Friday, December 01, 2006
An Outline of Acts Chapter 14
In Iconium (14:1-7)
The missionaries moved further inland, to Iconium. There, again, they began with the synagogue but soon moved into the Gentile community. Again, the Jews were jealous and angry and plotted to take their lives. Hearing of the plot, Paul and Barnabas fled to Lystra.
In Lystra and Derbe (14:8-20)
In Lystra, Paul healed a crippled man, much to the amazement of the pagan community, who thought that the missionaries were the incarnation of the Greek gods Zeus and Hermes. When the local citizens prepared to worship Paul and Barnabas, the missionaries protested. In 14:15-17, we find Paul's first sermon to an entirely pagan audience. This sermon differs radically from his previous ones and from the other sermons we have already read in Acts. Because of the pagan audience, Paul made no reference to the Old Testament or to prophecy, but rather appealed to what is known among theologians as "natural theology."
Some of the Jews from Antioch and Iconium had apparently been following the missionaries, and in Lystra their campaign against Paul resulted in his being stoned and left for dead. But he recovered and left with Barnabas for Derbe.
The Return to Antioch in Syria (14:21-28)
After a brief ministry in Derbe, the missionaries began to retrace their steps through Lystra, Iconium, and Antioch. In light of the persecution and violence they had suffered in these towns, this seems like a foolish thing to do. But Paul's goal was to encourage and strengthen the recent converts and appoint local leadership for each fledgling Christian congregation (14:22-23). Here we see the "pastor's heart" of Paul. He was not a hit-and-run evangelist, interested only in the statistics of conversions. His goal was the establishment of solid, enduring congregations.
On this return visit, Paul told the new converts, "We must go through many hardships to enter the kingdom of God" (14:22). Above all, Paul was honest with these "baby" Christians. He wanted them to understand that their faith would be more than "love and joy"—although there would be plenty of that. Real discipleship has always involved sacrifice and hardship.
From Asia Minor the missionaries sailed home to Antioch, where they reported to the church "all that God had done through them and how he had opened the door of faith to the Gentiles" (14:27).
The missionaries moved further inland, to Iconium. There, again, they began with the synagogue but soon moved into the Gentile community. Again, the Jews were jealous and angry and plotted to take their lives. Hearing of the plot, Paul and Barnabas fled to Lystra.
In Lystra and Derbe (14:8-20)
In Lystra, Paul healed a crippled man, much to the amazement of the pagan community, who thought that the missionaries were the incarnation of the Greek gods Zeus and Hermes. When the local citizens prepared to worship Paul and Barnabas, the missionaries protested. In 14:15-17, we find Paul's first sermon to an entirely pagan audience. This sermon differs radically from his previous ones and from the other sermons we have already read in Acts. Because of the pagan audience, Paul made no reference to the Old Testament or to prophecy, but rather appealed to what is known among theologians as "natural theology."
Some of the Jews from Antioch and Iconium had apparently been following the missionaries, and in Lystra their campaign against Paul resulted in his being stoned and left for dead. But he recovered and left with Barnabas for Derbe.
The Return to Antioch in Syria (14:21-28)
After a brief ministry in Derbe, the missionaries began to retrace their steps through Lystra, Iconium, and Antioch. In light of the persecution and violence they had suffered in these towns, this seems like a foolish thing to do. But Paul's goal was to encourage and strengthen the recent converts and appoint local leadership for each fledgling Christian congregation (14:22-23). Here we see the "pastor's heart" of Paul. He was not a hit-and-run evangelist, interested only in the statistics of conversions. His goal was the establishment of solid, enduring congregations.
On this return visit, Paul told the new converts, "We must go through many hardships to enter the kingdom of God" (14:22). Above all, Paul was honest with these "baby" Christians. He wanted them to understand that their faith would be more than "love and joy"—although there would be plenty of that. Real discipleship has always involved sacrifice and hardship.
