New Testament

Week 12: Acts 1:1–9:43

1) Introduction.
a) The Acts of the Apostles is a “part two” of the Gospel of Luke. Together they are called
Luke-Acts by scholars.
b) As with Luke, both books are anonymous—the author does not identify himself.
However, it is certain that the same person wrote both books.
i) Tradition affirms that the two books were written by Luke the physician (Colossians
4:14) who was a “fellowlabourer” with Paul (Philemon 1:24).1 The most intriguing
sections of Acts are the so-called “we-passages”2 which imply that the narrator
himself was a companion of Paul on some of his voyages.
c) Both Luke and Acts are addressed to a man named Theophilus (“loved of God”—Luke
1:3; Acts 1:1), who was probably Luke’s patron who sponsored the writing of the two
manuscripts.
i) Acts 1:1–14 also contains an introduction that recaps and expands on the end of
Luke. Together the two books make up more than a quarter of the New Testament.3
d) Acts is Luke’s account of the taking the gospel of Jesus Christ to the world.
i) It begins with the ascension of Christ after his 40-day ministry (c. A.D. 30) and ends
with Paul under house arrest in Rome (c. A.D. 62).
ii) It is not a comprehensive history of every major event, but instead Luke’s account of
key moments in expansion of the gospel. It spends a lot of time focusing on the
missionary journeys of Paul (chapters 9, 11–14, 15–28), probably because Luke had
first-hand knowledge of these incidents and believed Paul to be important.
e) Dating Acts is difficult because of its ending. The traditional date for Luke is A.D. 80–85,
which would mean Acts would have been written within the same time frame or very
soon after it.
i) But if Acts was written over 20 years after Paul’s imprisonment in Rome (28:16–31)
why did Luke end there? Why didn’t he finish the story by telling us if Paul ever got
his hearing before the emperor? Why didn’t he tell us of Paul’s later ministry and
martyrdom? These questions make up the strongest argument that Luke finished
writing Acts in A.D. 62, and therefore Luke’s Gospel was written in the late 50s.4
ii) Those who hold to the later date have responded that Luke might have intended Acts
to be the second part of a three-part work, and that part three—which would have
covered Paul’s later ministry—was never written, perhaps because Luke himself was
martyred.
f) Themes (these are listed on the handout).

1
Luke’s name in Greek is λυκας (lucas). KJV Philemon 1:24 translates this literally instead of Anglicizing it as it does in
Colossians 4:14 and 2 Timothy 4:11.
2
See Acts 16:10–17; 20:5–15; 21:1–18; 27:1–28:16.
3
Luke has 19,482 Greek words, and Acts 18,451. Of the 138,020 words in the New Testament, Luke-Acts comprises 27.5%.
(See link in footnote Error: Reference source not found.)
4
Daniel B. Wallace of the Dallas Theological Seminary argues for the earlier date here: http://bible.org/seriespage/acts-
introduction-outline-and-argument. Wallace is part of a minority of conservative scholars who hold to this view.

© 2011, Mike Parker For personal use only. Not a Church publication.
Hurricane West Stake Adult Religion Class New Testament: Acts 1:1–9:43 Week 12, Page 2

