15:36 The opening events of Paul’s second missionary journey begin here. This journey ends at 18:22.
15:37-40 Both Paul and Barnabas were spiritual men; both are described as full of the Holy Spirit. Yet they disagreed
and made mistakes. Luke implies that Paul’s decision was less emotional (thought and chose rather than determined)
and does state that he was recommended or commended (Gr. Paradotheis) by the brethren. Silas was a good choice
being (1) a prophet (v. 32); (2) one of the two commissioned by the Jerusalem church to proclaim the decree of the
council (v.22); and (3) a Roman citizen (16:37).
Acts chapter 16
16:3, 4 At first the circumcision of Timothy seems strange in light of the recent decrees of the Jerusalem council (cf
15:1-5, 24), the decrees Paul is now proclaiming. But the context it clear that Paul’s purpose in the circumcision was
not for salvation, but for service in that he wanted Timothy to go forth with him. Paul knew that Timothy’s ministry to
the Jews would be hampered if he remained uncircumcised. Paul’s practice was to do all things that would help to win
men to Christ. He was willing to give up all of his personal rights (1 Cor. 9:19-23).
16:6-9 Paul’s call to Macedonia (Europe) was preceded by other directives from the Spirit. After passing through the
central part of Asia Minor. Paul attempted to swing down through the southerly province of Asia. The Spirit forbade
him. He then attempted to turn back through the northern providence of Bithynia. Again the Spirit stopped him. After
guiding Paul to the west coast of Asia Minor at Troas, the Holy Spirit finally gave him the positive direction for which
He had been preparing him.
16:10 For the first time, the author of Acts places himself in the narrative by means of the first person plural personal
pronouns – we and us. Like seems to join the missionary team at Troas, then at the end of chapter 16 remains at
Philippi when the others leave. Interestingly, the “we” passages resume about six years later, at the end of Paul’s
third journey as he passes through Philippi (20:5, 6). The third “we” passage of Acts involves Paul’s transport as a
prisoner to Rome in chapter 27.
16:32-34. Some assume that the baptism of the jailer's household implies infant baptism. This is an unfortunate
inference. Note carefully that they all heard the word preached (v. 32) and were all baptized (v. 33) after they all had
believed (v. 34). All who hear and receive the gospel of Jesus Christ are fit candidates for baptism. Hearing,
believing, and being baptized are the consistent pattern in Acts. See 18:8
Luke's purpose for the Book of Acts as an apologetic to the Roman world, showing that Christianity is not subversive,
is demonstrated here. Though Paul does not claim his Roman citizenship to protect himself, he will not quietly leave
Philippi, allowing the citizens to assume that the church was begun by a criminal.
Acts chapter 17
17:10. Berea was a small city in southern Macedonia. It lay about 50 miles southwest of Thessalonica and was
situated on the eastern slope of the Olympian range. It is now of no historical, political, or even commercial
importance, but it was prosperous during New Testament times. It contained a colony of Jews with whom Paul
commenced his work at Berea during the second missionary journey. The present city is named Verroia (pop.
26,000).
17:18, 19 The economic and political importance of Athens had waned, yet it remained an intellectual center
throughout the New Testament era. The leading schools of thought were the Epicurean and Stoic philosophies.
Epicurus (300 B.C) had taught that though gods exist they are not interested in human affairs. Denying any future
life, he regarded freedom from fear and pain, that is mental tranquility, as the highest goal in life. Not merely
pleasure, but mental pleasure is to be the goal of life. Do that which brings tranquility. Zeno at about the same time
taught in the Porch (Greek stoa)-thus his followers became known as Stoics. He was a pantheist and so had taught
that men need to live in harmony with nature, practicing self-discipline and virtue. The Stoics would strive to deny the
flesh, whereas the Epicureans would ignore it, seeking not to become its slave. Paul was regarded by these
philosophers as a babbler (Greek spermologos, "seed picker"). Like the birds that flutter around the marketplace
picking up chance seeds, what significant thing could Paul have to say? Nevertheless, they permitted him to speak at
the Areopagus (Mars' Hill), where philosophical, moral, and religious matters were heard and evaluated.
