Lessons In Acts
In Acts we find an historical account of the first conversions to Jesus Christ.
Here the apostles' message and the response of the people appear in detail.
The promise about the giving of the Holy Spirit to everyone who believes is also found here, an experience of power that was a norm in the early church.
Our message today should be the same, in respect to the giving of the Holy Spirit and the life that He offers.
Key lessons about the Spirit
In the Old Testament, only those who were the object of a special calling from GOD or anointed by the LORD received the Holy Spirit.
But under the new covenant, all believers are offered the promise of the Father (Luke 24:49), the active presence of the Holy Spirit.
It is due to the fullness of the Spirit and his activity in the life of each believer that the ministry of Christ and His Church continues.
Acts contains material indispensable for those who want to know the powerful principles of Christian leadership.
This leadership in Acts is one of the most extraordinary examples of spiritual strength that the Church has known throughout history.
Every time that Christian leaders have forgotten the models that appear in Acts, they have lost a great part of their power.
Applying the lessons for leaders that Acts offers will help give Christian leaders today a ministry of power and effective growth.
THE POWER OF GOD is given to enable us to do a spiritial way in a unspiritial world.
Acts 13:1 Simon isn't mentioned in any other place in the Bible.
Some experts speculate that it could have been Simon of Cyrene, the man who carried Jesus's cross (Luke 23:26).
Manaen who had been raised along with Herod: may have only been childhood friends.
This suggests that he was probably a distinguished man.
Acts 13:2,3 This is the occasion when Paul receives the commission to carry out his great apostolic ministry.
Ministering translates a verb used in the official service of the priests.
Here is refers to their ministry in public worship.
Fasting: Fasting is a spiritual exercise, a voluntary restriction from eating food with the purpose of seeking GOD.
7. Prayer and fasting produce signs and wonders (Acts 13:1-14:28)
Ministries rise up between God's abundance and human necessity.
To support them by means of prayer and fasting will make way for signs and wonders, while God confirms his Word.
Paul and Barnabus' ministry of signs and wonders began because the leaders of the church prayed, fasted and sought the LORD.
After the Holy Spirit himself had called these two men, the leaders laid hands on them and sent them to the mission work (13:1-4).
Some time later, Paul and Barnabus followed the same plan and traveled from city to city confirming disciples and ordaining elders in the churches (14:22,23).
What model did they follow?
Each minister who is sent out is an intercessor of GOD who moves between the superabundance of GOD and the superabundant needs of mankind.
Consequently, those who send them should feel moved by the Holy Spirit through prayer,
not by their own spirits, when they send men and women whom GOD has anointed and called to do missionary work in the world.
When today's church discovers the way to seek and advance every ministry through prayer,
we will again see how opposition and unbelief will be doubled against us.
GOD confirms his Word with signs and wonders.
In the teachings of Jesus he recommended this practice (Matt. 9:15; Luke 5:35).
The Holy Spirit probably spoke through a prophecy pronounced by one of the "prophets" (v.1).
They laid their hands on him is an act of spiritual consecration and commending for a mission.
Acts 13:2 Ministering, leitourgeo; Strong #3008: Realization of religious or charitable acts, fulfilling an office, fulfilling a function, officiating as a priest, serving GOD with prayers and fasting.
The word describes the priesthood of Aaron ministering the levitical services (Heb. 10:11).
In Romans 15:27, this word is used in relation to the satisfaction of the material needs of the Christians; with that a service is rendered to the LORD.
Here, the Christians of Antioch were carrying out an office and fulfilling a normal function by the act of ministering to the LORD in prayer and fasting.
Acts 13:4 This is the beginning of Paul's first missionary journey, which ends in 14:26-28.
A true missionary is GODS person in Gods place, doing Gods work in Gods way for Gods Glory.
Acts 13:4-12 The evangelization of Cyprus paralleled that of Samaria.
First, Paul and his companions were chosen by the Spirit.
Second, Paul and the gospel had to overcome opposition in the form of magic.
