The Beginning of Creation

At the commencement of all things, God created spirit beings, as noted in Psalm 148:5. Each spirit being was uniquely fashioned, and all were brought into existence simultaneously. These beings are categorized into three principal classes: Cherubim, Seraphim, and Angels. Among them, the Cherubim hold the highest rank, with Lucifer recognized as the preeminent Cherub (Ezekiel 28:14). The Seraphim, whose name means "burning ones," serve in close proximity to the throne of God (Isaiah 6:2). Angels function primarily as messengers and servants of God (Job 1:6) and are structured within a hierarchy that includes thrones, principalities, authorities, dominions, and world-rulers, each with inherent abilities (Ephesians 1:21; 6:12; Colossians 1:16; 2:15).

Following this, the physical universe was created, as referenced in Job 38:7, marking the first age, in which God's omnipotent power was revealed to the spirit beings (Job 26:13).

Lucifer’s Rule over the Universe

The second age was characterized by God unveiling His omniscience and His incomparable nature to all spirit beings (Ezekiel 28:13). During this time, Lucifer ruled from Eden, which functioned as his kingdom (Ezekiel 28:13–14). He resided in a place described as a rock garden (Ezekiel 28:13), was a musical being (Ezekiel 28:13), and held the position of the covering Cherub, signifying a role of supreme authority over the created universe (Ezekiel 28:14). Lucifer was created in a state of maturity (Ezekiel 28:15).

His subsequent fall is detailed in Ezekiel 28:15–17 and marks the beginning of the third age, in which God demonstrates His omnipresence. The Holy Spirit brooded over the ruined earth, preserving it following the judgment that fell upon Lucifer (Genesis 1:2). The pride Lucifer took in his beauty led to his downfall (Ezekiel 28:17). He propagated his sin, which centered on independence from God (Ezekiel 28:16), aspiring to elevate his throne into the third heaven and surpass even the clouds that cover it (Isaiah 14:13–14). Ultimately, one-third of the angels joined in his rebellion (Revelation 12:4). During this era, time had not yet been instituted; thus, chronological markers are absent. Importantly, the earth predates both humanity and biological life.

The Renovation of the Earth for Humans

In 4004 B.C., God created Adam and biological life. This event initiated the fourth age, in which God's image—manifested as a garment of light—and His likeness—rational capacity—were given to man (Genesis 1:26). Simultaneously, God instituted time (Genesis 1:14). The fall of man occurred shortly after (Genesis 3:1–7), and Adam and Eve resided in the Garden of Eden for approximately 100 years (Genesis 5:3). Adam lived until 3074 B.C. The fifth age unfolded as a demonstration of God's faithfulness, evidenced through His omnipresence in response to mankind's sin nature.

The Noahic Flood took place in 2348 B.C., ushering in the sixth age. During this cataclysm, the dinosaurs—believed to have been perverted by demons—were destroyed (Genesis 6:12), as were the Nephilim, who were the hybrid offspring of humans and demons (Genesis 6:4). This flood also marked the end of the first World System (2 Peter 3:5–7), and the era highlighted God's mercy, faithfulness, kindness, and omnipotence.

In 2247 B.C., the Tower of Babel incident occurred, resulting in the division of human language (Genesis 11:1–9) and the separation of the continents (Genesis 10:25). This dispersion led to Shem's descendants populating Asia, Ham's descendants populating Africa, and Japheth's descendants populating Europe.

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The Way Spreads Through the Upper Regions of Ephesus

Review: Paul Is Given a Time of Rest in Corinth (Acts 18:9–18)

The Lord appears to Paul in a night vision, instructing him not to fear but to speak boldly (Acts 18:9–10). Paul remains in Corinth for a year and six months, teaching the word of God (Acts 18:11). Despite opposition, he is divinely protected and continues his ministry without interference.

Paul Begins His Journey to Jerusalem (Acts 18:19–23)

Paul departs from Corinth and briefly stops in Ephesus, where he reasons with the Jews. He then sails to Caesarea, greets the church, and travels to Antioch. After some time, he departs again, journeying through Galatia and Phrygia to strengthen the disciples.

Apollos (Acts 18:24–28)

Apollos, an eloquent man mighty in the Scriptures, arrives in Ephesus. He teaches accurately about Jesus, though he knows only the baptism of John. Aquila and Priscilla explain the way of God more fully to him. Later, Apollos travels to Achaia, where he powerfully refutes the Jews, demonstrating from Scripture that Jesus is the Christ.

