Act 8-12 | TNotes | STEP | Summary for Acts 8:1-4: 8:1-4 Saul: Cp. 9:1-2 ; 22:4 ; 26:9-11 ; Gal 1:13-14 . The result of this great wave of persecution was that all the believers ... were scattered . Rather than having their enthusiasm dampened, however, they simply spread the Good News about Jesus wherever they went .

Summary for Acts 8:1-4: 8:1-4 ^a Saul: Cp. 9:1-2 ^b; 22:4 ^c; 26:9-11 ^d; Gal 1:13-14 ^e. The result of this great wave of persecution was that all the believers ... were scattered. Rather than having their enthusiasm dampened, however, they simply spread the Good News about Jesus wherever they went.
8:7 ^f cast out ... healed: Miracles often accompany evangelism in Acts (see study note on 3:1-11).
Summary for Acts 8:9-24: 8:9-24 ^g Simon the sorcerer was a showman, dazzling the people of Samaria and making self-exalting claims. Simon’s attempt to obtain spiritual power through payment gave the name simony to the later corrupt practice of buying and selling ordination to church leadership (cp. 1 Tim 6:9-10 ^h). Peter strongly rebuked Simon’s wickedness.
Summary for Acts 8:14-17: 8:14-17 ⁱ When the apostles sent two of their own to Samaria, it was an amazing step in overcoming prejudice (cp. Matt 10:5 ^j; Luke 9:52-54 ^k; John 4:9 ^l; 8:48 ^m). Then, it was even more amazing that Peter and John prayed that the new Samaritan believers would receive the Holy Spirit. This event parallels the day of Pentecost in Jerusalem (Acts 2:1-47 ⁿ) and marks the spread of the Holy Spirit’s power from Judea to Samaria (1:8 ^o).
8:24 ^p Simon recognized the need for Peter to intercede in prayer for him, but it is not clear that he repented and turned from his wickedness. His main concern was apparently to avoid the terrible consequences that Peter predicted when his wicked motives were exposed.
Summary for Acts 8:26-40: 8:26-40 ^q Philip obeyed the Holy Spirit’s leading and then seized the opportunity to share the message of Good News with a eunuch on the desert road ... from Jerusalem to Gaza. This incident shows Philip’s remarkable effectiveness as a Christian apologist and evangelist in his outreach for Christ and in his commitment to bringing the Good News to all people regardless of social class or ethnicity.
8:27 ^r In the ancient world, a eunuch was an official, typically castrated, who served in a royal court (see 2 Kgs 9:30-32 ^s; Esth 1:10 ^t; 2:3 ^u, 14-15 ^v, 21 ^w; 4:4-5 ^x). Eunuchs were often scorned by Jews because they could not perpetuate the covenant family, and the law of Moses excluded men who had damaged genitals from the assembly of Israel (Deut 23:1 ^y; cp. Lev 21:17-23 ^z), but Isaiah spoke of God’s acceptance of Gentiles and eunuchs (Isa 56:3-8 ^aa; see also Matt 19:12 ^ab). In the new covenant, all who have genuine faith have a place among the people of God.

• The eunuch had traveled from Africa to Jerusalem to worship in the Temple, probably for one of the great Jewish festivals.
8:29 ^ac The Holy Spirit guides the servants of God in where, when, and what to preach, teach, or do (9:15 ^ad; 10:19-20 ^ae; 11:12 ^af; 16:6 ^ag; 1 Cor 2:13 ^ah; 1 Pet 1:12 ^ai).
Summary for Acts 8:32-33: 8:32-33 ^aj The passage of Scripture was Isa 53:7-8 ^ak, one of the Servant Songs of Isaiah, a passage that speaks of the suffering servant of the Lord.
Summary for Acts 8:39-40: 8:39-40 ^al After the Spirit of the Lord snatched Philip away, Philip continued northward from Azotus (=Ashdod, 1 Sam 5:1-7 ^am; Neh 13:23-24 ^an; Isa 20:1 ^ao) up the coast, preaching in every town along the way until he came to Caesarea, where he settled (Acts 21:8 ^ap).

• Caesarea Maritima, a major seaport on the Mediterranean, was the seat of Roman government in Judea. It was built by Herod the Great about 22–9 BC and was named to honor Caesar Augustus.