From Asia Minor the missionaries sailed home to Antioch, where they reported to the church "all that God had done through them and how he had opened the door of faith to the Gentiles" (14:27).
An Outline of Acts Chapter 13
Beginning with the 13th chapter of Acts, we reach a turning point in Luke's story. Up to now, the action has centered in Jerusalem and the surrounding Palestinian countries. The Early Church, under the leadership of Peter, has been fulfilling Jesus' promise that they would be witnesses "in Jerusalem, and in all Judea and Samaria" (1:8), primarily to other Jews.
Now the focus will shift on several counts. For the remainder of the book, we will see the Church expand "to the ends of the earth" (1:8). We will also see the emphasis shift from Peter to Paul, with a corresponding shift from Jerusalem as the center of the Church to Antioch, Paul's headquarters.
Barnabas and Saul Sent Off (13:1-3)
Chapter 13 begins in Antioch, where the saints, gathered for prayer and fasting, were instructed by the Holy Spirit to "set apart for me Barnabas and Saul for the work to which I have called them" (13:2). Whether these two Christians had plans to be missionaries we don't know, but the Holy Spirit had plans for them!
The church at Antioch commissioned the missionaries and they set off for what we know as the first of Paul's three missionary journeys, a trip which would take approximately three years.
On Cyprus (13:4-12)
Their journey first took them to the island of Cyprus, in the Mediterranean Sea. Cyprus was Barnabas’s home. There they preached in Salamis, on the western coast, and in Paphos, on the eastern coast.
Paphos was the capital of Cyprus. People there worshiped Aphrodite, the Greek goddess of love and sex. The city was famous because the people there were so wicked. Often, when people do wicked things, they have connections with magic. Even Sergius Paulus, the ruler of Cyprus, had a private magician. This magician was a Jew. Usually, the Jews did not do magic. God had said that people must not do magic (Deuteronomy 18:10-12). But Bar-Jesus did magic. His other name, Elymas, meant ‘magician’. If his master became a Christian, Elymas would lose his job as magician. Elymas knew that. So, he opposed the Barnabas and Saul. He tried to persuade his master not to accept the Christian faith.
Paul became full of the Holy Spirit, so that Paul spoke with God’s power and authority. Paul understood that the devil was attacking the missionaries by means of Elymas. Elymas’s other name, ‘Bar-Jesus’, meant ‘son of Jesus’. That is, ‘son of a saviour’. But this man was the devil’s child! He had tried to prevent people so that they would not receive salvation. So, God punished Elymas. Elymas became blind. This was a sign showing that he was blind spiritually. But it would only last ‘for some time’ (verse 11). Perhaps this meant that if Elymas repented, he would see again. Like Simon the magician (Acts 8:9-13), Elymas had power. But again, we see here that God’s power is greater.
The ruler saw what happened and believed in the Lord.
It is in Paphos that the apostle ceased using the name "Saul" in favor of "Paul," by which we know him through the rest of Acts. It was common for Jews to have two names, one being the Hebrew name they were given at birth and the other being a Greek translation. Paul, being the missionary to the Gentiles, probably chose to use his Greek name to make him more acceptable in the non-Hebrew world.
In Pisidian Antioch (13:13-52)
From Cyprus they sailed to the coast of what we now call Turkey, in Asia Minor. At that point, one of their traveling companions, John Mark, left to return home. We will read more about him later.
Paul and Barnabas then traveled inland to Pisidian Antioch (a different Antioch than the one from which they began their journey). Although Luke does not give us any details, this trip was no doubt a difficult one, for the missionaries would have had to cross the Taurus range to reach Antioch, 3,600 feet above sea level. They would have traveled over one of the hardest roads in all Asia Minor, a road also notorious for robbers.
