Acts 9 Part 2
Notes
Transcript
Handout
C.S. Lewis, who initially approached Christianity with skepticism and scorn as a former atheist, became a renowned apologist for the faith after a profound conversion experience. His literary works, such as 'Mere Christianity' and 'The Chronicles of Narnia,' reflect his journey from opposition to embracing the truth of Christ. Lewis exemplifies how a vigorous intellect can be a vehicle for faith, inspiring many to reconcile doubt with belief.
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. And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven: And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks. And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do. And the men which journeyed with him stood speechless, hearing a voice, but seeing no man.
What has Paul been doing since we last heard of him at Stephen’s murder?
Persecuting the church.
What does it mean when it uses the word ‘slaughter’?
The Greek word φόνος -ου, ὁ; (phonos) literally means to murder.
Murder is the unlawful act of killing a human being by another human being.
Today there are many different classifications of murder, for instance: First degree murder, second degree murder, and manslaughter. Each of these carry out different definitions and purposes but truth be told it is all murder.
What were these letters Paul received from the high priest?
Documents allowing him to legally persecute the church.
With these letters what could Paul do if he found a follower of Christ?
Arrest them and bring them back to Jerusalem to try them before the Sanhedrin.
The precise meaning and origin of the word “Damascus” remains uncertain[1], though scholars have proposed various interpretations. One etymological suggestion renders it as “Activity” or “moist with blood,”[2] while another connects it to the famous silk cloth produced there, known as damask.[3]
What is clear is the city’s historical significance and geographic importance. Damascus served as the capital of Aram/Syria[1] and sits east of Mount Hermon at the edge of the Syrian desert, owing its survival to the perennial Barada River, the surrounding fertile Ghuta plain, and caravan routes connecting Asia Minor, Mesopotamia, Palestine, Arabia, and Egypt.[1] The Barada River is essential to the city’s existence—without it, Damascus could not sustain itself in such an arid region.[4]
Archaeological evidence suggests the city was occupied at least as early as the 3rd millennium,[5] making it one of the oldest existing cities in the world.[1] The earliest written reference appears in an inscription of Egyptian pharaoh Thutmose III from 1482 BC.[5] In biblical times, Damascus was known for producing wool and silk,[4] contributing to its prominence as a commercial hub along major trade routes.
[1] Willem VanGemeren, ed., in New International Dictionary of Old Testament Theology & Exegesis (Grand Rapids, MI: Zondervan Publishing House, 1997), 4:495.
[2] Stelman Smith and Judson Cornwall, in The Exhaustive Dictionary of Bible Names (North Brunswick, NJ: Bridge-Logos, 1998), 57.
[3] William Wilson, “Damascus,” in Wilson’s Old Testament Word Studies (McLean, VA: MacDonald Publishing Co., n.d.), 108.
[4] Thomas Cornman, “Damascus,” in The Lexham Bible Dictionary, ed. John D. Barry et al. (Bellingham, WA: Lexham Press, 2016). [See here, here.]
[5] Wayne T. Pitard, “Damascus,” in Eerdmans Dictionary of the Bible, ed. David Noel Freedman, Allen C. Myers, and Astrid B. Beck (Grand Rapids, MI: W.B. Eerdmans, 2000), 308.
What happened as Paul came close to Damascus?
A light shined around him.
περιαστράπτω (periastraptō), vb. flash around; shine around. aor.act. περιήστραψεν. Verb Usage 1. to flash round — to shine round something with intensely bright light; perhaps as brightly as lightning.
Rick Brannan, ed., Lexham Research Lexicon of the Greek New Testament, Lexham Research Lexicons (Bellingham, WA: Lexham Press, 2020).
What was Paul’s response to the light?
He fell down to the ground.
What does the bible mean when Jesus says ‘it is hard for thee to kick against the pricks’?
First — the term used here is referring to a spur or sharp object used to prod oxen, if an oxen kicked back against them, it would only hurt itself.
