Interpretive Study of Acts 9-10

Chapter theme is: Peace in the churches.

Chapter links: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, God.

Acts Chapter 9

Chapter theme is: Peace in the churches.

links to sentences in this chapter:

C9-S1 (Verse 1-2), C9-S2 (Verse 3-4), C9-S3 (Verse 5), C9-S4 (Verse 5), C9-S5 (Verse 6), C9-S6 (Verse 6), C9-S7 (Verse 7), C9-S8 (Verse 8), C9-S9 (Verse 9), C9-S10 (Verse 10), C9-S11 (Verse 10), C9-S12 (Verse 11-12), C9-S13 (Verse 13-14), C9-S14 (Verse 15-16), C9-S15 (Verse 17), C9-S16 (Verse 18), C9-S17 (Verse 19), C9-S18 (Verse 19), C9-S19 (Verse 20), C9-S20 (Verse 21), C9-S21 (Verse 22), C9-S22 (Verse 23-24), C9-S23 (Verse 24), C9-S24 (Verse 25), C9-S25 (Verse 26), C9-S26 (Verse 27), C9-S27 (Verse 28), C9-S28 (Verse 29), C9-S29 (Verse 30), C9-S30 (Verse 31), C9-S31 (Verse 32), C9-S32 (Verse 33), C9-S33 (Verse 34), C9-S34 (Verse 34), C9-S35 (Verse 35), C9-S36 (Verse 36), C9-S37 (Verse 37), C9-S38 (Verse 38), C9-S39 (Verse 39), C9-S40 (Verse 39), C9-S41 (Verse 40), C9-S42 (Verse 40), C9-S43 (Verse 41), C9-S44 (Verse 42), C9-S45 (Verse 43)'.

Acts 9:1-19 tell us about the salvation of Saul. It includes the account of a saved disciple being reluctant, but eventually obeying our Lord. There are many times when God does things which seem wrong to us. However, we need to obey because we do not know everything. In particular, we do not know the future consequences of our obedience. Therefore, we need to obey with true Biblical faith that God is in control and will make things work out for our good and His glory. Please see the Section on Miracles, in Significant New Testament Events Document for links to other miracles fulfilled in the new Testament. Paul is reported to also give his testimony in Acts 22:4-11 and .Acts 26:12-18

Acts 9:18 tell us that Saul was baptized as soon as he was saved. I believe that they did not have all of the confusing doctrinal error about baptism being taught at that time.

Acts 9:19-20 tell us that Saul joined the local church and then went out preaching the Gospel. This is also the true pattern that God wants saved people to follow. When people get truly saved there should be evidence of a God-caused change in their life.

Acts 9:21-22 tell us the reaction which Saul received when he preached what he used to arrest people for preaching.

Acts 9:23-24 tell us that the local Jews tried to kill Saul.

Acts 9:24-26 tell us that Saul was sneaked out of the city and went to Jerusalem.

Acts 9:26-30 tell us that the church at Jerusalem was afraid of Saul at first, but Barnabas convinced them that he had a God-caused changed life. Then Saul was with the Jerusalem Church and witnessing until the Jews there tried to kill him. And, that was when he was sent to Tarsus.

Acts 9:31 gives us the transition from the account of the salvation of Saul to the ministry of Peter in the churches throughout all Judaea and Galilee and Samaria.

Acts 9:32-35 tell us about Peter doing a miracle of healing in Lydda and many people getting saved as a result.

Acts 9:36-43 tell us about Peter raising a dead church member in Joppa and many people getting saved as a result.

C9-S1 (Verse 1-2) this sentence explains the attitude and actions of Saul before his conversion.

And Saul,
yet breathing out threatenings and slaughter against the disciples of the Lord,
went unto the high priest,
And desired of him letters to Damascus to the synagogues,
that if he found any of this way,
whether they were men or women,
he might bring them bound unto Jerusalem.

When Stephen was martyred, Saul held the clothes of the people who stoned Stephen. Now, we are reading that he started to take a more active role. Lots of people think it is good for religion to have an active role in government and even control it. But, no matter what the roots are, eventually Satan corrupts all religions and then you have what happened here with the government arresting and killing people for worshipping and serving the true God.

The phrases in our sentence can be explained as:

The phrase And Saul means: 'This adds his attitude to the prior chapter. The Jews had taken the Gospel out of Jerusalem. As a result, God stopped the persecution, which had caused them to scatter, and brought peace and blessings to the church. As a result of that, Satan had Saul start his attack as reported here'.
The phrase yet breathing out threatenings and slaughter against the disciples of the Lord means: 'Saul was doing these things so often and so fervently that it was like every breath of his included one of these threats'.
The phrase went unto the high priest means: 'He was the man who led the Jewish Council to crucify Jesus and beat the apostles and martyr Stephen'.
The phrase And desired of him letters to Damascus to the synagogues means: 'Saul was determined to take the persecution and murder of the church everywhere that it was at'.
The phrase that if he found any of this way means: 'He had official permission to arrest anyone who had a God-caused changed life'.
The phrase whether they were men or women means: 'The Jewish culture made a big distinction between men and women. However, in this case, they were putting aside their cultural distinctive'.
The phrase he might bring them bound unto Jerusalem means: 'Saul had legal permission to arrest anyone and drag them to be tried by the Jewish Council which would martyr them'.

Plain and simple, Saul was a very devoted religious man who studied and thought about his religion and then acted upon his convictions with all of his ability. There was no question about where Saul stood on his religious beliefs. Saul was positive that there was no way that there could possibly be a choice between obeying the personal commands of the Lord or obeying the traditions of his religion. He was positive that the traditions of his religion came from the Lord. Therefore, anyone who disagreed with the doctrines of his religion must be devil serving heretics and he was determined to stamp out that heresy. Unfortunately, many people of today have the same attitude without actually verifying that their beliefs actually came from the Lord.

Since Saul was convinced that his religious traditions came directly from the Lord, he refused to consider any claims that there could be any doctrinal error. Saul clearly stood for his religious traditions and stood against all who disagreed without even hearing why they disagreed. There is supposed to be some famous general who told his troops that it wasn't heir job to die for their country but their job was to be sure that the other guy died for his. As Saul saw it, there were those who clearly were willing to die for their disagreement with religious traditions, and Saul was willing to arrange for them to accomplish their desire. However, what Saul didn't understand was that they weren't willing to die for a disagreement with religious traditions but were willing to die if that is what it took to obey their Lord. It was the Lord Who had an argument with the religious traditions. As we see in the next few verses, the Lord makes this distinction clear to Saul when He gets Saul's attention and makes it clear to Saul that he is fighting against the Lord and not against the people why serve the Lord.

Saul was the name of Paul before he was a missionary. (This is written in Acts 13:9.) Please see the note for 1Corinthians 1:12 for links to where Paul is named within the Bible. Please see the note for Colossians C1S6 for links to every place where the phrase I Paul is used. Please also see the second half of the book called SbS-Preacher Missionaries about how God used Paul to show us how He uses a pastor / missionary to build the ministry.

Please see the note for John 20:22-23 about the word breath. The functional definition for this word is: 'The air inhaled and expelled in the respiration of animals'.

Please see the note for 1Peter 2:21-24 about the word threat. The functional definition for this word is: 'To declare the purpose of inflicting punishment, pain or other evil on another, for some sin or offense; to menace'.

Please see the note for Acts 8:32 about the word slaughter. Webster's 1828 defines this word as: 'slaw'ter See Slay. 1. In a general sense, a killing. Applied to men, slaughter usually denotes great destruction of life by violent means; as the slaughter of men in battle. 2. Applied to beasts, butchery; a killing of oxen or other beasts for market.
SLAUGHTER, v.t. slaw'ter. 1. to kill; to slay; to make great destruction of life; as , to slaughter men in battle. 2. to butcher; to kill for the market; as beasts'.

Please see the note for John 1:35-36 about the word disciple. Easton's Bible Dictionary defines this word as: 'a scholar, sometimes applied to the followers of John the Baptist (Mt 9:14), and of the Pharisees (Mt 22:16), but principally to the followers of Christ. A disciple of Christ is one who (1) believes his doctrine, (2) rests on his sacrifice, (3) imbibes his spirit, and (4) imitates his example (Mt 10:24; Lu 14:26-27,33; Joh 6:69)'. Please also see the note for John 6:67 about the phrase twelve disciples / apostles.

Please see the note for Hebrews 4:14 about the word priest. The functional definition for this word is: 'One who represents men before God'. Please also see the note for Mark 14:63 about the phrase high priest.

Please see the notes for Romans C10S1; 2Corinthians 5:2-3 and Galatians 4:9; Philippians 1:23-24 about the word desire. The functional definition for this word is: 'An emotion or excitement of the mind, directed to the attainment or possession of an object from which pleasure, sensual, intellectual or spiritual, is expected; a passion excited by the love of an object, or uneasiness at the want of it, and directed to its attainment or possession. Desire is a wish to possess some gratification or source of happiness which is supposed to be obtainable'.

Please see the note for Romans C7S6 about the word letter. The functional definition for this word is: 'the detailed portions of the law'. Forms of this word are used, in this book, in: Acts 9:2; Acts 15:23; Acts 22:5; Acts 23:25; Acts 23:34; Acts 28:21.

Please see the note for Galatians C1-S12 about Damascus. The functional definition for this word is: 'A celebrated metropolis of Syria, first mentioned in Ge 14:15; 15:2, and now probably the oldest city on the globe'. This city is mentioned, in this book, in: Acts 9:2; Acts 9:3; Acts 9:8; Acts 9:10; Acts 9:19; Acts 9:22; Acts 9:27; Acts 22:5; Acts 22:6; Acts 22:10; Acts 22:11; Acts 26:12; Acts 26:20.

Please see the note for John 6:59 about the word synagogue. The functional definition for this word is: 'The word synagogue (sunagoge), which means a "congregation," is used in the New Testament to signify a recognized place of worship. A knowledge of the history and worship of the synagogues is of great importance, since they are the characteristic institution of the later phase of Judaism. they appear to have arisen during the exile, in the abeyance of the temple-worship, and to have received their full development on the return of the Jews from captivity. the whole history of Ezra presupposes the habit of solemn, probably of periodic, meetings.'.

The word found is the past-tense form of the word find. Please see the note for John 1:41 about the word find. The functional definition for this word is: 'Literally, to come to; to meet; hence, to discover by the eye; to gain first sight or knowledge of something lost; to recover either by searching for it or by accident'.

Please see the notes for John 14:6; 1Corinthians C4S17 and Psalms 119 about the word way. The functional definition for this word is: 'How we get from our present condition/place in life to the time that we face the judgment of God upon our life'. Please also see the note for Mark 1:3 about the phrase way of the Lord. Please also see the note for Matthew 13:4 about the phrase way side.

Please see the note for Matthew 9:5 about the word whether. The functional definition for this word is: 'Which of two'.

Please see the note for Galatians C4-S2 about the words woman / women. The Morrish Bible Dictionary defines this word as: 'It is evident from scripture that women were anciently held in much more honour and esteem in Eastern countries than they are now. Solomon, speaking of women, said that such as his soul sought for he did not find one in a thousand. Ec 7:28. this tells of fallen human nature; but the true thought of woman is that she is the glory of the man, his true helpmeet. this is fulfilled in the relationship of the church to Christ.
In the N.T. the true place of the woman in subjection to the man is plainly stated, as indicated in creation; and in the assembly the woman is to be silent, and not to teach. Her bearing and deportment are expressive of what she learns as taught of Christ. 1Co 11:3-15; 14:34-35; 1Ti 2:11. 12. Nevertheless women were greatly honoured in ministering to the Lord, and are accredited as helping on the work of the Lord in the gospel and among the saints. Lu 8:2-3; 23:27,55-56; Ro 16:1,3,6; Php 4:2-3; 2Jo 1:10'.

Please see the note for 2Corinthians 10:3-6 about the word might. The functional definition for this word is: 'Having great power and able to accomplish things which most people can not do'. Please also see the note for Revelation 4:8-LJC about the word Almighty.

Please also see the note for Luke 8:29 about the word bound. Please also see the note for Mark 3:27 about the word bind. The functional definition of the word bound is: 'Past-tense of bind. As a participle, made fast by a band, or by chains or fetters; obliged by moral ties; confined; restrained'. The functional definition of the word bind is: 'To tie together, or confine with a cord, or anything that is flexible; to fasten as with a band, fillet or ligature'. Forms of these words are used, in this book, in: Acts 9:2; Acts 9:14; Acts 9:21; Acts 12:6; Acts 12:8; Acts 17:26; Acts 20:22; Acts 21:11; Acts 21:13; Acts 21:33; Acts 22:4; Acts 22:5; Acts 22:25; Acts 22:29; Acts 23:12; Acts 23:14; Acts 23:21; Acts 24:27; Acts 28:20.

Please see the note for Galatians C1-S12 about Jerusalem. The functional definition for this word is: 'the central place of worship of the true God'. Several Bible dictionaries have quite large entries about Jerusalem because it is so important within the Bible and within world history outside of the Bible.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Saul. Ac 9:11-13,19-21; 7:58; 8:3; 22:3-4; 26:9-11; 1Co 15:9; Ga 1:13; Php 3:6; 1Ti 1:13 breathing. Ps 27:12 General references. exp: Ps 83:4.
desired. Ac 9:14; 7:19; 22:5; 26:12; Es 3:8-13; Ps 82:2-4 exp: Ac 25:3. The synagogues. Ac 6:9; 13:14-15; 28:17-21 of this way. Gr. of the way. Ac 19:9,23; 22:5; 28:22 General references. exp: Ps 83:4.'.

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C9-S2 (Verse 3-4) What happened while Saul was on his way to persecute the church.

Equivalent Section: when this happened.

And as he journeyed,
he came near Damascus:.

Equivalent Section: What happened first.

and suddenly there shined round about him a light from heaven:

Equivalent Section: What happened next.

And he fell to the earth,
and heard a voice saying unto him,
Saul,
Saul,
why persecutest thou me?.

Acts 9:1-19 tell us about the salvation of Saul.

The phrases in our sentence can be explained as:

The phrase And as he journeyed, he came near Damascus means: 'This is where the Lord acted'.
The phrase and suddenly there shined round about him a light from heaven means: 'The Lord made sure that Saul knew Who was dealing with him'.
The phrase And he fell to the earth means: 'Falling from a horse, especially as it is moving quickly, can hurt or even kill'. I've personally had such a fall because the saddle was not tight enough and it took at least a month for me to recover. in this case, our Lord Jesus Christ made sure that He had Saul's attention. Unfortunately, too many people will end up with a bad judgment because they refuse to pay attention when the Lord sends them a message.
The phrase and heard a voice saying unto him means: 'Not only was Saul literally knocked off his horse, but the Lord spoke to him in an audible voice while he was awake'.
The phrase Saul, Saul, why persecutest thou me? means: 'I have no doubt that this accusation shocked Saul. Here, he was positive that he was doing the will of God and God literally knocked him off his horse, to get his attention, and then made this accusation'. I don't know about you, but i doubt that I would ignore such an accusation after such of an experience.

Please see the note for Titus 2:13 about the word journey. Easton's Bible Dictionary defines this word as: '(1.) A day's journey in the East is from 16 to 20 miles (Nu 11:31). (2.) A sabbath-day's journey is 2,000 paces or yards from the city walls (Ac 1:12). According to Jewish tradition, it was the distance one might travel without violating the law of Ex 16:29. (See sabbath.)'.

Please see the note for Acts 2:2 about the words sudden / suddenly. Webster's 1828 defines this word as: ', a. L. subitaneus. 1. Happening without previous notice; coming unexpectedly, or without the common preparatives. And sudden fear troubleth thee. Job.22. Forwhen they shall say, peace and safety, then sudden destruction cometh upon them. 1 thess.5. 2. Hasty; violent; rash; precipitate; passionate. Not in use.
SUD'DEN, n. An unexpected occurrence; surprise. Not in use. On a sudden, sooner than was expected; without the usual preparatives. How art thou lost, how on a sudden lost! Of a sudden, is not usual, and is less elegant'.

Please see the note for Matthew 5:16 about the word shine. Webster's 1828 defines this word as: 'to emit rays of light; to give light; to beam with steady radiance; to exhibit lightness or splendor; as, the sun shines by day; the moon shines by night. Shining differs from sparkling, glistening, glittering, as it usually implies a steady radiation or emission of light, whereas the latter words usually imply irregular or interrupted radiation. this distinction is not always not always observed, and we may say, the fixed stars shine, as well as they sparkle. But we never say the sun or the moon sparkles. 2. to be bright; to be lively and animated; to be brilliant. Let thine eyes shine forth in their full luster. Denham. 3. to be unclouded; as, the moon shines'.

Please see the notes for Romans C13S15; 2Corinthians 4:3-4 and Ephesians C5S6 about the word light. The functional definition for this word is: 'The spiritual gift from God that overcomes spiritual darkness from sin and Satan. Spiritual light allows us to see and understand things from God's view. Spiritual light allows us to see how to walk, work and live in this world in a Godly way'. Please also see the notes for John 1:9; Romans 13:12; John 8:12 and John 11:9-LJC about the phrase Jesus is our light. Please also see the notes for Light and Darkness in 1John; Romans C13S15 and Hebrews 12:18-24 about the phrase light and darkness. Please also see the note for John 9:5 about the phrase light of the world. Please also see the note for Luke 17:24 about the word lightning. Please also see the note for Hebrews 6:4 about the word enlightened. Forms of this word are used, in this book, in: Acts 9:3; Acts 12:7; Acts 13:47; Acts 16:29; Acts 20:8; Acts 22:6; Acts 22:9; Acts 22:11; Acts 26:13; Acts 26:18; Acts 26:23.

Please see the note for Philippians 2:9-11 about the word heaven. Easton's Bible Dictionary defines this word as: '(1.) Definitions. the phrase "heaven and earth" is used to indicate the whole universe (Ge 1:1; Jer 23:24; Ac 17:24). According to the Jewish notion there were three heavens, (a) the firmament, as "fowls of the heaven" (Ge 2:19; 7:3,23; Ps 8:8, etc.), "the eagles of heaven" (La 4:19), etc. (b) the starry heavens (De 17:3; Jer 8:2; Mt 24:29). (c) "The heaven of heavens," or "the third heaven" (De 10:14; 1Ki 8:27; Ps 115:16; 148:4; 2Co 12:2). (2.) Meaning of words in the original, (a) the usual Hebrew word for "heavens" is shamayim, a plural form meaning "heights," "elevations" (Ge 1:1; 2:1). (b) the Hebrew word marom is also used (Ps 68:18; 93:4; 102:19, etc.) as equivalent to shamayim, "high places," "heights." (c) Heb galgal, literally a "wheel," is rendered "heaven" in Ps 77:18 (R.V., "whirlwind"). (d) Heb shahak, rendered "sky" (De 33:26; Job 37:18; Ps 18:11), plural "clouds" (Job 35:5; 36:28; Ps 68:34, marg. "heavens"), means probably the firmament. (e) Heb rakia is closely connected with (d), and is rendered "firmamentum" in the Vulgate, whence our "firmament" (Ge 1:6; De 33:26, etc.), regarded as a solid expanse. (3.) Metaphorical meaning of term. Isa 14:13-14; "doors of heaven" (Ps 78:23); heaven "shut" (1Ki 8:35); "opened" (Eze 1:1). (See 1Ch 21:16.) (4.) Spiritual meaning. the place of the everlasting blessedness of the righteous; the abode of departed spirits. (a) Christ calls it his "Father's house" (Joh 14:2). (b) It is called "paradise" (Lu 23:43; 2Co 12:4; Re 2:7). (c) "The heavenly Jerusalem" (Ga 4:1; 6:18; Heb 12:22; Re 3:12). (d) the "kingdom of heaven" (Mt 25:1; Jas 2:5). (e) the "eternal kingdom" (2Pe 1:11). (f) the "eternal inheritance" (1Pe 1:4; Heb 9:15). (g) the "better country" (Heb 11:14,16). (h) the blessed are said to "sit down with Abraham, Isaac, and Jacob," and to be "in Abraham's bosom" (Lu 16:22; Mt 8:11); to "reign with Christ" (2Ti 2:12). In heaven the blessedness of the righteous consists in the possession of "life everlasting," "an eternal weight of glory" (2Co 4:17), an exemption from all sufferings for ever, a deliverance from all evils (2Co 5:1-2) and from the society of the wicked (2Ti 4:18), bliss without termination, the "fulness of joy" for ever (Lu 20:36; 2Co 4:16,18; 1Pe 1:4; 5:10; 1Jo 3:2). the believer's heaven is not only a state of everlasting blessedness, but also a "place", a place "prepared" for them (Joh 14:2)'. Please also see the notes for Hebrews 12:2-LJC and Laying up Treasure in heaven about the phrase treasure in heaven. Please also see the note for 1Peter 1:2-LJC about the phrase heaven, things in. Please also see the note for Matthew 3:2 about the phrase kingdom of heaven.

The word fell is the past-tense form of the word fall. Please see the note for 1Timothy 3:6 about the word fall. The functional definition for this word is: 'moving from a high position to a low position'. This word is often used symbolically for the spiritual meaning which is: 'apostasy: unexpectedly moving from a high spiritual position to a low spiritual position'.

Please see the notes for 2Corinthians 5:1 and Philippians 2:9-11 about the word earth. The functional definition for this word is: 'All of this physical world including the influence it has on us. At times, the application o0f this word, will focus on only part of the whole'. Please also see the note for Luke 21:10-11 about the word earthquake. Please also see the note for 2Corinthians 4:7 about the word earthen. Please also see the note for 2Corinthians 5:1 about the word earthly. Please also see the note for Revelation 10:11-LJC about the phrase kings of the earth.

The word heard is past-tense for the word hear. Please see the notes for 1Corinthians C12S14 and Galatians C3-S7 about the word hear. Webster's 1828 dictionary defines this word as: 'Perceiving by the ear. This word is often used symbolically for hearing the spiritual message of the word of God, as sound. 1. Listening to; attending to; obeying; observing what is commanded. 2. Attending to witnesses or advocates in a judicial trial; trying'. Please pay attention to the word 'obey' within this definition. That is what most people refuse to do when the Bible says that they do not hear. Please also see the note for James 2:5 about the word hearken. Please also see the note for Mark 4:9 about the phrase He that hath ears to hear, let him hear.

Please see the note for 1Corinthians C14S11 about the word voice. The functional definition for this word is: 'The sense of the verb is to throw, to drive out sound; and voice is that which is driven out. Sound or audible noise uttered by the mouth, either of human beings or of other animals'. Please also see the note for Luke 3:21-22 about the phrase voice from heaven Please also see the note for Revelation 20:9 about the phrase fire from heaven.

Please see the note for Romans 11:1 about the phrase I say. The functional definition is: 'Uttering in articulate sounds or words; speaking; telling; relating; reciting'. Please also see the note for Romans C10S28 about the word gainsaying. Please also see the note for Matthew 26:1 about the word sayings (plural). Please also see the notes for Romans C15S15 and 2Corinthians 2:17 about the word speak. Please also see the note for 2Corinthians 3:12-14 about the word speech. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. The words speaketh and saith mean that the person 'keeps on keeping on doing the saying'.

Please see the note for Galatians C1-S11 about the word persecute. The functional definition for this word is: 'n a general sense, to pursue in a manner to injure, vex or afflict; to harass with unjust punishment or penalties for supposed offenses; to inflict pain from hatred or malignity. 2. Appropriately, to afflict, harass, or destroy for adherence to a particular creed or system of religious principles, or to a mode of worship. thus, Nero persecuted the Christians by crucifying some, burning others, and condemning others to be worried by dogs. See Acts.22. 3. to harass with solicitations or importunity'. Please also see the note for Romans C8S37 about the word persecution.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'as. Ac 9:17; 22:6; 26:12-13; 1Co 15:8 a light. Ps 104:2; 1Ti 6:16; Re 21:23; 22:5
he fell. Ac 5:10; Nu 16:45; Joh 18:6; Ro 11:22; 1Co 4:7 Saul. Ge 3:9; 16:8; 22:11; Ex 3:4; Lu 10:41; Joh 20:16; 21:15 exp: Ac 26:14. why. Ac 22:7-8; 26:14-15; Isa 63:9; Zec 2:8; Mt 25:40,45-46; 1Co 12:12; Eph 5:30 exp: 1Sa 2:23.'.

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C9-S3 (Verse 5) Saul's response to what had happened to him.

And he said,
Who art thou,
Lord ?.

Acts 9:1-19 tell us about the salvation of Saul.

Notice that Saul immediately recognized the power of Whom spoke to him. He was riding a horse surrounded by several men and sure that they could handle anyone who opposed them. He was full of self-righteous anger and positive that he was doing the work of God. Yet, he had been literally knocked off his horse and everything that he had prepared to win over any opposition did nothing for him. In addition, he realized that it took a supernatural power to do that to him. Therefore, He used the title of a capitalized Lord. In addition, Saul used the personal pronoun of thou. He realized that he was dealing with a thinking person Who had this level of power. He also understood that he was not dealing with some unthinking general 'power' that anyone could use. (Think of Star Wars and their phrase of 'May the power be with you'.)

Please use the link in the sentence outline, above, for more details on this truth.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Who. 1Sa 3:4-10; 1Ti 1:13 exp: Mt 21:10.'.

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C9-S4 (Verse 5) the answer to Saul's question.

Equivalent Section: Who answered Saul and the identity He gave.

And the Lord said,
I am Jesus whom thou persecutest:.

Equivalent Section: Why He stopped Saul on the road to arrest saved church members.

it is hard for thee to kick against the pricks.

Acts 9:1-19 tell us about the salvation of Saul.

The phrases in our sentence can be explained as:

The phrase And the Lord said means: 'Our sentence adds this answer to the question in the prior sentence. Please note that this answer was from t56he role of Lord. Refusal to accept this answer would be a violation of God's law and would bring punishment when he was judged at the end of life'.
The phrase I am Jesus means: 'There was no question in Saul's mind which Jesus was being identified. After all, Saul was no his way to that city in order to arrest the followers of Jesus of Nazareth'.
The phrase whom thou persecutest means: 'Here is the accusation against him from God. Notice that Saul was attacking the followers of Jesus of Nazareth, But the Lord said it was an attack against Him personally. When people attack God's messenger, many claim that they are only rejecting the messenger. However, when the messenger is delivering a true message from God, God takes that as a personal attack against God. And, Saul knew enough Bible truth to realize this fact'.
The phrase it is hard for thee to kick against the pricks means: 'There are times when we are affected by something too small to see but it affects a large part of our body. Kicking into the air has no effect upon what ails us. That is what Lord Jesus is saying here. Saul can arrest and kill many of the followers but he can not fight against the Lord Jesus, Who is making many more followers'.

Please use the link in the sentence outline, above, to the Lord Jesus Christ Study, which has additional doctrinal considerations of this sentence.

Please see the note for John 6:60 about the word hard. The functional definition for this word is: 'Firm; solid; compact; not easily penetrated, or separated into parts; not yielding to pressure; applied to material bodies, and opposed to soft; as hard wood; hard flesh; a hard apple. 2. Difficult; not easy to the intellect. In which are some things hard to be understood. 2 Pet.3'. Please also see the note for Hebrews 3:13 about the word harden. Forms of this word are used, in this book, in: Acts 9:5; Acts 18:7; Acts 19:9; Acts 26:14; Acts 27:8.

Please see the note for Acts 2:37 about the word prick. Webster's 1828 defines this word as: 'pp. Pierced with a sharp point; spurred; goaded; stung with pain; rendered acid or pungent; marked; designated.' In addition, the plural form of this word (pricks) is defined by the American Tract Society Dictionary as: 'The points with which ox-goads were armed, by kicking against which a refractory bullock only hurt itself the more. Hence a proverb, found in Greek and Latin as well as in Hebrew, applied to those who resist lawful authority, or the power of God, Ac 9:5; 26:14. Compare Job 15:25-26.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I am. Ac 26:9 it is. Ac 5:39; De 32:15; Job 9:4; 40:9-10; Ps 2:12; Isa 45:9; 1Co 10:22'.

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C9-S5 (Verse 6) the response of Saul.

And he trembling and astonished said,
Lord,
what wilt thou have me to do?.

Acts 9:1-19 tell us about the salvation of Saul.

This sentence starts with and, which links it to the prior sentence. In addition, the words describing his emotions (trembling and astonished) tell us how much he was affected by the Lord Jesus Christ and what He did to get Saul's attention. Here we see that power is exercised by the Son of God in His role as Lord. Saul was astonished because, according to his religion, Jesus was not the Lord. However, He was demonstrating the power of Saul's Lord. Further, Saul trembling because he knew that he had been slaying the servants of this Lord and he knew the punishment for wrongfully killing someone. Saul did not try to make excuses or defend himself, he just asked Lord, what wilt thou have me to do? When we think we are doing right and find out that we are doing wrong, our fleshly nature tries to make us give excuses and defend ourselves. The truly wise don't do those things because they only make things worse.

Please see the note for Mark 5:33 about the word tremble. Webster's 1828 defines this word as: 'to shake involuntarily, as with fear, cold or weakness; to quake; to quiver; to shiver; to shudder. Frighted Turnus trembled as he spoke. 2. to shake; to quiver; to totter. Sinai's gray top shall tremble. 3. to quaver; to shake, as sound; as when we say, the voice trembles'.

Please see the note for Mark 1:22 about the word astonished. The functional definition for this word is: 'mazed; confounded with fear, surprise, or admiration'. Forms of this word are used, in this book, in: Acts 9:6; Acts 10:45; Acts 12:16; Acts 13:12.

The meaning of the word wilt, does not match what is found in a man-written dictionary. The true Biblical meaning is: 'The will applied at a lifestyle level. That is: a decision of will which does not change throughout the life.'. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for 1Peter 2:15 about the phrase will of God. Please also see the Message called The Will of God for the application of these verses in the life of the believer.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'trembling. Ac 16:29; 24:25-26; 1Sa 28:5; Isa 66:2; Hab 3:16; Php 2:12 Lord, what. Ac 2:37; 16:30; 22:10; Lu 3:10; Ro 7:9; 10:3; Jas 4:6 General references. exp: Lu 1:34.'.

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C9-S6 (Verse 6) the command of the Lord.

And the Lord said unto him,
Arise,
and go into the city,
and it shall be told thee what thou must do.

Acts 9:1-19 tell us about the salvation of Saul.

Here we see that he was not told everything. Saul was given one simple command which he had to obey before he received further instructions, commands, explanations, or anything else. Too many people fail this common test by our Lord. We are told a simple command and nothing else, as a test. Those who obey receive further from our Lord. Those who refuse to obey until they understand more receive nothing further.

Our sentence promises that Saul would receive further personal (thee, thou) instructions after he obeyed this command.

Please see the note for Mark 10:1 about the words arise / arose. The functional definition for this word is: 'To ascend, mount up or move to a higher place; as, vapors arise from humid places'. The word arose is the past-tense form of the word arise. Please also see the note for Colossians C2-S7 about the word rise.

Please see the note for Mark 11:19 about the word city. The functional definition for this word is: 'An area where many people live together and have a local government rule over them'. Please also see the note for Romans C13S12 about the phrase city of refuge. Please also see the note for Matthew 4:5 about the phrase holy city.

Please see the note for Matthew 18:31 about the words tell / told. The word told is the past-tense form of the word tell. The functional definition for this word is: 'to communicate to others'.

Please see the note for Romans C13S8 about the phrase must needs. The functional definition for this word is: 'This choice is not optional'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Arise. Ac 9:15; 26:16; Eze 16:6-8; Mt 19:30; Ro 5:20; 9:15-24; 10:20; Ga 1:15-16; 1Ti 1:14-16 exp: Eze 3:22; Mt 17:7. and it. Ac 10:6,22,32; 11:13-14; Ps 25:8-9,12; 94:12; Isa 57:18 General references. exp: Lu 1:34.'.

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C9-S7 (Verse 7) the others heard evidence of the Lord instructing Saul.

And the men which journeyed with him stood speechless,
hearing a voice,
but seeing no man.

Acts 9:1-19 tell us about the salvation of Saul.

The phrases in our sentence can be explained as:

The phrase And the men which journeyed with him stood speechless means: 'They could not explain what they experienced because it was supernatural'. Please see the note for Luke 3:21-22 for links to the many places where we read about a voice from Heaven.
The phrase hearing a voice, but seeing no man. means: 'What they could not explain'. . . .

Our sentence starts with the word And, which means it is added to the prior sentence and is continuing the current account. Too many people ignore words like this and quote a verse out of context. However, God had His writers include words like this so that we would realize the importance of context. Satan perverted the word of God by taking what he quoted out of context before giving the quote a wrong application for his temptation of Jesus. Anyone who takes a quote out of context is acting like a minister of Satan, even if he is a saved preacher.

Our sentence tells us that Saul understood what he heard but the others did not. God is quite capable of telling one person what to do even while they are surrounded by others who do not understand. Here we are told that the other men were witnesses to the miracle of a voice from Heaven, even while they did not understand what was said. Please see the note for Luke 3:21-22 for links to the many places where we read about a voice from Heaven.

The word stood is the past-tense form of the word stand. Please see the notes for Romans C14S5 and 1Corinthians C15S1 about the word stand. The functional definition for this word is: 'to be upon the feet, as an animal; not to sit, kneel or lie'. Please also see the note for Philippians 1:18 about the word notwithstanding. Please also see the note for 1Corinthians C14S2 about the word understand. Please also see the note for Galatians C5S1 about the phrase stand fast.

