November 10, 2025
What was the Jerusalem Council?
Acts 15-17
Robert Russell
Big Book Idea
The Holy Spirit comes, and the Church is born; thus, the gospel shall go from Jerusalem, to Judea and Samaria, and to the end of the earth!
Key Verse | Acts 15:8-9
And God, who knows the heart, bore witness to them, by giving them the Holy Spirit just as he did to us, and he made no distinction between us and them, having cleansed their hearts by faith.
Acts 15-17
Chapter 15
The Jerusalem Council
1 But some men came down from Judea and were teaching the brothers, “Unless you are circumcised according to the custom of Moses, you cannot be saved.” 2 And after Paul and Barnabas had no small dissension and debate with them, Paul and Barnabas and some of the others were appointed to go up to Jerusalem to the apostles and the elders about this question. 3 So, being sent on their way by the church, they passed through both Phoenicia and Samaria, describing in detail the conversion of the Gentiles, and brought great joy to all the brothers. 1 15:3 Or brothers and sisters; also verse 22 4 When they came to Jerusalem, they were welcomed by the church and the apostles and the elders, and they declared all that God had done with them. 5 But some believers who belonged to the party of the Pharisees rose up and said, “It is necessary to circumcise them and to order them to keep the law of Moses.”
6 The apostles and the elders were gathered together to consider this matter. 7 And after there had been much debate, Peter stood up and said to them, “Brothers, you know that in the early days God made a choice among you, that by my mouth the Gentiles should hear the word of the gospel and believe. 8 And God, who knows the heart, bore witness to them, by giving them the Holy Spirit just as he did to us, 9 and he made no distinction between us and them, having cleansed their hearts by faith. 10 Now, therefore, why are you putting God to the test by placing a yoke on the neck of the disciples that neither our fathers nor we have been able to bear? 11 But we believe that we will be saved through the grace of the Lord Jesus, just as they will.”
12 And all the assembly fell silent, and they listened to Barnabas and Paul as they related what signs and wonders God had done through them among the Gentiles. 13 After they finished speaking, James replied, “Brothers, listen to me. 14 Simeon has related how God first visited the Gentiles, to take from them a people for his name. 15 And with this the words of the prophets agree, just as it is written,
16
‘After this I will return,
and I will rebuild the tent of David that has fallen;
I will rebuild its ruins,
and I will restore it,
17
that the remnant
2
15:17
Or rest
of mankind may seek the Lord,
and all the Gentiles who are called by my name,
says the Lord, who makes these things
18 known from of old.’
19 Therefore my judgment is that we should not trouble those of the Gentiles who turn to God, 20 but should write to them to abstain from the things polluted by idols, and from sexual immorality, and from what has been strangled, and from blood. 21 For from ancient generations Moses has had in every city those who proclaim him, for he is read every Sabbath in the synagogues.”
The Council's Letter to Gentile Believers
22 Then it seemed good to the apostles and the elders, with the whole church, to choose men from among them and send them to Antioch with Paul and Barnabas. They sent Judas called Barsabbas, and Silas, leading men among the brothers, 23 with the following letter: “The brothers, both the apostles and the elders, to the brothers 3 15:23 Or brothers and sisters; also verses 32, 33, 36 who are of the Gentiles in Antioch and Syria and Cilicia, greetings. 24 Since we have heard that some persons have gone out from us and troubled you 4 15:24 Some manuscripts some persons from us have troubled you with words, unsettling your minds, although we gave them no instructions, 25 it has seemed good to us, having come to one accord, to choose men and send them to you with our beloved Barnabas and Paul, 26 men who have risked their lives for the name of our Lord Jesus Christ. 27 We have therefore sent Judas and Silas, who themselves will tell you the same things by word of mouth. 28 For it has seemed good to the Holy Spirit and to us to lay on you no greater burden than these requirements: 29 that you abstain from what has been sacrificed to idols, and from blood, and from what has been strangled, and from sexual immorality. If you keep yourselves from these, you will do well. Farewell.”
30 So when they were sent off, they went down to Antioch, and having gathered the congregation together, they delivered the letter. 31 And when they had read it, they rejoiced because of its encouragement. 32 And Judas and Silas, who were themselves prophets, encouraged and strengthened the brothers with many words. 33 And after they had spent some time, they were sent off in peace by the brothers to those who had sent them. 5 15:33 Some manuscripts insert verse 34: But it seemed good to Silas to remain there 35 But Paul and Barnabas remained in Antioch, teaching and preaching the word of the Lord, with many others also.
Paul and Barnabas Separate
36 And after some days Paul said to Barnabas, “Let us return and visit the brothers in every city where we proclaimed the word of the Lord, and see how they are.” 37 Now Barnabas wanted to take with them John called Mark. 38 But Paul thought best not to take with them one who had withdrawn from them in Pamphylia and had not gone with them to the work. 39 And there arose a sharp disagreement, so that they separated from each other. Barnabas took Mark with him and sailed away to Cyprus, 40 but Paul chose Silas and departed, having been commended by the brothers to the grace of the Lord. 41 And he went through Syria and Cilicia, strengthening the churches.
Chapter 16
Timothy Joins Paul and Silas
1 Paul 6 16:1 Greek He came also to Derbe and to Lystra. A disciple was there, named Timothy, the son of a Jewish woman who was a believer, but his father was a Greek. 2 He was well spoken of by the brothers 7 16:2 Or brothers and sisters; also verse 40 at Lystra and Iconium. 3 Paul wanted Timothy to accompany him, and he took him and circumcised him because of the Jews who were in those places, for they all knew that his father was a Greek. 4 As they went on their way through the cities, they delivered to them for observance the decisions that had been reached by the apostles and elders who were in Jerusalem. 5 So the churches were strengthened in the faith, and they increased in numbers daily.
The Macedonian Call
6 And they went through the region of Phrygia and Galatia, having been forbidden by the Holy Spirit to speak the word in Asia. 7 And when they had come up to Mysia, they attempted to go into Bithynia, but the Spirit of Jesus did not allow them. 8 So, passing by Mysia, they went down to Troas. 9 And a vision appeared to Paul in the night: a man of Macedonia was standing there, urging him and saying, “Come over to Macedonia and help us.” 10 And when Paul 8 16:10 Greek he had seen the vision, immediately we sought to go on into Macedonia, concluding that God had called us to preach the gospel to them.
The Conversion of Lydia
11 So, setting sail from Troas, we made a direct voyage to Samothrace, and the following day to Neapolis, 12 and from there to Philippi, which is a leading city of the 9 16:12 Or that district of Macedonia and a Roman colony. We remained in this city some days. 13 And on the Sabbath day we went outside the gate to the riverside, where we supposed there was a place of prayer, and we sat down and spoke to the women who had come together. 14 One who heard us was a woman named Lydia, from the city of Thyatira, a seller of purple goods, who was a worshiper of God. The Lord opened her heart to pay attention to what was said by Paul. 15 And after she was baptized, and her household as well, she urged us, saying, “If you have judged me to be faithful to the Lord, come to my house and stay.” And she prevailed upon us.
Paul and Silas in Prison
16 As we were going to the place of prayer, we were met by a slave girl who had a spirit of divination and brought her owners much gain by fortune-telling. 17 She followed Paul and us, crying out, “These men are servants of the Most High God, who proclaim to you the way of salvation.” 18 And this she kept doing for many days. Paul, having become greatly annoyed, turned and said to the spirit, “I command you in the name of Jesus Christ to come out of her.” And it came out that very hour.
19 But when her owners saw that their hope of gain was gone, they seized Paul and Silas and dragged them into the marketplace before the rulers. 20 And when they had brought them to the magistrates, they said, “These men are Jews, and they are disturbing our city. 21 They advocate customs that are not lawful for us as Romans to accept or practice.” 22 The crowd joined in attacking them, and the magistrates tore the garments off them and gave orders to beat them with rods. 23 And when they had inflicted many blows upon them, they threw them into prison, ordering the jailer to keep them safely. 24 Having received this order, he put them into the inner prison and fastened their feet in the stocks.
The Philippian Jailer Converted
25 About midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them, 26 and suddenly there was a great earthquake, so that the foundations of the prison were shaken. And immediately all the doors were opened, and everyone's bonds were unfastened. 27 When the jailer woke and saw that the prison doors were open, he drew his sword and was about to kill himself, supposing that the prisoners had escaped. 28 But Paul cried with a loud voice, “Do not harm yourself, for we are all here.” 29 And the jailer 10 16:29 Greek he called for lights and rushed in, and trembling with fear he fell down before Paul and Silas. 30 Then he brought them out and said, “Sirs, what must I do to be saved?” 31 And they said, “Believe in the Lord Jesus, and you will be saved, you and your household.” 32 And they spoke the word of the Lord to him and to all who were in his house. 33 And he took them the same hour of the night and washed their wounds; and he was baptized at once, he and all his family. 34 Then he brought them up into his house and set food before them. And he rejoiced along with his entire household that he had believed in God.
35 But when it was day, the magistrates sent the police, saying, “Let those men go.” 36 And the jailer reported these words to Paul, saying, “The magistrates have sent to let you go. Therefore come out now and go in peace.” 37 But Paul said to them, “They have beaten us publicly, uncondemned, men who are Roman citizens, and have thrown us into prison; and do they now throw us out secretly? No! Let them come themselves and take us out.” 38 The police reported these words to the magistrates, and they were afraid when they heard that they were Roman citizens. 39 So they came and apologized to them. And they took them out and asked them to leave the city. 40 So they went out of the prison and visited Lydia. And when they had seen the brothers, they encouraged them and departed.