κέντρον, τό, (κεντέω) any sharp point: 1. a horsegoad, Lat. stimulus, Il., etc.: also an ox-goad, Plat.;—proverb., πρὸς κέντρα λακτίζειν, v. λακτίζω 2. b. metaph. a goad, spur, incentive, Aesch., Eur. 2. an instrument of torture, Hdt.:—metaph. in pl. tortures, pangs, Soph. 3. the sting of bees and wasps, Ar.; of a scorpion, Dem.; metaph. of the impression produced by Socrates, ὥσπερ μέλιττα τὸ κ. ἐγκαταλιπών Plat. 4. the stationary point of a pair of compasses, the centre of a circle, Id.
H.G. Liddell, A Lexicon: Abridged from Liddell and Scott’s Greek-English Lexicon (Oak Harbor, WA: Logos Research Systems, Inc., 1996), 428.
Jesus employs a proverbial image from ancient Greek tradition: goads were sharp sticks used to prod oxen, and if an ox kicked back against them, it would only injure itself. The proverb was commonly used to speak of futile resistance.[1]
When Jesus tells Paul, “it is hard for thee to kick against the pricks,” (Acts 9:5) he’s conveying that Paul’s persecution of Christians is ultimately self-defeating and futile. The meaning is that it was useless and injurious to resist Christ by persecuting his disciples.[2] Jesus meant that Paul should yield to the conviction of the Holy Spirit and believe in Jesus.[1]
The saying carries a deeper dimension beyond the immediate moment. Paul had been “kicking against the pricks” for some time through misgivings and warnings he had resisted—including Gamaliel’s counsel, Stephen’s angel-like face and dying prayer, and the daily witness of believers willing to suffer rather than renounce Jesus.[2] Paul had already been pricked in his conscience, like an ox that kicks against the goad when prodded.[3]
Rather than condemning Paul harshly, the rebuke demonstrates tenderness—not accusing him of wickedness, but rather showing the futility of his resistance.[4] To resist the call of Christ is a hard and profitless task, one beyond man’s power to sustain.[2] The proverb thus functions as both a gentle correction and a call to surrender to what Paul’s own conscience had already begun to recognize as true.
[1] Thoralf Gilbrant, “Λακτίζω,” in The New Testament Greek-English Dictionary (WORDsearch, 1991). [See here, here.]
[2] Philip Schaff, ed., The Gospel of John and the Acts, 4 vols., A Popular Commentary on the New Testament (New York;Edinburgh: Charles Scribner’s Sons;T. & T. Clark, 1880), 352.
[3] C. H. Spurgeon, “Paul’s Parenthesis,” in The Metropolitan Tabernacle Pulpit Sermons (London: Passmore & Alabaster, 1908), 142.
[4] C. H. Spurgeon, “Kicking against the Pricks,” in The Metropolitan Tabernacle Pulpit Sermons (London: Passmore & Alabaster, 1866), 493.
How does Paul respond to the proverb of kicking against the prod?
Fear and astonishment.
Do you think Paul understood the deep meaning Jesus was speaking? How do we know based off his response?
I think Paul’s response “Lord, what wilt thou have me to do?” reveals that he understood the proverb and realized that his efforts were futile.
What was the Lord’s instruction to Paul?
Arise and go into the city and you will be told what to do.
Also want to stop here for a moment because this is a good lesson on God’s will.
Did God give Paul a 10 year plan?
No.
Did Paul know based off what the Lord told him what would happen with his life?
No.
And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do.
What was Paul to do when he got to Damascus? Based off verse 6?
Wait and it will be told to you.
The great lesson for God’s will here is that God’s will is always in the present and we must live in God’s will and not in the future wondering, worrying, scheming. But rather letting God reveal to us and direct us as we live for Him day by day.
Who else were witnesses of the light and voice?
The men who traveled with Paul.
Why did the men have to lead Paul to Damascus?
He was blinded for three days.
Who does God have waiting for Paul in Damascus?
Ananias.