The word speechless means: 'not able to make a speech, not able to say anything'. Please see the note for 2Corinthians 3:12-14 about the word speech. Webster's 1828 dictionary defines this word as: 'the faculty of uttering articulate sounds or words, as in human beings; the faculty of expressing thoughts by words or articulate sounds. Speech was given to man by his Creator for the noblest purposes. 2. Language; words as expressing ideas. the acts of God to human ears cannot without process of speech be told. 3. A particular language, as distinct form others. Ps. 19. 4. that which is spoken; words uttered in connection and expressing thoughts. You smile at my speech. 5. Talk; mention; common saying. the duke did of me demand, what was the speech among the londoners concerning the French journey. 6. formal discourse in public; oration; harangue. the member has made his first speech in the legislature. 7. Any declaration of thoughts. I, with leave of speech implor'd, repli'd. SPEECH, v.i. to make a speech; to harangue. Little used'. Forms of this word are used, in this book, in: Ac 9:7; Acts 14:11; Acts 20:7.

Please see the notes for 1Corinthians C13S9; 2Corinthians 2:17 and Colossians C1S6 about the words see / sight. The functional definition is: 'perception of objects by the eye; view. this word is often used symbolically for spiritual understanding'. Please also see the note for John 6:40-LJC about the phrase see the Son. Please also see the note for Acts 2:25 about the words foresee / foresaw. Please also see the note for Romans C11S10 about the phrase works are seen of men.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ac 22:9; 26:13-14; Da 10:7; Mt 24:40-41'.

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C9-S8 (Verse 8) Saul obeyed the command.

Equivalent Section: What Saul found as he stood up.

First Step: He stood up.

And Saul arose from the earth;

Second Step: He found out that he was blind.

and when his eyes were opened,
he saw no man:.

Equivalent Section: the other men led him into Damascus.

but they led him by the hand,
and brought him into Damascus.

Acts 9:1-19 tell us about the salvation of Saul.

Saul being knocked off a moving horse could have caused him burses and / or broken bones. However, that would not have blinded him. Acts 9:18 says: And immediately there fell from his eyes as it had been scales: and he received sight forthwith. These scales were what blinded him. Our Lord Jesus Christ put them on his eyes when He knocked Saul from his horse. Even though our Lord Jesus Christ did not appear physically nor do anything physically, from heaven He made those scales to cover Saul's eyes.

Apparently, when Saul was knocked from his horse, he closed his eyes to protect them from dust and things as he fell. (History tells us that they didn't have sun glasses nor other eye protection in that day.) And, his conversation with our Lord Jesus Christ happened with his eyes closed because you do not need physical eyes to experience the spiritual reality. In fact, looking at the physical reality interferes with seeing the spiritual reality. In addition, this miracle, of scales being placed on his eyes, was a physical symbolic message to Saul that he was spiritually blind while following the dictates of religious doctrines. It was only after he accepted an ongoing personal relationship with our Lord Jesus Christ that the scales fell off and, symbolically, indicated that he could now see and understand the things of the spiritual reality. Likewise, the same truth applies to everyone even if they do not have physical scales fall from their eyes.

Next, we read that they led him by the hand. Symbolically, this is telling us that lost religious people have to be led by the hand in order to understand anything spiritual or anything about the word of God. That is why Jesus said, in Matthew 15:14, Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch. The religious leaders who preach only religious traditions are spiritually blind and can not find spiritual truth for themselves. They are completely dependent upon what others claim to have found in the word of God.

Please see the note for 1Corinthians C12S13 about the word eye. The functional definition for this word is: 'The organ of sight or vision; properly, the globe or ball movable in the orbit'. Please also see the note for John 12:45 about the phrase eyes to see.

Please see the note for John 18:20 about the words open / openly. The functional definition for this word is: ' Unclosed; not shut; as, the gate is open; an open door or window; an open book; open eyes'.

Please see the notes for 1Corinthians C12S12 and Colossians C2S7 about the word hand. The functional definition for this word is: 'In man, the extremity of the arm, consisting of the palm and fingers, connected with the arm at the wrist; the part with which we hold and use any instrument. Often used symbolically for ability'. Please also see the note for Matthew 18:28 about the phrase laid hands. Please also see the note for 1Peter 5:6-7 about the phrase hand of God. Please also see the note for Mark 16:19 about the phrase right hand of God. Please also see the note for Luke 1:38 about the word handmaid. Please also see the note for 1John 1:1-3 about the word handle. Please also see the note for Matthew 3:1-2 about the phrase at hand. This phrase is defined as: 'it will happen very soon'. Please also see the note for Matthew 18:28 about the phrase laid hands. The functional definition for this word is: 'To physically grab with the intention of doing great harm which, usually, ends in death'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he saw. Ac 9:18; 13:11; 22:11; Ge 19:11; Ex 4:11; 2Ki 6:17-20'.

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C9-S9 (Verse 9) the length of time that Saul fasted and prayed.

And he was three days without sight,
and neither did eat nor drink.

Acts 9:1-19 tell us about the salvation of Saul.

After Saul arrived in Damascus, he stayed at the house of Judas, according to Acts 9:11. While there, he fasted and prayed. The second phrase of our sentence tells us that he fasted and, with Saul being the religious fanatic that the word of God reports him to be, we can be sure that he was praying, and considering what he had memorized of the word of God, while he tried to figure out how he went so far astray from the truth. He also had to realize that many other Jews were also led into error the same way. That is why, I believe, he fought so hard against those Jews who preached the works salvation of having to be circumcised in order to be saved. That, and all other religious doctrines which claimed that keeping religious traditions were required in order to stay saved and in order to be blessed by God.

Please see the note for Luke 1:5 about the word day. Easton's Bible Dictionary defines this word as: 'The Jews reckoned the day from sunset to sunset (Le 23:32). It was originally divided into three parts (Ps 55:17). "The heat of the day" (1Sa 11:11; Ne 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Ge 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (La 2:19); (2) from midnight till the cock-crowing (Jg 7:19); and (3) from the cock-crowing till sunrise (Ex 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mr 13:35). (See Watches.) the division of the day by hours is first mentioned in Da 3:6,15; 4:19; 5:5. this mode of reckoning was borrowed from the Chaldeans. the reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (Joh 11:9). The word "day" sometimes signifies an indefinite time (Ge 2:4; Isa 22:5; Heb 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isaiah 2:12; Acts 17:31; 2Timothy 1:18, the great day of final judgment.'. The functional definition, of the phrase last day is: '(end of the) Church Age. However, in the life of the individual, it can be used for the day that he dies'. Please see the note for Hebrews 3:13 about the word today. The functional definition is: 'obey immediately'. Please also see the note for Matthew 26:55 about the word daily. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week.

Please see the notes for Romans C14S2; 1Corinthians C11S37 and Hebrews 13:10 about the word eat. The functional definition for this word is: 'Besides the common use of this word, it is employed symbolically for to 'consume, destroy:' they "eat up my people as they eat bread." Ps 14:4; cf. Pr 30:14; Hab 3:14; 2Ti 2:17. Also for receiving, digesting, and delighting in God's words'.

Please see the note for Mark 14:23 about the words drink / drank. Easton's Bible Dictionary defines this word as: 'The drinks of the Hebrews were water, wine, "strong drink," and vinegar. their drinking vessels were the cup, goblet or "basin," the "cruse" or pitcher, and the saucer. to drink water by measure (Eze 4:11), and to buy water to drink (La 5:4), denote great scarcity. to drink blood means to be satiated with slaughter. the Jews carefully strained their drinks through a sieve, through fear of violating the law of Le 11:20,23,41-42. (See Mt 23:24. "Strain at" should be "strain out.")'. The symbolic meaning was well understood in the ancient cultures and is still considered significant by many religions of today. Forms of this word are used, in this book, in: Acts 9:9; Acts 10:41; Acts 23:12; Acts 23:21.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ac 9:11-12; 2Ch 33:12-13,18-19; Es 4:16; Jon 3:6-8'.

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C9-S10 (Verse 10) Who the Lord called to do His will

First Step: the man is identified.

And there was a certain disciple at Damascus,
named Ananias;.

Second Step: the man is called.

and to him said the Lord in a vision,
Ananias.

Acts 9:1-19 tell us about the salvation of Saul. Acts 9:10-18 gives us the sub-account of the Lord using Ananias to bring Saul into the service of the Lord.

The phrases in our sentence can be explained as:

The phrase And there was a certain disciple at Damascus means: 'This was his relationship to our Lord and where he lived'.
The phrase named Ananias means: 'This identified him'.
The phrase and to him said the Lord in a vision means: 'This was how the Lord spoke to him'.
The phrase Ananias means: 'The Lord first made sure that He had the attention of Ananias'.

Lots of people like Ananias were serving God and witnessing and praising Him daily in the Temple or their local synagogue. They started getting persecuted in many ways including being martyred like Stephen. As much as people in other parts of Judaea and Samaria hated them (much like today), they moved to these places for safety. Now this fanatic is chasing them even into the outer parts of Judaea and Samaria. He very clearly pl and to arrest and kill them. However, something happens to him. The saints are praising God for deliverance and Ananias gets called upon to restore sight to this murdering fanatic. Not the way to become popular around church. In fact, as a preacher, that's a good way to loose speaking engagements.

in this sentence and the next sentence, we have a doctrinal use of Lord because Lord is used twice. And, in fact, Lord is used six times in this sub-account about Ananias. Therefore, all of this sub-account is coming from the role of the Son of God which is t6o be obeyed without question because we will be judged for how well we obey the commands of our Lord. When we get an order from our Lord, it is to be obeyed in spite of how little sense it makes to us. It doesn't matter if the command endangers our life and the lives of everyone that we know. We also see here why Saul was chosen instead on someone already in a leadership position within the church. Ananias was a prophet ( to him said the Lord in a vision), but he was passed over for the ministry to the Gentiles. It was probably due (to a large extent) because he questioned an order from his Lord. As much as Saul was against the Lord and His followers, when he personally met the Lord, Saul obeyed to the best of his ability and without question.

Please see the notes for 1Corinthians C1S1 and Philippians 2:9-11 about the word name. The functional definition is: 'How a person or thing is identified. In the Bible, the power and authority which is associated with the name is always part of the message where this word is used'. Please see the note for 1Corinthians C1S4 about the phrase the name. That note has links to every place in the New Testament where the phrase in the name. occurs along with links to where similar phrases occur in the New Testament. Please see the note for 1Peter 4:14-LJC about the name of Christ. Please see the note for Luke 13:35 about the phrase name of the Lord. Please also see the Summary and verses documents about the use of this word for the Son of God. Please also see the note for Acts 1:23 about the word surname.

Please see the note for Luke 1:22 about the word vision. The Morrish Bible Dictionary defines this word as: 'By means of visions God often vouchsafed to make known His will. When Samuel was a child, before the word of Jehovah was revealed to him, for a time 'there was no open vision.' 1Sa 3:1,15. With the prophets they were frequently employed: more than twenty times we read of them in Daniel. In the future when the Spirit will be poured out, Israel's sons and daughters will prophesy; the old men will dream dreams, and the young men will see visions. Joe 2:28; Ac 2:17. the book of Revelation is a series of visions. Re 1:2.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'there. Ac 22:12 and o. Ac 2:17; 10:3,17-20; Nu 12:6; Da 2:19 Ananias. Ac 9:4 General references. exp: Ac 9:12; 11:11.'.

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C9-S11 (Verse 10) the answer from Ananias.

And he said,
Behold,
I am here,
Lord .

Acts 9:1-19 tell us about the salvation of Saul. Acts 9:10-18 gives us the sub-account of the Lord using Ananias to bring Saul into the service of the Lord.

in this verse, we see Ananias say I am here, Lord, which means 'I am ready to obey without question'. We see similar responses in:

Genesis 22:11 tells us that Abraham was offering Isaac when the Lord called him and he responded.
Exodus 3:4 tells us that Moses answered when the Lord called him from the burning bush.
1 Samuel 3:4, 6, 8; tell us that Samuel responded to the call from the Lord.
Isaiah 6:8 tells us of Isaiah answering the call of from the Lord and his life and ministry changed.
While Ananias answered the same way, he did not respond the same way. He did as he was told but objected to a command that showed that the Lord had already made a decision. Unlike earlier men, we do not read anything more about Ananias. Our blessing is dependent upon how we obey as much as it depends upon if we obey or not.

Please see the note for Colossians C2S3 about the word behold. Webster's 1828 Dictionary defines this word as: 'to fix the eyes upon; to see with attention; to observe with care. Behold the lamb of God which taketh away the sin of the world. John 1. 2. In a less intensive sense, to look upon; to see. When he beheld the serpent of brass, he lived. Num. 21. BEHO'LD, v.i. to look; to direct the eyes to an object. And I beheld, and lo, in the midst of the throne, a lambdas it had been slain. Rev.5. 1. to fix the attention upon an object; to attend; to direct or fix the mind. Behold, I stand at the door and knock. Rev.3.word is much used in this manner for exciting attention, or admiration. It is in the imperative mode, expressing command, or exhortation; and by no means a mere exclamation.' Please also see the note for 2:18-19 about the word holding'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Behold. Ge 22:1; 31:11; Ex 3:4; 1Sa 3:4,8-10; 2Sa 15:26; Isa 6:8 General references. exp: Ac 9:12; 11:11.'.

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C9-S12 (Verse 11-12) the commandment from the Lord.

Equivalent Section: What he was to do.

And the Lord said unto him,
Arise,
and go into the street which is called Straight,
and inquire in the house of Judas for one called Saul,
of Tarsus:.

Equivalent Section: Why.

for,
behold,
he prayeth,
And hath seen in a vision a man named Ananias coming in,
and putting his hand on him,
that he might receive his sight.

Acts 9:1-19 tell us about the salvation of Saul. Acts 9:10-18 gives us the sub-account of the Lord using Ananias to bring Saul into the service of the Lord.

This sentence is very simple in spite of all of the words in it. Probably, the most significant doctrinal consideration is the promise of a miracle to Saul. Please see the New Testament Significant Events Study for links to other miracles reported in this book.

Please see the note for Luke 10:10-11 about the word street. Easton's Bible Dictionary defines this word as: 'The street called "Straight" at Damascus (Ac 9:11) is "a long broad street, running from east to west, about a mile in length, and forming the principal thoroughfare in the city." In Oriental towns streets are usually narrow and irregular and filthy (Ps 18:42; Isa 10:6). "It is remarkable," says Porter, "that all the important cities of Palestine and Syria Samaria, Caesarea, Gerasa, Bozrah, Damascus, Palmyra, had their 'straight streets' running through the center of the city, and lined with stately rows of columns. the most perfect now remaining are those of Palmyra and Gerasa, where long ranges of the columns still stand.", through Samaria, etc'.

Please see the note for 1Corinthians C1S3 about the word call. That note has links to notes in every New Testament book where there are links to every place where the particular book uses this word. The functional definition is: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'. Please also see the note for Romans 10:13; 2Thessalonians 3:1-LJC; Ephesians 5:8-LJC and 1John 4:14-LJC about the phrase call upon the Lord. The note for Romans 10:13 has links to every place in the Bible where we find the words call and Lord used together, along with a small note on each reference.

Please see the note for Mark 1:18 about the words straight / straightway. Webster's 1828 defines this word as: 'STRAIGHT, a. L., formed from the root of reach, stretch, right. It is customary to write straight, for direct or right, and strait, for narrow, but this is a practice wholly arbitrary, both being the same word. Strait we use in the sense in which it is used in the south of Europe. Both sense proceed from stretching, straining. 1. Right, in a mathematical sense; direct; passing from one point to another by the nearest course; not deviating or crooked; as a straight line; a straight course; a straight piece of timber. 2. Narrow; close; tight; as a straight garment. See strait, as it is generally written. 3. Upright; according with justice and rectitude; not deviating from truth or fairness.
STRAIGHT, adv. Immediately; directly; in the shortest time. I know thy generous temper well; fling but the appearance of dishonor on it, it straight takes fire, and mounts into a blaze'.

Please see the note for 2Corinthians 8:23 about the word inquire. The functional definition for this word is: ' to ask a question; to seek for truth or information by asking questions. We will call the damsel and inquire at her mouth. Gen.24'. Forms of this word are used, in this book, in: Acts 9:11; Acts 19:39; Acts 23:15; Acts 23:20.

Please see the note for 2Corinthians 5:1 about the word house. The functional definition for this word is: ' In a general sense, a building or shed intended or used as a habitation or shelter for animals of any kind; but appropriately, a building or edifice for the habitation of man; a dwelling place, mansion or abode for any of the human species. It may be of any size and composed of any materials whatever, wood, stone, brick, etc. This word is also used, symbolically within the Bible, for the descendants of a person'. Please also see the note for 1Peter 4:17 about the phrase house of God. Please also see the note for Luke 1:26-27 about the phrase house of David. Please also see the note for Luke 1:32-33 about the phrase house of Jacob. Please also see the note for Matthew 10:25 about the words household / householder.

We find Tarsus in: Acts 9:11; Acts 9:30; Acts 11:25; Acts 21:39; Acts 22:3. Fausset's Bible Dictionary defines this word as: 'Ac 9:11; 22:3; 21:39. Paul's birthplace and early residence. Capital of Cilicia, in a plain on the river Cydnus at the foot of the passes northward over Mount Taurus into Cappadocia and Lycaonia. through these passes a road led to Lystra and Iconium (Acts 14), another road by the Amanian and Syrian gates eastward to Antioch. Founded by Sennacherub of Assyria; the Greeks too took part in its colonisation (Strabo xiv. 673), Xenophon mentions it (Tarsoi in the Ariabasis). Julius Caesar rewarded Tarsus for fidelity, and Augustus made it a free city, i.e. governed by its own laws and magistrates and free from tribute, but without Roman citizenship, which Paul must have acquired in some other way. Ranked by Strabo above Athens and Alexandria for its school of literature and philosophy; Athenodorus, Augustus' tutor, the grammari and Artemidorus and Diodorus, and the tragedian Dionysides belonged to Tarsus.
Here Paul received providentially that training which adapted him for dealing with the polished Greeks on their own ground, quoting Aratus a Cilician poet, Epimenides a Cretan, and Menander the Athenian comedian. He resided in Tarsus at intervals after his conversion (Ac 9:30; 11:25); after his first visit to Jerusalem and before his ministry with Barnabas at Antioch, and doubtless at the commencement of his second and third missionary journeys (Ac 15:41; 18:23). G. Rawlinson thinks Tarshish in Ge 10:4 can scarcely designate Tartessus, founded not until after Moses, but Tarsus in Cilicia; though said to be founded by Sennacherib, an old settlement doubtless preceded his colony. thus, Tarshish in Ge 10:4 will represent the Cilici and or the Greeks in Cilicia; it is associated with Kittim or Cyprus, which was near.'.

Please see the notes for Romans C15S25 and 2Corinthians C1S6 about the word pray. The functional definition for this word is: 'talking to God'. Please also see the Doctrinal Study called Pray for links to papers on prayer.

Please see the notes for Romans C14S1; 1Corinthians C15S1 and Colossians C2-S4 about the word receive. The functional definition for this word is: 'To take, as a thing offered or sent; to accept'. In addition, please see the note for Matthew 10:41, which explains that in order to truly receive a person, we must receive their character as our own.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Arise. Ac 8:26; 10:5-6; 11:13 Saul. Ac 9:30; 11:25; 21:39; 22:3 exp: Ac 9:1. For. Ac 2:21; 8:22; De 4:29; 2Ch 33:12-13,18-19; Job 33:18-28; Ps 32:3-6; 40:1-2; 50:15; 130:1-3; Pr 15:8; Isa 55:6-7; Jer 29:12-13; 31:18-20; Jon 2:1-4; Zec 12:10; Mt 7:7-8; Lu 11:9-10; 18:7-14; 23:42-43; Joh 4:10 General references. exp: Mt 7:8; Ac 9:9; 11:11.
General references. Ac 9:10,17-18 exp: Ac 9:9; 11:11.'.

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C9-S13 (Verse 13-14) the objection from Ananias.

Equivalent Section: Ananias objected to the commandment from the Lord based upon rumor.

Then Ananias answered,
Lord,
I have heard by many of this man,
how much evil he hath done to thy saints at Jerusalem:.

Equivalent Section: Ananias objected to the commandment from the Lord based upon fear.

And here he hath authority from the chief priests to bind all that call on thy name.

Acts 9:1-19 tell us about the salvation of Saul. Acts 9:10-18 gives us the sub-account of the Lord using Ananias to bring Saul into the service of the Lord.

This is the third sentence in this sub-store about Ananias and it is the fourth use of Lord. However, Ananias is not responding properly to the Lord. He is objecting to a commandment from the Lord based upon rumor and fear. We are to fear our Lord (Ecclesiastes 12:13) but we are not to fear what man can do (Proverbs 29:25). As a disciple (Acts 9:10) Ananias should have known this. He should have obeyed and trusted the Lord to keep him and others safe. However, trusting the Lord is easier said than done.

Here we see that our Lord was understanding about his fear and objection. However, our Lord commanded him to do as told after giving an explanation of His plan. Our Lord does not always do this and those who obey without question, even when they do not understand, are used more by God. And, our example is how God used Paul, who sis as he was told and prayed and fasted while waiting, even though he was not told what would happen to him.

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition for this word is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person; as, "I have called and ye have not answered." "He answered the question or the argument."'.

Please see the note for Romans 7:19 about the word evil. The functional definition for this word is: 'Both the source and consequence of things which people consider to be really really bad. the source and / or result can be natural or spiritual or any combination thereof. However, even what seems to be a natural source can actually be caused by a devil, especially when the recipient is a child of God. In all cases the result is deliberately intended and caused, which is what separates evil from the accidental'. Please also see the note for 1Peter 4:15 about the word evildoer. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. Please also see the note for Philippians 3:2 about the phrase evil workers. Please also see the note for Hebrews 4:12 about the phrase evil heart. Please also see the note for Hebrews 4:12 about the phrase evil heart.

Please see the notes for Matthew 27:51-53; Romans C16S1; 2Corinthians C1S1 and Colossians C1S1 about the word saint. The functional definition for this word is: 'a spiritually mature saved person who is actively involved in the ministry of the church'. Forms of this word are used, in this book, in: Acts 9:13; Acts 9:32; Acts 9:41; Acts 26:10.

Please see the note for 2Corinthians 10:8-9 about the word authority. The functional definition for this word is: 'Webster's 1828 dictionary defines authority as: '1. Legal power, or a right to command or to act; as the authority of a prince over subjects, and of parents over children. Power; rule; sway. 2. the power derived from opinion, respect or esteem; influence of character or office; credit; as the authority of age or example, which is submitted to or respected, in some measure, as a law, or rule of action. that which is claimed in justification or support of opinions and measures. 3. Testimony; witness; or the person who testifies; as, the Gospels or the evangelists are our authorities for the miracles of Christ. 4. Weight of testimony; credibility; as a historian of no authority. 5. Weight of character; respectability; dignity; as a magistrate of great authority in the city. 6. Warrant; order; permission. By what authority dost thou these things. Mat. 21. Acts 9. 7. Precedents, decisions of a court, official declarations, respectable opinions and says, also the books that contain them, are call authorities, as they influence the opinions of others; and in law, the decisions of supreme courts have a binding force upon inferior courts, and are called authorities. 8. Government; the persons or the body exercising power or command; as the local authorities of the states. In Connecticut, the justices of the peace are denominated the civil authority'. Please also see the note for Hebrews 5:9 about the word author.

Please see the note for 2Corinthians 11:5 about the word chief. The functional definition for this word is: 'Highest in office or rank; principal; as a chief priest; the chief butler.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Lord. Ex 4:13-19; 1Sa 16:2; 1Ki 18:9-14; Jer 20:9-10; Eze 3:14; Jon 1:2-3; Mt 10:16 how. Ac 9:1; 8:3; 22:4,19-20; 26:10-11; 1Ti 1:13-15 exp: Ga 1:13. General references. exp: Ge 19:18.
here. Ac 9:2-3 call. Ac 9:21; 7:59 (Gr) Ac 22:16; Ro 10:12-14; 1Co 1:2; 2Ti 2:22 exp: 1Ch 16:8; Ps 105:1.='.

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C9-S14 (Verse 15-16) the answer from the Lord.

Equivalent Section: the Lord overrode his objection.

But the Lord said unto him,
Go thy way:.

Equivalent Section: Here's why.

for he is a chosen vessel unto me,
to bear my name before the Gentiles,
and kings,
and the children of Israel:.

Equivalent Section: this is the payment that Saul will make.

For I will shew him how great things he must suffer for my name's sake.

In our First Equivalent Section, we see that the Lord heard his objection but told him to obey the command in spite of his fears. In our Second Equivalent Section, we see that Saul was chosen to do a set of specific tasks for our Lord. In particular, he would witness to three different groups. At the start of his salvation, he witnessed to the children of Israel and their reaction, several times, was to try and murder him. Then, he spent most of his ministry witnessing to the Gentiles. And, when he was on his way to Rome, he witnessed to at least two different kings.

In our third Equivalent Section, we see that Saul would suffer great things for my (Lord Jesus Christ) name's sake. Lots of people want to do great things for our Lord, and receive the blessings for doing so, but few are willing to suffer like Saul did. Others start out doing so but learn that suffering is more than they expected. Each of us needs to be thankful for God's personal plan for our life because he knows what we can, and will, do for His name's sake.

Probably one of the main doctrinal lessons of this sentence is that God has a personal plan for the life of each saved person. We need to be thankful for God's personal plan for our own life and not worry about what God does with others (John 21:21-22).

Please see the note for 2Timothy 2:4 about the words chosen. The functional definition for it is: 'Past-tense form of choose'. Please see the note for Philippians 1:22 about the word choose. The functional definition for it is: 'To pick out; to select; to take by way of preference from two or more things offered; to make choice of'.

Please see the note for 2Corinthians 4:7 about the word vessel. The functional definition for this word is: 'A cask or utensil proper for holding liquors and other things, as a tun, a pipe, a puncheon, a hogshead, a barrel, a firkin, a bottle, a kettle, a cup, a dish, etc'. Forms of this word are used, in this book, in: Acts 9:15; Acts 10:11; Acts 10:16; Acts 11:5.

Please see the note for Romans C15S1 about the word bear (verb). The functional definition for this word is: 'to carry a load over a period of time'. Forms of this word are used, in this book, in: Acts 9:15; Acts 15:10; Acts 18:14; Acts 22:5; Acts 23:11; Acts 27:15.

Please see the notes for Romans C15S13 and Galatians C2-S4 about the word Gentile. The functional definition for this word is: 'In the scriptures, a pagan; a worshipper of false gods; any person not a Jew or a christian; a heathen'.

Please see the note for verses in the New Testament and Summary on the name / role of king. The functional definition for this word is: 'The head of government for a nation whose character defines the character of the kingdom'. The difference between a lowercase king and an uppercase King is that the lowercase is applied to any being who is not God and the uppercase is only applied to the Son of God by the word of God. Please also see the note for Revelation 10:11-LJC about the phrase kings of the earth.

Please see the note for Galatians C4-S1 about the word child. The functional definition for this word is: 'Someone who has less physical or spiritual maturity than the speaker. This word has considerable latitude of meaning in Scripture. Thus, Joseph is called a child at the time when he was probably about sixteen years of age (Ge 37:3); and Benjamin is so called when he was above thirty years (Ge 44:20)'.. Please also see the note for Galatians C3S9 about the phrase children of Abraham. The functional definition is: 'The Jews claimed to be children of Abraham but Jesus said that the true children of Abraham would have his faith'. Please also see the note for 2Corinthians 3:7-8 about the phrase children of Israel. Please also see the note for Romans C8S14; God in Romans : Romans C4S12 and 1Peter 2:1 about the phrase children of God. Please also see the note for Galatians 4:19-20 about the phrase my little children. Please also see the note for Mark 2:19 about the phrase children of the bridechamber. Please also see the note for Colossians 3:8 about the phrase children of disobedience. The functional definition is: 'Saved people who live a life of disobedience to God'. Please also see the note for Colossians 3:8 about the phrase children of wrath.

Please see the note for Luke 1:16 about the word Israel. The functional definition for this word is: 'The name for Jacob when he was acting spiritual and the name for his descendants'. Please also see the note for 2Corinthians 3:7-8 about the phrase children of Israel. Please also see the note for Romans C11S30 about the phrase all Israel shall be saved.

Please see the note for Colossians 2S8 about the word shew. The functional definition for this word is: 'The Biblical spelling for the word show, which means: to exhibit or present to the view of others'.

Please see the note for Romans C13S8 about the phrase must needs. The functional definition for this word is: 'This choice is not optional'.

Please see the notes for Romans C8S17 and 1Corinthians C4S13 about the word suffer. The functional definition for this word is: 'To feel or bear what is painful, disagreeable or distressing, either to the body or mind; to undergo. We suffer pain of body; we suffer grief of mind'. Please also see the note for Romans 9:22 about the word longsuffering. Please also see the Study called Significant Gospel Events, for references to verses related to the suffering of Jesus Christ.

Please see the notes for Romans C15S25; 1Corinthians C9S16 and 2Corinthians 2:10-11 about the word sake. The functional definition for this word is: 'ebster's 1828 dictionary defines sake as 'n. Heb. to press or oppress. the primary sense is to strain, urge, press or drive forward, and this is from the same root as seek, essay and L. sequor, whence we have pursue and prosecute. We have analogous words in cause, thing, and the L. res. 1. Final cause; end; purpose; or rather the purpose of obtaining. I open a window for the sake of air, that is, to obtain it, for the purpose of obtaining air. I read for the sake of instruction, that is, to obtain it. Sake then signifies primarily effort to obtain, and secondarily purpose of obtaining. the hero fights for the sake of glory; men labor for the sake of subsistence or wealth. 2. Account; regard to any person or thing. I will not again curse the ground any more for man's sake. Gen. 8. Save me for thy mercies' sake. Ps. 6'. Please also see the note for Philippians 1:29-30 about the phrase for His sake. Please also see the note for 2Corinthians 4:8-10 about the word forsake.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Go. Ex 4:12-14; Jer 1:7; Jon 3:1-2 exp: Lu 14:23. a chosen. Ac 13:2; Jer 1:5; Joh 15:16; Ro 1:1; 9:21-24; Ga 1:1,15-16; 2Ti 1:11; 2:4,20-21; Re 17:14 to bear. Ac 21:19; 22:21; 26:17-20; Ro 1:5,13-15; 11:13; 15:15-21; 1Co 15:10; Ga 2:7-8; Eph 3:7-8; Col 1:25-29; 1Ti 2:7 and kings. Ac 25:22-27; 26:1-11; 27:24; Mt 10:18; 2Ti 4:16-17 the children. Ac 28:17-31 General references. exp: Ac 25:22; Ro 3:29; 2Ti 1:11.
I will. Ac 20:22-23; 21:11; Isa 33:1; Mt 10:21-25; Joh 15:20; 16:1-4; 1Co 4:9-13; 2Co 11:23-27; 2Ti 1:12; 2:9-10; 3:11 for. Ac 9:14; Mt 5:11; 24:9; 1Pe 4:14; Re 1:9 exp: Mt 10:22; Mr 8:35; Lu 6:22; 21:17; 1Co 4:10. General references. exp: Eze 3:25.'.

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C9-S15 (Verse 17) Ananias obeyed.

First Step: Ananias went where he was sent.

And Ananias went his way,
and entered into the house;.

Second Step: Ananias did what he was told to do.

and putting his hands on him said,
Brother Saul,
the Lord,
even Jesus,
that appeared unto thee in the way as thou camest,
hath sent me,
that thou mightest receive thy sight,
and be filled with the Holy Ghost .

Acts 9:1-19 tell us about the salvation of Saul. Acts 9:10-18 gives us the sub-account of the Lord using Ananias to bring Saul into the service of the Lord.

Ananias did as he was told to do. We don't read about him again except when Paul is giving his testimony. If the reader considers the, indirectly, reported attitude of Ananias, and compares his attitude to that of Paul, they should see a significant difference. God judges our heart. God will deal with each of us based upon our personal response to commandments from our Lord. The lesson here is that it doesn't matter who is in the church before us or what position they have.

What we see Ananias saying to Paul shows that he was told more than what was reported in prior sentences. This is not an error. No writer includes every small detail but includes enough that we can understand what truly happened.

Please see the note for John 10:9 about the word enter. The functional definition for this word is: 'to leave one place and go into another place'.

Please see the notes for 1Corinthians C6S10 and Galatians C1-S1 about the word brother. The functional definition for this word is: 'A human male born of the same father and mother'. Please also see the note for Romans C12S8 about the word brotherly. Please also see the note for Matthew 1:2 about the word brethren.

Please see the note for 2Corinthians 5:10 about the word appear. The functional definition is: 'The act of coming into sight; the act of becoming visible to the eye.'.

Please see the note for Romans C15S11 about the word fill. The functional definition for this word is: 'the action which causes a container to be full'. Please also see the note for Philippians 4:18 about the word full. Please also see the note for Colossians 2:9 about the word fullness. The functional definition for this word is: 'Replete; having within its limits all that it can contain'. Please also see the notes for Romans C15S11 and Galatians C5-S15 about the word fulfill.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Ananias. Ac 22:12-13 and putting. Ac 6:6; 8:17; 13:3; 19:6; Mt 19:13; Mr 6:5; 1Ti 4:14; 5:22; 2Ti 1:6; Heb 6:2 Brother. Ac 9:13-14; 21:20; 22:13; Ge 45:4; Lu 15:30,32; Ro 15:7; Phm 1:16; 1Pe 1:22-23 the Lord. Ac 9:4-5,10-11,15; 10:36; 22:14; 26:15; Lu 1:16-17,76; 2:11; 1Co 15:8,47 that thou. Ac 9:8-9,12 and be. Ac 2:4; 4:31; 8:17; 13:52 General references. exp: Ac 9:12.'.

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C9-S16 (Verse 18) the miraculous results of obedience in this instance.

Equivalent Section: the physical change.

And immediately there fell from his eyes as it had been scales:

Equivalent Section: Saul's reaction to the miracle.

and he received sight forthwith,
and arose,
and was baptized .

Acts 9:1-19 tell us about the salvation of Saul. Acts 9:10-18 gives us the sub-account of the Lord using Ananias to bring Saul into the service of the Lord.