‏ Acts 9

Summary for Acts 9:1-19: 9:1-19 ^aq The conversion of Saul of Tarsus on the Damascus road is of central importance to the narrative of Acts—Luke recounts the story three times (also 22:1-21 ^ar; 26:1-29 ^as). Paul (Saul) also alludes to this experience several times in his letters (1 Cor 15:8-10 ^at; Gal 1:11-17 ^au; Phil 3:4-11 ^av; see 1 Tim 1:12-17 ^aw). Saul’s conversion was his prophetic call and commission as an apostle (Acts 9:15 ^ax; 22:15 ^ay, 21 ^az; 26:15-18 ^ba). No one is beyond the power of God to reach, redeem, and use for holy purposes—nothing is impossible with God (Luke 1:37 ^bb). Paul was prepared through his training, upbringing, and experience to play a unique role in taking the gospel into the broader world as the “apostle to the Gentiles” (Rom 11:13 ^bc; see 1 Cor 15:9 ^bd; 2 Cor 12:11-12 ^be; Gal 1:1 ^bf; Eph 3:8 ^bg).
9:2 ^bh The synagogues (Greek sunagōgē, “gathering place”) were local Jewish meeting places. After the Exile, Jews began to meet in local synagogues as places of instruction and centers of worship. Synagogue services consisted of the reading of the Law and the Prophets, exposition of the Scriptures, prayer, praise, and thanksgiving (see 13:15 ^bi; 15:21 ^bj; Neh 9:5 ^bk; Matt 6:5 ^bl; Luke 4:16-21 ^bm). Jesus attended, taught, preached, and performed miracles in synagogues (Matt 12:9-10 ^bn; Mark 1:21 ^bo, 39 ^bp; Luke 4:16 ^bq; 13:10-13 ^br; John 6:59 ^bs; 18:20 ^bt), as did the apostles (see Acts 9:20 ^bu; 13:5 ^bv, 14 ^bw; 14:1 ^bx; 17:1 ^by, 10 ^bz, 17 ^ca; 18:4 ^cb, 19 ^cc, 26 ^cd).

• Damascus, the capital of Syria, was an important center with a long and distinguished past and the nearest major city outside of Palestine. It took from four to six days to reach Damascus from Jerusalem, a fact that highlights Saul’s earnestness (9:1-5 ^ce; see 22:4-8 ^cf; 26:9-15 ^cg).

• The expression the Way is used in Acts for Christianity (see 19:9 ^ch, 23 ^ci; 24:14 ^cj, 22 ^ck)—it is “the way of God” (18:26 ^cl) that tells people “how to be saved” (16:17 ^cm, literally the way of salvation). See also John 14:6 ^cn; 2 Pet 2:2 ^co.
9:10 ^cp Ananias: See also 22:12 ^cq. The name Ananias was quite common (note the husband of Sapphira, 5:1 ^cr, and the Jewish high priest [AD 47–59], 23:2 ^cs).