What does Ananias name mean?
God is merciful.
ANANIAS (PERSON) [Gk Hananias (Ἁνανιας)]. Probably a transcription of the not uncommon Hebrew name ḥănanĕyāh, “God is merciful,” with a Greek ending. Here we are concerned with five individuals who bore this name.
Robert F. O’Toole, “Ananias (Person),” in The Anchor Yale Bible Dictionary, ed. David Noel Freedman (New York: Doubleday, 1992), 224.
What instruction did the Lord give to Ananias?
Find Saul and place your hand on him so he may receive his sight.
STRAIGHT, STREET CALLED (Gk. rhýmē kalouménē Eutheia). A street in Damascus where a Jew named Judas lived, to whose home Paul was directed and where he stayed after his vision of Jesus outside the city (Acts 9:11). The street was the main thoroughfare of the city, running east to west, flanked by colonnades and marked by large gates at either end. The name “Straight” survives (Arab. Darb al-Mustaqim), but the location of the street has changed somewhat.
Allen C. Myers, “STRAIGHT,” in The Eerdmans Bible Dictionary (Grand Rapids, MI: Eerdmans, 1987), 971.
go into the street … called Straight—There is still a street of this name in Damascus, about half a mile in length, running from east to west through the city [Maundrell].
Robert Jamieson, A. R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible, vol. 2 (Oak Harbor, WA: Logos Research Systems, Inc., 1997), 184.
Did Ananias refuse to go?
No.
What did Ananias say to the Lord?
That he has heard of Saul’s reputation for killing Christians.
Ananias was never unwilling, neither did he refuse to the Lord’s will but rather he rose up and went to with assurance that the Lord is with him.
What did Ananias call Saul?
Brother.
ἀδελφός -οῦ, ὁ; (adelphos), n. brother; near kinsman.
Rick Brannan, ed., Lexham Research Lexicon of the Septuagint, Lexham Research Lexicons (Bellingham, WA: Lexham Press, 2020).
After Ananias laid hands on Saul, what happened?
He received his sight and was baptized.
This again brings up the question:
What is the prerequisite for baptism?
Salvation.
Not when we have achieved a greater understanding of the bible, or when we think we can now identify. I have met many people who stumble in their faith over baptism. When you place your faith in Jesus Christ as Lord and Savior then baptism is the first step of obedience.
After Saul’s baptism what did they do?
They had a feast together.
This is how we know they are baptists. They ate. Well Paul ate but they spent time together afterwards.
This is where we have a time gap.
But when it pleased God, who separated me from my mother’s womb, and called me by his grace, To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood: Neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus. Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days.
Paul explained in Galatians that he spent three years there[1]. The gap exists because Luke did not mention a three-year time period similar to Paul’s account[2].
The resolution involves understanding what each narrative emphasizes. Both accounts describe events as “immediate”—Luke portrays Paul’s prompt public ministry following his conversion, while Paul emphasizes the time elapsed between beginning his ministry and his first encounter with the apostles in Jerusalem[2]. Paul was stressing that instead of immediately seeking confirmation from Jerusalem leaders, he first spent time alone in Arabia, leaving clear evidence of his conversion before departing, then retreating into solitude to consolidate the central change in his life[2].
The chronological sequence appears to be: Paul’s conversion near Damascus → brief initial preaching in Damascus → departure to Arabia → three-year period → return to Damascus → escape from the ethnarch → first Jerusalem visit. Paul’s escape from Damascus fits better at the end of the three-year time period than shortly after his conversion[1], which explains why Acts 9:25–26 can follow immediately in narrative without mentioning the intervening years.
One scholarly chronology places Paul’s conversion in 34 CE, his activities in Arabia and return to Damascus between 35–37 CE, and his escape from Aretas IV with his first Jerusalem visit in 37 CE[3], establishing the three-year interval between his conversion and Jerusalem visit that Galatians describes.
