by some power or godliness of our own? 13 [ Ex.3.6, Is.52.13, Is.53.11. ] The God of Abraham, Isaac, and Jacob, the God of our fathers, has given the highest honour to his servant Jesus, whom you committed for trial and repudiated in Pilate's court— 14repudiated the one who was holy and righteous when Pilate had decided to release him. You begged as a favour the release of a murderer, 15and killed him who has led the way to life. But God raised him from the dead; of that we are witnesses. 16And the name of Jesus, by awakening faith, has strengthened this man, whom you see and know, and this faith has made him completely well, as you can all see for yourselves. 17'And now, my friends, I know quite well that you acted in ignorance, and so did your rulers; 18but this is how God fulfilled what he had foretold in the utterances of all the prophets: that his Messiah should suffer. 19Repent then and turn to God, so that your sins may be wiped out. Then the Lord may grant you a time of recovery 20and send you the Messiah he has already appointed, that is, Jesus. 21He must be received into heaven until the time of universal restoration comes, of which God spoke by his holy prophets. Some witnesses add: from the beginning of the world. 22 [ Dt.18.15-19. ] Moses said, "The Lord God will raise up a prophet for you from among yourselves as he raised me; Or: like me. you shall listen to everything he says to you, 23 [ Lv.23.29. ] and anyone who refuses to listen to that prophet must be extirpated from Israel." 24And so said all the prophets, from Samuel onwards; with one voice they all predicted this present time. 25 [ Gn.12.3, Gn.22.18. ] 'You are the heirs of the prophets; you are within the covenant which God made with your fathers, when he said to Abraham, "And in your offspring all the families on earth shall find blessing." 26When God raised up his Servant, he sent him to you first, to bring you blessing by turning every one of you from your wicked ways.'
In Acts 18, Apollos preached in what city? - IMPORTANT AS FEMALE CHRISTIANS (E.G. PRISCILLA) AS CHRISTIAN TEACHERS
Apollos Preaches at Ephesus (Ephesus) Priscilla and Aquila were a first century Christian missionary married couple described in the New Testament. Aquila is traditionally listed among the Seventy Disciples. They lived, worked, and traveled with the Apostle Paul, who described them as his "fellow workers in Christ Jesus". When Apollos, an enthusiastic believer from Alexandria, comes to Ephesus, he receives instruction from Priscilla and her husband, Aquila. Although Apollos is eloquent, enthusiastic, and "well-versed in the Scriptures," his teachings show him to be in need of further instruction. Priscilla and Aquila teach him so that he might speak "more accurately." This passage shows Priscilla as a leader. The mention of her name before the name of her husband (also in Acts 18:18; Romans 16:3; 2 Timothy 4:19) is a way of honoring her. She and Aquila worked with Paul and carried on without him when he moved on in his journey.
what happens in acts 2 at Pentecost?
As promised by Jesus, the Holy Spirit, the "power from on high," comes upon his followers as they are all gathered together in one place. This power appearing as "divided tongues, as of fire" and sounding "like the rush of a violent wind" is interpreted by Peter as God's gift in accord with the words of the prophet Joel. APOSTLES SPEAK IN TONGUES PETER GIVES THE FIRST EVANGELISTIC SERMON EXPLAINING WHAT HAPPENED. 3000 PEOPLE GET BAPTIZED.
BERENICE - SISTER OF HEROD AGRIPPA II
Berenice was a member of the Herodian Dynasty that ruled the Roman province of Judaea between 39 BCE and 92 CE. She was the daughter of King Herod Agrippa I SISTER OF HEROD AGRIPPA II
STEPHEN IS THE FIRST
CHRISTIAN MARTYR
Peter and Cornelius (Caesarea)- act 10
Cornelius is a Roman centurion stationed in Caesarea who is converted by Peter result Gentiles Receive the Holy Spirit (Caesarea) 44Peter was still speaking when the Holy Spirit came upon all who were listening to the message. 45The believers who had come with Peter, men of Jewish birth, were astonished that the gift of the Holy Spirit should have been poured out even on Gentiles. 46For they could hear them speaking in tongues of ecstasy and acclaiming the greatness of God. Then Peter spoke: 47'Is anyone prepared to withhold the water for baptism from these persons, who have received the Holy Spirit just as we did ourselves?' 48Then he ordered them to be baptized in the name of Jesus Christ. After that they asked him to stay on with them for a time.
The Riot at Ephesus (Ephesus) - demetrius
Demetrius, a silversmith who made silver shrines of Diana and provided a great deal of employment for the craftsmen. In Ephesus, Demetrius the silversmith gathers his fellow workers who have seen a loss in demand for their product, statuettes of the great goddess Artemis. This loss is attributed to growing numbers of Christians who do not worship gods made with human hands. This story does not highlight a particular Christian leader but shows how a population, frightened by diminished revenue from their craft of creating statues of Artemis, calls upon patriotism and religious fervor to arouse the population against the Christians. Neither the patriotism nor the religious belief of the Christians is directly at issue, but rather the loss of money for the silversmiths. The endangerment of their economic well-being is nevertheless connected to the ongoing growth of Christianity and its success in turning new believers from adherence to false gods. The more observant Christians there are, the fewer persons purchase statuettes of Artemis. A way of life is threatened, both in the microcosm of economic production and well-being for the smiths and in the macrocosm of social organization in a major metropolitan area such as Ephesus.
STEPHEN CH7 OF ACTS
HIS SPEECH TAKES UP MOST OF CH 7 HE IS STONED TO DEATH Stephen is accused by the Jews of speaking against, quote, 'this holy place by which they mean the temple and the law'.
the duties of Zechariah in the temple
He was probably not the "Zechariah" mentioned by Jesus in the Gospel of Luke (11:51)[2] and the Gospel of Matthew, "from the blood of innocent Abel to the blood of Zacharias the son of Barachiah, whom you murdered between the sanctuary and the altar" (23:35). Jesus' words are interpreted as: from the first victim of a murder (Abel), to the last martyr (Zechariah), by which Zechariah ben Jehoiada was more likely meant, as representing the last of the martyrs recorded in the Masoretic Text.[2] However, some scholars still identify him with the later prophet Zechariah, rather than the priest Zechariah of the 9th century BCE, as the Gospel of Matthew records his name as "Zechariah son of Berechiah", and the prophet Zechariah is indeed listed as the son of Berechiah (Zech. 1:1).[citation needed]
The Death of Herod
Herod (Herod I, also known as Herod the Great, was a Roman client king of Judea, referred to as the Herodian kingdom-HATEDBYBOTHJEWSANDCHRISTIANS)harangued them; and the populace shouted back, 'It is a god speaking, not a man!' Instantly an angel of the Lord struck him down, because he had usurped the honour due to God; he was eaten up with worms and died. Meanwhile the word of God continued to grow and spread. Barnabas and Saul, their task fulfilled, returned from Jerusalem, Some witnesses read: their task fulfilled, returned to Jerusalem; or, as it may be rendered: their task at Jerusalem fulfilled, returned. taking John Mark with them.
