Why did God Want to Kill Moses? by Alden Bass

http://apologeticspress.org/APContent.aspx?category=11&article=1279

Why did God Want to Kill Moses?

by	Alden Bass

Moses was eighty years old. He had just stood in awe before the bush that burned but was not consumed, and had received instructions from the Angel of the Lord to appear before the Pharaoh of Egypt and command him in the name of the Great I Am to release the Hebrews from their bondage. After some deliberation and hesitation, Moses accepted the mission, and immediately began making preparations. He obtained permission from his father-in-law to return to Egypt with his family, then packed up his wife and two sons and headed south. It seems they had not gone far, perhaps only the first day’s journey, when a peculiar circumstance arose. As they made arrangements to sleep for the night, the Lord met Moses and sought to kill him (Exodus 4:24). In response to this turn of events, Moses’ wife Zipporah circumcised their uncircumcised son and threw the foreskin at his feet, screaming, “You are a husband of blood!” After this, the Lord “let him go” (4:26).

This story is particularly difficult to understand because of its brevity, and the unusual wording of verse 24: “The Lord sought to kill Moses.” Though the phrasing of the verse may elicit dark images of God slinking about the encampment, waiting to ambush Moses, the fact that God would kill someone is not unusual in other contexts. The wicked were slain by God in the Great Flood because of their violent and ungodly actions (Genesis 6:1-7). The Lord killed Er and Onan, two of Judah’s sons, because of their overt rebellion (Genesis 38:7,10). In Moses’ later years, God would legislate the death penalty for those guilty of disobeying certain laws (Leviticus 20). In these instances and many more, God “killed” a person or persons, albeit indirectly. In Exodus 4, we can be assured that Moses was afflicted because he was guilty of some sin, since disobedience is the only act God punishes with death.

The sin of Moses is not stated explicitly, but the surrounding events give substantial clues as to the nature of Moses’ transgression. God had instructed his messenger to warn Pharaoh to free Israel, or risk losing his firstborn son (Exodus 4:21-23). Moses had been specially groomed by God for eighty years for this mission, and now the time for action had come. Moses was to lead his people out of Egypt, and to be an example to Pharaoh’s house, to the nation of Egypt, and to all the nations that heard of those happenings (Exodus 18:10-11; Joshua 2:10-11). Accordingly, Moses’ personal life had to be in order before he could direct the spiritual lives of the Hebrew people. It seems that Moses had neglected to administer the sacred rite of circumcision, the act that symbolized the Almighty’s covenant with His chosen people. Perhaps this was the result of pressure from his surrogate Midianite tribe; more likely he was persuaded by Zipporah not to circumcise his son, since she apparently found the practice revolting (4:25). This would explain her violent outburst; she felt that she had saved her husband from death by shedding the blood of her son. Whatever the cause, Moses’ outstanding sin made him unfit to serve as a spiritual leader, and the situation had to be rectified before he could carry out his mission effectively. Indeed, as soon as Zipporah performed the act, the Lord “let him go.”

Though the details of this mysterious story are absent, the underlying message is plain. Disobedience, whether by acts of omission or commission, result only in punishment and ultimately death.

Why is Good Good? by Caleb Colley, Ph.D.

http://apologeticspress.org/APContent.aspx?category=12&article=3601

Why is Good Good?

by	Caleb Colley, Ph.D.

In the Nuremburg Trials, the U.S. Chief Prosecutor of Nazi war criminals appealed to a law higher than “the provincial and transient” to ground his prosecution (The Trial of..., 1946, 19:383, July 26). Those of us at Apologetics Press have cited this case as an example of the need for human acknowledgment of universal morality in order to make objective judgments (e.g., Miller, 2008). And, if we appeal to a universal moral law, then this law must have as its source the universal Law Giver, the Creator (see Jackson, 1995). This is a brief way of stating the moral argument for the existence of God.

One objection to this moral argument has been summarized and adapted from a 2,400-year-old debate concerning the following question: “Why is good good?” In questioning the foolish young man Euthyphro, Plato’s Socrates tries to determine the definition of “pious” or “impious” (Plato, 1997, p. 4). Socrates offers two possibilities, but rejects them both: “Is the pious being loved by the gods because it is pious, or is it pious because it is being loved by the gods?” (p. 9). The dialogue between Socrates and Euthyphro is extensive, but the general results are these: (1) Euthyphro cannot define “pious” as “that which is loved by the Greek gods,” for the gods are said to disagree with one another on occasion—a thing cannot be both pious and impious (see p. 4). And, (2) after numerous attempts, Euthyphro cannot say what quality the pious things have, if “pious” means something other than “loved by the gods” (pp. 11ff.).

The Euthyphro dialogue has been adapted by later philosophers in the debate concerning the very existence of God, and this adaptation has been codified in philosophical literature as the “Euthyphro Dilemma” (e.g., Benn, 1998, pp. 47ff.). For example:

There is the further question, which has often been debated, but was raised originally by Plato, in his dialogue, Euthyphro. Should we follow God’s laws just because they are His or rather, because His laws are good? If the latter, then we have to decide what is good in order to know that God is good. If the former, then one has to decide whether or not to believe in God precisely on the basis of whether we can accept those laws. Either way, we have to decide for ourselves what laws of morality we are willing to accept (Solomon, 2008, p. 460).

Perhaps a clearer way of phrasing the dilemma is this: Is good good because it is good, or because God says it is good? If good is good independent of God (and He merely identifies it), then God does not hold the high position which theists have ascribed to Him. On the other hand, if good is good because God says it is, then there is the possibility that God has commanded something that is actually wrong (we are being deceived) and He is merely arbitrary in His ethical requirements: He could just as easily say that lying is good as He could say it is bad. The dilemma is meant to show that objective morality does not exist, because morality is actually groundedexclusively in each moral agent’s subjectivity (and in whatever consensus develops between agents). Any explanation of morality that involves a divine standard is either contradictory or explains itself in terms of itself (i.e., it is circular). This position corresponds with an atheistic position, as it does away with the need for a divine Law Giver.

What response to the Euthyphro dilemma is available for the Christian apologist to use? Consider the following three principles:

1. There Is A Universal Moral Law. In his book, Mere Christianity (2001, pp. 1-8), C.S. Lewis argues for the existence of a universal moral law (and a corresponding Law Giver) in the following way (summarized by Geisler, 1999):

1. There must be a universal moral law, or else: (a) Moral disagreements would make no sense, as we all assume they do. (b) All moral criticisms would be meaningless (e.g., “The Nazis were wrong.”). (c) It is unnecessary to keep promises or treaties, as we all assume that it is. (d) We would not make excuses for breaking the moral law, as we all do. 2. But a universal moral law requires a universal Moral Law Giver, since the Source of it: (a) Gives moral commands (as lawgivers do). (b) Is interested in our behavior (as moral persons are). 3. Further, this universal Moral Law Giver must be absolutely good: (a) Otherwise all moral effort would be futile in the long run, since we could be sacrificing our lives for what is not ultimately right. (b) The source of all good must be absolutely good, since the standard of all good must be completely good. 4. Therefore, there must be an absolutely good Moral Law Giver (p. 500, parenthetical items in orig.).

The conclusion that a universal moral system exists causes us to cast suspicion upon any dilemma that purports to disprove the very possibility of such a system. The Euthyphro dilemma falls into this category. Furthermore, the Euthyphro dilemma proves inapplicable when applied to the God of the Bible.

