We have a tool shed at home that, over the years, has come to be something of a storage shed for all sorts of junk that really should not be in there. Recently, on my day off, I decided that I would climb into this shed, which my daughters refer to affectionately as my “man cave,” and clean it out. I spend a good few hours sorting through the junk that had come to be collected in there and returning some form of order to the shed.
Among all the junk that had come to be collected there, I found a box containing correspondence between my wife and I while I was away from her for several months toward the end of university. In this box were also several old family photos from various contexts.
One photo that I found was a picture of a very young Van Meter family leaving the United States to travel to Australia as missionaries.
My children always like to tell people that, when we travel as a family, I have what they call a “travel face.” My travel face is a very serious, focused expression. The reason that I am always so attentive when we travel is that, being a husband and a father of five daughters, I have always found myself during travels in charge of seven passports, seven boarding passes and seven sets of carry-on luggage. The last thing I want to do is misplace any of these valuable travel necessities, and so I am extremely single-minded when we travel as a family. (I did, in fact, once forget the travel documents in a public bus in Venice, and that was an experience I would prefer not to repeat!)
As I pulled out the photo of my wife and I and our two small children preparing to travel to Australia (yes, our family has grown since then!), I chuckled as I noticed that, sure enough, I was wearing my travel face.
I wonder if Paul had a travel face. If he did, I am sure it would have been in evidence in the events recorded in Acts 13. Perhaps he wore his travel face in the original send off from Antioch in vv. 1-4. Perhaps it was again in evidence in v. 13 as a setback caused them to lose a member of their team. But despite this setback, as we will see in this study, Paul set his face as a flint to continue the journey so that Christ might be proclaimed further afield.
Paul and Barnabas would spend the remainder of this first missionary journey—roughly three years—primarily in the region of Galatia. They would have an effective ministry there, but would also face some grave difficulties. Nevertheless, they continued proclaiming the truth as they moved from place to place, and God used them in a mighty way to change that part of the world.
As we have been considering recently in our studies in Leviticus, we live in a broken world, and the church is called to be a part of God’s sovereign purpose to fix that broken world. This requires that we tell the truth—in season and out of season. We must speak the truth about God, about man, about Christ and about the necessary response of man to these truths. That is precisely what Paul and Barnabas did. The world was changed. It still can be.
As we study the account of Paul and Barnabas on their first missionary journey, may we be encouraged that God can change the world through His church. And may we, like Paul and Barnabas, be encouraged to be a faithful part of God’s world-changing mission for His glory.
You will recall from our previous study that John Mark had abandoned Paul and Barnabas in Perga. No reason was given for his departure. While many have speculated as to the reason for Mark’s departure, perhaps Everett Harrison has said it best: “No reason is given for the departure. In view of his later rehabilitation, Luke probably wished to spare him embarrassment.”1
Our text picks up at this point:
But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the Sabbath day and sat down. And after the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, “Men and brethren, if you have any word of exhortation for the people, say on.”
We learn from these verses that Paul and Barnabas went to a key place in a key city, guided by the Holy Spirit. Luke tells us quite simply that the missionaries “departed from Perga” and “came to Antioch in Pisidia.” In fact, this was no mean feat. The journey from Paphos to Perga (v. 13) was a three hundred kilometre boat ride. The journey from Perga to Pisidian Antioch was a dangerous one. As Barclay points out,
One of the amazing things about Acts is the heroism that is passed over in a sentence. Pisidian Antioch stood on a plateau 3,600 feet above sea-level. To get to it Paul and Barnabas would have to cross the Taurus range of mountains by one of the hardest roads in Asia Minor, a road which was also notorious for robbers and brigands. They were setting out on one of the most dangerous of all journeys.2
It seems that the journey to Pisidian Antioch, which was in the region of Galatia, was arranged by providential circumstances. Paul notes in Galatians 4:13 that it was “because of physical infirmity” that he “preached the gospel” in Galatia “at the first.” There is no record of any missionary activity in Perga itself. It seems that Paul and Barnabas simply passed through Perga on their way to Pisidian Antioch. Given Paul’s passion to preach the gospel wherever he found himself, I assume that his silence in Perga must have had good reason. Perhaps God providentially struck him with some form of physical ailment, so that it was necessary for him to move to Pisidian Antioch in order to recover. And while he was there he took the time to preach the gospel in the city.