[1] Bruce Barton et al., Life Application New Testament Commentary (Wheaton, IL: Tyndale, 2001), 765–766.
[2] Bruce B. Barton, Galatians, Life Application Bible Commentary (Wheaton, IL: Tyndale House, 1994), 33.
[3] Mark J. Keown, Discovering the New Testament: An Introduction to Its Background, Theology, and Themes: The Pauline Letters (Bellingham, WA: Lexham Press, 2021), 2:5–6.
And after many days were fulfilled, the Jews took counsel to kill him—Had we no other record than this, we should have supposed that what is here related took place while Saul continued at Damascus after his baptism. But in Ga 1:17, 18 we learn from Paul himself that he “went into Arabia, and returned again unto Damascus,” and that from the time of his first visit to the close of his second, both of which appear to have been short, a period of three years elapsed; either three full years, or one full year and part of two others. (See on Ga 1:16–18). That such a blank should occur in the Acts, and be filled up in Galatians, is not more remarkable than that the flight of the Holy Family into Egypt, their stay there, and their return thence, recorded only by Matthew, should be so entirely passed over by Luke, that if we had only his Gospel, we should have supposed that they returned to Nazareth immediately after the presentation in the temple. (Indeed in one of his narratives, Ac 22:16, 17, Paul himself takes no notice of this period). But wherefore this journey? Perhaps (1) because he felt a period of repose and partial seclusion to be needful to his spirit, after the violence of the change and the excitement of his new occupation. (2) To prevent the rising storm which was gathering against him from coming too soon to a head. (3) To exercise his ministry in the Jewish synagogues, as opportunity afforded. On his return, refreshed and strengthened in spirit. he immediately resumed his ministry, but soon to the imminent hazard of his life.
Robert Jamieson, A. R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible, vol. 2 (Oak Harbor, WA: Logos Research Systems, Inc., 1997), 184.
This is important as it tells us that Paul was received as brother in Christ by the disciples in Damascus as a whole, not simply by Ananias.
I feel like we have lost this kind of compassion in our world. Even myself I fear, having a cold heart and not one full of compassion for lost sinners who might be murderers and evildoers yet God shows us in His Word what He can do to someone who surrenders to Him.
What did the people say about Paul when they heard him preaching Jesus Christ?
Is this the same guy that was killing people? What is going on here?
What does it mean that Saul ‘confounded’ the Jews in Damascus?
They were not able to debate him.
What is the response of Paul preaching in Damascus?
They want to kill him.
How did Saul escape from the Jews at Damascus?
The disciples lowered him from the wall at night.
The God and Father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not. In Damascus the governor under Aretas the king kept the city of the Damascenes with a garrison, desirous to apprehend me: And through a window in a basket was I let down by the wall, and escaped his hands.
25. they watched the gates night and day to kill him—The full extent of his danger appears only from his own account (2 Co 11:32): “In Damascus, the governor under Aretas the king kept the city of the Damascenes with a garrison, desirous to apprehend me”; the exasperated Jews having obtained from the governor a military force, the more surely to compass his destruction
Robert Jamieson, A. R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible, vol. 2 (Oak Harbor, WA: Logos Research Systems, Inc., 1997), 184.
How did the disciples at Jerusalem feel about Paul when he arrived?
They were afraid of him.
They had good reason to be afraid. Saul’s reputation at this point has been one of destruction to the church. I think it is also possible that the church could have believed that this was a covert infiltration to destroy the church.
The statement that they ‘believed not that he was a disciple’ speaks to how opposed he was to the Christians before his conversion.
Who took Paul in as a disciple?
Barnabas.
Now, if you have been in this class for a long time you will remember that I have said many times that Barnabas is really an unsung hero. We do not give Barnabas the credit he deserves as such a godly man.
Now the first mention of Barnabas was in Acts 4:36-37 and it gives us important details about him.
And Joses, who by the apostles was surnamed Barnabas, (which is, being interpreted, The son of consolation,) a Levite, and of the country of Cyprus, Having land, sold it, and brought the money, and laid it at the apostles’ feet.