2. The Euthyphro dilemma is a false one. For the purposes of answering current critics of Christianity, the Christian apologist need not evaluate the dilemma in terms of the Greek gods, but in terms of the one, true God (i.e., the God of the Bible). The Bible teaches that God certainly is good (e.g., Genesis 1:13; 59:20; Deuteronomy 6:24; Psalm 89:14; etc.). God’s essence is to exist as He is (Exodus 3:14). God cannot exist apart from all of His attributes, including goodness. If He existed and lacked any of His attributes, then He would not be the God to Whom we refer when we speak of the biblical God. Therefore, God is good, but not in virtue of a standard of goodness that exists separate from Him. As further evidence for this, consider that there are possible acts which God refuses to do because such acts do not accord with His moral nature. For example, God cannot lie (see Miller, 2009; Colley, 2004).

Because God is infinite, goodness is measured in relation to Him. Jesus illustrated this in His parable of the workers in the vineyard (Matthew 20:1-15). In the story, only the landowner (representing God) was in a position to determine what was “good” (20:15). Humans, as created beings, are not in a position to argue with God concerning His rightness or wrongness (see Job 29-31; 38-40). The Euthyphro dilemma presumes that we do exactly that, despite the fact that we are incapable of it (Jeremiah 10:23).

Therefore, there is no dilemma as alleged by some who appeal to Plato’s Euthyphro (see Warren and Flew, 1977, pp. 26-28,32). Yet, some maintain that God’s moral principles are unreasonable or that He is contradictory (see Butt, 2009b), and we must therefore reject the biblical God in favor of atheism or another notion of divinity. We now turn to this allegation.

3. While God’s moral principles do not owe their existence to human rationality, they nonetheless appeal to human rationality. Indeed, if it could be shown that God’s rules run counter to human rationality, then it would appear that His principles are deficient to ground human morality, and that we were not made in His image. However, there is not a single biblical principle of morality that can be, when interpreted properly, shown to be in conflict with the best interests of humanity.

The creationist model would anticipate such a perfect correlation between human needs and the provisions of biblical morality, inasmuch as God was motivated by His own character to create the human race in a way that is “very good” (Genesis 1:31), and placed requirements upon humanity that are suitable for the fulfillment of human needs. To demonstrate the truthfulness of this statement would require further studies (e.g. Butt, 2009a; Colley, 2010a; Colley, 2010b). Consider the words of the psalmist:

The law of the Lord is perfect, converting the soul; the testimony of the Lord is sure, making wise the simple; the statutes of the Lord are right, rejoicing the heart; the commandment of the Lord is pure, enlightening the eyes; the fear of the Lord is clean, enduring forever; the judgments of the Lord are true and righteous altogether. More to be desired are they than gold, Yea than much fine gold; sweeter also than the honey and the honeycomb. Moreover by them Your servant is warned, and in keeping them there is great reward (19:7-11; cf. 1 Timothy 1:8).

The suitability of God’s laws to man’s needs diffuses the motivation for the Euthyprho dilemma, as the facts about God diffuse the logic of the dilemma.

Therefore, our answer to the Euthyphro dilemma is as follows: Good is defined by God’s goodness, which is inseparable from His nature. His standard of goodness applies to all mankind by virtue of creation.

REFERENCES

Benn, Piers (1998), Ethics (Montreal, Quebec: McGill-Queen’s Press).

Butt, Kyle (2009a), “Biblical Ideas Concerning Killing and Murder are Not Contradictory,” [On-line], URL: http://www.apologeticspress.org/articles/240253.

Butt, Kyle (2009b), “Is God Immoral for Killing Innocent Children?,” [On-line], URL:http://www.apologeticspress.org/articles/240272.

Colley, Caleb (2004), “God Cannot Lie,” [On-line], URL:http://www.apologeticspress.org/articles/2561.

Colley, Caleb (2010a), “In Defense of the Golden Rule,” [On-line], URL:http://www.apologeticspress.org/articles/240331.

Colley, Caleb (2010b), “Defending the Biblical Position Against Lying,” [On-line], URL:http://www.apologeticspress.org/articles/240320.

Geisler, Norman L. (1999), Baker Encyclopedia of Christian Apologetics (Grand Rapids, MI: Baker).

Jackson, Wayne (1995), “The Case for the Existence of God [Part III],” [On-line], URL:http://apologeticspress.org/apcontent.aspx?category=12&article=362.

Lewis, C. S. (2001), Mere Christianity (New York: HarperCollins), revised edition.

Miller, Dave (2008), “A Higher Law,” [On-line], URL:http://www.apologeticspress.org/articles/240092.

Miller, Dave (2009), “Things God Cannot Do,” [On-line], URL:http://www.apologeticspress.org/articles/2292.

Plato (1997), Euthyphro, trans. G.M.A. Grube, in Complete Works, ed. John M. Cooper (Indianapolis, IN: Hackett).

Solomon, Robert C. (2008), Introducing Philosophy (New York: Oxford University), ninth edition.

The Trial of German Major War Criminals (1946), 187th Day: Friday, 26th July, 1946, (Vol. 19, Part 1 of 12), (London: His Majesty’s Stationery Office), [On-line], URL:http://www.nizkor.org/hweb/imt/tgmwc/tgmwc-19/tgmwc-19-187-01.shtml.

Warren, Thomas B. and Antony G.N. Flew (1977), The Warren-Flew Debate On the Existence of God (Moore, OK: National Christian Press).

What About the Discovery of Q? by Brad Bromling, D.Min.

http://apologeticspress.org/APContent.aspx?category=13&article=598

What About the Discovery of Q?

by	Brad Bromling, D.Min.

Q

has been found! So claims Burton L. Mack, professor of New Testament at the School of Theology at Claremont, California. It has been postulated for years, but its discovery is now said to be official. No, a cache of ancient scrolls and artifacts has not been uncovered in Asia Minor. And no, a janitor has not found a previously unclassified manuscript upon a dusty shelf in the basement of a museum somewhere that scholars can now recognize as Q. So where was the document found?

Scholars have long supposed that, besides Mark, Matthew and Luke employed a common source when they composed their Gospels. The main clue to this was the fact that besides the material that they share in common with Mark, both Matthew and Luke contain additional material in common with each other that is not in Mark. This shared material amounts to over 200 verses. Luke’s comment that other reports concerning Jesus were circulating before he put his record down on paper has led some scholars to suspect that more than mechanical dictation or “inspired memory” was at work when the Gospels were written (Luke 1:1-4). The question then arose: What was this source that both writers used? Because the German word for source is quelle, it became scholarly shorthand to refer to this undiscovered source as “Q.”

The search for Q overlapped and sometimes came in conflict with what became known as the search for the historical Jesus. Many scholars came to the opinion that the New Testament tended to obscure the actual character and identity of Jesus. They reasoned that the well-meaning writers of the New Testament embellished the actual historical facts about Jesus. So they set out to find the authentic Jesus. One of these efforts was attempted by Adolph von Harnack (1851-1930), who extracted from the Gospel records all the “sayings” of Jesus. He thought that if we would read those sayings without their narrative settings, we would be able to form a more objective opinion of the historical Jesus.

Eighty years later, some scholars believe that Harnack was both very far from, and yet very close to, finding Q. Where he went wrong was in putting all the sayings on equal footing (whether they were actually said by Jesus or merely attributed to Him). He was close to Q, though, because it has now been decided (by some) that Q is a subset of the sayings that Harnack had isolated.