Paul and Barnabas had established the pattern of first contacting the Jewish community in each town they visited, a pattern which Paul would continue on all his journeys. In Antioch, he was invited to speak to the Jewish synagogue. The sermon he delivered there is the only one Luke records completely in Acts. It had three main points. The first and second, traced the history of Israel and its prophets and showed how Jesus was proven to be the Messiah by His death and resurrection. This is similar in structure to Peter’s sermon on the Day of Pentecost. In the third main point, however, Paul moves beyond Peter's sermon. Paul told the Jews at Antioch that "through Jesus the forgiveness of sins is proclaimed to you. Through him everyone who believes is justified from everything you could not be justified from by the law of Moses" (13:38-39). Here we see a change in the understanding of the relationship between the old and new covenants and the beginning of a theme Paul would treat heavily in his epistles.
Paul's sermon was so successful that the next Sabbath the entire town turned out to hear him preach, including the Gentiles. This angered the Jewish congregation, who began to severely criticize Paul and his message. At this point, Paul and Barnabas made a significant decision, declaring to the Jews: "We had to speak the word of God to you first. Since you reject it and do not consider yourselves worthy of eternal life, we now turn to the Gentiles" (13:46).
Because of their ministry to the Gentiles in Antioch, Paul and Barnabas became the objects of persecution, culminating in their expulsion from the region. Shaking the dust from their feet (13:51), the missionaries moved further inland, to Iconium.
Now the focus will shift on several counts. For the remainder of the book, we will see the Church expand "to the ends of the earth" (1:8). We will also see the emphasis shift from Peter to Paul, with a corresponding shift from Jerusalem as the center of the Church to Antioch, Paul's headquarters.
Barnabas and Saul Sent Off (13:1-3)
Chapter 13 begins in Antioch, where the saints, gathered for prayer and fasting, were instructed by the Holy Spirit to "set apart for me Barnabas and Saul for the work to which I have called them" (13:2). Whether these two Christians had plans to be missionaries we don't know, but the Holy Spirit had plans for them!
The church at Antioch commissioned the missionaries and they set off for what we know as the first of Paul's three missionary journeys, a trip which would take approximately three years.
On Cyprus (13:4-12)
Their journey first took them to the island of Cyprus, in the Mediterranean Sea. Cyprus was Barnabas’s home. There they preached in Salamis, on the western coast, and in Paphos, on the eastern coast.
Paphos was the capital of Cyprus. People there worshiped Aphrodite, the Greek goddess of love and sex. The city was famous because the people there were so wicked. Often, when people do wicked things, they have connections with magic. Even Sergius Paulus, the ruler of Cyprus, had a private magician. This magician was a Jew. Usually, the Jews did not do magic. God had said that people must not do magic (Deuteronomy 18:10-12). But Bar-Jesus did magic. His other name, Elymas, meant ‘magician’. If his master became a Christian, Elymas would lose his job as magician. Elymas knew that. So, he opposed the Barnabas and Saul. He tried to persuade his master not to accept the Christian faith.
Paul became full of the Holy Spirit, so that Paul spoke with God’s power and authority. Paul understood that the devil was attacking the missionaries by means of Elymas. Elymas’s other name, ‘Bar-Jesus’, meant ‘son of Jesus’. That is, ‘son of a saviour’. But this man was the devil’s child! He had tried to prevent people so that they would not receive salvation. So, God punished Elymas. Elymas became blind. This was a sign showing that he was blind spiritually. But it would only last ‘for some time’ (verse 11). Perhaps this meant that if Elymas repented, he would see again. Like Simon the magician (Acts 8:9-13), Elymas had power. But again, we see here that God’s power is greater.
The ruler saw what happened and believed in the Lord.
It is in Paphos that the apostle ceased using the name "Saul" in favor of "Paul," by which we know him through the rest of Acts. It was common for Jews to have two names, one being the Hebrew name they were given at birth and the other being a Greek translation. Paul, being the missionary to the Gentiles, probably chose to use his Greek name to make him more acceptable in the non-Hebrew world.