In act 5 Many Signs and Wonders Performed
In act 5 Many Signs and Wonders Performed many remarkable and wonderful things took place among the people at the hands of the apostles. THEY USED TO MEET by common consent in Solomon's Portico, 13no one from outside their number venturing to join with them. But people in general spoke highly of them, Or: ... Portico. Although others did not venture to join them, the common people spoke highly of them.14and more than that, numbers of men and women were added to their ranks as believers in the Lord. Or: and an ever-increasing number of believer, both men and women were added to the Lord.15In the end the sick were actually carried out into the streets and laid there on beds and stretchers, so that even the shadow of Peter might fall on one or another as he passed by; 16and the people from the towns round Jerusalem flocked in, bringing those who were ill or harassed by unclean spirits, and all of them were cured.
ACTS IS PRODUCED AT AROUND THE SAME TIME AS
JOSEPHUS' AGAINST APION ACTS - DATE RANGE OF BETWEEN AD 90 TO 100 IS MOST PROBABLE
12.James Killed and Peter Imprisoned (Jerusalem) + his remarkable escape by an angel
King Herod attacked certain members of the church. 2He beheaded James, the brother of John, and then, when he saw that the Jews approved, proceeded to arrest Peter also. - Peter was kept in prison under constant watch, while the church kept praying fervently for him to God. On the very night before Herod had planned to bring him forward, Peter was asleep between two soldiers, secured by two chains, while outside the doors sentries kept guard over the prison. 7All at once an angel of the Lord stood there, and the cell was ablaze with light. He tapped Peter on the shoulder and woke him. 'Quick! Get up', he said, and the chains fell away from his wrists. 8The angel then said to him, 'Do up your belt and put your sandals on.' He did so. 'Now wrap your cloak round you and follow me.' 9He followed him out, with no idea that the angel's intervention was real: he thought it was just a vision. 10But they passed the first guard-post, then the second, and reached the iron gate leading out into the city, which opened for them of its own accord. And so they came out and walked the length of one street; and the angel left him. 11Then Peter came to himself. 'Now I know it is true,' he said; 'the Lord has sent his angel and rescued me from Herod's clutches and from all that the Jewish people were expecting.' When he realized how things stood, he made for the house of Mary, the mother of John Mark, where a large company was at prayer. He knocked at the outer door and a maid called Rhoda came to answer it. She recognized Peter's voice and was so overjoyed that instead of opening the door she ran in and announced that Peter was standing outside. 'You are crazy', they told her; but she insisted that it was so. Then they said, 'It must be his guardian angel.' Meanwhile Peter went on knocking, and when they opened the door and saw him, they were astounded. With a movement of the hand he signed to them to keep quiet, and told them how the Lord had brought him out of prison. 'Report this to James and the members of the church', he said. Then he left the house and went off elsewhere. When morning came, there was consternation is among the soldiers: what could have become of Peter? Herod made close search, but failed to find him, so he interrogated the guards and ordered their execution. Afterwards he left Judaea to reside for a time at Caesarea.
HEROD
King of Judea
Acts of the Apostles was written by
Luke the Evangelist According to Church tradition dating from the 2nd century, the author was the "Luke" named as a companion of the apostle Paul in three of the letters attributed to Paul himself; this view is still sometimes advanced, but "a critical consensus emphasizes the countless contradictions between the account in Acts and the authentic Pauline letters." (An example can be seen by comparing Acts's accounts of Paul's conversion (Acts 9:1-31, 22:6-21, and 26:9-23) with Paul's own statement that he remained unknown to Christians in Judea after that event (Galatians 1:17-24)). The author "is an admirer of Paul, but does not share Paul's own view of himself as an apostle; his own theology is considerably different from Paul's on key points and does not represent Paul's own views accurately." He was educated, a man of means, probably urban, and someone who respected manual work, although not a worker himself; this is significant, because more high-brow writers of the time looked down on the artisans and small business people who made up the early church of Paul and were presumably Luke's audience.
Luke the Evangelist
Luke the Evangelist, the author of the third gospel account (and the Acts of the Apostles), is symbolized by a winged ox or bull - a figure of sacrifice, service and strength. Luke's account begins with the duties of Zechariah in the temple; it represents Jesus's sacrifice in His Passion and Crucifixion, as well as Christ being High priest (this also represents Mary's obedience). The ox signifies that Christians should be prepared to sacrifice themselves in following Christ.
WHAT IS INCONSISTENT IN ACTS?
Luke tries to give an impression of familiarity with Roman officials and their procedures, but Paul's "trial" is incoherently presented. Why did neither Felix nor Festus give a judgement? Why did Paul not wait for a decision instead of appealing to Caesar? Why did Festus not decide a case of crimen laesae maiestatis? When Luke describes Festus's discussion with Agrippa he is doing no more than telling the story "as he supposed that Roman officials would have told it" (Lake-Cadbury). Even the story of Paul's final journey to Rome, including the narrative about the shipwreck, is full of theological motives and historical difficulties.
audience, authorial intent of apostles
Luke was written to be read aloud to a group of Jesus-followers gathered in a house to share the Lord's supper. The author assumes an educated Greek-speaking audience, but directs his attention to specifically Christian concerns rather than to the Greco-Roman world at large. He begins his gospel with a preface addressed to Theophilus (Luke 1:3; cf. Acts 1:1), informing him of his intention to provide an "ordered account" of events which will lead his reader to "certainty".
what is the purpose of luke acts
Luke-Acts is an attempt to answer a theological problem, namely how the Messiah of the Jews came to have an overwhelmingly non-Jewish church; the answer it provides is that the message of Christ was sent to the Gentiles because the Jews rejected it Luke-Acts can also be seen as a defense of (or "apology" for) the Jesus movement addressed to the Jews: the bulk of the speeches and sermons in Acts are addressed to Jewish audiences, with the Romans serving as external arbiters on disputes concerning Jewish customs and law.[
WHO IS AUTHOR OF ACTS
NO AUTHOR NAMED IN ACTS? SO WHY DO WE CALL HIM LUKE. IRANAEUS THOUGHT HIM TO BE LUKE. THOUGHT TO BE A COMPANION OF PAUL BUT LUKE OF PAULINE EPISTLES SEEMS TO BE DIFF TO AUTHOR OF ACTS ANONYMOUS FIGURE THE WRITER HAS GOOD LITERARY EDUCATION some have seen the author of as having a Jewish background, given apparent stylistic overlap with the Septuagint narrative style and vocabulary and his apparent knowledge of how a synagogue operated as implied by Acts chapter 13 verse 14 He's also been seen as a gentile, given an overall lack of Jewish concepts and lack of attention paid to Jewish cultic practise.