Q’s discovery, on the one hand, is somewhat anti-climatic, since (according to these scholars) we have been reading it all along, but just didn’t know it! On the other hand, it has created a maelstrom of controversy. Why all the furor? The reason is because scholars who have isolated Q suggest that reading Q alone leads us to a radically different picture of Jesus and the earliest movement He created. By analyzing Q as a document that arose out of a particular cultural, social, and political climate, we are given insights into the original community of people who followed Jesus. What does Q tell us about these people? Mack explains:

The remarkable thing about the people of Q is that they were not Christians. They did not think of Jesus as a messiah or the Christ. They did not take his teachings as an indictment of Judaism. They did not regard his death as a divine, tragic, or saving event. And they did not imagine that he had been raised from the dead to rule over a transformed world. Instead, they thought of him as a teacher whose teachings made it possible to live with verve in troubled times. Thus they did not gather to worship in his name, honor him as a god, or cultivate his memory through hymns, prayers, and rituals (1993, p. 4).

That is Mack’s story. Conservative scholars, however, are not so impressed.

While recent enthusiasm over Q is running at an all-time high, there are fundamental problems that must be addressed. First, merely distilling the gospel material that is common to Matthew and Luke (and absent in Mark) and printing it as a separate Gospel ignores the question as to whether the Q hypothesis is the best explanation for the commonality. The issue of literary dependence cannot be merely assumed, but must be proved. This has not been done (Linnemann, 1992, pp. 145-152). A more likely explanation for common material is that the Gospel writers were all discussing the same core of historical data surrounding the same central figure. Second, there is no manuscript evidence that Q existed or was in circulation as an independent document. Its existence is still mere conjecture. Third, even if the so-called Q material in Matthew and Luke were drawn from an independent source (and this stretches the imagination), there is no way to know how much of that source actually exists in the Gospels. So, all efforts to reconstruct the beliefs of an early community of Jesus’ followers based upon the Q material alone are lame. To say, as does Mack, that the “people of Q” knew nothing of the death, burial and resurrection of Jesus begs the question. It assumes that the Q material isolated in Matthew and Luke was all there was to the original document. That is a claim that never can be substantiated without a Q manuscript.

The bottom line is this: Q has not been discovered.

REFERENCES

Linnemann, Eta (1992), Is There a Synoptic Problem? (Grand Rapids, MI: Baker).

Mack, Burton L. (1993), The Lost Gospel—The Book of Q and Christian Origins (San Francisco, CA: Harper).

The Quran and Throwing Stars by Dave Miller, Ph.D.

http://apologeticspress.org/APContent.aspx?category=8&article=299

The Quran and Throwing Stars

by	Dave Miller, Ph.D.

In order for a book to demonstrate a divine origin, it must possess the attributes that accompany such a claim. For example, it must refrain from making statements that are outlandish and indicative of an author who was a simply a product of his times, and who shared in the common superstitions, mythology, and misconceptions that afflict humans unaided by supernatural agency.

With this in mind, examine the the Quran of the Muslim religion. The Quran makes several statements regarding heavenly “lamps” and their relationship to “devils.”

And verily in the heaven We have set mansions of the stars, and We have beautified it for beholders. And We have guarded it from every outcast devil, save him who stealeth the hearing, and them doth a clear flame pursue (Surah 15:16-18, emp. added).

Lo! We have adorned the lowest heaven with an ornament, the planets; with security from every forward devil. They cannot listen to the Highest Chiefs for they are peltedfrom every side, outcast, and theirs is a perpetual torment; save him who snatcheth a fragment, and there pursueth him a piercing flame (Surah 37:6-10, emp. added).

And (the Jinn who had listened to the Quran said): We had sought the heaven but had found it filled with strong warders and meteors. And we used to sit on places (high) therein to listen. But he who listened now findeth a flame in wait for him (Surah 72:8-9, emp. added).

And verily We have beautified the world’s heaven with lamps, and We have made themmissiles for the devils, and for them We have prepared the doom of flame (Surah 67:5, emp. added).

The reader is given the distinct impression that Allah uses shooting stars, or meteors, as missiles to drive evil spirits or demons away from heaven (to prevent them from listening to heavenly conversations) and to torment them. Such language cannot be dismissed as merely figurative, poetic, or phenonmenal. Of course, Muslim apologists recognize the absurdity of the idea of physical objects being hurled at spiritual beings, so they offer an alternative explanation. They claim the verses in question refer to soothsayers and astrologers who seek signs from the stars, but who become frightened by meteorological phenomena (see Pickthall, n.d., pp. 408,417). We leave the reader to judge whether this interpretation accounts adequately for the wording of the quranic text.

REFERENCES

Pickthall, Mohammed M. (n.d.), The Meaning of the Glorious Koran (New York: Mentor).

"ACTS OF THE APOSTLES" Chapter Fourteen by Mark Copeland

                         "ACTS OF THE APOSTLES"

                            Chapter Fourteen

OBJECTIVES IN STUDYING THIS CHAPTER

1) To continue tracing the route of Paul and Barnabas on their
   missionary journey

2) To note the increasing persecution endured by the apostle Paul (cf.
   2Ti 3:10-11)

3) To give special attention to their appointment of elders in every
   church

SUMMARY

Luke continues his narration of events during Paul's first missionary
journey.  Upon arriving in Iconium, Paul and Barnabas again visited the
local synagogue.  Response to their message was positive among both Jews
and Greeks, but soon opposition again came from unbelieving Jews.  Even
so, Paul and Barnabas stayed "a long time" in Iconium, speaking boldly
and performing signs and wonders.  Eventually the opposition became
violent, forcing Paul and Barnabas to flee to Lystra and Derbe (1-6).

In Lystra, Paul healed a man crippled from birth (similar to Peter, cf.
3:1-10).  The people assumed that Paul and Barnabas must be gods, and so
named them Zeus (Barnabas) and Hermes (Paul).  When the priest of Zeus
prepared to offer sacrifices, the apostles tore their own clothes and
barely restrained them by an impassioned speech.  Not long after, Jews
from Antioch and Iconium persuaded the multitudes to stone Paul and drag
him outside the city.  Though assumed to be dead, Paul was able to
return to the city and departed the next day with Barnabas to Derbe
where they preached the gospel and made many disciples (7-21).

From Derbe, Paul and Barnabas retraced their steps, strengthened the
disciples in Lystra, Iconium and Antioch (Pisidia) and appointed elders
in every church with prayer and fasting.  Passing through Pisidia they
came to Pamphylia where they preached the gospel in Perga.  From there
they went down to Attalia and then sailed to Antioch (Syria) from which
they began their journey, where they reported to the church all that God
had done with them.  There they stayed for "a long time" (21-28).