• a vision: See thematic note for Visions at end of chapter.
9:15 ^ct Saul is my chosen instrument to take my message to the Gentiles: In God’s plan for spreading the Good News, the Gentiles were the next step (see 1:8 ^cu; cp. chs 10–11 ^cv). Saul of Tarsus (Paul) was God’s choice to spearhead this expansive missionary effort to bring the Christian message to the Gentiles and to kings, as well as to the people of Israel. The rest of Acts illustrates Saul’s (Paul’s) faithfulness in carrying out this divine commission (e.g., 26:19-23 ^cw).
9:16 ^cx As Jesus predicted, Paul suffered greatly for his faith (see 2 Cor 11:23-27 ^cy; see Acts 13:45 ^cz; 14:19 ^da; 16:22-27 ^db; 21:30-31 ^dc; 26:21 ^dd; 2 Tim 1:11-12 ^de).
9:17 ^df Ananias’s God-given role was to welcome Saul into the Christian family, beginning with laying hands on Saul to heal him and fill him with the Holy Spirit.
Summary for Acts 9:20-21: 9:20-21 ^dg immediately he began preaching about Jesus: The genuineness of Saul’s encounter with the risen Christ is attested by the enthusiasm and boldness of his preaching. Saul’s outspoken declaration provoked astonishment, for he was the very man who had created such devastation among Jesus’ followers in Jerusalem.
Summary for Acts 9:22-25: 9:22-25 ^dh Despite the bewilderment of his hearers, Saul so compellingly presented the evidence for the claims of Jesus as Messiah that the non-believing Jews in Damascus found themselves unable to refute it. Apparently this went on for some time (see Gal 1:18 ^di), so some of the non-believing Jews launched a plot on his life, but he was spared when some believers let him down out of the city in a large basket. Paul recounts this incident in 2 Cor 11:32-33 ^dj.
Summary for Acts 9:26-28: 9:26-28 ^dk When Saul arrived in Jerusalem, the Christian community understandably did not immediately trust him, given his recent history of violently persecuting Christians (8:3 ^dl; 9:1 ^dm, 13 ^dn; 22:3 ^do, 4 ^dp; 26:9-11 ^dq). Fortunately, Barnabas, the “Son of Encouragement” (4:36 ^dr), introduced the changed man to the apostles and explained his encounter with the Lord at Damascus, his sense of calling, and his subsequent boldness in preaching in the name of Jesus in Damascus. Barnabas was able to convince the apostles that Saul’s conversion was genuine, so Saul remained with the apostles in Jerusalem, where he preached boldly for his Lord. Paul recalls this visit in Gal 1:18-19 ^ds.
9:29 ^dt Again Saul debated with some Greek-speaking Jews, and again an assassination was planned (cp. 9:22-24 ^du).
9:30 ^dv After the believers heard about the plot, Saul was once again sent away (cp. 9:25 ^dw), this time to Tarsus, his hometown, the capital of Cilicia (see 21:39 ^dx; 22:3 ^dy; 23:34 ^dz; cp. Gal 1:21 ^ea).
9:31 ^eb This verse is one of several in Acts that detail the numerical and spiritual growth of the church (see also 2:41 ^ec; 4:4 ^ed; 5:14 ^ee; 6:1 ^ef, 7 ^eg; 12:24 ^eh; 21:20 ^ei).

• The first Christians were discovering the truth of the principle, “the fear of the Lord is the foundation of true knowledge” (Prov 1:7 ^ej; 9:10 ^ek; cp. Job 28:28 ^el; Ps 111:10 ^em; Eccl 12:13 ^en; see Luke 7:16 ^eo), and they were growing in their faith (cp. Acts 2:43 ^ep; 19:17 ^eq).
Summary for Acts 9:32-43: 9:32-43 ^er These verses describe Peter’s itinerant ministry in Judea, particularly along the seacoast. Exercising spiritual powers given to him by God, Peter performed wonderful works, including the healing of Aeneas and the raising of Dorcas. Jesus had promised such signs and wonders to the disciples (John 14:12 ^es).

• Typical of Luke’s writing, the healing of a man is matched by the healing of a woman (see Luke 13:10-17 ^et; 14:1-6 ^eu). The people in the area were deeply moved by these miracles, and many were drawn into the faith (Acts 9:35 ^ev, 42 ^ew).
9:43 ^ex living with Simon, a tanner of hides: Tanning was an unclean business in Jewish eyes, which might suggest that Peter was not scrupulous in observing Jewish traditions (cp. Gal 2:11-14 ^ey).

Thematic note: Visions
Visions are closely related to other revelatory experiences such as dreams (Gen 37:5-10 ^ez; 40:5-19 ^fa). Classic examples include Ezekiel’s vision of the valley of dry bones (Ezek 37:1-14 ^fb) and Isaiah’s vision of God’s throne (Isa 6 ^fc). Visions were often the means by which the Old Testament prophets received messages from the Lord. These visions often contained very striking imagery. The imagery generally offered a graphic, metaphorical depiction of an earthly reality, which was then interpreted for the one seeing the vision by God or an angel.
Visions are also prominent in the book of Acts, and they are usually connected with prayer (Acts 9:10-12 ^fd; 16:9-10 ^fe; 22:17-21 ^ff; 23:11 ^fg; see Luke 1:8-20 ^fh). On one occasion, Cornelius, a Roman officer, was visited by an angel (Acts 10:1-6 ^fi, 30-32 ^fj), who told him to send for Peter. The following day, Peter received a vision as he prayed (10:9-16 ^fk; see 11:5-10 ^fl) that directly related to his subsequent encounter with Cornelius. In Acts 9, the visions of Paul and Ananias likewise highlight God’s involvement in their lives (9:3-6 ^fm, 10-16 ^fn). These visions are not chance coincidences but the providential outworking of God’s saving purposes in the world.
Visions give divine direction and show Christian workers the way in which they should carry out the Great Commission. Paul had visions on the Damascus road at his conversion (Acts 9:3-6 ^fo; 22:6-10 ^fp; 26:12-19 ^fq), on the threshold of his missionary advance into Europe (16:9 ^fr), at Corinth (18:9-11 ^fs), in the Temple (22:17-21 ^ft), and again in Jerusalem before he set out on his trip to Rome (23:11 ^fu). Through visions God is active in guiding the affairs of the church and in extending its mission (see the study notes on 10:3, 9-16; 22:17-22; 23:11; see also Gal 1:8-9 ^fv and study note there).