As noted by Barclay, the road from Perga to Pisidian Antioch was “notorious for robbers and brigands,” and thus it was no doubt a difficult journey. Perhaps this is what Paul had in mind when he wrote to the Corinthians of being “in journeys often” and “in perils of robbers” (2 Corinthians 11:26). Regardless, they eventually arrived in Pisidian Antioch, which “was part of the Roman province of Galatia. Ever since 25 BC it had been a Roman colony, the most important city in the southern part of the province. Its Jewish inhabitants were numerous, their settlement there going back to Seleucid days.”3
Arriving in Pisidian Antioch, they immediately targeted those most likely to respond favourably to the message. They “went into the synagogue on the Sabbath day and sat down.” Those who frequented the synagogue had some biblical foundation, and so it was wise to begin their preaching there. Paul was always very aware of the biblical background of his hearers. He was always on the lookout for some common ground, a starting point at which to commence his presentation of the gospel. At Mars Hill (Acts 17), that starting point was the superstitious religion of the people, who worshipped even unknown gods. Paul used the unknown god factor to present Yahweh as the true, unknown God. In Pisidian Antioch, he found those who had some Old Testament heritage, and he targeted them with his gospel ministry.
It is always a wise thing to find some common ground when evangelising. There is no one-size-fits-all approach to sharing the gospel. We must probe first to uncover the religious background of our hearers, and then begin appropriately. Our church supports missionaries in a particular country in the East where both pagan religion and nominal Christianity is rife. Our missionaries learned very soon after arriving that the most strategic locals to target are the nominal Christians, who at least offer lip service to the God of the Bible. That is essentially the approach the Paul and Barnabas took here.
It is incredible to think that, as Paul and Barnabas sat in the synagogue, they received an open invitation to share the gospel. After the customary Scripture reading, they were invited: “Men and brethren, if you have any word of exhortation for the people, say on.” That was like red meat to a hungry dog! Was there any chance that Paul would pass on this invitation?
It may seem strange to us that two strangers in the synagogue would be openly invited to address the congregation, but perhaps Longnecker is correct when he suggests that Paul’s dress might have suggested that he was a Pharisee.4 Remember, Paul had been a Pharisee prior to his conversion, and perhaps his dress was still influenced by his former life. Or perhaps he even dressed the part for this particular visit to the synagogue. If the synagogue officials had any inkling that he was a Pharisee, it would certainly not have been strange for them to invite him to say something.
Having received the invitation to speak, Paul opened his mouth, and what follows is perhaps the fullest account we have in Scripture of a sermon preached by the apostle.5
We are introduced to something of Paul’s manner in v. 16: “Then Paul stood up, and motioning with his hand said, ‘Men of Israel, and you who fear God, listen.’” A word needs to be said here about the approach.
It is obvious that they were both respectful and respectable. Their manner was such that they gained an initial hearing. They were wise as serpents and harmless as doves. Missionaries, especially, should learn from this the need to be culturally sensitive.
Further, notice that they addressed the entire audience. It was customary in that day to motion with the hand to get the attention of one’s hearers. Having done that, Paul addressed the “men of Israel” as well as “you who fear God.” The “men of Israel,” obviously, were Jews. Those “who fear God” is a reference to Gentile converts to Judaism. These were the God-fearers, like Cornelius in chapter 10. They were not born Jewish, and so there were certain restrictions placed upon their worship, but for all intents and purposes they had proselytised to Judaism. Paul addressed both groups.
As noted above, the sermon recorded here is the fullest recorded sermon we have of Paul’s. We cannot be certain that this is a full, verbatim transcription of what he said, but it is no doubt a faithful representation of the message he preached.