GENTILES
Non-Jewish people
Outline of acts
Outline Dedication to Theophilus (1:1-2) Resurrection appearances (1:3) Great Commission (1:4-8) Ascension (1:9) Second Coming Prophecy (1:10-11) Matthias replaced Judas (1:12-26) the Upper Room (1:13) The Holy Spirit came at Shavuot (Pentecost) (2:1-47), see also Paraclete Peter healed a crippled beggar (3:1-10) Peter's speech at the Temple (3:11-26) Peter and John before the Sanhedrin (4:1-22) Resurrection of the dead (4:2) Believers' Prayer (4:23-31) Everything is shared (4:32-37) Ananias and Sapphira (5:1-11) Signs and Wonders (5:12-16) Apostles before the Sanhedrin (5:17-42) Seven Deacons appointed (6:1-7) Stephen before the Sanhedrin (6:8-7:60) The "Cave of the Patriarchs" was located in Shechem (7:16) "Moses was educated in all the wisdom of the Egyptians" (7:22) First mentioning of Saul (Paul the Apostle) in the Bible (7:58) Paul the Apostle confesses his part in the martyrdom of Stephen (7:58-60) Saul persecuted the Church of Jerusalem (8:1-3) Philip the Evangelist (8:4-40) Simon Magus (8:9-24) Ethiopian eunuch (8:26-39) Conversion of Paul the Apostle (9:1-31, 22:1-22, 26:9-24) Paul the Apostle confesses his active part in the martyrdom of Stephen (22:20) Peter healed Aeneas and raised Tabitha from the dead (9:32-43) Conversion of Cornelius (10:1-8, 24-48) Peter's vision of a sheet with animals (10:9-23, 11:1-18) Church of Antioch founded (11:19-30) term "Christian" first used (11:26) James the Great executed (12:1-2) Peter's rescue from prison (12:3-19) Death of Herod Agrippa I [in 44] (12:20-25) "the voice of a god" (12:22) Mission of Barnabas and Saul (13-14) "Saul, who was also known as Paul" (13:9) called "gods ... in human form" (14:11) Council of Jerusalem (15:1-35) Paul separated from Barnabas (15:36-41) 2nd and 3rd missions (16-20) Areopagus sermon (17:16-34) "God...has set a day" (17:30-31) Trial before Gallio c. 51-52 (18:12-17) Trip to Jerusalem (21) Before the people and the Sanhedrin (22-23) Before Felix-Festus-Herod Agrippa II (24-26) Trip to Rome (27-28) called a god on Malta (28:6)
TWO KEY FIGURES OF ACTS OF APOSTLES
PETER + PAUL Peter and Paul are the main characters Right out of the gate, Luke focuses on Peter: He decides that Judas needs to be replaced (Acts 1:15-22) He preaches the first sermon (Acts 2:14-36) He heals a paralytic (Acts 3:6-7) His disapproval leads to a dramatic end for Ananias and Sapphira (Acts 5:3-10) He prays for people to be filled with the Spirit (Acts 8:17) He raises a girl from the dead (Acts 9:34) He receives a vision from the Lord about Gentile inclusion in the gospel (Acts 10:11-15) We also witness opposition to Peter as he's imprisoned (Acts 5:17-18) and flogged (Acts 5:40). But even in all of this, Peter still rejoices that he's worthy to suffer for the sake of Christ (Acts 5:41). About halfway through Acts, the focus starts to shift to Paul and his missionary journeys. (More about that soon!)
when is Peter and when is Paul arrested?
PETER - ACT 4 Peter and John arrested in Jersualem and put in prison for the night ARREST OF APOSTLES IN JERUSALEM - ACT 5 PETER ARRESTED - ACTS 12 Paul Arrested in the Temple (Temple, Jerusalem) - ACTS 21
ACTS 26
Paul Defends Himself before Agrippa Paul Tells of His conversion - Ac.9.1-19, Ac.22.6-16 Paul's Testimony to Jews and Gentiles
ACTS 27
Paul Sails for Rome1Paul can see the voyage will be disastrous The Storm at Sea - An angel told him that noone would die The Shipwreck
How many times does Paul tell of his conversion?
Paul Tells of His Conversion - Acts 9 Acts 22 Acts 26
acts 25
Paul appeals to Caesar Paul Brought before Agrippa and Bernice
acts 21
Paul arrested in Jerusalem a prophet named Agabus arrived from Judaea. 11He came to us, took Paul's belt, bound his own feet and hands with it, and said, 'These are the words of the Holy Spirit: Thus will the Jews in Jerusalem bind the man to whom this belt belongs, and hand him over to the Gentiles.' 12 Paul Visits James Paul Arrested in the Temple (Temple, Jerusalem) BUT JUST BEFORE the period of seven days was up, the Jews from the province of Asia saw him in the temple. They stirred up the whole crowd, and seized him, 28shouting, 'Men of Israel, help, help! This is the fellow who spreads his doctrine all over the world, attacking our people, our law, and this sanctuary. On top of all this he has brought Gentiles into the temple and profaned this holy place. 29For they had previously seen Trophimus the Ephesian with him in the city, and assumed that Paul had brought him into the temple.
acts 19 Paul at Ephesus + The Sons of Sceva (Ephesus)
Paul at Ephesus (Ephesus) Paul heals the sick and casts out evil spirits during his time in Ephesus. These miracles lead some practitioners of magic to renounce their former ways. The unsurpassable power of God, a power that cannot be manipulated by human beings, becomes so evident to everyone in Ephesus that people burn magic books. Likewise, lesser spirits are not deceived by the attempts of itinerant exorcists who attempt to use Jesus' name. When the seven sons of Sceva, well-known exorcists, try to use Jesus' name and power for their own gain, the spirits recognize Jesus and drive the exorcists into the streets. Preaching - this went on for two years, with the result that the whole population of the province of Asia, both Jews and Gentiles, heard the word of the Lord. 11And through Paul God worked singular miracles: 12when handkerchiefs and scarves which had been in contact with his skin were carried to the sick, they were rid of their diseases and the evil spirits came out of them.
acts 23
Paul before the Council The Plot against Paul's Life Paul is Sent to Felix the Governor
HOW DOES PAUL HELP THE SLAVE GIRL IN ACTS 16?
