Acts Bible Study & Reading
The Book of Acts, also known as the Acts of the Apostles, is the fifth book of the New Testament. It provides a historical account of the early Christian church, documenting the activities of the apostles and the spread of Christianity. 

Purpose of the Book of Acts
The primary purpose of Acts is to provide a history of the early church, emphasizing the fulfillment of the Great Commission. It records the apostles being Christ’s witnesses in Jerusalem, Judea, Samaria, and the surrounding world. 

Christ Revealed in Acts
n Acts, Jesus is revealed as the risen Lord who continues His work through the apostles by the power of the Holy Spirit. The book begins with His ascension into heaven, signifying His exaltation and the continuation of His mission through His followers. 

Holy Spirit at Work in Acts
he Holy Spirit plays a pivotal role in Acts, empowering, guiding, teaching, and serving as a Counselor to believers. The book records the Holy Spirit's empowerment of the apostles, enabling them to perform miracles, preach boldly, and expand the church. 
 
Personal Application from Acts
The Book of Acts provides valuable lessons for believers, including the importance of relying on the Holy Spirit for guidance and strength, the necessity of boldness in sharing the Gospel, and the significance of community and fellowship among believers.   

Summary of the Book of Acts
​ The Book of Acts records the work of the Holy Spirit to spread the Gospel message throughout the world. The news of Christ’s resurrection and ascension spread rapidly, and several key churches were planted during this period.

​The apostles and other followers of Christ boldly proclaimed the Gospel, and their words were empowered by the Holy Spirit.

Acts 6-10 ​Commentary from The Spirit Fillled Bible.
Look for Purpose, Christ Revealed, Holy Spirit at Work & Personal Application.
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6:1–4 Faithfulness in Prayer and Spiritual Warfare, FAITH’S WARFARE.

The early church learned quickly that their prayer had to be continuous because spiritual warfare is continuous.

It became their first priority because Satan sought their defeat as his first priority. Thus, their earliest recorded administrative decision after Pentecost places the ministry of prayer (with the Word) as highest in importance.

As the church grew, circumstances required more of the apostles’ time. But realizing they needed more prayer, rather than increased activity, the apostles chose seven men to serve as deacons to care for the church.

This freed them to focus on prayer and the ministry of the Word. Of the two, prayer, rightfully, is listed first. Faithfulness to prayer recurs throughout Scripture. Paul would later tell the church at Rome to “be kindly affectionate to one another . . . continuing steadfastly in prayer” (Rom. 12:10, 12). (Prov. 3:5, 6/2 Kin. 19:8–19) D.E.

Chapter 6
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6:1 The Hebrews were natives of Israel and spoke Hebrew (or Aramaic) rather than Greek. The Hellenists were Jews who were natives of the Greco-Roman world and spoke Greek.

The presence and power of the Spirit does not automatically guarantee that life’s difficulties will go away. Often it is necessary for Christians to discuss their differences and ask God for wise solutions.

6:3 Church growth demands organization and delegation. Leadership in the church must be full of both the Holy Spirit and wisdom. The Holy Spirit gives us God’s perspective. Wisdom is the practical side of problem solving. Many interpreters regard the seven as the first deacons, although the term does not appear in this passage.

6:4 Prayer and the ministry of the word must be the perpetual priority of the equipping leadership of the church (see Eph. 4:11–16). This does not suggest that the ministry of benevolence is on a lower level.

It is a matter of the roles that God assigns (see Rom. 12:4–8).6:6 Laid hands on them is an act of ordination, a transferral of authority and responsibility, also indicating an acknowledgment of mutual identification and partnership with those commissioned to service.

6:7 This is the first of six progress reports that appear throughout Acts (v. 7; 9:31; 12:24; 16:5; 19:20; 28:31). Each covers an approximate span of five years.

6:8 Wonders and signs are not an exclusive characteristic of apostolic ministry. Stephen was not an apostle, but he was full of faith and power.

6:9 Freedmen were former Roman slaves.

6:10 wisdom, sophia (sof-ee-ah); Strong’s #4678: Practical wisdom, prudence, skill, comprehensive insight, Christian enlightenment, a right application of knowledge, insight into the true nature of things. Wisdom in the Bible is often coupled with knowledge (Rom. 11:33; 1 Cor. 12:8; Col. 2:3).

In anticipation of our needing guidance, direction, and knowing, God tells us to ask for wisdom, assuring us of a liberal reception (James 1:5).