Passages for Further Study
Gen 37:5-10 ^fw; 40:1–41:36 ^fx; Isa 6:1-13 ^fy; Jer 14:14 ^fz; Ezek 37:1-14 ^ga; Dan 8:1-27 ^gb; 9:21 ^gc; Hos 12:10 ^gd; Obad 1:1 ^ge; Hab 2:3 ^gf; Luke 1:8-20 ^gg; Acts 9:3-6 ^gh, 10-16 ^gi; 10:3-6 ^gj, 9-16 ^gk, 30-32 ^gl; 11:5-9 ^gm; 16:9-10 ^gn; 18:9-11 ^go; 22:6-10 ^gp, 17-21 ^gq; 23:11 ^gr; 26:14-19 ^gs; 2 Cor 12:1-10 ^gt; Rev 1:9–22:7 ^gu

‏ Acts 10

Summary for Acts 10:1-8: 10:1-8 ^gv a Roman army officer: Literally a centurion, the highest-ranking non-commissioned officer in the Roman army, in command of a century, a subdivision of roughly 100 men. Luke often describes centurions in favorable terms (10:22 ^gw; 21:32 ^gx; 22:25-26 ^gy; 23:17 ^gz, 23 ^ha; 27:6 ^hb, 11 ^hc, 43 ^hd; 28:16 ^he; Luke 7:1-10 ^hf; 23:47 ^hg). It was important for Luke to show that Christianity was not hostile to Roman officials or institutions and could, like Judaism, be permitted in the Roman Empire (see Acts Book Introduction, “Purposes of Acts: Politics”).

• a captain of the Italian Regiment: A regiment included six centuries; a Roman legion was usually divided into ten regiments. The New Testament mentions the Italian Regiment and the Imperial Regiment (Acts 27:1 ^hh).
10:2 ^hi a devout, God-fearing man: Gentiles who are described as God-fearing were attracted to the high ethical standards of Judaism but were not prepared to accept the rite of circumcision or the full implications of the Jewish law by becoming full converts to Judaism (cp. 13:43 ^hj). Christianity was an attractive option to Gentiles who worshiped God (18:7 ^hk; see 13:48 ^hl; 16:30 ^hm; 17:4 ^hn, 12 ^ho, 17 ^hp). These people would be wide open to the message of the gospel that announced that “there is peace with God through Jesus Christ” (10:36 ^hq).
10:3 ^hr In Acts, visions are usually related to prayer (9:3-6 ^hs, 10-16 ^ht; 10:2-6 ^hu, 9-12 ^hv; 11:5-9 ^hw; 12:9-17 ^hx; 18:9-10 ^hy; 22:17-21 ^hz; 23:11 ^ia). These visions are not chance coincidences, but expressions of God’s saving work, providing divine direction and encouragement.
Summary for Acts 10:9-16: 10:9-16 ^ib Peter received the same vision three times to confirm its truthfulness (see Gen 41:32 ^ic; 2 Cor 13:1 ^id).
10:14 ^ie See Lev 11 ^if for a description of animals that Jewish laws have declared impure and unclean.
10:17 ^ig Peter was very perplexed: The meaning of the vision would become clear through the events that followed (10:17-48 ^ih; see 11:1-18 ⁱⁱ): Peter should not hesitate to enter or even eat in the home of a Gentile because God has accepted Gentiles and cleansed them.
Summary for Acts 10:25-26: 10:25-26 ^ij Cornelius ... worshiped him: This act must have been more than traditional obeisance to a high-ranking person. The Bible restricts worship to God alone (see 14:11-17 ^ik; Exod 20:3 ^il; Deut 5:7 ^im; Matt 22:37-38 ⁱⁿ; Mark 12:29-30 ^io; Luke 10:27 ^ip; 1 Cor 10:14 ^iq; Col 3:5 ^ir; 1 Pet 4:3 ^is; 1 Jn 5:21 ^it; Rev 4:10 ^iu; 9:20 ^iv; 22:8-9 ^iw). Peter was just a fellow human being whom Cornelius should not worship.
Summary for Acts 10:34-35: 10:34-35 ^ix God shows no favoritism: See Deut 10:17 ^iy; 2 Chr 19:7 ^iz; Job 34:19 ^ja; Luke 20:21 ^jb; Rom 2:11 ^jc; Gal 2:6 ^jd; Col 3:25 ^je; 1 Pet 1:17 ^jf. The application of this principle is the meaning of Peter’s vision (10:9-16 ^jg).