Our sentence reports another miracle. Nothing touched his eyes to make the scales fall off other than our Lord working supernaturally. Please see the New Testament Significant Events Study for links to other miracles reported in this book.

The miracle in this sentence is a physical manifestation of the doctrine. Paul had been spiritually blinded by religion. When he received Jesus Christ as his personal Lord, he received the ability to see spiritual truths in the word of God. God does the same for all truly saved. However, some have a greater ability than other5s and some develop this gift more than others develop their own gift. In each case, it depends on how much the person develops their own personal relationship with the Lord.

As has already been pointed out, there was a difference in the attitudes displayed by Ananias and by Saul. Our sente4nce also tells us that Saul was immediately baptized and became active in the church and in soul winning. That is the type of attitude which God rewards.

Please see the note for Mark 1:42 about the word immediate. Webster's 1828 defines this word as: 'Proximate; acting without a medium, or without the intervention of another cause or means; producing its effect by its own direct agency. An immediate cause is that which is exerted directly in producing its effect, in opposition to a mediate cause, or one more remote. 2. Not acting by second causes; as the immediate will of God. 3. Instant; present; without the intervention of time. We must have an immediate supply of bread. Immediate are my needs-- Death--inflicted--by an immediate stroke'.

The doctrinal meaning of the word baptize is 'identification'. John's baptism 'identified people with true repentance'. Baptism of the Holy Ghost 'identified people a changed life due to having God's life in them'. Please see the messages called Basic doctrine of Baptism and Baptism Gets God's Mercy. Also, Acts 19 tells us about people who repented and were baptized with John's baptism, but were not saved. He only prepared the way of the Lord but people still had to accept Jesus as their Lord in an ongoing personal relationship in order to be truly saved. (That is the main lesson of the reference in Acts 19).

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'immediately. 2Co 3:14; 4:6 and was. Ac 2:38,41; 13:12-13,37-38; 22:16 General references. exp: Ac 9:12.'.

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C9-S17 (Verse 19) After his baptism.

And when he had received meat,
he was strengthened.

Acts 9:1-19 tell us about the salvation of Saul. Acts 9:18-19 tell us that Saul was baptized as soon as he was saved. I believe that they did not have all of the confusing doctrinal error about baptism being taught at that time.

Saul had bee fasting and praying so he was hungry. In spite of that, he was baptized before he ate. This shows his priorities.

Please see the notes for 1Corinthians 6:13; Hebrews 13:8 and Hebrews 13:9 about the word meats. The functional definition for this word is: 'Webster's 1828 dictionary defines meat as: ' n. 1. Food in general; anything eaten for nourishment, either by man or beast. And God said, Behold, I have given you every herb--to you it shall be for meat. Gen.1. Every moving thing that liveth, shall be meat for you. Gen.9. thy carcass shall be meat to all fowls of the air. Deut.28. 2. the flesh of animals used as food. this is now the more usual sense of the word. the meat of carnivorous animals is tough, coarse and ill flavored. the meat of herbivorous animals is generally palatable. 3. In Scripture, spiritual food; that which sustains and nourishes spiritual life or holiness. My flesh is meat indeed. John.6. 4. Spiritual comfort; that which delights the soul. My meat is to do the will of him that sent me. John.4. 5. Products of the earth proper for food. Hab.3. 6. the more abstruse doctrines of the gospel, or mysteries of religion. Heb.5. 7. Ceremonial ordinances. Heb.13. to sit at meat, to sit or recline at the table. This word is also used symbolically for spiritual food'.

Please see the note for 2Corinthians C1S6 about the word strength. The functional definition for this word is: ' that property or quality of an animal body by which it is enabled to move itself or other bodies'. Please also see the note for 2Corinthians 10:3-6 about the word strong.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Ac 27:33-36; 1Sa 30:12; Ec 9:7'.

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C9-S18 (Verse 19) Saul immediately joined the church.
Then was Saul certain days with the disciples which were at Damascus

Acts 9:18-19 tell us that Saul was baptized as soon as he was saved. I believe that they did not have all of the confusing doctrinal error about baptism being taught at that time.

This lets us know that Saul immediately joined the church. Too many people of today want the benefits of being saved while they refuse to make the required commitment. Acts 9:23-24 tell us why his stay there was only for a few days.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Then. Ac 26:20; 1Sa 10:10-12; Ga 1:17 exp: Ps 51:13.'.

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C9-S19 (Verse 20) What Saul did next.

And straightway he preached Christ in the synagogues,
that he is the Son of God.

Acts 9:18-19 tell us that Saul was baptized as soon as he was saved. I believe that they did not have all of the confusing doctrinal error about baptism being taught at that time.

This sentence starts with And, which means it is added to prior sentences and can not be properly interpreted outside of the prior sentences which give it the context. All of the sentences in Acts 9 are talking about Paul's conversion and need to be considered together with their notes.

Saul had been persecuting the church under the authority of the Temple and high priest. While on his way to do the religiously right thing, the Lord met him and gave him an attitude adjustment. After praying, fasting and getting himself in submission to the Lord (9:1-18), Saul verified his beliefs against those more spiritually mature (Then was Saul certain days with the disciples which were at Damascus [9:19 ]) and then started witnessing (9:20). But when he did, he started with the scriptures.

This sentence uses Christ for the Old Testament Messiah. Paul preaches that Christ / Messiah is the Son of God. With Saul's background and training, he would know the scriptures but not understand them properly until after he received the Holy Ghost and the understanding that only comes from God's Holy Spirit (1Corinthians Chapters 2 and 3).

Earlier in time and in the New Testament we find many people professing that ...Christ...is the Son of God (Matthew 16:16; Matthew 26:63; Mark 1:1; Luke 4:41; John 6:69; John 11:27; John 20:31; Acts 8:37). Many of these people were considered to be unlearned and ignorant men (4:13). Therefore, just Paul preaching this would not cause the reaction that we see in Acts 9:23-24. However, we also need to consider the sentences between here and there.

Acts 9:22 says But Saul increased the more in strength and, as a result, he switched from preaching that ...Christ...is the Son of God (Acts 9:20) to proving that this is very Christ (Acts 9:22). Notice that when Paul preached that ...Christ...is the Son of God (Acts 9:20) the reaction (in Acts 9:21) was But all that heard him were amazed. They talked but did not act. However, when Paul switched to proving that this is very Christ (Acts 9:22), then the reaction (in Acts 9:23) was ...the Jews took counsel to kill him.

Apparently, when Paul started (in this sentence) he implied, but was not proving that Jesus is very Christ. Remember all of the prior sentences and associated notes. The Jewish religious leaders put up with most preaching so long as it was not tied to the name of Jesus. However, preaching in the name of Jesus brought a death sentence from the chief priests (Acts 9:21). Apparently, implying that Jesus is very Christ was at the very edge, but did not go over the boundary, that brought a death sentence. However, proving that this [Jesus] is very Christ was considered going too far. I personally believe that Paul switched from implying to proving because implying did not get the results that the Lord demanded. Many people feel that they are doing the will of our Lord by implying, but not proving, the truth. I will admit that there are times when such actions may be more appropriate. However, if we are never found guilty of proving that this [Jesus] is very Christ, we will have a hard time proving that we did the will of our Lord when we stand before Him and He judges our works.

Please see the notes for Romans C16S33; 1Corinthians C15S1; Galatians C1-S4 and 2Timothy 4:1-LJC about the word preach. The functional definition for this word is: 'To pronounce a public discourse on a religious subject, or from a subject, or from a text of Scripture. the purpose of preaching is to get people to obey God's word'. Please also see the note for Romans 10:14 about the word preacher. Please also see the Study called False things According to the Bible about 'false preachers'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'straightway. Ac 9:27-28; Ga 1:23-24 that. Ac 8:37; Ps 2:7,12; Mt 26:63-66; 27:43,54; Joh 1:49; 19:7; 20:28,31; Ro 1:4; Ga 2:20; 1Jo 4:14-15; Re 2:18'.

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C9-S20 (Verse 21) Saul's changed life amazed people.

First Step: Saul testified to people.

But all that heard him were amazed,
and said;.

Second Step: the people reacted to his changed message.

Is not this he that destroyed them which called on this name in Jerusalem,
and came hither for that intent,
that he might bring them bound unto the chief priests?.

Acts 9:21-22 tell us the reaction which Saul received when he preached what he used to arrest people for preaching.

Everyone who is truly saved should have a God-caused changed life. Devils use religion to tell people that they are saved simply because they did some religious act. But true salvation, during the 'Church Age', involves receiving the Holy Ghost (Acts 9:17), which puts God's life in us. Introducing any form of life into an environment changes the environment. Bringing a baby home changes the home. Bringing a puppy home changes the home. even putting a plant in the ground changes the ground around the plant. Therefore, someone who claims true salvation but never has any change in their life has a problem with their claim. No, people do not need as drastic of a change as is reported for Saul. But, true salvation must cause some change in the person's life.

Please see the note for Mark 1:27 about the words amazed / amazement. Webster's 1828 defines the word this word as: 'Astonished; confounded with fear, surprise or wonder'.

Please see the notes for Romans C14S22 and 1Corinthians C3S17 about the word destroy. Webster's 1828 dictionary defines as: 'v.t. L. to pile, to build. 1. to demolish; to pull down; to separate the parts of an edifice, the union of which is necessary to constitute the thing; as, to destroy a house or temple; to destroy a fortification. 2. to ruin; to annihilate a thing by demolishing or by burning; as, to destroy a city. 3. to ruin; to bring to naught; to annihilate; as, to destroy a theory or scheme; to destroy a government; to destroy influence. 4. to lay waste; to make desolate. Go up against this land, and destroy it. Is. 36. 5. to kill; to slay; to extirpate; applied to men or other animals. Ye shall destroy all this people. Num. 32. All the wicked will he destroy. Ps. 145. 6. to take away; to cause to cease; to put an end to; as, pain destroys happiness. that the body of sin might be destroyed. Rom 6. 7. to kill; to eat; to devour; to consume. Birds destroy insects. Hawks destroy chickens. 8. In general, to put an end to; to annihilate a thing or the form in which it exists. An army is destroyed by slaughter, capture or dispersion; a forest, by the ax, or by fire; towns, by fire or inundation, etc. 9. In chimistry, to resolve a body into its parts or elements'. Please also see the note for 1Corinthians 10:10 about the word destroyer.

Please see the note for Matthew 8:29 about the word hither. Webster's 1828 defines this word as: 'adv. 1. to this place; used with verbs signifying motion; as, to come hither; to proceed hither; to bring hither. 2. Hither and thither, to this place and that. 3. to this point; to this argument or topic; to this end. Little used and not to be encouraged. Hither we refer whatever belongs to the highest perfection of man.
HITH'ER, a. Nearest; towards the person speaking; as on the hither side of a hill; the hither end of the building'. Forms of this word are used, in this book, in: Acts 9:21; Acts 10:32; Acts 17:6; Acts 19:37; Acts 25:17.

Please see the note for Luke 14:28 about the word intend. The functional definition for this word is: ' Webster's 1828 defines this word as: 'v.t. L. intendo; in and tendo, to stretch or strain, from teneo; Gr. to stretch. 1. to stretch; to strain; to extend; to distend. By this the lungs are intended or remitted. this literal sense is now uncommon. 2. to mean; to design; to purpose, that is, to stretch or set forward in mind. this is now the usual sense. forthey intended evil against thee. Ps.21. 3. to regard; to fix the mind on; to attend; to take care of. Having no children, she did with singular care and tenderness intend the education of Phillip. this use of the word is now obsolete. We now use tend and superintend or regard. 4. to enforce; to make intense'. Please also see the note for 1Corinthians C10S3 about the word intent.

Please see the note for 2Corinthians 11:5 about the word chief. The functional definition for this word is: 'Highest in office or rank; principal; as a chief priest; the chief butler.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'amazed. Ac 2:6,12; 4:13; Nu 23:23; Ps 71:7; Isa 8:18; Zec 3:8; 2Th 1:10; 1Jo 3:1 Is not. Ac 3:10; Mt 13:54-55; Mr 5:15-20; Joh 9:8-9 destroyed. Ac 9:1-2,13-14; 8:3; Ga 1:13-24 General references. exp: Ac 8:3.'.

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C9-S21 (Verse 22) Saul became a more effective witness.

But Saul increased the more in strength,
and confounded the Jews which dwelt at Damascus,
proving that this is very Christ .

Acts 9:21-22 tell us the reaction which Saul received when he preached what he used to arrest people for preaching.

The phrases in our sentence can be explained as:

The phrase But Saul increased the more in strength means: 'Saul increased in his spiritual strength and was more effective in answering arguments from the religious lost people'.
The phrase and confounded the Jews which dwelt at Damascus means: 'Saul abashed; to cast down; and made ashamed all of the Jews which challenged him'. Notice that he was doing the right thing the wrong way. Later, in his ministry, he would learn to do the right thing the right way. However, at this time, his own doctrine had just been corrected and his main interest was correcting the doctrines of others.
The phrase proving that this is very Christ means: 'He4 didn't just express an opinion. Nor did he argue his point but he proved it. Many people think that they prove their point when they fail to do so. Saul removed all doubt and shut down all counter arguments. That was why they wanted to kill him'.
Note: the word prove is defined as; 'An action verb whereby someone provides evidence which allows a claim to continue to stand, no matter what test or circumstance the claim is put through'. Many people believe that they have proven their point if their position hold up to their own thoughts and do not care if their position fails to other considerations. Such an attitude does not meet God's requirement to prove.

This sentence starts with But, which means it is dealing with the same subject as the prior sentences while going in a different direction. This sentence contrasts Paul's preaching now to his preaching just a couple of sentences earlier. This sentence can not be properly interpreted outside of the prior sentences which give it the context. Please see all of the sentences and associated notes for Acts 9, and especially see the note above which deals with this specific change in preaching.

As mentioned above, Saul started his witnessing from what he knew, which was the Old Testament scripture. 9:20 says that Paul preached that he [Christ] is the Son of God. However, according to Acts 9:21, his audience could pretend that Saul was not preaching about Jesus. So, as Saul increased the more in [spiritual] strength, he changed his witness. Notice that Saul wasn't just preaching, as in Acts 9:20, but he is now proving. His audience could no longer pretend that he preached something different than what he really proved.

Saul was using the scriptures to put these religious people into a position where they had to choose between their traditional religious teaching and what the scriptures said. Saul had moved beyond preaching that he [Christ] is the Son of God to proving that this is very Christ. That is, Saul wasn't just telling them some religious belief that they could accept or reject in their mind but he was putting them in a position where they had to make a personal decision about a religious controversy that was getting people killed. A lot of people can present a religious argument that can be dealt with in our head. However, Paul was taking it from the head to the heart, which demands action.

In Acts 9:20 Christ was used as the role which fulfills Old Testament prophecy about the Messiah. However, this sentence uses Christ for the role of the Son of God that provides saved people with a personal relationship from the time of profession until death. This difference took Saul's argument from religious theory to personal living. It should be noted that the next couple of sentences tell us that the Jews took counsel to kill him because they rejected God's message that true salvation is a personal relationship and not just religion. They couldn't admit to themselves that they were rejecting God by holding to an impersonal religion. Therefore, as all non-saved/worldly religious people do, they sought to blame (kill) the messenger. Their reaction to Acts 9:20 was amazement. Their reaction to Acts 9:22 was to try to kill him. This difference in reaction strongly supports what I said was the difference in the use of Christ in these two sentences. Religious people will accept an intellectual religious argument. They react emotionally when God gets the message from their head to their heart.

Please see the note for Colossians 2S10 about the word increase. The functional definition for this word is: 'To become greater in bulk or quantity; to grow; to augment; as plants. Hence, to become more in number; to advance in value, or in any quality good or bad. Animal and vegetable bodies increase by natural growth; wealth increases by industry; heat increases, as the sun advances towards the meridian; a multitude increases by accession of numbers; knowledge increases with age and study; passion and enmity increase by irritation, and misery increases with vice. the Lord make you to increase and abound in love one toward another. 1 thess.3. 2. to become more violent; as, the fever increases; the pain increases; cold, wind or a storm increases. 3. to become more bright or vivid; as, the light increases. 4. to swell; to rise. the waters increased and bore up the ark. Gen.7. 5. to swell; to become louder, as sound. 6. to become of more esteem and authority. He must increase, but I must decrease. John.3. 7. to enlarge, as the enlightened part of the moon's disk'.

Please see the note for 1Peter 2:6 about the word confound. Webster's 1812 dictionary defines this word as: 'mingle or blend so that natures cannot be distinguished, to throw into disorder, to perplex; to disturb the apprehension by indistinctness of ideas or words, to abash; to cast down; to make ashamed'.

Please see the note for John 7:3 about the words Jewry / Judaea / Judea / Judah. The Morrish Bible Dictionary defines this word as: 'This name occurs in Ezr 5:8 for the territory of Judah; in Da 5:13 the same is called JEWRY. In the N.T. the name at times refers to a much larger district, including all south of about 32 5' N with the plain on the west border of the land to mount Carmel as generally shown on N.T. maps. the land was thus divided by Rome, with Samaria in the centre, and Galilee in the north. In Lu 3:1 Judaea embraces the above and Samaria; but in other passages a smaller area than the above is implied. Ac 12:19 speaks of Herod going down from Judaea to Caesarea, whereas Caesarea would be part of the Judaea of the Romans. Paul, in Ga 1:22; 1Th 2:14, speaks of the 'churches of Judaea' which would seem to embrace the whole of Palestine. the context will almost always show the extent of the district intended. It is called JEWRY in Lu 23:5; Joh 7:1.'. the functional definition is: 'The area of land generally associated with the Southern Kingdom and religious control by Jewish rulers but which varies in size from one reference to another'.

Please see the note for Romans C7S24 about the word dwell. The functional definition for this word is: 'Webster's 1828 dictionary defines dwelling as 'ppr. Inhabiting; residing; sojourning; continuing with fixed attention.
DWELL'ING, n. Habitation; place of residence; abode. Hazor shall be a dwelling for dragons. Jer.49. 1. Continuance; residence; state of life. thy dwelling shall be with the beasts of the field. Dan.4'. Please also see the note for John 7:39 about the phrase indwelling Holy Spirit.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'increased. Ge 49:24; Job 17:9; Ps 84:7; Isa 40:29; 2Co 12:9-10; Php 4:13 confounded. Ac 6:9-10; 18:27-28; Lu 21:15; 1Co 1:27 proving. Ac 17:3; 18:5; 28:23; Lu 24:44-45'.

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C9-S22 (Verse 23-24) The reaction by Jews to Saul's arguments.

Equivalent Section: Some agreed to kill him.

And after that many days were fulfilled,
the Jews took counsel to kill him:.

Equivalent Section: Saul knew their plans.

But their laying await was known of Saul.

Acts 9:23-24 tell us that the local Jews tried to kill Saul. All throughout his ministry he upset the religious crowd by proving their doctrine to be in error. However, there is a wrong way to do things like that and there are better ways. Like many people, at the start of his salvation Saul probably was more offensive than was necessary.

Our current sentence tells us the reaction by some was a plan to kill Saul. God made sure that they could not make their plan work.

Please see the notes for Romans C15S11 and Galatians C5-S15 about the word fulfill. Webster's 1828 dictionary defines this word as: 'v.t. A tautological compound of full and fill. 1. to accomplish; to perform; to complete; to answer in execution or event what has been foretold or promised; as, to fulfill a prophecy or prediction; to fulfill a promise. 2. to accomplish what was intended; to answer a design by execution. Here nature seems fulfilled in all her ends. 3. to accomplish or perform what was desired; to answer any desire by compliance or gratification. He will fulfill the desire of them that fear him. Ps. 145. 4. to perform what is required; to answer a law by obedience. If ye fulfill the royal law according to the scripture, thou shalt love thy neighbor as thyself, ye do well. James 2. 5. to complete in time. Fulfill her week. Gen. 29. 6. In general, to accomplish; to complete; to carry into effect'. Please also see the note for Philippians 4:18 about the word full. Please also see the note for Colossians 2:9 about the word fullness.

Please see the note for John 11:53 about the word counsel. The functional definition for this word is: 'advice; opinion, or instruction, given upon request or otherwise, for directing the judgment or conduct of another; opinion given upon deliberation or consultation. Every purpose is established by counsel. Proverbs 20'. Please also see the note for Romans C11S38 about the phrase counseller.

Please see the note for Romans C13S12 about the word kill. Webster's 1828 defines the word kill as: 'v.t. 1. to deprive of life, animal or vegetable, in any manner or by any means. to kill an animal or a plant, is to put an end to the vital functions, either by destroying or essentially injuring the org and necessary to life, or by causing them to cease from action. An animal may be killed by the sword or by poison, by disease or by suffocation. A strong solution of salt will kill plants. 2. to butcher; to slaughter for food; as, to kill an ox. 3. to quell; to appease; to calm; to still; as, in seamen's language, a shower of rain kills the wind'.

Please see the note for Acts 1:1 about the word wait. The functional definition for this word is: 'To stay or rest in expectation; to stop or remain stationary, till the arrival of some person or event'. Please also see the note for Luke 2:25 about the word waiting.

Please see the notes for Romans C10S25; 1Corinthians C1S11; 2Corinthians C1S5; Galatians C3-S9; Colossians C1S3 and know in 1John about the word know. The word knew is the past-tense form of the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans 6:3 about the phrase Know ye not. Please see the note for 1Corinthians C16S17 about the word acknowledge. Please also see the note for Romans C11S4 about the word foreknow.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Cir. A.M. 4040. A.D. 36. The Jews. Ac 9:16; 13:50; 14:2,19; 22:21-23; Jos 10:1-6; Mt 10:16-23; 2Co 11:26; 1Th 2:15-16 exp: Ac 20:3.
their. Ac 9:29-30; 14:5-6; 17:10-15; 23:12-21; 25:3,11; Jg 16:2-3; 2Co 11:32'.

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C9-S23 (Verse 24) the Jews who wanted to kill Saul made sure that he could not leave by the city gate.
And they watched the gates day and night to kill him

Acts 9:24-26 tell us that Saul was sneaked out of the city and went to Jerusalem.

Please see the note for Colossians C4S2 about the word watch. Webster's 1828 dictionary defines this word as: 'forbearance of sleep. 2. Attendance without sleep. All the long night their mournful watch they keep. 3. Attention; close observation. Keep watch of the suspicious man. 4. Guard; vigilance for keeping or protecting against danger. He kept both watch and ward. 5. A watchman, or watchmen; men set for a guard, either one person or more, set to espy the approach of an enemy or other danger, and to give an alarm or notice of such danger; a sentinel; a guard. He kept a watch at the gate. Ye have a watch; go your way, make it as sure as ye can. Matthew 27. 6. the place where a guard is kept. He upbraids I ago, that he made him brave me upon the watch. 7. Post or office of a watchman. As I did stand my watch upon the hill-- 8. A period of the night, in which one person or one set of persons stand as sentinels; or the time from one relief of sentinels to another. this period among the Israelites, seems to have been originally four hours, but was afterwards three hours, and there were four watches during the night. Hence we read in Scripture of the mourning watch, and of the second, third and fourth watch; the evening watch commencing at six oclock, the second at nine, the third at twelve, and the fourth at three in the mourning. Exodus 14. Matthew 14. Luke 12. 9. A small time piece or chronometer, to be carried in the pocket or about the person, in which the machinery is moved by a spring. 10. At sea, the space of time during which one set or division of the crew remain on deck to perform the necessary duties. this is different in different nations. to be on the watch, to be looking steadily for some event.'.

Please see the note for Luke 13:23-24 about the word gate. The Morrish Bible Dictionary defines this word as: 'Beside the ordinary use of gates for the protection of a city, 'in the gate' was the place where many important things were transacted. When Boaz wanted the question settled respecting Ruth and the inheritance, he went up to the gate: the subject was debated with a nearer relative, then concluded, and witnessed by the elders. Ru 4:1-12; cf. Jos 20:4; 1Sa 4:18; 2Sa 15:2; Ac 14:13. to 'sit in the gate' was a place of honour: "they that sit in the gate speak against me." Ps 69:12. It should have been the place of true judgement and justice, but was not always so. Isa 29:21; Am 5:10,12; Zec 8:16. It was, at least at times, the king's chief place of audience. 2Sa 19:8; 1Ki 22:10; Job 29:7; La 5:14. from this it would be a symbol of power: thus the gates of hell shall not prevail against the church which Christ builds. Mt 16:18. the gates of cities were of wood cased with iron to strengthen them and prevent them being burnt with fire. cf. Jg 9:52. the prison at Jerusalem had an outer gate of iron, the only iron one we read of. Ac 12:10. Doubtless the gates of Solomon's temple were adorned to agree with the rest of the work. In the N.T. we read of thE BEAUTIFUL GATE of the temple, Ac 3:10; and Josephus relates that Herod made an outer gate of Corinthian brass, costing more than those adorned with gold and silver. the gates of the New Jerusalem are described as pearls: "every several gate was of one pearl," Re 21:12-25: the entrances must be in keeping with the rest of the city. the pearls represent the glories of Christ as seen in the church: cf. Mt 13:46. the gate is used symbolically as the entrance both to life and to destruction: the former is narrow and the way straitened, and alas, there are but few that find it; whereas for the latter the gate is wide and the way is broad, and many there are that enter through it. Mt 7:13-14'. Please also see the note for Matthew 16:18 about the phrase gates of hell.

Please see the note for John 11:10 about the word night. Fausset's Bible Dictionary defines this word as '(1) the time of distress (Isa 21:12). (2) Death, the time when life's day is over (Joh 9:4). (3) Children of night, i.e. dark deeds, filthiness, which shuns daylight (1Th 5:5). (4) the present life, compared with the believer's bright life to come (Ro 13:12)'. Please also see the note for Matthew 25:6 about the word midnight.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'And they. Ps 21:11; 37:32-33'.

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C9-S24 (Verse 25) How he left the city.

Then the disciples took him by night,
and let him down by the wall in a basket.

Acts 9:24-26 tell us that Saul was sneaked out of the city and went to Jerusalem.

We find forms of the word wall occurring 249 times in 227 verses of the Bible and, in the New Testament, in: Acts 9:25; Acts 23:3; 2Corinthians 11:33; Ephesians 2:14; Hebrews 11:30; Revelation 21:12; Revelation 21:14; Revelation 21:15; Revelation 21:17; Revelation 21:18; Revelation 21:19. Easton's Bible Dictionary defines this word as: 'Cities were surrounded by walls, as distinguished from "unwalled villages" (Eze 38:11; Le 25:29-34). they were made thick and strong (Nu 13:28; De 3:5). Among the Jews walls were built of stone, some of those in the temple being of great size (1Ki 6:7; 7:9-12; 20:30; Mr 13:1-2). the term is used metaphorically of security and safety (Isa 26:1; 60:18; Re 21:12-20). (See Fence.)'.

Please see the note for Luke 9:17 about the word basket. Easton's Bible Dictionary defines this word as: 'There are five different Hebrew words so rendered in the Authorized Version: (1.) A basket (Heb. sal, a twig or osier) for holding bread (Ge 40:16; Ex 29:3,23; Le 8:2,26,31; Nu 6:15,17,19). Sometimes baskets were made of twigs peeled; their manufacture was a recognized trade among the Hebrews. (2.) that used (Heb. salsilloth') in gathering grapes (Jer 6:9). (3.) that in which the first fruits of the harvest were presented, Heb. tene, (De 26:2,4). It was also used for household purposes. In form it tapered downwards like that called corbis by the Romans. (4.) A basket (Heb. kelub) having a lid, resembling a bird-cage. It was made of leaves or rushes. the name is also applied to fruit-baskets (Am 8:1-2). (5.) A basket (Heb. dud) for carrying figs (Jer 24:2), also clay to the brick-yard (R.V., Ps 81:6), and bulky articles (2Ki 10:7). this word is also rendered in the Authorized Version "kettle" (1Sa 2:14), "caldron" (2Ch 35:13), "seething-pot" (Job 41:20). In the New Testament mention is made of the basket (Gr. kophinos, small "wicker-basket") for the "fragments" in the miracle recorded Mr 6:43, and in that recorded Mt 15:37 (Gr. spuris, large "rope-basket"); also of the basket in which Paul escaped (Ac 9:25, Gr. spuris; 2Co 11:33, Gr. sargane, "basket of plaited cords")'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the disciples. Maundrell states that after visiting the place of vision, "about half a mile distant from the city eastward," they returned to the city, and "were shown the gate where St. Paul was let down in a basket. this gate is at present walled up, by reason of its vicinity to the east gate, which renders it of little use." let. Jos 2:15; 1Sa 19:11-12; 2Co 11:33'.

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C9-S25 (Verse 26) What happened when Saul returned to Jerusalem.

Equivalent Section: When it happened.

And when Saul was come to Jerusalem,
he assayed to join himself to the disciples:.

Equivalent Section: Why it happened.

but they were all afraid of him,
and believed not that he was a disciple.

Our sentence tells us that Saul tried to join the church several times and was rejected every time. Think of how many people there are who claim to be saved but never try to join the church or get in a huff over some minor imagined upset and quit.

The phrases in our sentence can be explained as:

The phrase And when Saul was come to Jerusalem means: 'This is added (And) to the account found in prior sentences. Thus, it is telling us what happened when Saul left Damascus and went to Jerusalem'.
The phrase he assayed to join himself to the disciples means: 'Saul tried several times to join the church but could not do so'.
The phrase but they were all afraid of him means: 'This is why he could not join the church'.
The phrase and believed not that he was a disciple means: 'They believed that he was lying and only wanted to identify the church members so that he could arrest them'.

Our next sentence starts with the word But and tells us how this problem was overcome. And the sentences which follow, all the way to the end of the chapter, all start with a connecting word. Thus, the grammar dictates that we consider the context for everything in this account.

We find forms of the word assayed in: Deuteronomy 4:34; 1Samuel 17:39; Job 4:2; Acts 9:26; Acts 16:7; Hebrews 11:29. Webster's 1828 defines this word as: 'pp. Examined; tested; proved by experiment'. Basically, Saul tried several times with different saved people and all, except Barnabas, ran from him and refused to believe that he was truly saved and had a God-caused different life.

Please see the note for 1Corinthians C6S26 about the word join. Webster's 1828 dictionary defines join as: 'v.t. L. jungo, jungere; jungo for jugo, jugum; Eng. yoke; Gr. a yoke, and a pair, to join. 1. to set or bring one thing in contiguity with another. Woe to them that join house to house, that lay field to field. Is.5. 2. to couple; to connect; to combine; as, to join ideas. 3. to unite in league or marriage. Now Jehoshaphat had riches and honor in abundance, and joined affinity with Ahab. 2 Ch.18. What God hath joined together, let not man put asunder. Matt.19. 4. to associate. Go near and join thyself to this chariot. Acts.8. 5. to unite in any act. Thy tuneful voice with numbers join. 6. to unite in concord. But that ye be perfectly joined together in the same mind, and in the same judgment. 1 Cor.1. The phrase, to join battle, is probably elliptical, for join in battle; or it is borrowed from the Latin, committee proelium, to send together the battle. In general, join signifies to unite two entire things without breach or intermixture, by contact or contiguity, either temporary or permanent. It differs from connect, which signifies properly, to unite by an intermediate substance. But join, unite, and connect are often used synonymously.
v.i. to grow to; to adhere. the place where two bones of the body join, is called a joint or articulation. 1. to be contiguous, close or in contact; as when two houses join. 2. to unite with in marriage, league, confederacy, partnership or society. Russia and Austria joined in opposition to Buonaparte's ambitious views. Men join in great undertakings, and in companies for trade or manufacture. they join in entertainments and amusements. they join in benevolent associations. It is often followed by with. Any other may join with him that is injured, and assist him in recovering satisfaction. Should we again break thy commandments, and join in affinity with the people of these abominations? Ezra 9.'. Please also see the note for Colossians 2S10 about the word joints. Please also see the note for Philemon 1:8 about the word enjoin.

Please see the note for John 6:19 about the word afraid. Webster's 1828 dictionary defines this word as: 'Impressed with fear or apprehension; fearful. this word expresses a less degree of fear than terrified or frightened. It is followed by of before the object of fear; as, to be afraid of death. Joseph was afraid to sin against God'. Please see the notes for Romans C11S25 and Philippians 1:12-14 about the word fear. The functional definition for this word is: 'A painful emotion or passion excited by an expectation of evil, or the apprehension of impending danger. Fear expresses less apprehension than dread, and dread less than terror and fright. the force of this passion, beginning with the most moderate degree, may be thus expressed, fear, dread, terror, fright. Fear is accompanied with a desire to avoid or ward off the expected evil. Fear is an uneasiness of mind, upon the thought of future evil likely to befall us'. Please also see the Study called Fear the Lord. Please also see the note for Matthew 10:26 about the phrase fear not. Forms of this word are used, in this book, in: Acts 9:26; Acts 10:4; Acts 18:9; Acts 22:9; Acts 22:29.