i) The spread of the gospel throughout the world. At the beginning of Acts Jesus tells
the apostles, “ye shall be witnesses unto me both in Jerusalem, and in all Judaea,
and in Samaria, and unto the uttermost part of the earth” (1:8). Acts lays out the
fulfillment of this commandment:
(1) Chapters 1–7 describe the preaching of the apostles and the growth of the church
in Jerusalem.
(2) Chapters 8–12 focus on the spread of the church to other parts of Judea, to
Samaria, and to nearby Syria.
(3) Chapters 13–28 deal with the expansion of Christianity to “the ends of the earth,”
through Asia Minor, Greece, and eventually to Rome.
ii) Witnesses of Christ. Jesus’ commissioning of the apostles as witnesses of him (1:8) is
fulfilled as they testify as eyewitnesses his resurrection.5
iii) The growth and organization of the Christian church. Acts recounts the
development of a primitive church organization, with Peter and the apostles at the
head.6
iv) Persecution and martyrdom. The gospel does not spread without opposition, and
Luke recounts the difficulties the early Christians faced, including the death of
several prominent leaders (7:54–60; 12:1–2) and the persecutions Peter, John, and
Paul encountered.
v) The Temple. Luke’s gospel begins (1:5–23) and ends (24:53) at the Jerusalem
Temple. In Acts the Temple continues to play a significant role in the early Christian
community: Luke describes the apostles teaching, meeting, and healing there
regularly.7
g) We’re going to look at the opening portion of Acts topically, rather than in a strict
chronological fashion. We’ll start by examining the structure and organization of the
Christian church, and then look at the accounts of Peter, Stephen, Philip, and Saul.
2) 1:1–4. Luke’s salutation to Theophilus (compare Luke 1:1–4).
a) 1:2. Note that Luke states right up front that just because Jesus has ascended into
heaven doesn’t mean his disciples are on their own. He continued to lead his followers
by giving revelation to the apostles.
i) Luke is going to develop on that theme by giving examples of how the Lord did this.
3) Church organization.
a) 1:15–26. Matthias is chosen as Judas’ replacement.
i) This event demonstrates that the twelve apostles were not a one-time organization,
but a revealed order to be perpetuated.
(1) 1:22. The replacement for Judas was to be chosen from among those who had
been with Jesus from the first, but this was not a perpetual requirement. For
example, Paul did not meet that requirement, and yet he was an apostle.8

5
See Acts 1: 22; 2:32; 3:15; 4:33; 5:32; 10:39–42; 13:30–31.
6
See Acts 1:15–26; 2:41–47; 4:32–5:11; 6:1–8; 15:1–22.
7
See Acts 2:46; 3:1–11; 5:12, 42; 21:26.
8
See Romans 1:1; 1 Corinthians 1:1; 9:1–2; 15:9; 2 Corinthians 1:1; Galatians 1:1; Ephesians 1:1; Colossians 1:1; 1 Timothy
1:1; 2:7; 2 Timothy 1:1; Titus 1:1.

© 2011, Mike Parker For personal use only. Not a Church publication.
Hurricane West Stake Adult Religion Class New Testament: Acts 1:1–9:43 Week 12, Page 3

(a) However it is clear from the context that the replacement be someone who
was known to the apostles and was reliable, and not just a stranger.9
(2) 1:26. The exact nature of lots is unknown, but it appears to be a way of making a
determination by chance, like with modern dice.10
(a) It’s possible that the lots cast here were used by the apostles to determine
randomly who should fill Judas’ position. If so, they probably expected that
the Lord would control the outcome and indicate His choice (1:24).
(b) But it appears that each of the eleven apostles cast a lot, rather than one lot to
make the decision. This could therefore mean that they each cast a ballot with
their choice, with the results of the vote falling on Matthias.
(c) In any case, the apostles had already chosen two candidates and prayed that
the Lord’s will would be done in deciding who would receive the appointment
(1:23–25).
b) 4:32–5:11. The believers have all possessions in common.
i) 4:32, 34–35. The phrases “neither was there any among them that lacked” and
“distribution was made unto every man according as he had need” show that the
infant church was effective in pulling off the law of consecration, at least initially.11
ii) 4:36–37. A positive example: Barnabas. (He will later become very important in the
story of the spread of the Church.12)
iii) 5:1–11. A negative example: Ananias and Sapphria. Their transgression was not
greed, per se, because participation in the Christian community was voluntary.
Rather it was their conspiracy to deceive the apostles.
(1) 5:4b. “Thou has not lied unto men, but unto God.” Peter and the apostles
represented God as the administrators of his kingdom. (Compare D&C 1:38;
21:4–5.)
c) 6:1–7. Seven are appointed to minister in temporal affairs.
i) A conflict arises between the Grecians (or Hellenists) and the Hebrews in Jerusalem.
The Hellenists were Greek-speaking Jews who had adopted Greek thought, customs,
and lifestyle, as well as the Greek language.13 The Hellenists believed that their
widows were being neglected in the daily distribution of food (KJV “ministration”).
ii) The apostles resolve the problem by having the Hellenists select seven of their own
to see to the duty. (One of them, Nicolas, was a proselyte—a Gentile who had