Chapter 17
Paul and Silas in Thessalonica
1 Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. 2 And Paul went in, as was his custom, and on three Sabbath days he reasoned with them from the Scriptures, 3 explaining and proving that it was necessary for the Christ to suffer and to rise from the dead, and saying, “This Jesus, whom I proclaim to you, is the Christ.” 4 And some of them were persuaded and joined Paul and Silas, as did a great many of the devout Greeks and not a few of the leading women. 5 But the Jews 11 17:5 Greek Ioudaioi probably refers here to Jewish religious leaders, and others under their influence, in that time; also verse 13 were jealous, and taking some wicked men of the rabble, they formed a mob, set the city in an uproar, and attacked the house of Jason, seeking to bring them out to the crowd. 6 And when they could not find them, they dragged Jason and some of the brothers before the city authorities, shouting, “These men who have turned the world upside down have come here also, 7 and Jason has received them, and they are all acting against the decrees of Caesar, saying that there is another king, Jesus.” 8 And the people and the city authorities were disturbed when they heard these things. 9 And when they had taken money as security from Jason and the rest, they let them go.
Paul and Silas in Berea
10 The brothers 12 17:10 Or brothers and sisters; also verse 14 immediately sent Paul and Silas away by night to Berea, and when they arrived they went into the Jewish synagogue. 11 Now these Jews were more noble than those in Thessalonica; they received the word with all eagerness, examining the Scriptures daily to see if these things were so. 12 Many of them therefore believed, with not a few Greek women of high standing as well as men. 13 But when the Jews from Thessalonica learned that the word of God was proclaimed by Paul at Berea also, they came there too, agitating and stirring up the crowds. 14 Then the brothers immediately sent Paul off on his way to the sea, but Silas and Timothy remained there. 15 Those who conducted Paul brought him as far as Athens, and after receiving a command for Silas and Timothy to come to him as soon as possible, they departed.
Paul in Athens
16 Now while Paul was waiting for them at Athens, his spirit was provoked within him as he saw that the city was full of idols. 17 So he reasoned in the synagogue with the Jews and the devout persons, and in the marketplace every day with those who happened to be there. 18 Some of the Epicurean and Stoic philosophers also conversed with him. And some said, “What does this babbler wish to say?” Others said, “He seems to be a preacher of foreign divinities”—because he was preaching Jesus and the resurrection. 19 And they took him and brought him to the Areopagus, saying, “May we know what this new teaching is that you are presenting? 20 For you bring some strange things to our ears. We wish to know therefore what these things mean.” 21 Now all the Athenians and the foreigners who lived there would spend their time in nothing except telling or hearing something new.
Paul Addresses the Areopagus
22 So Paul, standing in the midst of the Areopagus, said: “Men of Athens, I perceive that in every way you are very religious. 23 For as I passed along and observed the objects of your worship, I found also an altar with this inscription: ‘To the unknown god.’ What therefore you worship as unknown, this I proclaim to you. 24 The God who made the world and everything in it, being Lord of heaven and earth, does not live in temples made by man, 13 17:24 Greek made by hands 25 nor is he served by human hands, as though he needed anything, since he himself gives to all mankind life and breath and everything. 26 And he made from one man every nation of mankind to live on all the face of the earth, having determined allotted periods and the boundaries of their dwelling place, 27 that they should seek God, and perhaps feel their way toward him and find him. Yet he is actually not far from each one of us, 28 for
‘In him we live and move and have our being’;
14
17:28
Probably from Epimenides of Crete
as even some of your own poets have said,
‘For we are indeed his offspring.’
15
17:28
From Aratus's poem Phainomena
29 Being then God's offspring, we ought not to think that the divine being is like gold or silver or stone, an image formed by the art and imagination of man. 30 The times of ignorance God overlooked, but now he commands all people everywhere to repent, 31 because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead.”
32 Now when they heard of the resurrection of the dead, some mocked. But others said, “We will hear you again about this.” 33 So Paul went out from their midst. 34 But some men joined him and believed, among whom also were Dionysius the Areopagite and a woman named Damaris and others with them.
Footnotes
[1] 15:3 Or brothers and sisters; also verse 22[2] 15:17 Or rest
[3] 15:23 Or brothers and sisters; also verses 32, 33, 36
[4] 15:24 Some manuscripts some persons from us have troubled you
[5] 15:33 Some manuscripts insert verse 34: But it seemed good to Silas to remain there
[6] 16:1 Greek He
[7] 16:2 Or brothers and sisters; also verse 40
[8] 16:10 Greek he
[9] 16:12 Or that
[10] 16:29 Greek he
[11] 17:5 Greek Ioudaioi probably refers here to Jewish religious leaders, and others under their influence, in that time; also verse 13
[12] 17:10 Or brothers and sisters; also verse 14
[13] 17:24 Greek made by hands
[14] 17:28 Probably from Epimenides of Crete
[15] 17:28 From Aratus's poem “Phainomena”
Table of Contents
Introduction to Acts
Timeline
Author and Date
Acts is a sequel to the Gospel of Luke. Both were written by Luke, a physician who traveled with the apostle Paul. Acts ends with Paul under house arrest, awaiting trial before Caesar, c. A.D. 62. Many scholars assume Acts was written then because it does not record Paul’s defense, release, and further gospel preaching.
Theme
The Holy Spirit empowers believers to declare the gospel among both Jews and Gentiles. In doing so they establish the church. The church is the fulfillment of God’s promises from the beginning of time.
Purpose
Luke’s purpose for writing his Gospel (see Luke 1:3–4) applies to Acts as well: to give an “orderly” account of the early church after Christ’s resurrection. Dedicating the two-volume work to Theophilus, Luke wanted him to have “certainty” about what he had been taught.
Key Themes
Acts tells of the witness of the early church to the truth of the gospel—a theme first introduced in 1:8:
- The witness is worldwide—Judea, Samaria, the “end of the earth” (1:8).
- The witness includes all kinds of people (chs. 2–5; 10:1–11:18; 14:8–18; 16:11–15, 25–34; 17:22–31).
- God guides the church’s witness (4:5–22; 23:12–22; 24:1–23; 27:21–26).
- Faithful witnesses must be prepared to suffer and even die because of their testimony to Christ (5:41–42; 7:54–60).
- The Holy Spirit empowers the witness (1:8; 2:1–13; 8:17; 13:2–12; 19:6).
- Effective witness demands unity in the church (2:42–47; 4:32–37; 5:12–14).
- Jesus’ resurrection is a key part of the witness (1:22; 2:22–36; 17:30–31).
- Acceptance of the message depends both on human response and on God’s sovereign will (2:47; 11:18; 13:48).
- The witness to the gospel calls for a response (26:27–29). It requires repenting of one’s sins in the name of Christ. This brings forgiveness of sins (e.g., 2:38).
- Witnesses must always maintain integrity before the world (18:12–15; 23:29; 25:18; 26:31–32).
- Christian witnesses continue the ministry that Christ “began” (1:1).
- Faithful witness can bring great results (4:4; 13:48–49; 17:4; 28:30–31).
Outline
- Preparation for Witness (1:1–2:13)
- The Witness in Jerusalem (2:14–5:42)
- The Witness beyond Jerusalem (6:1–12:25)
- The Witness in Cyprus and Southern Galatia (13:1–14:28)
- The Jerusalem Council (15:1–35)
- The Witness in Greece (15:36–18:22)
- The Witness in Ephesus (18:23–21:16)
- The Arrest in Jerusalem (21:17–23:35)
- The Witness in Caesarea (24:1–26:32)
- The Witness in Rome (27:1–28:31)
The Setting of Acts
Fact: Who wrote Luke?
Who wrote Luke? Luke wrote both this Gospel account and Acts. He probably traveled with Paul and participated in his ministry (see Col. 4:14; 2 Tim. 4:11; Philem. 24). Luke was also a physician (Col. 4:14).
Fact: The speeches in Acts
The speeches in Acts are an important part of Luke’s historical account. They make up nearly a third of the book. Ten of these are extended speeches: three by Peter, one by Stephen, and six by Paul.
Fact: Ananias
Ananias. There are three different men named Ananias in the book of Acts (see 5:1; 9:10; 24:1). The Ananias who was apparently the first believer to welcome Paul after his conversion is a positive example of obedience to the Lord (9:10–19).
Fact: What is “the Way?”
What is “the Way?” In Acts, “the Way” appears six times (9:2; 19:9, 23; 22:4; 24:14, 22). People who belonged to the Way were followers of Christ. It means the way of salvation (16:17) and/or the true way of life in relation to God (see 18:25–26).
Fact: What happens next?
What happens next? Acts ends with Paul serving Christ from within a Roman prison. During this time, he wrote Ephesians, Philippians, Colossians, and Philemon. According to the church historian Eusebius, Paul was released, then arrested a second time, and eventually martyred in Rome.
Fact: Paul’s letter to the Galatians
Paul’s letter to the Galatians was likely written to the churches he established in the southern part of Galatia during his first missionary journey (Acts 13:1–14:28). He probably sent the letter from his home church in Antioch, sometime before the Jerusalem council (see Acts 15:1–31).
Fact: The Jerusalem Council
The Jerusalem Council settled some crucial practical issues to enable Jewish and Gentile Christians to worship and minister together (15:1–35).
Fact: Philippi
Philippi was founded by the Greek king Philip II, father of Alexander the Great, in 356 B.C. Some 300 years later, in 42 B.C., it was in Philippi that Augustus Caesar defeated Brutus and Cassius after they had assassinated Julius Caesar. But the most significant event to occur in Philippi is recorded in 16:6–15, when Paul came to Philippi, making it the first European city to hear the Good News from this great ambassador of Christ.