6:10 Testifying of your faith is not just a matter of saying the right things. Witnessing is a spiritual battle that requires the wisdom and the power of the Spirit working in the witness.

6:11 blasphemous, blasphemos (blas-fay-moss); Strong’s #989: Compare “blasphemy.” From blapto, “to injure,” and pheme, “speech”; hence, slanderous, abusive speech.

6:13, 14 The same argument had been leveled at Jesus (Matt. 26:60, 61). Actually, the coming of Christ meant the end of the temple order, which was the foundation and centerpiece of Judaism.

Chapter 7

7:1–53 Stephen’s lengthy address is more than a rebuttal of the charges against him. Rather than defending himself, he brought an indictment against his accusers.

Instead of manifesting a true zeal for the temple and the Law in their opposition to the gospel, the Jews were displaying the same rebellious spirit of unbelief that characterized their forebears who resisted the purposes of God.

In a skillful review of Israel’s history, he also concludes that God’s presence is not limited to a geographical place nor to a particular people.7:8

The covenant of circumcision was intended to reflect personal commitment to one’s obedience to God’s covenant, but the Jews made little distinction between the ritual and the reality (see Rom. 4:9–12).

The twelve patriarchs are the sons of Jacob, who became the fathers of the 12 tribes of Israel.7:44 Tabernacle of witness: The stone tablets of the Ten Commandments were referred to as “the witness,” or “the Testimony,” being contained within the ark of the covenant in the tabernacle of Moses.

7:33 holy, hagios (hag-ee-oss); Strong’s #40: Compare “Hagiographa” and “hagiography.” Sacred, pure, blameless, consecrated, separated, properly revered, worthy of veneration, Godlikeness, God’s innermost nature, set apart for God, reserved for God and His service.

Since nothing that is polluted could be hagios, purity becomes a big part of hagios. A holy God calls for a holy people.

7:5 promised, epangello (ep-ang-el-low); Strong’s #1861: To engage, to profess, to assert something concerning oneself, to announce what one is about to do (an intention), to render a service, to make a commitment, to pledge to do something.

Here epangello is God’s assurance to Abraham that the land He showed him was for him and his descendants.

7:47, 48 Stephen was not opposed to the temple itself, but to the lifeless institutionalism it came to represent.

7:51–53 Stephen’s passionate conclusion led to his violent death. Uncircumcised in heart and ears describes those who felt self-assured because they had been outwardly circumcised. Ritualism does not bring one into a right standing before God.

A change of heart through rebirth and an obedient walk of faith are the real signs of a true relationship with God.

7:55, 56 Son of Man: See Introduction to Matthew: Christ Revealed and note on Mark 2:9–12. Jesus, who sits at the right hand of the Father (Col. 3:1; Heb. 1:3, 13; 10:12), is standing here to witness against Stephen’s accusers and to receive him into the heavenly kingdom.

7:58 Saul, the one who will become the apostle Paul, was from Tarsus, located in Cilicia. He may have even attended the synagogue where Stephen preached (6:9).

7:60 Stephen’s prayer is reminiscent of that of Jesus at His Crucifixion (Luke 23:34).8:4 God works maturity and redemptive good in the midst of evil (see note on Rom. 8:28). The first official persecution of the church drove the Christians out of Jerusalem, and they preached the gospel everywhere they went.

Chapter 8

 8:1 church, ecclesia (ek-klay-see-ah); Strong’s #1577: Used in secular Greek for an assembly of citizens and in the Septuagint for the congregation of Israel. The NT uses the word in the former sense in 19:32, 39, 41, and in the latter sense in 7:38 and Heb. 2:12.

The dominant use in the NT is to describe an assembly or company of Christians in the following ways: 1) the whole body of Christians; 2) a local church constituting a company of Christians gathering for worship, sharing, and teaching; 3) churches in a district. Other related terms are: “spiritual house,” “chosen race,” and “God’s people.” (Compare “ecclesiastic” and “ecclesiastical.”)

The survival of the Christian church against all its opponents is assured in Jesus’ words from Matt. 16:18, “On this rock I will build My church, and the gates of Hades shall not prevail against it.”

8:5, 6 Philip was another nonapostle like Stephen (6:8), but that was no hindrance to his miracle ministry. Miracles themselves do not bring salvation, but they often attract people to the message. The miracles of the Bible are “signs,” in that each one has an important spiritual message to convey, as well as serving to confirm the veracity of the word of the gospel (Mark 16:20).