Please see the notes for Romans C10S15; 1Corinthians C14S25 and Galatians C3-S8 about the word believe. The functional definition for this word is: 'To credit upon the authority or testimony of another; to be persuaded of the truth of something upon the declaration of another, or upon evidence furnished by reasons, arguments, and deductions of the mind, or by other circumstances, than personal knowledge. When we believe upon the authority of another, we always put confidence in his veracity. When we believe upon the authority of reasoning, arguments, or a concurrence of facts and circumstances, we rest our conclusions upon their strength or probability, their agreement with our own experience, etc. Tocredit upon the authority or testimony of another; to be persuaded of the truth of something upon the declaration of another, or upon evidence furnished by reasons, arguments, and deductions of the mind, or by other circumstances, than personal knowledge. When we believe upon the authority of another, we always put confidence in his veracity. When we believe upon the authority of reasoning, arguments, or a concurrence of facts and circumstances, we rest our conclusions upon their strength or probability, their agreement with our own experience, etc. true Biblical belief causes us to act upon that belief and any claimed belief that does not lead to matching action is a lie. Many people confuse faith and belief. Before people act, they have a belief but that belief does not turn into true faith until the people act upon it. Thus, we need to tell people the true gospel, which requires them to act upon their claimed belief'. Please also see the note for John 3:16 about the word believeth. The functional definition for this word is: 'a lifestyle belief. This is opposed to what people call belief but what they have does not stay with them'. Please also see the notes for John 6:42 and John 12:40 about the phrase believe on / believe in. The functional definition for this word is: 'This identifies an ongoing spiritual relationship'. Please also see the notes for Romans 3:26-LJC and John 20:31-LJC about the phrase believe in Jesus / Christ. The functional definition for this word is: 'the start of a spiritual relationship with Jesus and / or Christ'. Please also see the note for John 8:30 about the phrase belief, non-saving. Please also see the note for Romans C10S15 about the phrase belief (true) changes life.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Ac 22:17; 26:20; Ga 1:17-19 he assayed. Ac 9:19; 4:23 but. Mt 10:17-19; 24:10; Ga 2:4'.

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C9-S26 (Verse 27) How Barnabas reacted differently.

But Barnabas took him,
and brought him to the apostles,
and declared unto them how he had seen the Lord in the way,
and that he had spoken to him,
and how he had preached boldly at Damascus in the name of Jesus .

Look at the definition of the word declare ('to make clear'). It is easy to think that this sentence describes something less than what was actually done. The apostles had seen enough miracles, at this time, that they could not deny the possibility of another miracle. Many people miss out on seeing God act through stubborn refusal to believe.

The phrases in our sentence can be explained as:

The phrase But Barnabas took him means: 'Barnabas overcame his own fear and verified the truth'.
The phrase and brought him to the apostles means: 'Barnabas brought Saul to the church leaders'.
The phrase and declared unto them how he had seen the Lord in the way means: 'Barnabas declared the true testimony of Saul'.
The phrase and that he had spoken to him means: 'Barnabas to09ld that he had personally verified Saul's testimony'.
The phrase and how he had preached boldly at Damascus in the name of Jesus means: 'Barnabas told the verified testimony from Damascus'.

As with the two prior sentences in this chapter, which use Lord and Jesus, this sentence tells us doctrinally that the Lord of the Bible is Jesus. The only way that Saul would go from being the main agent of the Jews for destroying the followers of Jesus to being one of their preachers was if he had really met the Lord and was convinced that the Lord of the Bible was the man ('God in human flesh') named Jesus.

Saul left Jerusalem intent upon persecuting and killing the church. He came back a preacher of the gospel. The Lord had met Saul in the way and whether the church liked it or not, the Lord appointed Saul to the position of preacher and planned to promote him to the place of Apostle to the Gentiles. It is the Lord who gives us positions in the church and in life. In addition, Saul proved the Lord's confidence in him by preaching Jesus. That is, as seen in prior sentences, Saul proved that the man Jesus was Christ so effectively that the Jews wanted to kill him. The only one who can make that drastic of a change in a person's life is the Son of God.

This sentence explicitly mentions two roles of the Son of God and prior sentences make it clear that the preaching mentioned in this sentence also includes the role of Christ. All three main roles are involved. God didn't make it obvious, but it is there for the diligent to find. However, what is clearly stated, and what Paul preached, was that Jesus is the Lord and God (1Corinthians 12:3).

Even though Paul preached that Jesus is the Lord and God, our prior sentence (9:26) says when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple. Even though Paul had been preaching the truth to the point of having to run for his life, a lot of people were suspicious that Paul was living a lie. When we start doing the right thing we still have to live through a time of reaping all of the results of our prior sins. God can lessen those results, but God leaves some so that we will remember the consequences of sin when we are tempted again.

Paul never forgot God's grace like many of us do. When others prevented Paul from doing God's will (he assayed to join himself to the disciples), he relied upon his Lord and Lord provided a man (Barnabas) to take care of the problem. The phrase had spoken to him could be interpreted as Barnabas had spoken to him (Paul). That would make good teaching because it would mean that Barnabas, like a good man of God, listened to what other believers said but verified the truth for himself. Later, Barnabas will get into doctrinal error for not verifying what was preached.

We have a simple lesson here. Listen to what honest godly men say but verify it because they might be deceived or mistaken. We do not want to pass on error (and the consequences of error) because we failed to do 'due diligence'. However, I believe the proper interpretation of had spoken to him is the Lord...had spoken to him (Paul). When Paul had received his doctrine from men, he was killing saints. When he received his doctrine from the Lord he was helping saints. We need to be sure that people receive their doctrine from the Lord and not from men or religions.

Please see the note for 1Corinthians C9S8 about Barnabas. The functional definition for this word is: 'This man was a peace maker'. Please also see the note for Acts 4:36, in the Lord Jesus Christ Study, for details of every place that Acts talks about Barnabas.

Please see the note for 1Corinthians 1:11 about the word declare. The functional definition for this word is: 'to make clear'

Please see the note for Romans C15S13 about the word bold. The functional definition for this word is: 'Daring; courageous; brave; intrepid; fearless; applied to men or other animals. Requiring courage in the execution'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Barnabas. Ac 4:36; 11:22,25; 12:25; 13:2; 15:2,25-26,35-39; 1Co 9:6; Ga 2:9,13 the apostles. Ga 1:18-19 how he had seen. Ac 9:17; 1Co 15:8 and how. Ac 9:20-22; 4:13,29; Eph 6:19-20'.

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C9-S27 (Verse 28) the results of the prior sentence.
And he was with them coming in and going out at Jerusalem

Our sentence starts with the word And, which means it is adding the results reported in this sentence to the cause reported in the prior sentence. Because of the testimony of Birnbaums, Saul joined the church in Jerusalem and participated is church activities and ministries.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'coming. Ac 1:21; Nu 27:16-17; 2Sa 5:2; 1Ki 3:7; Ps 121:8; Joh 10:9; Ga 1:18'.

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C9-S28 (Verse 29) What Saul did after joining the church.

Equivalent Section: .

And he spake boldly in the name of the Lord Jesus,
and disputed against the Grecians:.

Equivalent Section: .

but they went about to slay him.

The note for this sentence, in the Lord Jesus Christ Study, has additional doctrinal considerations. Please use the link in the sentence outline, above, to access that note.

The Grecians were Jews who came from Greek speaking countries. These would include those from Asia. The paragraph below deals with Grecians who claimed to be saved and were in the church. The note in the Lord Jesus Christ Study deals with the lost Grecians.

When Paul went on his first missionary journey, God's Holy Ghost forbid him from going into Asia. The Jews from Asia first joined saved Jews who claimed that only Jews could be saved and that all Gentiles must go to hell. Then, they were who went to churches which Paul started and preached a 'works salvation claiming that people had to be circumcised before they were saved'. After Paul proved that to be wrong, they went to the churches which Paul started and claimed that people should accept their doctrine and refuse Paul because they claimed that they had 'better credentials'. At least three times Paul wrote that he actually had 'better credentials', but that wasn't what people were to use when deciding if a man was a true man of God. They needed to look at the evidence of God working in their personal life and in their ministry. Then, they were involved in the riot which resulted in Paul being arrested and sent to Rome to be beheaded. Yes, they probably celebrated getting rid of Paul. But, after Paul completed the jobs which God gave him and he was beheaded, God sent the Roman Army to tear down the Temple so that saved Jews could not keep Jewish religious laws and traditions. God also had them kill or scatter the Jerusalem Church in order to destroy their false doctrines. So, God let them prove beyond a shadow of doubt that they kept preaching doctrinal error no matter what correction God sent to them. And, they were judged for that insistence when they met God. Please also see Acts 6:1 for dictionary definitions of this word.

As explained in the note for this sentence, in the Lord Jesus Christ Study, the Grecians were irate because Paul proved that Jesus of Nazareth was Lord and the Son of God. That is why they reacted as reported in our sentence.

Please see the notes for Mark 9:33; Romans C14S1 and Philippians 2:14-16 about the word dispute. The functional definition for this word is: 'ontested; opposed by words or arguments; litigated'.

Please see the note for Luke 9:22 about the word slain. The functional definition for this word is: 'pp. of slay; so written for slayen. Killed'. Please also see the note for Luke 11:49-51 about the word slay.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he spake. Ac 9:20-22,27 disputed. Ac 6:9-10; 17:17; 18:19; 19:8; Jude 1:3,9 Grecians. Ac 6:1; 11:20 but. Ac 9:23; 2Co 11:26 General references. exp: Jas 2:15.'.

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C9-S29 (Verse 30) Saul was sent away again.

Which when the brethren knew,
they brought him down to Caesarea,
and sent him forth to Tarsus.

The phrases in our sentence can be explained as:

The phrase Which when the brethren knew means: 'This is when and what prompted them to act'.
The phrase they brought him down to Caesarea means: 'This is where they took Saul before sending him on his way'. They were pretty sure that the people in Caesarea wouldn't kill Saul before he went home.
The phrase and sent him forth to Tarsus means: 'They sent him to his home city'.

Please see the note for Matthew 1:2 about the word brethren. The functional definition for this word is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'.

Please see the note for Mark 8:27 about the word Caesarea. The functional definition for this word is: 'A city on the Mediterranean which was visited by our Savior shortly before his transfiguration'.

Please see the note for Acts 9:11 about Tarsus. Fausset's Bible Dictionary defines this word as: 'Ac 9:11; 22:3; 21:39. Paul's birthplace and early residence. Capital of Cilicia, in a plain on the river Cydnus at the foot of the passes northward over Mount Taurus into Cappadocia and Lycaonia. through these passes a road led to Lystra and Iconium (Acts 14), another road by the Amanian and Syrian gates eastward to Antioch. Founded by Sennacherub of Assyria; the Greeks too took part in its colonisation (Strabo xiv. 673), Xenophon mentions it (Tarsoi in the Ariabasis). Julius Caesar rewarded Tarsus for fidelity, and Augustus made it a free city, i.e. governed by its own laws and magistrates and free from tribute, but without Roman citizenship, which Paul must have acquired in some other way. Ranked by Strabo above Athens and Alexandria for its school of literature and philosophy; Athenodorus, Augustus' tutor, the grammari and Artemidorus and Diodorus, and the tragedian Dionysides belonged to Tarsus.
Here Paul received providentially that training which adapted him for dealing with the polished Greeks on their own ground, quoting Aratus a Cilician poet, Epimenides a Cretan, and Menander the Athenian comedian. He resided in Tarsus at intervals after his conversion (Ac 9:30; 11:25); after his first visit to Jerusalem and before his ministry with Barnabas at Antioch, and doubtless at the commencement of his second and third missionary journeys (Ac 15:41; 18:23). G. Rawlinson thinks Tarshish in Ge 10:4 can scarcely designate Tartessus, founded not until after Moses, but Tarsus in Cilicia; though said to be founded by Sennacherib, an old settlement doubtless preceded his colony. thus, Tarshish in Ge 10:4 will represent the Cilici and or the Greeks in Cilicia; it is associated with Kittim or Cyprus, which was near.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Ac 9:24-25; 17:10,15; Mt 10:23 Caesarea. Ac 8:40 or, Mt 16:13 exp: Ac 21:8. Tarsus. Ac 9:11; 11:25'.

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C9-S30 (Verse 31) Peace came after the arguing about doctrine ended.

First Step: When the blessings came.

Then had the churches rest throughout all Judaea and Galilee and Samaria,
and were edified;.

Second Step: Why the blessings came.

and walking in the fear of the Lord,
and in the comfort of the Holy Ghost,
were multiplied.

Acts 9:31 gives us the transition from the account of the salvation of Saul to the ministry of Peter in the churches throughout all Judaea and Galilee and Samaria.

The phrases in our sentence can be explained as:

The phrase Then had the churches rest throughout all Judaea and Galilee and Samaria means: 'This is how far churches had spread'.
The phrase and were edified means: 'The churches were lifted up as they did the next Step of this sentence'.
The phrase and walking in the fear of the Lord means: 'They stopped their sinning in fear of punishment from the Lord'.
The phrase and in the comfort of the Holy Ghost means: 'They were comforted as they obeyed the personal commands from Jesus Christ which were sent through the Holy Ghost'.
The phrase were multiplied means: 'Their living right and obedience resulted in more people being saved'.

Please note t6hat this was a temporary situation. The churches were doing as commanded by our Lord Jesus Christ. However, our next chapter tells us about Peter taking the Gospel to a Gentile as he was commanded to do by our Lord Jesus Christ. However, when Peter was come up to Jerusalem, they that were of the circumcision contended with him, Saying, thou wentest in to men uncircumcised, and didst eat with them (Acts 11:2-3). They were the saved people who preached doctrinal error and kept saying that all Gentiles would go the Hell. They insisted that the church disobey our Lord Jesus Christ about taking the Gospel to non-Jews. As a result, God stopped blessing the Jerusalem Church and brought punishment and we no longer read about them leading anyone more to salvation.

Thus the lesson is simple. We are to obey our Lord Jesus Christ in everything that he commands if we w2ant to be blessed. If we disobey then we lose blessings. If we go from disobedience to preaching doctrinal error, then we will be punished. If we go from preaching doctrinal error to preaching a false gospel, then we face destruction and / or death (Romans 6:16).

There is big problem with this phrase of fear of the Lord because lots of churches, preachers and other believers are convinced that we are not to fear of the Lord today. They have been convinced by the Devil inspired misquoted of the Bible that love castes out all fear. And, they reason, that eliminates the fear of the Lord. However, we are not acting in true love when we deliberately sin and that is when we need to fear the Lord. Further, God is not truly loving us if He allows us to continue to sin without punishment. The word of God says that makes us bastards (Hebrews 12:8).

The wrong reasoning is that God is love and therefore God removes all fear from His people. The true quote is in 1John 4:18 which says There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love. Right off the top, people are following the example of the Devil (Matthew 4:5-6) and ignoring that critical qualifying word of perfect. They are also taking this verse out of the context of the rest of 1John.

There is a separate Doctrinal Study called Fear of the Lord which shows that Jesus Christ acted in the fear of the Lord (Isaiah 11:1-3). The Bible clearly orders the Christian to fear the Lord. (The Study mentioned has links to every place where the Bible tells us to do this.)

Plainly stated, the fear of the Lord is for us tday. Even as saved people, the Law of 'sowing and reaping' still applies and the main purpose of the fear of the Lord is to help us to stop our sinning. The fear of the Lord speaks of God in His power and authority and His right and responsibility to judge and punish sin even in the lives of believers. These believers were edified and as a result they walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied. The initial 'edification' would have been 'Accept whatever the Lord gives as a blessing. If you don't understand how it is a blessing then ask for wisdom but don't reject it and don't challenge / question the Lord giving this thing to you'. The Grecians of Acts 9:29 would have challenged everything coming from the Lord Jesus because they would be sure that they knew better. These people who were edified and were multiplied and were in the comfort of the Holy Ghost had these things because they were sure that no matter what came from the Lord Jesus, they were sure that He knew best and they accepted and thanked Him for all Ephesians 5:20).

Please see the note for 1Corinthians 11:22 about the word church. The functional definition for this word is: 'a called out assembly of baptized believers'. Please also see the note for 2Thessalonians 1:4 about the phrase church(es) of God. The commonly accepted definition is 'a called out assembly of baptized believers' with most of the disagreement over people including buildings in the definition and people adding or denying different definitions for a 'universal church'. Please also see the note for Hebrews 12:18-24 about the word churches (plural). Please also note that 1Thessalonians gives us 'The Doctrine of the Church'.

Please see the note for 2Corinthians 2:12-13 about the word rest. The functional definition for this word is: 'To cease from action or motion of any kind; to stop; a word applicable to any body or being, and to any kind of motion'.

Please see the note for John 1:43 about the word Galilee. The functional definition for this word is: 'Fausset's Bible Dictionary defines this word as: 'Galilee from galil. "A circle" or "circuit" around Kedesh Naphtali, in which lay the 20 towns given by Solomon to Hiram, king of Tyre, in payment for his having conveyed timber from Lebanon to Jerusalem (Jos 20:7; 1Ki 9:11). the northern part of Naphtali (which lay N. of Zebulun) was inhabited by a mixed race of Jews and Gentiles of the bordering Phoenician race (Jg 1:30; 1Ki 9:11). Tiglath Pileser carried away captive its Israelite population to Assyria; then Esarhaddon colonized it with pagan (2Ki 15:29; 17:24; Ezr 4:2,10). Hence called (Isa 9:1) "Galilee of the nations," or "Gentiles" (Mt 4:13,15-16). During and after the captivity the Gentile element became the preponderating population, and spread widely; and the province included in our Lord's days all the ancient Issachar, Zebulun, Asher, and Naphtali'. (The note at the link has more information about this place.)

Please see the note for John 4:4 about the word Samaria. The functional definition for this word is: 'THE DISTRICT OF SAMARIA is often alluded to in the N.T. It occupied about the same territory as that of Ephraim and Manasseh's portion in the west. It had the district of Galilee on the north, and Judaea on the south. Lu 17:11; Joh 4:4; Ac 1:8; 8:1-14; 9:31; 15:3'. Please also see the note for Matthew 10:5-6 about the word Samaritan.

Please see the notes for Romans C14S25 and Ephesians C4S7 about the word edify. The functional definition for this word is: 'build one another up spiritually'. Please also see the notes for Romans C14S25 and Romans C15S2 about the word edification.

Please see the note for Romans C8S1 and Ephesians C4S1 about the word walk. The functional definition for this word is: 'Small repeated steps. This word is used symbolically for the everyday activities of life'. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

Please see the note for Philippians 2:1 about the word comfort. The functional definition for this word is: 'To strengthen; to invigorate; to cheer or enliven'. Forms of this word are used, in this book, in: Acts 9:31; Acts 16:40; Acts 20:12.

Please see the notes for Romans C7S16; 1Corinthians C3S17; Philippians 1:3-7 and Colossians C1S6 about the word holy. The functional definition for this word is: 'pure in heart, temper or dispositions; free from sin and sinful affections. Applied to the Supreme Being, holy signifies perfectly pure, immaculate and complete in moral character; and man is more or less holy, as his heart is more or less sanctified, or purified from evil dispositions. We call a man holy, when his heart is conformed in some degree to the image of God, and his life is regulated by the divine precepts. Hence, holy is used as nearly synonymous with good, pious, Godly'. Please see the Word Study on Spirit for links to every place in the Bible where we find the phrase Holy Spirit. Please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost. Please see the note for Matthew 4:5 about the phrase holy city. Please also see the note for 1John 2:20 about the phrase Holy One. Please also see the note for John 7:39 about the phrase Holy Spirit, indwelling.

Please see the note for 2Corinthians 9:8-11 about the word multiply. The functional definition for this word is: 'To increase in number with multiple additions'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the churches. Ac 8:1; De 12:10; Jos 21:44; Jg 3:30; 1Ch 22:9,18; Ps 94:13; Pr 16:7; Isa 11:10; Zec 9:1; Heb 4:9 exp: Ga 1:22; 1Th 2:14. were edified. Ro 14:19; 1Co 3:9-15; 14:4-5,12,26; 2Co 10:8; 12:19; 13:10; Eph 4:12,16,29; 1Th 5:11; 1Ti 1:4; Jude 1:20 and walking. Ne 5:9,15; Job 28:28; Ps 86:11; 111:10; Pr 1:7; 8:13; 14:26-27; 16:6; 23:17; Isa 11:2-3; 33:6; 2Co 7:1; Eph 5:21; Col 1:10 and in. Joh 14:16-18; Ro 5:5; 14:17; 15:13; Ga 5:22-23; Eph 1:13-14; 6:18-19; Php 2:1; 2Th 2:16-17 were multiplied. Ac 6:7; 12:24; Es 8:16-17; Zec 8:20-23 General references. exp: Ge 5:22; Ps 119:13'.

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C9-S31 (Verse 32) the start of the report of the next incident.

And it came to pass,
as Peter passed throughout all quarters,
he came down also to the saints which dwelt at Lydda.

Acts 9:32-35 tell us about Peter doing a miracle of healing in Lydda and many people getting saved as a result.

This is where this incident happened.

Please see the note for Galatians C2-S6 about Peter. The functional definition for this word is: 'pebble or little rock. Also, the head apostle and example of Christ'. Please also see the first half of the book called SbS-Preacher Missionaries about how God used Peter to show us how He trains a pastor / missionary.

Please see the note for Mark 1:45 about the word quarter. The functional definition for this word is: 'A particular region of a town, city or country; as all quarters of the city; in every quarter of the country or of the continent. Hence. 7. Usually in the plural, quarters, the place of lodging or temporary residence; appropriately, the place where officers and soldiers lodge, but applied to the lodgings of any temporary resident'. Forms of this word are used, in this book, in: Acts 9:32; Acts 16:3; Acts 28:7.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Cir A.M. 4041. A.D. 37. as. Ac 1:8; 8:14,25; Ga 2:7-9 the saints. Ac 9:13,41; 26:10; Ps 16:3; Pr 2:8; Mt 27:52; Ro 1:7; Eph 1:1; Php 1:1 Lydda. Ac 9:3'.

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C9-S32 (Verse 33) What Peter found.

And there he found a certain man named Aeneas,
which had kept his bed eight years,
and was sick of the palsy.

Acts 9:32-35 tell us about Peter doing a miracle of healing in Lydda and many people getting saved as a result.

The word kept is the past-tense form of the word keep. Please see the note for 1Timothy 5:22 about the word keep. The functional definition for this word is: 'To hold; to retain in one's power or possession; not to lose or part with; as, to keep a house or a farm; to keep anything in the memory, mind or heart. 2. to have in custody for security or preservation'. Please also see the note for Matthew 28:3-4 about the word keeper. Please also see the note for 1John 5:2 about the phrase keep his commandments.

Please see the note for John 5:10 about the word bed. Easton's Bible Dictionary defines this word as: '(Heb. mittah), for rest at night (Ex 8:3; 1Sa 19:13,15-16, etc.); during sickness (Ge 47:31; 48:2; 49:33, etc.); as a sofa for rest (1Sa 28:23; Am 3:12). Another Hebrew word (er'es) so rendered denotes a canopied bed, or a bed with curtains (De 3:11; Ps 132:3), for sickness (Ps 6:6; 41:3). In the New Testament it denotes sometimes a litter with a coverlet (Mt 9:2,6; Lu 5:18; Ac 5:15).
The Jewish bedstead was frequently merely the divan or platform along the sides of the house, sometimes a very slight portable frame, sometimes only a mat or one or more quilts. the only material for bed-clothes is mentioned in 1Sa 19:13. Sleeping in the open air was not uncommon, the sleeper wrapping himself in his outer garment (Ex 22:26-27; De 24:12-13)'.

Please see the note for Luke 1:7 about the word year. Easton's Bible Dictionary defines this word as: 'Heb shanah, meaning "repetition" or "revolution" (Ge 1:14; 5:3). Among the ancient Egyptians the year consisted of twelve months of thirty days each, with five days added to make it a complete revolution of the earth round the sun. the Jews reckoned the year in two ways, (1) according to a sacred calendar, in which the year began about the time of the vernal equinox, with the month Abib; and (2) according to a civil calendar, in which the year began about the time of the autumnal equinox, with the month Nisan. the month Tisri is now the beginning of the Jewish year'.

Please see the note for Acts 5:15 about the word sick. Please see the note for 1Corinthians C11S34 about the word sickly. Webster's 1828 Dictionary defines this word is: 'a. Qu.Gr. squeamish, lothing. 1. Affected with nausea; inclined to vomit; as, sick at the stomach. this is probably the primary sense of the word. Hence, 2. Disgusted; having a strong dislike to; with of; as, to be sick of flattery; to be sick of a country life. He was not so sick of his master as of his work. L'Estrange. 3. Affected with a disease of any kind; not in health; followed by of; as to be sick of a fever. 4. Corrupted. Not in use nor proper. 5. the sick, the person or persons affected with the disease. the sick are healed.'.

Please see the note for Mark 2:3 about the word palsy. The American Tract Society Dictionary defines this word as: 'Or paralysis, strikes sometimes one side or portion of the body, and sometimes the whole; affecting the power of motion, or the power of sensation, or both. It is one of the least curable of diseases; but the Savior healed it with a word, Mt 4:24; 12:10; Mr 2:3-12. the "withered hand," Mr 3:1, was probably an effect of the palsy. there is also a palsy of the soul, which the Great Physician can heal, and he alone'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'which. Ac 3:2; 4:22; 14:8; Mr 5:25; 9:21; Lu 13:16; Joh 5:5; 9:1,21 and was. Mr 2:3-11 General references. exp: Lu 5:18.'.

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C9-S33 (Verse 34) Peter is used to heals the man.

Equivalent Section: the source of healing.

And Peter said unto him,
Aeneas,
Jesus Christ maketh thee whole:.

Equivalent Section: The results of healing.

arise,
and make thy bed.

Acts 9:32-35 tell us about Peter doing a miracle of healing in Lydda and many people getting saved as a result.

He had to believe that Jesus Christ would work through Peter to heal him. If he had not obeyed, he would not have been healed.

Please see the note for Mark 10:52 about the word whole. Webster's 1828 defines this word as: 'All; total; containing the total amount or number, or the entire thing; as the whole earth; the whole world; the whole solar system; the whole army; the whole nation. 2. Complete; entire; not defective or imperfect; as a whole orange; the egg is whole; the vessel is whole. 3. Unimpaired; unbroken; uninjured. My life is yet whole in me. 2 Samuel 1. 4. Sound; not hurt or sick. they that are whole need not a physician. Matthew 9. 5. Restored to health and soundness; sound; well. thy faith hath made thee whole. Mark 5. His hand was restored whole. Mark 3.
WHOLE, n. 1. the entire thing; the entire or total assemblage of parts. the whole of religion is contained in the short precept, Love God with all your heart, and your neighbor as yourself. Fear God and keep his commandments, for this is the whole duty of man. Ecclesiastes 12. 2. A system; a regular combination of parts'. Please also see the note for 1Timothy 6:3 about the word wholesome.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Jesus Christ. Ac 3:6,12,16; 4:10; 16:18; Mt 8:3; 9:6,28-30; Joh 2:11 General references. exp: Joh 5:8.'.

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C9-S34 (Verse 34) Aeneas obeyed immediately and proved his faith.
And he arose immediately

Acts 9:32-35 tell us about Peter doing a miracle of healing in Lydda and many people getting saved as a result.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Joh 5:8.'.

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C9-S35 (Verse 35) the greater results of healing.

And all that dwelt at Lydda and Saron saw him,
and turned to the Lord .

Acts 9:32-35 tell us about Peter doing a miracle of healing in Lydda and many people getting saved as a result.

We see that this healed man let everyone in his town, and in the next town, know about his healing. If we want to receive a miracle from God, we have to be willing to give God the glory so that others will also turn to God. His healing resulted in many being saved.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'all. Ac 4:4; 5:12-14; 6:7; 19:10,20; Ps 110:3; Isa 66:8 Saron. 1Ch 5:16 turned. Ac 9:42; 11:21; 15:19; 26:18-20; De 4:30; Ps 22:27; Isa 31:6; La 3:40; Ho 12:6; 14:2; Joe 2:13; Lu 1:16-17; 2Co 3:16; 1Th 1:9-10'.

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C9-S36 (Verse 36) the start of the report of the next incident.

Equivalent Section: the person who was raised from the dead was identified.

Now there was at Joppa a certain disciple named Tabitha,
which by interpretation is called Dorcas:.

Equivalent Section: Why she was raised from the dead.

This woman was full of good works and almsdeeds which she did.

Acts 9:36-43 tell us about Peter raising a dead church member in Joppa and many people getting saved as a result.

Please see the note for 1Corinthians C12S8 about the word interpret. Webster's 1828 dictionary defines this word as: 'v.t. L. interpretor, from interpres. 1. to explain the meaning or words to a person who does not understand them; to expound; to translate unintelligible words into intelligible ones; as, to interpret the Hebrew language to an Englishman. --Immanuel, which being interpreted, signified, God with us. Matt.1. 2. to explain or unfold the meaning of predictions, vision, dreams or enigmas; to expound and lay open what is concealed from the understanding; as, Joseph interpreted the dream of Pharaoh. 3. to decipher. 4. to explain something not understood; as, to interpret looks or signs. 5. to define; to explain words by other words in the same language'.

Please see the notes for Romans C7S16; Romans C11S26 and 2Corinthians 5:10 about the word good. The functional definition for this word is: 'what comes from God'. Please also see the note for Romans C11S26 about the word goodness. Please also see the note for Mark 14:14 about the word goodman. Please also see the note for Mark 2:28-LJC about the phrase Good Friday.

Please see the notes for Romans C9S8; 1Corinthians C3S13; 2Corinthians 4:8-12; Galatians C2-S10 and Philippians 1:1 about the word works. The functional definition for this word is: ' In a general sense, to move, or to move one way and the other; to perform'. Please also see the note for Romans C11S10 about the phrase works are seen of men. Please also see the note for Psalms 119:23 about the phrase according to works. Please also see the note for Philippians 3:2 about the phrase evil workers. Please also see the note for Hebrews 4:12 about the phrase evil heart. Please also see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. Please also see the note for Romans C3S27 about the phrase law of works. Please also see the note for 2Corinthians 6:1 about the word workers. Please also see the note for Matthew 10:9-10 about the word workman.

Please see the note for Luke 11:41 about the word alms. The functional definition for this word is: 'charitable giving associated with religion'. As can be seen in the references of the Bible, there is more to true Christian giving than what most saved people realize.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Joppa. Ac 10:5; 2Ch 2:16; Ezr 3:7; Jon 1:3 Dorcas. or, Doe or, Roe. Pr 5:19; Song 2:9; 3:5; 8:14 full. Joh 15:5,8; Eph 2:10; Php 1:11; Col 1:10; 1Th 4:10; 1Ti 2:9-10; 5:10; Tit 2:7,14; 3:8; Heb 13:21; Jas 1:27 exp: Jas 3:17. almsdeeds. Ac 10:4,31'.

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C9-S37 (Verse 37) What happened to her.

Equivalent Section: She died.

And it came to pass in those days,
that she was sick,
and died:.

Equivalent Section: They prepared her body for burial.

whom when they had washed,
they laid her in an upper chamber.

Acts 9:36-43 tell us about Peter raising a dead church member in Joppa and many people getting saved as a result.

Please see the notes for Romans C6S4; 2Corinthians 2:15; Philippians 1:19-20 and Colossians C1S4 about the words dead / death / die. The functional definition for this word is: 'Physical death is separation of soul and spirit from body and the second death is eternal separation from God'. Please also see the notes for Revelation 2:11; Revelation 20:6; Revelation 20:14 and Revelation 21:8 about the phrase death, second.

Please see the note for Titus 3:4-7 about the word washing. The functional definition for this word is: 'WASHING, ppr. Cleansing with water; purifying; overflowing; overspreading.
WASHING, n. 1. the act of cleansing with water; ablution. Hebrews 9. 2. A wash; or the clothes washed'. Forms of this word are used, in this book, in: Acts 9:37; Acts 16:33; Acts 22:16.

Please see the note for Matthew 24:26 about the word chamber. The functional definition for this word is: 'A room'. Forms of this word are used, in this book, in: Acts 9:37; Acts 9:39; Acts 20:8.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'she was. Joh 11:3-4,36-37 in an. Ac 1:13; 20:8; Mr 14:15'.

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C9-S38 (Verse 38) the church at Lydda sent for Peter.

And forasmuch as Lydda was nigh to Joppa,
and the disciples had heard that Peter was there,
they sent unto him two men,
desiring him that he would not delay to come to them.

Acts 9:36-43 tell us about Peter raising a dead church member in Joppa and many people getting saved as a result.

They sent for Peter even though Dorcas was already dead. Obviously, they hoped that Peter could raise her from the dead. Here we see the power of a church praying together and that it is more than the power4 of a single person praying.

Please see the note for Luke 12:45-46 about the word delay. The functional definition for this word is: 'To prolong the time of acting, or proceeding; to put off; to defer'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Lydda. Ac 9:32,36 desiring. 2Ki 4:28-30 delay. or, be grieved.'.

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C9-S39 (Verse 39) Peter went as soon as requested.
Then Peter arose and went with them

Acts 9:36-43 tell us about Peter raising a dead church member in Joppa and many people getting saved as a result.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Ex 35:25; Job 31:19.'.

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C9-S40 (Verse 39) the church members showed Peter why they made a request from him.

Equivalent Section: they showed Peter her dead body.

When he was come,
they brought him into the upper chamber:.

Equivalent Section: they showed Peter what she had done.

and all the widows stood by him weeping,
and shewing the coats and garments which Dorcas made,
while she was with them.

Acts 9:36-43 tell us about Peter raising a dead church member in Joppa and many people getting saved as a result.

Dorcas was obviously a very helpful woman. As a saved person, she would be in Heaven. Therefore, to some extent, these people were being selfish wishing her to be resurrected and restored to them. However, I have to believe that God planted this desire in their heart so that they would see a resurrection from God working through an apostle. And, I believe, God wanted this record for our benefit. The Sadducees, and people today, claim that physical death is the end of existence. And, as a result, resurrection is impossible. However, true resurrection proves that physical death is not the end of existence. And, by God working through Peter, God proved that all of His power is still available to the saved of today if we truly believe and make ourselves a vessel fit for His use.

Please see the note for Matthew 24:26 about the word chamber. The functional definition for this word is: 'A room'. Please also see the note for Romans 13:13 about the word chambering.

Please see the note for Mark 12:38-40 about the word widow. The functional definition for this word is: '(1) the ordinary widow.
(2) the widow indeed, i.e. destitute, and therefore to be relieved by the church, not having younger relatives, whose duty it is to relieve them (let them, the children or descendants, learn first, before calling the church to support them; to show reverent dutifulness toward their own elder destitute female relatives)'.