Fact: The Court of the Areopagus
The Court of the Areopagus had authority over the civil and religious life of Athens. In Paul’s day, it had a special interest in religion and morality. Paul preached at the Areopagus to a crowd that included philosophers (17:16–34).
Fact: Speaking the truth in an understandable way
Speaking the truth in an understandable way. When Paul said, “Bad company ruins good morals” (15:33), he was probably quoting the words of a famous Athenian playwright. This is similar to Paul’s sermon in Athens (Acts 17:22–31), where he quotes from non-Christian writers. Christians can often share God’s truth with nonbelievers by relating it to ideas with which they are familiar.
The Setting of 1 Timothy
c. A.D. 62–64
Paul likely wrote 1 Timothy during a fourth missionary journey not recorded in the book of Acts. Writing from an unknown location, Paul wrote to Timothy at Ephesus to instruct him on how to lead the church there. Ephesus was a wealthy and highly influential port city in the Roman province of Asia, renowned for its temple of Artemis (Diana).
The Setting of 2 Timothy
c. A.D. 64–67
Paul probably wrote 2 Timothy during a second imprisonment in Rome following a fourth missionary journey that is not recorded in Acts. Expecting that death would come soon, Paul wrote this “farewell” letter to Timothy, who was at Ephesus, urging him to stand firm and asking him to come for one final visit.
The Setting of Titus
c. A.D. 62–64
Paul likely wrote Titus during a fourth missionary journey not recorded in the book of Acts. Writing from an unknown location, he instructed Titus in how to lead the churches on the island of Crete. The churches there had apparently been founded by Paul.
Paul’s Second Missionary Journey (Acts 15:36–18:22)
c. A.D. 49–51
Paul and Silas revisited the places in Asia Minor where Paul had preached on his first journey (see map), while Barnabas took John Mark and sailed to Cyprus. Paul and Silas visited Derbe, Lystra, and Antioch in Pisidia. From there Paul and Silas traveled to Troas, where Paul received a vision of a man from Macedonia calling to them. Crossing into Europe, they passed through several towns along the Egnatian Way and traveled to the cities of Athens and Corinth in southern Greece. Then, sailing to Ephesus and Caesarea, they visited the church in Jerusalem before returning to Antioch of Syria.
The Setting of Galatians
c. A.D. 48
Paul’s letter to the Galatians was likely written to the churches he had established during his first missionary journey (Acts 13:1–14:28). He probably wrote the letter from his home church in Antioch in Syria, sometime before the Jerusalem council (Acts 15:1–31).
New Testament Timeline
The following chart provides a detailed New Testament timeline. Most of the dates can be determined precisely by correlating biblical events with extensive historical documents and archaeological evidence. Dates with an asterisk denote approximate or alternative dates. The extensive external confirmation of New Testament dates and events encourages great confidence in the truth and historicity of both the Old and New Testaments.
| 5 B.C.* | Jesus is born in Bethlehem. |
| 4 B.C. | Jesus’ family flees to Egypt to escape from Herod’s plan to kill Jesus (Matt. 2:13–18); Herod dies; Judas (of Sepphoris) and others rebel, requiring the Syrian Governor Varus to intervene throughout Palestine; Sepphoris, a city four miles from Nazareth, is destroyed by Roman soldiers; Judea, Samaria, and Idumea are given to Herod’s son, Archelaus; Galilee and Perea are given to his son Antipas; Jesus’ family, after returning from Egypt, resides in Nazareth (Matt. 2:19–23), a small village in southern Galilee. |
| A.D. 6 | Archelaus is exiled for incompetence; Judea becomes a Roman province; Judas the Galilean (of Gamla) leads a revolt against the tax census; the governor of Syria, Quirinius (A.D. 6–7), appoints Annas high priest (6–15). |
| 8* | Jesus (age 12) interacts with the teachers in the temple (Luke 2:41–50). |
| 8*–28/30 | Jesus works as a carpenter in Nazareth (Matt. 13:55; Mark 6:3) and probably in neighboring villages and Sepphoris, which was being rebuilt. |
| 28–29* | John the Baptist begins his ministry around the Jordan River (John 1:19). |
| 28–30* | Jesus begins his ministry in Judea, but soon focuses his efforts in Galilee. In Jerusalem, Pharisees (like Gamaliel) train disciples (like Paul) in their tradition. They send a delegation to Galilee, but the delegation rejects Jesus’ teaching. In Alexandria, Philo (20 B.C.–A.D. 50) attempts to unify Greek philosophy with Hebrew Scripture. |
| 33 (or 30) | Jesus returns to Judea, is crucified, and resurrected. James the brother of Jesus becomes a believer after witnessing the resurrected Jesus (1 Cor. 15:7; Acts 12:17). Jesus ascends to the Father’s right hand (Acts 1). Jesus’ first followers receive the Holy Spirit at Pentecost and begin to proclaim the gospel (Acts 2). |
| 33/34* | Paul witnesses the resurrected Lord on the way to Damascus and is commissioned as an apostle to the nations (Acts 9; Gal. 1:15–16). |
| 34–37 | Paul ministers in Damascus and Arabia (Acts 9:19–22; 26:20; Gal. 1:16–18). |
| 36 | Pilate loses his position for incompetence. |
| 36/37* | Paul meets with Peter in Jerusalem (Acts 9:26–30; Gal. 1:18). |
| 37–45 | Paul ministers in Syria, Tarsus, and Cilicia (Acts 9:30; Gal. 1:21). |
| 38* | Peter witnesses to Cornelius (Acts 10). |
| 39 | Antipas is exiled. |
| 40–45* | James writes his letter to believers outside Palestine (see James 1:1). |
| 41–44 | Agrippa, Herod the Great’s grandson, rules Palestine; he kills James the brother of John (Acts 12:2) and imprisons Peter (Acts 12:3). |
| 42–44 | Paul receives his “thorn in the flesh” (2 Cor. 12:7). |
| 44 | Peter leaves Jerusalem; Agrippa is killed by an “angel of the Lord” (Acts 12:23). |
| 44–46 | Theudas persuades many Jews to sell their possessions and follow him into the wilderness where he claimed he would miraculously divide the Jordan River; Roman procurator Fadus dispatches his cavalry and beheads the would-be messiah. |
| 44–47* | Paul’s Second Visit to Jerusalem; time of famine (Acts 11:27–30; Gal. 2:1–10). |
| 46–47 | Paul’s First Missionary Journey (with Barnabas) from Antioch to Cyprus, Antioch in Pisidia, Iconium, and Lystra (Acts 13:4–14:26). |
| 46–48 | Roman procurator Tiberius Alexander crucifies two sons (Jacob and Simon) of Judas the Galilean. |
| 48* | Paul writes Galatians, perhaps from Antioch (see Acts 14:26–28). |
| 48–49* | Paul and Peter return to Jerusalem for the Apostolic Council, which, with the assistance of James, frees Gentile believers from the requirement of circumcision in opposition to Pharisaic believers (Acts 15:1–29); Paul and Barnabas return to Antioch (Acts 15:30) but split over a dispute about John Mark (Acts 15:36–40). |
| 48/49–51* | Paul’s Second Missionary Journey (with Silas) from Antioch to Syria, Cilicia, southern Galatia, Macedonia, notably Philippi, Thessalonica, and Berea; and then on to Achaia, notably Athens and Corinth (Acts 15:36–18:22). |
| 49 | Claudius expels Jews from Rome because of conflicts about Jesus (Acts 18:2); Paul befriends two refugees, Priscilla and Aquila, in Corinth (Acts 18:2–3). |
| 49–51* | Paul writes 1–2 Thessalonians from Corinth (Acts 18:1, 11; also compare Acts 18:5 with 1 Thess. 1:8). |
| 51 | Paul appears before Gallio, proconsul of Achaia (Acts 18:12–17). |
| 50–54* | Peter comes to Rome. |
| 52–57* | Paul’s Third Missionary Journey from Antioch to Galatia, Phrygia, Ephesus, Macedonia, Greece (Acts 18:23–21:17). |
| 52–55 | Paul ministers in Ephesus (Acts 19:1–20). |
| 53–55* | Mark writes his Gospel, containing Peter’s memories of Jesus; perhaps within a decade, Matthew publishes his Gospel, which relies on Mark and other sources. Paul writes 1 Corinthians from Ephesus (Acts 19:10). |
| 54 | Claudius dies (edict exiling Jews repealed); Priscilla and Aquila return to Rome and host a church in their home (see Rom. 16:3–5). |
| 54–68 | Nero reigns. |
| 55–56* | Paul writes 2 Corinthians from Macedonia (Acts 20:1, 3; 2 Cor. 1:16; 2:13; 7:5; 8:1; 9:2, 4; see 1 Cor. 16:5). |
| 57* | Paul winters in Corinth and writes Romans (Acts 20:3; see Rom. 16:1–2; also see Rom. 16:23 with 1 Cor. 1:14); travels to Jerusalem (Acts 21:1–16), visits with James the brother of Jesus (Acts 21:17–26), and is arrested (Acts 21:27–36; 22:22–29). |
| 57–59 | Paul is imprisoned and transferred to Caesarea (Acts 23:23–24, 33–34). |
| 60 | Paul begins voyage to Rome (Acts 27:1–2); he is shipwrecked for three months on the island of Malta (Acts 27:39–28:10). |
| 60–70* | Letter to the Hebrews is written. |