Elymas the sorcerer was as formidable an opponent for Paul as Simon Magnus was for Peter.
In Elymas, Paul faced not only the threat of magic but that of Jewish opposition as well.
Elymas was the official title of a sorcerer. It probably means "wise man,"
His name was Bar-Jesus, which means son of Jesus or Joshua.
Remember Jesus was a common name among certain nationalities.
The sorcerer was a religious priest, a Jew who was teaching the truth of monotheism, that there is only one God.
But he was mixing the truth with philosophy, science, astrology, and the magic of eastern religions.
Brian D. McLaren is a prominent, controversial voice in the emergent church movement. New age.
Rob Bell Mars Hill Bible Church says that we're rediscovering Christianity as an Eastern religion and is the author of Velvet Elvis and the Nooma Video series.
2. The one thing that brought immediate judgment upon the man is clearly stated.
He "withstood them," stood face to face against the preaching of God's Word.
The idea is continuous and persistent opposition.
He tried his best to keep the governor from turning to Christ.
Paul's triumph in this event showed the power of the gospel (and the Spirit) to deal with any opposition, especially that of magic.
God had tolerated enough of the man's sin, hostility, and destruction.
His sins were great.
There was...
• the sin of all subtlety (pantos dolou Practical Word Studies: 112): full of all craftiness, guile, trickery, deceit, treachery, seeking to bait and catch, to enslave in error and untruth.
• the sin of all mischief (hradiourgias PWS: 2606): full of all wickedness, fraud, villainy, and sleight of hand; moving about with ease and working against good; doing all kinds and forms of evil.
• the sin of being a child of the devil: being possessed and controlled by the devil; doing and working the will and works of the devil (cp. John 8:44; 1 John 3:10).
• the enemy of all righteousness: opposing all that is right and honest and just; all that is pure and moral and clean.
• the perverter of "the right ways of the Lord": distorting, twisting, adding to and taking away from the character of God and His Word, the holy Scriptures.
(Paul is quoting Hosea 14:9. Cp. Isaiah 40:4; Isaiah 42:16; Luke 3:5.)
The man was taking the "right ways" of God and making them crooked.
Note the word "all."
The false prophet was totally depraved, giving himself over to all sin.
This event also resulted in faith on the part of the Roman proconsul, Sergius Paulus (13:12).
Finally, almost as a footnote, Luke said that Saul's “asked for.” other name is Paul.
“little”
Up to this point Luke had referred to Paul by his Hebrew name, without any indication of the social status Paul enjoyed.
As Paul moved closer to the center of the Roman Empire, Luke switched names.
Acts 13:7 The Roman Empire was divided into imperial provinces, which were administered by representatives named by the emperor called procurators (like Pilate in Judea), and senatorial provinces presided over by proconsuls, named by the Roman senate.
Sergius Paulus was the proconsul of the island of Cyprus.
Acts 13:12 Marvelled at the LORD's doctrine: This doesn't refer to the mere virtue of the religious truths.
The proconsul was marvelling at the power of the LORD's teachings (see Mark 1:22).
Acts 13:13-52 Antioch of Pisidia (HBH)
The split between Paul and John Mark poses one of the more puzzling questions in the New Testament.
Commentators have offered solutions that range from physical illness and homesickness on John Mark's part to significant disagreement among the missionaries over who would lead the party,
where they would go, and to whom the gospel would be preached.
Perhaps John Mark was opposed to the conversion of Sergius Paulus and the inclusion of Gentiles in the church.
Whatever the case, John Mark returned to Jerusalem at this point.
The schism was so deep that Paul was unwilling to allow him to accompany them on a subsequent journey.
Paul's Epistles indicate that he and John Mark were later reconciled (Col. 4:10; Phil. 24; II Tim. 4:11).
Certainly the basic focus of their mission hadn’t changed.
As in Cyprus, Paul and Barnabas began their evangelistic activity with the Jews in Antioch of Pisidia.