OUTLINE

I. PREACHING IN ICONIUM, LYSTRA, DERBE (1-21)

   A. MINSTRY AND PERSECUTION IN ICONIUM (1-6)
      1. Speaking at the local synagogue leads many Jews and Gentiles to
         believe
      2. Unbelieving Jews stir up and poison the minds of the Gentiles
         against the brethren
      3. Paul and Barnabas stay a long time, speaking boldly and
         performing signs and wonders
      4. The city becomes divided, and an attempt is made by Gentiles
         and Jews along with their rulers to abuse and stone them
      5. Made aware of the planned violence, Paul and Barnabas flee to
         Lystra and Derbe

   B. MINISTRY AND PERSECUTION IN LYSTRA AND DERBE (7-21)
      1. Paul and Barnabas preach there and in the surrounding region
      2. In Lystra Paul heals a man crippled from birth
      3. The people proclaim Paul and Barnabas to be gods, the priest of
         Zeus sought to offer sacrifices to them
      4. Tearing their clothes, Barnabas and Paul proclaim themselves to
         be men who preach the one true living God and scarcely restrain
         the people from sacrificing to them
      5. Jews arrive from Antioch and Iconium and persuade the multitude
         to stone Paul
      6. Presumed dead, Paul is dragged outside the city where later as
         he is surrounded by disciples he revives and returns to the
         city
      7. The next day Paul and Barnabas depart to Derbe where they
         preach the gospel and make many disciples before beginning
         their return trip through Lystra, Iconium, and Antioch

II. CONFIRMING DISCIPLES AND APPOINTING ELDERS (22-23)

   A. STRENGTHENING THE DISCIPLES (22)
      1. Paul and Barnabas exhort them to continue in the faith
      2. They warn them:  "We must through many tribulations enter the
         kingdom of God."

   B. APPOINTING ELDERS IN EVERY CHURCH (23)
      1. Paul and Barnabas appoint elders in every church with prayer
         and fasting
      2. They commend them to the Lord in whom they believed

III. RETURN TO ANTIOCH OF SYRIA (24-28)

   A. THE JOURNEY HOME (24-26)
      1. Passing through Pisidia, they come to Pamphylia
      2. After preaching in Perga, they go down to Attalia
      3. From there they sail to Antioch of Syria, from which they had
         been commended to the grace of God for the work accomplished on
         their journey

   B. THEIR REPORT AND STAY AT ANTIOCH (27-28)
      1. Paul and Barnabas report to the church all that God had done
         with them, and how He opened a door of faith to the Gentiles
      2. They stay a long time in Antioch with the disciples

REVIEW QUESTIONS FOR THE CHAPTER

1) What are the main points of this chapter?
   - Preaching in Iconium, Lystra, and Derbe (1-21)
   - Confirming disciples and appointing elders (22-23)
   - Return to Antioch of Syria (24-28)

2) Upon their arrival in Iconium, what did Paul and Barnabas first do?
   (1)
   - They spoke at the Jewish synagogue, producing faith in many Jews
     and Greeks

3) What did the unbelieving Jews do in response? (2)
   - They stirred up and poisoned the minds of the Gentiles against them

4) What did Paul and Barnabas do?  Who was with them and how? (3)
   - Stayed a long time, speaking boldly in the Lord
   - The Lord, who bore witness to His word by granting signs and
     wonders to be done by the apostles' hands

5) As the city became divided, what attempt was made against Paul and
   Barnabas? (4-5)
   - To stone them

6) How did they respond to such a threat? (6-7)
   - By fleeing to the cities of Lystra and Derbe, and preaching the
     gospel there

7) What miracle did Paul perform in Lystra? (8-10)
   - He healed a man crippled from birth

8) How did the people react?  What names did they give to Paul and
   Barnabas? (11-12)
   - They thought that gods had come in the likeness of men
   - Barnabas they called Zeus, and Paul they called Hermes

9) Who attempted to lead the city in offering sacrifices to them? (13)
   - The priest of Zeus, whose temple was in the front of the city

10) How did Barnabas and Paul restrain the crowd from offering the
    sacrifices? (14-18)
   - By tearing their clothes and crying out to the multitude
   - By professing themselves to be but men, and encouraging them to
     turn to the living God

11) How did the apostles describe the true God? (15-17)
   - As the Creator of all things who bore witness of Himself through
     His blessings to mankind

12) Who then came to the city and persuaded the people to stone Paul?
    (19)
   - Jews from Antioch (Pisidia) and Iconium

13) After Paul revived from his stoning, where did he and Barnabas go?
    (20)
   - First back to Lystra, and then on to Derbe

14) What happened in Derbe?  When they left, where did they go? (21)
   - They preached the gospel and made many disciples
   - They retraced their steps, going back through Lystra, Iconium, and
     Antioch

15) What did they do as they made their way through such cities? (22-23)
   - Strengthened the brethren, exhorting them to continue despite
     persecutions
   - Appointed elders in every church with prayer and fasting,
     commending them to God

16) Where they go after passing through Pisidia?  What did they do
    there? (24-25)
   - To Perga in Pamphylia, where they preached the gospel

17) From where did they then sail? (25-26)
   - Attalia

18) What is significant about Antioch of Syria? (26)
   - It was where they started and ended their missionary journey

19) What did Paul and Barnabas do upon their arrival? (27)
   - Gathered the church together and reported what God had done with
     them to open a door of faith among the Gentiles

20) How long did Paul and Barnabas remain in Antioch of Syria? (28)
   - A long time

Executable Outlines, Copyright © Mark A. Copeland, 2016

 

"ACTS OF THE APOSTLES" Chapter Fifteen by Mark Copeland

                         "ACTS OF THE APOSTLES"

                            Chapter Fifteen

OBJECTIVES IN STUDYING THIS CHAPTER

1) To see how the early church dealt with the issue of circumcision and
   the Law of Moses

2) To note that Paul, Peter, and James were in complete accord, and that
   Judaizing teachers acted without any apostolic authority

3) To notice the rift between Paul and Barnabas, how it did not keep
   them from serving the Lord

SUMMARY

This chapter records a pivotal event in the early church, confirming
that what Jesus accomplished on the cross was the creation of one new
body, in which both Jews and Gentiles were to have the same access to
God through faith in Jesus Christ and not the Law of Moses (cf. Ep
2:11-18).

Men from Judea came to Antioch teaching the necessity of circumcision
and keeping the Law.  Paul and Barnabas disputed this, and the decision
was made to send them to Jerusalem to talk with the apostles and elders.
Along the way, Paul and Barnabas described the conversion of the
Gentiles which caused great joy (1-3).

At Jerusalem Paul and Barnabas first reported to the whole church.  When
Pharisees who were believers said that circumcision and keeping the Law
of Moses were necessary, the apostles and elders met to discuss the
issue further.  After much dispute, Peter spoke of how God chose him to
be the first to preach the gospel to the Gentiles, how God acknowledged
them by giving them the Holy Spirit, and how God made no distinction,
purifying their hearts through faith.  Peter thus questioned why they
should put a yoke on the Gentiles that even they themselves were unable
to bear.  Rather, by the grace of the Lord both Jews and Gentiles could
be saved in the same manner.  Barnabas and Paul again reported the
miracles and wonders God had done through them among the Gentiles
(4-12).

Finally James, the Lord's brother, offered Amos' prophecy in support of
what Peter said.  He then recommended they not trouble the Gentiles, but
that a letter be written asking them to abstain from things offered to
idols, blood, things strangled, and sexual immorality.  The apostles and
elders, with the whole church, agreed to send the letter, and to have
Judas and Silas accompany Paul and Barnabas to confirm its authenticity.
The letter, its counsel approved by the Holy Spirit, was delivered and
joyously received by the brethren in Antioch.  Judas and Silas offered
their exhortation and strengthened the brethren before Judas returned to
Jerusalem (13-34).

After some time teaching and preaching in Antioch, Paul wanted to visit
the brethren in the cities they had traveled to on his first missionary
journey.  Barnabas was willing, but determined to take John Mark.  Paul
insisted they should not take John because he left them on the first
trip.  Unable to reconcile, Barnabas took John and sailed to Cyprus,
while Paul took Silas, and with commendation from the brethren in
Antioch went through Syria and Cilicia strengthening the churches
(35-41).