8:14 A Spirit-Filled Revival, HOLY SPIRIT FULLNESS. Peter and John’s concern for the Samaritan revival directly relates to their desire that those born of the Holy Spirit also receive the fullness of the Holy Spirit. The text and their ministry clearly differentiate water baptism (vv. 12, 16) from receiving the Holy Spirit’s fullness (v. 17).

The apostles laid hands on the converts, and they received the Holy Spirit with miracle signs. This attracted the interest of Simon the sorcerer (vv. 18, 19), who desired the same power demonstrated by the apostles as they laid hands on the converts.

For the apostles, the Holy Spirit fullness was no small matter; their focus and approach were dedicated toward guaranteeing the transmission of the power of Pentecost among new believers.

They obviously felt the need for every believer to become equipped with power, as sure as each of them had received new life in Christ and obeyed Him in water baptism. Such leadership is still needed in the church today.
(Acts 2:4–13/Acts 9:17) S.G.B.

8:14 Since the Samaritans were the first non-Jews to receive the gospel, the Jerusalem church sent Peter and John to Samaria as an official, apostolic delegation to investigate (see John 4:9 for Jewish-Samaritan relationships). This was a direct fulfillment of 1:8.

8:15–17 This passage has been subject to unnecessary debate. The sequence of events described in v. 12 leaves little doubt that the Samaritans had become Christians. They had already had a conversion experience with the Holy Spirit, evidenced by their water baptism (vv. 12, 16).

Now, through the ministry of the apostles, they are being led into another significant experience with the Holy Spirit, which Luke describes both as “receiving the Holy Spirit,” including their allowing Him to “fall upon” them. (See Introduction to Acts: The Holy Spirit at Work for the fluidity of Luke’s terms.)

This, therefore, may best be seen in the sense of their initial baptism with the Holy Spirit. See also note on 1:5.

8:18–25 Simon evidently saw some outward phenomenon that convinced him that the Samaritan converts had received the Holy Spirit . . . through the laying on of the apostles’ hands.

Although Luke does not identify the external manifestation, many commentators agree that it may likely have been speaking in tongues. Your money perish . . . iniquity: Simon’s quest to buy the ability to impart the power of the Spirit was his obvious sin, including a more subtle evil is his desire to use the power of God for his own gain.

The word “simony,” which is the buying and selling of church offices and influence, originates here. Some ask, Was Simon really saved? “Simon himself also believed” and “was baptized” (v. 13), but Peter’s scathing rebuke (v. 21) leaves us uncertain about where Simon really stood with God. Furthermore, the early writings of church history continue to depict Simon as a father of heresies.

8:27 authority, dunastes (doo-nahs-tace); Strong’s #1413: A high official, an important personage, a court official, one invested with power, a ruler, a sovereign, a prince, a royal minister, a potentate.

(Compare “dynasty.”) Luke 1:52 suggests that the dunastes of the world systems will be replaced by the Prince of Peace. In Acts 8:27, the dunastes only exists during the reign of Candace, queen of Ethiopia. Jesus’ kingdom is a perpetual dunastes without end.

8:23 The Bonds of Unforgiveness, DELIVERANCE. A sorcerer is one who deceives, manipulates, and delights to control others and does so by demonic enablement.

Peter identified the basis for Simon’s sorcery as bitterness—the deepening effect of unforgiveness (v. 2). Here is warning regarding the danger of tolerated or embraced unforgiveness, which may, like poison, permeate and bind the soul, ultimately corrupting everything around it.

In Simon’s case, his bitterness shaped his passion to control others (v. 19)—which prompted his quest to purchase the ability to impart the gift of the Holy Spirit.

Though having believed and been baptized (v. 13), the residue of his past bondage surfaces as he unworthily seeks power to manipulate others for self-exalting purposes. Peter discerns the root of his bondage (v. 23) and summons Simon to repentance and deliverance.

Though Simon did not repent, this episode still points to one of the foremost keys to deliverance from entrenched bondage in a believer’s soul—the act of forgiveness. Forgiving others from our heart flushes out the “poison” with the power of the Cross.

In contrast, unforgiveness can, as with Simon, lead down paths we would never have imagined we would travel. (See Matt. 6:14, 15; Col. 3:13; Heb. 12:15–17.) (Luke 11:24–26/2 Cor. 10:4–6) C.H.

8:27 The man of Ethiopia was a high-ranking court official of the queen mother who was a God-fearer, a Gentile who worshiped the Jewish God.

8:28 Reading in the ancient world was almost always done aloud. During his stay in Jerusalem, this man had probably heard about the resurrection of Christ and the unusual events of Pentecost, and now he was reading from an Isaiah scroll, specifically about the sacrificial death of the Messiah (vv. 32, 33). 8:38 See note on 2:38.