Disciples of John in Ephesus (Acts 19:1–7)

While Apollos is in Corinth, Paul travels through the inland, elevated regions (Phrygia and Galatia) to reach Ephesus (Acts 19:1). Upon arriving, he encounters some disciples and asks whether they received the Holy Spirit when they believed (Acts 19:2). They respond that they had not even heard of the Holy Spirit and had only received John’s immersion (Acts 19:2–3). Paul explains that John’s immersion signified repentance in anticipation of the coming Messiah (Acts 19:4). The disciples are then immersed in the name of the Lord Jesus (Acts 19:5). This immersion does not save but publicly acknowledges belief in God’s message (cf. 1 Peter 3:21). Paul lays hands on them, and they receive the Holy Spirit, speaking in tongues and prophesying (Acts 19:6). This act serves as a sign to Jews rather than a model for Gentiles (cf. Acts 8:17; 10:44), as Jews seek signs while Gentiles seek wisdom (1 Corinthians 1:22). In total, there are about twelve men (Acts 19:7).

Paul Teaches “The Way” in the Synagogue (Acts 19:8–10)

For three months, Paul speaks boldly in the synagogue, reasoning and persuading concerning the Kingdom of God (Acts 19:8). The Kingdom of God refers to the sphere of salvation across all dispensations, while the Kingdom of the Heavens pertains to the Messiah’s rule over Israel and the nations. Some Jews harden their hearts and speak against The Way (Acts 19:9), which was the early Church’s designation in Jerusalem (cf. Acts 22:4; 24:14). Paul then separates from them and begins teaching daily in the school of Tyrannus (Acts 19:9). This continues for two years, ensuring that all in Asia—both Jews and Greeks—hear the word of the Lord (Acts 19:10).

The Word of the Lord Grows in the Region (Acts 19:11–20)

God performs extraordinary miracles through Paul—miracles beyond natural means (Acts 19:11). Even handkerchiefs and aprons from Paul are used to heal the sick and cast out demons (Acts 19:12). Some traveling Jewish exorcists, including the seven sons of Sceva, attempt to invoke Jesus’ name to expel spirits (Acts 19:13–14). However, an evil spirit responds, acknowledging Jesus and Paul but rejecting them (Acts 19:15). The possessed man overpowers the exorcists, stripping and wounding them (Acts 19:16). News of this spreads, instilling fear among Jews and Greeks in Ephesus and magnifying the name of the Lord (Acts 19:17). Many believers confess their former involvement in magical arts (Acts 19:18), publicly burning their books—valued at 50,000 pieces of silver (Acts 19:19). As a result, the word of the Lord grows mightily and prevails (Acts 19:20).

Paul Renews His Determination to Go to Jerusalem (Acts 19:21–22)

After two years in Ephesus, Paul resolves in his spirit to go to Jerusalem and then to Rome (Acts 19:21). He sends Timothy and Erastus ahead to Macedonia while remaining in Asia for a short time longer (Acts 19:22).

Trouble in Ephesus (Acts 19:23–41)

Demetrius Causes a Commotion About The Way (Acts 19:23–27)

Demetrius, a silversmith who crafts silver shrines of Diana, becomes agitated over The Way’s influence (Acts 19:23–24). He gathers fellow tradesmen, warning that Paul’s teachings threaten their livelihood by turning people away from man-made gods (Acts 19:25–26). Their trade risks disrepute, and even the temple of Diana may be disregarded (Acts 19:27).

The Silversmiths Cause an Uproar in the City (Acts 19:28–36)

Enraged, the silversmiths chant, “Great is Diana of the Ephesians!” (Acts 19:28). The city erupts in chaos, with crowds rushing into the theater and seizing Paul’s companions (Acts 19:29). Though Paul wishes to intervene, he is persuaded not to enter (Acts 19:30–31). Alexander attempts to address the crowd but is shouted down (Acts 19:33–34). Eventually, the city clerk restores order (Acts 19:35–36).

Demetrius and the Tradesmen Are Rebuked (Acts 19:37–39)

The clerk rebukes Demetrius and his associates for inciting disorder (Acts 19:37–39).

The Crowd Is Dismissed (Acts 19:40–41)

The clerk warns that they risk being charged with rioting (Acts 19:40) before dismissing the assembly (Acts 19:41).

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The Bible does not contradict itself when interpreted literally. Key principles must guide this interpretation: First, words must be studied according to their usage at the time of writing, recognizing that Scripture may assign them new meanings. Second, the objectivity of Scripture must be upheld—it is not to be interpreted by personal feelings or experiences, as experiences are subjective while Scripture remains objective. Third, for grace believers, Old Testament figures such as David, Daniel, Saul, or even Jesus in His earthly ministry are not to be taken as examples unless Scripture explicitly states so. Where no example is provided, believers are free unless Scripture prohibits a practice. Fourth, everything essential for the grace believer’s practice is revealed in Scripture.

Figurative language must be identified properly. If inanimate objects are used to describe animate ones, or if an expression is uncharacteristic of the subject, it should be recognized as figurative. Interpretation may also be carefully considered in light of other disciplines, including linguistics (the structure and use of language), history (chronological records of events), science (knowledge from objective observation), archaeology (the study of material remains), rhetoric (effective communication), sociology (the study of social behavior and organization), and logic (formal reasoning and valid inference).