What was Barnabas’ real name?
Joses (Joseph)
What does the name Barnabas mean?
Son of consolation. The interpretation literally means ‘son of encouragement’.
We can see why he received this nickname as many times we will find Barnabas helping those who no one else will help.
Barnabas was originally named Joseph, a Levite born on the island of Cyprus[1]. The apostles gave him the nickname Barnabas, which Luke translates as “son of encouragement,”[2] though it may derive from Aramaic meaning “son of (the god) Nebo” or something similar[2]. He was a Diaspora Jew whose family originated from Cyprus[2], and he was a cousin of John Mark[3].
His early prominence in the church emerged through remarkable generosity. Barnabas owned land but sold it and donated the proceeds to the apostles[1]—a stark contrast to Ananias and Sapphira, who withheld property, making him exemplary of the communal sharing Luke emphasizes in the Jerusalem community[2]. He was described as “a good man, and full of the Holy Spirit and of faith,”[3] a rare commendation in Acts.
Barnabas became instrumental in the early church’s expansion. When the Jerusalem disciples feared meeting Saul after his conversion, Barnabas vouched for him and facilitated their encounter[2]. When the Jerusalem church learned of gentile conversions in Antioch, Barnabas was sent to investigate, encouraged the missionaries, and then brought Saul from Tarsus to teach alongside him[2]. Barnabas and Saul were commissioned by the Antioch community for missionary work to Cyprus, bringing John Mark as an assistant[2].
Initially, Barnabas held the senior position in his partnership with Paul, as his name appeared first in Acts accounts[2]. However, after Paul performed a miracle converting the Roman proconsul in Paphos, Luke shifted prominence to Paul, eventually calling their group “Paul and his company”[2]. Their missionary efforts met success among Jews, gentile converts to Judaism, and Greeks despite opposition and violence[2]. Mentioned twenty-nine times in the New Testament, Barnabas displayed consistent selflessness[4], establishing him as a foundational figure in early Christian mission and mentorship.
[1] Aaron K. Tresham, “Barnabas the Apostle,” in The Lexham Bible Dictionary, ed. John D. Barry et al. (Bellingham, WA: Lexham Press, 2016). [See here, here.]
[2] Jon B. Daniels, “Barnabas (Person),” in The Anchor Yale Bible Dictionary, ed. David Noel Freedman (New York: Doubleday, 1992), 1:610–611.
[3] Guy Manuell, “Barnabas,” in The People in Paul’s Letters: A Compendium of Characters (Ross-shire: Mentor, 2025), 122.
[4] Robin Cox, The Barnabas Prayer: Becoming an Encourager in Your Community (Eugene, Oregon: Resource Publications, 2021). [See here.]
Barnabas’ connection to John Mark will be important later and we will discuss John Mark a bit more when we cross that passage in the book of Acts.
Important note: Barnabas was the cousin of John Mark according to Colossians 4:10.
Aristarchus my fellowprisoner saluteth you, and Marcus, sister’s son to Barnabas, (touching whom ye received commandments: if he come unto you, receive him;)
Here are the biblical references where Barnabas demonstrated selflessness:
Acts 4:36–37: Barnabas sold land he owned and brought the money to the apostles, displaying financial generosity to support the early community.
Acts 9:26–27: When the disciples feared Saul, Barnabas took him to the apostles and vouched for his conversion, recounting how Saul had seen the Lord and preached boldly in Damascus—an act of trust and advocacy for someone others rejected.
Acts 11:22–26: The Jerusalem church sent Barnabas to Antioch, where he encouraged the new believers to remain committed to the Lord. He then traveled to Tarsus to find Saul and brought him to Antioch (Acts 11:22–26), demonstrating initiative in strengthening the church.
Acts 11:29–30: Barnabas was entrusted with delivering relief funds from Antioch to believers in Judea, showing his role in charitable work.