• In every nation he accepts those who fear him and do what is right: See Rom 10:11-13 ^jh.
Summary for Acts 10:36-43: 10:36-43 ^ji Peter repeatedly underscores the importance of the apostolic witnesses to the message of Good News. The apostles ate and drank with Jesus (see Luke 24:41-43 ^jj) and were eyewitnesses of his resurrection, so they could attest that he had conquered death (see Acts 3:15 ^jk; 4:33 ^jl; 13:30-31 ^jm). The original apostles were chosen in advance to be his witnesses (see 1:12-26 ^jn); gradually, others such as Paul and Barnabas carried on this powerful preaching and teaching in the name of Jesus Christ (9:15 ^jo; 14:1-3 ^jp; 26:16 ^jq).
10:43 ^jr Based on what they had seen and heard (10:39-42 ^js), the apostles could proclaim that Jesus of Nazareth was indeed the one all the prophets testified about. The whole plan of the Scriptures is profoundly centered in Christ (see Luke 24:25-27 ^jt, 44-47 ^ju; John 5:39 ^jv).

• The major point of their message was that everyone who believes in him will have their sins forgiven through his name (see Luke 24:47 ^jw).
Summary for Acts 10:44-48: 10:44-48 ^jx On the day of Pentecost, Peter told the assembly that if they would repent, turn to God, and be baptized in the name of Jesus for the forgiveness of sins, they would receive “the gift of the Holy Spirit” (2:38 ^jy; cp. 19:1-7 ^jz). As Cornelius and his household listened to Peter’s message, the Holy Spirit fell upon them, too, and they were baptized. They received the Holy Spirit just as the Jews did, so clearly God had shown no partiality (10:34-35 ^ka). This event parallels the day of Pentecost in Jerusalem (2:1-47 ^kb) and marks the spread of the Holy Spirit’s power to Gentiles (1:8 ^kc; 2:39 ^kd).
10:48 ^ke Cornelius asked Peter to stay with them for several days, perhaps because of his need for instruction in the Christian way.

‏ Acts 11

Summary for Acts 11:1-18: 11:1-18 ^kf Jews traditionally kept themselves separate and did not eat or associate socially with Gentiles (10:28 ^kg; 22:21-22 ^kh; see John 4:9 ^ki, 27 ^kj; 18:28 ^kk; Gal 2:12-14 ^kl). Therefore, when the Jewish believers in Jerusalem learned that Gentiles had received the word of God, they criticized Peter’s unconventional actions and wanted an explanation, which Peter provided.
Summary for Acts 11:4-17: 11:4-17 ^km Peter reviewed the sequence of events, explaining that the whole development was the result of God’s initiative (11:12 ^kn). Peter had eaten with Gentiles because God had made it clear that he should (11:4-12 ^ko). Peter had then observed the Holy Spirit’s definite action of coming upon Gentiles, and he realized that they were being accepted and blessed by God just as Jewish believers had been (11:15-17 ^kp; see 1:5 ^kq). Peter was submitting to God’s will in admitting Gentiles to the church.
11:18 ^kr Peter’s logical, straightforward explanation convinced those who had objected—they recognized God’s hand at work in the conversion of the Gentiles and their receiving eternal life. However, issues relating to the inclusion of Gentiles would soon provoke a major crisis (15:1-35 ^ks; Paul’s letter to the Galatians).
Summary for Acts 11:19-26: 11:19-26 ^kt The persecution that followed Stephen’s death forced believers into other areas (8:1-3 ^ku), and they traveled as far as Phoenicia, Cyprus, and Antioch.