| 62 | James the brother of the Lord is executed by the Sadducean high priest Ananus. |
| 62–63* | Peter writes his first letter (1 Peter) from Rome (1 Pet. 5:13). |
| 62* | Paul arrives in Rome and remains under house arrest (Acts 28:16–31); he writes Ephesians (see verses for Colossians), Philippians (Phil. 1:7, 13, 17; 4:22), Colossians (Col. 4:3, 10, 18; see Acts 27:2 with Col. 4:10), Philemon (see Philem. 23 with Col. 1:7; Philem. 2 with Col. 4:17; Philem. 24 with Col. 4:10; also see Col. 4:9). Luke, Paul’s physician and companion (see Col. 4:14), writes Luke and Acts. |
| 62–64 | Paul is released, extends his mission (probably reaching Spain), writes 1 Timothy from Macedonia (see 1 Tim. 1:3) and Titus from Nicopolis (Titus 3:12); he is rearrested in Rome (2 Tim. 1:16–17). |
| 63–64 | Work on the temple complex is completed. |
| 64 (July 19) | Fire in Rome; Nero blames and kills many Christians. |
| 64–67* | Peter writes his second letter ( 2 Peter). Jude writes his letter. Paul writes 2 Timothy (see 2 Tim. 4:6–8). Paul and Peter are martyred in Rome. |
| 66 | First Jewish-Roman War begins with a riot between Greeks and Jews at Caesarea; Roman procurator Gesius Florus (A.D. 64–66) is murdered and a Roman garrison wiped out; Menahem, son or grandson of Judas the Galilean, murders the high priest Ananias and seizes control of the temple; Nero dispatches Vespasian with three legions. |
| 67* | Romans destroy the Qumran community, who beforehand hid the so-called Dead Sea Scrolls in nearby caves; the church in Jerusalem flees to Pella (Matt. 24:15–16; Mark 13:14; Luke 21:20–22); John migrates to Ephesus with Mary, Jesus’ mother. |
| 68 | Nero commits suicide; year of the three emperors. |
| 69 | Rebellion quelled in Galilee and Samaria; Vespasian summoned back to Rome to become emperor. |
| 70 (Aug. 30) | Titus, Vespasian’s son, after a five-month siege of Jerusalem, destroys the temple after desecrating it; the temple’s menorah, Torah, and veil are removed and later put on display in a victory parade in Rome; the influence of the Sadducees ends; the Pharisee Johanan ben Zakkai escapes and convinces the Romans to allow him and others to settle in Jamnia, where they found a school. |
| 73 (May 2)* | Before Roman general Silva breaches the fortress atop Masada following a two-year siege, 936 Jewish rebels commit suicide. |
| 75 | Titus has an affair with the Jewish princess Berenice, sister of Agrippa II (Acts 25:13, 23), whom he later abandons because of the scandal. |
| 77 | Pliny the Elder writes Natural History. |
| 77–78 | Josephus publishes Jewish War in Rome. |
| 79 | Pompeii and Herculaneum are destroyed by eruption of Vesuvius; Pliny the Elder dies attempting to investigate. |
| 81 | The Arch of Titus, celebrating his destruction of the temple, is erected in Rome. |
| 81–96 | Domitian, Titus’s brother, persecutes Christians among the Roman nobility, including his own relatives Clemens and Domitilla. |
| 85–95* | John writes his letters (1–3 John), probably in Ephesus. |
| 89–95* | John writes his Gospel, probably in Ephesus. |
| 93–94 | Josephus publishes Jewish Antiquities in Rome. |
| 94 | Domitian exiles philosophers from Rome. |
| 95* | Amidst persecution, Clement, a leader in the Roman church, writes his Letter to the Corinthians (1 Clement) appealing for peace between the young men and elders. |
| 95–96* | Exiled by Domitian to Patmos, John writes Revelation (Rev. 1:9). |
| 96–98 | Nerva, the first of five “good” emperors, ends official persecution. |
* denotes approximate date; / signifies either/or
Parallels in the Ministries of Jesus, Peter, and Paul in Luke–Acts
Luke shows Peter and Paul continuing the ministry of Jesus in the book of Acts. Representative examples are cited on the chart below.
| Type of Ministry | Jesus | Peter | Paul |
|---|---|---|---|
| Preaching that the OT is fulfilled in Jesus the Messiah | Luke 4; 24 | Acts 2; 3 | Acts 13; 17 |
| Casting out unclean spirits | Luke 4:31–37 | Acts 5:16 | Acts 16:16–18 |
| Healing the lame | Luke 6:6–11 | Acts 3:1–10 | Acts 14:8–10 |
| Raising the dead | Luke 7:11–17 | Acts 9:36–43 | Acts 20:7–12 |
| Healing by a touch, a shadow, or cloths | Luke 8:42–48 | Acts 5:15 | Acts 19:11–12 |
God’s Sovereignty in Salvation as Seen in Acts
| God ordained the cross | God calls, adds, and appoints many to eternal life | God gives faith and repentance; God cleanses and opens hearts |
|---|---|---|
|
2:23 “Jesus, delivered up according to the definite plan and foreknowledge of God”
3:18 “what God foretold by the mouth of all the prophets, that his Christ would suffer, he thus fulfilled” 4:27–28 “there were gathered together . . . Herod and Pontius Pilate, along with the Gentiles and the people of Israel, to do whatever your hand . . . had predestined to take place” |
2:39 “the promise is to . . . everyone whom the Lord our God calls to himself ”
2:41 “there were added that day about three thousand souls” 2:47 “the Lord added to their number day by day those who were being saved” 5:14 “believers were added to the Lord, multitudes of both men and women” 11:24 “a great many people were added to the Lord” 13:48 “as many as were appointed to eternal life believed” |
3:16 “the faith that is through Jesus”
5:31 “God exalted him . . . to give repentance to Israel” 11:18 “to the Gentiles also God has granted repentance that leads to life” 15:8–9 “God . . . having cleansed their hearts by faith” 16:14 “The Lord opened her heart to pay attention to what was said by Paul” 18:27 “those who through grace had believed” |
Major Sermons in Acts
| Speaker | Text | Audience |
|---|---|---|
| Peter | 2:14–36 | Jews in Jerusalem |
| 3:11–26 | Jews in Jerusalem | |
| 10:34–43 | Cornelius’s household | |
| Stephen | 7:1–53 | Jews in Jerusalem |
| Paul | 13:16–47 | Jews in Pisidian Antioch |
| 17:22–31 | Greeks in Athens | |
| 20:18–35 | Church elders in Ephesus | |
| 22:1–21 | Jews in Jerusalem | |
| 24:10–21 | Felix and his court | |
| 26:1–29 | Agrippa and his court |
Major Events in the Life of the Apostle Paul
| A.D. 5–10? | Born in Tarsus, an Israelite from the tribe of Benjamin and a Roman citizen (Acts 22:3, 28; Rom. 11:1; Phil. 3:5); raised in either Jerusalem (Acts 22:3?) or Tarsus |
| 15–20? | Trained as a Pharisee by Gamaliel I (Acts 22:3; 26:5; Gal. 1:14; Phil. 3:5–6) |
| 30/33? | Death, resurrection of Christ |
| 31–34 | Present at Stephen’s stoning; persecuted Christians (Acts 7:58; 8:1; 22:4a; 26:9–11; 1 Cor. 15:9; Gal. 1:13; Phil. 3:6) |
| 33/34* | Converted, called, and commissioned on the way to Damascus (Acts 9:1–19; 22:6–11; 26:12–18; Gal. 1:15–16) |
| 33/34–36/37 | Stays in Damascus a short time (Acts 9:19b); leaves for Arabia (2 Cor. 11:32; Gal. 1:17); returns to Damascus (Gal. 1:17; Acts 9:20–22?); escapes through city wall to avoid arrest (Acts 9:23–24; 2 Cor. 11:32–33) |
| 36/37* | Meets with Peter, sees James, in Jerusalem (Acts 9:26–30; Gal. 1:18) Hellenists seek to kill him; flees to Tarsus (Acts 9:28–30; Gal. 1:21) |
| 37–45 | Ministers in Syria/Cilicia (2 Cor. 11:22–27?) |
| 44–47* | Ministers with Barnabas in Antioch (Acts 11:25–26) Second Visit to Jerusalem; time of famine (Acts 11:27–30; Gal. 2:1–10) |
| 46–47 | First Missionary Journey (Acts 13:4–14:26): 1.5 years? |
| 48* | With Barnabas, spends “no little time” in Antioch (Acts 14:28; Gal. 2:11–14); writes Galatians |
| 48–49* | Returns to Jerusalem for the apostolic council (Acts 15); Paul and Barnabas return to Antioch (Acts 15:30–33), but dispute over John Mark causes them to part ways (Acts 15:36–41) |
| 48/49–51* | Second Missionary Journey (Acts 15:36–18:22): 2.5 years? |
| 49 | Paul and Silas travel to southern Galatia through Asia Minor, on to Macedonia (Philippi [1 Thess. 2:2]); Thessalonica [1 Thess. 2:2; Phil. 4:15–16]; and Berea [Acts 17:10–15]), and then to Achaia (Athens [1 Thess. 3:1] and Corinth [2 Cor. 11:7–9]) |
| 49–51* | Spends 1.5 years in Corinth (Acts 18:11); appears before Gallio (Acts 18:12–17); writes 1 and 2 Thessalonians |
| 51 | Returns to Jerusalem? (Acts 18:22) |
| 52–57* | Third Missionary Journey (Acts 18:23–21:17): 5 years? |
| 52 | Travels to Antioch, spends “some time”; travels through Galatia and Phrygia (Acts 18:23) |
| 52–55 | Arrives in Ephesus (Acts 19:1; 1 Cor. 16:8); ministers for three years (Acts 20:31) and writes 1 Corinthians; makes brief, “painful visit” to Corinth (2 Cor. 2:1), then returns to Ephesus and writes “severe letter” (now lost) to Corinth (2 Cor. 2:3–4; 7:8–16) |
| 55–56* | Travels north to Macedonia, meets Titus (Acts 20:1; 2 Cor. 2:12–13); writes 2 Corinthians |
| 57* | Winters in Corinth (Acts 20:2–3; 2 Cor. 9:4), writes to the Romans from Corinth; travels to Jerusalem; is arrested (Acts 21:27–36) |