Acts 15:36–39: When Paul refused to take John Mark on a missionary journey, Barnabas took Mark with him and sailed to Cyprus—offering a second chance to someone Paul had rejected.
Acts 15:25–26: The Jerusalem council chose Barnabas as a trusted representative to travel with Paul, describing them as “beloved”, reflecting his standing and willingness to serve.
Who brought Paul to the Apostles?
Barnabas
What did Barnabas tell the disciples regarding Paul?
Hint: verses 27-31
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. And he was with them coming in and going out at Jerusalem. And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him. Which when the brethren knew, they brought him down to Caesarea, and sent him forth to Tarsus. Then had the churches rest throughout all Judaea and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied.
We now have a shift to Peter who will heal Aeneas.
Where is Lydda? Why is this an important place?
Lydda was situated 44 kilometers (27 miles) northwest of Jerusalem[1], positioned strategically in the coastal plain. More specifically, it lay at the intersection of the highway between Babylon and Egypt with the main road between Jerusalem and Joppa[2], making it of great military and commercial importance[2].
An ancient Canaanite city originally conquered by Tutmoses III in the fifteenth century B.C.[1], Lydda had a long history before becoming part of Jewish territory. It came under Jewish control during the rule of the Seleucid king Demetrios II around 145 B.C., which may indicate that the population was predominantly Jewish[1]. Lydda became the capital of one of the eleven toparchies of Judea[1].
The city’s significance in early Christian history stems from its early Christian community, where Peter healed the paralyzed Aeneas during a visit and was summoned to nearby Joppa upon the death of Tabitha[2]. Since Lydda was located between Joppa and Jerusalem, it was a town in which Christians who had to flee from Jerusalem could stay and meet other believers there[1].
After the Jewish revolts, Lydda’s character changed significantly. After the fall of Jerusalem in A.D. 70, Lydda became noted as a seat of rabbinical learning[2], and around 200 it was made a Roman colony and renamed Diospolis[2].
[1] Eckhard J. Schnabel, Early Christian Mission & 2 (Downers Grove, IL: IVP Academic, 2004), 687–688.
[2] R. K. Harrison and W. Ewing, “Lod Lydda,” in The International Standard Bible Encyclopedia, Revised, ed. Geoffrey W Bromiley (Wm. B. Eerdmans, 1979–1988), 3:150–151.
What is wrong with Aeneas?
He is paralyzed.
παραλύω (paralyō), vb. disable; weaken. fut.act. παραλύσει; aor.act. παρέλυσεν; aor.pass. παρελύθη. Hebrew equivalent: חתת (1), יָד (1), לאה (1), נקם (1). Verb Usage 1. to be paralyzed — to be or become immobile and unable to move some or all body parts. Related Topic: Paralytic.
Rick Brannan, ed., Lexham Research Lexicon of the Greek New Testament, Lexham Research Lexicons (Bellingham, WA: Lexham Press, 2020).
The Aeneas narrative isn’t out of place—it serves a strategic purpose within Luke’s larger account of the early church’s expansion. The healing illustrates the purpose of New Testament miracles as an attestation by God to the ministry of the early church, and identifies the disciples’ work with that of Christ.[1]
Luke structures this episode to demonstrate Peter’s active evangelistic mission throughout Judea. Peter is doing evangelistic work in the western areas of Judea, visiting groups of believers with teaching and healing.[2] The Aeneas account showcases how miraculous signs functioned as catalysts for conversion—just seeing him walk around convinced them that Jesus was alive and they needed to trust in Him.[3] This pattern reinforces a theme running throughout Acts: divine validation of apostolic authority through tangible, undeniable demonstrations of power.
Additionally, the passage establishes a thematic connection between physical and spiritual restoration. God’s blessings are not apart from God’s commands, a truth seen again and again in Scripture.[4] When Peter commands Aeneas to “arise, and make thy bed,” the healing becomes inseparable from obedience—a microcosm of how conversion demands active response, not passive reception.