17:22, 23 Paul does not condemn the Greeks in his introduction, calling them too superstitious. The word (Greek
deisidaimonesterous) could better be translated "religious." Paul is seeking to establish rapport with his audience by
commending them for their zeal in worshiping THE UNKNOWN GOD. Paul will declare this true God to them.
17:24-31. With the Jews Paul could use the Old Testament as common ground. With the Athenians, however, he
must begin with the general revelation that every man possesses. He proclaims the true God as Creator and
therefore transcendent above His creation (vv. 24, 25). He proclaims that this true God is sovereignly involved in the
affairs of men (v. 26). In fact, the true God is near them, within the reach of those who seek Him (vv. 27, 28).
Therefore all peoples must repent and turn to Him, because a resurrection and a judgment day are coming.
17:34. An Areopagite was a member of the Athenian high council.
Acts chapter 18
18:2. Claudius Caesar expelled the Jews…from Rome in about A.D. 49 Paul’s arrival in Corinth should be dated
about A.D. 50 since the arrival of Gallio (v. 12) probably occurred in the summer of A.D. 51.
18:8. See the notes on 8:37 and 16:32-34.
18:12. Like Sergius Paulus of Cyprus, Gallio was the proconsul of the Roman province of Achaia. See the note on 13:
7.
18:13-15. Judaism was a “legitimate religion” under Roman law. Christianity was afforded the same advantage as
long as it was identified with Judaism. These Jews are seeking to sever that identification, but Gallio does not agree.
18:16, 17. The judgment seat (Gr. bema) from which Gallio judged the affairs of Achaia and before which Paul stood
was located in the market area. The Corinthians no doubt passed it often. Paul uses this to teach graphically that all
those who know Christ will stand before His judgment seat, His bema judgment. Paul’s two references to Christ’s
bema are (1) to the church at Corinth (2 Cor. 5:10) and (2) in a letter he wrote form Corinth-Romans (Rom. 14:10).
See also 1 Corinthians 3:12-15.
18:22 The second missionary journey ends with Paul going up to visit the church at Jerusalem and then returning to
the church at Antioch of Syria. The term gone up is often a technical phrase in the Gospels and Acts meaning to “go
up to Jerusalem.” To “go down” meant to leave Jerusalem.
18:24-28 When Paul returned to Antioch he left Aquila and Priscilla in Ephesus. They encounter a follower of John
the Baptist named Apollos. They inform him of the progress of God's work and revelation through the apostles.
Apollos is eloquent and zealous, and ministers successfully both in Ephesus and Corinth (1 Corinthians 3:4-6).
Acts chapter 19
19:1-5 This incident is unique in that here are 12 men whom the text presents as believers who are, nevertheless,
rebaptized. They, like John the Baptist, had received Christ and were baptized. But they knew nothing of the church
age or the coming of the Holy Spirit, even though these had happened 20 years earlier. Paul deems it necessary to
rebaptize them. The evidence that they had already been saved is substantial. First, Luke refers to them as disciples.
Second, Paul speaks of them as those who have believed. Third, if they were saved though Paul's witness here, it
would be fitting that they receive the Holy Spirit and the demonstration of tongues at the moment of belief (as with
Cornelius, 10:44) rather than after their baptism.It seems best to understand these disciples of John as men who had
been saved before Pentecost, but who had never been informed of its occurrence. Hence, they would not have
received the baptism of the Spirit when saved back then, and no later event brought it about as Pentecost did for the
120 in the Upper Room. Obviously, therefore, John the Baptist did not initiate the church age; otherwise, the
rebaptism of these men would have been unnecessary, as well as the demonstration of tongues.