Distinctions in Scripture must be observed, including chronological relationships, dispensational relationships, word meanings and usage, and temporal distinctions: past actions cannot be read into the present, present workings cannot be projected into the past, and future events must not be read into the present.

Regarding the interpretation of parables, only the interpretation provided in the text should be accepted, as parables are often designed to conceal truth rather than reveal it.

The allegorical method poses significant dangers. It regards the literal sense of a literary work as secondary to a more spiritual sense, dismisses historical and original significance, and often conceals rather than reveals meaning. This method disregards common usage, encourages speculation, undermines scriptural authority, and twists meaning to fit doctrinal views. Moreover, it places itself beyond well-defined principles of interpretation, leaving no means by which its conclusions can be verified or tested.

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Paul was sent to Athens due to increasing persecution from the Jews (Acts 17:14–15). While in Athens, his spirit was stirred with urgency because of the overwhelming idolatry present in the city (Acts 17:16–17). He encountered both Epicurean and Stoic philosophers, who were intrigued by his teachings (Acts 17:18–21). Paul addressed them on Mars' Hill, the Roman name for the Hill of Aries, where he boldly spoke to them about the resurrection of the dead (Acts 17:22–34).

From there, Paul traveled to Corinth (Acts 18:1–10). In Corinth, the Lord granted Paul a season of rest. He received a night vision from the Lord encouraging him not to fear, but to speak boldly (Acts 18:9–10). As a result, Paul remained there for a year and six months, continuing to teach the word of God (Acts 18:11).

Despite this time of peace, the Jews again attempted to stir up trouble. Under the leadership of Gallio, the proconsul, they brought Paul before the judgment seat, accusing him of persuading people to worship God apart from the Law (Acts 18:12–13). Before Paul could respond, Gallio dismissed the case, deeming it a matter of Jewish custom and law, and not a criminal issue (Acts 18:14–15). He drove the accusers away from the judgment seat (Acts 18:16), and Sosthenes, the synagogue leader, was beaten in protest (Acts 18:17). Paul continued to remain in Corinth for some time, enjoying rest from Jewish persecution (Acts 18:18).

Paul then began his journey to Jerusalem (Acts 18:18–23). Leaving Corinth with Priscilla and Aquila, he traveled toward Syria. Along the way, Paul shaved his head, having taken a vow. This may reflect a Nazirite-type vow, a voluntary act of consecration to the Lord (cf. Numbers 6:1–21). Such vows symbolized separation from worldly pleasures and a dedication to spiritual matters, often including abstention from grape products and refraining from cutting one’s hair during the vow.

While the Nazirite vow comes from the Mosaic Law, Christian vows differ. James 5:15 describes a vow rooted in mental weariness, often in response to wrongdoing. Vows are not to be taken lightly and must be fulfilled if undertaken (Numbers 30:2; Deuteronomy 23:21–23; Ecclesiastes 5:4–6). For Christians, purification begins within—purifying the heart from sin (James 4:8), living out a soul already purified by obedience to the truth (1 Peter 1:22), and removing from one’s life anything inconsistent with our identity in Christ (1 John 3:3; Titus 2:14).

Paul left Aquila and Priscilla in Ephesus, where he entered the synagogue and reasoned with the Jews (Acts 18:19). Although he had shaken out his garments against the Jews in Corinth (Acts 18:6), this was not a change in the Church’s focus from Jews to Gentiles. Paul consistently went to the Jew first throughout his ministry. Though the Jews at Ephesus requested him to stay longer, Paul declined, for he was determined to be in Jerusalem for the Passover (Acts 18:20–21). He continued on and returned to Antioch (Acts 18:22), strengthening the assemblies in Galatia and Phrygia along the way (Acts 18:23).

Meanwhile, Apollos entered the scene (Acts 18:24–28). He was eloquent and mighty in the Scriptures. Arriving in Ephesus, where Priscilla and Aquila remained, Apollos taught fervently, although he only knew of the baptism of John. Recognizing this limitation, Aquila and Priscilla privately explained to him the way of the Lord more accurately. The brethren then wrote letters of approval for Apollos, who traveled to Achaia and was of great help to the believers there. He powerfully refuted the Jews publicly, showing from the Scriptures that Jesus is the Christ.

Apollos eventually served as the pastor of the assembly in Corinth. However, due to the carnality of that assembly, divisions arose, with some claiming allegiance to different teachers (1 Corinthians 1:12). Paul later encouraged Apollos to return to Corinth, but he chose not to at that time (1 Corinthians 16:12).

Carnality stems from the desires of the flesh. A carnal believer cannot mature spiritually (1 Corinthians 3:1–3). A mind set on the flesh results in death and cannot subject itself to God (Romans 8:5–8).

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Distinguishing Between The Old and New Testament

Identifying Distinction in Scripture Between Dispensations

You all be diligent to present yourself approved to God, an unashamed worker, cutting straight the Word of the truth (2 Timothy 2:15).