In Pisidian Antioch (13:13-52)
From Cyprus they sailed to the coast of what we now call Turkey, in Asia Minor. At that point, one of their traveling companions, John Mark, left to return home. We will read more about him later.
Paul and Barnabas then traveled inland to Pisidian Antioch (a different Antioch than the one from which they began their journey). Although Luke does not give us any details, this trip was no doubt a difficult one, for the missionaries would have had to cross the Taurus range to reach Antioch, 3,600 feet above sea level. They would have traveled over one of the hardest roads in all Asia Minor, a road also notorious for robbers.
Paul and Barnabas had established the pattern of first contacting the Jewish community in each town they visited, a pattern which Paul would continue on all his journeys. In Antioch, he was invited to speak to the Jewish synagogue. The sermon he delivered there is the only one Luke records completely in Acts. It had three main points. The first and second, traced the history of Israel and its prophets and showed how Jesus was proven to be the Messiah by His death and resurrection. This is similar in structure to Peter’s sermon on the Day of Pentecost. In the third main point, however, Paul moves beyond Peter's sermon. Paul told the Jews at Antioch that "through Jesus the forgiveness of sins is proclaimed to you. Through him everyone who believes is justified from everything you could not be justified from by the law of Moses" (13:38-39). Here we see a change in the understanding of the relationship between the old and new covenants and the beginning of a theme Paul would treat heavily in his epistles.
Paul's sermon was so successful that the next Sabbath the entire town turned out to hear him preach, including the Gentiles. This angered the Jewish congregation, who began to severely criticize Paul and his message. At this point, Paul and Barnabas made a significant decision, declaring to the Jews: "We had to speak the word of God to you first. Since you reject it and do not consider yourselves worthy of eternal life, we now turn to the Gentiles" (13:46).
Because of their ministry to the Gentiles in Antioch, Paul and Barnabas became the objects of persecution, culminating in their expulsion from the region. Shaking the dust from their feet (13:51), the missionaries moved further inland, to Iconium.
Friday, November 10, 2006
An Outline of Acts Chapter 12
Peter's Miraculous Escape From Prison (12:1-19a)
Luke's attention now shifts back to Jerusalem and the reign of terror there at the hands of King Herod. Under his command, the apostle James, the brother of John, becomes Christianity's second martyr. This act so pleased the Jews (12:3) that Herod arrested Peter and had him jailed. But, once again, the Lord intervened and Peter was miraculously released from prison. Although the Christian community was in prayer for Peter at the time of his deliverance, when he appeared at their door they would not believe it. (How like us, to pray for something and then be surprised when it happens!)
Herod's Death (12:19b-25)
Herod's reign ends when be becomes too full of himself. When some of his supporters begin to praise him as a god, Herod makes the mistake of accepting that praise. And he pays for it with his life.
In spite of the persecutions, however, "the word of God continued to increase and spread" (12:24).
Luke's attention now shifts back to Jerusalem and the reign of terror there at the hands of King Herod. Under his command, the apostle James, the brother of John, becomes Christianity's second martyr. This act so pleased the Jews (12:3) that Herod arrested Peter and had him jailed. But, once again, the Lord intervened and Peter was miraculously released from prison. Although the Christian community was in prayer for Peter at the time of his deliverance, when he appeared at their door they would not believe it. (How like us, to pray for something and then be surprised when it happens!)
Herod's Death (12:19b-25)
Herod's reign ends when be becomes too full of himself. When some of his supporters begin to praise him as a god, Herod makes the mistake of accepting that praise. And he pays for it with his life.
In spite of the persecutions, however, "the word of God continued to increase and spread" (12:24).
An Outline of Acts Chapter 11
Peter Explains His Actions (11:1-18)
Word of the incredible event in Chapter 10 reached Jerusalem before Peter did. The Jewish believers were furious with Peter for violating Jewish Law and, upon his return, called him to answer.