Please see the note for John 20:11-12 about the word weep. Webster's 1828 defines this word as: 'to express sorrow, grief or anguish by outcry. this is the original sense. But in present usage, to manifest and express grief by outcry or by shedding tears. they all wept sore, and fell on Paul's neck, and kissed him. Acts 20. Phocion was rarely seen to weep or to laugh. 2. to shed tears from any passion. Persons sometimes weep for joy. 3. to lament; to complain. Numbers 11.
WEEP, v.t. 1. to lament; to bewail; to bemoan. We wandring go through dreary wastes, and weep each others woe. 2. to shed moisture; as, to weep tears of joy. Groves whose rich trees wept odrous gum and balm. 3. to drop; as the weeping amber. 4. to abound with wet; as weeping grounds'.

Please see the note for Luke 3:11 about the word coat. The functional definition for this word is: 'The outermost clothing worn by a person'.

Please see the note for Matthew 9:16 about the word garment. The functional definition for this word is: 'Several words are used both in the O.T. and in the N.T. for raiment, clothing, or apparel, without defining what particular garments are alluded to; and when a single garment is intended it is variously translated in the A.V. In the East few garments were needed, and they were probably much the same as those worn there at present by the natives'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and all. Ac 9:41; 8:2; 2Sa 1:24; Pr 10:7; 1Th 4:13 and shewing. Ac 9:36; 20:35; Job 31:19-20; Pr 31:30-31; Mt 25:36-39; 26:11; Mr 14:8; Joh 12:8; 2Co 8:12; Eph 4:28; 1Th 1:3; Jas 2:15-17; 1Jo 3:18 while. Ec 9:10; Mt 17:17; Lu 24:44; Joh 17:12 General references. exp: Ex 35:25; Job 31:19.'.

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C9-S41 (Verse 40) God used Peter to resurrect the dead.

First Step: Get rid of doubters and concentrate on God.

But Peter put them all forth,
and kneeled down,
and prayed;.

Second Step: Let God give the command through the body of Peter.

and turning him to the body said,
Tabitha,
arise.

Acts 9:36-43 tell us about Peter raising a dead church member in Joppa and many people getting saved as a result.

Our sentence starts with the word But. There were several saved church members in the room with Peter and hoping to see him used to do a miracle. However, we can be pretty sure that some had doubts. And, Peter followed the example of Jesus (Mark 5:40-42) and put anyone who had doubts out of the room before he prayed and acted as God directed.

Please see the note for Mark 1:40 about the word kneeling. Webster's 1828 defines this word as: 'Falling on the knees'.

Please see the notes for Romans C7S30; 1Corinthians C6S20; Ephesians 4:5-LJC and Colossians C1S4 about the word body. The functional definition for this word is: 'The frame of an animal; the material substance of an animal, in distinction from the living principle of beasts, and the soul of man. Be not anxious for your body'. Please also see the note for Colossians C1S6 about the phrase body of Christ.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'put. Mr 5:40; 9:25; Lu 8:54 and kneeled. Ac 7:60; 20:36; 21:5 and prayed. 1Ki 17:19-23; 2Ki 4:32-36; Mt 9:25'.

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C9-S42 (Verse 40) Tabitha proved that she was physically alive.

Equivalent Section: She showed that she was physically alive again.

And she opened her eyes:

Equivalent Section: She moved.

and when she saw Peter,
she sat up.

Acts 9:36-43 tell us about Peter raising a dead church member in Joppa and many people getting saved as a result.

Tabitha proved that she was physically alive. I have personally died and been resurrected. God only does that if God still has things for the person to do before they finish their physical life. There should be no doubt that she still had things to do. But, God used her to assure those believers, and us, that resurrection is real.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'she opened. Mr 5:41-42; Joh 11:43-44'.

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C9-S43 (Verse 41) the proof of resurrection.

And he gave her his hand,
and lifted her up,
and when he had called the saints and widows,
presented her alive.

Acts 9:36-43 tell us about Peter raising a dead church member in Joppa and many people getting saved as a result.

Several things could be noted about Tabitha but the most prominent is that she was known as Dorcas by those who knew her personally. Tabitha is the Hebrew form of her name while Dorcas is the Greek form. She lived in Joppa, which is supposedly on the Mediterranean, and therefore would have a substantial number of locals and a substantial number of foreigners in it. With this woman having both Grecian and Hebrew names, she would be well-known and well liked in both communities. Indeed, our text tells us she was well know for living a life which showed the Character of Jesus Christ. As we have seen several other places, this type of person is the type that usually receives a miracle from God.

As noted earlier, there was ongoing friction between the Grecian Jews and the Hebrew Jews with the Grecian Jews tending to be snobs. (The Greci and probably had more money and, since the Jewish religious leaders taught that the level of physical wealth showed the level of spirituality, the Greci and would believe that they were more spiritual.) However, While Dorcas had a Grecian name, she apparently was not a snob (according to the context). Again we see the person who received the miracle and (after receiving her miracle) went out and showed their thanks to the Lord by witnessing. However, we also see the Lord preparing Peter for opening the gospel to Gentiles. While the Hebrew Jews were considered lower class by most of the Roman Empire, they had their own prejudices (like most lower-class people tend to have). In Joppa Peter was surrounded by people who had all put aside prejudice. The Lord used these saints to prepare Peter for the next chapter where Peter is going to be required to set aside his own prejudices.

The word gave is the past-tense form of the word give. Please see the notes for 2Corinthians 5:5 and Philippians 4:15 about the word give. The functional definition for this word is: 'Bestowing; conferring; imparting; granting; delivering'. Please also see the note for 2Corinthians 9:8-11 about the word given. Please also see the note for 2Corinthians 9:7 about the word giver. Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks.

Please see the note for Matthew 12:11 about the word lift. The functional definition for this word is: 'To raise; to elevate; as, to lift the foot or the hand; to lift the head'.

Please see the note for 2Corinthians 4:13-14 about the word present. The functional definition for this word is: 'Webster's 1828 dictionary defines present as: '1. Being in a certain place; opposed to absent. 2. Being before the face or near; being in company. Inquire of some of the gentlemen present. these things have I spoken unto you, being yet present with you. John 14. 3. Being now in view or under consideration. In the present instance, facts will not warrant the conclusion. the present question must be decided on different principles. 4. Now existing, or being at this time; not past or future; as the present session of congress. the court is in session at the present time. We say, a present good, the present year or age. 5. Ready at hand; quick in emergency; as present wit. 'Tis a high point of philosophy and virtue for a man to be present to himself. 6. Favorably attentive; not heedless; propitious. Nor could I hope in any place but there to find a god so present to my prayer. 7. Not absent of mind; not abstracted; attentive. the present, an elliptical expression for the present time. At present, elliptically for, at the present time. Present tense, in grammar, the tense or form of a verb which expresses action or being in the present time, as I am writing; or something that exists at all times, as virtue is always to be preferred to vice; or it expresses habits or general truths, as plants spring from the earth; fishes swim; reptiles creep; birds fly; some animals subsist on herbage, others are carnivorous.
PRES'ENT, n. that which is presented or given; a gift; a donative; something given or offered to another gratuitously; a word of general application. Gen.32. Presents' in the plural, is used in law for a deed of conveyance, a lease, letter of attorney or other writing; as in the phrase, "Know all men by these presents," that is, by the writing itself, per presentes. in this sense, it is rarely used in the singular'. Please also see the note for Philippians 2:12 about the phrase presence. Forms of this word are used, in this book, in: Acts 9:41; Acts 10:33; Acts 21:18; Acts 23:33; Acts 25:24; Acts 28:2.

Please see the notes for 2Corinthians 2:15; Philippians 1:19-20; Life in 1John about the word life. The functional definition is: 'Life is that by which a created being enjoys the place in which the Creator has set it'. Please also see the note for Life in 1John about the phrase eternal life. Please also see the notes for Hebrews 1:8-LJC; Philippians 1:27-LJC about the phrase life everlasting. Please note that eternal life is different from everlasting life in that while eternal life is 'Without beginning or end of existence', everlasting life 'has a beginning but is without end of existence'. Please see the note for John 5:24 about the phrase everlasting life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners. Please also see the notes for Romans C14S11; Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he gave. Ac 3:7; Mr 1:31 widows. Ac 6:1; Job 29:13; Ps 146:9; Lu 7:12 presented. Ac 20:12; Ge 45:26; 1Ki 17:23; Lu 7:15 General references. exp: Mr 9:27; Ac 3:7.'.

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C9-S44 (Verse 42) the results of resurrection.

And it was known throughout all Joppa;
and many believed in the Lord .

Acts 9:36-43 tell us about Peter raising a dead church member in Joppa and many people getting saved as a result.

The results of this resurrection was many people getting saved. Not only did Dorcas witne4ss of her resurrection, but all of her friends would also have talke4d about the same thing. (Imagine the gossips going crazy.) the important thing was that everyone gave credit to the Lord. And, they made it clear that the Lord would bless other4 believers also. Therefore, people believed in the Lord with the hope of receiving their own future blessings.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and many. Ac 9:35; 11:21; 19:17-18; Joh 11:4,45; 12:11,44'.

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C9-S45 (Verse 43) this was where Peter stayed while in the area.

And it came to pass,
that he tarried many days in Joppa with one Simon a tanner.

Acts 9:36-43 tell us about Peter raising a dead church member in Joppa and many people getting saved as a result.

Please see the note for 1Corinthians 11:33 about the word tarry. Webster's 1828 dictionary defines this word as: 'to stay; to abide; to continue; to lodge. Tarry all night and wash your feet. Gen.19. 2. to stay behind. Ex.12. 3. to stay in expectation; to wait. Tarry ye here for us, till we come again to you. Ex.24. 4. to delay; to put off going or coming; to defer. Come down to me, tarry not. Gen.45. 5. to remain; to stay. He that telleth lies, shall not tarry in my sight. Ps.101. TAR'RY, v.t. to wait for. I cannot tarry dinner. Not in use'. Forms of this word are used, in this book, in: Acts 9:43; Acts 10:48; Acts 15:33; Acts 18:18; Acts 18:20; Acts 20:5; Acts 20:15; Acts 21:4; Acts 21:10; Acts 22:16; Acts 25:6; Acts 27:33; Acts 28:12; Acts 28:14.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'one. Ac 10:6,32'.

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Acts Chapter 10

Chapter theme is: Chapter theme is: the Salvation of Gentiles.

links to sentences in this chapter:

C10-S1 (Verse 1-2), C10-S2 (Verse 3), C10-S3 (Verse 4), C10-S4 (Verse 4), C10-S5 (Verse 5-6), C10-S6 (Verse 7-8), C10-S7 (Verse 9-12), C10-S8 (Verse 13), C10-S9 (Verse 14), C10-S10 (Verse 15), C10-S11 (Verse 16), C10-S12 (Verse 17-18), C10-S13 (Verse 19), C10-S14 (Verse 20), C10-S15 (Verse 21), C10-S16 (Verse 22), C10-S17 (Verse 23), C10-S18 (Verse 23), C10-S19 (Verse 24), C10-S20 (Verse 24), C10-S21 (Verse 25), C10-S22 (Verse 26), C10-S23 (Verse 27), C10-S24 (Verse 28), C10-S25 (Verse 29), C10-S26 (Verse 30-31), C10-S27 (Verse 32), C10-S28 (Verse 33), C10-S29 (Verse 33), C10-S30 (Verse 34-35), C10-S31 (Verse 36-38), C10-S32 (Verse 39-41), C10-S33 (Verse 42), C10-S34 (Verse 43), C10-S35 (Verse 44), C10-S36 (Verse 45), C10-S37 (Verse 46), C10-S38 (Verse 46-47), C10-S39 (Verse 48), C10-S40 (Verse 48)'.

Acts 10:1-6 tells us that God sent an angel to Cornelius to tell him what to do in order to be saved.

Acts 10:7-8 tells us that Cornelius did exactly as he was commanded to do.

Acts 10:9-16 tells us that God prepared Peter to preach the Gospel to a Gentile.

Acts 10:17-20 tells us that God's Holy Spirit told Peter how he was to react to his vision.

Acts 10:21-24 tells us about Peter going to the house of Cornelius.

Acts 10:25-29 tells us about Peter meeting the household of Cornelius and telling them that his going there was against Jewish religious law. at this point, God is making it clear that Jewish religious law is preventing the saved from obeying God.

Acts 10:30-33 tells us about Cornelius telling about God sending an angel to tell him what to do. That is why he sent for Peter and gathered all of his household to hear the Gospel.

Acts 10:34-35 says: Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons: But in every nation he that feareth him, and worketh righteousness, is accepted with him. Here we read that God made it clear to Peter that the Jewish attitude of spiritual superiority was wrong. Their belief that only Jews could be saved. Unfortunately, even though Peter was the top apostle, he did not get the Jerusalem Church to change their attitude and God, eventually, destroyed this church in order to wipe out this doctrinal error.

Acts 10:36-43 tells us a summary of what Peter preached.

Acts 10:44 says: While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.

Acts 10:45-48 tells us the results of Gentiles being saved by God.

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C10-S1 (Verse 1-2) the character of Cornelius.

There was a certain man in Caesarea called Cornelius,
a centurion of the band called the Italian band,
A devout man,
and one that feared God with all his house,
which gave much alms to the people,
and prayed to God alway.

Acts 10:1-6 tells us that God sent an angel to Cornelius to tell him what to do in order to be saved.

The phrases in our sentence can be explained as:

The phrase There was a certain man in Caesarea called Cornelius means: 'His identification'.
The phrase a centurion of the band called the Italian band means: 'His position in this world'.
The phrase A devout man means: 'His relationship to God'.
The phrase and one that feared God with all his house means: 'His character in regards to God. He made sure that all of his household had the same relationship to God'.
The phrase which gave much alms to the people means: 'His relationship to the people around him'.
The phrase and prayed to God alway means: 'His activity with God'.

Our sentence introduces the subject of this chapter. It starts by telling us about the man whom God chose to save and to let His Jewish church know that they were to do all of the 'Great Commission'. God tried to make it clear to them that He was not interested in their prejudices but that God was interested in any man who wanted to have a right relationship with God.

We find Cornelius in: Acts 10:1; Acts 10:3; Acts 10:7; Acts 10:17; Acts 10:21; Acts 10:22; Acts 10:24; Acts 10:25; Acts 10:30-31. Webster's 1828 defines this word as: 'The first Gentile to be saved in the New Testament'.

Please see the note for Mark 15:39 about the word centurion. The functional definition for this word is: 'A Roman officer in command of a hundred men (Mr 15:39,44- 45)'. Forms of this word are used, in this book, in: Acts 10:1; Acts 10:22; Acts 21:32; Acts 22:25; Acts 22:26; Acts 23:17; Acts 23:23; Acts 24:23; Acts 27:1; Acts 27:6; Acts 27:11; Acts 27:31; Acts 27:43; Acts 28:16.

Please see the note for Mark 15:16 about the word band. The functional definition for this word is: 'Any narrow ligament with which a thing is bound. To unite; to associate; to confederate for some common purpose'. Forms of this word are used, in this book, in: Acts 10:1; Acts 16:26; Acts 21:31; Acts 22:30; Acts 23:12; Acts 27:1; Acts 27:40.

Please see the note for Luke 2:25 about the word devout. Webster's 1828 defines this word as: 'Yielding a solemn and reverential attention to God in religious exercises, particularly in prayer. We must be constant and devout in the worship of God. 2. Pious; devoted to religion; religious. Simeon was a just man and devout. Luke 2. Devout men carried Stephen to his burial. Acts 8. 3. Expressing devotion or piety; as, with eyes devout. 4. Sincere; solemn; earnest; as, you have my devout wishes for your safety'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in. Ac 8:40; 21:8; 23:23,33; 25:1,13 a centurion. Ac 22:25; 27:1,31,43; Mt 8:5-13; 27:54; Lu 7:2 Italian. the Italian band, or rather cohort, speira G4686, (a regiment sometimes consisting of from 555 to 1,105 infantry), is not unknown to the Roman writers, (See Tacitus;) and Gruter gives an inscription in which it is mentioned, which was found in the forum Sempronii, on a fine marble table. Ac 27:1 General references. exp: Joh 7:17
devout. Ac 10:7,22; 2:5; 8:2; 13:50; 16:14; 22:12; Lu 2:25 exp: Ac 17:17. one. Ac 10:35; 9:31; 13:16,26; 1Ki 8:43; 2Ch 6:33; Job 1:1; Ps 102:15; Ec 7:18; Isa 59:19; Da 6:26; Re 15:4 with. Ac 10:7; 16:15; 18:8; Ge 18:19; Jos 24:15; Job 1:5; Ps 101:6-8 which. Ac 10:4,22,31; 9:36; Ps 41:1; Isa 58:7-8; Lu 7:4-5; Ro 15:26-27; 2Co 9:8-15 and prayed. Ac 9:11; Ps 25:5,8-9; 55:17; 86:3 (margin) Ps 88:1; 119:2; Pr 2:3-5; Da 6:10,16,20; Mt 7:7-8; Lu 18:1; Col 4:2; 1Th 5:17; Jas 1:5 General references. exp: Joh 7:17; Ro 2:26.'.

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C10-S2 (Verse 3) How Cornelius received his instructions.

He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him,
and saying unto him,
Cornelius.

Acts 10:1-6 tells us that God sent an angel to Cornelius to tell him what to do in order to be saved.

Acts 10:30 tells us that Cornelius was fasting and praying when God answered his prayers by sending an angel to him. (That sentence is what he told Peter when Peter arrived at his house.) the hour of the day is important as it tells us how long Cornelius fasted. In addition, our sentence calls the messenger from God an angel of God but Cornelius describes him as a man in bright clothing. Cornelius may have suspected that he was an angel but was not positive. Therefore, he did not call his messenger an angel. Many outers could follow his example of humble accuracy.

Please see the note for Galatians C3-S1 about the words evidence / evidently. The functional definition for this word is: 'Clearly; obviously; plainly; in a manner to be seen and understood; in a manner to convince the mind; certainly; manifestly. the evil of sin may be evidently proved by its mischievous effect'.

Please see the note for John 2:4 about the word hour. The functional definition for this word is: 'a short period of time relative to the perspective. Thus, a thousand years can be considered to be an hour / short period of time from the perspective of eternity'.

Please see the notes for 1Corinthians C13S1; Significant Gospel Events and Significant New Testament Events about the word angel. The functional definition for this word is: 'Literally, a messenger; one employed to communicate news or information '. Please also see the note for Jude 1:7 about the word archangel.

Please see the note for Acts 10:1 about Cornelius. He is: 'The first Gentile to be saved in the New Testament'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'saw. Job 4:15-16; Da 9:20-21 about. Ac 10:30; 3:1; Mt 27:46; Lu 23:44-46 an. Ac 5:19; 11:13; 12:7-11; 27:23; Lu 1:11; 2:10-11,13; Heb 1:4,14 Cornelius. Ac 9:4; Ex 33:17; Isa 45:4 exp: Ac 10:22. General references. exp: Joh 7:17; Ro 2:26.'.

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C10-S3 (Verse 4) the response of Cornelius.

And when he looked on him,
he was afraid,
and said,
What is it,
Lord ?.

Acts 10:1-6 tells us that God sent an angel to Cornelius to tell him what to do in order to be saved.

Notice that our sentence uses a capitalized Lord. Although Cornelius saw an anger, he understood that the angel was just a messenger and that the message was truly from God.

Please see the note for Philippians 2:4 about the word look. The functional definition for this word is: 'To direct the eye towards an object, with the intention of seeing it'. Please also see the note for Galatians C6S6 about the phrase LORD looketh on the heart.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he was. Da 10:11; Lu 1:12,29; 24:5 What. Ac 9:5-6; 22:10; 1Sa 3:10 exp: Lu 1:29. General references. exp: Joh 7:17; Ro 2:26.'.

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C10-S4 (Verse 4) the angel tells Cornelius why God sent a message by the angel.

And he said unto him,
Thy prayers and thine alms are come up for a memorial before God .

Acts 10:1-6 tells us that God sent an angel to Cornelius to tell him what to do in order to be saved.

Notice what God responded to even from a lost man. It wasn't just prayers. God also respected his acting in a way which proved that he was trying to live righteously. It wasn't the money but the attitude of heart that God responded to.

Please see the note for Mark 14:9 about the word memorial. Webster's 1828 defines this word as: 'a. L.memorialis. See Memory. 1. Preservative of memory. there high in air memorial of my name, Fix the smooth oar, and bid me live to fame. 2. Contained in memory; as memorial possession. MEMO'RIAL, n. that which preserves the memory of something; anything that serves to keep in memory. A monument is a memorial of a deceased person, or of an event. the Lord's supper is a memorial of the death and sufferings of Christ. Churches have names; some as memorials of peace, some of wisdom, some of the Trinity. 1. Any note or hint to assist the memory. Memorials written with king Edward's hand shall be the ground of this history. 2. A written representation of facts, made to a legislative or other body as the ground of a petition, or a representation of facts accompanied with a petition'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'thy. Ac 10:31; 2Ch 6:33; 32:24; Ps 141:2; Isa 43:26; Mal 3:16; Lu 1:13; Php 4:6 thine. Isa 45:19; Php 4:18; Heb 6:10; 13:16 General references. exp: Joh 7:17; Ro 2:26.'.

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C10-S5 (Verse 5-6) the commandment to Cornelius.

Equivalent Section: Send for the right preacher.

And now send men to Joppa,
and call for one Simon,
whose surname is Peter:.

Equivalent Section: Where to find him.

He lodgeth with one Simon a tanner,
whose house is by the sea side:.

Equivalent Section: Why.

he shall tell thee what thou oughtest to do.

Acts 10:1-6 tells us that God sent an angel to Cornelius to tell him what to do in order to be saved.

Notice that Peter was staying there for an ongoing period (lodgeth). In 3John we read that the local pastor was telling Gaius to stop providing for missionaries and preachers who were traveling through the area. The apostle John wrote and old Gaius to keep doing the will of God and that he would straighten out that local pastor when he arrived. So, what we see here is that Simon the tanner was doing God's will by providing for the needs of Peter while he was there.

Next, our third Equivalent Section tells us he shall tell thee what thou oughtest to do. The word oughtest is 'a lifestyle modifier to the verb do'. When God truly saves someone, He expects a lifestyle change in the person.

What is implied, and said indirectly, is that Peter would tell the household what type of lifestyle change was required for true salvation. The claim that people are saved by a one-time religious act is a lie from a devil. True spiritual salvation results in God's life being in the saved for an ongoing life time. And, all living things move. Therefore, the claim that people are saved by a one-time religious act which never affects them again is a lie from a devil.

Please see the note for 2Peter 1:1 about Simon. There are several men with this nameans that note tells the difference in them. The functional definition for this word is: 'the name of Peter when he was being spiritual'.

Please see the note for Acts 1:23 about the word surname. The Morrish Bible Dictionary defines this word as: 'In scripture this means an additional or added name, not a family name, as the word now implies. Isa 44:5; 45:4; Mt 10:3: Mr 3:16-17; etc'.

Please see the note for Mark 4:32 about the word lodge. Fausset's Bible Dictionary defines this word as: 'To pass the night (Hebrew luwn). Isa 10:29, the Assyrian invaders "have taken their lodging (their bivouac) at Geba." Song 7:11; Ne 4:22. the "lodge" (Isa 1:8), and "cottage" (Isa 24:20), "the earth shall reel to and fro... and be removed as a cottage," refer to a temporary hut, or in the latter passage a hammock suspended from trees, to secure from wild beasts the watcher of gardens or lands in the night'. Forms of this word are used, in this book, in: Acts 10:6; Acts 10:18; Acts 10:23; Acts 10:32; Acts 21:16; Acts 28:7; Acts 28:23.

Please see the note for John 6:16-17 about the word sea. Webster's 1828 dictionary defines this word as: 'A large bason, cistern or laver which Solomon made in the temple, so large as to contain more than six thousand gallons. this was called the brazen sea, and used to hold water for the priests to wash themselves. 1 Kings 7. 2 Chron. 4 2. A large body of water, nearly inclosed by land, as the Baltic or the Mediterranean; as the sea of Azof. Seas are properly branches of the ocean, and upon the same level. Large bodies of water inland, and situated above the level of the ocean, are lakes. the appellation of sea, given to the Caspian lake, is an exception, and not very correct. So the lake of Galilee is called a sea, from the Greek. 3. the ocean; as, to go to sea. the fleet is at sea, or on the high seas. 4. A wave; a billow; a surge. the vessel shipped a sea. 5. the swell of the ocean in a tempest, or the direction of the waves; as, we head the sea. 6. Proverbially, a large quantity of liquor; as a sea of blood. 7. A rough or agitated place or element. In a troubled sea of passion tost. Milton'. Please also see the note for Hebrews 11:29 about the phrase Red Sea. Please also see the note for John 21:1 about the phrase sea of Tiberias.

Please see the note for Matthew 18:31 about the words tell / told. The word told is the past-tense form of the word tell. The functional definition for this word is: 'to communicate to others'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'send. Ac 10:32; 9:38; 15:7; 16:9 whose. Mr 3:16; Joh 1:42 General references. exp: Joh 7:17.
one. Ac 9:43 he shall. Ac 9:6; 11:13-14; Joh 7:17; Ro 10:14-17; Eph 4:8-12 General references. exp: Joh 7:17.'.

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C10-S6 (Verse 7-8) Cornelius did as commanded.

First Step: He selected his messengers.

And when the angel which spake unto Cornelius was departed,
he called two of his household servants,
and a devout soldier of them that waited on him continually;.

Second Step: He sent his messengers.

And when he had declared all these things unto them,
he sent them to Joppa.

Acts 10:7-8 tells us that Cornelius did exactly as he was commanded to do.

Cornelius chose his servants to represent him because this was a personal matter and not part of his duty as a Roman soldier. Cornelius chose two of his servants because God tells us to have two witnesses in order to have things established. Cornelius wanted Peter, whom he had never met, to believe that the request was real since Peter had to walk a ways to get to the house of Cornelius. Cornelius also sent a soldier to make sure that his servants, and Peter, were safe as they traveled. This was too important to take a chance on something happening. Cornelius also chose a devout soldier so that the soldier would also be devoted to making sure that they returned with Peter safely.

Please see the note for Acts 10:1 about Cornelius. He is: 'The first Gentile to be saved in the New Testament'.

Please see the note for 2Corinthians 12:8 about the word depart. Webster's 1828 dictionary defines this word as: 'to go or move from. Depart from me, ye cursed, into everlasting fire. Matt. 25. It is followed by from, or from is implied before the place left. I will depart to my own land, that is, I will depart from this place to my own land. Num. 10. 2. to go from; to leave; to desist, as from a practice. Jehu departed not from the sins of Jeroboam. Jehoshaphat departed not from the way of Asa his father'.

Please see the notes for Romans C16S21 and 2Timothy C1-S2 about the word serve. The functional definition for this word is: 'To work for; to bestow the labor of body and mind in the employment of another'. Please also see the note for Philippians 2:17 about the word service. Please also see the notes for Romans C14S4; 1Corinthians C7S27 and Ephesians C6S4 about the word servant. The functional definition is: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'.

Please see the note for Luke 3:14 about the word soldier. The Morrish Bible Dictionary defines this word as: 'Apart from the common application of this term (for which see ARMY, ARMOUR, etc.) it is used in the N.T. for the service of a Christian. Two things are said of the Christian soldier. He must "endure hardness," that is, share in the suffering incident to warfare; and he must not entangle "himself with the affairs of this life, that he may please him who hath chosen him to be a soldier": that is, be quite free to obey his Captain in all things. As explained by the centurion, "I say to this man Go, and he goeth; and to another, Come, and he cometh;" so the Christian servant is under authority, and unhesitating obedience is what should characterize the soldier of Jesus Christ: he must be prepared to endure hardships, and to suffer with his Captain. Mt 8:9; 2Ti 2:3-4'. Forms of this word are used, in this book, in: Acts 10:7; Acts 12:4; Acts 12:6; Acts 12:18; Acts 21:32; Acts 21:35; Acts 23:10; Acts 23:23; Acts 23:31; Acts 27:31; Acts 27:32; Acts 27:42; Acts 28:16.

Please see the note for Acts 1:1 about the word wait. The functional definition for this word is: 'Webster's 1828 defines this word as: 'The sense is to stop, or to continue. 1. to stay or rest in expectation; to stop or remain stationary, till the arrival of some person or event. thus we say, I went to the place of meeting, and there waited an hour for the moderator or chairman. I will go to the hotel, and there wait till you come. We will wait for the mail. 2. to stay proceedings, or suspend any business, in expectation of some person, event, or the arrival of some hour. the court was obliged to wait for a witness. 3. to rest in expectation and patience. All the days of my appointed time will I wait, till my change come. Job 14. 4. to stay; not to depart. Haste, my dear father, tis no time to wait. 5. to stay; to continue by reason of hindrance. 6. to lie in ambush, as an enemy.
Such ambush waited to intercept thy way. to wait on or upon, to attend, as a servant; to perform menial services for; as, to wait on a gentleman; to wait on the table. to wait on, 1. to attend; to go to see; to visit on business or for ceremony. Tell the gentleman I will wait on him at ten oclock. 2. to pay servile or submissive attendance. 3. to follow, as a consequence; as the ruin that waits on such a supine temper. Instead of this, we use await. 4. to look watchfully. It is a point of cunning to wait on him with whom you speak, with your eye. Unusual. 5. to attend to; to perform. Aaron and his sons shall wait on their priests office. Numbers 3, 8. Romans 12. 6. to be ready to serve; to obey. Psalm 25. Proverbs 20. to wait at, to attend in service; to perform service at. 1 Corinthians 9. to wait for, to watch, as an enemy. Job 15'. Please also see the note for Luke 2:25 about the word waiting.

Please see the note for Philippians 1:25-26 about the word continue. The functional definition for this word is: 'keep doing what they were doing before. The dictionary does not make the distinction between the words continue and continueth. Webster's 1828 actually gives the Biblical definition of continueth for the word continue. In the Bible, the word continue is used for when the action stopped at some point and uses the word continueth for when the action does not stop in this life'. Please also see the note for James 1:25 about the word continueth. Please also see the note for 1Corinthians 7:5 about the word incontinent.

Please see the note for 1Corinthians 1:11 about the word declare. The functional definition for this word is: 'to make clear'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'two. Ac 10:2; Ge 24:1-10,52; Jg 7:10; 1Sa 14:6-7; 1Ti 6:2; Phm 1:16 exp: Lu 7:19. and a. Ac 10:1; Mt 8:9-10; Lu 3:14
he sent. Ac 10:33; 26:19; Ps 119:59-60; Ec 9:10; Ga 1:16'.

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C10-S7 (Verse 9-12) Peter receives a vision.

Equivalent Section: What was happening at the start.

On the morrow,
as they went on their journey,
and drew nigh unto the city,
Peter went up upon the housetop to pray about the sixth hour:.

Equivalent Section: What God used to get Peter to understand the symbolism of the vision.

And he became very hungry,
and would have eaten:.

Equivalent Section: the start of the vision.

but while they made ready,
he fell into a trance,
And saw heaven opened,
and a certain vessel descending unto him,
as it had been a great sheet knit at the four corners,
and let down to the earth:.

Equivalent Section: the main message of the vision.

Wherein were all manner of fourfooted beasts of the earth,
and wild beasts,
and creeping things,
and fowls of the air.

Acts 10:9-16 tells us that God prepared Peter to preach the Gospel to a Gentile.

It took the servants of Cornelius, from about day break, until about the sixth hour to arrive at the house where Peter was staying. That's why they spent the night at the tanner's house and returned the next day. Obviously, it took a lot more effort for the household of Cornelius to hear the Gospel than most people are willing to make today.

We read that Peter went up upon the housetop to pray while his hosts were preparing food (while they made ready). And, Peter fell into a trance so that God's Holy Spirit could speak to him.

The rest of our sentence, and the next sentence, tell us that God's Holy Spirit commanded him to violate Jewish religious traditions. If the reader pays attention to the rest of the New Testament, they will realize that there was an ongoing problem with the saved Jews in the Jerusalem church over this issue. They kept insisting that upon a works salvation and a works sanctification and tried, repeatedly, to say that Gentiles could not be saved and then that Gentiles had to become Jews in order to be saved. Eventually, God had the Temple destroyed and the Jerusalem Church destroyed and the Jews, who refused to let God correct their doctrine, were scattered or killed. The sin unto death (Romans 6:16 and 1John 5:16) is keeping this exact attitude. Thus, in time sequence, we see the first time that God's Holy Spirit tells the Jews to drop their religious traditions. The New Testament replaces those traditions with a personal relationship which is through God's Holy Spirit.

Please see the note for Mark 11:12-13 about the word morrow. The functional definition for this word is: 'The day next after the present'.

Please see the note for Matthew 15:7-8 about the words draw / drawn / drew. The word drawn and drew. are past-tense forms of the word draw. The functional definition for this word is: 'To pull along; to haul; to cause to move forward by force applied in advance of the thing moved or at the fore-end, as by a rope or chain. It differs from drag only in this, that drag is more generally applied to things moved along the ground by sliding, or moved with greater toil or difficulty, and draw is applied to all bodies moved by force in advance, whatever may be the degree of force. Draw is the more general or generic term, and drag, more specific'.

Please see the note for Romans C12S18 about the word hunger. The functional definition for this word is: ' An uneasy sensation occasioned by the want of food; a craving of food by the stomach; craving appetite'.