Understanding dispensational distinction comes from recognizing the progression of revelation that God provides to man throughout the Scriptures. Terms can shift in meaning or gain additional, previously unrevealed characteristics. This is especially important in regard to the Dispensation of Grace, as it is the only dispensation that was hidden.

An example of progressive revelation is found in John 1:17, where we are informed that the grace and the truth came to be through Jesus Christ. This indicates that this specific grace and truth did not exist prior to God the Son wrapping Himself in flesh. In the Old Testament, grace carries the meaning of favor, which is quite different from the nature of grace under the New Covenant.

In Peter’s inaugural sermon to Israel following Christ’s resurrection, he declares, “Therefore let all the house of Israel know assuredly that God has made this Jesus, whom you crucified, both Lord and Christ” (Acts 2:36). The term “made” reflects a divine act in which God designates the risen Jesus as both Lord and Messiah, emphasizing His glorified status. Since Jesus was already recognized as the Messiah by Israel (Matthew 16:16; John 11:25), the definition of the term “Christ” now refers to His resurrection and glorification. Thus, context is essential to determine whether the term “Christ” refers to the Messiah in general or specifically to the resurrected and glorified One.

In Matthew 16:16, Peter’s understanding of the term “Christ” is limited to Old Testament revelation concerning the coming of the Messiah. By Acts 2:36, his understanding has expanded due to additional revelation to include the fact that the Messiah would die and be raised from the dead three days later. We must not impose this later revelation back onto Matthew 16:16. When Jesus told Peter of His necessary death and resurrection, Peter rebuked Him, revealing that his mind was not set on the things of God (Matthew 16:21–23). Therefore, when Peter declares in Acts 2:36 that God has made Jesus both Lord and Christ, he is referring to Christ’s position of Lordship over the entire universe as the resurrected and glorified One.

As the Messiah to the Jews, God the Father promised Him the nations (Psalm 2:8). As the resurrected and glorified One, He is over all principalities and powers (Ephesians 1:21; Colossians 2:10). His rule over the universe was not revealed in the Old Testament. Therefore, He has been made Lord over all.

Jesus’ revelation concerning the building of an assembly for Himself and His giving of the keys to the Kingdom of the Heavens to Peter does not refer to a continuation of His Messianic ministry. This is a heresy brought in by Catholicism to justify placing a man into the position of Christ. When Israel rejected and killed the Messiah, His ministry came to an end. After Peter confesses that Jesus is the Messiah, the Son of God, Jesus informs him that although he is a small stone, His assembly will be built upon Himself. However, Peter will be given the keys to the Kingdom of the Heavens. Peter’s confession demonstrates that he is one of the saved of Israel, to whom Christ gave the authority to become a child of God (John 1:12). His confession must be understood within the context of Scripture. At this point, he knows nothing of the death and resurrection of the Messiah. He is following Jesus as the promised King of Israel, and believing His testimony that He is the Son of God. Other Jews also express this belief, such as Martha in John 11:27, and Nathaniel in John 1:49. When Jesus speaks of building His assembly upon Himself, He is revealing to Peter what will happen in the future; however, Peter does not receive or comprehend it (Matthew 16:21–23). This is not a confession that saved him, nor a message given to him to take to the Israel—Peter does not repeat this to Israel in the sermon in Acts 2.

After the resurrection of Christ, the message that Peter took to Israel was of the resurrected and glorified Jesus—the one they crucified, but God raise from the dead (Acts 2:32). The message was not to believe in the Son of God to be saved. The continuation of a Messianic ministry was introduced into Scripture by the addition of Acts 8:37***1*** with the Eunuch and Philip the evangelist. Acts 8:37 was added laters into the letter through the Vulgate. When Philip went to Samaria and proclaimed the Christ, he spoke of his death and resurrection, not that He was the Son of God (Acts 8:5). Samaria already believed that Jesus was the Messiah (John 4:42).

The Kingdom of the Heavens is the message proclaimed by both John the Baptist and Jesus. It is the declaration of the coming Messiah, from the seed of David, who will rule on His father's throne throughout the age. Israel rejected the Messiah, using the Gentiles to put Him to death. This act of treason ended the Dispensation of Law and brought judgment upon Israel (Daniel 9:27). We have been given additional details about this time—known as the Tribulation Period—in the book of Revelation. However, during Christ’s earthly ministry, He promised that all who received Him would be given the authority to become children of God (John 1:12) and would not see death into the age (John 11:26). Therefore, the placement of sons—which directly relates to the Church of God—pertains to Israel (Romans 9:4). God the Father gave the Son a people out from His own, to be His own unique possession (John 6:37; 17:6). Even Paul states that the gospel is to the Jew first, and also to the Gentile (Romans 1:16).