Because of the importance of this matter, Luke takes the time and space to record once again Peter's story as he told it to the Jewish Christian leadership. The story was so clear, so factual, and so indisputable that the leadership recognized the truth of it and agreed, "So then, God has granted even the Gentiles repentance unto life" (11:18).
The Church in Antioch (11:19-30)
Luke leaves Peter briefly at this point to catch us up on what has been happening elsewhere. Some of the Christians scattered during the persecution following Stephen's death wound up in Antioch, where they began a revival among the Greeks there. The Jerusalem church sent Barnabas to oversee this new outpost of the gospel. When Barnabas arrived, he was thrilled with what he saw and set out to find Saul. (Remember that Barnabas was the first of the Jerusalem group to accept Saul and introduce him to the others.)
Barnabas and Saul then ministered for a year at Antioch, where the believers were first called Christians (11:26).
Word of the incredible event in Chapter 10 reached Jerusalem before Peter did. The Jewish believers were furious with Peter for violating Jewish Law and, upon his return, called him to answer.
Because of the importance of this matter, Luke takes the time and space to record once again Peter's story as he told it to the Jewish Christian leadership. The story was so clear, so factual, and so indisputable that the leadership recognized the truth of it and agreed, "So then, God has granted even the Gentiles repentance unto life" (11:18).
The Church in Antioch (11:19-30)
Luke leaves Peter briefly at this point to catch us up on what has been happening elsewhere. Some of the Christians scattered during the persecution following Stephen's death wound up in Antioch, where they began a revival among the Greeks there. The Jerusalem church sent Barnabas to oversee this new outpost of the gospel. When Barnabas arrived, he was thrilled with what he saw and set out to find Saul. (Remember that Barnabas was the first of the Jerusalem group to accept Saul and introduce him to the others.)
Barnabas and Saul then ministered for a year at Antioch, where the believers were first called Christians (11:26).
An Outline of Acts Chapter 10
Cornelius Calls for Peter (10:1-8)
This chapter begins with Cornelius, a Roman centurion stationed in Caesarea. Although Luke refers to him as "devout and God-fearing," he was nonetheless a Gentile, as the passage later makes clear. Cornelius experienced a vision in which he was instructed to send for Peter, a man whom he did not know.
Peter's Vision (10:9-23)
Peter's vision involved food, specifically unclean food. Jewish Law forbade eating a number of different types of food. (We're all familiar with the Jewish aversion to pork.) In Peter's vision he was instructed to eat some of this unclean food.
When Peter protested that he had never violated the Law at this point, the voice said, "Do not call anything impure that God has made clean." Three times this exchange was repeated before Peter finally got the message. Let's remember that the vision was in direct contradiction to centuries of tradition and belief.
As Peter was still shaking off his vision, Cornelius's messengers were there to take him to Caesarea.
Peter at Cornelius' House (10:24-48)
The next day Peter went with them, met Cornelius, and began to share the gospel with him. But before Peter could finish his sermon, the Holy Spirit fell on Cornelius and his guests. Peter's change of heart is revealed in three statements he makes in these verses: "You are well aware that it is against our law for a Jew to associate with a Gentile or visit him. But God has shown me that I should not call any man impure or unclean" (10:28); "I now realize how true it is that God does not show favoritism but accepts men from every nation who fear him and do what is right" (vv. 34-35); "Can anyone keep these people from being baptized with water? They have received the Holy Spirit just as we have" (v. 47).
This chapter begins with Cornelius, a Roman centurion stationed in Caesarea. Although Luke refers to him as "devout and God-fearing," he was nonetheless a Gentile, as the passage later makes clear. Cornelius experienced a vision in which he was instructed to send for Peter, a man whom he did not know.
Peter's Vision (10:9-23)
Peter's vision involved food, specifically unclean food. Jewish Law forbade eating a number of different types of food. (We're all familiar with the Jewish aversion to pork.) In Peter's vision he was instructed to eat some of this unclean food.