Paul casts a prophetic spirit out of a slave girl who is being used as a profitable seer by her owners. The ensuing ruckus over the loss of her value to the owners results in the imprisonment of Paul and Silas, who use the opportunity to convert the jailer and his household by their steadfast witness. In Philippi a slave girl is being used by her owners as a seer or fortune teller. The young woman is possessed by a demon who quite accurately identifies Paul and Silas as "slaves of the Most High God" who have come to reveal "a way of salvation." What is remarkable is the accuracy and understanding of the possessing spirit. It may be an Apollonian or oracular spirit, given its description. But whatever the nature of the spirit, it gets right who Paul and his companions are and what their mission is. Yet, it can be cast out by a mere mortal who relies on the power of the one God. By casting the less powerful demon out of the girl, Paul witnesses to the power of the God he worships.Because it occasions their economic loss, Paul's deed enrages the girl's owners. They lose no time in arousing the local magistrates by complaining that Paul and Silas are "Jews" who teach unlawful customs that are contrary to the Roman way. In short, they complain that Paul and Silas are interlopers and opposed to all that is good and civilized, namely, all that is Roman. Paul and Silas and their kind represent a danger to the well-being of civic life. The two are thrown into jail, from which they escape after an earthquake and the conversion of the Roman-employed jailer and his household. We learn a lot about the way people choose to defame others, most often not for the stated reasons. We also see how the good character of the Christians (who do not leave the jail even when they might make an escape) is a witness to others concerning the power of their God. Both themes will continue in Acts and in early Christian history.
acts 13 - paul and barnabas at Antioch of Psidia
Paul is invited to speak when he and his companions attend a synagogue in Pisidian Antioch. His speech, which cites Scripture to support Christian conviction that Jesus is God's Messiah, creates much excitement and interest but also division in the community. In Acts 13:9 Saul becomes known as Paul and assumes his role as a leader and evangelist for Jesus Christ. In Antioch of Pisidia he and his companions go to a synagogue and are invited to address the local worshipers. Paul delivers a speech that is a brief general review of the history of God with God's people. His speech is brilliantly designed for the context of its delivery. He identifies the people in the synagogue as God's people, designated to receive God's promises. He identifies Jesus as the descendent of David and the one who would receive "the holy promises made to David" (v. 34). Paul's speech is a great success, emphasizing the continuity of God's promises and the reliability of Scripture. In fact, the success of the speech is the undoing of continued mission activity. So many respond, Jews and devout Gentiles, that some other Jews become jealous and collude with local leaders to drive Paul and Barnabas away. In v. 47, Paul and Barnabas quote from Isaiah 49:6, words also said by Simeon in Luke 2:32. Paul and Barnabas speak these words, concerning the call of the Jews to be a "light for the Gentiles," and apply them directly to themselves. They insist that they will go henceforth to the Gentiles, although this is not the way Acts works out. This passage, however, sets the stage dramatically for the success of the mission to Gentiles.
acts 28
Paul on the Island of Malta (Melita, Malta) heals the sick Paul Arrives at Rome Paul Preaches in Rome (Rome)
acts 17 - paul's speech at athens
Paul speaks on Mars Hill in Athens to a crowd of interested Gentiles. Some express interest in his convictions, and at least two become believers. Analysis This passage is important because Paul meets the Greek world on its own ground and on its own terms. In the very heart of the educated world of ancient Greece and Rome, Athens was a kind of university town, a place where the ancient stories were visibly honored and philosophical discourse had never ceased. It is into the heart of this non-Jewish, nonmercantile city that Paul enters and speaks to sophisticated, if not jaded, folks eager for something new to chew on.Paul's speech is sophisticated and alert to context. He quotes from a well-known Greek poet and speaks the standard lines about images, idols, and true deity. He refers in a generous way to the religious convictions of the local population and speaks of a creator who made all nations to search for God. This is generous speech indeed and includes all his hearers as children of God. The references to the resurrection from the dead strike most of them, finally, as silly or superstitious, but some hear.This passage is critical because it shows Paul adapting his speech to the level of his audience, seeking to address them in terms that are both open and familiar. Paul's encounter points out the difficulty with understanding or accepting resurrection as a cornerstone of Christian belief. Finally, the passage shows us that even a few who hear positively can be seeds for local congregations to grow.
acts 20
Paul's Journey to Macedonia and Greece (Macedonia) Paul's Farewell Visit to Troas The Voyage from Troas to Miletus (Troas) Paul Speaks to the Ephesian Elders (Miletus) On his way to Jerusalem, Paul stops in Miletus for a last encounter with the leaders of the Ephesian church. Knowing he will not see them again, he defends his ministry among them, exhorts them to good and steadfast leadership, and provides a rare glimpse into the affection he shares with those who lead the local communities.
acts 18
Paul's ministry at Corinth; Paul begins 3rd missionary journey (18:23) - fights with a Jew named Aquila, a native of Pontus, and his wife Priscilla-5Then Silas and Timothy came down from Macedonia, and Paul devoted himself entirely to preaching, affirming before the Jews that the Messiah was Jesus. 6But when they opposed him and resorted to abuse, he shook out the skirts of his cloak and said to them, 'Your blood be on your own heads! My conscience is clear; now I shall go to the Gentiles.' when Gallio was proconsul of Achaia, the Jews set upon Paul in a body and brought him into court. 1 Paul's Return to Antioch (Antioch)
acts 22
Paul, arrested, defends himself Paul Tells of His Conversion - Ac.9.1-19, Ac.26.12-18 Paul explains his mission - being sent to the Gentiles Paul and the Roman Tribune22Up to this point they had given him a hearing; but now they began shouting, 'Down with him! A scoundrel like that is better dead!'
THE 12 DISCIPLES/ APOSTLES OF JESUS
Peter James John Andrew Bartholomew or Nathanael James, the Lesser or Younger Judas Jude or Thaddeus Matthew or Levi Philip Simon the Zealot Thomas During the life and ministry of Jesus in the 1st century AD, the apostles were his closest followers and became the primary teachers of the gospel message of Jesus.[1] There is also an Eastern Christian tradition derived from the Gospel of Luke of there having been as many as seventy apostles during the time of Jesus' ministry. In the Pauline epistles, Paul, although not one of the original twelve, described himself as an apostle,[2] saying he was called by the resurrected Jesus himself during his Road to Damascus event. He later describes himself as "the apostle of the Gentiles".[3] In the Book of Acts he and Barnabas were allotted the roles of apostle in the church.[4]
The Healing of Aeneas (Lydda)
Peter healed a man bed-ridden with paralysis for eight years.
Tabbitha Restored to Life (Joppa)PETER
Peter heals a disciple named Tabitha (in Greek, Dorcas, meaning a gazelle), who fell ill and died he said, 'Get up, Tabitha.' She opened her eyes, saw Peter, and sat up. 41He gave her his hand and helped her to her feet. Then he called the members of the congregation and the widows and showed her to them alive. The news spread all over Joppa, and many came to believe in the Lord.