| 57–59 | Transferred as prisoner to Caesarea, stays for two years (Acts 24:27) |
| 60* | Voyage to Rome; shipwrecked, spends three months on Malta (Acts 28:11); finally arrives in Rome |
| 62* | Under house-arrest in Rome (Acts 28:30–31), writes Ephesians, Philippians, Colossians, Philemon |
| 62–67 | Released from house-arrest in Rome, travels to Spain (?), writes 1 Timothy (from Macedonia?) and Titus (from Nicopolis); is rearrested, writes 2 Timothy from Rome, is martyred |
* denotes approximate date; / signifies either/or
The Twelve Apostles*
| Matthew 10:2–4 | Mark 3:16–19 | Luke 6:14–16 | John (various verses) | Acts 1:13 |
|---|---|---|---|---|
| 1. Simon, who is called Peter | 1. Simon (to whom he gave the name Peter) | 1. Simon, whom he named Peter | Simon Peter (1:40–42) | 1. Peter |
| 2. Andrew his [Simon Peter’s] brother | 4. Andrew | 2. Andrew his [Simon Peter’s] brother | Andrew, Simon Peter’s brother (1:40) | 4. Andrew |
| 3. James the son of Zebedee | 2. James the son of Zebedee | 3. James | unnamed son of Zebedee (21:2) | 3. James |
| 4. John his [James’s] brother | 3. John the brother of James | 4. John | unnamed son of Zebedee (21:2) | 2. John |
| 5. Philip | 5. Philip | 5. Philip | Philip of Bethsaida (1:43–44) | 5. Philip |
| 6. Bartholomew | 6. Bartholomew | 6. Bartholomew | Nathanael of Cana (1:45–49; 21:2)** | 7. Bartholomew |
| 7. Thomas | 8. Thomas | 8. Thomas | Thomas called the Twin (11:16) | 6. Thomas |
| 8. Matthew the tax collector | 7. Matthew (Levi, son of Alphaeus, a tax collector, 2:14) | 7. Matthew (Levi, tax collector, 5:27) | 8. Matthew | |
| 9. James the son of Alphaeus | 9. James the son of Alphaeus | 9. James the son of Alphaeus | 9. James the son of Alphaeus | |
| 10. Thaddaeus | 10. Thaddaeus | 11. Judas the son of James | Judas (not Iscariot) (14:22) | 11. Judas the son of James |
| 11. Simon the Zealot | 11. Simon the Zealot | 10. Simon who was called the Zealot | 10. Simon the Zealot | |
| 12. Judas Iscariot | 12. Judas Iscariot | 12. Judas Iscariot | Judas the son of Simon Iscariot (6:71) | 12. Matthias replaces Judas [who had died] (Acts 1:26) |
*Others in the NT are regarded as apostles besides the Twelve, notably James the brother of Jesus (Acts 15:12–21; 1 Cor. 15:7; Gal. 1:19), Paul (Acts 14:4, 14; 1 Cor. 9:1; 15:8–9), and Barnabas (Acts 14:4, 14).
**Nathanael is probably Bartholomew, since he is closely associated with Philip. He is certainly not Levi/Matthew, who already has two names and who was from Capernaum. It is possible but unlikely that he is Thaddeus/Judas or Simon the Zealot.
Itinerary of Paul’s Second Journey
| City | Province/Region | Reference |
|---|---|---|
| Antioch | Syria | 15:35 |
| Cilicia | 15:41 | |
| Derbe | Galatia (region of Lycaonia) | 16:1 |
| Lystra | Galatia (region of Lycaonia) | 16:1–5 |
| Asia (region of Phrygia) | 16:6 | |
| Galatia | 16:6 | |
| Troas | Asia (region of Mysia) | 16:7–10 |
| Samothrace | Thrace | 16:11 |
| Neapolis | Macedonia | 16:11 |
| Philippi | Macedonia | 16:12–40 |
| Amphipolis | Macedonia | 17:1 |
| Apollonia | Macedonia | 17:1 |
| Thessalonica | Macedonia | 17:1–9 |
| Berea | Macedonia | 17:10–14 |
| Athens | Achaia | 17:15–32 |
| Corinth | Achaia | 18:1–17 |
| Cenchreae | Achaia | 18:18 |
| Ephesus | Asia | 18:19–21 |
| Caesarea | Palestine | 18:22 |
| Jerusalem? | Palestine | 18:22 |
| Antioch | Syria | 18:22 |
Spectrum of Early Beliefs about How Christians Should Relate to the Law of Moses
| Identity | Beliefs | Examples |
|---|---|---|
| Gentile (professing) Christians | The law has absolutely no claim on their lives. (Presupposed in Rom. 6:1, 16.) | |
| Jewish and Gentile Christians | Christians are not under the law covenant even though they are certainly not free from God’s demands. Kosher food laws could be observed and circumcision practiced as pastoral wisdom dictated. (Compare 1 Cor. 9:19–23.) | Paul |
| Jewish Christians | They understood and accepted Paul’s position, but their personal “comfort zone” was to be observant Jews, at least most of the time. Circumcision and kosher food laws are not necessary for salvation or maturity, and they shouldn’t be imposed on Gentile believers. | |
| Jewish Christians | Jewish Christians should observe the traditions of the Mosaic code, even if it was acceptable for Gentile believers not to see themselves as under its stipulations. | Certain men from James? (Gal. 2:12a) |
| Jewish Christians | Jewish Christians should observe the Mosaic code, and Gentile believers can come to Christ through faith alone. However, the really spiritual should want to obey the Mosaic law code (even if it wasn’t strictly necessary for salvation). | |
| Jewish (professing) Christians | The new covenant was a renewal of the old covenant; Jesus is the Messiah, but his life, death, and resurrection restored God’s people to faithfulness to the Mosaic covenant. Therefore, if Gentiles want to come to the Messiah, they must first become Jews (and be circumcised, observe kosher and Sabbath laws, etc.). (Compare Acts 15:1–35; Titus 1:10.) | “Judaizers” |
| Devout, non-Christian Jews | Christians are mistaken about the identity of Jesus, and the Jewish boundaries should not be opened to the Gentiles. (Compare Acts 21:27–23:11.) | The circumcised (Rom. 4:12a) |
Luke
Luke was a doctor (Col. 4:14) and a faithful companion of Paul, accompanying him on several journeys. He was with Paul throughout his two-year imprisonments in both Caesarea and Rome. He is the author of the Gospel bearing his name and the book of Acts, where he records his travels with Paul. Little else is known about Luke. Most scholars believe that he was a Gentile. This is based in part on the fact that Paul does not include Luke among the “men of the circumcision” who were his fellow workers (Col. 4:10–11). How Luke came to know Christ is not revealed, though his thorough acquaintance with the OT suggests that he may have been a “God-fearer” like Cornelius before becoming a Christian. (Acts 21:1–8)
John Mark
John Mark was probably Barnabas’s cousin (Col. 4:10). The early church at Jerusalem met at the home of his mother, Mary (Acts 12:12). He accompanied Paul and Barnabas on their first missionary journey, but then chose to leave them. As a result, Paul refused to take him along on his second expedition. However, it seems that Mark eventually regained Paul’s favor (2 Tim. 4:11). He ultimately demonstrated his effectiveness and commitment as a missionary pioneer and as the author of the Gospel of Mark. He was closely associated with the apostle Peter, who refers to Mark as his “son” (1 Pet. 5:13). (2 Timothy 4:11)
Silas
Silas was a Judean Christian and a leader in the Jerusalem church. After Paul and Barnabas parted ways, Silas joined Paul as a coworker on his second missionary journey. While in Philippi, Paul cast out a spirit that was enabling a girl to tell fortunes (ch. 16). The girl’s owners were furious, since they had been making money from her demonic powers. They brought Paul and Silas before the magistrates, and they were flogged and jailed. Paul and Silas were miraculously freed from their bonds—but rather than flee, they saw an opportunity to share the gospel. As a result, their jailer and his household became Christians. Silas is known by the name “Silvanus” in the NT epistles. He worked closely with the apostle Peter, and delivered Peter’s first letter to its recipients in Asia Minor (1 Pet. 5:12). (Acts 15:32)
Aquila and his wife, Priscilla
Aquila and his wife, Priscilla (also called Prisca), were close friends and coworkers with the apostle Paul. Forced from Rome by the emperor Claudius, they fled to Corinth (18:1–2). Like Paul, who stayed in their home, they were tentmakers by trade. On his way back to Antioch, Paul left Priscilla and Aquila in Ephesus to establish the church in that city. There the godly couple taught the Christian way “more accurately” to a gifted Alexandrian disciple named Apollos (18:26). They were eventually able to return to Rome, where the church met in their home (Rom. 16:3–5). Paul’s deep love and respect for Aquila and Priscilla is obvious in his letter to the Romans, where he declares that the couple “risked their necks” for his life (Rom. 16:3). (Romans 16:3–5)
Acts 15:1 The Jewish law contained basic moral laws and many laws of a more “ceremonial” nature. These included circumcision, food laws, and many requirements involving external purity, sacrifices, and festivals. To follow them would make it virtually impossible for Gentiles to live in their communities. Paul addresses the issue of circumcision in Rom. 2:25–29; 4:9–16; Gal. 2:3–5; 5:2–12; 6:12–15.