OUTLINE

I. CONFLICT OVER CIRCUMSION (1-3)

   A. TROUBLEMAKERS FROM JUDEA (1-2a)
      1. Individuals from Judea teach the brethren in Antioch they must
         be circumcised
      2. Paul and Barnabas dissent and dispute with them

   B. CONTINGENT SENT TO JERUSALEM (2b-3)
      1. Paul, Barnabas, and others sent to Jerusalem to meet with the
         apostles and elders
      2. On their way, they tell of the conversion of Gentiles, causing
         great joy

II. CONFERENCE AT JERUSALEM (4-29)

   A. THE MEETING WITH THE WHOLE CHURCH (4-5)
      1. Paul and Barnabas report what God had done with them
      2. Pharisees who believed demand circumcision and keeping the Law
         of Moses

   B. THE MEETING WITH THE APOSTLES AND ELDERS (6-21)
      1. After much dispute, Peter speaks
         a. He reminds them how God:
            1) Chose him to preach the gospel to Gentiles
            2) Acknowledged Gentiles by giving them the Holy Spirit
            3) Made no distinction between Jew and Gentile, purifying
               their hearts by faith
         b. He offers his conclusion:
            1) Why test God by demanding that Gentiles do what Jews
               could not?
            2) Through the grace of the Lord Jesus both will be saved in
               the same way
      2. Paul and Barnabas then speak
         a. The multitude remain silent and listen
         b. As they recount the many miracles and wonders God did among
            the Gentiles
      3. James then speaks
         a. Providing OT prophecy (cf. Am 9:11-12) to support what
            Peter had done
         b. Offering his judgment that Gentiles who turn to God not be
            troubled
         c. Suggesting that a letter be written
            1) Telling them to abstain from things polluted by idols,
               sexual immorality, what has been strangled, and blood
            2) Seeing that Moses has been read every Sabbath in the
               synagogues for generations

   C. THE CONCLUSION OF THE MATTER (22-29)
      1. The apostles and the elders, with the whole church, agree to
         send:
         a. Judas and Silas to Antioch along with Paul and Barnabas
         b. A letter to Gentile Christians in Antioch, Syria and Cilicia
      2. The letter from the apostles and the elders states:
         a. That the troublemakers had not been sent by them
         b. That Barnabas and Paul are beloved
         c. That Judas and Silas will offer confirmation by word of
            mouth
         d. That they and the Holy Spirit place no greater burden on
            them than to abstain from:
            1) What has been sacrificed to idols
            2) Blood
            3) What has been strangled
            4) Sexual immorality
         e. The Gentile brethren will do well if they keep themselves
            from these things

III. CONSOLATION IN ANTIOCH (30-35)

   A. THE LETTER IS DELIVERED (30-31)
      1. Paul and Barnabas return to Antioch, the multitude gather
         together
      2. The letter is read, the people rejoice over its encouragement

   B. THE CHURCH IS STRENGTHENED (32-35)
      1. As prophets, Judas and Silas exhort and strengthen the brethren
         with many words
      2. After a while, Judas is sent back with greetings from the
         brethren to the apostles
      3. It seems good for Silas to remain in Antioch
      4. Paul and Barnabas remain also, teaching and preaching with many
         others

IV. CONTENTION BETWEEN PAUL AND BARNABAS (36-41)

   A. THE ARGUMENT (36-39a)
      1. After teaching and preaching in Antioch for some days, Paul
         wants to visit the brethren where they preached during the
         first missionary journey
      2. Barnabas is determined to take with them John Mark
      3. Paul is insistent that John should not go since he left them in
         Pamphylia
      4. The contention became so sharp they parted from one another

   B. THE RESULT (39b-41)
      1. Barnabas takes Mark and sails to Cyprus
      2. Paul chooses Silas, commended by the brethren to the grace of
         God, and passes through Syria and Cilicia strengthening the
         churches

REVIEW QUESTIONS FOR THE CHAPTER

1) What are the main points of this chapter?
   - Conflict over circumcision (1-3)
   - Conference in Jerusalem (4-29)
   - Consolation in Antioch (30-35)
   - Contention between Paul and Barnabas (36-41)

2) What were some people from Jerusalem teaching the brethren in
   Antioch? (1)
   - That circumcision as proscribed by Moses was necessary to be saved

3) Who disagreed with them?  What actions were taken? (2)
   - Paul and Barnabas
   - To send Paul and Barnabas along with others to the apostles and
     elders in Jerusalem

4) On the way to Jerusalem, what did Paul and Barnabas do? (3)
   - Described the conversion of the Gentiles to the brethren in
     Phoenicia and Samaria

5) When they arrived at Jerusalem, with whom did they first meet? What
   did they tell them? (4)
   - The church, along with the apostles and elders
   - All the things that God had done with them

6) Who then stood up, and what did they say? (5)
   - Some of the Pharisees who believed in Jesus
   - That it was necessary for Gentiles to be circumcised and keep the
     Law of Moses

7) Who then came together to discuss the matter? (6)
   - The apostles and elders

8) Who spoke first?  What did he say? (7-11)
   - Peter
   - God chose him to preach the gospel to the Gentiles
   - God acknowledged the Gentiles by giving them the Holy Spirit
   - God made no distinction, purifying their hearts by faith
   - Why test God by putting on Gentiles a yoke even Jews could not
     bear?
   - Through the grace of the Lord, Jews and Gentiles will be saved the
     same way

9) Who spoke second?  What did they say? (12)
   - Barnabas and Paul
   - God worked many miracles through them among the Gentiles

10) Who spoke last?  What did he say? (13-21)
   - James (the Lord's brother)
   - The prophet Amos agreed with what Peter said
   - They should not trouble the Gentiles who are turning to God
   - That a letter be written, asking them to abstain from polluted by
     idols, sexual immorality, things strangled, and blood
   - Since for generations Moses had been read in many synagogues every
     Sabbath

11) What was the reaction to James' suggestions? (22-23)
   - It pleased the apostles and elders, along with the whole church
   - They determined to send Judas and Silas along with Paul and
     Barnabas, to Antioch
   - To write a letter to Gentile Christians in Antioch, Syria, and
     Cilicia

12) What are key points in that letter? (24-29)
   - Those who had troubled them regarding circumcision and the Law did
     so without any authority
   - The apostles and elders agreed to send Judas and Silas along with
     beloved Barnabas and Paul to confirm the report of what happened in
     Jerusalem
   - The Holy Spirit, along with the apostles and elders, saw fit to lay
     no burdens upon them, save to abstain from things sacrificed to
     idols, blood, things strangled, and sexual immorality

13) How did the brethren in Antioch react to the letter? (30-31)
   - They rejoiced over its encouragement

14) What did Judas and Silas do?  (32-34)
   - As prophets they exhorted and strengthened the brethren with many
     words
   - Judas was later sent back to Jerusalem with greetings to the
     apostles
   - Silas remained in Antioch

15) What did Paul and Barnabas do for a while in Antioch? (35)
   - Teach and preach the word of the Lord

16) After some time, what did Paul recommend to Barnabas? (36)
   - To go back and visit the brethren in the cities where they
     preached, to see how they were doing