Peter's speech at Pentecost
Peter's Speech at Pentecost (Jerusalem) - Peter gives the first evangelistic sermon Immediately following the pouring out of the Spirit in Acts 2, there's a lot of confusion. All of the sudden a bunch of disciples from the Galilean region are praising God in languages previously unknown to them. It must have sounded chaotic because people start ridiculing them by saying they're drunk (Acts 2:13). Peter, who up till now has mostly been known for putting his foot in his mouth, stands up and addresses the crowd. And what comes out is a sermon so powerful that over 3,000 people respond to the gospel and get baptized.
Felix the Governor
Procurator of Judaea After Paul the Apostle was arrested in Jerusalem and rescued from a plot against his life, the local Roman chiliarch Claudius Lysias transferred him to Caesarea, where he stood trial before Felix. On at least one further occasion Felix and his wife Drusilla heard Paul discourse, and later on frequently sent for Paul and talked with him. However, it appears that his actual desire was to receive a bribe from Paul, a request that the Apostle didn't give into (Acts 24:24-26). When Felix was succeeded as procurator, having already detained Paul for two years, he left him imprisoned as a favor to the Jews (Acts 24:27).
WHO APPROVES OF STEPHEN'S MURDER
SAUL/ PAUL ACT 8 His martyrdom was witnessed by Saul of Tarsus, also known as Paul, a Pharisee and Roman citizen who would later become a Christian apostle. The only source for information about Stephen is the New Testament book of the Acts of the Apostles.
WHY IS STEPHEN STONED
Saint Stephen is recognized as a saint and the first martyr in Christian theology. He was condemned for committing blasphemy against the Jewish Temple, and was stoned to death circa the year 36.
SAINST STEPHEN WIKI
Stephen is stated to have been full of faith and the Holy Spirit and to have performed miracles among the people.[Acts 6:5, 8] Stoning of Saint Stephen, altarpiece of San Giorgio Maggiore, Venice, by Jacopo & Domenico Tintoretto It seems to have been among synagogues of Hellenistic Jews that he performed his teachings and "signs and wonders" since it is said that he aroused the opposition of the "Synagogue of the Freedmen", and "of the Cyrenians, and of the Alexandrians, and of them that were of Cilicia and Asia".[Acts 6:9] Members of these synagogues had challenged Stephen's teachings, but Stephen had bested them in debate. Furious at this humiliation, they suborned false testimony that Stephen had preached blasphemy against Moses and God. They dragged him to appear before the Sanhedrin, the supreme legal court of Jewish elders, accusing him of preaching against the Temple and the Mosaic Law.[Acts 6:9-14] Stephen is said to have been unperturbed, his face looking like "that of an angel".[2] Speech to Sanhedrin In a long speech to the Sanhedrin comprising almost the whole of Acts chapter 7, Stephen presents his view of the history of Israel. The God of glory, he says, appeared to Abraham in Mesopotamia, thus establishing at the beginning of the speech one of its major themes, that God does not dwell only in one particular building (meaning the Temple).[6] Stephen recounts the stories of the patriarchs in some depth, and goes into even more detail in the case of Moses. God appeared to Moses in the burning bush,[Acts 7:30-32] and inspired Moses to lead his people out of Egypt. Nevertheless, the Israelites turned to other gods.[Acts 7:39-43] This establishes the second main theme of Stephen's speech, Israel's disobedience to God.[6] Stephen faced two accusations: that he had declared that Jesus would destroy the Temple in Jerusalem and that he had changed the customs of Moses. Benedict XVI stated that St. Stephen appealed to the Jewish scriptures to prove how the laws of Moses were not subverted by Jesus but, instead, were being fulfilled.[7] Stephen denounces his listeners[6] as "stiff-necked" people who, just as their ancestors had done, resist the Holy Spirit. "Was there ever a prophet your ancestors did not persecute? They even killed those who predicted the coming of the Righteous One. And now you have betrayed and murdered him."[Acts 7:51-53] The stoning of Stephen Stoning of Saint Stephen by Giovanni Battista Lucini Thus castigated, the account is that the crowd could contain their anger no longer.[8] However, Stephen looked up and cried, "Look! I see heaven open and the Son of Man standing on the right hand of God!" He said that the recently executed Jesus was standing by the side of God.[9][Acts 7:54] The people from the crowd, who threw the first stones[10][9] laid their coats down so as to be able to do this, at the feet of a "young man named Saul" (later known as Paul the Apostle). Stephen prayed that the Lord would receive his spirit and his killers be forgiven, sank to his knees, and "fell asleep".[Acts 7:58-60] Saul "approved of their killing him."[Acts 8:1] In the aftermath of Stephen's death, the remaining disciples fled to distant lands, many to Antioch.[Acts 11:19-20][11]
what was the promise of the father
THECOMINGOFTHEHOLYSPIRIT!!The promise of the Father was the promise that the Holy Spirit would come at Pentecost to do a distinctive work in the lives of all Christians; it was a promise relating to this period of time in which we are living, the Dispensation of the Spirit, the Church Age.
Paul the Apostle
The Christian name for Saul who had been a persecutor of Christians before conversion., Was responsible for the spread of Christian theology & the resulting response from the Roman Empire. a Pharisee and Roman citizen who would later become a Christian apostle.
Acts 15
The Council at Jerusalem (Jerusalem) - Requirements for Gentiles Reconsidered Summary At a meeting in Jerusalem, the church comes to understand that the calling of Gentiles to belief without adherence to full scriptural law is the work of God. Analysis The issue of the church's mission to Gentiles is raised in Acts 10 and first resolved in Acts 11:1-18, when believers in Jerusalem find Peter's story about his vision and encounter with Cornelius persuasive, not least because of the Spirit's legitimation. But in Acts 15 the issue must be reconsidered. Some believers from Judea insist that adherence to the scriptural commands of God requires that baptized Gentiles be circumcised (and probably keep food laws). A council is held in which Peter's testimony to how God had ordered things is important to the decision that is reached: not to require Gentile believers to receive circumcision or to adhere to most dietary laws. This decision appears to settle the question as to whether new communities baptized in Christ will identify themselves by the Scripture's purity laws. The settlement claims that the activity of the Holy Spirit acknowledged in Acts 10:44-47; 11:15-18; and 15:8-9, 28 represents the will of God. At the same time, suspicion about the Gentiles' lack of adherence to scriptural commands continues to be an issue. Suspicion later dogs Paul's footsteps, as he discovers when he returns to Jerusalem (21:20-25).The council's decision about God's will and Scripture is key to the expanding mission of the young church. This story also contributes to three additional themes in Luke's Gospel and Acts. The first has to do with mission--that is, the development of communities of believers. In all such communities behavior must be as it was in Acts 2:40-47, where people worship, pray, learn, and eat together. Baptism means inclusion in the community of the saved without distinction or segregation. Second, such mission involves evangelists entering the communities of those whom they would call to Christ, staying with the people, and eating with them--that is, following their customs. Finally, and perhaps most important, this passage shows a way forward in interpreting Scripture for effective witness to a living God in new circumstances and contexts. The Reply of the Council Paul and Barnabas Separate to proclaim the word of the lord.