9
This precedent continues in the Church today: New members of the Quorum of the Twelve are typically chosen from the
Seventy or the Presiding Bishopric. These brethren are a “known quantity,” in that the leaders of the Church have seen them in
the performance of their duties and know their reliability ahead of time.
10
All four gospel writers note that the Roman soldiers cast lots to see who would receive Jesus’ clothing after he had been
crucified (Matthew 27:35; Mark 15:24; Luke 23:34; John 19:24).
11
The other two scriptural communities that successfully managed to live consecration were Enoch’s city (Moses 7:18) and
the Nephites following the visit of the Savior (4 Nephi 1:3).
12
Barnabas will later play important role in introducing the converted Saul to the apostles at Jerusalem (9:27), as the
leader of the mission to Antioch (11:19–26) and the relief mission to Jerusalem (11:27–30), in Paul’s first missionary journey
(13:1–14:28), at the Jerusalem Council (15:2, 12). He is referred to as “beloved” of the apostles (15:25).
13
The Hellenists were the descendants of Jews that settled in the Egyptian city of Alexandria, but had since scattered
throughout the Roman Empire. In the early 3rd century B.C. Jews moved into Egypt in large numbers, where they became a
major segment of the population. Estimates are that the Jewish population in Alexandria reached nearly one million by the
first century A.D.

© 2011, Mike Parker For personal use only. Not a Church publication.
Hurricane West Stake Adult Religion Class New Testament: Acts 1:1–9:43 Week 12, Page 4

converted to Judaism before he became a Christian.) Two of them—Stephen and

Philip—will play an important role in the next three chapters.
iii) This is an interesting look into the structure of the early Church: Stephen and Philip
are set apart to minister in temporal affairs. They seem to have held the Aaronic
Priesthood—note that Philip later baptizes in Samaria, but James and John have to
come to give the gift of the Holy Ghost (8:12–17).14
4) The ministry of Peter.
a) 2:1–47. The Holy Ghost comes in power on Pentecost and thousands are baptized; the
Christian community is organized.
i) Jesus’ final instruction to the apostles before his ascension was for them to “stay here
in the city [of Jerusalem] until you have been clothed with power from on high”
(NRSV Luke 24:49b; see also Acts 1:8a).15
ii) Pentecost (Greek for “fiftieth”) is the Feast of Weeks, celebrated fifty days (seven
weeks plus one day) after Passover, at end of May, to commemorate the spring
harvest. (See Leviticus 23:15–21.)
iii) 2:2. On this day the apostles were all together in one place, when they heard the
sound of a “rushing mighty wind.”16
(1) The connection here is lost in translation: In Greek there is one word that means
spirit or wind or breath, depending on the context.17 (We’ll discuss this more
when we look at John 3.)
iv) 2:3. Cloven (divided) tongues of fire appear and rest upon the apostles.
(1) Wind and fire are frequently seen in the Old Testament as manifestations of the
presence of God.18 The symbolism of tongues is apt, considering what follows.
v) 2:4–13. Jews of the Diaspora who had gathered to Jerusalem for the feast each heard
the gospel in their own language. This is one manifestation of the gift of tongues—
the ability to speak and hear in a foreign language.19
vi) Peter seizes the opportunity and preaches boldly. His message:
(1) 2:14–21. The miracle of tongues was the fulfillment of prophecy in scripture
(2:17–21 = Joel 2:28–32).
(2) 2:22–28. Jesus’ resurrection was the fulfillment of prophecy in scripture (2:25–
28 = Psalm 16:8–11).