The narrative also serves a transitional function. Peter participates in all three miracles: he heals Aeneas, he raises Dorcas from the dead, and he brings the message of salvation to Cornelius and his household.[3] This sequence builds momentum toward the pivotal moment when Peter encounters Cornelius, where the gospel’s extension to gentiles becomes undeniable. The Aeneas healing prepares readers for that watershed event by establishing Peter’s credibility and demonstrating that divine power operates wherever the apostles go—setting the stage for the Spirit’s radical inclusion of non-Jews.
[1] Charles F. Pfeiffer, Howard Frederic Vos, and John Rea, in The Wycliffe Bible Encyclopedia (Moody Press, 1975). [See here.]
[2] Chalmer Ernest Faw, Acts, Believers Church Bible Commentary (Scottdale, PA: Herald Press, 1993), 122.
[3] Warren W. Wiersbe, The Bible Exposition Commentary (Wheaton, IL: Victor Books, 1996), 1:443.
[4] John G. Butler, Analytical Bible Expositor: Acts (Clinton, IA: LBC Publications, 2009), 101.
The Pharaoh of the Exodus and Moses’ Egyptian Encounter
One prominent view identifies Thutmose III as the pharaoh who sought Moses’ life after he killed an Egyptian (around age 40), with his successor Amenhotep II as the pharaoh of the exodus, dated to 1447 or 1446 B.C.[1] However, many scholars accept Ramses II (who ruled 1290–1224 BCE) as the most likely pharaoh of the exodus[2], though the exodus pharaoh remains an unknown Egyptian ruler, and identification with Ramesses II is uncertain[3]. A third perspective emerges from analyzing Egypt’s historical decline: one scholar concluded that Tuthmosis IV was the most likely exodus pharaoh based on how the ten plagues and destruction of the Egyptian army would have caused a sharp decline in Egypt’s strength at a time when that strength was at its height[4].
Pharaoh’s Daughter
The identity of the princess who raised Moses is similarly uncertain. One tradition identifies Moses’ foster mother as Hatshepsut, a powerful woman who effectively controlled Egypt while Thutmose III was still a minor[1]. While the dates align with this identification, it remains tempting speculation rather than certainty[5]. If an early exodus date is accepted, the foster mother could have been Hatshepsut; if a later date is accepted, she may have been the daughter of Seti I or another pharaoh of the later 18th dynasty[6]. According to Josephus, the pharaoh’s daughter was named Thermutis[7], though this name appears nowhere in Egyptian records and remains a matter of historical tradition rather than archaeological confirmation.
[1] Walter C. Kaiser Jr. and Charles W. Draper, “Israel, Land Of,” in Holman Illustrated Bible Dictionary, ed. Chad Brand et al. (Nashville, TN: Holman Bible Publishers, 2003), 845.
[2] Richard R. Losch, in All the People in the Bible: An A–Z Guide to the Saints, Scoundrels, and Other Characters in Scripture (Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company, 2008), 356.
[3] John D. Barry et al., eds., “Pharaoh of the Exodus,” in The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016). [See here.]
[4] Mark H. Sweberg, Once Holy Mountain: A Biblical and Geographical Analysis of Where Mt. Sinai Is Located (Eugene, OR: Wipf and Stock, 2020). [See here.]
[5] Homer A. Kent Jr., The Epistle to the Hebrews: A Commentary (Winona Lake, IN: BMH Books, 1983), 237.
[6] Walter A. Elwell and Barry J. Beitzel, “Pharaoh’s Daughter,” in Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988), 2:1670.
[7] William S. Plumer, The Rock of Our Salvation: A Treatise Respecting the Natures, Person, Offices, Work Sufferings, and Glory of Jesus Christ (New York: American Tract Society, 1867), 482.
While there is no "Exodus Scroll" in Egypt, the 18th Dynasty (Amenhotep II’s era) provides several "circumstantial" matches that the Ramesses era does not:
The Dream Stele: As mentioned, Thutmose IV (Amenhotep II’s successor) explicitly states he was not the original heir. This is a "smoking gun" for the death of the firstborn.