The God of this people Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an uplifted arm He brought them out of it. Now for a time of about forty years He put up with their ways in the wilderness. And when He had destroyed seven nations in the land of Canaan, He distributed their land to them by allotment. After that He gave them judges for about four hundred and fifty years, until Samuel the prophet. And afterward they asked for a king; so God gave them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. And when He had removed him, He raised up for them David as king, to whom also He gave testimony and said, “I have found David the son of Jesse, a man after My own heart, who will do all My will.” From this man’s seed, according to the promise, God raised up for Israel a Saviour—Jesus—after John had first preached, before His coming, the baptism of repentance to all the people of Israel. And as John was finishing his course, he said, “Who do you think I am? I am not He. But behold, there comes One after me, the sandals of whose feet I am not worthy to loose.” Men and brethren, sons of the family of Abraham, and those among you who fear God, to you the word of this salvation has been sent. For those who dwell in Jerusalem, and their rulers, because they did not know Him, nor even the voices of the Prophets which are read every Sabbath, have fulfilled them in condemning Him. And though they found no cause for death in Him, they asked Pilate that He should be put to death. Now when they had fulfilled all that was written concerning Him, they took Him down from the tree and laid Him in a tomb. But God raised Him from the dead. He was seen for many days by those who came up with Him from Galilee to Jerusalem, who are His witnesses to the people. And we declare to you glad tidings—that promise which was made to the fathers. God has fulfilled this for us their children, in that He has raised up Jesus. As it is also written in the second Psalm:
“You are My Son,
Today I have begotten You.’
And that He raised Him from the dead, no more to return to corruption, He has spoken thus:
“I will give you the sure mercies of David.”
Therefore He also says in another Psalm:
“You will not allow Your Holy One to see corruption.”
For David, after he had served his own generation by the will of God, fell asleep, was buried with his fathers, and saw corruption; but He whom God raised up saw no corruption. Therefore let it be known to you, brethren, that through this Man is preached to you the forgiveness of sins; and by Him everyone who believes is justified from all things from which you could not be justified by the law of Moses. Beware therefore, lest what has been spoken in the prophets come upon you:
“Behold, you despisers,
Marvel and perish!
For I work a work in your days,
A work which you will by no means believe,
Though one were to declare it to you.”
Whether this was the entire verbatim message or not, Fortner helpfully notes, “It is essentially the same message he had heard Stephen preach in chapter 7. . . . By example as well as by precept, Paul shows us what preaching is. It is the bold and clear declaration of the free grace of God towards sinners through the person and work of the Lord Jesus Christ.”6
Let’s note some things about the sermon that Paul preached here.
First, we notice that the message was thoroughly God-centred. This is evident from the number of times God is reference, either by title or by the use of personal pronouns (vv. 17, 18, 19, 20, 21, 22, 23, 26, 30, 33, 34, 35, 36, 37, 41). Before he ever drove home the gospel, Paul started with God. He understood the importance of the people having a grasp of the character of God before they would see the glory of the gospel.
There is one word that is glaringly at the centre of today’s evangelism that is equally glaringly absent from Acts. Acts is the missionary handbook of the Bible, and the place where evangelistic preaching is seen at its best, but you never read the word “love” in the book of Acts. Sinners are never told that God loves them and has a wonderful plan for their lives. Paul and Barnabas are referred to as “beloved” in Acts 15:25, but that is the only time in Acts any derivative of the word “love” is used. It is simply glaringly omitted from the text.
I am not suggesting for a moment that we ignore God’s love in our evangelism, but surely if we will be faithful to the biblical gospel we would do well to emulate the great gospel preaching recorded in Acts. And the simple fact is that God’s love for sinners is not as heavily emphasised in Acts as it is in contemporary gospel preaching.
The problem is not per se with speaking of God’s love, but if that is our first recourse in evangelism we have probably fallen into the trap of a man-centred gospel. Until people grasp the holiness of God, His love is largely meaningless. We must first begin with God, showing people who He is, and only then bring in the incredible news that, despite our depravity in light of His holiness, He still loved us!
Second, and along similar lines, the message was highly Christ-centred. Again, Christ is mentioned time and again, either by name or by way of personal pronoun (vv. 23, 24, 25, 27, 28, 29, 30, 31, 33, 34, 35, 37, 38). Christ is ultimately the reason that God raised up Israel as a nation. It was through a preserved line that He would ultimately bring His Son into this world as Messiah. The Jews needed to be done with their ethnocetricism and needed to focus instead on the Lord Jesus Christ.