In fact, Luke's narrative of their mission there would provide a pattern of missionary activity Paul and his companions followed in almost every case.
They began their ministry by preaching in the synagogue, a privilege accorded them as traveling teachers.
Many Jews and Gentile "GOD-fearers" were intrigued by their message and desired to hear more.
The Jewish leaders, jealous and angry at Paul's success,
would stir up the crowd and reject Paul,
leaving him no other option than to present the gospel to the Gentiles and any who would accept his message.
Usually this resulted in persecution and the need to move to another place of ministry, where the pattern would begin again.
Just as Paul's activity in Antioch provided a pattern for other evangelistic activity, so his address to the synagogue in Antioch provided an example of Paul's gospel.
Paul's presentation was remarkably like that of Peter and Stephen, designed to prove that Jesus was the Messiah who had been promised in the Old Testament,
Also that Jesus had risen from the dead in spite of His crucifixion, and that those who believed in Jesus had a chance for forgiveness and reconciliation with GOD.
Paul's speech was so effective that many "followed Paul and Barnabas," and "almost the whole city" returned to hear him on the next Sabbath (13:13-14).
The Jewish leaders responded to Paul's popularity with jealousy and abuse.
Since the Jews had rejected the gospel, Paul and Barnabas made it clear that the gospel would be given to the Gentiles.
The Jews responded to the spread of the gospel by inciting "the GOD-fearing women of high standing and the leading men of the city" (13:50) and persecuting the missionaries.
Paul and Barnabas, forced to move on, symbolized their rejection of the unbelievers by shaking the dust from their feet.
One must take careful note of the mention of women in Acts, especially as women became targets for Paul's evangelism.
Romans were very nervous about the combination of women and religion.
Many of their religions were dominated by women as participants and leaders.
Even prostitution had religious overtones, since most of the prostitutes were "priestesses" in pagan temples.
Women were essentially powerless in Roman society, and religion gave them an area in which they could wield some influence and authority.
Paul and the Christian church often struggled to convince people that their worship was different from other religious ceremonies.
Therefore when the Jews incited leading women, that posed a serious problem for Paul.
Acts 3:14 Antioch was located in present day Turkey, and isn't the same city as Antioch of Syria, from which Paul had been sent in verse 1.
Acts 13:15 The Jewish synagogues were open forums, and it wasn't strange that guests spoke and taught there.
Acts 13:15 THE LAW AND THE PROPHETS - RULERS OF THE SYNAGOGUE (Manners & Customs of the Bible by James M. Freeman; pub. 1972 by Logos International)
"After the reading of the Law and the Prophets, the rulers of the synagogue sent unto them."
The custom of reading the law publicly was very ancient.
The "prophets" are said to have been added in a singular way.
"When Antiochus Epiphanes burnt the book of the law, and forbade the reading of it, the Jews, in the room of it, selected some passages out of the prophets which they thought came nearest in words and sense to the sections of the law, and read them in their stead; but when the law was restored again they still continued the reading of the prophetic sections." –
STEHELIN'S Traditions of the Jews, cited by BURDERNo. 1160.
Hence the expression "the law and the prophets" was used to denote the portion of Scripture that was read in the synagogue, and, by synecdoche, the whole of the Jewish Scriptures.
See Matthew 5:17; Luke 16:29.
As a matter of fact, however, the Hagiographa, or "Holy Writings", which composed the third part of the Jewish Scriptures, was not read in the synagogue.
The "ruler of the synagogue" occupied a very important position.
In the temple synagogue he was the third officer in rank; the first officer being the high priest, and the second the chief of the priests.
In provincial synagogues the "ruler" was supreme.
No one was eligible to this office until he had a certificate from the Great Sanhedrin that he possessed the requisite qualifications.
His election, however, was by the members of the synagogue.
It was his duty to supervise all matters connected with worship.
Sometimes this office is mentioned in the singular number, as if there were but one ruler to the synagogue.