The Military Lull: Amenhotep II was a "super-athlete" warrior king who suddenly stopped campaigning in his 9th year. A massive loss of chariots and elite troops at the Red Sea would explain this sudden shift from expansion to isolation.
Hatshepsut’s Profile: She is the only woman in Egyptian history with the power, the motive, and the timing to be the "Pharaoh’s Daughter" who could adopt a Hebrew and protect him from a royal death decree.
The Amarna Letters: About 40 years after 1446 BC, Egyptian governors in Canaan began writing frantic letters to Pharaoh about the "Habiru" (Hebrews?) invading and taking over cities. This matches the timing of Joshua’s conquest perfectly.
What was the response of the people after Aeneas was healed?
They believed in Jesus Christ.
Where did Peter go after Lydda?
Joppa.
Joppa was the seaport to which Jonah fled in an attempt to avoid preaching to Nineveh, where he boarded a ship bound for Tarshish.[1] Among its more memorable biblical associations, Joppa was the site from which Jonah caught a ship to Tarshish (Jonah 1:3).[2]
The city that appears in Acts 9:36 as the location where Peter raised Dorcas from the dead is this same ancient Mediterranean port. Joppa was a seaport along the Mediterranean coast that served the Israelites and others during the periods covered by both Testaments.[3] Its continued importance across centuries—from Jonah’s time through the New Testament era—reflects its strategic value as a harbor for commerce and travel.
[1] Walter A. Elwell and Philip Wesley Comfort, in Tyndale Bible Dictionary (Wheaton, IL: Tyndale House Publishers, 2001), 734.
[2] Carl R. Holladay, Acts: A Commentary, The New Testament Library (Louisville, KY: Westminster John Knox Press, 2016), 224.
[3] Tremper Longman III, Peter Enns, and Mark Strauss, eds., in The Baker Illustrated Bible Dictionary (Grand Rapids, MI: Baker Books, 2013), 968.
What was Dorcas known for?
Her charitable giving.
What happened to Dorcas?
She died.
The washing of Dorcas’ body indicates what?
That they were prepared to bury her body.
Who did Peter stay with in Joppa?
Simon the Tanner.
Simon was a tanner in Joppa whose house Peter stayed in for several days[1], and he was undoubtedly a Christian[1]. His significance lies primarily in his occupation and what it reveals about early Christian attitudes toward social boundaries.
Tanners were considered outcasts to the Jews because their work required handling dead animal bodies, making them ritually unclean[1]. This is probably why his house was “by the sea,” outside the town[1]. Yet tanners were not rejected by Christians, at least not by Peter[1]. Peter’s willingness to stay with Simon, whose home would be viewed by many as unclean due to his occupation, suggests that Peter was already being liberated from some of the prejudices that prevented the gospel from receiving the hearing it deserved[2].
Simon’s home became the setting for a pivotal moment in church history. On the flat roof of Simon’s house Peter had a vision that changed the course of early church history[2]. While waiting for a meal to be prepared, Peter fell into a trance and saw a sheet lowered containing ritually unclean animals. A voice told him to kill and eat, but he refused, saying he had never eaten unclean food. Each time the voice said, “Do not call anything impure that God has made clean”[1]. When Cornelius’s messengers arrived at Simon’s house, Peter realized that God was telling him that Cornelius, a Gentile, could become a Christian without first becoming a Jew[1]. This vision fundamentally shifted Peter’s understanding of the gospel’s scope and prepared him to welcome Gentiles into the faith.
[1] Richard R. Losch, in All the People in the Bible: An A–Z Guide to the Saints, Scoundrels, and Other Characters in Scripture (Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company, 2008), 406.
[2] Walter A. Elwell and Robert W. Yarbrough, Encountering the New Testament: A Historical and Theological Survey, Encountering Biblical Studies (Grand Rapids, MI: Baker Academic, 2013), 211–212.