17) What was Barnabas determined to do? (37)
   - Take John Mark with them

18) What did Paul insist?  Why? (38)
   - They should not take John Mark
   - He had left them in Pamphylia (cf. Ac 13:13) and not gone on with
     them

19) When the contention became strong between Barnabas and Paul, what
    did they do? (39-41)
   - Barnabas took John Mark and sailed to Cyprus
   - Paul took Silas, commended by the brethren to the grace of God, and
     went through Syria and Cilicia strengthening the churches

Executable Outlines, Copyright © Mark A. Copeland, 2016

 

"ACTS OF THE APOSTLES" Chapter Sixteen by Mark Copeland

                         "ACTS OF THE APOSTLES"

                            Chapter Sixteen

OBJECTIVES IN STUDYING THIS CHAPTER

1) To trace the route of Paul and Silas on their missionary journey

2) To consider whether the Spirit led Paul through impressions or some
   other less subjective way

3) To study carefully the conversions of Lydia and the Philippian jailer

SUMMARY

With this chapter we find Paul on his second missionary journey that
began in Ac 15:40 with Paul and Silas passing through Syria and Cilicia,
strengthening churches along the way.  In Derbe and Lystra, Paul
enlisted a young disciple named Timothy who would become a life-long
fellow-worker in the kingdom.  His mother was a believing Jew (cf. 2 Ti
1:5) but his father was Greek, so with many Jews in the region Paul had
Timothy circumcised.  As Paul's company traveled through Phrygia and
Galatia, they delivered the decrees from the apostles and elders in
Jerusalem and strengthened the churches (1-5).

With the guidance of the Holy Spirit they found themselves in Troas,
where Paul had a vision of a man from Macedonia asking for help.
Concluding that the Lord was calling them to preach the gospel there,
Paul's company left Troas accompanied by the author of Acts himself, as
indicated by the first person pronoun plural "we" (6-10).

From Troas to Samothrace and then Neapolis, the company finally arrived
in Philippi.  A major city of Macedonia and Roman colony, it marked
Paul's first ministry on the European continent.  On the Sabbath Paul
and his companions went down to the river where women were praying.  As
Paul spoke, a religious business woman of Thyatira named Lydia listened.
The Lord opened her heart to heed Paul, which resulted in her and her
household being baptized.  She then persuaded Paul and his companions to
stay at her house (11-15).

Paul and his company were soon followed by a slave girl possessed by a
spirit of divination that made money for her owners through fortune
telling.  For days she cried out, "These men are the servants of the
Most High God, who proclaim to us the way of salvation."  While true, it
annoyed Paul (probably because it was not of her own free will) and he
cast the spirit out in the name of Jesus.  This greatly angered the
girl's masters, who had Paul and Silas beaten and imprisoned.  At
midnight while Paul and Silas were praying and singing hymns, a great
earthquake shook the prison and broke free their chains.  Assuming all
had fled, the jailer was about to kill himself when Paul stopped him.
When the jailor asked what he must do to be saved, Paul and Silas told
him to believe on the Lord Jesus, and then proceeded to teach him and
his family the word of the Lord.  That same night, the entire family was
baptized.  In the morning, the magistrates sent word to release Paul and
Silas, but Paul demanded a personal release as they were Roman citizens
who were beaten and imprisoned without trial.  Scared, the magistrates
came and pleaded with Paul and Silas to leave the city, which they did
after a short visit to Lydia's house to encourage the brethren.  Note
that the author's return to the use of "they" indicates that Luke stayed
behind in Philippi (16-40).

OUTLINE

I. TIMOTHY JOINS PAUL AND SILAS (1-5)

   A. TIMOTHY'S BACKGROUND (1-3)
      1. Paul and Silas travel to Derbe and Lystra, where they meet
         Timothy
      2. A disciple, whose mother was a Jewish Christian and father was
         Greek
      3. Well spoken of by the brethren at Lystra and Iconium

   B. TIMOTHY'S CIRCUMCISION (3)
      1. Paul wants Timothy to join him
      2. Paul has Timothy circumcised, on account of the Jews in the
         region

   C. TIMOTHY'S FIRST MISSION (4-5)
      1. Traveling with Paul and Silas, they deliver the decrees from
         Jerusalem
      2. The churches are strengthened, increasing in number daily

II. THE MACEDONIA CALL (6-10)

   A. DIRECTED BY THE SPIRIT (6-8)
      1. Passing through Phrygia and Galatia, the Spirit forbids them
         from preaching in Asia
      2. Nearing Mysia, they try to go to Bithynia, but the Spirit does
         not permit them
      3. Bypassing Mysia, they arrive in Troas

   B. CALLED BY A VISION (9-10)
      1. Paul has a vision of a Macedonian man asking for help
      2. Paul and his companions conclude God wants them to go to
         Macedonia
      3. The use of "we" indicates Luke, the author, has now joined them

III. CONVERSIONS AT PHILIPPI (11-40)

   A. THE CONVERSION OF LYDIA (11-15)
      1. From Troas, by way of Samothrace and Neapolis, Paul's company
         arrive at Philippi of Macedonia, a Roman colony
      2. On the Sabbath, they meet with women gathered by the river to
         pray and Paul speaks
      3. Lydia, who worshiped God, listens and the Lord opens her heart
         to heed Paul
      4. She and her household are baptized, and persuades Paul's
         company to stay at her house

   B. THE CONVERSION OF THE JAILER (16-40)
      1. On the way to prayer, Paul's and his companions are followed by
         a slave girl
         a. Who was possessed with a spirit of divination
         b. Who had brought her masters much profit through fortune
            telling
      2. She proclaims Paul's company to be servants of God, proclaiming
         the way of salvation
         a. This she does for many days, which annoys Paul
         b. Paul therefore casts out the spirit in the name of Jesus
      3. Her masters seize Paul and Silas, and drag them before the
         magistrates
         a. Where they are accused as troublemakers, teaching unlawful
            customs
         b. Where they are beaten with rods, then imprisoned with feet
            in stocks
      4. At midnight, Paul and Silas are praying and singing hymns, the
         prisoners listening
      5. There is a great earthquake, opening the doors and loosening
         the prisoners' chains
      6. The jailer comes in, assumes all have escaped, prepares to kill
         himself
      7. Paul cries out with a loud voice to stop him, assuring him that
         all were still there
      8. The jailer asks for a light, falls before Paul and Silas, and
         asks what he must do to be saved
         a. They first tell him to believe on the Lord Jesus Christ
         b. They then speak the word of the Lord to him and his
            household
         c. That same hour he washes their stripes, then he and his
            household are baptized
         d. He then takes Paul and Silas to his house, feeds them, and
            rejoices that he and his household has believed in God
      9. The next day the magistrates send officers to release Paul and
         Silas
         a. When the jailer tells Paul he is free to go, Paul demands
            that the magistrates come personally, as they have beaten
            Roman citizens without a trial
         b. So the magistrates come, release Paul and Silas, and plead
            for them to leave the city
     10. Returning to Lydia's house, Paul and Silas encourage the
         brethren, then leave Philippi

REVIEW QUESTIONS FOR THE CHAPTER

1) What are the main points of this chapter?
   - Timothy joins Paul and Silas (1-5)
   - The Macedonian call (6-10)
   - Conversions at Philippi (11-40)

2) Where did Paul go after passing through Syria and Cilicia (1; cf.
   15:41)
   - Lystra and Derbe

3) Who did Paul want to travel with him?  What is said about him? (1-2)
   - A disciple named Timothy
   - Son of a Jewish woman who believed, and whose father was Greek
   - Well spoken of by the brethren in Lystra and Iconium