8:39, 40 Philip was miraculously transported away by the Spirit of the Lord. He next appears in Acts 20 years later, still in Caesarea (21:8).

Chapter 9

9:1–19 This is the first of three accounts in Acts of Paul’s conversion to Christ (see 22:6–21; 26:12–18).

9:1 Paul earnestly believed he was doing the right thing. A number of OT zealots, like Elijah (see 1 Kin. 18:40), used violence to purge Israel from false religion.

9:4 Saul was not just persecuting people; he was opposing Christ (see Matt. 25:40, 45).

9:5 A goad is a pointed stick for urging on a team of oxen. This may mean that Paul was already having his conscience pricked about the terrible things he was doing.9:6 Paul’s dramatic conversion is considered by many to be one of the two great proofs of the validity of the Christian religion, the other being the Resurrection of Christ. These two key events are the footings of the Book of Acts.

9:7 See note on 22:9.

9:13 Ananias was understandably reluctant about God’s command, but the message was clear that he must go (v. 15).

9:16 How many things he must suffer: The call to ministry is bittersweet. See how Paul later describes the ministry in 2 Cor. 4:7–12.

9:17 The Apostle Paul Is Filled with the Holy Spirit, HOLY SPIRIT FULLNESS. Saul of Tarsus was filled with the Holy Spirit as a result of Ananias’s receiving a vision (v. 10). Saul (later Paul the apostle) was filled with the Holy Spirit as Ananias laid hands on him.

The accompanying sign recorded here was the return of Saul’s sight (v. 18).

Some also note that the apostle Paul valued the fact that he spoke with other tongues (1 Cor. 14:18), so the absence of mentioning as much here might be interpreted as 1) evidence of the commonality of this experience in the early church.

Not necessarily requiring mention every time; or 2) that this followed later in Paul’s experience.
(Acts 8:14/Acts 10:44–48) S.G.B.

9:17 Be filled with the Holy Spirit: It is generally agreed that Paul was converted three days earlier when he encountered the Lord (vv. 1–9). This experience then, which also included his apostolic commissioning, was likely Paul’s initial “baptism with the Holy Spirit.” See note on 1:5.

9:20 preached, kerusso (kay-roos-oh); Strong’s #2784: To herald, tell abroad, publish, propagate, publicly proclaim, exhort, call out with a clear voice, communicate, preach.

The herald is to give a public announcement of an official message and to issue whatever demands the message entails. The Christian herald is to proclaim the message of salvation through Jesus Christ and issue a summons to repent and receive forgiveness of sins.

9:22 The church’s greatest opponent became her greatest advocate.

9:23 After many days: Paul was in Arabia for three years after his conversion (see Gal. 1:18), some of that time having been spent in Damascus.

9:27 Barnabas means “Son of Consolation,” which aptly describes his ministry here, bringing Paul and his former victims together.

9:29 Paul evidently spoke in the same synagogue where Stephen had spoken (see 6:9). The tables are now turned as Paul becomes the target of vicious persecution. The prediction of v. 16 has already begun.

9:32–35 Power Evangelism, GOD’S POWER MINISTRY. There is a clear pattern in the NT in which evangelism or even mass evangelism follows demonstrations of God’s kingdom power (Mark 16:14–20; Acts 5:12, 14; 9:35, 42; 13:4–12; 19:11–20).

Faith in the power of God (1 Cor. 2:1–5; 4:20) or “power evangelism” does not diminish the importance of preaching about sin, the Cross, or Christ’s resurrection. It does affirm that seeing God act opens people’s hearts. Once their hearts are opened, we can more fully instruct them (Acts 18:24–26).

As we are available to be used of God in this way, we need to be aware that the words and works of God function together (John 14:8–11); we cannot “use” God to make Him act for us; and seeing signs and wonders does not convince everyone (Matt. 11:20–24).
(John 16:14, 15/Gal. 5:16–26) T.H.

9:31 comfort, paraklesis (par-ak-lay-sis); Strong’s #3874: A calling alongside to help, to comfort, to give consolation or encouragement. The paraklete is a strengthening presence, one who upholds those appealing for assistance. Paraklesis (comfort) can come to us both by the Holy Spirit (v. 31) and by the Scriptures (Rom. 15:4).

9:34, 35 Aeneas was the recipient of a great blessing, but v. 35 indicates that the healing was really designed to bring many to Christ. The miracle was not just a marvel; it was a sign.