Third, observe that the message is saturated with Scripture. He traces biblical history in vv. 17-22 and the directly quotes Scripture in vv. 33, 34, 35 and 41. Paul was obviously well-versed in Old Testament history in general, and was able to quote from memory specific texts, and he used this to good effect in the message that he preached. His message was biblically faithful. He assumed the Word of God to be the power of God to salvation and cited it liberally throughout his sermon.
We live in a day in which people do not take the Bible very seriously. Without actually doing serious business with the text, they dismiss it as ancient folklore replete with inconsistencies and contradictions. They claim that we cannot even be certain that we have a faithful rendering of the original writings and that little of the Scriptural record can be historically verified.
Christians, on the other hand, believe that the Bible is God-breathed and profitable in all things pertaining to life and godliness. We believe that the gospel is recorded faithfully and fully in Scripture alone, and that people must submit to the Scriptures if they will find eternal salvation.
The question that is often posed, then, is how we should deal with people in our evangelism who claim to not believe the Bible. How should we approach evangelism when people dismiss our authority out of hand.
The answer is quite simple: Preach the Word! The Bible is God-breathed, whether people accept it or not. It is the only source of hope for a broken world. The Bible is a sword, and if someone doesn’t believe that it is a sword then we must show them that it is! When the Word is put to the test, it always stands up under scrutiny. Ask Josh McDowell. Ask Lee Strobel.
Fourth, the message was historically grounded and therefore historically verifiable. Again, Paul spoke of Israel’s history in the Old Testament (vv. 17-22). He referenced historical facts about Jesus’ life and ministry (vv. 23-30). His message could be verified by consulting eyewitnesses of the resurrection (vv. 31-32). In fact, Paul could personally attest to the truth of the resurrection, himself being an eyewitness of the resurrected Jesus.
We should understand that Christianity is not a mystical religion that relies of myth and folklore for its credibility. Christianity is rooted in historical events. We live in a day of historical scepticism. People cavalierly declare that the Scriptural record cannot be trusted because history is written from the perspective of the victor and it must therefore be revised. While there is some truth to the assertion that history is written by the victor, and while historical revisionism is not always a negative thing, we should understand that the Bible is a historically verifiable document. We can trust inspired history. It is important for us to know biblical history, and to know that we can trust it. If biblical history cannot be trusted then we are of most men most to be pitied.
Fifth, the sermon was sober-minded. He did not gloss over the people’s sin, but instead specifically reminded his hearers of God’s patience with His people’s rebellion (v. 18). He highlights the disobedience of Saul (vv. 21-22) and the wickedness of the people in crucifying Jesus (vv. 27-30). He highlights the dangers of unbelief (vv. 40-41). Paul understood that the gospel is a matter of life and death, and thus he did not deal with the subject matter in a light-hearted manner.
Sixth, Paul’s message was assuredly dogmatic. He let it be known that Jesus is the only Son of God (vv. 32-33) and that He is the only hope of salvation (vv. 38-41). He was unashamed of the fact that there is only one way to God, and of the fact that there is a judgement coming to all, in which we will give account for what we have done with Jesus. He emphasised human responsibility, urging them to submit to the things that he had preached. He did not for a moment doubt divine sovereignty, but he was equally convinced that his hearers must now respond to Christ in an appropriate manner.
Faithful gospel preaching and evangelism is all the above. All these elements—God, man, Christ and a necessary response—must be evident in our evangelism. We must know God. We must know our history. (It also helps to also know our own story!) We must know our Bibles. We must know our Saviour. We must know that we know (i.e. we must be dogmatic in our doctrine). We must know that this matters. We must know the gospel!
Moreover, brethren, I declare to you the gospel which I preached to you, which also you received and in which you stand, by which also you are saved, if you hold fast that word which I preached to you—unless you believed in vain. For I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures, and that He was buried, and that He rose again the third day according to the Scriptures.