Acts 15:1–5 The Antioch church had reached out to many Gentiles (11:20–21). God had given Paul and Barnabas great success among the Gentiles on their mission (14:27). Some conservative Jewish Christians argued that Gentiles needed to be circumcised in order to be Christians.
Acts 15:5 Those from the Pharisees were likely the same group as those insisting on circumcision in v. 2 and 11:2.
Acts 15:7 after there had been much debate. This important theological issue in the early church was decided by careful reasoning and thoughtful discussion based on Scripture. Peter’s reference to the Gentiles hearing the gospel . . . by my mouth . . . in the early days refers to his witness at the house of Cornelius (10:34–43), c. A.D. 38, as many as 10 years before the Jerusalem council.
Acts 15:6–11 Peter defended Paul’s Gentile mission.
Acts 15:10–11 Yoke here refers to the whole of the Mosaic law (see note on v. 1). By speaking of the law as an unbearable yoke, Peter argued that even the Israelites were unable to fulfill it perfectly, and that salvation could never be obtained through the law (see Rom. 2:17–24; Gal. 5:1). Only one means of salvation exists for both Jew and Gentile: faith in Jesus Christ. By contrast, Jesus calls people to take his new “yoke” upon them, a yoke that is easy (see note on Matt. 11:29).
Acts 15:14 Simeon. Simon Peter. a people for his name. This means “for himself,” since someone’s “name” represented all that was true about him and his character. It also seems to imply “for his reputation and his glory.”
Acts 15:16–18 James refers to “prophets” (v. 15), showing that he could appeal to more than one OT text to defend the inclusion of Gentiles by faith alone. See the allusion to Isa. 45:21 in Acts 15:18, and the context of the Isaiah prophecy. James concentrated on Amos 9:11–12, which anticipated the time when God would restore the house of David and claim a people for himself from among the Gentiles. James agreed with Peter that the time of including Gentiles in God’s people had arrived.
Acts 15:12–21 When some apostles had begun to leave Jerusalem for a wider witness, the Jerusalem leadership was continued by others. Jesus’ brother James had a prominent role (see 12:17; 21:18–25). At the Jerusalem council, James supported Peter’s conclusions about a “circumcision-free” Gentile mission and offered a suggestion for establishing fellowship between Jewish and Gentile Christians.
Acts 15:19–21 James agreed with Peter that they should not trouble the Gentiles with the ritual laws. But he knew that Gentile Christians would have contact with Jewish Christians who still kept the ceremonial law. He offered a proposal by which Gentile Christians could have fellowship with Jewish Christians and avoid giving unnecessary offense. The first three requirements (see v. 29) seem to be culturally sensitive and designed for these specific circumstances: staying away from food offered to idols, from blood (meat with the blood in it), and from strangled meat (which would also have blood in it). (But see 1 Cor. 8:1–11:1.) The fourth requirement, dealing with sexual immorality, was not a contextual or optional standard of obedience like the other three. It may have needed special emphasis because many Gentiles did not hold to a high standard of sexual purity. This also serves as a reminder that the moral standards of the OT still need to be obeyed. James concludes his appeal by noting the widespread (in every city) teaching and acceptance of the Mosaic law. There was no need to give unnecessary offense either to Jewish believers or to unbelieving Jews who might consider becoming Christians in the future.
The Twelve Apostles*
| Matthew 10:2–4 | Mark 3:16–19 | Luke 6:14–16 | John (various verses) | Acts 1:13 |
|---|---|---|---|---|
| 1. Simon, who is called Peter | 1. Simon (to whom he gave the name Peter) | 1. Simon, whom he named Peter | Simon Peter (1:40–42) | 1. Peter |
| 2. Andrew his [Simon Peter’s] brother | 4. Andrew | 2. Andrew his [Simon Peter’s] brother | Andrew, Simon Peter’s brother (1:40) | 4. Andrew |
| 3. James the son of Zebedee | 2. James the son of Zebedee | 3. James | unnamed son of Zebedee (21:2) | 3. James |
| 4. John his [James’s] brother | 3. John the brother of James | 4. John | unnamed son of Zebedee (21:2) | 2. John |
| 5. Philip | 5. Philip | 5. Philip | Philip of Bethsaida (1:43–44) | 5. Philip |
| 6. Bartholomew | 6. Bartholomew | 6. Bartholomew | Nathanael of Cana (1:45–49; 21:2)** | 7. Bartholomew |
| 7. Thomas | 8. Thomas | 8. Thomas | Thomas called the Twin (11:16) | 6. Thomas |
| 8. Matthew the tax collector | 7. Matthew (Levi, son of Alphaeus, a tax collector, 2:14) | 7. Matthew (Levi, tax collector, 5:27) | 8. Matthew | |
| 9. James the son of Alphaeus | 9. James the son of Alphaeus | 9. James the son of Alphaeus | 9. James the son of Alphaeus | |
| 10. Thaddaeus | 10. Thaddaeus | 11. Judas the son of James | Judas (not Iscariot) (14:22) | 11. Judas the son of James |
| 11. Simon the Zealot | 11. Simon the Zealot | 10. Simon who was called the Zealot | 10. Simon the Zealot | |
| 12. Judas Iscariot | 12. Judas Iscariot | 12. Judas Iscariot | Judas the son of Simon Iscariot (6:71) | 12. Matthias replaces Judas [who had died] (Acts 1:26) |
*Others in the NT are regarded as apostles besides the Twelve, notably James the brother of Jesus (Acts 15:12–21; 1 Cor. 15:7; Gal. 1:19), Paul (Acts 14:4, 14; 1 Cor. 9:1; 15:8–9), and Barnabas (Acts 14:4, 14).
**Nathanael is probably Bartholomew, since he is closely associated with Philip. He is certainly not Levi/Matthew, who already has two names and who was from Capernaum. It is possible but unlikely that he is Thaddeus/Judas or Simon the Zealot.
Acts 15:22 it seemed good. Representatives of the Jerusalem church carried the letter reflecting the unanimous decision of the council. Nothing more is known of Judas called Barsabbas, but Silas soon became Paul’s missionary companion (v. 40). Silas is a shortened form of the Greek name Silvanus, the name by which he is known in the NT epistles.
Acts 15:23 The Roman province of Syria included Cilicia. Antioch was its capital.
Acts 15:24 unsettling your minds. Those insisting that Gentile converts should be circumcised neither represented the Jerusalem leadership nor had their approval (see vv. 1–2, 5).
Acts 15:28 it has seemed good to the Holy Spirit and to us. The apostles and elders were confident that the Holy Spirit had guided their decision. no greater burden. They were not requiring circumcision and observance of the entire Mosaic law (v. 10), for salvation is by grace alone (v. 11).
The Setting of Galatians
c. A.D. 48
Paul’s letter to the Galatians was likely written to the churches he had established during his first missionary journey (Acts 13:1–14:28). He probably wrote the letter from his home church in Antioch in Syria, sometime before the Jerusalem council (Acts 15:1–31).
Fact: Paul’s letter to the Galatians
Paul’s letter to the Galatians was likely written to the churches he established in the southern part of Galatia during his first missionary journey (Acts 13:1–14:28). He probably sent the letter from his home church in Antioch, sometime before the Jerusalem council (see Acts 15:1–31).
Acts 15:32 Prophets were gifted to speak what the Holy Spirit revealed to them (see notes on 1 Cor. 12:10; and other notes on 1 Corinthians 14).
Silas
Silas was a Judean Christian and a leader in the Jerusalem church. After Paul and Barnabas parted ways, Silas joined Paul as a coworker on his second missionary journey. While in Philippi, Paul cast out a spirit that was enabling a girl to tell fortunes (ch. 16). The girl’s owners were furious, since they had been making money from her demonic powers. They brought Paul and Silas before the magistrates, and they were flogged and jailed. Paul and Silas were miraculously freed from their bonds—but rather than flee, they saw an opportunity to share the gospel. As a result, their jailer and his household became Christians. Silas is known by the name “Silvanus” in the NT epistles. He worked closely with the apostle Peter, and delivered Peter’s first letter to its recipients in Asia Minor (1 Pet. 5:12). (Acts 15:32)
Aquila and his wife, Priscilla
Aquila and his wife, Priscilla (also called Prisca), were close friends and coworkers with the apostle Paul. Forced from Rome by the emperor Claudius, they fled to Corinth (18:1–2). Like Paul, who stayed in their home, they were tentmakers by trade. On his way back to Antioch, Paul left Priscilla and Aquila in Ephesus to establish the church in that city. There the godly couple taught the Christian way “more accurately” to a gifted Alexandrian disciple named Apollos (18:26). They were eventually able to return to Rome, where the church met in their home (Rom. 16:3–5). Paul’s deep love and respect for Aquila and Priscilla is obvious in his letter to the Romans, where he declares that the couple “risked their necks” for his life (Rom. 16:3). (Romans 16:3–5)
Acts 15:33 They were sent off in peace suggests that Judas and Silas returned to Jerusalem.
Acts 15:1–35 The Jerusalem Council. A conference was held in Jerusalem (c. A.D. 48 or 49) to discuss conditions for Gentile membership in the church. The “Pharisaic” group in the Jerusalem church (vv. 1–5) raised the issue. Peter defended the Gentile mission (vv. 6–11). James proposed a solution (vv. 12–21), and an official agreement was reached (vv. 22–35).