14
The power to bestow the gift of the Holy Ghost was not just vested in the apostles—Ananias gives it to Saul (9:17)—so
there’s no reason Philip couldn’t have done it, except that he wasn’t ordained to do so.
15
John (20:22) adds the detail of Jesus breathing on the apostles after his resurrection, and thereby giving them the gift of
the Holy Ghost.
16
A similar experience took place at the evening meeting following the dedication of the Kirtland Temple,27 March 1836:
“Brother George A. Smith arose and began to prophesy, when a noise was heard like the sound of a rushing mighty wind, which
filled the Temple, and all the congregation simultaneously arose, being moved upon by an invisible power; many began to
speak in tongues and prophesy; others saw glorious visions; and I beheld the Temple was filled with angels, which fact I
declared to the congregation.” History of the Church 2:428; http://byustudies2.byu.edu/hc/2/31.html#428
17
The word is πνευμα (pneuma). It appears in some form 385 times in the New Testament, where the KJV usually
translates it “spirit” or “ghost” (in Revelation 13:15 it is translated “life”). In Acts 2:2 the word is πνοης (pnoes), which is
distinguished from πνευμα in that it is less forceful. The same word in Acts 2:2 also appears as “breath” in 17:25.
18
See, for example, the accounts of Moses on Mount Sinai (Exodus 19:16–19) and Elijah on the mount (1 Kings 19:11–12).
19
The other manifestation is to speak in an unknown tongue as revelation from heaven. See 1 Corinthians 14.

© 2011, Mike Parker For personal use only. Not a Church publication.
Hurricane West Stake Adult Religion Class New Testament: Acts 1:1–9:43 Week 12, Page 5

(3) 2:29–36. Jesus has been exalted to God’s throne as the mediator of God’s
covenant with Israel, as prophesied in scripture (2:34b–35 = Psalm 110:1).
vii)2:37–41. Note the correct response to faith is repentance, baptism, and receiving the
gift of the Holy Ghost (2:38)—the first principles and ordinances of the gospel
(Article of Faith 2).20
b) 3:1–4:31. The next major scene has Peter and John healing a lame man (3:1–11) and
preaching at the Temple (3:12–26), leading to their arrest and trial (4:1–31).
i) This is the first of a series of trial scenes in Acts, where the disciples will have the
opportunity to make their (in some instances, lengthy) cases before the authorities.
ii) 3:12–26. In the first speech, Peter makes his case to those who saw the healing of the
lame man.
(1) 3:12. It is not Peter and John’s holiness (piety) that has caused this miracle to be
done.
(2) 3:13–18. Rather, the power has come from Jesus, whom the people in Jerusalem
killed in ignorance, but whom God has raised from the dead, as the prophets
foretold.
(3) 3:19–21. What should they then do?
KJV Acts 3:19–21 NRSV Acts 3:20–21
19
Repent ye therefore, and be converted, 19
Repent therefore, and turn to God so
that your sins may be blotted out, when that your sins may be wiped out, 20so that
the times of refreshing shall come from times of refreshing may come from the
the presence of the Lord; presence of the Lord,
20
And he shall send Jesus Christ, which and that he may send the Messiah
before was preached unto you: appointed for you, that is, Jesus,
21
Whom the heaven must receive until the 21
who must remain in heaven until the
times of restitution of all things, which time of universal restoration that God
God hath spoken by the mouth of all his announced long ago through his holy
holy prophets since the world began. prophets.
(a) (The modern translation supports LDS doctrine better than the KJV!)
(b) What is the “restitution” or “universal restoration” Peter is foretelling? It is
the restoration of God’s perfect kingdom in the last days (beginning with the
Latter-day restoration of the Church).
(4) 3:22–26. Peter concludes by showing how Jesus was the fulfillment of prophecy
and the covenant made with Abraham.
iii) 4:1–31. Peter and John are arrested and brought before the Sanhedrin, the ruling
council of the Jews (4:1–7). They testify of Christ in great power (4:8–12). The
Sanhedrin threaten them to stop speaking of Christ, but the apostles protest they
must say what they’ve seen and heard (4:13–22). They return to the other disciples,
praising God (4:23–31).
c) 5:12–42. Despite the Sanhedrin’s warning, the apostles continue to perform miracles
(5:12–16). Peter and John are arrested, and are freed by an angel (5:17–21). They preach
in the Temple and are taken before the Sanhedrin (5:22–26), where they again testify
that Jesus is the Son of God (5:27–32). Gamaliel, a prominent member of the council,
20
Nowhere in Acts are converts told to pray “the sinner’s prayer,” as today’s evangelical Christians encourage people to do;
rather, the instruction in Acts is to be baptized. See Acts 8:12, 36; 9:18; 10:47; 16:15, 33; 18:8; 19:5; 22:16.