See Mark 5:35,36,38; Luke 8:49; 13:14.
At other times the plural form is used, as in the text.
See Mark 5:22.
The idea of plurality is also implied in the expression, "a ruler of the synagogue", (Luke 8:41) and in the words "chief ruler".
Acts 18:8,17. Neander suggests that "we must make the limitation, that in smaller places an individual, as in larger towns a plurality, stood at the head of the synagogue.
It is most probable that, although the presbyters were differentiated from the one who acted as president,
the "rulers" would be the same as the "elders" mentioned in Luke 7:3, and elsewhere.
Some suppose them to be identical with the local Sanhedrin.
Acts 13:17-41 Sermon typical of the Book of Acts (, which includes: an overview of Jewish history (verses 17-22), an outline of the life of Christ (verses 23-31) with emphasis on his resurrection (verses 30,33,34);
Old Testament texts to prove that Jesus is the Messiah (verses 32-37); and a calling to hear the message, repent and believe (verses 38-41). Justified (v.39) here has the sense of being freed.
Acts 13:17 strangers, paroikia; Strong #3940: Wanderers, strangers, transients, non-citizens who dwell as exiled residents.
(Compare "parochial" and "parish").
Their permanent home would be the land of Canaan.
I Peter 1:17 uses paroikia in the spiritual sense.
Christians live temporarily as strangers in a hostile world.
The LORD has prepared a future place for Christians, of permanent character and unlimited time.
Acts 13:32 A Spirit susceptible to being instructed, LEADERSHIP CHARACTERISTICS.
Only one man is designated in the Bible as someone close to GOD's heart; the man who enjoyed such happiness was David, the king of Israel.
David is better remembered as a very sinful man;
he committed adultery, killed others, lied, betrayed his nation, committed several errors of judgment, wasn't an excellent administrator and, finally, couldn't even attend to his home adequately.
And, nevertheless, GOD said of him, "I have found David son of Jesse, a man according to my heart, who will do all that I want" (v.22).
Almost always when we read about David, he is doing something wrong; however, GOD praised the essence of his leadership.
Who is this explained?
The answer resides in the fact that after each error David repented; and something equally important: he learned from his own mistakes.
Not only was he humble and showed himself capable of learning, but he listened to his critics, as well as his enemies.
And, above all, he paid attention and listened to GOD's prophets.
This willingness to receive instruction is the character trait that moved GOD to classify King David as the greatest of the leaders of Israel. (Judges 6:1-8:35/Matt. 26:47-54) J.B.
Acts 13:32 promise, epangelia; Strong #1860: Both things: a promise and that which is promised, an announcement with the special sense of promise, pledge, and offering.
Epangelia says what the promise of GOD is, and then gives the assurance that the promised thing will be fulfilled.
II Corinthians 1:20 affirms, "Because all the promises (epangelia) of GOD are Yes, and Amen, for us, for the glory of GOD".
Acts 13:42 The Gentiles spoken of here had been converted to the Jewish religion.
Acts 13:46,47 These are important verses that mark a transition in the story.
The Gospel begins to be preached outside the Jewish community.
Paul had initiated his ministry in each new city by entering the synagogue, but the rejection by the Jews obliged him to preach before Gentile audiences.
Acts 13:48 In Luke's account of the spreading of the gospel among the Gentiles from its Jewish origins, the fundamental importance of the phrase ordained to eternal life isn't theological, but historical.
This reference emphasizes GOD's initiative in individual salvation.
Throughout the Bible there are references to GOD's providential hand flowing over people and altering the course of history.
Every Christian, when a retrospective is made, can see how GOD carefully arranged particular events that changed his life forever.
See Proverbs 16:9; Daniel 4:34,35; Acts 2:22-24; Eph. 1:3-5.
Acts 13:51 Shaking the dust off their feet is a symbol that dramatizes divine abandonment. See Matthew 10:14.
Acts 13:52 The verb tense were filled has the sense of a continual action.
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