The keys of the Kingdom of the Heavens are given to Peter because he is the one who will take the message of the resurrected Lord to Israel. This is a legitimate offer to Israel to participate in the glory of her Messiah by becoming part of the Church, which was created on the day of Pentecost. It is not an offer of the Kingdom to Israel. The message of the Kingdom of the Heavens is not proclaimed beyond the Gospels. Within the book of Acts, there is no mention of this message, not even at the beginning of Peter’s ministry to Israel. If Peter had been instructed by Christ to preach the gospel of the Kingdom—which Jesus Himself proclaimed—this message would be recorded in Acts, or at the very least, in one of the two epistles Peter wrote. In acknowledging his position as a pastor—a role unique to the Church and unrelated to Christ’s earthly ministry—Peter clearly identifies himself as part of the assembly belonging to God, not a separate assembly (1 Peter 5:1–2).

Peter, as an eyewitness of the resurrection, proclaimed that Jesus had been raised by God (Acts 2:32) and linked this event to the sending away of sins, urging his audience to change their mind and be baptized in the name of Jesus Christ (Acts 2:38). Some, in an attempt to separate Peter from Paul, argue that Peter was never directly given the message to believe in the death for sins and resurrection of Christ. They point back to Matthew 16:16 as the message entrusted to Peter, while disregarding Matthew 16:20. This also ignores the fact that Peter was a witness of Christ’s resurrection and understood that it resulted in the sending away of sins (Acts 2:32, 38). Furthermore, Christ Himself instructed Peter to be a witness—thereby commissioning him to proclaim His death for sin and resurrection three days later (Acts 1:8).

In Romans 1:16–17, Paul states, “For I am not ashamed of the gospel of the Christ, for it is an inherent ability of God unto salvation for all the ones believing: both the Jew, first, and the Gentile. For God’s righteousness is revealed in it, out from faith into faith, just as it stands written, ‘The just will live out from faith.’”

“Out from faith, into faith” reveals a transition. Romans 3:30 explains that the circumcised are justified out from a faith—Israel already possesses a promise; therefore, the believing Jew comes out from faith into the faith concerning Jesus. Israel was kept under law until faith in Christ came (Galatians 3:22–24). The Gentiles, who had no faith, are justified through faith.

In the upper room, Jesus reveals a new relationship that is coming between God and man (John 14:17). This is a fellowship that had never entered into the hearts of men (1 Corinthians 2:8–10). The Holy Spirit now indwells the believer in the Church. This was not a relationship possessed by any human prior to the resurrection of Christ and the creation of the Church. Therefore, we cannot project this new truth back into the Old Testament and apply it to those under the previous covenant. David, for example, cried out to God not to take His Spirit from him (Psalm 51:11). The Holy Spirit is given to those of the Church as a down payment, guaranteeing our full redemption; therefore, He never leaves (Ephesians 1:14).

Under the Mosaic Law, sin was defined by the Law itself. Even ignorance of the Law did not excuse a person’s sinful actions. Under grace, however, we are informed that sin is anything not done out from faith (Romans 14:23). This does not represent a change in the meaning of sin, for sin has always been an action (1 John 3:4). The distinction lies in our position before God. As members of the body of the Christ, we have been placed as sons; therefore, we are expected to train our senses to discern what is proper from what is wrong. When we act in violation of our conscience, we act lawlessly and, therefore, sin.

***1***The textual issue in Acts 8:37 is significant. Both the Majority and Critical text types exclude this verse, despite its inclusion in some English translations due to its presence in the King James Version (KJV). Its support is found solely in the minuscules—a category of Greek New Testament manuscripts written in lowercase cursive script that developed after the ninth century A.D.—and in Latin translations. Most of the supporting minuscules are from the 10th through 14th centuries. Being this late, they do not provide sufficient evidence on their own—older manuscripts must support them. A few are thought to be from around the 5th century; however, they are palimpsests, overwritten with works by Ephraem the Syrian.

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Paul is Sent to Athens (Acts 17:14–15)

* Paul was sent to Athens by sea (Acts 17:14).

* Athens was renowned for its idolatry and intellectual traditions, particularly those of the Epicurean and Stoic philosophers.

* Athens is approximately 186 miles from Thessalonica.

* Silas and Timothy remain in Athens (Acts 17:15).

Paul’s Spirit is Aroused with Urgency (Acts 17:16–17)

* The idolatry arouses urgency in Paul’s spirit (Acts 17:16).

* He reasoned with the Jews and Gentiles, in the synagogue and marketplace (Acts 17:17).

* Reasoning is engaging in conversation in a manner of discussion.

* It was Paul’s tradition to start in the synagogue in each city, reasoning that Jesus is the Christ.

* This is not debating—a formal discussion or argument involving opposing viewpoints.

* Debating is of the world (1 Corinthians 1:20).

* Debating is for the purpose of winning an argument, not engaging in discussion concerning truth.

The Epicurean and Stoic Philosophers (Acts 17:18–21)

* The Epicurean philosophers.

* They were followers of Epicurus (341–270 BC), a Greek philosopher who founded a school of thought known as Epicureanism in Athens around 307 BC.