4) Why did Paul have him circumcised? (3)
   - Because of the Jews in that region that knew his father was Greek
   - I.e., not to be saved, but to conciliate his relationship with
     other Jews (cf. w/Titus, Ga 2:3-5)

5) What did Paul's company deliver as they traveled?  What was the
   reaction? (4-5)
   - The decrees to keep as determined by the apostles and elders at
     Jerusalem
   - The churches were strengthened in number and grew daily

6) How did the Spirit guide Paul's company in their travels? Where did
   they wind up? (6-8)
   - By forbidding them to preach in Asia; not permitting them to go
     into Bithynia
   - In Troas

7) What vision did Paul have?  What did he and his companions conclude?
   (9-10)
   - A man in Macedonian apparel pleading with him, "Come over to
     Macedonia and help us"
   - The Lord had called them to preach the gospel to those in Macedonia

8) From Troas, where did they go?  Who evidently joined them at Troas?
   (11-12)
   - Samothrace, Neapolis, and then to Philippi, a major city of
     Macedonia and Roman colony
   - Luke, the author of Acts, as indicated by the pronoun "we"

10) Where did Paul's company go on the Sabbath?  What did they do? (13)
   - The riverside where prayer was customarily made; they spoke to the
     women gathered there

11) Who heard them?  What kind of woman was she?  What happened as she
    listened? (14)
   - Lydia, a seller of purple from Thyatira
   - A worshiper of God
   - The Lord opened her heart to heed the things spoken by Paul

12) What happened next?  Afterwards, what did she do? (15)
   - She and her household were baptized
   - She persuaded Paul and his company to stay at her house

13) Who began to follow Paul and his company?  What did she do? (16-17)
   - A slave girl possessed with a spirit of divination, who earned
     money by fortune telling
   - Followed them for many days, saying "These men are the servants of
     the Most High God, who proclaim to us the way of salvation"

14) Why do you think Paul was greatly annoyed? What did he then do? (18)
   - Her proclamation was not freely given, by compelled by the spirit
     that possessed her
   - He cast out the spirit in the name of Jesus Christ

15) What sequence of events followed this miracle? (19-24)
   - Her masters dragged Paul and Silas to the marketplace and before
     the authorities
   - They roused the multitude against Paul and Silas, the magistrates
     had them beaten with rods
   - Paul and Silas were then secured in the inner prison with their
     feet in stocks

16) What did Paul and Silas do while imprisoned? (25)
   - Prayed and sang hymns while other prisoners listened

17) What led to the jailer asking what he must do to be saved? (26-30)
   - There was a great earthquake, all the doors were opened and chains
     loosened
   - The jailer assumes all escaped and was about to kill himself
   - Paul stops him, telling him that all the prisoners were present

18) What does Paul say and do in answer to the jailor's question?
    (31-32)
   - Tells him to believe on the Lord Jesus Christ to be saved
   - Speaks the word of the Lord to him and his household

19) What happened that same hour of the night? (33)
   - The jailer took Paul and Silas and washed their stripes
   - The jailer and all his family were baptized immediately

20) What else did the jailer do for Paul and Silas?  How would you
    describe his attitude? (34)
   - Brought them into his home and fed them
   - Happy that he and his household believed in God

21) When word was sent for Paul and Silas to be released, how did Paul
    respond? (35-37)
   - He demanded the magistrates appear in person, because they had
     beaten Romans without being properly condemned

22) How did the magistrates respond? (38-39)
   - With fear, then personally pleading with Paul and Silas to leave
     the city

23) Leaving the prison, what did Paul and Silas do before departing
    the city? (40)
   - Encouraged the brethren at the house of Lydia

24) Who evidently stayed behind at Philippi? (40)
   - Luke, the author of Acts, as indicated by the pronoun "they"

Executable Outlines, Copyright © Mark A. Copeland, 2016

 

"ACTS OF THE APOSTLES" Chapter Seventeen by Mark Copeland

                         "ACTS OF THE APOSTLES"

                           Chapter Seventeen

OBJECTIVES IN STUDYING THIS CHAPTER (Kevin Scott)

1) To explore how Paul preached in Thessalonica and Berea, and how his
   preaching was received in each

2) To recognize how the enemies of the gospel can be relentless in their
   efforts to stop the spread of the Truth

3) To examine how Paul preached in Athens and how he found common ground
   from which to teach the Gospel of Christ in an idolatrous city

SUMMARY (Kevin Scott)

Paul, Silas and Timothy continued on the second missionary journey.  As
they departed Philippi, they traveled through Amphipolis and Apollonia,
arriving at Thessalonica (1).  Paul found the Jewish synagogue and for
three Sabbaths "reasoned with them from the Scriptures" (2).  He taught
them that Jesus had suffered and died, and then was raised from the
dead.  He proclaimed to them that Jesus was the Christ.  Some Jews and a
great multitude of Greeks believed and joined them. (3-4)

The Jews, who did not believe, became envious of the success of the
gospel of Christ. They set out to create a mob, and enraged them against
Paul and Silas, but they could not find them.  Thus, they took
Jason and some of the brethren before the rulers of the city, claiming
they had harbored these men who were "acting contrary to the decrees of
Caesar, saying there is another king - Jesus."  This incited the crowd
and the city rulers.  They tried to depict Paul and Silas as
revolutionaries against Caesar.  The rulers then took security from
Jason and the others, and released them. (5-9)

The brethren sent Paul and Silas away by night to Berea (about 50 miles
away).  They went to the Jewish synagogue there and found the people to
be receptive to the gospel. They were willing to study the Scriptures to
determine the Truth.  Many believed.  When word got back to
Thessalonica, Jews traveled there to stir up the city against them.  The
brethren sent Paul away to Athens. Silas and Timothy remained there.
Paul requested that they quickly join him in Athens. (10-15)

Upon arrival in Athens, Paul's "spirit was provoked within him when he
saw that the city was given over to idols." Again, he went to the
synagogue to reason with the Jew and Gentile worshipers, daily.  He also
reasoned with others in the marketplace each day.  This created an
opportunity to speak with the philosophers (i.e., Epicureans, Stoics,
and others).  Some derided him, calling him a "babbler."  Others
thought he spoke of foreign gods.  They invited him to speak in the
Areopagus (also called Mar's Hill).  This was the place of the supposed
experts of philosophy and religion in Athens. (16-19)

Paul spoke to them by finding common ground from which to launch into
his gospel message.  He keyed into the inscription:  "TO THE UNKNOWN
GOD."  This is the One he proclaimed to them.  Paul also referenced a
saying of their own poets, "For we are also His offspring."  He pointed
out that since we were the offspring of God, He could not be made of
gold or silver or stone by human artists.  Paul then taught them of
repentance and judgment.  He indicated that Christ would be the judge
and that He was raised from the dead.  Some mocked Paul at this saying.
Others wanted to hear more about this later.  Some believed and joined
him. (20-34)

OUTLINE (Mark Copeland)

I. PREACHING IN THESSALONICA (1-9)

   A. REASONING IN THE SYNAGOGUE (1-4)
      1. Passing through Amphipolis and Apollonia, they arrive in
         Thessalonica
      2. Paul visits the synagogue and reason with the Jews for three
         weeks
      3. His goal: to convince them that Jesus is the Christ who had to
         suffer and rise from the dead
      4. Some were persuaded, including a large number of devout Greeks
         and leading women who join Paul and Silas