When Peter protested that he had never violated the Law at this point, the voice said, "Do not call anything impure that God has made clean." Three times this exchange was repeated before Peter finally got the message. Let's remember that the vision was in direct contradiction to centuries of tradition and belief.
As Peter was still shaking off his vision, Cornelius's messengers were there to take him to Caesarea.
Peter at Cornelius' House (10:24-48)
The next day Peter went with them, met Cornelius, and began to share the gospel with him. But before Peter could finish his sermon, the Holy Spirit fell on Cornelius and his guests. Peter's change of heart is revealed in three statements he makes in these verses: "You are well aware that it is against our law for a Jew to associate with a Gentile or visit him. But God has shown me that I should not call any man impure or unclean" (10:28); "I now realize how true it is that God does not show favoritism but accepts men from every nation who fear him and do what is right" (vv. 34-35); "Can anyone keep these people from being baptized with water? They have received the Holy Spirit just as we have" (v. 47).
Saturday, November 04, 2006
An Outline of Acts Chapter 9
Saul's Conversion (9:1-19)
Saul, going towards Damascus, is stricken down to the earth, and led blind to Damascus.
Ananias places his hands on Saul. Saul is healed and baptized.
Saul in Damascus and Jerusalem (9:20-31)
Saul preaches Christ boldly. The Jews in Damascus conspire to kill him, as do the Grecian Jews in Jerusalem, but he escapes both.
Aeneas and Dorcas (9:32-43)
The church having rest, Peter heals Aeneas, and restores Tabitha (Dorcas) to life.
Saul, going towards Damascus, is stricken down to the earth, and led blind to Damascus.
Ananias places his hands on Saul. Saul is healed and baptized.
Saul in Damascus and Jerusalem (9:20-31)
Saul preaches Christ boldly. The Jews in Damascus conspire to kill him, as do the Grecian Jews in Jerusalem, but he escapes both.
Aeneas and Dorcas (9:32-43)
The church having rest, Peter heals Aeneas, and restores Tabitha (Dorcas) to life.
An Outline of Acts Chapter 8
The Church Persecuted and Scattered (8:1-3)
Philip in Samaria (8:4-8)
The church is planted in Samaria, by Philip the deacon, who preached, did miracles, and baptized many.
Simon the Sorcerer (8:9-25)
Philip also baptizes Simon the sorcerer, a great seducer of the people.
Peter and John come to confirm and enlarge the church. Through prayer and laying of hands the Holy Spirit is received.
When Simon wanted to buy this power, Peter sharply rebukes his hypocrisy and covetousness, and exhorts him to repentance.
Peter and John preach the word of the Lord as they return to Jerusalem.
Philip and the Ethiopian (8:26-40)
The angel sends Philip to teach and baptize the Ethiopian Eunuch.
Philip in Samaria (8:4-8)
The church is planted in Samaria, by Philip the deacon, who preached, did miracles, and baptized many.
Simon the Sorcerer (8:9-25)
Philip also baptizes Simon the sorcerer, a great seducer of the people.
Peter and John come to confirm and enlarge the church. Through prayer and laying of hands the Holy Spirit is received.
When Simon wanted to buy this power, Peter sharply rebukes his hypocrisy and covetousness, and exhorts him to repentance.
Peter and John preach the word of the Lord as they return to Jerusalem.
Philip and the Ethiopian (8:26-40)
The angel sends Philip to teach and baptize the Ethiopian Eunuch.
Thursday, October 19, 2006
An Outline of Acts Chapter 7
Stephen's Speech to the Sanhedrin (7:1-53)
Stephen, permitted to answer to the accusation of blasphemy, shows that Abraham worshipped God rightly, and how God chose the fathers, before Moses was born, and before the tabernacle and temple were built. Moses himself witnessed of Christ. All outward ceremonies were ordained, according to the heavenly pattern, to last but for a time. Stephen condemned their rebellion, and murdering of Christ, the Just One, whom the prophets foretold should come into the world.