* Epicureanism promoted a thoughtful pursuit of pleasure, defined primarily as the absence of pain (aponia) and freedom from disturbance (ataraxia).

* The Stoic philosophers.

* Stoicism was a major philosophical school in the Hellenistic and Roman periods, founded by Zeno of Citium (c. 334–262 BC) in Athens around the early 3rd century.

* The name “Stoicism” comes from the Stoa Poikilē (“Painted Porch”), a colonnade in Athens where Zeno taught.

* Stoicism emphasized rationality, virtue, and active engagement in society, aiming for a life in harmony with nature and governed by reason.

* The Epicurean and Stoic philosophers were intrigued by what Paul was saying (Acts 17:18).

* The term σπερμολόγος (spermológos), used by some philosophers to mock Paul, refers to a “seed-picker,” metaphorically describing someone as a scavenger of ideas—a pseudo-intellectual who gathers fragments of knowledge without true understanding.

* Paul was proclaiming foreign gods because he announced Jesus and the resurrection (Acts 17:18).

* They bring Paul to the Areopagus to inform them of this new doctrine (Acts 17:19).

* What Paul was speaking was strange to them, so they desired to know what these things meant (Acts 17:20).

* The Areopagus was a place for the Athenians and foreigners who spent their time doing nothing else but telling or hearing something new (Acts 17:21).

Paul Speaks to the Epicurean and Stoic Philosophers About Jesus (Acts 17:22–34)

* Paul addresses the men of Athens at the Areopagus (Acts 17:22–23).

* The Areopagus: Ἄρειος Πάγος, Areios Pagos, meaning “Hill of Ares.”

* Paul declares that he perceives them as very religious based upon all the objects of worship in the city (Acts 17:22).

* Due to their religious zeal, they even had an altar to the unknown God (Acts 17:23).

Declaring the Unknown God:

* Paul uses their religious zeal in an attempt to persuade them about the Christ (Acts 17:23).

* The God who made the world and all that is in it does not dwell in temples made by hands (Acts 17:24).

* The true God is not worshipped with men’s hands, nor needs anything, since He gives all life and breath (Acts 17:25).

* God made from one blood all nations (Acts 17:26).

* The nations seek God, to touch Him and find Him (Acts 17:27).

* Paul attempts to persuade them using their own poets—“we are the offspring of God” (Acts 17:28).

* Since we are the offspring of God, we are obligated not to think of the divine nature as silver, gold, stone, or anything that is shaped by man (Acts 17:29).

* The time of ignorance God overlooked, but now commands that all men change their mind (Acts 17:30).

* God has appointed a day of judgment (Acts 17:31).

* The world will be judged in righteousness by the Man He ordained.

* God attested to this by raising Him from the dead.

* The Epicurean and Stoic philosophers mock Paul (Acts 17:32).

* A few men join Paul, but most reject his words (Acts 17:33–34).

Paul Travels to Corinth (Acts 18:1–10)

* At Corinth, Paul finds work (Acts 18:1–3).

* Paul reasoned in the synagogue every Sabbath (Acts 18:4).

* When Timothy and Silas came from Macedonia, Paul was compelled by the word to thoroughly testify to the Jews that Jesus is the Christ (Acts 18:5).

* Textual issue: Spirit or word? Word has slightly better support and fits better with the context.

* Compel is not used concerning the Holy Spirit’s interaction with us.

* Compel is used for how the love of Christ influences us to share the gospel (2 Corinthians 5:14).

* After Timothy and Silas came, Paul focused only on the word.

* Then the Jews opposed him and blasphemed; Paul shook off his clothing and went to the Gentiles (Acts 18:6).

* Crispus and his household believed and were baptized (Acts 18:7–8).

* In a vision by night, Paul is told by the Lord that he is not to be silent or afraid (Acts 18:9–10).

* Paul came to Corinth defeated by the rejection of the resurrection at Mars Hill (1 Corinthians 2:2).

* God encourages him to speak freely in this city, giving Paul rest (Acts 18:10).

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🎥 What Church Really Means (ἐκκλησία – ekklesia)Plus: How to Interpret It Biblically

In most Bibles, Church translates the Greek word ἐκκλησία (ekklesia)—but this term doesn’t originally mean a religious institution. It simply means a summoned assembly—a civic body, a crowd, or a congregation. The English word “Church” actually comes from κυριακόν (kyriakon), meaning “belonging to the Lord,” and originally referred to buildings.

🏛 Over centuries, this evolved into referring not just to a location, but to the people, and even the religious system. But in Scripture, context determines whether ekklesia refers to a riot (Acts 19:32), Israel at Sinai (Acts 7:38), or the unique Body of Christ that began at Pentecost (Acts 2:47; Matthew 16:18).

📜 So how do we rightly interpret this word—and Scripture as a whole?

📖 Scripture Interprets Scripture

* Compare passages on the same topic carefully.

* Don’t force similarities into identical meanings.