   B. RESISTANCE IN THE CITY (5-9)
      1. Envious Jews use evil men from the marketplace to gather a mob
      2. They set the city in an uproar, and attack Jason's house
      3. Unable to find Paul, they drag Jason and others before the
         rulers of the city
      4. Accusing them of turning the city upside down, disobeying
         Caesar, claiming Jesus as king
      5. The rulers take security from Jason and the others before
         letting them go

II. PREACHING IN BEREA (10-14)

   A. RECEPTION BY THE LOCALS (10-12)
      1. Sent by night to Berea, Paul and Silas go to the synagogue
      2. The Jews are more fair-minded than those in Thessalonica
      3. They receive the word with all readiness, then search the
         Scriptures daily
      4. Many Jews believe, also Greeks, prominent women as well as men

   B. RESISTANCE BY THE OUTSIDERS (13-14)
      1. Hearing of their success, Jews from Thessalonica come and stir
         up the crowds
      2. Paul is immediately sent away to the sea, while Silas and
         Timothy remain

III. PREACHING IN ATHENS (15-34)

   A. IN THE SYNAGOGUE AND THE MARKETPLACE (15-18)
      1. Paul arrives in Athens, sends word for Silas and Timothy to
         come
      2. While waiting, Paul's spirit is provoked by the idolatry in the
         city
      3. He reasons with Jews and Gentile worshippers in the synagogue,
         and with people in the Marketplace
      4. Epicurean and Stoic philosophers hear him preach about Jesus
         and the resurrection

   B. AT THE AREOPAGUS (19-34)
      1. Brought to the Areopagus, the inquisitive Athenians invite Paul
         to present his doctrine
      2. Paul preaches to the men of Athens
         a. Mentioning their spirituality
         b. Especially the altar inscribed "To The Unknown God"
      3. Paul proclaims this God they do not know as the Creator:
         a. Who does not dwell in temples
         b. Who is not worshiped as though He needed anything
         c. Who gives to all life, breath, and all things
         d. Who has made from one blood all nations to dwell on the
            earth
         e. Who has determined their appointed times and dwelling
            boundaries
         f. Who does things so that men might seek for Him, grope for
            Him, and find Him
         g. Who is not far from anyone, for in Him we live, move, and
            exist, even as some of their own poets have said, "We are
            also His offspring"
         h. Who is not an idol, shaped by art and man's devising
      4. Paul proclaims that God now commands all men everywhere to
         repent
         a. Even though He may have overlooked their ignorance in times
            past
         b. He has appointed a Day of Judgment
         c. He will judge the world in righteousness by a Man He has
            ordained
         d. He has given proof of this judgment by raising Him from the
            dead
      5. The response to Paul's sermon, especially his mention of the
         resurrection of the dead
         a. Some mocked, others were willing to hear him again
         b. As Paul left, he was joined by some who believed, including
            Dionysius the Aeropagite and a woman named Damaris

REVIEW QUESTIONS FOR THE CHAPTER (Mark Copeland)

1) What are the main points of this chapter?
   - Preaching in Thessalonica (1-9)
   - Preaching in Berea (10-14)
   - Conversions at Philippi (15-34)

2) After passing through Amphipolis and Apollonia, where did Paul's
   company arrive? (1)
   - In Thessalonica

3) What was Paul's custom when he found a synagogue in a city? (2)
   - To visit on the Sabbath to reason with the Jews from the Scriptures

4) What was his purpose in visiting the synagogue? (3)
   - To demonstrate that the Christ had to die and rise again, and that
     Jesus is the Christ

5) What was the initial reaction to Paul's teaching in the synagogue?
   (4)
   - Some were persuaded, and a great multitude of devout Greeks along
     with some leading women joined Paul and Silas

6) What did the Jews who were not persuaded do? (5-6)
   - Took some evil men from the market place and formed a mob
   - Set the city in uproar, attacked the house of Jason looking for
     Paul and Silas
   - Not finding Paul and Silas, drag Jason and some brethren to the
     rulers of the city

7) What charges did they bring against Jason and those whom he received?
   (6-7)
   - "These who have turned the world upside down have come here too."
   - "These are all acting contrary to the decrees of Caesar, saying
     there is another king-Jesus."

8) Troubled by such charges, what did the rulers of the city do? (8-9)
   - Took security from Jason and let them go

9) What did the brethren do with Paul and Silas?  What did they find
   there? (10)
   - Sent them away by night to Berea; a synagogue of the Jews

10) List two ways the Bereans were more noble-minded than those in
    Thessalonica. (11)
   - They first received the word with all readiness
   - They then searched the Scriptures daily to see if what Paul taught
     were so

11) What was the initial response?  Who soon stirred up trouble?
    (12-13)
   - Many believed, including Greeks along with prominent women and men
   - Jews from Thessalonica, who came as soon as they heard Paul was in
     Berea

12) Where was Paul then sent?  Who initially stayed behind in Berea?
    (14-15)
   - By sea to Athens; Silas and Timothy

13) As Paul waited for his companions to arrive in Athens, what provoked
    Paul? (16)
   - How the city was given over to idols

14) What two venues did Paul use to reason with people? (17)
   - The synagogue with Jews and the Gentile worshipers
   - The market place daily with those gathered there

15) Who encountered Paul?  Why did they think he proclaimed some foreign
    god? (18)
   - Certain Epicurean and Stoic philosophers
   - Because he preached Jesus and the resurrection

16) Where did they invite Paul to speak?  Why were they willing to
    listen to him? (19-21)
   - The Aeropagus (Mar's Hill)
   - Because Athenians and the foreigners loved to hear new things

17) As Paul began to speak, what did he first acknowledge?  Why? (22-23)
   - They were very religious
   - Because of all their idols, including an altar inscribed:  "To The
     Unknown God"

18) Whom did Paul proclaim as the subject of his speech? (23)
   - The God whom they worshiped without knowing

19) What seven things did Paul first declare about Him? (24-26)
   - He made the world and everything in it
   - He is Lord of heaven and earth
   - He does not dwell in temples made with hands
   - He is not worshiped with men's hands as though He needed anything
   - He gives to all life, breath and everything
   - He has made from one blood every nation of men
   - He has determined their pre-appointed times and boundaries of their
     dwelling

20) What was God's purpose in all this? (27)
   - So that man should seek the Lord, in the hope they will grope for
     Him and find Him

21) What should give one hope that God can be found? (27-28)
   - He is not far from us
   - In Him we live and move and have our very being

22) To whom did Paul appeal for support in what he was saying? (28)
   - Some of their own poets, who said 'For we are also His offspring'

23) What conclusion did Paul draw from such observations? (29)
   - As God's offspring, we should not think that He is like gold,
     silver, or stone shaped by man

24) What does Paul then reveal? (30)
   - Such times of ignorance God once overlooked, but now commands all
     men every where to repent

25) Why should man repent? What evidence has God given?  (31)
   - There is a Day of Judgment on which God will judge the world in
     righteousness by a Man whom He has ordained
   - Raising Jesus from the dead

26) What reaction was there to the subject of the resurrection? (32)
   - Some mocked, while others were willing to listen again on another
     occasion

27) As Paul left, who joined him? (33-34)
   - Some men who believed, including Dionysius the Aeropagite
   - A woman named Damaris, and others with them

Executable Outlines, Copyright © Mark A. Copeland, 2016