4 evangelists (MMLJ)
The Gospel writers: Matthew, Mark, Luke, and John The gospels of Matthew, Mark, and Luke are known as the Synoptic Gospels, because they include many of the same stories, often in the same sequence. While the periods to which the gospels are usually dated suggest otherwise,[1][2] convention traditionally holds that the authors were two of the Twelve Apostles of Jesus, John and Matthew, as well as two "apostolic men,"[3] Mark and Luke, whom Orthodox Tradition records as members of the 70 Apostles (Luke 10): Matthew - a former tax collector (Levi) who was called by Jesus to be one of the Twelve Apostles, Mark - a follower of Peter and so an "apostolic man," Luke - a doctor who wrote what is now the book of Luke to Theophilus. Also known to have written the book of Acts (or Acts of the Apostles) and to have been a close friend of Paul of Tarsus, John - a disciple of Jesus and the youngest of his Twelve Apostles. They are called evangelists, a word meaning "people who proclaim good news," because their books aim to tell the "good news" ("gospel") of Jesus.[4]
The Appointment of the Seven (Jerusalem)
The Seven, often known as the Seven Deacons, were leaders elected by the early Christian church to minister to the community of believers in Jerusalem, to enable the Apostles to concentrate on 'prayer and the Ministry of the Word' and to address a concern raised by Greek-speaking believers about their widows being overlooked in the daily diakonia or ministry.....DURING THIS PERIOD, when disciples were growing in number, there was disagreement between those of them who spoke Greek and those who spoke the language of the Jews. The former party complained that their widows were being overlooked in the daily distribution. 2So the Twelve called the whole body of disciples together and said, 'It would be a grave mistake for us to neglect the word of God in order to wait at table. Therefore, friends, look out seven men of good reputation from your number, men full of the Spirit and of wisdom, and we will appoint them to deal with these matters, 4while we devote ourselves to prayer and to the ministry of the Word.' 5This proposal proved acceptable to the whole body. They elected Stephen, a man full of faith and of the Holy Spirit, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas of Antioch, a former convert to Judaism. 6These they presented to the apostles, who prayed and laid their hands on them. 7The word of God now spread more and more widely; the number of disciples in Jerusalem went on increasing rapidly, and very many of the priests adhered to the Faith.
acts 17
The Uproar in Thessalonica (Thessalonica) - Paul and Silas encounter opposition to their preaching This passage describes Paul and Silas visiting Thessalonica for the first time. However, Thessalonians offers differing details when it recalls the beginning of a Christian fellowship in Thessalonica. Acts describes the Christian missionaries persuading and facing hostility from Jewish audiences in the city, while 1 Thessalonians remembers Paul, Silas (Silvanus), and Timothy working with Gentile audiences. The "devout Greeks" that Acts mentions in 17:4 are Gentiles who attend the Jewish synagogue. Such people would not have been considered to have "turned to God from idols" (1 Thessalonians 1:9). This passage, when compared to 1 Thessalonians, offers an example of how the story about Paul told in Acts often differs from the stories that Paul tells about himself in his letters. The Apostles at Beroea (Beroea) On arrival, they made their way to the synagogue. The Jews here were more civil than those at Thessalonica: they received the message with great eagerness, studying the scriptures every day to see whether it was as they said. Paul at Athens (Athens) - is brought to court of areopagus - Paul's speech - 32When they heard about the raising of the dead, some scoffed; and others said, 'We will hear you on this subject some other time.' 33And so Paul left the assembly. 34However, some men joined him and became believers, including Dionysius, a member of the Court of Areopagus; also a woman named Damaris, and others besides.
THREE MAIN SOURCES OF ACTS
The book of Acts, then, is essentially based on oral traditions about the early church of Jerusalem, other traditions about the Jerusalem missions, materials about the church of Antioch for which Luke himself may have been responsible (cf. 13:1), (4) an account of the mission of Paul of which to a considerable extent Luke was an eye-witness.
ACT 16 - WHO IS TIMOTHY AND WHY IS HE CIRCUMCISED
The circumcision of Timothy is an immediate test of the consensus reached by the apostolic council that Gentiles need not undergo circumcision as a precondition of belonging to the early church. Timothy symbolizes that the church would increasingly be marked by the coming together of Jews and Greeks under belief in Jesus.Analysis A Consensus? Acts 15 is a climactic moment wherein a potentially destructive division in the early days of the church is seemingly averted. A consensus arises that Gentiles need not be circumcised. Immediately following this vital moment are five short verses that seem curiously at odds with the consensus of Acts 15. Acts 16 introduces us to Timothy, the son of a Greek father and a Jewish mother who had become a believer in Jesus. However, Luke here provides very few details about this relationship. Were his parents still living? Why was Timothy not circumcised as a child? Was Timothy a Greek or a Jew? Luke does not deem it necessary to answer any of these questions save to specify that Timothy was not circumcised. A Jew? A Greek? Jewish traditions developed well after the writing of Acts would clarify that the children of ethnically mixed marriages would be considered Jewish if their mother was Jewish. These later developments cannot be used to understand this passage. What is clear is that Luke never identifies Timothy's ethnicity. We know the ethnicities of his parents, but we only know that Timothy was not circumcised until he met Paul. This suggests that Timothy's identity remains mixed; thanks to his parents, he is both Jewish and Greek, and thus a powerful partner in proclaiming the good news among both populations. Which Paul? One of the challenges posed by this event is making sense of Paul's actions here and what he himself writes in his letters (for example, Romans 2:25--3:1; 1 Corinthians 7:18--19; Galatians 5:6). The same Paul who consistently teaches that Gentiles need not be circumcised in order to be authentic followers of Jesus now willingly circumcises Timothy. This is one of several places where the Paul of Acts seems to diverge from the Paul of the epistles. How do we make sense of these differences? For some, the differences are not that great. Paul may not advocate the circumcision of Gentile followers of Jesus, but Timothy is not a Gentile but a Jew. For some, the Paul depicted in Acts is not the Paul of the letters. That is, Luke, the author of Acts, did not know Paul and may have had inaccurate sources. In between these two alternatives are a number of nuanced approaches. My own suggestion is that before we compare the Paul of Acts and the Paul of the letters, we comprehend the narrative of Acts in its own integrity. Why would the Paul of Acts circumcise Timothy? What function does it play in Acts? Who is Timothy? In this case, Timothy is a powerful symbol of the movement of the Spirit in the last chapters of Acts. Both Greek and Jewish, Timothy represents the coming together of the whole world under the unifying confession that "Jesus is Lord." For Luke, these ethnic labels are important but not a determining factor in the composition of God's people.