9:36 Practical Ministry (Dorcas), BIBLICAL WOMEN. Dorcas was a devout and compassionate woman whose acts of generosity improved the quality of life for the disenfranchised in the community. Her concern extended beyond prayer to various sorts of practical service.

She is noted for her aid to the poor, in particular to widows, for whom she served and did noble deeds (Prov. 31:20). The great display of sorrow at her sudden death showed the level of esteem held for her and conveyed her value in the community (Heb. 6:10).

The urgent plea to Peter, who raised her from the dead, speaks of the integral role God had given her in meeting the needs of those who relied on her acts of charity (Prov. 19:17; Matt. 25:40). Through her ministry of service, the faith community experienced the manifested love of God.
(John 4:28, 29/Acts 21:9) B.A.

9:36 Joppa was just south of modern Tel Aviv.

Chapter 10

10:1 A centurion was a noncommissioned Roman military officer responsible for a hundred men.

10:2 Although he was not a Jewish proselyte, Cornelius believed in Jewish monotheism and ethical teachings. In spite of the fact that he was devout, he still needed to hear the way of salvation.

10:4 Compassion for the Poor, SERVING HUMAN NEED. Cornelius earnestly desired to know God. Not only did he pray, but also he put his faith into action through giving alms (gifts) to the poor. Cornelius was similar to other godly men and women throughout history who have been “full of good works and charitable deeds” (9:36).

When we have a right relationship with God, we have compassion for the poor that motivates us to give them practical help. Cornelius’s actions drew God’s favorable attention, and they serve as an example for us.
(Luke 11:38–41/James 1:27) K.P.

10:9, 10 The sixth hour, noon. The flat roof was the customary place for relaxation and privacy. The Greek word for trance, of which the English word “ecstasy” is a transliteration of the Greek verb existemi, displacing the individual’s ordinary state of mind with an elevated, God-given state for the purpose of instructing him.

This is in line with the prophetic promise of dreams and visions (2:17) given by the Holy Spirit to advance God’s redemptive purposes.

10:11–17 Three times Peter saw a vision of ritually unclean animals, and each time a heavenly voice insisted that he eat them in violation of his Jewish convictions.

This triple vision was intended to show Peter that God is not a respecter of persons (v. 34) and that he should readily accompany the strangers downstairs to the residence of their Gentile master. Peter probably would not have visited Cornelius’s home if God had not spoken to him so directly (see v. 28; 11:2, 3; Gal. 2:11, 12).

10:34 partiality, prosopoleptes (pros-oh-pol-ape-tace); Strong’s #4381: A receiver of a face, one who takes sides, showing favoritism, exhibiting bias, showing discrimination, showing partiality, treating one person better than another. While society makes distinctions among people,

God’s love and grace are available for all, and can be received by anyone.

10:34–43 See note on 3:12–26.
10:34 The fact that God shows no partiality means that He wants everyone, regardless of their nationality or ethnic orientation, to hear the gospel and believe. In Christ there are no barriers (Gal. 3:26–29).

10:35 Peter is not suggesting that salvation is possible apart from the redemptive work of Christ; rather, he emphasizes that through Christ people of all nations can be saved even if they are not Jews.

10:44–48 A Miracle with the Gentiles, Too!, HOLY SPIRIT FULLNESS. The fact that the Gentile household of Cornelius was included in the outpouring of the Spirit is a fulfillment of the prophecy of Joel 2:28 (“I will pour out My Spirit on all flesh”).

​The presence of the sign of tongues was particularly significant to the Jews who were accompanying Peter in that they received the Holy Spirit “just as we have” (Acts 10:47).

This was later related to the leadership in Jerusalem as evidence that the Gentiles had truly been accepted by God in the plan of salvation (11:16, 17). The baptism with the Holy Spirit is for all believers (2:38, 39).

That these began speaking in tongues as Peter was preaching reveals that the pattern of receiving Holy Spirit baptism is not dependent upon first being baptized in water; however, it does not make water baptism optional for a believer.
(Acts 9:17/Acts 19:6) S.G.B.

10:44–48 Just as the Jewish believers received the Spirit and praised God in tongues at Pentecost, these Gentile believers now received the identical gift (v. 45; 11:15).

The Jewish Christians who were present knew that the Gentiles had received the gift of the Holy Spirit (v. 45), for they heard them speak with tongues (v. 46). That tongues are at least one means of giving evidence to the initial baptism in the Holy Spirit is unmistakably clear here.