(1 Corinthians 15:1-4)
The missionaries had a particular mandate. They were tasked with preaching the gospel, and in Paul’s sermon we see at least four essential elements of gospel preaching and evangelism that must always be emphasised.
The Sovereignty of God
In vv. 17-22 Paul emphasised the sovereignty of God. He spoke unashamedly of sovereign, divine election. “The God of this people Israel,” he said, “chose our fathers.” As noted, he started with God because the gospel is ultimately God’s story. It all leads to Christ. All of history is, in point of fact, salvific history. Israel was simply a vehicle for “the word of this salvation” (v. 26).
Highlighted in this résumé is a four point confessional summary that for Jews epitomized the essence of their faith: (1) God is the God of the people of Israel; (2) he chose the patriarchs for himself; (3) he redeemed his people from Egypt, leading them through the wilderness; and (2) he gave them the land of Palestine for an inheritance. . . . Paul proclaims these great confessional truths of Israel’s faith, which speak of God’s redemptive concern for his people and undergird the Christian message.7
Furneaux suggests that these Jews “were beginning to understand for the first time the true meaning of their national history.”8
Once again, know that history matters; biblical theology matters: Know the story! Don’t be intimidated into rejecting the grand story; the overarching metanarrative. We live in a day in which people need to be reminded that God is sovereign, and that all of history is working together for His glory.
The sovereignty of God is our confidence in the gospel. He has done the work. He is doing the work. He will do the work. The sovereignty of God is the reason that the message is good news! The sovereignty of God is the assurance that God has done something great for believing sinners in Christ Jesus.
The Son of God
The second element highlighted in Paul’s sermon is the Son of God (vv. 23-37). As noted above, his preaching was replete with reference to Jesus. He spoke of Christ’s pedigree (v. 23): that He was the Son of David and the Son of Abraham. He highlights the fact that Christ was prophesied (vv. 24-25). He speaks of Christ’s purpose to save (vv. 26-29).
Harrison notes with reference to v. 23, “Except for Peter’s reference (5:31), this is the only mention in Acts of Jesus as Saviour. By referring to the Lord Jesus in this way, rather than as Messiah, Paul avoided an emphasis that might have been taken in a political sense. He was concentrating on the theme of salvation.”9
Paul also highlighted Christ’s vindication (vv. 30-37). It is a striking fact that the evangelists in Acts never failed to highlight the importance of Christ’s resurrection. We are sometimes tempted to focus so much on His death that we almost forget that He rose again and later ascended to the Father. These are essential truths. There is no gospel apart from the resurrection, and the ascension is the encouragement we need to continue telling the truth.
Paul had no doubt that Jesus had all authority in heaven and on earth (Matthew 28:18), and he proclaimed the truth as it is. When we evangelise, when we tell the truth, we must tell the whole truth. We must speak of Christ’s death, His burial and His resurrection. We must never be intimidated to tell the truth about sin, the Saviour, the resurrection, and the ascension. We must make much of Jesus. The Father certainly does!
The Salvation of God
Paul next highlighted the salvation of God (vv. 38-39). He emphasised the fact that they could not be justified by the law of Moses, but only by the Saviour whom God had sent. Salvation is of the Lord (Jonah 2:9), and if they would be saved they must be saved God’s way. God was the one who would save them, not their allegiance to a legal code. It was all of grace.
Paul made it clear that there was only one hope for salvation: “this Man” (v. 38). Paul was echoing the earlier words of Peter, who said, “Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved” (Acts 4:12).