Please see the note for Acts 17:11 about the words readiness / ready. Webster's 1828 defines the word ready as: 'a. red'y. Eng. to rid; redo, ready; rida, to ride; bereda, to prepare. Gr. easy. the primary sense is to go, move, or advance forward, and it seems to be clear that ready, ride, read, riddle, are all of one family, and probably from the root of L. gradior. See Read and Red. 1. Quick; prompt; not hesitating; as ready wit; a ready consent. 2. Quick to receive or comprehend; not slow or dull; as a ready apprehension. 3. Quick in action or execution; dextrous; as an artist ready in his business; a ready writer. Ps. 45. 4. Prompt; not delayed present in hand. He makes ready payment; he pays ready money for every thing he buys. 5. Prepared; fitted; furnished with what is necessary, or disposed in a manner suited to the purpose; as a ship ready for sea. My oxen and fatlings are killed, and all things are ready. Matt 22. 6. Willing; free; cheerful to do or suffer; not backward or reluctant; as a prince always ready to grant the reasonable requests of his subjects. The spirit is ready, but the flesh is weak. Mark 14. I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus. Acts 21. 7. Willing; disposed. Men are generally ready to impute blame to others. they are more ready to give than to take reproof. 8. Being at the point; near; not distant; about to do or suffer. A Syrian ready to perish was my father. Deut. 26. Job 29. Ps. 88. 9. Being nearest or at hand. A sapling pine he wrench'd from out the ground, the readiest weapon that his fury found. 10. Easy; facile; opportune; short; near, or most convenient; the Greek sense. Sometimes the readiest way which a wise man has to conquer, is to flee. Through the wild desert, not the readiest way. The ready way to be thought mad, is to contend you are not so. 1. to make ready, to prepare; to provide and put in order. 2. An elliptical phrase, for make things ready; to make preparations; to prepare. READY, adv. red'y. In a state of preparation, so as to need no delay. We ourselves will go ready armed before the house of Israel. Num. 32.
READY, n. red'y. forready money. Lord Strut was not flush in ready, either to go to law, or to clear old debts. A low word.'. Webster's 1828 defines the word readiness as: 'n. red'iness. from ready. 1. Quickness; promptness; promptitude; facility; freedom from hinderance or obstruction; as readiness of speech; readiness of thought; readiness of mind in suggesting an answer; readiness of reply. 2. Promptitude; cheerfulness; willingness; alacrity; freedom from reluctance; as, to grant a request or assistance with readiness. They received the word with all readiness of mind. Acts 17. 3. A state of preparation; fitness of condition. the troops are in readiness'.

We find forms of the word trance in: Numbers 24:4; Numbers 24:16; Acts 10:10; Acts 11:5; Acts 22:17. Smith's Bible Dictionary defines this word as: 'Nu 24:4,16: --in which this word occurs in the English of the Old Testament italics show no corresponding word in Hebrew. In the New Testament we meet with the word three times --
Ac 10:10; 11:6; 22:17: the ekstasis (i.e. trance) is the state in which a man has passed out of the usual order of his life, beyond the usual limits of consciousness and volition, being rapt in causes of this state are to be traced commonly to strong religious impressions. Whatever explanation may be given of it, it is true of many, if not of most, of those who have left the stamp of their own character on the religious history of mankind, that they have been liable to pass at times into this abnormal state. the union of intense feeling, strong volition, long-continued thought (the conditions of all wide and lasting influence, aided in many cases by the withdrawal from the lower life of the support which is needed to maintain a healthy equilibrium, appears to have been more than the "earthen vessel" will bear. the words which speak of "an ecstasy of adoration" are often literally true. As in other things, so also here, the phenomena are common to higher and lower, to true and false systems. We may not point to trances and ecstasies as proofs of a true revelation but still less may we think of them as at all inconsistent with it. thus though we have not the word, we have the thing in the "deep sleep" the "horror of great darkness," that fell on Abraham.
Ge 15:12: Balaam, as if overcome by the constraining power of a Spirit mightier than his own, "sees the vision of God, falling, but with opened eyes."
Nu 24:4: Saul, in like manner, when the wild chant of the prophets stirred the old depths of feeling, himself also "prophesied" and "fell down" --most, if not all, of his kingly clothing being thrown off in the ecstasy of the moment --"all that day and all that night."
1Sa 19:24: Something there was in Jeremiah that made men say of him that he was as one that" is mad and maketh himself a prophet."
Jer 29:26: In Ezekiel the phenomena appear in more wonderful and awful forms.
Eze 3:15: As other elements and forms of the prophetic work were revived in "the apostles and prophets" of the New Testament, so also was this. though different in form, it belongs to the same class of phenomena as the gift of tongues, and is connected with "visions and revelations of the Lord" In some cases, indeed, it is the chosen channel for such revelations.
Ac 10:11; 22:17-21: Wisely for the most part did the apostle draw a veil over these more mysterious experiences. 2Co 12:1-4'.

Please see the note for Mark 15:32 about the word descend. The functional definition for this word is: 'o move or pass from a higher to a lower place; to move, come or go downwards; to fall; to sink; to run or flow down; applicable to any kind of motion or of body'. Forms of this word are used, in this book, in: Acts 10:11; Acts 11:5; Acts 24:1.

We find forms of the word sheet in: Judges 14:12; Judges 14:13; Acts 10:11; Acts 11:5. Webster's 1828 defines this word as: 'n. L. schenda; Gr. the Greek and Latin words signify a table or plate for writing on; L. scindo, Gr. 1. A broad piece of cloth used as part of bed-furniture. 2. A broad piece of paper as it comes from the manufacturer. Sheets of paper are of different sizes, as royal, demi, foolscap, pot and post-paper. 3. A piece of paper printed, folede and bound, or formed in to a book in blank, and making four, eight, sixteen or twenty-four pages, etc. 4. anything expanded; as a sheet of water or of fire; a sheet of copper, lead or iron. 5. Sheets, plu. a book or pamphlet. the following sheets contains a full answer to my opponent. 6. A sail.
SHEET, n. In nautical language, a rope fastened to one or both the lower corners of a sail to extend and retain it in a particular situation. When a ship sails with a side-wind, the lower corners of the main and fore-sails are fastened with a tackand a sheet.
SHEET, v.t. 1. to furnish with sheets. Little used. 2. to fold in a sheet. Little used. 3. to cover as with a sheet; to cover with something broad and thin. When snow the pasture sheets. Shak.'.

Please see the note for Colossians C2S1 about the word knit. The functional definition for this word is: 'Webster's 1828 dictionary defines knit as: '1. to unite, as threads by needles; to connect in a kind of net-work; as, to knit a stocking. 2. to unite closely; as, let our hearts be knit together in love. 3. to join or cause to grow together. Nature cannot knit the bones, while the parts are under a discharge. 4. to tie; to fasten. And he saw heaven opened, and a certain vessel descending to him, as it were a great sheet knit at the four corners. Acts.10. 5. to draw together; to contract; as, to knit the brows.
KNIT, v.i. nit. to unite or interweave by needles. 1. to unite closely; to grow together. Broken bones will in time knit and become sound.
KNIT, n. nit. Union by knitting; texture. Little used'.

Please see the note for Mark 12:10-11 about the word corner. The functional definition for this word is: 'Easton's Bible Dictionary defines this word as: 'The angle of a house (Job 1:19) or a street (Pr 7:8). "Corners" in Ne 9:22 denotes the various districts of the promised land allotted to the Israelites. In Nu 24:17, the "corners of Moab" denotes the whole land of Moab. the "corner of a field" (Le 19:9; 23:22) is its extreme part, which was not to be reaped. the Jews were prohibited from cutting the "corners," i.e., the extremities, of the hair and whiskers running round the ears (Le 19:27; 21:5). the "four corners of the earth" in Isa 11:12; Eze 7:2 denotes the whole land. the "corners of the streets" mentioned in Mt 6:5 means the angles where streets meet so as to form a square or place of public resort.
The corner gate of Jerusalem (2Ki 14:13; 2Ch 26:9) was on the north-west side of the city.
Corner-stone (Job 38:6; Isa 28:16), a block of great importance in binding together the sides of a building. the "head of the corner" (Ps 118:22-23) denotes the coping, the "coign of vantage", i.e., the topstone of a building. But the word "corner stone" is sometimes used to denote some person of rank and importance (Isa 28:16). He is also styled "the chief corner stone" (Eph 2:20; 1Pe 2:6-8). When Zechariah (Zec 10:4), speaking of Judah, says, "Out of him came forth the corner," he is probably to be understood as ultimately referring to the Messiah as the "corner stone."'. Please also see the note for Ephesians 2:20 about the phrase corner stone.

Please see the note for 1Peter C1S4 about the word manner (singular). Webster's 1828 dictionary defines this word is: 'form; method; way of performing or executing. Find thou the manner, and the means prepare. 2. Custom; habitual practice. Show them the manner of the king that shall reign over them. this will be the manner of the king. 1 Sam.8. Paul, as his manner was--Acts 17. 3. Sort; kind. Ye tithe mint and rue, and all manner of herbs. Luke 11. they shall say all manner of evil against you falsely--Matt.5. in this application, manner has the sense of a plural word; all sorts or kinds. 4. Certain degree or measure. It is in a manner done already. the bread is in a manner common. 1 Sam.21. this use may also be sometimes defined by sort or fashion; as we say, a thing is done after a sort or fashion, that is, not well, fully or perfectly. Augustinus does in a manner confess the charge. 5. Mien; cast of look; mode. Air and manner are more expressive than words. 6. Peculiar way or carriage; distinct mode. It can hardly be imagined how great a difference was in the humor, disposition and manner of the army under Essex and that under Waller. A man's company may be known by his manner of expressing himself. 7. Way; mode; of things. the temptations of prosperity insinuate themselves after a gentle, but very powerful manner. 8. Way of service or worship. the nations which thou hast removed and placed in the cities of Samaria, know not the manner of the god of the land--2 Kings 7. 9. In painting, the particular habit of a painter in managing colors, lights and shades'.

Please see the note for Acts 7:42 about the word beast. The functional definition for this word is: 'Any animal that is not man. Sometimes it means quadrupeds, and not creeping things'.

Please see the note for Matthew 3:4 about the word wild. The functional definition for this word is: 'Roving; wandering; inhabiting the forest or open field; hence, not tamed or domesticated; as a wild boar; a wild ox; a wild cat; a wild bee'. Please also see the note for John 3:14 about the word wilderness.

Please see the note for 2Timothy 3:6 about the word creep. The functional definition for this word is: 'To move with the belly on the ground, as a worm or serpent without legs, or as many insects with feet and very short legs'.

Please see the note for Mark 4:2 about the word fowl. The Morrish Bible Dictionary defines this word as: 'This term is used for every description of bird described as of the heaven and of the air, including those that feed on carrion, as in Ge 15:11; Re 19:17,21; and those for the table. 1Ki 4:23; Ne 5:18'.

Please see the note for Matthew 6:26 about the word air. Easton's Bible Dictionary defines this word as: 'the atmosphere, as opposed to the higher regions of the sky (1Th 4:17; Re 9:2; 16:17). this word occurs once as the rendering of the Hebrew ruah (Job 41:16); elsewhere it is the rendering of shamaiyim, usually translated "heavens." the expression "to speak into the air" (1Co 14:9) is a proverb denoting to speak in vain, as to "beat the air" (1Co 9:26) denotes to labour in vain'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Peter. Ac 10:8; 11:5-10; 1Sa 9:25; Zep 1:5; Mt 6:6; Mr 1:35; 6:46; 1Ti 2:8 the sixth. Ac 6:4; Ps 55:17; Da 6:10; Mt 20:5; 27:45; Eph 6:18
he became. Mt 4:2; 12:1-3; 21:18 he fell. Ac 22:17; Nu 24:4,16; Eze 8:1-3; 11:24; 40:2; 2Co 12:2-4; Re 1:10; 4:2-3
saw. Ac 7:56; Eze 1:1; Lu 3:21; Joh 1:51; Re 4:1; 11:19; 19:11 and a. Ge 49:10; Isa 11:6-14; 19:23-25; 43:6; 56:8; Mt 8:11; 13:47-48; Joh 11:52; 12:32; Ro 1:16; 3:29-31; 9:4; 15:9-12; 16:25-26; Ga 2:15; 3:28; Eph 1:10; 3:6; Col 3:11 vessel. the word skeuos G4632, which corresponds to the Hebrew kelee, denotes every kind of vessel or utensil, anything which may be considered as a receptacle; and is therefore applicable to a sheet othone G3607, or anything woven from flax, tied up at the four corners, which our word vessel is not. General references. exp: Ge 7:9.
General references. Ge 7:8-9; Isa 11:6-9; 65:25; Joh 7:37; 1Co 6:9-11 exp: Le 11:2; De 14:3.'.

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C10-S8 (Verse 13) God told Peter what to do.

First Step: God said to get up.

And there came a voice to him,
Rise,
Peter;.

Second Step: God said what to do.

kill,
and eat.

Acts 10:9-16 tells us that God prepared Peter to preach the Gospel to a Gentile.

As we see in the next few sentences, the commandment from God went against the Jewish religious traditions which came from the religious part of the Mosaic Law. But that is what the New Testament replaces. And, God was trying to get peter to understand the changes brought in by the New Testament, including the Jewish insistence that no Gentile can be saved.

Our Lord Jesus Christ knew Peter. He knew that Peter would object to a command, even when it came from God, to go against the Jewish religious traditions. Our next sentence tells us the objection from Peter. The sentence after that tells us that God overrode his objections which were based upon the Jewish religious traditions. And, God did this three times, thereby, symbolically, letting Peter know that this command came from all three members of the Trinity.

It is highly likely that Peter was reminded of when he rebuked Jesus and was told: Get thee behind me, Satan: (Matthew 16:23; Mark 8:33; Luke 4:8). Our account continues and, while Peter did not understand at first, he understood later. And, when the saved Jews objected, Peter pointed out that God was Who saved them so, therefore, they had to take their objections to God.

Unfortunately, the saved Jews refused to let God change their doctrine in spite of God making it clear to them, several times, that keeping the Jewish religious traditions was doctrinal error. Eventually, God killed or scattered all of them and destroyed the Jerusalem Church. And, the amazing thing, is that many churches of today keep the same attitude about their own wrong traditions.

Please see the note for Colossians C2-S7 about the word rise. The functional definition for this word is: ' to move to pass upward in any manner; to ascend; as, a fog rises from a river or from low ground; a fish rises in water; fowls rise in the air; clouds rise from the horizon towards the meridian; a balloon rises above the clouds'. Please also see the note for Mark 10:1 about the words arise / arose. Please also see the note for John 20:2-LJC about the phrase risen Jesus is Lord.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Rise. Ac 10:10; Jer 35:2-5; Joh 4:31-34 kill. Or, sacrifice and eat, thusia G2378 kai G2532 phago G5315. the spirit of the heavenly direction seems to be this, say Dr. A. Clarke, "The middle wall of the partition is now pulled down; the Jews and Gentiles are called to become one flock, under one shepherd and bishop of souls. thou, Peter, shalt open the door of faith to the Gentiles, and be also the minister of the circumcision. Rise up; already a blessed sacrifice is prepared: go and offer it to God; and let thy soul feed on the fruits of his mercy," etc. General references. exp: De 14:3.'.

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C10-S9 (Verse 14) Peter objects to the command.

First Step: Peter voices his objection.

But Peter said,
Not so,
Lord;.

Second Step: Peter says why he objects.

for I have never eaten anything that is common or unclean.

Acts 10:9-16 tells us that God prepared Peter to preach the Gospel to a Gentile.

Notice that it is based upon religious traditions and not on what the word of God says. Yes, the Mosaic Law told the Jews to not eat certain things, but that restriction was removed for the church in the New Testament. And yes, it can be argued that Peter did not know of this change, at that time, but he did not reference any scripture. Therefore, his objection was based upon religious traditions and not on what the word of God. in this chapter, we see God changing those religious traditions for the church in the New Testament.

Please see the note for 1Corinthians C10S10 about the word common. Webster's 1828 has several definitions used by men, which are actually applications of the true definition. the Biblical usage is: 'Of no rank or superior excellence; ordinary and applies to the majority of any grouping. Not noble, not distinguished'. Please also see the note for 1Corinthians 5:1 about the word commonly.

Please see the note for Hebrews 9:13-14 about the word unclean. The functional definition for this word is: 'polluted from the world; influenced by devils; never doing the right religious practice; doing anything that would make us less than 100% committed to obeying God; accepting anything that is even questionable as being right; accepting all influences that corrupt'. Please also see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits. They are devils. Please also see the notes for Galatians C5S20 and Colossians C3S5 about the word uncleanness. Please also see the note for James 4:8 about the word cleanse.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Not. Ge 19:18; Ex 10:11; Mt 16:22; 25:9; Lu 1:60 for. Le 11:1-17; 20:25; De 14; Eze 4:14; 44:31 General references. exp: Ge 19:18; Le 11:2; De 14:3.'.

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C10-S10 (Verse 15) the spiritual explanation from God.

And the voice spake unto him again the second time,
What God hath cleansed,
that call not thou common.

Acts 10:9-16 tells us that God prepared Peter to preach the Gospel to a Gentile.

The phrases in our sentence can be explained as:

The phrase And the voice spake unto him again the second time means: 'God gave this explanation'.
The phrase What God hath cleansed means: 'God did a spiritual work of cleansing. No man has the authority nor power to challenge what God says that He did spiritually'.
The phrase that call not thou common means: 'The word common was used by God and by the Jews for something which had no spiritual value when they were talking about spiritual things like God did in the prior phrase'.

Please see the note James 4:8 about the word cleanse'. The functional definition for this word is: 'To remove physical or spiritual pollution, filth or anything which defiles. Only what is unclean needs to be cleansed'. In addition to those references, the word unclean needs to also be studied in order to truly understand the conditions which this word is saying must be removed. Please see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about unclean spirits. Please see the notes for Galatians C5S20 and Colossians C3S5 about the word uncleanness.

Please see the note for 1Corinthians C10S10 about the word common. The functional definition for this word is: 'Of no rank or superior excellence; ordinary and applies to the majority of any grouping. Not noble, not distinguished'. Please also see the note for 1Corinthians 5:1 about the word commonly.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'What. Ac 10:28; 11:9; 15:9,20,29; Mt 15:11; Re 14:14-17,20; 1Co 10:25; Ga 2:12-13; 1Ti 4:3-5; Tit 1:15; Heb 9:9-10 General references. exp: Le 7:19.'.

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C10-S11 (Verse 16) God, symbolically, showed that the message was from all members of the Trinity.

Equivalent Section: the symbolism.

This was done thrice:

Equivalent Section: the end of the message.

and the vessel was received up again into heaven.

Acts 10:9-16 tells us that God prepared Peter to preach the Gospel to a Gentile.

People need to be careful about symbolism, especially the symbolism of numbers. In God's way of interpreting the word of God, symbols are used to give multiple applications. They must be understood within the context where they are used. They can never disagree with the single interpretation of what is being said and never used to correct the single interpretation. In the wrong (man's) way of interpreting the word of God, symbols are used to correct what is literally written in the word of God. A simple example is the famous message, which many believe without verification, called 'The Seven Sayings from the Cross'. (There are more than seven.) And, because people are taught the wrong usage of symbols, there is much wrong doctrine believed by many people.

With all of that written, the symbolic use of the number three is pretty common and widely accepted to symbolically represent the Trinity, especially when the context is a message from God.

The symbolism of the Second Equivalent Section is that God finished His message and He is not accepting any further discussion on it. God has cleansed things and there is no more need for the Jewish religious traditions which dealt with spiritual cleansing such as the claim that it was illegal for a Jew to eat or fellowship with Gentiles. And, as we read further on in this chapter, that meaning was made clear to Peter. Unfortunately, it was rejected by the saved Jews, in spite of God sending them this message repeatedly. And, the end result was the destruction of the Jerusalem Church.

Please see the notes for John 8:17; 2Corinthians 13:1 and Colossians C3S13 about the phrase witnesses, two or three.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'thrice. Ge 41:32; Joh 21:17; 2Co 13:1 General references. exp: Le 7:19; Mr 9:8.'.

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C10-S12 (Verse 17-18) Peter tried to understand the spiritual message..

Now while Peter doubted in himself what this vision which he had seen should mean,
behold,
the men which were sent from Cornelius had made inquiry for Simon's house,
and stood before the gate,
And called,
and asked whether Simon,
which was surnamed Peter,
were lodged there.

Acts 10:17-20 tells us that God's Holy Spirit told Peter how he was to react to his vision.

Notice that Peter had trouble understanding the spiritual message. Most people have trouble understanding the spiritual And this vision was symbolic in nature. Further, this is the first time, that we are told about, in which Peter was given a symbolic spiritual message and did not have Jesus there to explain it.

Notice also that God did not leave Peter wondering for long. The messengers arrived as the vision ended. So, Peter had things to do until the time came when God helped him to understand the vision. We have the advantage of reading the entire account while peter had to wait while he lived it.

Please see the note for Romans C14S1 about the word doubtful. Webster's 1828 dictionary defines this word as: 'Dubious; not settled in opinion; undetermined; wavering; hesitating; applied to persons; as, we are doubtful of a fact, or of the propriety of a measure. 2. Dubious; ambiguous; not clear in its meaning; as a doubtful expression. 3. Admitting of doubt; not obvious, clear or certain; questionable; not decided; as a doubtful case; a doubtful proposition; it is doubtful what will be the event of the war. 4. Of uncertain issue. We have sustained one day in doubtful fight. 5. Not secure; suspicious; as, we cast a doubtful eye. 6. Not confident; not without fear; indicating doubt. With doubtful feet, and wavering resolution. 7. Not certain or defined; as a doubtful hue'. Please also see the note for 2Corinthians 12:1 about the word doubtless.

Please see the note for Luke 15:26 about the word mean (singular) / meant. The functional definition for this word is: 'To have in the mind, view or contemplation; to intend. What mean you By this service? Ex.12. 2. to intend; to purpose; to design, with reference to a future act. Ye thought evil against me, but God meant it for good. Gen.1. 3. to signify; to indicate. What mean these seven ewe lambs? Gen.21. What meaneth the noise of this great shout in the camp of the Hebrews? 1 Sam.4. Go ye, and learn what that meaneth-- Matt.9.
MEAN, v.i. to have thought or ideas; or to have meaning'.

Please see the note for Acts 10:1 about Cornelius. He is: 'The first Gentile to be saved in the New Testament'.

We find forms of the word inquiry in our current sentence and in Proverbs 20:25. Webster's 1828 defines this word as: 'n. 1. the act of inquiring; a seeking for information by asking questions; interrogation. The men who were sent from Cornelius, had made inquiry for Simon's house, and stood before the gate. Acts.10. 2. Search for truth, information or knowledge; research; examination into facts or principles by proposing and discussing questions, by solving problems, by experiments or other modes; as physical inquiries; inquiries about philosophical knowledge. The first inquiry of a rational being should be, who made me? the second, why was I made? who is my Creator, and what is his will?'. Please also see the note for 2Corinthians 8:23 about the word inquire.

Please see the note for Matthew 7:7 about the word ask. The functional definition for this word is: 'To inquire, to seek for counsel, to request'.

Please see the note for Matthew 9:5 about the word whether. The functional definition for this word is: 'Which of two'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'while. Ac 10:19; 2:12; 5:24; 25:20; Joh 13:12; 1Pe 1:11 the men. Ac 10:7-18; 9:43 General references. exp: Ac 11:11.
and asked. Ac 10:5-6; 11:11 General references. exp: Ac 11:11.'.

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C10-S13 (Verse 19) God's Holy Spirit directed Peter to deal with the men sent from Cornelius.

While Peter thought on the vision,
the Spirit said unto him,
Behold,
three men seek thee.

Acts 10:17-20 tells us that God's Holy Spirit told Peter how he was to react to his vision.

God's Holy Spirit was Who was acting is this entire account and it was God's Holy Spirit Who proved that Gentiles could be saved. in this particular sentence, Peter has just received a vision which he did nor understand. Cornelius had been told to send for Peter and the men that he sent were at the door of where Peter was staying. God's Holy Spirit told Peter that they were there so that Peter dealt with them instead of trying to figure out the vision. God's Holy Spirit revealed the truth to Peter in His way and His time. When we don't understand what God is doing, we need to trust God and wait for God to clarify things for us.

Please see the note for 2Corinthians 10:3-6 about the word thought. The functional definition for this word is: 'the past-tense form of the word think'. Please see the note for Philippians 3:4-6 about the word think. The functional definition for this word is: 'To have the mind occupied on some subject; to have ideas, or to revolve ideas in the mind. --For that I am I know, because I think. these are not matters to be slightly thought on. 2 to conceive; to imagine'.

Please use the link in the sentence above and see the notes for Romans C8S1; Galatians C6S8 and Hebrews 8:10-LJC about the word Spirit. The functional definition is: 'An intelligent being from the spiritual reality which is a super-set of the physical reality'. As seen in the summary part of the Study on Spirit, 'We are made spiritually alive when God's spirit quickens our spirit'. That study also provides links to many more verses which teach the same doctrine. Please use his link for links to every usage in the Bible where we find the phrase Spirit of the Lord. Please see the note for Romans C11S13 about the phrase spirit of slumber. Please see the note for Galatians 6:1 in Word Study on Spirit for links to every place where we find the word spiritual. Please see the notes for Romans C8S40; Ephesians C6S8 about the phrase spiritual powers. Please see the note for 1Peter C1S11 about the phrase spiritual verses physical. Please see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits. Please see the note for please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost.

Please see the note for 1Corinthians C10S24 about the word seek. The functional definition for this word is: 'v.t. pret and pp. sought, pronounced sat. L. sequor, to follow; for to seek is to go after, and the primary sense is to advance, to press, to drive forward, as in the L. peto. 1. to go in search or quest of; to look for; to search for by going from place to place. the man asked him, saying, what seekest thou? And he said, I seek my brethen. Gen. 37. 2. to inquire for; to ask for; to solicit; to endeavor to find or gain by any means. the young lions roar after their prey, and seek their meat from God. Ps. 104. He found no place for repentance, though he sought it carefully with tears. Heb. 12'. Please also see the note for The S and P's of 2Timothy 1. Please also see the note for Acts 17:24-28 about seek the Lord. Forms of this word are used, in this book, in: Acts 10:19; Acts 10:21; Acts 11:25; Acts 13:8; Acts 13:11; Acts 15:17; Acts 17:27.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the Spirit. Ac 8:29; 11:12; 13:2; 16:6-7; 21:4; Joh 16:13; 1Co 12:11; 1Ti 4:1 General references. exp: Ac 8:29.'.

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C10-S14 (Verse 20) Instructions from God's Holy Spirit.

Equivalent Section: What Peter is to do.

Arise therefore,
and get thee down,
and go with them,
doubting nothing:.

Equivalent Section: Why.

for I have sent them.

Acts 10:17-20 tells us that God's Holy Spirit told Peter how he was to react to his vision.

This sentence tells us that the angel who went to Cornelius was sent by God's Holy Spirit. He was in control of all that happened.

Please see the note for Romans intro about the word therefore. The functional definition is: 'what follows the therefore is a future result that is based upon what came before the therefore and result is only seen there'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and get. Ac 8:26; 9:15; 15:7; Mr 16:15 for. Ac 9:17; 13:4; Isa 48:16; Zec 2:9-11'.

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C10-S15 (Verse 21) Peter obeyed.

Equivalent Section: What Peter did.

First Step: Peter went to meet them.

Then Peter went down to the men which were sent unto him from Cornelius;

Second Step: Peter talked to them.

and said,
Behold,
I am he whom ye seek:.

Equivalent Section: What Peter asked.

what is the cause wherefore ye are come?.

Acts 10:21-24 tells us about Peter going to the house of Cornelius.

Notice that Peter knew that they sought him even though he did not know why and he had not talked to them before this sentence. This confirms the prior sentence which tells us that God's Holy Spirit told Peter what to do. If people spiritually mature and listen to God's Holy Spirit, He will also direct their lives even in seemingly small things. This entire account, of course, was far more important than Peter probably realized at the time. Likewise, when God directs us to do something it probably has more results than we realize at the time.

Please see the note for Acts 10:1 about Cornelius. He is: 'The first Gentile to be saved in the New Testament'.

Please see the note for 2Corinthians C2S5 about the word cause. The functional definition for this word is: 'v.t. 1. to produce; to bring into existence. they caused great joy to all the brethren. Acts 15. 2. to effect by agency, power or influence. I will cause it to rain on the earth forty days. Gen. 7. I will cause him to fall by the sword. 2 Kings 19'. Please also see the note for Romans C1S10 about the word because. Please also see the note for John 15:25 about the phrase without cause. In John 15:25, we read that the prophecy was fulfilled about Jesus that: They hated me without a cause. Please also see the note for Romans C8S38 about the phrase dying because of the truth. Forms of this word are used, in this book, in: Acts 10:21; Acts 13:28; Acts 15:3; Acts 19:40; Acts 23:28; Acts 25:14; Acts 26:21; Acts 28:18; Acts 28:20.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'thrice. Ge 41:32; Joh 21:17; 2Co 13:1 General references. exp: Le 7:19; Mr 9:8.'.

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C10-S16 (Verse 22) the answer from the servants of Cornelius.

And they said,
Cornelius the centurion,
a just man,
and one that feareth God,
and of good report among all the nation of the Jews,
was warned from God by an holy angel to send for thee into his house,
and to hear words of thee.

Acts 10:21-24 tells us about Peter going to the house of Cornelius.

The phrases in our sentence can be explained as:

The phrase And they said means: 'Their answer is added to the question from Peter in the prior sentence'.
The phrase Cornelius the centurion means: 'Who their master is'.
The phrase a just man, and one that feareth God means: 'What his character is'.
The phrase and of good report among all the nation of the Jews means: 'What his reputation is among the Jews'.
The phrase was warned from God by an holy angel means: 'Why he sent his servants'.
The phrase to send for thee into his house means: 'He was to get Peter personally and no one else in Peter's place'.
The phrase and to hear words of thee means: 'They were to hear, accept, and obey whatever Peter preached to them'.

This is an example of a good servant and messenger. They delivered the message that they were given with no additions and no subtractions. They first identified the source of their message. They then told why Peter should listen to the message and accept it. And, finally, they told Peter what was expected of him.

Please see the note for Acts 10:1 about Cornelius. He is: 'The first Gentile to be saved in the New Testament'.

Please see the note for Mark 15:39 about the word centurion. The functional definition for this word is: 'A Roman officer in command of a hundred men (Mr 15:39,44- 45)'.

Please see the notes for Romans C7S16; Galatians 2:16-LJC and 2Peter 2:9-LJC about the word just. The functional definition is: 'Regular; orderly; due; suitable; exactly proportioned; proper; upright; honest; having principles of rectitude; or conforming exactly to the laws, and to principles of rectitude in social conduct; equitable in the distribution of justice'. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C3S29 about the phrase justification by faith. Please also see the note for Romans 3:20 about the word justify. Please see the Minor Titles of the Son of God in the Significant Gospel Events Study for the title of Just. Please also see the note for 2Peter 2:9-LJC about the word unjust.

Please see the note for Hebrews 11:2 about the word report. The functional definition for this word is: 'To make a statement of facts'.

Please see the note for Romans 1:5 about the word nation. Webster's 1828 dictionary defines this word as: 'A body of people inhabiting the same country, or united under the same sovereign or government; as the English nation; the French nation. It often happens that many nations are subject to one government; in which case, the word nation usually denotes a body of people speaking the same language, or a body that has formerly been under a distinct government, but has been conquered, or incorporated with a larger nation. thus, the empire of Russia comprehends many nations, as did formerly the Roman and Persian empires. Nation, as its etymology imports, originally denoted a family or race of men descended from a common progenitor, like tribe, but by emigration, conquest and intermixture of men of different families, this distinction is in most countries lost'.

Please see the note for Colossians C1S6 about the word warn. Webster's 1828 dictionary defines this word as: 'to give notice of approaching or probable danger or evil, that it may be avoided; to caution against anything that may prove injurious. Juturna warns the Daunian chief of Lausus danger-- being warned of God in a dream, that they should not return to Herod, they departed into their own country another way. Matthew 2. 2. to caution against evil practices. 1 thessaloni and 5. 3. to admonish of any duty. Cornelius--was warned from God by an holy angel to send for thee. Acts 10. 4. to inform previously; to give notice to. --Warned of th ensuing fight. 5. to notify by authority; to summon; as, to warn the citizens to meet on a certain day; to warn soldiers to appear on parade. 6. to ward off. Not in use'. Please also see the note for Luke 12:5 about the word forewarn.

Please see the note for Colossians 2S2 about the word word. The functional definition is: 'a single component part of human speech or language'. However, the word of God is the holy scriptures and in the English language, it is only the KJV-1611. Please also see the notes for Romans C10S22 and Word in 1John about the phrase word of God. Please also see the note for John 1:1 for an extensive note explaining the differences, and similarities, between the capitalized and the non-capitalized word word. When a Bible reference uses an uppercase word, it is referring to Jesus Christ. The uppercase makes this a formal name of the Son of God. However, while the exact definition is different, the properties are spiritually similar to the lowercase word. Please also see the note for 1Thessalonians 1:8 about the phrase word of the Lord. Please note that the word of the Lord is a sub-set of the word of God. the word of God contains all of God's written truth including recording the lies of Satan. The word of the Lord is that part of the word of God which will be used to judge us. The lies from Satan are not included within the word of the Lord.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Cornelius. Ac 10:1-5 a just. Ac 24:15; Ho 14:9; Hab 2:4; Mt 1:19; Mr 6:20; Lu 2:25; 23:50; Ro 1:17; Heb 10:38; 12:23 of good. Ac 6:3; 22:12; Lu 7:4-5; 1Ti 3:7; Heb 11:2; 3Jo 1:12 and o. Ac 10:6,33; 11:14; Joh 5:24; 6:63,68; 13:20; 17:8,20; Ro 10:17-18; 2Co 5:18; 2Pe 3:2'.

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C10-S17 (Verse 23) Peter provided for them to stay the night because it was too late to travel the distance back that same day.

Then called he them in,
and lodged them.

Acts 10:21-24 tells us about Peter going to the house of Cornelius.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and lodged. Ge 19:2-3; 24:31-32; Jg 19:19-21; Heb 13:2; 1Pe 4:9 General references. exp: Ac 11:3.'.