• Antioch of Syria was a thriving cosmopolitan city, the third-largest in the Roman Empire after Rome and Alexandria. Antioch was of central importance in the spread of the Christian message to the Gentile world.
11:20 ^kv This outreach effort on the part of Jewish believers ... from Cyprus and Cyrene was the first systematic attempt to preach to Gentiles about the Lord Jesus.
Summary for Acts 11:21-24: 11:21-24 ^kw Once again, as had happened in the household of Cornelius, Gentiles turned to the Lord in considerable numbers. The explosion of Christian faith into the Gentile world had to remain in harmony with the church at Jerusalem, so the Jerusalem church sent Barnabas to Antioch to oversee developments there. He could see that God’s blessing was on what was happening, so he endorsed it with joy.
Summary for Acts 11:25-26: 11:25-26 ^kx Barnabas recognized the special gifts that Saul possessed for preaching and teaching. His assessment of Saul’s gifts was wise, and it resulted in a fruitful team ministry in Antioch.
11:26 ^ky Christians was possibly a term of derision. The Greek text uses this term in only two other New Testament passages (26:28 ^kz; 1 Pet 4:16 ^la).
Summary for Acts 11:27-28: 11:27-28 ^lb some prophets: See thematic note for The Gift of Prophecy at end of chapter.

• Agabus: See also 21:10-12 ^lc.
11:28 ^ld Claudius, nephew of Tiberius Caesar (Luke 3:1 ^le), was the Roman emperor in AD 41–54. His last wife was his niece Agrippina, whose son Nero he adopted.
Summary for Acts 11:29-30: 11:29-30 ^lf The upshot of Agabus’s prophecy was that the believers in Antioch decided to make a contribution to the Jewish believers—the brothers and sisters—in Judea. The believers in Antioch gave as generously as they could and committed the responsibility for this financial aid to leaders they trusted, namely, to Barnabas and his fellow worker Saul. This unified love and support of Christians for one another was a tangible demonstration of the difference Christ had made in their lives. Paul describes this visit in his letter to the Galatians (Gal 2:1-10 ^lg).
11:30 ^lh This is the first reference in Acts to elders as officers of the Christian church (see also 14:23 ^li; 15:2-23 ^lj; 16:4 ^lk; 20:17-35 ^ll; 21:18 ^lm; cp. 1 Tim 3:1-7 ^ln; Titus 1:5-9 ^lo).

Thematic note: The Gift of Prophecy
As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21 ^lp; see Joel 2:28-32 ^lq). The book of Acts names a few Christian prophets (Acts 11:27-28 ^lr; 13:1 ^ls; 15:32 ^lt; 21:9-11 ^lu; see also The Martyrdom of Polycarp 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11 ^lv; see 1 Kgs 11:29-32 ^lw; Isa 20:2-6 ^lx; Jer 13:1-11 ^ly; Ezek 4:1–5:17 ^lz) and predicting events to come (Acts 11:28 ^ma; 21:10-11 ^mb).
Philip the Evangelist was the father of four young women who “had the gift of prophecy” (21:9 ^mc). The apostle Paul also acknowledged the prophetic gift of some Christian women (1 Cor 11:5 ^md). In the Old Testament, most prophets were men, but several women are also described as prophets, for example, Miriam (Exod 15:20 ^me), Deborah (Judg 4:4 ^mf), and Huldah (2 Kgs 22:14-20 ^mg; 2 Chr 34:22-28 ^mh). In the New Testament, the gift of prophecy is given to both men and women, and both young and old, as Peter signaled in his sermon at Pentecost (Acts 2:17-18 ^mi).
Although prophecy sometimes involves foretelling the future (20:22-23 ^mj; 21:10-11 ^mk; see Rom 9:24-33 ^ml; 1 Thes 4:13-17 ^mm; 2 Thes 2:3-4 ^mn), at its core prophecy is proclaiming God’s word by preaching, exhorting, and explaining the will of God (Acts 15:32 ^mo; 19:6 ^mp; Rom 12:6 ^mq; 1 Cor 14:3-4 ^mr, 29-33 ^ms; Rev 19:10 ^mt). The gift of prophecy is clearly mentioned in 1 Corinthians and Ephesians as one of the gifts of the Holy Spirit and of Christ to the church (1 Cor 12:4-11 ^mu; Eph 4:11-13 ^mv). It is to be used for the benefit of believers (1 Cor 14:22 ^mw).
Prophecy is always in need of testing (1 Thes 5:19-21 ^mx), and the church is strongly warned against false prophets (1 Jn 4:1 ^my; see also Rev 2:20-23 ^mz). When used faithfully and in submission to God’s word and his Spirit, courageous proclamation of God’s truth helps the church to determine what God’s will is and inspires God’s people to do it.