* Let the Bible speak for itself—don’t add meaning beyond the text.

* Often, the Bible interprets itself within its own context.

🔍 One Meaning per Passage—Unless the Spirit Specifies More

* All application must be grounded in correct interpretation.

* Don't assign extra meanings unless clearly revealed by the Holy Spirit.

* Only New Testament applications explicitly stated by Christ or the Spirit from the Old Testament are valid.

📚 Context is Key

* Understand every word in light of its sentence, paragraph, chapter, book, and the entire Bible.

* Interpret literally, while recognizing figures of speech, idioms, and literary forms.

* Always ask:• Who is being addressed?• Is this limited to them, or more broadly applicable?• How does it fit with the surrounding context and Scripture as a whole?

➡️ Dive into this episode as we explore the true meaning of ekklesia—and why context, clarity, and careful interpretation are essential to rightly dividing the Word of Truth.

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The Salvation of the Jailer & the Spread of the Gospel in Macedonia (Acts 16–17)

At midnight, Paul and Silas prayed and sang hymns in prison when a great earthquake shook the foundations, opening all the doors and loosing every chain. The jailer, fearing escape, nearly took his own life—but Paul stopped him. Trembling, he asked, “What must I do to be saved?” Paul responded, “Believe on the Lord Jesus Christ, and you will be saved” (Acts 16:31). They shared the gospel with him and his household, and that very night they were baptized.

🔹 Note on Baptism: Water baptism does not cleanse sin (1 Peter 3:21). The only baptism that saves is being immersed into Christ (1 Corinthians 12:12–13). Paul preached the gospel—not water baptism (1 Corinthians 1:17). Baptism symbolizes our identification with Christ’s death and resurrection (Romans 6:4–6, 11); in Christ, we are a new creation (2 Corinthians 5:17).

The next day, the magistrates sought to quietly release Paul and Silas. But Paul objected—they were Roman citizens unjustly beaten without trial. Alarmed, the magistrates personally apologized and asked them to leave. After encouraging the brethren, they departed Philippi.

Traveling along the Via Egnatia, Paul and Silas passed through Amphipolis and Apollonia before arriving in Thessalonica. There, Paul reasoned from the Scriptures in the synagogue for three Sabbaths, explaining that the Christ must suffer and rise again. Many believed, but jealous Jews stirred up a mob, attacking the house of Jason. Accused of proclaiming Jesus as king and turning the world upside down, Jason had to post bond for peace.

Paul taught them deep doctrine, including the rapture (1 Thessalonians 4:13–17) and the man of lawlessness (2 Thessalonians 2:1–12). He later sent Timothy to strengthen them (1 Thessalonians 3:1–3).

🏛 Historical Note: Luke’s use of the term πολιτάρχης (Acts 17:6, 8) was once criticized as inaccurate. But archaeological discoveries—especially inscriptions in Thessalonica like the Vardar Gate—confirmed “politarch” was an official civic title in Macedonia, validating Luke’s historical precision and the reliability of Scripture.

Paul and Silas were then sent by night to Berea (modern Véroia). The Jews there were noble-born (εὐγενής) and received the word with eagerness, examining the Scriptures daily to verify Paul’s teaching. Many believed, including prominent Greeks. When trouble came from Thessalonica, Paul was sent to the coast while Silas and Timothy remained. He then arrived in Athens and sent for them to join him.

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The original text of the Bible is the inerrant Word of God, and we presuppose its verbal plenary inspiration (2 Peter 1:21; 2 Timothy 3:16). Every word is God-breathed, not just the concepts, which is why we use the term "verbal plenary"—to emphasize that each individual word, not merely the overall idea, is inspired. This distinction is critical when evaluating translations. Issues arise with versions like the NIV, which use dynamic equivalence, and others, like the NASB, that sometimes reflect theological interpretation. Even the KJV-only debates reveal the challenges inherent in translation, including the influence of the Septuagint.

A literal interpretation of Scripture is necessary. This approach interprets words based on their use in the original language at the time they were written, including idioms, metaphors, and similes. Understanding the historical and cultural background is essential before translating, and the amount of revelation available at the time must also be considered. The goal of translation is to faithfully render what Scripture says, without introducing the translator’s own ideas. When interpreting, we must let clear passages govern the meaning of those that are less clear—no doctrine should be built on an obscure text.

The Determination of the Jerusalem Council (Acts 15:23–29)After hearing from Peter, Barnabas, Paul, and James, the Jerusalem Council determined that circumcision was not required for Gentile believers (Acts 15:23). They selected men to accompany Paul and Barnabas to Antioch, including Judas and Silas, who were among the leading men of the assembly. A letter was written and sent to the Gentile believers in Antioch, Syria, and Cilicia (Acts 15:24–29). It was issued from the apostles, elders, and pastors, addressing concerns about certain men who had gone out from them and caused emotional distress by insisting that circumcision and obedience to the Law were necessary for salvation.