Spectrum of Early Beliefs about How Christians Should Relate to the Law of Moses
| Identity | Beliefs | Examples |
|---|---|---|
| Gentile (professing) Christians | The law has absolutely no claim on their lives. (Presupposed in Rom. 6:1, 16.) | |
| Jewish and Gentile Christians | Christians are not under the law covenant even though they are certainly not free from God’s demands. Kosher food laws could be observed and circumcision practiced as pastoral wisdom dictated. (Compare 1 Cor. 9:19–23.) | Paul |
| Jewish Christians | They understood and accepted Paul’s position, but their personal “comfort zone” was to be observant Jews, at least most of the time. Circumcision and kosher food laws are not necessary for salvation or maturity, and they shouldn’t be imposed on Gentile believers. | |
| Jewish Christians | Jewish Christians should observe the traditions of the Mosaic code, even if it was acceptable for Gentile believers not to see themselves as under its stipulations. | Certain men from James? (Gal. 2:12a) |
| Jewish Christians | Jewish Christians should observe the Mosaic code, and Gentile believers can come to Christ through faith alone. However, the really spiritual should want to obey the Mosaic law code (even if it wasn’t strictly necessary for salvation). | |
| Jewish (professing) Christians | The new covenant was a renewal of the old covenant; Jesus is the Messiah, but his life, death, and resurrection restored God’s people to faithfulness to the Mosaic covenant. Therefore, if Gentiles want to come to the Messiah, they must first become Jews (and be circumcised, observe kosher and Sabbath laws, etc.). (Compare Acts 15:1–35; Titus 1:10.) | “Judaizers” |
| Devout, non-Christian Jews | Christians are mistaken about the identity of Jesus, and the Jewish boundaries should not be opened to the Gentiles. (Compare Acts 21:27–23:11.) | The circumcised (Rom. 4:12a) |
Acts 15:37 John called Mark. See note on 12:12.
Acts 15:39 a sharp disagreement. In the sovereignty of God, out of this disagreement came a doubling of their labor. Barnabas went to strengthen the churches in Cyprus and Paul went to the churches in Syria, Cilicia, and Galatia. In addition, both of their assistants (Mark and Silas) went on to have significant ministries.
Acts 15:41 Paul’s route took him by foot to the churches of his first missionary journey in reverse order.
Fact: The Jerusalem Council
The Jerusalem Council settled some crucial practical issues to enable Jewish and Gentile Christians to worship and minister together (15:1–35).
John Mark
John Mark was probably Barnabas’s cousin (Col. 4:10). The early church at Jerusalem met at the home of his mother, Mary (Acts 12:12). He accompanied Paul and Barnabas on their first missionary journey, but then chose to leave them. As a result, Paul refused to take him along on his second expedition. However, it seems that Mark eventually regained Paul’s favor (2 Tim. 4:11). He ultimately demonstrated his effectiveness and commitment as a missionary pioneer and as the author of the Gospel of Mark. He was closely associated with the apostle Peter, who refers to Mark as his “son” (1 Pet. 5:13). (2 Timothy 4:11)
Acts 16:1 Probably Timothy, his mother, and his grandmother had been led to Christ during Paul’s first witness in Lystra (14:8–23; see 2 Tim. 1:5). Having a Greek father, Timothy had not been circumcised, though by Jewish law the child of a Gentile father and Jewish mother was considered Jewish.
Acts 16:3 because of the Jews who were in those places. Paul always began in the synagogues. Having an uncircumcised Jew with him would have made any witness to Jews much more difficult.
Acts 16:6–7 Paul proceeded farther west into Phrygia. Had he continued in that direction he would have traveled through Asia. The Spirit of Jesus (the Holy Spirit) prevented this, and he went north through Mysia. He was also prevented from witnessing in Bithynia.
Acts 16:8 Troas was an Aegean port 14 miles (23 km) south of ancient Troy. It was the primary Asian harbor for ships destined for Macedonia.
Acts 16:9 a vision . . . a man. See 7:31; 9:10; 10:3; 12:9; 18:9. Though not far from Troas in nautical miles, Macedonia was considered part of Europe.
Acts 16:10 we. Most likely at this point Luke, the author of Acts, joined the missionary group.
Acts 16:11 Samothrace was an island on the direct route between Troas and Neapolis. It was the port for Philippi, which lay 8.5 miles (14 km) inland. Paul’s ship would likely have stopped (probably simply to anchor offshore for the night) on the north side of Samothrace. Neapolis was on a natural harbor still in use today.
Acts 16:12 Philippi was a Roman colony, the most privileged status for provincial cities.
Acts 16:13 Few Jews lived in Philippi. Like Lydia, the women who attended the prayer meeting may have been God-fearers and not Jews.
Acts 16:14 Lydia came from Thyatira (see notes on Rev. 2:18–29), a city of the province of Asia in the district of Lydia, for which she may have been named. As a seller of purple goods, she would have been wealthy.
Acts 16:15 Lydia’s household likely included servants as well. Her house eventually became the gathering place for Christians (v. 40).
Acts 16:16 a spirit of divination. A demonic spirit who gave information to the slave girl so that she could tell people secrets about their lives. Fortune-telling was forbidden in the OT (Deut. 18:10; 2 Kings 17:17).
Acts 16:18 The words of the fortune-telling girl (v. 17) were true in a formal sense. Paul was greatly annoyed, probably because he did not want it to appear that she was his partner in the gospel. I command you in the name of Jesus Christ to come out of her. Such a verbal command is consistent with the authority over demons that Jesus himself had (see Matt. 8:16; 12:28) and that he gave to his disciples (Matt. 10:8; Luke 10:17).
Acts 16:19 their hope of gain was gone. Throughout Acts, greed often works against the gospel (8:18–24; 13:8–12; 19:24).
Acts 16:20 The magistrates were responsible for maintaining civil order. Two of these officials were appointed to each Roman colony.
Acts 16:22 gave orders to beat them with rods. Magistrates in Roman cities had attendants who carried bundles of wooden rods bound together. These symbolized the magistrates’ authority and their right to inflict corporal punishment. Paul and Silas were severely beaten with these wooden rods (v. 23; compare 2 Cor. 11:25). There was no fair hearing to gather the facts or to allow Paul and Silas to speak in their own defense (see 1 Thess. 2:2).
Acts 16:25 praying and singing hymns to God. Joy for the honor of suffering for Christ is a common theme in Acts (see 4:24–30).
Acts 16:30 what must I do to be saved? The jailer’s question most likely refers to being saved from God’s judgment, which he would have heard about through listening to his prisoners’ prayers and songs.
Acts 16:31 For belief in Christ as the key to salvation, see 10:43; John 3:16; Rom. 1:16; 10:10–11.
Acts 16:33 baptized . . . he and all his family. The jailer seems to have gathered his whole household to listen to Paul’s message. Christians disagree as to whether the baptism of household members included infants or was confined to older members of the household who were capable of believing.
Acts 16:34 Rejoiced signifies a deep spiritual joy in the NT (compare Luke 10:21; John 8:56; Acts 2:26; 1 Pet. 4:13; Rev. 19:7).
Acts 16:35 Let those men go. Why the magistrates decided to release the two prisoners is not stated.
Acts 16:37 do they now throw us out secretly? No! Paul insisted on being publicly cleared of the charges so the people of Philippi would not continue to believe that he was a troublemaker and a lawbreaker. citizens. Roman law forbade beating or imprisoning a Roman citizen without a formal hearing.
Acts 16:11–40 Philippi was the first Macedonian city in which Paul witnessed.
Fact: Philippi
Philippi was founded by the Greek king Philip II, father of Alexander the Great, in 356 B.C. Some 300 years later, in 42 B.C., it was in Philippi that Augustus Caesar defeated Brutus and Cassius after they had assassinated Julius Caesar. But the most significant event to occur in Philippi is recorded in 16:6–15, when Paul came to Philippi, making it the first European city to hear the Good News from this great ambassador of Christ.
Silas
Silas was a Judean Christian and a leader in the Jerusalem church. After Paul and Barnabas parted ways, Silas joined Paul as a coworker on his second missionary journey. While in Philippi, Paul cast out a spirit that was enabling a girl to tell fortunes (ch. 16). The girl’s owners were furious, since they had been making money from her demonic powers. They brought Paul and Silas before the magistrates, and they were flogged and jailed. Paul and Silas were miraculously freed from their bonds—but rather than flee, they saw an opportunity to share the gospel. As a result, their jailer and his household became Christians. Silas is known by the name “Silvanus” in the NT epistles. He worked closely with the apostle Peter, and delivered Peter’s first letter to its recipients in Asia Minor (1 Pet. 5:12). (Acts 15:32)
Aquila and his wife, Priscilla
Aquila and his wife, Priscilla (also called Prisca), were close friends and coworkers with the apostle Paul. Forced from Rome by the emperor Claudius, they fled to Corinth (18:1–2). Like Paul, who stayed in their home, they were tentmakers by trade. On his way back to Antioch, Paul left Priscilla and Aquila in Ephesus to establish the church in that city. There the godly couple taught the Christian way “more accurately” to a gifted Alexandrian disciple named Apollos (18:26). They were eventually able to return to Rome, where the church met in their home (Rom. 16:3–5). Paul’s deep love and respect for Aquila and Priscilla is obvious in his letter to the Romans, where he declares that the couple “risked their necks” for his life (Rom. 16:3). (Romans 16:3–5)
Acts 17:1 Philippi, Amphipolis, Apollonia, and Thessalonica were all cities on the main east-west Roman highway called the “Egnatian Way.” These cities were separated from each other by about a day’s journey by foot.
Acts 17:2 The reference to Paul preaching on three Sabbath days gives the impression of a brief stay in Thessalonica, but this was only the period of his synagogue preaching. Paul’s first letter to the Thessalonians indicates a longer ministry there (see 1 Thess. 2:9; also Phil. 4:16).