© 2011, Mike Parker For personal use only. Not a Church publication.
Hurricane West Stake Adult Religion Class New Testament: Acts 1:1–9:43 Week 12, Page 6

warns the others to leave them alone, “because if this plan or this undertaking is of
human origin, it will fail; but if it is of God, you will not be able to overthrow them—in
that case you may even be found fighting against God!” (NRSV 5:38b–39). Peter and
John are flogged, and return to the other disciples, rejoicing in their trials (5:40–42).
d) 9:31–43. Peter’s power increases: He heals a paralytic in Lydda and raises a dead girl in
Joppa. Raising the dead is a miracle that only Jesus himself had previously performed;
Peter’s act demonstrates that the Lord is with him and that he is Jesus’ authorized
representative.
5) The ministry of Stephen.
a) 6:8–7:60. Stephen is arrested and put on trial; he preaches fearlessly and becomes the
first Christian martyr.
i) 6:8–15. Stephen’s case is interesting, because he had been set apart to minister to
widows, and yet the only account of his actions has him instead doing “great wonders
and miracles” (6:8) and arguing with other Hellenist Jews (6:9–10). These Jews have
him brought before the Sanhedrin on trumped-up charges, where he is called to
defend himself (6:11–7:1).
ii) 7:2–53. Stephen’s defense is one of the longest monologues in Luke-Acts.21 In it
Stephen recounts the history of Israel from Abraham to Moses, making some thirty
citations from the Old Testament.
(1) 7:2–8. Abraham.
(2) 7:9–16. Joseph.
(3) 7:17–43. Moses. Stephen emphasizes Israel’s rejection of Moses and disobedience
to God’s law (7:27, 35, 39), in response to which God rejected them as a people
(7:42). He also recalls the prophecy of Moses that “a prophet shall the Lord your
God raise up…like unto [Moses]” (7:37; cf. Deuteronomy 18:15), setting the stage
to witness that Jesus is that prophet.
(4) 7:51–53. Stephen concludes with a railing accusation against them:
KJV Acts 7:51–53 NRSV Acts 7:51–53
Ye stiffnecked and uncircumcised in
51 51
“You stiff-necked people, uncircumcised
heart and ears, ye do always resist the in heart and ears, you are for ever
Holy Ghost: as your fathers did, so do ye. opposing the Holy Spirit, just as your
ancestors used to do.
52
Which of the prophets have not your 52
Which of the prophets did your
fathers persecuted? and they have slain ancestors not persecute? They killed
them which shewed before of the coming those who foretold the coming of the
of the Just One; of whom ye have been Righteous One, and now you have
now the betrayers and murderers: become his betrayers and murderers.
53
Who have received the law by the 53
You are the ones that received the law
disposition of angels, and have not kept as ordained by angels, and yet you have
it. not kept it.”
iii) 7:54–60. At this accusation the members of the Sanhedrin naturally get angry:
Stephen has just accused them of killed the Lord’s messiah. Stephen then sees a
21
Like other long speeches in the Gospels and Acts, it seems unlikely that someone was present taking shorthand of what
Stephen said. Rather, what we see here is Luke’s own theology being written out for the readers’ benefit. What exactly Stephen
said we don’t know—we don’t know what source material Luke had—but it’s much more likely that Luke has expanded on the
Stephen material he possessed to make a theological point.