19:2 Paul's question here is better translated, "Did you receive the Holy Spirit when you believed?" The matter and
time of the receiving of the Holy Spirit in the Book of Acts does not follow a set pattern. Therefore, to base one's
beliefs on any one passage in this transitional book is precarious. (Note 2:4; 8:15-17; 9:17, 18; 10:44; 13:48, 52; 16:
31-34; 18:8; 19:6.) Rather, we must listen to what the apostles understood concerning these circumstances. Follow
the consistent teachings of the apostles rather than their diverse experiences. Every person at the moment of his
salvation receives the Holy Spirit without the laying on of hands and without any outward sign. See Romans 8:9; 1
Corinthians 12:13; Ephesians 1:13; 1 John 3:24; 4:13.
19:6 The experience of tongues is found only three times in Acts. It may have occurred at other times; certainly the
text suggests that it did not occur commonly. (See the note on 11:15, 16). Even if it did occur more commonly, Luke
through the Holy Spirit has preserved for us only the occurrences at Pentecost (chapter 2), Cornelius's house
(chapter 10), and here at Ephesus. In each of these situations tongues serve as a sign to Jews who seem slow to
believe all that God is doing. Also, each of these three occurrences relate to one of the geographical regions
involved in the spread of the church. First, at Jerusalem God gives this gift of tongues as a sign to the unsaved Jews
to show that they need to heed the message of the apostles. Three thousand do. Second, in Judea and Samaria God
uses tongues through the Gentiles have received everything that the Jews have, and that they are equal in the
church of God. Third, in the distant city of Ephesus, God grants this gift of tongues for the benefit of the speakers
themselves. It is sign to all those who have followed John's message, showing that these teachings are incomplete
and much more can be had, so listen to Paul.
19:11, 12 At Ephesus God worked special or unusual miracles so that even handkerchiefs were used in healing the
sick. But this was very unusual even for the apostles. At other times Paul was unable to perform even a single
healing. See 2 Corinthians 12:8; 2 Timothy 4:20.
19:19, 20 The burning of these occultic books, valued at over one one million dollars by current standards, might be
considered a senseless waste by some (1 Samuel 15:1-3, 9-22). The sale of these scrolls could only provide financial
resources. The rejection of and separation from them resulted in God's blessing, and so mightily grew the word of
God and prevailed.
19:27 The temple of the great goddess Diana (Artemis was her Greek name) at Ephesus was one of the seven
wonders of the ancient world.
19:37 Robbers of churches (Greek hierosulous) should be translated "robbers of temples." Paul and his companions
had not plundered the temple of Diana where vast wealth was deposited.
Acts chapter 20
20:4 The men traveling with Paul at the end of this journey are probably those delegated by their churches to carry
offerings for the collection Paul is taking to the needy Judean Christians.
20:6 Luke, the author of the book, rejoins Paul at Philippi as indicated by we. See the note on 16:10.
20:7 This passage provides the clearest evidence that the New Testament churches assembled on the first day of the
week. In fact, this was the primary service of the week. Paul stayed in Troas one full week. Then on Sunday, when the
disciples came together to break bread, Paul preached unto them. He consistently preached on the Jewish Sabbath,
because that was the day the Jews would gather in the synagogues. On Sunday it would be virtually empty. But when
Paul gathered for fellowship with church it was on Sunday, as revealed here and in 1Corinthians 16:2. Sunday was
the day they received offerings; Sunday was the day they observed the Lord's Supper. The teachings of the apostles
agree with this practice. Only once do the apostles mention the Sabbath in teaching its proper place (Colossians 2:
16). Several other times reference is clearly made to the Sabbath (Romans 14:5, 6; Galatians 4:9-11). In each of
these passages Christians are urged not to allow the Sabbath to become an issue. Normally, Christians observe
Sunday because of Christ's resurrection on Sunday and because of the early church's example. Neither Saturday nor
Sunday is, however, the Christian's Sabbath. We worship a Person, not a day. Every day is to be holy to the Lord.
Remember the weekday and keep it holy.