Acts 17:3 necessary for the Christ to suffer. The Jews resisted the idea that the Messiah had to suffer, even though this theme is found in the OT (Psalm 22; Isaiah 53; Zech. 12:10; 13:7).
Acts 17:4 In the Greco-Roman world women often held prominent positions (see 13:50; 17:12).
Acts 17:5 The Jews were jealous because they were losing power and influence (see 5:17; 13:45; see also 16:19; 19:23–28). On the expression “the Jews,” see notes on John 1:19; Acts 9:23; and ESV footnote on 17:5.
Acts 17:1–9 From Philippi Paul traveled the 94 miles (151 km) to Thessalonica, capital of Macedonia. The Philippian church helped him during this time (Phil. 4:16).
Acts 17:9 The money as security was given as a guarantee that there would be no more disruptions as a result of Paul’s preaching. It probably meant that Paul would have to leave Thessalonica, since his Jewish opponents would continue to stir up trouble. This may have been “Satan’s hindrance,” which Paul said prevented his return to Thessalonica (1 Thess. 2:18).
Acts 17:11 Noble originally meant “of noble birth” or “well born” in Greek. The word was also applied to people who exhibited noble behavior, who were open-minded, fair, and thoughtful. examining the Scriptures daily to see if these things were so. By praising this activity, Luke encourages searching the Scriptures as a pattern for all believers. He also supports the idea that the Bible can be understood by ordinary people who read it eagerly and diligently, depending on God for help.
Acts 17:14 immediately sent Paul off. Apparently most of the opposition was directed against Paul. Thus, the believers sent him away, while allowing Silas and Timothy to remain among them. To the sea indicates that they took Paul as far as the coast. The text does not specify whether Paul then traveled to Athens by ship or by land (222 miles [357 km] along the coastal road).
Acts 17:10–15 Paul and Silas fled to Berea, 50 miles (81 km) by road southwest of Thessalonica.
Acts 17:15 a command for Silas and Timothy to come to him as soon as possible. Luke does not give many details here about the travels of Silas and Timothy. Paul gives more information in 1 Thessalonians 3, and Luke gives more details at Acts 18:1, 5. These passages reveal the following sequence: (1) Paul traveled to Athens, leaving Silas and Timothy in Berea (17:14–15). (2) Paul summoned Silas and Timothy to join him in Athens (v. 15). (3) Silas and Timothy joined Paul in Athens (v. 16; 1 Thess. 3:1–2). (4) Paul became concerned for the churches he had just founded in Macedonia (in Philippi, Thessalonica, and Berea), so he sent Timothy to Thessalonica to find out how that church was doing under persecution (1 Thess. 3:1–2). At the same time he must have sent Silas somewhere else in Macedonia, perhaps to Philippi and Berea (Acts 18:5). Paul was willing to be left at Athens “alone” (1 Thess. 3:1). (5) Paul “left Athens and went to Corinth” (Acts 18:1). (6) Silas and Timothy joined Paul again in Corinth, bringing good news from the churches of Macedonia (18:5; 1 Thess. 3:6). (7) From Corinth, Paul wrote his two letters to the church at Thessalonica (1 Thess. 1:1; 2 Thess. 1:1; both of these letters come from “Paul, Silvanus [Silas], and Timothy”).
Acts 17:16 Athens was filled with temples and statues of the Greek gods. The great temple to Athena (the Parthenon), stood alongside other temples atop the acropolis overlooking the city. Many other pagan sacred sites have also been found. There was also a Jewish presence in Athens. his spirit was provoked within him. Paul’s human spirit was disturbed by the idolatry.
Acts 17:17 Although Paul saw a few people come to faith here in Athens (v. 34), he had no helpers with him, there is no record of any miracles being done, and there is no record of a church being established. Devout persons means God-fearing Gentiles (see note on 8:26–27).
Acts 17:18 Paul spoke with representatives of two of the most popular philosophies of the day, Stoicism and Epicureanism.
Acts 17:19 The Areopagus is the “hill of Ares” (named after the Greek god of war; also called Mars Hill). The Court of the Areopagus was a long-established body with extensive authority over the civil and religious life of Athens.
Acts 17:22–23 Religious could be taken either positively (“pious”) or negatively (“superstitious”).
Acts 17:23 To the unknown god. In the second century A.D., the Greek geographer Pausanias recorded “altars of the gods named Unknown” in Athens and at Olympia. An inscription found at Pergamum reads “to unknown gods.”
Acts 17:24–25 Paul speaks of the God who made the world and everything in it, including mankind. He identifies this one true God as superior to all the lesser, competing gods worshiped in Athens.
Acts 17:26 One man refers to Adam. every nation of mankind. This idea of ancestral unity would have appealed to the Stoics’ strong sense of human brotherhood. Paul affirms the historicity of Adam and the descent of the entire human race from him. He also rules out any kind of racism, since all ethnic groups come from one man.
Acts 17:27 Feel their way toward him implies a kind of groping in darkness, without really knowing how to find God. Not far from each one of us implies that God exists everywhere at the same time. It also implies that God hears people’s prayers and knows their hearts. There is a God to find. He is not hard to find. He has revealed himself through the story Paul prepares to tell.
Acts 17:28 some of your own poets. Instead of the OT, Paul quotes some statements from pagan Greek writers familiar to his audience. He quotes them with approval, but this does not imply that he approves of everything that these writers said or wrote. The first quotation (in him we live . . . ) appears to be from a hymn to Zeus by Epimenides of Crete (c. 600 B.C.). The second quotation is from the poem Phainomena by the Stoic poet Aratus (c. 315–240 B.C.).
Acts 17:29 God is not like gold or silver or stone, of which idols are made. God made us (we are God’s offspring). We are much more complex and wonderful than these lifeless materials. Therefore God himself must also be much more wonderful than these things.
Acts 17:30 Paul now moves to his distinctly Christian appeal. He distances himself from the philosophers. God overlooked. God did not immediately judge the world in previous times.
Acts 17:31 he will judge the world. God will hold all people accountable. raising him from the dead. Jesus is not just a religious teacher. Jesus’ resurrection is the heart of God’s plan for history. It is the basis for hope in the future resurrection of the body (1 Cor. 15:42–57; Rev. 21:4). It also provides central evidence to persuade people to believe in Christ (Acts 2:24, 32). Most importantly, the resurrection placed Jesus at God’s right hand, showing his authority to be the judge and the giver of salvation (2:30–36).
Fact: Speaking the truth in an understandable way
Speaking the truth in an understandable way. When Paul said, “Bad company ruins good morals” (15:33), he was probably quoting the words of a famous Athenian playwright. This is similar to Paul’s sermon in Athens (Acts 17:22–31), where he quotes from non-Christian writers. Christians can often share God’s truth with nonbelievers by relating it to ideas with which they are familiar.
Acts 17:22–34 Paul’s Areopagus address is the prime example in Acts of preaching to Gentiles who have no knowledge of the OT.
Fact: The Court of the Areopagus
The Court of the Areopagus had authority over the civil and religious life of Athens. In Paul’s day, it had a special interest in religion and morality. Paul preached at the Areopagus to a crowd that included philosophers (17:16–34).
Listen to the Podcast
Listen NowDive Deeper | Acts 15-17
The Bible's unfolding story shares the reality of what God's Word and God's Spirit will do through God's people. God will redeem for himself a people from every tongue, tribe, and nation; and this group of people will be for his own possession and will proclaim the excellencies of the One who saves, Jesus Christ.
The gospel has gone forth, and the early church is in a state of unrest in Acts 15. The Lord is doing an astounding work, but in calling to himself both Jew and Gentile, there is a clash of cultures. The Jews are rooted in Mosaic customs, while the Gentiles come from a vastly different set of rules that direct their everyday life.
As the dilemma arises, the Jerusalem Council, a conference of the early church leadership, meets to assess whether the incoming Gentiles are subject to the Jewish customs when they profess faith in Jesus Christ. Out of this conference comes a Spirit-led decision that has echoed for centuries in the church. We need to be firm where the Word of God is firm and flexible where the Word of God is flexible. The final ruling by the Jerusalem Council? Salvation is by grace through faith alone: Jesus plus nothing.
How is this passage relevant to us today? Our call remains the same as that of the early church: we are called to speak the truth in love. The truth we hold out is God's Word, unwavering, resolute through the tests of time, and we walk in humility with our God in intimate relationship. As we are led by God's Spirit and in love, we lay down the minor things that separate us, we listen to others with empathy, we reach out to others in compassion, and we hold fast to the unchanging truth of God's Word. God's Word and God's people are still relevant to a world in need. The world needs what it has always needed: Jesus, by grace through faith alone. Let us not add or take away anything from the gospel, the good news of Jesus.
This month's memory verse
"There is no difference between Jew and Gentile, for all have sinned and fall short of the glory of God, and all are justified freely by his grace through the redemption that came by Christ Jesus.” (NIV)
– Romans 3:22b-24
Discussion Questions
1. If God's Word is the truth that we hold out to the world, what are some practical ways that you can prioritize God's Word in your daily disciplines?
2. Outside of where God's Word is firm, what are some areas of preference or perspective, that are difficult for you to lay down in humility for the benefit of others?
3. We are called to be peacemakers in Scripture. What are some ways that you can specifically "make peace" with others in the body where you have had broken relationships?
4. Most of all, God is calling us to relationship, an intimacy with our Lord and Savior, where we worship the God who is. God has unfolded the mystery of who he is and what his heart is for in the pages of his Word. Do we treasure the Word of God as we should? If so, praise God! If not, you are not alone. Let us entreat the Spirit of God to fill us with a hunger and thirst for God and his Word that drives us in desperation to the revelation of God in the pages of our Bible.