Passages for Further Study
Exod 15:20 ^na; Deut 13:1-5 ^nb; Judg 4:4 ^nc; 1 Kgs 11:29-32 ^nd; 2 Kgs 22:14-20 ^ne; Isa 20:2-6 ^nf; 44:25 ^ng; Jer 13:1-11 ^nh; 23:25-32 ⁿⁱ; Ezek 4:1-17 ^nj; 13:2-9 ^nk; Joel 2:28-32 ^nl; Matt 7:15 ^nm; 24:24 ⁿⁿ; Acts 2:17-21 ^no; 11:27-28 ^np; 13:1 ^nq; 15:32 ^nr; 19:6 ^ns; 20:23 ^nt; Acts 21:9-11 ^nu; Rom 12:6 ^nv; 1 Cor 11:5 ^nw; 12:4-11 ^nx; 14:1-40 ^ny; Eph 4:11-13 ^nz; 1 Thes 5:19-21 ^oa; 2 Pet 2:1 ^ob; 1 Jn 4:1-3 ^oc; Rev 2:20-23 ^od; 19:10 ^oe

‏ Acts 12

Summary for Acts 12:1-5: 12:1-5 ^of Jesus had clearly predicted persecution and hardship for his followers (Luke 11:49-51 ^og). For the first time since Jesus’ death, Roman authorities took direct violent action against the church. James, the brother of John, was one of the first called to be a disciple (Mark 1:16-20 ^oh; Luke 5:1-11 ^oi), and he was one of the first Christians to be martyred for his faith.

• King Herod Agrippa attacked the church (cp. Acts 12:20-23 ^oj), a move that he found to be politically helpful with the Jewish people. The letter of James, the brother of Jesus, was probably written after this persecution to the scattered Christians (see 8:1-4 ^ok; James Book Introduction, “Date of Writing”).
12:4 ^ol Herod had Peter guarded by four squads of soldiers, making it humanly impossible for the apostle to escape (cp. 12:6 ^om). However, God was in charge, and nothing is too hard for him (cp. 4:27-31 ^on; Gen 18:14 ^oo; Jer 32:17 ^op, 27 ^oq; Matt 19:26 ^or; Mark 10:27 ^os; Luke 1:37 ^ot; 18:27 ^ou).
12:5 ^ov the church prayed very earnestly: God answers the earnest prayers of his people (12:6-17 ^ow; see Luke 11:1-13 ^ox; 18:1-8 ^oy; cp. Matt 7:7-11 ^oz; John 15:7 ^pa; Phil 4:6-7 ^pb; Jas 5:16 ^pc; 1 Jn 3:22 ^pd).
Summary for Acts 12:6-19: 12:6-19 ^pe God, through an angel, led Peter out, reunited him with his praying friends, and sent him out to carry on the work of spreading the Good News. The message advanced despite determined opposition.
Summary for Acts 12:7-11: 12:7-11 ^pf See thematic note for Angels at end of chapter.
12:12 ^pg The home of Mary, the mother of John Mark, was evidently a gathering place for believers. John Mark later became a missionary colleague of Barnabas and Saul (12:25 ^ph).
Summary for Acts 12:13-17: 12:13-17 ^pi Rhoda was so surprised when Peter appeared that she left him standing at the closed door. Both she and the other believers were amazed by God’s answer to their prayers (12:5 ^pj).
Summary for Acts 12:18-23: 12:18-23 ^pk When Peter couldn’t be found after a careful search, Herod interrogated the guards and put them to death (cp. 16:27 ^pl). However, Herod met his own painful end as a divine judgment on his conceit when he accepted the people’s worship. Josephus records the death of Herod Agrippa I in greater detail (Josephus, Antiquities 19.8.1-2).
Summary for Acts 12:24-25: 12:24-25 ^pm Herod’s demise from a terrible illness (12:23 ^pn) contrasts with the growth of the Christian church and the unhindered message of Good News (28:31 ^po).