© 2011, Mike Parker For personal use only. Not a Church publication.
Hurricane West Stake Adult Religion Class New Testament: Acts 1:1–9:43 Week 12, Page 7

vision of Jesus standing on the right hand of God (7:55–56); when he reports this,
they have him stoned, probably because they considered him guilty of blasphemy
(7:57–60).
6) 8:4–40. The ministry of Philip.22 Luke gives us two vignettes from the ministry of Philip,
another of seven men chosen by the apostles. Like Stephen, he’s not doing a lot of tending
to the Hellenist widows, but he is doing a lot of missionary work.
a) 8:4–25. Philip preaches in Samaria. The gospel has not yet gone to the Gentile, but it’s
likely that the apostles saw the Samaritans as “close enough” to Jews to consider
preaching the gospel to them.
i) 8:9–24. Philip converts Simon, a local magician.23 When the apostles Peter and John
appear to bestow the gift of the Holy Ghost, Simon offers to buy this power, and
Peter strongly rebukes him (8:20–23).
b) 8:26–40. Philip then turns to the southern coast, where he encounters an Ethiopian
eunuch on the road to Gaza.24 After helping him interpret Isaiah 53:7–8, the Ethiopian
requests baptism.
i) 8:37 is only found in a few late manuscripts, and not in any early Greek manuscript.
It’s certainly an insertion by later scribes, and most modern Bibles omit it.
(1) Why would scribes insert this verse? The New Testament lacks a clear “statement
of faith” to be affirmed by potential converts before baptism. This verse probably
represents an attempt to insert one that was common in the Christian Church
later on (6th century and later).
ii) 8:39–40. In one of the more interesting anecdotes from the scriptures, immediately
after the Ethiopian is baptized, Philip is picked up by the Holy Spirit and instantly
carried 20 miles away to Azotus!
7) 9:1–39. The conversion of Saul. This is one of the most important chapters in scripture: It
describes the conversion of Saul, who goes from persecutor to preacher. He becomes the
main character of the second half of Acts, and arguably the most important writer in the
New Testament.25
a) 8:1–3. We skipped over this brief introduction to Saul: He emerges after the stoning of
Stephen as the agent behind the persecution of Christians in Jerusalem. He goes from
house to house, dragging Christians off to prison. In response the Christians scatter
throughout the region.26
b) Who is Saul?
i) Philippians 3:5. He was a full-blooded Israelite from the tribe of Benjamin, and a
member of the sect of the Pharisees (see also Acts 23:6).
22
Philip also appears late in Acts (21:8–9), where he is described as the father of four grown daughters.
23
Simon Magus is one of the more prominent people in later Christian writings. Second-century Church Father Irenaeus
identified Simon as the founder of the “Simonian” Gnostics (Against Heresies 1:23;
http://www.ccel.org/ccel/schaff/anf01.ix.ii.xxiv.html).
24
Some consider the eunuch to be the first Gentile convert, although that seems go against Luke’s build-up to the
revelation to Peter in Acts 10. It seems more likely that the eunuch was a member of the Jewish community at Elephantine.
Deuteronomy 23:1 excludes castrated males from Israel, so the Ethiopian may not have been a eunuch in the traditional sense.
In any case, Luke is demonstrating that the gospel is spreading further and further afield, and will eventually encounter its first
pure Gentile in Cornelius.
25
The “Pauline” brand of Christianity was the basis for the Protestant Reformation, with its emphasis on grace over works.
26
Even at this point Saul is unwittingly promoting the spread of Christianity. Because of his actions Christians move
outside of Jerusalem, setting the stage for missionary work in Samaria and Gaza (Acts 8), and eventually the taking of the
Gospel to the Gentiles (Acts 10).