The Stoning of Stephen (7:54-60)
The Sanhedrin stone him to death, but he commends his soul to Jesus, and humbly prays for them.
Stephen, permitted to answer to the accusation of blasphemy, shows that Abraham worshipped God rightly, and how God chose the fathers, before Moses was born, and before the tabernacle and temple were built. Moses himself witnessed of Christ. All outward ceremonies were ordained, according to the heavenly pattern, to last but for a time. Stephen condemned their rebellion, and murdering of Christ, the Just One, whom the prophets foretold should come into the world.
The Stoning of Stephen (7:54-60)
The Sanhedrin stone him to death, but he commends his soul to Jesus, and humbly prays for them.
Saturday, October 14, 2006
Qualifications to Serve as "Table Waiters"
Must be known to be full of the Holy Spirit and wisdom (See Acts 6:3). Wow!
An Outline of Acts Chapter 6
The Choosing of the Seven
The apostles, desiring to have the poor taken care of, and careful themselves not to neglect the ministry of the word of God, recommend and with the church's consent ordain seven chosen men. The word of God spreads.
Stephen Seized
Stephen, full of faith and the Holy Spirit, is brought before the Sanhedrin, and falsely accused of blasphemy against the law and the temple.
The apostles, desiring to have the poor taken care of, and careful themselves not to neglect the ministry of the word of God, recommend and with the church's consent ordain seven chosen men. The word of God spreads.
Stephen Seized
Stephen, full of faith and the Holy Spirit, is brought before the Sanhedrin, and falsely accused of blasphemy against the law and the temple.
Friday, October 06, 2006
Who was the Sanhedrin
The highest Jewish tribunal during the Greek and Roman periods. During the reign of the Hellenistic kings Palestine was practically under home rule and was governed by an aristocratic council of elders, which was presided over by the hereditary high priest. The council was called gerousia, which always signifies an aristocratic body. This later developed into the Sanhedrin. During most of the Roman period the internal government of the country was practically in its hands, and its influence was recognized even in the Diaspora (Acts 9:2; 22:5; 26:12). After the death of Herod the Great, however, during the reign of Archelaus and the Roman procurators, the civil authority of the Sanhedrin was probably restricted to Judea, and this is very likely the reason why it had no judicial authority over Jesus so long as he remained in Galilee. The Sanhedrin was abolished after the destruction of Jerusalem (A.D. 70).
The members of the Sanhedrin were drawn from the three classes named in the gospels: "the elders, the chief priests and the teachers of the law." By the chief priests is meant the acting high priest, those who had been high priests, and members of the privileged families from which the high priests were taken. The priestly aristocracy comprised the leading persons in the community, and they were the chief members of the Sanhedrin. The teachers of the law (KJV scribes) formed the Pharisaic element in the Sanhedrin, though not all Pharisees were professional scribes. The elders were the tribal and family heads of the people and priesthood, mostly the secular nobility of Jerusalem. The president bore the honorable title of "prince." Besides the president, there were subordinate officials (Matt 5:25; 26:51; Mark 14:47; John 18:10). According to Josephus, in the time of Christ the Sanhedrin was formally led by the Sadducean high priests, but practically ruled by the Pharisees, who were immensely popular with the people (Antiq. 18.1.4).
In the time of Christ the Sanhedrin exercised not only civil jurisdiction, according to Jewish law, but also criminal. It could deal with all those judicial matters of an administrative character that could not be competently handled by lower courts, or that the Roman procurator had not specially reserved for himself. It was the final court of appeal for all questions connected with the Mosaic Law. It could order arrests by its own officers of justice (Matt 26:47; Mark 14:43; Acts 4:3; 5:17-18; 9:2). It was also the final court of appeal from all inferior courts. It had the right of capital punishment until about 40 years before the destruction of Jerusalem. After that it could still pass, but not execute, a sentence of death without the confirmation of the Roman procurator. That is why Jesus had to be tried not only before the Sanhedrin but also before Pilate (John 18:31-32). But for this, he would have been put to death in some other way than by crucifixion, for crucifixion was not a Jewish mode of punishment. The Roman authority was, however, always absolute, and the procurator or the tribune of the garrison could direct the Sanhedrin to investigate some matter and could remove a prisoner from its jurisdiction, as was done in the case of Paul (Acts 22:30; 23:23-24).