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C10-S18 (Verse 23) .

And on the morrow Peter went away with them,
and certain brethren from Joppa accompanied him.

Acts 10:21-24 tells us about Peter going to the house of Cornelius.

God made sure that there were other saved Jews who were witnesses to the salvation of the Gentiles. God knew that the saved Jews, who were still Pharisees, would try to deny the salvation of Gentiles. And, since they could not deny it, they tried to say that Peter had done wrong by obeying God to go against their religious prejudices.

Please see the note for Mark 11:12-13 about the word morrow. The functional definition for this word is: 'The day next after the present'.

Please see the note for James 1:10 about the word away. Webster's 1828 defines this word as: 'Absent; at a distance; as, the master is away from home. Have me away, for I am wounded. 2Chron. 35. 2. It is much used with words signifying moving or going from; as, go away, send away, run away, etc.; all signifying departure, or separation to a distance. Sometimes without the verb; as, whither away so fast. Love hath wings and will away. 3. As an exclamation, it is a command or invitation to depart; away, that is, be gone, or let us go. "Away with him." Take him away. 4. With verbs, it serves to modify their sense and form peculiar phrases; as, to throw away, to cast from, to give up, dissipate or foolishly destroy. to trifle away, to lose or expend in trifles, or in idleness. to drink away, to squander away, etc., to dissipate in drinking or extravagance. to make away, is to kill or destroy. 5. Away with has a peculiar signification in the phrase, "I cannot away with it." Isa. 1. the sense is, "I cannot bear or endure it."'. Please also see the note for Romans C11S19 about the phrase cast away. Please also see the note for Romans C11S1 about the phrase God will not cast away his people. Please also see the note for John 6:67 about the phrase go away. Please also see the note for 2Corinthians 5:17 about the phrase passed away. Please also see the note for Matthew 19:3 about the phrase put away.

Please see the note for John 6:5 about the word company. The functional definition for this word is: ' Any assemblage of persons or other animals, in a very indefinite sense'.. Please also see the note for Philippians 2:25 about the word companion. Please also see the note for Hebrews 6:9 about the word accompany. All of these words have a similar basic meaning while the technical details vary.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'on. Ac 10:29,33; Ec 9:10 and certain. Ac 10:45; 9:38,42; 11:12; 2Co 8:21 General references. exp: Ac 11:3.'.

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C10-S19 It took them more than a day to get there.
(Verse 24) And the morrow after they entered into Caesarea

Acts 10:21-24 tells us about Peter going to the house of Cornelius.

Please see the note for Mark 11:12-13 about the word morrow. The functional definition for this word is: 'The day next after the present'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the morrow. Ac 10:9 Caesarea. this city, once an obscure fortress called Strato's Tower, was built and superbly decorated by Herod the Great and called Cæsarea, in honour of Augustus Cæsar, to whom he dedicated it in the 28th year of his reign. It was situated on the shore of the Mediterranean, between Joppa and Dora, with a haven, rendered by Herod the most convenient on the coast: according to Ibn Idris and Abulfeda, 30 miles from Jaffa or Joppa, 32 from Ramlay, and 36 from Acco or Ptolemais; and, according to Josephus, 600 stadia, or 75 miles from Jerusalem, though the real distance is probably not more than 62 miles. Nothing now remains of the former splendour of Cæsarea: the supposed sites of the ancient edifices are mere mounds of indefinable form; the waves wash the ruins of the mole, the tower, and the port; the whole of the surrounding country is a sandy desert; and not a creature except beasts of prey, resides within many miles of this silent desolation. exp: Ac 18:22.'.

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C10-S20 (Verse 24) Cornelius did all that he could to get as many people saved as he could.

And Cornelius waited for them,
and had called together his kinsmen and near friends.

Acts 10:21-24 tells us about Peter going to the house of Cornelius.

Please see the note for Acts 10:1 about Cornelius. He is: 'The first Gentile to be saved in the New Testament'.

Please see the note for Romans C16S6 about the words kinsman / kinsmen. The functional definition for this word is: 'While this word can mean physical family connections, within Romans Paul uses he word to mean the physical descendants of Israel'.

Please see the note for John 3:29 about the word friend. The American Tract Society Dictionary defines this word as: 'Abraham is signally honored in being called "the friend of God," Isa 41:8; Jas 2:23. Christ granted a similar honor and blessing to his disciples, Joh 15:15. It is a different word, however, in Greek, by which he addressed Judas, Mt 26:50; the word there translated friend, means simply companion, and appears to have been used as a conversational term not implying friendship. the same word occurs in Mt 20:13; 22:12'. Forms of this word are used, in this book, in: Acts 10:24; Acts 12:20; Acts 19:31; Acts 27:3.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and had. Isa 2:3; Mic 4:2; Zec 3:10; 8:20-23; Mt 9:9-10; Mr 5:19-20; Lu 5:29; Joh 1:41-49; 4:28-29; 1:1-3'.

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C10-S21 (Verse 25) How Cornelius greeted Peter.

And as Peter was coming in,
Cornelius met him,
and fell down at his feet,
and worshipped him.

A whole lot of religious people wish their assembly members would do this. But, as Peter tells him in the next sentence, this is not proper. The only Being Whom we are to worship is God.

Please see the note for Acts 10:1 about Cornelius. He is: 'The first Gentile to be saved in the New Testament'.

Please see the note for Luke 1:76 about the word feet. Fausset's Bible Dictionary defines this word as: 'n. plu of foot. Sandals covered only the soles, so that the feet needed washing when coming from a journey. In Joh 13:10 a distinct Greek word expresses bathing the whole person and washing the feet; "he that is washed (leloumenos) needeth not save to wash (nipsasthai) his feet, but is clean every whit." When one has been, as Peter, once for all wholly forgiven in regeneration, and so received the bathing of the whole man, i.e. justification through faith in Jesus, he needs no repetition of this as Peter requested; all he needs is cleansing from the soils that his feet contract in his daily life walk. Hence we daily pray, "give us this day our daily bread, and forgive us our trespasses as," etc. (1Jo 1:9.) So the priests in entering the house of God (Ex 30:19). It was an act of humble deference to guests to wash the feet (Lu 7:38-44; 1Ti 5:10). Disciples, after Christ's example, were to wash one another's feet, "by love serving one another" (Ga 5:13). the sandals were taken off in entering a house, hence the command to Moses (Ex 3:5) and to Joshua (Jos 5:15); compare Ec 5:1. to put them on was to prepare for active duty (Eze 24:17); whereas mourners went barefoot (2Sa 15:30). to "cover the feet" was the delicate expression for easing oneself, preparatory to which the loose garment was let fall to cover the person (1Sa 24:3; compare margin 2Ki 18:27). Putting the feet on captives' necks, as Joshua did (Jos 10:24), symbolizes complete mastery (Ps 110:1; 1Co 15:25; Isa 60:14)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and fell. Ac 14:11-13; Da 2:30,46; Mt 8:2; 14:33; Re 19:10; 22:8-9 exp: Mt 26:39; Mr 14:35.'.

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C10-S22 (Verse 26) Peter told him to not worship men.

First Step: What Peter told him.

But Peter took him up,
saying,
Stand up;.

Second Step: Why.

I myself also am a man.

Please see the notes for Romans C14S5 and 1Corinthians C15S1 about the word stand. The functional definition for this word is: 'to be upon the feet, as an animal; not to sit, kneel or lie'. Please also see the note for Philippians 1:18 about the word notwithstanding. Please also see the note for 1Corinthians C14S2 about the word understand. Please also see the note for Galatians C5S1 about the phrase stand fast.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Stand. Ac 14:14-15; Isa 42:8; 48:13; Mt 4:10; 2Th 2:3-4; Re 13:8; 19:10; 22:9 exp: Job 33:5.'.

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C10-S23 (Verse 27) Peter found the entire group waiting to hear the Gospel.

And as he talked with him,
he went in,
and found many that were come together.

They walked and talked together into the room where the others waited.

Please see the note for Matthew 22:15 about the word talk. The functional definition for this word is: 'o converse familiarly; to speak, as in familiar discourse, when two or more persons interchange thoughts'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and found. Ac 10:24; 14:27; Joh 4:35; 1Co 16:9; 2Co 2:12; Col 4:3'.

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C10-S24 (Verse 28) Peter tells the group the religious consideration of his being there.

First Step: Peter tells them the Jewish religious law.

And he said unto them,
Ye know how that it is an unlawful thing for a man that is a Jew to keep company,
or come unto one of another nation;.

Second Step: Peter tells them God's law.

but God hath shewed me that I should not call any man common or unclean.

The phrases in our sentence can be explained as:

The phrase And he said unto them means: 'Peter added this message to the group to what he had already told Cornelius'.
The phrase Ye know how that it is an unlawful thing for a man that is a Jew to keep company means: 'Each and every one of them were well aware of the Jewish religious prejudices which they had made part of their religious law'.
The phrase or come unto one of another nation means: 'The Jews weren't the even talk to other people unless absolutely necessary'.
The phrase but God hath shewed me that I should not call any man common or unclean means: 'God showed Peter that the Jewish religious law was not right. That law claimed that violating it made a Jew spiritually unclean and subjection to punishment by God. But God showed Peter that the law was wrong'.

The doctrine here is more important than many people believe or understand. Many people believe their religious traditions. And, when God shows them that their religious traditions go against what is written literally in the word of God, most people stay with their traditions. And, that is what we read that the Jerusalem Church did in spite of God letting them know, several times, that their religious traditions were wrong. Eventually, God destroyed the Jerusalem Church when He had the Temple torn down. Even though they were the original mother church, God would not let them continue following doctrinal error. And, all others should expect judgment from God if they refuse to let the word of God correct their doctrinal error.

Please see the notes for 1Corinthians C6S1; Galatians C2-S10 and Psalms 119 about the word law. The functional definition for this word is: 'the set of written or commonly understood rules for acceptable behavior and which can be used by a legal system for punishing offenders'. Please also see the note for Galatians 3:10 about the phrase book of the law. Please also see the note for Revelation 13:8-LJC about the phrase book of the life. Please also see the notes for Romans C3S31 and 1Corinthians 9:21-LJC about the phrase kinds of laws that apply to us tday. Please also see the note for Romans C3S27 about the phrase law of works. Please also see the note for Romans C3S25 about the phrase law and faith. Please also see the note for Galatians C3S22 about the phrase Mosaic Law added. Please also see the note for Hebrews 10:28-29 about the phrase New Testament replaces only the religious part of the Mosaic Law. Please also see the note for Hebrews 19:29-LJC about the phrase religious part of Mosaic Law. Please also see the note for Ephesians 4:7-LJC about the phrase righteousness of the Law.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that it. Ac 11:2-3; 22:21-22; Joh 4:9,27; 18:28; Ga 2:12-14 but. Ac 10:15,34; 11:9; 15:8-9; Isa 65:5; Lu 18:11; Eph 3:6-7 General references. exp: Le 7:19; Ac 11:3.'.

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C10-S25 (Verse 29) this is why Peter went to their house.

Equivalent Section: Peter went as soon as asked and did not expect them to give him anything and did not argue about the request.

Therefore came I unto you without gainsaying,
as soon as I was sent for:.

Equivalent Section: Peter wonders why they sent for him.

I ask therefore for what intent ye have sent for me?.

Please see the note for Romans C10S28 about the word gainsaying. The functional definition for this word is: 'To contradict; to oppose in words; to deny or declare not to be true what another says; to controvert; to dispute; applied to persons, or to propositions, declarations or facts. I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist. Luke.21'. Please also see the note for Philippians 1:21 about the word gain.

Please see the note for Matthew 7:7 about the word ask. The functional definition for this word is: 'To inquire, to seek for counsel, to request'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'as soon. Ac 10:19-20; Ps 119:60; 1Pe 3:15 I ask. Ac 10:21'.

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C10-S26 (Verse 30-31) Cornelius starts to recount his vision of an angel.

First Step: Cornelius tells when things started.

And Cornelius said,
Four days ago I was fasting until this hour;.

Second Step: Cornelius recounts his visit by the angel.

and at the ninth hour I prayed in my house,
and,
behold,
a man stood before me in bright clothing,
And said,
Cornelius,
thy prayer is heard,
and thine alms are had in remembrance in the sight of God .

Acts 10:30-33 tells us about Cornelius telling about God sending an angel to tell him what to do. That is why he sent for Peter and gathered all of his household to hear the Gospel.

Acts 10:3-8 reports the original incident that Cornelius is recounting in this sentence and the next sentence.

Please see the note for Acts 10:1 about Cornelius. He is: 'The first Gentile to be saved in the New Testament'.

Please see the notes for Philippians 1:27-28 and Matthew 11:19 about the word fast. The functional definition for this word is: 'without wavering' or 'don't let go no matter what changes in circumstances occur. When applied to eating, it means going without food without wavering'. Forms of this word are used, in this book, in: Acts 10:30; Acts 13:2; Acts 13:3; Acts 14:23; Acts 27:9; Acts 27:33.

Please see the note for Matthew 17:5 about the words bright / brightness. Webster's 1828 defines this word as 'a. brite. Heb. to shine. 1. Shining; lucid; luminous; splendid; as a bright sun or star; a bright metal. 2. Clear; transparent; as liquors. 3. Evident; clear; manifest to the mind, as light is to the eyes. 4. Resplendent with charms; as a bright beauty; the brightest fair. 5. Illuminated with science; sparkling with wit; as the brightest of men. 6. Illustrious; glorious; as the brightest period of a kingdom. 7. In popular language, ingenious; possessing an active mind. 8. Promising good or success; as bright prospects. 9. Sparkling; animated; as bright eyes'.

Please see the note for 2Corinthians 5:2-3 about the word clothed. Webster's 1828 dictionary defines this word as: 'Covered with garments; dressed; invested; furnished with clothing'.

Please see the note for 1Corinthians C11S28 about the words remember / remembrance:. Webster's 1828 dictionary defines this word as: 'n. 1. the retaining or having in mind an idea which had been present before, or an idea which had been previously received from an object when present, and which recurs to the mind afterwards without the presence of its object. Technically, remembrance differs from reminiscence and recollection, as the former implies that an idea occurs to the mind spontaneously, or without much mental exertion. the latter imply the power or the act of recalling ideas which do not spontaneously recur to the mind. the righteous shall be in everlasting remembrance. Ps. 112. Remembrance is when the same idea recurs, without the operation of the like object on the external sensory. 2. Transmission of a fact from one to another. Titan among the heav'ns th' immortal fact display'd, lest the remembrance of his grief should fall. 3. Account preserved; something to assist the memory. those proceedings and remembrances are in the Tower. 4. Memorial. But in remembrance of so brave a deed, a tomb and funeral honors I decreed. 5. A token by which one is kept in the memory. Keep this remembrance for thy Julia's sake. 6. Notice of something absent. Let your remembrance still apply to Banquo. 7. Power of remembering; limit of time within which a fact can be remembered; as when we say, an event took place before our remembrance, or since our remembrance. 8. Honorable memory. Not in use. 9. Admonition. 10. Memorandum; a note to help the memory'. Forms of this word are used, in this book, in: Ac 10:31; Acts 11:16; Acts 20:31; Acts 20:35.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Four. Ac 10:7-9,23-24 I was. Ac 10:3; Ezr 9:4-5; Ne 9:1-3; Da 9:20-21 and, behold. Ac 1:10; Mt 28:3; Mr 16:6; Lu 24:4 General references. exp: Isa 65:24.
thy. Isa 38:5; Da 9:23; 10:12; Lu 1:13 exp: Ac 10:4. are. Ac 10:4; Le 2:2,9; 5:12; Php 4:18; Heb 6:10; Re 5:8; 8:3-4 General references. exp: Isa 65:24.'.

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C10-S27 (Verse 32) Cornelius was told to send for Peter to preach the Gospel.

Equivalent Section: Who to send for and where he is.

First Step: this identifies the city and who to send for.

Send therefore to Joppa,
and call hither Simon,
whose surname is Peter;.

Second Step: this identifies the house where he is staying.

he is lodged in the house of one Simon a tanner by the sea side:.

Equivalent Section: What peter will do when he arrives.

who,
when he cometh,
shall speak unto thee.

Acts 10:30-33 tells us about Cornelius telling about God sending an angel to tell him what to do. That is why he sent for Peter and gathered all of his household to hear the Gospel.

Please notice the therefore at the start of our sentence. God had Peter go to the house of Cornelius and tell all of them how to be saved because Cornelius was doing all that he could to worship and serve God even as a lost man. Many people have an attitude that God owes them salvation and that God has to wait until they are ready to be saved. Most of the people with that attitude die lost. And, even after being saved, many people have trouble doing all that Cornelius did as a lost man.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'therefore. Ac 10:5-8 General references. exp: Isa 65:24.'.

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C10-S28 (Verse 33) Cornelius was told to send for Peter to preach the Gospel.

First Step: Cornelius did as commanded immediately.

Immediately therefore I sent to thee;

Second Step: Cornelius acknowledges Peter's attitude and action.

and thou hast well done that thou art come.

Acts 10:30-33 tells us about Cornelius telling about God sending an angel to tell him what to do. That is why he sent for Peter and gathered all of his household to hear the Gospel.

In our First Step we read that Cornelius did as commanded immediately. Since he is a soldier and he commands soldiers, this would be expected. However, Peter is not a soldier. And, Peter is a Jew who just explained that he was violating Jewish religious law to be there. And, as peter also explained, God told him to not obey Jewish religious laws which go against what God said. Therefore, in the Second Step of our sentence, Cornelius acknowledged Peter's attitude and action of obeying God instead of obeying Jewish religious law. He said thou hast well done. And, the application for us is that 'Each and every one of us personally (thou) do well when we keep an attitude and action of obeying God over religious traditions when they contradict each other'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Joh 4:30.'.

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C10-S29 (Verse 33) Cornelius tells Peter that they are ready to hear the Gospel.

Now therefore are we all here present before God,
to hear all things that are commanded thee of God .

Acts 10:30-33 tells us about Cornelius telling about God sending an angel to tell him what to do. That is why he sent for Peter and gathered all of his household to hear the Gospel.

Notice that Cornelius recognizes that God is present and, indirectly, acknowledges that God's legal judgment will be based upon what they hear and how they react. He also recognizes that Peter is God's messenger and that the message truly comes from God when he says to hear all things that are commanded thee of God. Finally, he uses the word all because the preacher needs to preach the whole council of God. They were willing to obey all and Acts 10:46-47 says: Then answered Peter, Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?. They not only made a profession and displayed the change which only God's Holy Ghost causes but they also were baptized and identified with our Lord Jesus Christ.

Please see the note for Romans 7:8 about the word commandment. The functional definition for this word is: 'a mandate; an order or injunction given by authority; charge'.. Please note that a commandment is not always written down and often comes through the human person that God has placed in authority over us. Please see the note for Psalms 119:4 for the use of the word commandment within this Psalm and considerations from several other places within the Bible. Please see the note for Romans C7S11 about the word commandment. Please see the Doctrinal Study on the use Ten Commandments for links to where they are dealt with in the word of God. Please use This link to see the 'Ten (10) Commandments' and references to them in the New Testament. Please also see the note for 1John 5:2 about the phrase keep his commandments.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'are we. Ac 17:11-12; 28:28; De 5:25-29; 2Ch 30:12; Pr 1:5; 9:9-10; 18:15; 25:12; Mt 18:4; 19:30; Mr 10:15; 1Co 3:18; Ga 4:14; 1Th 2:13; Jas 1:19,21; 1Pe 2:1-2 General references. exp: Joh 4:30.'.

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C10-S30 (Verse 34-35) Peter received a revelation from God.

Equivalent Section: This is when and what God revealed to Peter.

Then Peter opened his mouth,
and said,
Of a truth I perceive that God is no respecter of persons:.

Equivalent Section: this is Peter's conclusion from the revelation.

But in every nation he that feareth him,
and worketh righteousness,
is accepted with him.

Acts 10:34-35 tells us that God made it clear to Peter that the Jewish attitude of spiritual superiority was wrong. Their belief was that only Jews could be saved. Unfortunately, even though Peter was the top apostle, he did not get the Jerusalem Church to change their attitude and God, eventually, destroyed this church in order to wipe out this doctrinal error.

in this sentence, we see God reveal this truth to Peter before he preached and before the Gentiles showed the accepted signs of salvation. The Jews who refused to believe before they each personally saw the signs from God gave Peter a hard time for what God did. (See the next chapter.) then they refused to change their doctrine in spite of truth revealed by God. And, because of their refusal, God, eventually, destroyed their church. The lesson here is that we are to accept whatever God truly reveals as truth, even when it goes against our religious traditions.

Please see the note for Luke 1:64 about the word mouth. The American Tract Society Dictionary defines this word as: 'Is sometimes used in Scripture for speaker, Ex 4:16; Jer 15:19. God spoke with Moses "mouth to mouth," Nu 12.8, that is, condescendingly and clearly. the law was to be "in the mouth" of the Hebrews, Ex 13:9, often rehearsed and talked of. "The rod of his mouth," Isa 11:4, and the sharp sword, Re 1:16, denote the power of Christ's word to convict, control, and judge; compare Isa 49:2; Heb 4:12. the Hebrew word for mouth is often translated "command," Ge 45:21; Job 39:27; Ec 8:2; and the unclean spirits out of the mouth of the dragon, Re 16:14, are the ready executors of his commands'.

Please see the note for John 4:19 about the word perceive. The functional definition for this word is: 'come to understand'. Webster's 1828 dictionary defines this word as: 'to have knowledge or receive impressions of external objects through the medium or instrumentality of the senses or bodily organs; as, to perceive light or color; to perceive the cold or ice or the taste of honey. 2. to know; to understand; to observe. Till we ourselves see it with our own eyes, and perceive it by our own understanding, we are in the dark. 3. to be affected by; to receive impressions from. the upper regions of the air perceive the collection of the matter of tempests before the air below'.

Please see the note for Philippians 4:11 about the word respect. Webster's 1828 dictionary defines this word as: 'to regard; to have regard to in design or purpose. In orchards and gardens, we do not so much respect beauty, as variety of ground for fruits, trees and herbs. 2. to have regard to, in relation or connection; to relate to. the treaty particularly respects our commerce. 3. to view or consider with some degree of reverence; to esteem as possessed of real worth. I always loved and respected Sir William. 4. to look towards. Palladius adviceth the front of his house should so respect the south. Not in use. to respect the person, to suffer the opinion or judgment to be influenced or biased by a regard to the outward circumstances of a person, to the prejudice of right and equity. thou shalt not respect the person of the poor. Lev. 19. Neither doth God respect any person. 2Sam. 14.
RESPECT', n. L. respectus. 1. Regard; attention. 2. that estimation or honor in which men hold the distinguished worth or substantial good qualities of others. It expresses less than reverence and veneration, which regard elders and superiors; whereas respect may regard juniors and inferiors. Respect regards the qualities of the mind, or the actions which characterize those qualities. Seen without awe, and serv'd without respect. 3. that deportment or course of action which proceeds from esteem; regard; due attention; as, to treat a person with respect. these same men treat the sabbath with little respect. 4. Good will; favor. the Lord had respect to Abel and his offering. Gen. 4. 5. Partial regard; undue bias to the prejudice of justice; as the phrase, respect of persons. 1Peter 1. James 2. Prov. 24. 6. Respected character; as persons of the best respect in Rome. 7. Consideration; motive in reference to something. Whatever secret respects were likely to move them - 8. Relation; regard; reference; followed by of, but more properly by to. they believed but one Supreme Deity, which, with respect to the benefits men received from him, had several titles'. Please also see the notes for Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25 and James 2:1 about the phrase no respecter of persons. It is also explained in the notes for Romans 14:10-LJC; Romans C7S3 and Romans C10S13.

Please see the note for Mark 12:14 about the word person. The functional definition for this word is: 'An individual human being consisting of body and soul. We apply the word to living beings only, possessed of a rational nature; the body when dead is not called a person. It is applied alike to a man, woman or child. A person is a thinking intelligent being'.

Please see the note for Romans C1S10 and Galatians C2-S16 about the words righteous / righteousness. The functional definition for this word is: 'doing the right thing, as defined by God, the right way and at the right time with the right purpose'. Please also see the note for Ephesians 4:7-LJC about the phrase righteousness of the Law. Please also see the notes for Philippians 1:9-11; James 3:18 about the phrase fruit of righteousness. Please also see the note for Romans C4S7 about the phrase imputeth righteousness. Please also see the notes for Romans 3:5 and Romans C1S16 about the word unrighteousness. Please also see the note for Romans C2S5 about the phrase obeying unrighteousness. Forms of this word are used, in this book, in: Acts 10:35; Acts 13:10; Acts 17:31; Acts 24:25.

Please see the note for 2Corinthians 5:9 about the word accept. The functional definition for this word is: 'Kindly received; regarded; agreed to; understood; received as a bill of exchange'. Please also see the note for Romans C12S1 about the word acceptable.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'opened. Ac 8:35; Mt 5:2; Eph 6:19-20 Of a. De 10:17; 16:19; 2Ch 19:7; Job 34:19; Ps 82:1-2; Mt 22:16; Lu 20:21; Ro 2:11; Ga 2:6; Eph 6:9; Col 3:11,25; Jas 2:4,9; 1Pe 1:17 General references. exp: Mt 5:2; Ro 2:11,26.
in. Ac 15:9; Isa 56:3-8; Ro 2:13,25-29; 3:22,29-30; 10:12-13; 1Co 12:13; Ga 3:28; Eph 2:13-18; 3:6-8; Php 3:3; Col 1:6,23-27; 3:11 feareth. Ac 10:2; 9:31; Job 28:28; Ps 19:9; 85:9; 111:10; Pr 1:7; 2:5; 3:7; 16:6; Ec 12:13; 2Co 7:1; Eph 5:21; 1Jo 2:29 is. Ge 4:5-7; Ho 8:13; Lu 1:28 (margin) Eph 1:6; Heb 11:4-6 exp: Ro 14:18. General references. exp: Ps 115:11; Ro 2:26.'.

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C10-S31 (Verse 36-38) . Peter started his message by introducing Jesus of Nazareth.

Equivalent Section: What Jesus Christ preached to the Jews.

The word which God sent unto the children of Israel,
preaching peace by Jesus Christ :.

Equivalent Section: God made Jesus Christ Lord of all.

(he is Lord of all).

Equivalent Section: Jesus Christ started preaching after His baptism by John the Baptist.

First Step: When and where Jesus preached.

That word,
I say,
ye know,
which was published throughout all Judaea,
and began from Galilee,
after the baptism which John preached;.

Second Step: How Jesus preached.

How God anointed Jesus of Nazareth with the Holy Ghost and with power:.

Equivalent Section: the evidences that God gave to Jesus.

First Step: what He did.

who went about doing good,
and healing all that were oppressed of the devil;.

Second Step: what that proved.

for God was with him.

Acts 10:36-43 tells us a summary of what Peter preached. If the reader compares this to what was reported that peter preached to the Jews at Pentecost, they will see differences in the details. We are to always preach the basic Gospel but the way that it is preached, and the application which is presented, should be matched to the listeners so that they accept Jesus as their personal Lord.

Notice that when Peter did not understand the message (vision) from God he did not jump to some conclusion but waited until God made things clear to him. In our prior sentence, we see Peter express a very important doctrinal verse when he says Of a truth I perceive that God is no respecter of persons: But in every nation he that feareth him, and worketh righteousness, is accepted with him.

The Jews taught all of their children that the Jews were better than other men because they were chosen of God. If I give you a million dollars that doesn't mean that you are better at handling money than other men because you didn't earn it. Even so, those who receive a gift from God are not better than other men but are to recognize that God is the one Who provided the gift and God gave it with the expectation that the receiver would use the gift for the good of others.

Thus, God gave the scriptures to Jews to share with other men, not to hide and claim that the possession of the truth made them better than other men. Likewise, God gave this vision to Peter to help other men, not to claim that it made him better than other men. Indeed, in 10:25-27 we see Peter refusing to be worshipped and treating Cornelius as an equal even though Jewish Law said it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean (10:28).

We also see another truth here. When God tells us that our religion is wrong, we are to follow the example of Peter and choose what God says over what our religion says. Additionally, we have another application of this truth. We might be like Cornelius and raised in a false religion and come to the truth later in life. Some people believe that those who were raised in error can never be as good as (never catch up to) those who were with the truth from their youth. However, the example of the Jews shows that to be not true. As Peter says in 10:35 ...he that feareth him [God], and worketh righteousness, is accepted with him [God].

What God wants us to do is feareth him [God] (stop our sinning) and worketh righteousness (trust and obey God). Even if our actions aren't exactly right, God will correct as necessary (like God is doing with Cornelius) because God respects the attitude of our heart that is shown by our actions (There was a certain man in Caesarea called Cornelius. A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway [10:1-2 ]).

Finally, we have the primary truth of Peter's statement (Of a truth I perceive that God is no respecter of persons) which has been mentioned several places in this study. God is the righteous judge of the whole Earth (Genesis 18:25; 1Kings 8:32; 2Chronicles 6:23; Psalms 82:8; Psalms 94:2; Psalms 96:13; Psalms 98:9; John 7:24; 2Timothy 4:8). If you and I do equal righteousness, as God judges such, we will receive equal reward regardless of our relative positions in this world. Likewise, if you and I do equal sin, as God judges such, we will receive equal punishment regardless of our relative positions in this world. When we meet the Lord for judgment, there will be no personal consideration like there is when we meet Jesus or Christ.

in this sentence we see Peter use Jesus of Nazareth and Jesus Christ. Up until now Jesus of Nazareth has been used when dealing with Jews because Jews were convinced that that nothing good came out of Nazareth (John 1:45-51). God had to show the Jews that he was capable of overcoming any perceived religious hindrance. However, the Gentiles didn't have that perception and we see Jesus Christ used with the Gentiles. Peter uses both phrases in this sentence because he has a mixed audience.

The first place in Acts where we see Lord, Jesus and Christ used together, Peter is preaching to all of the Jews on Pentecost. Now this second time in Acts, Peter is preaching to the first Gentile to be saved, according to God's word. Here we see Peter using Jesus Christ as the two ministries of the Son of God that are directly involved in the salvation of people. They used Jesus Christ in recognition that salvation requires the ministry of Jesus and of Christ, and we see Peter using that identifier in both of his most important messages on salvation.

We also see Peter acknowledging that Jesus Christ is Lord. The Lord had to give Peter a vision three times (Acts 10:16) to remind him that three times his Lord Jesus had told Peter to feed my sheep (John 21). Peter is recognizing the Lordship of Jesus Christ because Peter has just been ordered to go against one of the deepest emotionally held belief of the Jews. They had been taught God would declare them spiritually unclean for mingling with Gentiles and that is what Peter was ordered to do. Peter knew the man named Jesus of Nazareth as one man knows another. Peter had grown spiritually through the ministry of Christ in order to be able to lead a Gentile to salvation. But Peter had also learned to obey his personal Lord without question. This verse recognizes that it takes each and every role of the Son of God to provide true salvation.

That said: we need to look at this phrase of preaching peace by Jesus Christ. We can not have peace with God while we are violating His law (sinning). In John 14:6 we read Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. Peter is telling the truth that the only way to have peace with God is to remove our sin and that is only possible through the ministry of Jesus which removes the legal record of our sin (Romans 3:26) and through the ministry of Christ which enables us to stop our sinning. Our peace with God is only possible by Jesus Christ. He is the One Who gives us Peace with God and the peace of God.

in this sentence, Peter doesn't preach religious doctrine but gives a short summary of the life of Jesus of Nazareth which showed that God anointed Jesus of Nazareth with the Holy Ghost and with power. This power from God shows that Jesus of Nazareth really is Lord of all.

Remember that Cornelius was a centurion of the band called the Italian band. That meant that he was the leader (lord) of the most powerful band within the Roman army. The Roman army had conquered the Jewish nation and they could say what they wanted but they had to recognize that Rome was their 'lord' because of power.

Cornelius was a man who understood and used power. Cornelius also feared God with all his house. He didn't just do his own religion and keep his beliefs to himself, he made sure that others under his personal power did what he believed was right. He understood the responsibility of a leader to make sure that his followers did actually follow his commandments. He understood the need to apply power to assure discipline and obedience. When Peter said that Jesus Christ had the power of God, Cornelius understood this phrase better than many who are not used to using power. In addition, since Cornelius was in the Roman army in a land which often required the use of power in order to enforce peace, he would understand the difference in the relationship between ruler and ruled that is sure to the peace being willingly accepted or applied with power. As such, Cornelius and his house would have accepted willing peace over enforced peace. That means they would have stood and accepted the ongoing personal relationship with Jesus Christ, that is true Biblical salvation, over some religious salvation that would require God to apply power in order to assure the peace that only comes from true trust and obedience.

Peter presented the plan of salvation in a way that Cornelius understood. Cornelius chose to accept that Jesus Christ is Lord of all and willingly accepted the ongoing personal relationship which required him to trust and obey his Lord of all so that he could have the peace by Jesus Christ. True Biblical salvation gives us peace by Jesus Christ but only when we accept that He is Lord of all, which means that we have to trust and obey our Lord of all in all of the things of our life.

With all of that, it might not be obvious how the structure of our sentence is important. Our sentence has four Equivalent Sections which give us the same message about Jesus Christ

God offered peace to men and sent the message to the Jews by Jesus Christ.
God made Him Lord of all so that He could offer, and enforce, God's peace.
Jesus Christ published God's message starting from His baptism.
Jesus Christ proved that He was from God and that He could make this offer with the miracles which He did.

Notice that everything which Peter preached was about Jesus Christ. Peter continues his message in the next couple of sentences but he first introduces Jesus Christ because most of his audience are Gentiles who would not know about Jesus Christ like the Jews did.