When is Acts dated?
The earliest possible date for Luke-Acts is around 62 AD, the time of Paul's imprisonment in Rome, but most scholars date the work to 80-90 AD on the grounds that it uses Mark as a source, looks back on the destruction of Jerusalem, and does not show any awareness of the letters of Paul (which began circulating late in the first century) Luke-Acts, by the same anonymous author, usually dated to around 80-90 AD, although some scholars suggest 90-110. if it does show awareness of the Pauline epistles, and also of the work of the Jewish historian Josephus, as some believe, then a date in the early 2nd century is possible. if it does show awareness of the Pauline epistles, and also of the work of the Jewish historian Josephus, as some believe, then a date in the early 2nd century is possible.
Pentecost
The fiftieth day following Easter, which commemorates the descent of the Holy Spirit on the early Apostles and disciples.
Acts documents three Pauline mission trips - 9.5 years
The first journey - 2.5 years(13-14) Paul and Barnabas (with John Mark as a helper) start from Antioch's seaport Selucia where they sail to Cyprus (Acts 13:4-12) From there they go to Pamphylia (John Mark returns home) and the other Antioch in Pisidia (Acts 13:13-52) They go down to Lycaonia, via Iconium, Lystra, and Derbe (Acts 14:1-23) They return through Pisidia and Pamphylia, spending time in Perga (Acts 14:24-25) Lastly, they go down to Attalia and take a ship back to Antioch in Syria (Acts 14:24-26) The second journey - 3 years(15-18) Paul and Silas begin by revisiting the locations in Paul's first journey (Acts 15:36-41) They work in Derbe, Lystra, Iconium (Timothy joins them, Acts 16:1-5) Paul, Silas, and Timothy go through Phrygia and Galatia, and then to Troas (Acts 16:6-8) God gives Paul a vision calling him to Macedonia (Acts 16:9-12) Paul goes to Achiah and works in Athens (Acts 17:15-34) He moves on to Corinth where he meets Aquila and Priscilla (Acts 18:1-17) The journey then takes him to Ephesus (Acts 18:18-21) He takes a ship to the church in Caesarea and then returns to Antioch in Syria (Acts 18:21-22) The third journey - four years(18-21) Paul heads to Galatia and Phrygia (Acts 18:23) Paul ends up in Ephesus (Acts 19:1-41) Paul then heads back to Macedonia, Greece, Troas, and on to Miletus (Acts 20:1-38) From Miletus, Paul sails to Caesarea and then back to Jerusalem (Acts 21:1-17)
the Sanhedrin
The supreme council of the Jews
acts 24
The trial against Paul before Felix is held in Caesarea, but nothing comes of it, Paul is imprisoned for 2 years Felix is replaced by Festus.
Persecution of the Apostles (Jerusalem)
Then the High Priest and his colleagues, the Sadducean party as it then was, were goaded into action by jealousy. 18They proceeded to arrest the apostles, and put them in official custody. 19But an angel of the Lord opened the prison doors during the night, brought them out, and said, 20'Go, take your place in the temple and speak to the people, and tell them about this new life and all it means.' 21Accordingly they entered the temple at daybreak and went on with their teaching. When the High Priest arrived with his colleagues they summoned the 'Sanhedrin', that is, the full senate of the Israelite nation, and sent to the jail to fetch the prisoners. 22But the police who went to the prison failed to find them there, so they returned and reported, 23'We found the jail securely locked at every point, with the warders at their posts by the doors, but when we opened them we found no one inside.' 24When they heard this, the Controller of the Temple and the chief priests were wondering what could have become of them, Or: wondering about them, what this could possibly mean. 25and then a man arrived with the report, 'Look! the men you put in prison are there in the temple teaching the people.' 26At that the Controller went off with the police and fetched them, but without using force for fear of being stoned by the people. 27So they brought them and stood them before the Council; and the High Priest began his examination. 28'We expressly ordered you', he said, 'to desist from teaching in that name; and what has happened? You have filled Jerusalem with your teaching, and you are trying to make us responsible for that man's death.' 29Peter replied for himself and the apostles: 'We must obey God rather than men. 30The God of our fathers raised up Jesus whom you had done to death Or: ... Jesus, and you did him to death ... by hanging him on a gibbet. 31He it is whom God has exalted with his own right hand Or: at his right hand. as leader and saviour, to grant Israel repentance and forgiveness of sins. 32And we are witnesses to all this, and so is the Holy Spirit given by God to those who are obedient to him.' 33This touched them on the raw, and they wanted to put them to death. 34But a member of the Council rose to his feet, a Pharisee called Gamaliel, a teacher of the law held in high regard by all the people. He moved that the men be put outside for a while. 35Then he said, 'Men of Israel, be cautious in deciding what to do with these men. 36Some time ago Theudas came forward, claiming to be somebody, and a number of men, about four hundred, joined him. But he was killed and his whole following was broken up and disappeared. 37After him came Judas the Galilean at the time of the census; he induced some people to revolt under his leadership, but he too perished and his whole following was scattered. 38And so now: keep clear of these men, I tell you; leave them alone. For if this idea of theirs or its execution is of human origin, it will collapse; 39but if it is from God, you will never be able to put them down, and you risk finding yourselves at war with God.' 40They took his advice. They sent for the apostles and had them flogged; then they ordered them to give up speaking in the name of Jesus, and discharged them. 41So the apostles went out from the Council rejoicing that they had been found worthy to suffer indignity for the sake of the Name. And every day they went steadily on with their teaching in the temple and in private houses, telling the good news of Jesus the Messiah. Or: the good news that the Messiah was Jesus.