Thematic note: Angels
Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12 ^pp; Num 22:22-34 ^pq; Judg 13:3-21 ^pr; 2 Kgs 1:3 ^ps, 15 ^pt; Zech 1:4-12 ^pu). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16 ^pv, 18 ^pw; 9:21 ^px; 10:12 ^py, 21 ^pz; 12:1-2 ^qa; Luke 1:19-20 ^qb; Jude 1:9 ^qc). Angels had a role in putting God’s law into effect through Moses (Acts 7:30 ^qd, 35 ^qe, 38 ^qf, 53 ^qg; Gal 3:19 ^qh). Angels dispense God’s grace and sometimes administer his judgment (2 Kgs 19:35 ^qi; Acts 12:23 ^qj; Rev 9:15 ^qk; 16:1-12 ^ql). Angels were witnesses of Christ’s life (1 Tim 3:16 ^qm), and they are now witnesses of the lives of God’s people (see 1 Cor 11:10 ^qn; 1 Tim 5:21 ^qo). There are guardian angels who protect God’s people (Matt 18:10 ^qp; see also Pss 34:7 ^qq; 91:11 ^qr; Acts 12:11 ^qs). They are “spirits sent to care for people who will inherit salvation” (Heb 1:14 ^qt). Angels will accompany Christ when he returns (Matt 25:31 ^qu; 2 Thes 1:7-8 ^qv) and will participate in the final judgment (Matt 13:39 ^qw, 41 ^qx, 49-50 ^qy; 16:27 ^qz; 24:31 ^ra; Mark 13:27 ^rb; Luke 9:26 ^rc; 12:8 ^rd; 2 Thes 1:7 ^re).
Angels appear at some significant points in the Gospels. Angels announced the births of John the Baptist and Jesus (Luke 1:1–2:52 ^rf) and ministered to Jesus after his temptation (Matt 4:11 ^rg). Angels also appeared at the empty tomb after the resurrection of Jesus (Matt 28:1-8 ^rh; Mark 16:5-7 ^ri; Luke 24:23 ^rj; John 20:12 ^rk).
The ministry of angels is also prominent in the book of Acts. On multiple occasions, an angel of the Lord made possible miraculous escapes from prison (5:19 ^rl; 12:6-11 ^rm). An angel offered a message of encouragement to Paul in the midst of a violent storm (27:23-24 ^rn). An angel also directed Cornelius to seek the Good News from Peter (10:3 ^ro, 7 ^rp, 22 ^rq; 11:13 ^rr). Meanwhile, an angel struck down Herod Agrippa “because he accepted the people’s worship instead of giving the glory to God” (12:23 ^rs). Throughout Acts, God was guiding his people in their ministry and using angels to accomplish his purposes.
Some angels have fallen into sin and are destined for eternal judgment (Matt 25:41 ^rt; 2 Pet 2:4 ^ru, 11 ^rv; Jude 1:6 ^rw). And although angels are spiritual and heavenly beings, angels are not to be worshiped (Gal 1:8 ^rx; Col 2:18 ^ry; Rev 19:10 ^rz; 22:8-9 ^sa) because they are inferior to Christ (Heb 1:5-14 ^sb). Their role is to be servants of God (Heb 1:14 ^sc).

Passages for Further Study
Ps 91:11 ^sd; Dan 8:15-18 ^se; 9:21-23 ^sf; 10:4–11:1 ^sg; 12:1-2 ^sh; Zech 1:8-13 ^si, 18-19 ^sj; 2:3-5 ^sk; Matt 1:20-24 ^sl; 4:5-7 ^sm, 11 ^sn; 13:39-42 ^so, 49-50 ^sp; 18:10 ^sq; 24:31 ^sr; 28:2-7 ^ss; Mark 16:5-7 ^st; Luke 1:11-22 ^su, 26-38 ^sv; 2:8-15 ^sw; 9:26 ^sx; 12:8 ^sy; John 20:12-13 ^sz; Acts 5:19-20 ^ta; 7:30-35 ^tb, 53 ^tc; 10:3-8 ^td; 12:6-11 ^te, 23 ^tf; 27:23-24 ^tg; 1 Cor 11:10 ^th; Gal 1:8 ^ti; 3:19 ^tj; Col 2:18 ^tk; 1 Thes 4:16 ^tl; 1 Tim 3:16 ^tm; 5:21 ^tn; Heb 1:5-14 ^to; 12:22 ^tp; 13:2 ^tq; 2 Pet 2:4 ^tr, 11 ^ts; Jude 1:6 ^tt, 9 ^tu; Rev 1:1-2 ^tv; 5:2 ^tw, 11-12 ^tx; 7:1-2 ^ty; 8:3-8 ^tz; 9:15 ^ua; 10:7-9 ^ub; 14:6-10 ^uc; 16:1-12 ^ud; 19:10 ^ue, 17 ^uf; 20:1 ^ug; 22:6-9 ^uh