© 2011, Mike Parker For personal use only. Not a Church publication.
Hurricane West Stake Adult Religion Class New Testament: Acts 1:1–9:43 Week 12, Page 8

ii) Acts 22:3. He was a Hellenist, born in Tarsus, a city in Asia Minor (modern southeast
Turkey) along the Mediterranean. He was taught by Gamaliel, the prominent
member of the Sanhedrin whom we encountered back in Acts 5:34–39.
iii) Acts 22:25–29. He was a Roman citizen. This status afforded him many rights that
he would later use to his advantage.
c) 9:1–2. We pick up the story with Saul, under authority of the high priest at Jerusalem,
on his way to Damascus in Syria to see if there are any Christians there for him to arrest.
i) 9:2. Something of note is found in this verse: We know that the early believers were
called Christians those not of the faith (11:26); in other words, that name was given
to them by non-Christians. But what did they call themselves? Evidence seems to
suggest that they referred to themselves as “the Way.” That title appears here and
elsewhere in Acts.27 Most modern Bibles capitalize it.28
d) 9:1–30. The risen Jesus appears to Saul, who is converted and preaches for Christ.
i) 9:1–9. The story of Jesus’ appearance to Saul is retold (with some slight variations
and additional details) in Acts 22:4–16 and 26:9–18.29 This personal encounter with
the resurrected Christ becomes the foundation for Saul’s testimony and his reason
for everything he does from this point on.
ii) 9:10–25. Ananias, the leader of the Christians in Damascus, is told in a vision to find
Saul. After some initial—and understandable—hesitation, Ananias heals and baptizes
Saul. Saul then begins preaching about Jesus, and ends up having to flee the city to
save his life.30
(1) 9:20. Luke notes that Saul “preached Christ in the [Jewish] synagogues” in
Damascus. This will be the consistent pattern followed by Saul (Paul) throughout
Acts as he engages in missionary journeys.
iii) 9:26–30. Saul goes to Jerusalem,31 where, through the intercession of Barnabas, he is
introduced to the apostles and becomes an effect witness for Jesus Christ. Eventually
the threats against him in Jerusalem become serious enough that he is sent off to his
home city of Tarsus.
iv) As we’ll see next week, Saul becomes “an instrument whom I have chosen to bring
my name before Gentiles and kings and before the people of Israel” (NRSV 9:15).
Just as “only Nixon could go to China,” so Saul, the most anti-Christian of all Jews,
becomes the most pro-Christian Jew in the New Testament.

27
See Acts 9:2; 18:25–26; 19:9, 23; 22:4; 24:14, 22.
28
The NRSV, NET, NIV, NASB, ESV, NAB, NLT, NKJV all capitalize it.
29
There is a notable textual issue in this account: Acts 9:5b–6a (“it is hard for thee” through “the Lord said unto him”) is
not found in the earliest and best Greek manuscripts. It was inserted here by later scribes, based on Paul’s account in Acts
26:14–15. The passage is not found in any modern Bible translation.
30
The plot against Saul by the Jews of Damascus also involved the civil authorities; see 2 Corinthians 11:32–33.
31
There are some serious conflicts between Luke’s account of Saul’s post-conversion activities in Acts 9:20–30 and
Saul/Paul’s own account in Galatians 1:17–19. According to Acts, Paul was converted, preached in Damascus, then went to
Jerusalem, where Barnabas brought him to “the apostles” (plural); after that Paul preached in Jerusalem for a while, and then
fled to Tarsus. In Galatians, however, Paul is insistent that he did not go to Jerusalem after his conversion, but rather
immediately went to Arabia, and then returned to Damascus, where he spent three years; only after that did he go to
Jerusalem, but he insists that the only apostle (singular) he saw was Peter. He’s so adamant about this that he swears before
God that he’s not lying (Galatians 1:20); it’s seems as if he’s aware of other stories of his post-conversion visit to Jerusalem,
and is vehemently denying them. There is no good way to reconcile these two accounts. Most scholars tend to accept Paul’s
version in Galatians, only because Paul himself wrote it.

© 2011, Mike Parker For personal use only. Not a Church publication.
Hurricane West Stake Adult Religion Class New Testament: Acts 1:1–9:43 Week 12, Page 9

8) Next week we’ll continue reading Acts, covering the revelation taking the gospel to the
Gentiles, the Jerusalem Council, and Paul’s first two missionary journeys.
a) Reading: Acts 10:1–18:22.

© 2011, Mike Parker For personal use only. Not a Church publication.