Please see the notes for Romans C12S16; Galatians C1-S1 and Jude 1:1 about the word peace. Webster's 1828 dictionary defines peace as: 'n. L. pax, paco, to applease. 1. In a general sense, a state of quiet or tranquility; freedom from disturbance or agitation; applicable to society, to individuals, or to the temper of the mind. 2. Freedom from war with a foreign nation; public quiet. 3. Freedom from internal commotion or civil war. 4. Freedom from private quarrels, suits or disturbance. 5. Freedom from agitation or disturbance by the passions, as from fear, terror, anger, anxiety or the like; quietness of mind; tranquility; calmness; quiet of conscience. Great peace have they that love the law. Ps.119. 6. heavenly rest; the happiness of heaven. 7. Harmony; concord; a state of reconciliation between parties at variance. 8. Public tranquility; that quiet, order and security which is guaranteed by the laws; as, to keep the peace; to break the peace. This word is used in commanding silence or quiet; as, peace to this troubled soul. Peace, the lovers are asleep. Tobe at peace, to be reconciled; to live in harmony. Tomake peace, to reconcile, as parties at variance. Tohold the peace, to be silent; to suppress one's thoughts; not to speak.'. Please also see the notes for Philippians 4:7 and Colossians 3:15 about the phrase peace of God. Please also see the notes for Romans 10:15 and Hebrews 12:14-LJC about the phrase peace with God. Forms of this word are used, in this book, in: Acts 10:36; Acts 11:18; Acts 12:17; Acts 12:20; Acts 15:13; Acts 15:33; Acts 16:36; Acts 18:9.

Please see the note for Mark 1:45 about the word publish. Webster's 1828 defines this word as: 'to discover or make known to mankind or to people in general what before was private or unknown; to divulge, as a private transaction; to promulgate or proclaim, as a law or edict. We publish a secret, by telling it to people without reserve. Laws are published by printing or by proclamation. Christ and his apostles published the glad tidings of salvation. th' unwearied sun, from day to day, Does his Creator's power display; And publishes to every land the work of an Almighty hand. 2. to send a book into the world; or to sell or offer for sale a book, map or print. 3. to utter; to put off or into circulation; as, to publish a forged or counterfeit paper. 4. to make known by posting, or by reading in a church; as, to publish banns of matrimony. We say also, the persons intending marriage are published; that is, their intention of marriage is published'.

Please see the note for 2Corinthians C1S15 about the word anoint. Webster's 1828 dictionary defines this word as: 'v.t. L. ungo. 1. to pour oil upon; to smear or rub over with oil or unctuous substances; also to spread over, as oil. We say, the man anoints another, or the oil anoints him. 2. To pour oil upon; to smear or rub over with oil or unctuous substances. Used symbolically to represent being covered by God's Holy Ghost. thou shalt anoint the altar, and sanctify it. Ex. 29. 3. to smear or daub. He anointed the eyes of the blind man with clay. John 9. 4. to prepare, in allusion to the consecrating use of oil. Anoint the shield. Isaiah 21. to anoint the head with oil, Ps. 23 seems to signify to communicate the consolations of the Holy Spirit. the use of oil in consecrations, was of high antiquity. Kings, prophets and priests were set apart or consecrated to their offices by the use of oil. Hence the peculiar application of the term anointed to Jesus Christ'.

Please see the note for Luke 1:26-27 about Nazareth. Easton's Bible Dictionary defines this word as: 'separated, generally supposed to be the Greek form of the Hebrew netser, a "shoot" or "sprout." Some, however, think that the name of the city must be connected with the name of the hill behind it, from which one of the finest prospects in Palestine is obtained, and accordingly they derive it from the Hebrew notserah, i.e., one guarding or watching, thus designating the hill which overlooks and thus guards an extensive region. this city is not mentioned in the Old Testament. It was the home of Joseph and Mary (Lu 2:39), and here the angel announced to the Virgin the birth of the Messiah (Lu 1:26-28). Here Jesus grew up from his infancy to manhood (Lu 4:16); and here he began his public ministry in the synagogue (Mt 13:54), at which the people were so offended that they sought to cast him down from the precipice whereon their city was built (Lu 4:29). Twice they expelled him from their borders (Lu 4:16-29; Mt 13:54-58); and he finally retired from the city, where he did not many mighty works because of their unbelief (Mt 13:58), and took up his residence in Capernaum. Nazareth is situated among the southern ridges of Lebanon, on the steep slope of a hill, about 14 miles from the Sea of Galilee and about 6 west from Mount Tabor. It is identified with the modern village en-Nazirah, of six or ten thousand inhabitants. It lies "as in a hollow cup" lower down upon the hill than the ancient city. the main road for traffic between Egypt and the interior of Asia passed by Nazareth near the foot of Tabor, and thence northward to Damascus. It is supposed from the words of Nathanael in John 1:46 that the city of Nazareth was held in great disrepute, either because, it is said, the people of Galilee were a rude and less cultivated class, and were largely influenced by the Gentiles who mingled with them, or because of their lower type of moral and religious character. But there seems to be no sufficient reason for these suppositions. the Jews believed that, according to Mic 5:2, the birth of the Messiah would take place at Bethlehem, and nowhere else. Nathanael held the same opinion as his countrymen, and believed that the great "good" which they were all expecting could not come from Nazareth. this is probably what Nathanael meant. Moreover, there does not seem to be any evidence that the inhabitants of Galilee were in any respect inferior, or that a Galilean was held in contempt, in the time of our Lord. (See Dr. Merrill's Galilee in the Time of Christ.) the population of this city (now about 10,000) in the time of Christ probably amounted to 15,000 or 20,000 souls. "The so-called 'Holy House' is a cave under the Latin church, which appears to have been originally a tank. the 'brow of the hill', site of the attempted precipitation, is probably the northern cliff: the traditional site has been shown since the middle ages at some distance to the south. None of the traditional sites are traceable very early, and they have no authority. the name Nazareth perhaps means 'a watch tower' (now en-Nasrah), but is connected in the New Testament with Netzer, 'a branch' (Isa 4:2; Jer 23:5; Zec 3:8; 6:12; Mt 2:23), Nazarene being quite a different word from Nazarite'.

Please see the note for Romans C13S2 about the word power. The functional definition for this word is: 'the faculty of doing or performing anything; the faculty of moving or of producing a change in something; ability or strength. Power might be physical, spiritual, emotional, moral, religious or of some other nature'. Please also see the note for John 5:41 about the phrase power of God. Please also see the notes for Romans C8S40 and Ephesians C6S8 about the phrase spiritual powers.

Please see the note for 1Corinthians C12S29 about the word heal. Webster's 1828 dictionary defines this word as: 'v.t. L. celo; Heb. to be whole or entire, all. 1. to cure of a disease or wound and restore to soundness, or to that state of body in which the natural functions are regularly performed; as, to heal the sick. Speak, and my servant shall be healed. Matt.8. 2. to cure; to remove or subdue; as, to heal a disease. 3. to cause to cicatrize; as, to heal a sore or wound. 4. to restore to soundness; as, to heal a wounded limb. 5. to restore purity to; to remove feculence or foreign matter. thus, saith the Lord, I have healed these waters. 2 Kings.2. 6. to remove, as differences or dissension; to reconcile, as parties at variance; as, to heal a breach or difference. 7. In Scripture, to forgive; to cure moral disease and restore soundness. I will heal their backsliding. Hos.14. 8. to purify from corruptions, redress grievances and restore to prosperity. Jer.14. 9. to cover, as a roof with tiles, slate, lead, etc.
HEAL, v.i. to grow sound; to return to a sound state; as, the limb heals, or the wound heals; sometimes with up or over; it will heal up or over'.

Please see the note for James 2:6 about the word oppress. Webster's 1828 defines this word as: 'v.t. L. appressus, from opprimo; ob and premo, to press. 1. to load or burden with unreasonable impositions; to treat with unjust severity, rigor or hardship; as, to oppress a nation with taxes or contributions; to oppress one by compelling him to perform unreasonable service. 2. to overpower; to overburden; as, to be oppressed with grief. 3. to sit or lie heavy on; as, excess of good oppresses the stomach'.

Please also see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils and separates the references according to how He dealt with them. Please note that there are no 'daemons' within the Bible. That word is doctrinal error deliberately taught by devil-motivated men to cause God's children to ignore or think less about the true danger that true devils are. Please also see the note for 12:9 about the word devil. Please also see the Word Study on Spirit for links to every place in the Bible where we find 'Other Spirits', which are devils. Please also see the note for 2Corinthians 2:10-11 about Satan.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'word. Ac 2:38-39; 3:25-26; 11:19; 13:46; Mt 10:6; Lu 24:47 preaching. Ps 72:1-3,7; 85:9-10; Isa 9:6; 32:15-17; 55:12; 57:19; Lu 2:10-14; 2Co 5:18-21; Eph 2:13-18; Col 1:20; Heb 7:2-3; 13:20 he is. Ac 2:36; 5:31; Ps 2:6-8; 24:7-10; 45:6,11; 110:1-2; Isa 7:14; 45:21-25; Jer 23:5-6; Da 7:13-14; Ho 1:7; Mic 5:2; Mal 3:1; Mt 11:27; 22:44-46; 28:18; Joh 3:35-36; 5:23-29; Ro 10:11-13; 14:9; 1Co 15:27,47; Eph 1:20-23; 4:5-12; Php 2:11; Col 1:15-18; Heb 1:2,6-12; 1Pe 3:22; Re 1:5,18; 17:14; 19:16 General references. exp: Lu 10:5.
ye know. Ac 2:22; 26:26; 28:22 which. Lu 4:14; 23:5 after. Ac 1:22; 13:24-25; Mt 3:1-3; 4:12-17; Mr 1:1-5,14-15; Joh 4:1-3 General references. exp: Ac 13:24.
God. Ac 2:22; 4:27; Ps 2:2,6 (margin) Ps 45:7; Isa 11:2; 42:1; 61:1-3; Mt 12:28; Lu 3:22; 4:18; Joh 3:34; 6:27; 10:36-38; Heb 1:9 who. 2Ch 17:9; Mt 4:23-25; 9:35; 12:15; 15:21-31; Mr 1:38-39; 3:7-11; 6:6,54-56; Lu 7:10-17,21-23; 9:56; 1Pe 5:8 exp: Heb 9:14. healing. Mr 5:13-15; 7:29-30; Lu 4:33-36; 9:42; Heb 2:14-15; 1Jo 3:8 for. Joh 3:2; 10:32,38; 16:32 General references. exp: Ex 30:26; Mt 9:19,35; 21:14; Php 2:5.'.

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C10-S32 (Verse 39-41) the second sentence of Peter's message.

Equivalent Section: Peter and the other Jews were witnesses of what Jesus did and how the Jews responded.

First Step: Peter and the other Jews were witnesses of what Jesus did.

And we are witnesses of all things which he did both in the land of the Jews,
and in Jerusalem;.

Second Step: Peter and the other Jews were witnesses of how the Jews responded.

whom they slew and hanged on a tree:.

Equivalent Section: How God the Father responded.

First Step: God raised Jesus from the dead and proved that He was resurrected.

Him God raised up the third day,
and shewed him openly;.

Second Step: Only the saved were witnesses to the resurrection.

Not to all the people,
but unto witnesses chosen before of God,
even to us,
who did eat and drink with him after he rose from the dead.

Acts 10:36-43 tells us a summary of what Peter preached.

In the First Equivalent Section, Peter tells the Gentiles that he, and the Jews with him, are witnesses to the crucifixion. The prior sentence said that Jesus went around doing good and this sentence says that they responded by crucifying Jesus. Obviously, the Jews who were guilty would deny this truth but, with witnesses, people need to decide whom they will believe.

In the Second Equivalent Section, Peter tells the Gentiles how God the Father responded. First, we are told that Him God raised up the third day, and shewed him openly. That is why we had witnesses to the resurrection. We are not just believing what some religious person claims, like all religions tell people to do. No, there were witnesses. However, we are also told: Not to all the people. God only revealed the resurrected Jesus to those people who believed His message before the crucifixion. Many people demand that God, and His messengers, overcome their refusal to believe and force the truth down their throats. However, God gave each of us a free will and will not take it away even to prevent people from spending eternity in the lake of fire. No, God provides enough evidence so that we have a valid basis for true faith but God also allows people to refuse to believe. This entire life is a series of tests of faith. And, here, we see that God revealed the resurrected Jesus to people who had demonstrated true Biblical faith while hiding Him from all others.

Please see the note for Hebrews 11:4 about the word witness. The functional definition for this word is: 'someone who is qualified to testify in court and is available to do so if the court requests'. In addition, we have the definition, as it applies to the Bible, of: 'Basically, if the Bible literally says something in at least two places, that is a law that will be enforced by the court of God and is something that all must accept and obey'. Please also see the notes for John 8:17; 2Corinthians 13:1 and Colossians C3S13 about the phrase witnesses, two or the. Please also see the note for John 5:1 about the phrase witnesses given by Jesus to show that He is God.

Please see the note for Mark 10:30 about the word land the functional definition for this word is: 'Earth, or the solid matter which constitutes the fixed part of the surface of the globe, in distinction from the sea or other waters, which constitute the fluid or movable part'.

Please see the note for Matthew 2:16 about the word slew. The functional definition for this word is: 'The proper sense is to strike, and as beating was an early mode of killing, this word, like smite, came to signify to kill'.

Please see the note for Galatians C3-S15 about the word hanged. Fausset's Bible Dictionary defines this word as: 'Criminals were usually put to death before hanging, for ignominy (Jos 10:26). the bodies were removed before nightfall in order not to defile the land (De 21:22-23). Hence our Lord's body as those of the two thieves was taken from the cross before the high day of the approaching sabbath (Joh 19:31)'. Forms of this word are used, in this book, in: Acts 5:30; Acts 10:39; Acts 28:4.

Please see the note for Mark 11:13 about the word tree. Webster's 1828 defines this word as: 'n. 1. the general name of the largest of the vegetable kind, consisting of a firm woody stem springing from woody roots, and spreading above into branches which terminate in leaves. A tree differs from a shrub principally in size, many species of trees growing to the eighth of fifty or sixty feet, and some species to seventy or eighty, and a few, particularly the pine, to a much greater eighth. Trees are of various kinds; as nuciferous, or nut-bearing trees; bacciferous, or berry-bearing; coniferous, or cone-bearing, etc. Some are forest-trees, and useful for timber or fuel; others are fruit trees, and cultivated in gardens and orchards; others are used chiefly for shade and ornament. 2. Something resembling a tree, consisting of a stem or stalk and branches; as a genealogical tree. 3. In ship-building, pieces of timber are called chess-trees, cross-trees, roof-trees, tressel-trees, etc. 4. In Scripture, a cross. --Jesus, whom they slew and hanged on a tree. Act.10'. Please also see the note for Romans C11S28 about the phrase olive / olive tree. Forms of this word are used, in this book, in: Acts 5:30 Acts 10:39; Acts 13:29.

The word rose. is the paast-tense form of the word rise. Please see the note for Colossians C2-S7 about the word rise. The functional definition for this word is: ' to move to pass upward in any manner; to ascend; as, a fog rises from a river or from low ground; a fish rises in water; fowls rise in the air; clouds rise from the horizon towards the meridian; a balloon rises above the clouds'. Please also see the note for Mark 10:1 about the words arise / arose. Please also see the note for John 20:2-LJC about the phrase risen Jesus is Lord.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we are. Ac 10:41; 1:8,22; 2:32; 3:15; 5:30-32; 13:31; Lu 1:2; 24:48; Joh 15:27 whom. Ac 2:23-24; 3:14-15; 4:10; 5:30; 7:52; 13:27-29; Ga 3:13; 1Pe 2:24 General references. exp: Lu 24:48.
General references. Ac 13:30-31; 17:31; Mt 28:1-2; Ro 1:4; 4:24-25; 6:4-11; 8:11; 14:9; 1Co 15:3-4,12-20; 2Co 4:14; Heb 13:20; 1Pe 1:21 exp: Ac 26:8.
Not. Ac 10:39; 1:2-3,22; 13:31; Joh 14:17,22; 20-21 witnesses. Joh 15:16 even. Lu 24:30,41-43; Joh 21:13 General references. exp: Lu 24:43,48; Joh 21:13; Ac 26:8.'.

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C10-S33 (Verse 42) What our Lord Jesus Christ commanded all saved to do.

And he commanded us to preach unto the people,
and to testify that it is he which was ordained of God to be the Judge of quick and dead.

Acts 10:36-43 tells us a summary of what Peter preached.

This is the job which God commanded all saved to do. First, all saved are commanded to preach and it is not just limited to those people who have been ordained to do this job. Secondly, all saved are to testify that they, and all others, will be judged by our Lord Jesus Christ. No one truly gets saved unless they truly believe that they will be judged for their sins. Unfortunately, devils have convinced people to not warn about judgment and to even deny this truth.

The phrase be Judge of quick and dead. This means that He will be Judge of the saved (quick) at the judgment seat of Christ and of the lost (dead) at the great white throne judgment. . Please also see the title of Judge in the Minor Titles of the Son of God within the Gospel Significant Events Study. It gives several references to where we are told that he is our Judge.

Please see the note for Galatians 5:3 about the word testify. The functional definition for this word is: 'To make a statement which is intended to be used in a court of law if necessary'. Please also see the note for Psalms 119 about the words testimony / testimonies. Please also see the Message called Testimony of God.

Please see the notes for Romans C7S14; Romans C13S3 and 1Corinthians C7S20 about the words ordain / ordinance. The functional definition for this word is: 'pp. Appointed; instituted; established; invested with ministerial or pastoral functions; settled'.

Please see the notes for Matthew 7:1 about the word judge. The functional definition for this word is: 'To hear and determine, as in causes on trial; to pass sentence'. Please also see the notes for 1Corinthians C4S5 and Ephesians C5S6 about the phrase we are to judge. Please also see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. Please also see the notes for Romans C2S2; Philippians 1:9-11 and Psalms 119 about the word judgment. Please also see the note for 2Corinthians 5:10 about the phrase judgment Seat. Please also see the notes for Romans 14:10 and 2Corinthians 5:10 about the phrase judgment Seat of Christ. Please also see the note for Romans 14:8-LJC and 2Thessalonians 1:9-LJC about the phrase judgment without mercy.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he commanded. Ac 1:8; 4:19-20; 5:20,29-32; Mt 28:19-20; Mr 16:15-16; Lu 24:47-48; Joh 21:21-22 that it. Ac 17:31; Mt 25:31-46; Joh 5:22-29; Ro 14:9-10; 2Co 5:10; 2Ti 4:1,8; 1Pe 4:5; Re 1:7; 20:11-15; 22:12 General references. exp: Joh 5:22; Ac 26:8.'.

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C10-S34 (Verse 43) Peter references Old Testament prophets.

To him give all the prophets witness,
that through his name whosoever believeth in him shall receive remission of sins.

Acts 10:36-43 tells us a summary of what Peter preached.

In the first sentence of his message, Peter started his message by introducing Jesus of Nazareth. In the second sentence of his message, Peter said that he, and the Jews with him, were witnesses of the resurrection but, also, unbelieving Jews were not allowed to see the resurrected Jesus. Therefore, there were two different religious messages coming from the Jews. In the third sentence of his message, Peter said that all believers were commanded by God to preach the Gospel including that the Lord Jesus Christ would judge everyone. Now, in this sentence, Peter references scripture to say that all the prophets give witness that God will wipe out the record of our sins, and that we can go to Heaven, if we believeth in him. Notice that this is not a religious act but it is putting our 'life-long belief' in the person of our Lord Jesus Christ.

Our next sentence tells us that they were saved because they believed the Gospel which Peter preached.

The word remission is only in the New Testament. However, Peter is not saying that this exact word is in the scriptures but he is saying that the message, of the word, can be found there. For example, there are 26 Old Testament verses which have the words bear (verb) and iniquity in them. In many of them, we read the message that the Messiah will bear the iniquity ('pay the price for the forgiveness of ongoing sins'). In many of those reverences, we see this message said directly or symbolically. Please also see the references provided by the Treasury of Scripture Knowledge below.

Please also understand that Luke is only reporting a summary of what Peter preached. Luke is not reporting every single word and this same truth has been explained several times, especially in the Studies of the Gospels. We can be reasonably sure that Peter gave them references which Luke did not report.

Please see the notes for 2Corinthians 5:5 and Philippians 4:15 about the word give. The functional definition for this word is: 'Bestowing; conferring; imparting; granting; delivering'. Please also see the note for 2Corinthians 9:8-11 about the word given. Please also see the note for 2Corinthians 9:7 about the word giver. Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks.

Please see the notes for Luke 1:76; Romans C16S33; Romans C12S5 and Jude about the word prophet. In addition, false prophets are covered in the Study called False things according to the Bible. The most popular religious definition for this word is: 'someone who foretells the future'. However, that definition tends to limit the thinking of people to only those statements when, actually, the majority of their message was doctrinal. Please also see the note for John 1:45 about the phrase law and the prophets. Please also see the links for Prophecies and Prophecies Fulfilled in the Gospel Significant Events Study and the New Testament Significant Events Study.

Please see the note for Hebrews 9:22 about the word remission. The functional definition for this word is: 'not making us suffer the just punishment for our sins'.

Please see the note for Romans C7S26 about the word sin. The functional definition is: 'a violation of God's law' (1John 3:4). Please see the notes for Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC and Galatians C3-S26 about the phrase sin unto death. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'him. Ac 26:22; Isa 53:11; Jer 31:34; Da 9:24; Mic 7:18; Zec 13:1; Mal 4:2; Lu 24:25-27,44-46; Joh 1:45; 5:39-40; 1Pe 1:11; Re 19:10 through. Ac 3:16; 4:10-12; Joh 20:31; Ro 5:1; 6:23; Heb 13:20 whosoever. Ac 13:38-39; 15:9; 26:18; Mr 16:16; Joh 3:14-17; 5:24; Ro 8:1,34; 10:11; Ga 3:22; Eph 1:7; Col 1:14 General references. exp: Joh 20:23.'.

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C10-S35 (Verse 44) the evidence of salvation given to Gentiles.

While Peter yet spake these words,
the Holy Ghost fell on all them which heard the word.

This was the sign which Jews looked for, before the New Testament was written, which proved to them that someone was truly spiritually saved. Notice that our sentence uses the title of Holy Ghost, and not of Holy Spirit, because He is affecting things in this physical reality.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the Holy Ghost. Ac 2:2-4; 4:31; 8:15-17; 11:15; 19:6'.

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C10-S36 (Verse 45) The reaction by the Jews.

And they of the circumcision which believed were astonished,
as many as came with Peter,
because that on the Gentiles also was poured out the gift of the Holy Ghost .

Acts 10:45-48 tells us the results of Gentiles being saved by God.

The Jews were astonished because Gentiles were also saved and their religious beliefs claimed that salvation of Gentiles was impossible. Here we see the problems caused by religious leaders preaching doctrinal error. Devils encourage doctrinal errors because they keep God's people from doing all that God wants them to do so that everyone has a chance to be saved.

Please see the note for Romans C4S13 about the word circumcision. The functional definition for this word is: 'Cutting away the foreskin of males. Symbolically, it is letting God cut away all the sins of the flesh in our life'. Please see the note for Colossians C2S7 about the word circumcise`. The functional definition of the word circumcise is: 'To cut off the foreskin of males. To cut off the foreskin of males. A physical ceremony which shows spiritual agreement to cut away of the fleshly parts of our heart and soul. Religiously, it is symbolic submission to God done God's way'. This sentence uses the word circumcision to identify Jews who were relying upon their religious ceremony for salvation instead of relying on a personal relationship with God for true salvation.

Please see the note for Mark 1:22 about the word astonished. The functional definition for this word is: 'mazed; confounded with fear, surprise, or admiration'.

Please see the note for Romans C1S10 about the word because. The functional definition for this word is: 'provides a cause where the cause and effect are both in the past'. Please also see the note for Romans C8S38 about the phrase dying because of the truth.

Please see the note for Matthew 26:12 about the word pour. Webster's 1828 defines this word as: 'to throw, as a fluid in a stream, either out of a vessel, or into it; as, to pour water from a pail, or out of a pail; to pour wine into a decanter. Pour is appropriately but not exclusively applied to fluids, and signifies merely to cast or throw, and this sense is modified by out, from, in, into, against, on, upon, under, etc. It is applied not only to liquors, but to other fluids, and to substances consisting of fine particles; as, to pour a stream of gas or air upon a fire; to pour out sand. It expresses particularly the bestowing or sending forth in copious abundance. I will pour out my Spirit upon all flesh. Joel 2. to pour out dust. Lex.14. 2. to emit; to send forth in a stream or continued succession. London doth pout out her citizens. 3. to send forth; as, to pour out words, prayers or sighs; to pour out the heart or soul. Ps.62.42. 4. to throw in profusion or with overwhelming force. I will shortly pour out my fury on thee. Ezek.7.
POUR, v.i. to flow; to issue forth in a stream, or continued succession of parts; to move or rush, as a current. the torrent pours down from the mountain, or along the steep descent. 1. to rush in a crowd or continued procession. A ghastly band of giants, All pouring down the mountain, crowd the shore'.

Please see the notes for Romans C5S9 and 1Corinthians C12S4 about the word gift. Webster's 1828 dictionary defines this word as: 'given from one person to another without compensation; a donation. It is applicable to anything movable or immovable. 1. the act of giving or confering. 2. the right or power of giving or bestowing. the prince has the gift of many lucrative offices. 3. An offering or oblation. If thou bring thy gift to the altar. Matt.5. 4. A reward. Let thy gifts be to thyself. Dan.5. 5. A bribe; anything given to corrupt the judgment. Neither take a gift; for a gift doth blind the eyes of the wise. Deut.16. 6. Power; faculty; some quality or endowment confered by the author of our nature; as the gift of wit; the gift of ridicule.
GIFT, v.t. to endow with any power or faculty'. Please also see the note for John 4:10 about the phrase gift of God. The functional definition for this word is: 'A minot title of Jesus'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they. Ac 10:23; 11:3,15-18; Ga 3:13-14 exp: Ac 11:2. The Gentiles. Ga 2:15; Eph 2:11; 3:5-8; Col 2:13-14'.

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C10-S37 (Verse 46) Peter challenges the Jews to (not) forbid baptism.

For they heard them speak with tongues,
and magnify God .

Acts 10:45-48 tells us the results of Gentiles being saved by God.

What the Jews witnesses went against their religious doctrines but was truly an evidence from God. at this time, and with these Jews, they accepted the evidence from God that their religious belief as were wrong. Later, God will destroy the Jerusalem Church because the church went back to preaching doctrinal error from religious traditions of prejudice.

Please see the notes for 1Corinthians C12S8; 1Corinthians 14:2 and Philippians 2:9-11 about the word tongue. The functional definition for this word is: 'a human language'. Also see language in Acts 2:6.

Please see the note for Philippians 1:19-20 about the word magnified. Webster's 1828 dictionary defines this word as: ': 'v.t. L. magnifico; magnus, great, and facio, to make. 1. to make great or greater; to increase the apparent dimensions of a body. A convex lens magnifies the bulk of a body to the eye. 2. to make great in representation; to extol; to exalt in description or praise. the embassador magnified the king and queen. 3. to extol; to exalt; to elevate; to raise in estimation. thee that day thy thunders magnified. the Lord magnified Solomon exceedingly. 1 Chron. 29. to magnify one's self, to raise in pride and pretensions. He shall magnify in his heart. Dan.8'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'speak. Ac 2:4,11; 19:6; 1Co 14:20-25

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C10-S38 (Verse 46-47) Peter challenges the Jews to (not) forbid baptism.

Then answered Peter,
Can any man forbid water,
that these should not be baptized,
which have received the Holy Ghost as well as we?.

Acts 10:45-48 tells us the results of Gentiles being saved by God.

Peter made this a challenge to the Jews because their religious traditions would forbid them from baptizing Gentiles. In the future, this would become a major doctrinal problem for the Jerusalem Church. However, at this time, none of the Jews, who were with Peter, dared to forbid them from baptism.

Please see the note for 1Timothy 4:1 about the word forbid. Webster's 1828 dictionary defines this word as: 'v.t. pret. forbad; pp. forbid, forbidden. Literally, to bid or command against. Hence, 1. to prohibit; to interdict; to command to forbear or not to do. the laws of God forbid us to swear. Good manners also forbid us to use profane language. All servile labor and idle amusements on the sabbath are forbidden. 2. to command not to enter; as, I have forbid him my house or presence. this phrase seems to be elliptical; to forbid from entering or approaching. 3. to oppose; to hinder; to obstruct. An impassable river forbids the approach of the army. A blaze of glory that forbids the sight. 4. to accurse; to blast. Obs.
FORBID', v.i. to utter a prohibition; but in the intransitive form, there is always an ellipsis. I would go, but my state of health forbids, that is, forbids me to go, or my going'. Please also see the note for Romans C3S6 and Galatians C3S25 about the phrase God forbid. Forms of this word are used, in this book, in: Acts 10:47; Acts 16:6; Acts 24:23; Acts 28:31.

Please see the note for Luke 3:16 about the word water. The functional definition for this word is: 'The basic liquid of life. It is used symbolically for more than one meaning. Consideration of the context is required in order to determine the usage in any Bible reference'. Please also see the note for John 4:10 about the phrase waters: living. Please also see the note for John 7:38 about the phrase waters: rivers of living water.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ac 8:12,36; 11:15-17; 15:8-9; Ge 17:24-26; Ro 4:11; 10:12'.

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C10-S39 (Verse 48) And he commanded them to be baptized in the name of the Lord

Acts 10:45-48 tells us the results of Gentiles being saved by God. This entire chapter is the single report of the first Gentiles being saved. This sentence, and the next sentence provide the conclusion of this chapter.

God first chose to save a Gentile who did all he could to worship and serve God. Then, God had to get Peter past his learned religious prejudices and be willing to do what his religion said was unlawful but what God told him to do. Then God had the Gentile send for Peter, and peter told the household that it was against Jewish religious law for him, and the Jews traveling with him, to be in the house of a Gentile. But, Peter also told them that God said to go. And, where Jewish religious traditions claimed that no Gentile could be saved Peter said: Of a truth I perceive that God is no respecter of persons: But in every nation he that feareth him, and worketh righteousness, is accepted with him. After that, peter preached the Gospel, the Gentiles got saved and spoke in tongues and Peter dared the other Jews to forbid water, that these should not be baptized, which have received the Holy Ghost as well as we. And, that is the summary of what preceded our current sentence.

In the start of this chapter we read about a lost man who's heart was right and who wanted to serve God. Since he wanted to do right, but wasn't saved, God sent a preacher to show him the right way. This eliminates all of the claims by lost people that salvation can't only be by Jesus Christ because the person in (Africa, etc) never had a chance to hear about Jesus Christ. The truth has been shown more than one place in this study. Several times God has sent His Word throughout the whole world. Also, as this account shows, God will bring a preacher from somewhere else and make them go through whatever is necessary if a person really is seeking God with their heart. This chapter, and the next chapter, shows what Peter had to go through in order to bring God's salvation to Cornelius.

I said that the Bible truths are the same but the application of those truths can change as needed. As pointed out in the note for 10:36 and other notes for this chapter, the identifier of Jesus of Nazareth was often used with the Jews while Jesus Christ was used with Gentiles. Because of cultural differences, the phrase of Nazareth had a lot of significance to Jews but was meaningless to Gentiles. By the same circumstances, the Jews knew a lot about Christ that had to be explained to Gentiles but the Jews also had to unlearn certain doctrinal errors about Christ that the Gentiles didn't have to unlearn. Thus, the truths that had to be presented to each group varied based upon their background but the final truth that each group was brought to was the same.

in this context, we see that as a centurion of the band and called the Italian band (10:1), Cornelius, and his household, understood power and authority of the Lord. If the Lord said that salvation was by Jesus Christ, then they understood what that meant without all of the explanation required by most other people. Since the Lord had told Cornelius, and his household, to listen to Peter, and since Peter had told them that God had made Jesus Christ...Lord of all, when Peter commanded them to be baptized in the name of the Lord, this household understood that that baptism included Jesus Christ without having to be told such. Because of their circumstances in life, they understood that they were being identified with (baptized in the name of) Jesus Christ as well as the Lord. There is much more in this chapter that could be brought out, especially having to do with the sign that God gave to the Jews and church through this account, but those points are not necessary in order to understand the use of Lord in this verse. Further, the truths sent to the Jews and to the church will come up again later in Acts.

Please use the link in the sentence outline to see all that the word of God says about baptism. It is 'being identified' with our Lord Jesus Christ. It also is required before joining the church. And, in this case, the Jerusalem Church could not deny them even though they wanted to do so.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'commanded. Joh 4:2; 1Co 1:13-17; Ga 3:27 the name. Ac 2:38; 8:16 General references. exp: Joh 4:2; Ac 11:3.'.

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C10-S40 (Verse 48) Then prayed they him to tarry certain days

Acts 10:45-48 tells us the results of Gentiles being saved by God.

The other je2ws probably wanted to return home, which is why they wanted peter (him) to tarry certain days. They wanted to learn more scripture and about serving God as newly saved people. In addition, peter would already get in trouble with the religious fanatics in the Jerusalem Church, as we read in the next chapter. Since the other Jews probably weren't going back to the Jerusalem Church, they, probably, left right away to reduce their problems with fanatical Jews. And, since Peter would be in trouble anyway, he probably stayed.

What we see here is the proper response of someone getting saved. They should want to know more about scripture and proper service to God. Likewise, the preacher and church should be interested in teaching them and getting them active in the church and ministry.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Then. Ac 16:15; Joh 4:40 General references. exp: Joh 4:2; Ac 11:3.'.

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Chapter theme is: Peace in the churches.

Acts Chapter 9

Chapter theme is: Peace in the churches.

links to sentences in this chapter:

Acts Chapter 10

Chapter theme is: Chapter theme is: the Salvation of Gentiles.

links to sentences in this chapter:

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