Source: The NIV Compact Dictionary of the Bible
The members of the Sanhedrin were drawn from the three classes named in the gospels: "the elders, the chief priests and the teachers of the law." By the chief priests is meant the acting high priest, those who had been high priests, and members of the privileged families from which the high priests were taken. The priestly aristocracy comprised the leading persons in the community, and they were the chief members of the Sanhedrin. The teachers of the law (KJV scribes) formed the Pharisaic element in the Sanhedrin, though not all Pharisees were professional scribes. The elders were the tribal and family heads of the people and priesthood, mostly the secular nobility of Jerusalem. The president bore the honorable title of "prince." Besides the president, there were subordinate officials (Matt 5:25; 26:51; Mark 14:47; John 18:10). According to Josephus, in the time of Christ the Sanhedrin was formally led by the Sadducean high priests, but practically ruled by the Pharisees, who were immensely popular with the people (Antiq. 18.1.4).
In the time of Christ the Sanhedrin exercised not only civil jurisdiction, according to Jewish law, but also criminal. It could deal with all those judicial matters of an administrative character that could not be competently handled by lower courts, or that the Roman procurator had not specially reserved for himself. It was the final court of appeal for all questions connected with the Mosaic Law. It could order arrests by its own officers of justice (Matt 26:47; Mark 14:43; Acts 4:3; 5:17-18; 9:2). It was also the final court of appeal from all inferior courts. It had the right of capital punishment until about 40 years before the destruction of Jerusalem. After that it could still pass, but not execute, a sentence of death without the confirmation of the Roman procurator. That is why Jesus had to be tried not only before the Sanhedrin but also before Pilate (John 18:31-32). But for this, he would have been put to death in some other way than by crucifixion, for crucifixion was not a Jewish mode of punishment. The Roman authority was, however, always absolute, and the procurator or the tribune of the garrison could direct the Sanhedrin to investigate some matter and could remove a prisoner from its jurisdiction, as was done in the case of Paul (Acts 22:30; 23:23-24).
Source: The NIV Compact Dictionary of the Bible
Wednesday, October 04, 2006
An Outline of Acts Chapter 5
Ananias and Sapphira (5:1-11)
Peter rebukes Ananias and Sapphira his wife for their hypocrisy, and they fall down dead
The Apostles Heal Many (5:12-16)
The apostles perform many miracles, and more are added to the believers.
The Apostles Persecuted (5:17-42)
The apostles are imprisoned. But they are delivered by an angel telling them to preach openly to all. After their teaching accordingly in the temple, and before the Sanhedrin, they are in danger to be killed. Through the advice of Gamaliel, a great counsellor among the Jews, they are kept alive, and are only beaten. The apostles rejoice because they had been counted worthy to suffer for Jesus' Name, and continue to teach and proclaim the good news day afer day.
Peter rebukes Ananias and Sapphira his wife for their hypocrisy, and they fall down dead
The Apostles Heal Many (5:12-16)
The apostles perform many miracles, and more are added to the believers.
The Apostles Persecuted (5:17-42)
The apostles are imprisoned. But they are delivered by an angel telling them to preach openly to all. After their teaching accordingly in the temple, and before the Sanhedrin, they are in danger to be killed. Through the advice of Gamaliel, a great counsellor among the Jews, they are kept alive, and are only beaten. The apostles rejoice because they had been counted worthy to suffer for Jesus' Name, and continue to teach and proclaim the good news day afer day.