The Jerusalem assembly, being of one accord, affirmed Paul and Barnabas’ ministry among the Gentiles (Acts 15:25–26). Judas and Silas, who were prophets, were sent to deliver the message verbally as well (Acts 15:27). The council placed no greater burden upon the Gentiles, except that they abstain from offerings to idols, from blood, from things strangled, and from fornication. If they kept themselves from these things, they would do well (Acts 15:28–29).

The Message Is Delivered to Antioch (Acts 15:30–35)Upon arriving in Antioch, the assembly gathered to hear the council’s decision (Acts 15:30). The believers rejoiced and were encouraged by the message (Acts 15:31). Judas and Silas, being prophets, exhorted and strengthened the brethren (Acts 15:32). Judas eventually returned to Jerusalem (Acts 15:33), but Silas remained in Antioch (Acts 15:34). Paul and Barnabas also remained, continuing to teach and evangelize the word of the Lord (Acts 15:35).

Paul Prepares to Visit the Assemblies (Acts 15:36–41)Paul proposed to Barnabas that they revisit the brethren in every city where they had proclaimed the word of the Lord, to see how they were doing (Acts 15:36). Barnabas desired to take John (also called Mark), who was his cousin (Colossians 4:10), but Paul opposed this because John had abandoned them in Pamphylia and had not continued in the work (Acts 13:13). John had served in an important supporting role, and though later restored to Paul’s favor (2 Timothy 4:11), the contention at this time was sharp enough that Paul and Barnabas parted ways (Acts 15:39). Barnabas took Mark and sailed to Cyprus, while Paul chose Silas and traveled through Syria and Cilicia, strengthening the assemblies (Acts 15:40–41).

Timothy Joins Paul (Acts 16:1–5)Paul came to Derbe and Lystra, where he met Timothy, a disciple whose mother was a Jewish believer and whose father was Greek (Acts 16:1). Timothy was well spoken of by the brethren in Lystra and Iconium (Acts 16:2). Paul desired Timothy to accompany him and circumcised him because of the Jews in those regions (Acts 16:3). As they traveled, they delivered the dogma (decrees) from the Jerusalem Council for the assemblies to keep (Acts 16:4). As a result, the assemblies were strengthened in the faith and increased in number daily (Acts 16:5).

Paul Is Directed into Macedonia by the Holy Spirit (Acts 16:6–12)Traveling through Phrygia and the region of Galatia, Paul and his companions were forbidden by the Holy Spirit to preach the word in Asia (Acts 16:6). When they came to Mysia, they attempted to go into Bithynia, but the Spirit did not permit them (Acts 16:7). Passing by Mysia, they arrived in Troas, where Paul received a vision of a man from Macedonia pleading for help (Acts 16:8–9). Concluding that the Lord had called them to preach the gospel there, they sailed from Troas and arrived in Philippi, a leading city of Macedonia (Acts 16:10–12).

The Gospel Is Preached in Philippi (Acts 16:13–15)On the Sabbath, they went to the riverside, where prayer was customarily made (Acts 16:13). There, the Lord opened the heart of a woman named Lydia, and she and her household were baptized (Acts 16:14–15). She urged Paul and his companions to stay at her home.

A Slave Girl Possessed with a Demon Harasses Paul (Acts 16:16–18)A slave girl, possessed with a spirit of Python, practiced divination and brought great profit to her masters. She followed Paul and his companions, declaring that they were servants of the Most High God and were proclaiming the way of salvation (Acts 16:17). After many days, Paul, being greatly annoyed, rebuked the spirit and cast it out in the name of Jesus Christ (Acts 16:18).

The Masters of the Slave Girl Falsely Accuse Paul (Acts 16:19–21)When her masters saw that their profit was gone, they seized Paul and Silas and dragged them into the marketplace before the authorities (Acts 16:19). They falsely accused them of causing trouble in the city and of promoting unlawful customs for Romans (Acts 16:20–21).

Paul and Silas Are Imprisoned (Acts 16:22–24)The multitude rose up against them, and the magistrates tore off their clothes and ordered them to be beaten (Acts 16:22). After receiving many stripes, they were cast into prison, and the jailer secured them in the inner prison with their feet fastened in stocks (Acts 16:23–24).

The Salvation of the Jailer (Acts 16:25–34)At midnight, Paul and Silas were praying and singing hymns to God, and the other prisoners were listening (Acts 16:25). Suddenly, a great earthquake shook the prison, opening the doors and loosening everyone’s chains (Acts 16:26). Believing the prisoners had escaped, the jailer prepared to kill himself, but Paul cried out, telling him not to harm himself (Acts 16:27–28). Trembling, the jailer fell before Paul and Silas, asking what he must do to be saved. They replied, “Believe on the Lord Jesus Christ,” and preached the word of the Lord to him and all in his household (Acts 16:29–32). The jailer washed their wounds, and he and his household were baptized (Acts 16:33–34). He then brought them into his house and rejoiced with all his family.