Saul Preaches at Damascus (Damascus, Syria) + Saul escapes from Jews
Thereupon he was baptized, and afterwards he took food and his strength returned. the Jews hatched a plot against his life; 24but their plans became known to Saul. They kept watch on the city gates day and night so that they might murder him; 25but his converts took him one night and let him down by the wall, lowering him in a basket.
acts 16
Timothy (a disciple) Accompanies Paul and Silas (Lystra) Paul's Vision of the Man of Macedonia (Troas) - a Macedonian stood there appealing to him and saying, 'Come across to Macedonia and help us.' After he had seen this vision we at once set about getting a passage to Macedonia, concluding that God had called us to bring them the good news. The Conversion of Lydia (Philippi) One of them named Lydia, a dealer in purple fabric from the city of Thyatira, who was a worshipper of God, was listening, and the Lord opened her heart to respond to what Paul said. 15She was baptized, and her household with her, and then she said to us, 'If you have judged me to be a believer in the Lord, I beg you to come and stay in my house.' And she insisted on our going. The Imprisonment at Philippi (Philippi) at prison there was such a violent earthquake that the foundations of the jail were shaken; all the doors burst open and all the prisoners found their fetters unfastened. they tell the jailer to put his trust in jesus
Acts 14. 8-18:
WHEN PAUL AND BARNABAS ARE MISTAKEN FOR GREEK GODS IN LYSTRA, THEY ARE HORRIFIED. THEY PROCLAIM THAT THEY ARE MORTALS AND RESTRAIN THE CROWD FROM OFFERING SACRIFICE TO THEM.
Saul at Jerusalem (Jerusalem)
When he reached Jerusalem he tried to join the body of disciples there; but they were all afraid of him, because they did not believe that he was really a convert. Barnabas, however, took him by the hand and introduced him to the apostles. He described to them how Saul had seen the Lord on his journey, and heard his voice, and how he had spoken out boldly in the name of Jesus at Damascus. Saul now stayed with them, moving about freely in Jerusalem. 29He spoke out boldly and openly in the name of the Lord, talking and debating with the Greek-speaking Jews. Literally: the Hellenists. But they planned to murder him, and when the brethren learned of this they escorted him to Caesarea and saw him off to Tarsus. MEANWHILE THE CHURCH, throughout Judaea, Galilee, and Samaria, was left in peace to build up its strength. In the fear of the Lord, upheld by the Holy Spirit, it held on its way and grew in numbers.
How is Paul converted?
While he was still on the road to Damascus, suddenly a light flashed from the sky all around him. He fell to the ground and heard a voice saying, 'Saul, Saul, why do you persecute me?' 'Tell me. Lord,' he said, 'who you are.' The voice answered, 'I am Jesus, whom you are persecuting. But get up and go into the city, and you will be told what you have to do.' 7Meanwhile the men who were travelling with him stood speechless; they heard the voice but could see no one. Saul got up from the ground, but when he opened his eyes he could not see, so they led him by the hand and brought him into Damascus. He was blind for three days, and took no food or drink. THE DISCIPLE ANANIAS IS TOLD BY GOD TO ASK FOR SAUL. Saul has had a vision of a man named Ananias coming in and laying his hands on him to restore his sight.' Ananias answered, 'Lord, I have often heard about this man and all the harm he has done to thy people in Jerusalem. And here he is with authority from the chief priests to arrest all who invoke thy name.' 15But the Lord said to him, 'You must go, for this man is my chosen instrument to bring my name before the nations and their kings, and before the people of Israel. I myself will show him all that he must go through for my name's sake.'
WHAT DOES STEPHEN SAY IN HIS SPEECH in the sanhedrin
he talks about God's rescuing and guiding people in the right path and talks about how they are descendants of early rejected Christians. He tells them that they are opposing the Holy Spirit and that their ancestors also killed people who were preaching of Jesus. In a long speech to the Sanhedrin comprising almost the whole of Acts chapter 7, Stephen presents his view of the history of Israel. - The God of glory, he says, appeared to Abraham in Mesopotamia, thus establishing at the beginning of the speech one of its major themes, that God does not dwell only in one particular building (meaning the Temple).[6] - Stephen recounts the stories of the patriarchs in some depth, and goes into even more detail in the case of Moses. God appeared to Moses in the burning bush,[Acts 7:30-32] and inspired Moses to lead his people out of Egypt. Nevertheless, the Israelites turned to other gods.[Acts 7:39-43] This establishes the second main theme of Stephen's speech, Israel's disobedience to God. Stephen faced two accusations: that he had declared that Jesus would destroy the Temple in Jerusalem and that he had changed the customs of Moses. Benedict XVI stated that St. Stephen appealed to the Jewish scriptures to prove how the laws of Moses were not subverted by Jesus but, instead, were being fulfilled.[7] Stephen denounces his listeners[6] as "stiff-necked" people who, just as their ancestors had done, resist the Holy Spirit. "Was there ever a prophet your ancestors did not persecute? They even killed those who predicted the coming of the Righteous One. And now you have betrayed and murdered him."[Acts 7:51-53]
what does acts of the apostles say?
it tells of the founding of the Christian church and the spread of its message to the Roman Empire.
Festus
procurator of judea after felix; held pauls final trial which resulted in paul's deportation to rome
Ananias and Sapphira
severely disciplined by God (THEYBOTHFALLDEAD) after keeping back money and lying about what they had done (Acts 5) Ananias /ˌænəˈnaɪ.əs/ and his wife Sapphira /səˈfaɪrə/ were, according to the biblical New Testament in Acts of the Apostles chapter 5, members of the early Christian church in Jerusalem. The account records their sudden deaths after lying to the Holy Spirit about money. Acts chapter 4:32 closes by stating that the first followers of Jesus did not consider their possessions to be their own but rather held in common, in order to use what they had on behalf of those in want. For example, Barnabas, a Levite from Cyprus, sold a plot of land and donated the proceeds to the apostles. As told at the beginning of Acts chapter 5 Ananias and Sapphira, following Barnabas' example, also sold their land but secretly withheld a portion of the proceeds. Ananias presented his donation to Peter. Peter replied, "Why is it that Satan has so filled your heart that you have lied to the Holy Spirit?" Peter pointed out that Ananias was in control of the money and could give or keep it as he saw fit, but had withheld a portion of it. Peter stated that Ananias had lied not to men, but to God. Because of his actions Ananias died on the spot and was carried out. Everyone who heard about the incident feared the Lord. Three hours after Ananias' death his wife arrived, unaware of what had happened. Peter asked her the price of the land that she and Ananias had sold, and she stated the same untruthful price that Ananias had given. She also fell dead.
Acts 13
the holy spirit sends Barnabas and Saul on a mission to preach - to Cyprus Paul makes a Jewish sorcerer blind and he becomes a believer
The Church in Antioch - act 11
• Acts 11:19-30 • After the Holy Spirit had fallen on the Genitles at Cornelius' house, other Gentiles were coming to faith in Antioch as well through the ministry of men from Cyprus and Cyrene • When the church in Jerusalem heard about this, they sent Barnabas to investigate • Barnabas found that many Gentiles had come to faith, and so went to Antioch to bring Paul back with him • The two stayed and ministered in Antioch for a year • It was there that the disciples were first called Christians