It was through Jesus Christ that “forgiveness of sins” was preached. Paul showed them that the need was universal. They all needed to be forgiven for their sins against the sovereign, and the only hope of forgiveness was in the Lord Jesus Christ. And the only means of forgiveness was faith alone. As Luther said,
It should be noted that by this book St Luke teaches the whole of Christendom . . . that the true and chief article of Christian doctrine is this: We must all be justified alone by faith in Jesus Christ, without any contribution from the law or help from our works. This doctrine is the chief intention of the book and the author’s principal reason for writing it.10
Paul’s letter to Galatian churches highlighted this same principle. Paul marvelled that these very churches had so soon been removed from the true gospel, and in reminding them of the things he had preached he highlighted in that epistle that the gospel is received by faith alone. Citing Fureneaux, Robertson writes,
The climax is at the close and gives us the heart of Paul’s teaching about Christ. “We have here the germ of all that is most characteristic in Paul’s later teaching. It is the argument of the Epistle to Galatians and Romans in a sentence.”11
Harrison adds, “Forgiveness might be granted over and over, but justification is a once-for-all pronouncement on behalf of the sinner.”12
Don’t lose sight of the solas! Salvation is by grace alone, through faith alone, in Christ alone, according to the Scriptures alone, to the glory of God alone. I am sure that Paul got up the noses of his hearers when he told them that they could not earn God’s favour by adherence to the law, as he did when he assured them that God’s salvation was available to everyone. But that did not deter him from declaring the truth.
These truths must be told repeatedly. We need to tell the truth clearly about righteousness and justification. We must tell the truth about legalism. We must tell the truth about Jesus Christ as the only means of salvation (John 14:6). If Paul was not ashamed to preach this gospel, neither can we be!
The Severity of God
Finally, Paul highlighted the severity of God (vv. 40-41). He quotes here from Habakkuk 1:5, and so it will be helpful for us to understand the context of Habakkuk’s words to glean what Paul was saying.
When Habakkuk received his message from God, it was one of judgement. Because the Jews had repeatedly broken covenant with God, the Babylonians were being sent by God to destroy Jerusalem and its temple and to take the people captive. The Jews felt safe because the temple and the holy city were the guarantee of God’s protection, but God assured them through Habakkuk that that was not the case.
Paul, who said nothing of love in this entire message, now ended with a word of warning. They had an opportunity to repent. If they refused to heed his words, judgement would come. Opportunity to embrace the truth would not last forever. They had heard the truth; it was time for them to believe and receive it.
We live in a day in which people do not want to hear about judgement. They will not tolerate teaching on hell. But if we will effectively reach people for the glory of God, we must ourselves come to grips with God’s severity, and share that as the truth when we have providential opportunity. People who do not believe the gospel will one day die and go to hell, and they need to be warned. The gospel must be shared with a sense of urgency. If they reject the loving provision of God in the Lord Jesus Christ, they will face God’s severity. Mercy is available, but those who reject it will face judgement. We must believe this and allow it to drive us in our evangelism.
Because Paul believed all these things, he was faithful to tell the truth about them. He had no excuse and no apology in his preaching of the truth. And because he and Barnabas were faithful in this task, the world has been changed.
Recently Helen Gurley Brown died at the age of ninety. She undisputedly did more to revolutionise the world than anyone in the last hundred years. She almost singlehandedly brought about the sexual revolution.
Sex and the Single Girl 1962 is Brown’s 1962 nonfiction book written as an advice book that encouraged women to become financially independent and experience sexual relationships before or without marriage. In the book she has a chapter on how a single woman can have an affair.
The book sold two million copies in three weeks, was sold in 35 countries and has made The Los Angeles Times, The New York Times and Time bestseller lists. Receiving news of her death New York Mayor Michael Bloomberg said, “Today New York City lost a pioneer who reshaped not only the entire media industry, but the nation’s culture. She was a role model for the millions of women whose private thoughts, wonders and dreams she addressed so brilliantly in print.”13
Writing about her influence on American culture for The Atlantic website, Al Mohler notes, “A single individual cannot accomplish a moral revolution, but such revolutions cannot happen without individuals who are willing to make their arguments in public, push them with energy over decades, and never sound retreat.”14
What Mrs Brown used in a perverse way, Paul and Barnabas used in a gloriously God-honouring way. Their impact will long outlive hers. These two missionaries were individuals who were willing to make arguments in public, push them with energy over decades, and never sound retreat.
May 21st-century Christians and churches continue to boldly do the same. May we continue to make the argument for the gospel publicly, pushing it with Spirit-empowered energy, and never sound retreat!
- Everett F. Harrison, Interpreting Acts: The Expanding Church (Grand Rapids: Academie Books, 1986), 220. ↩
- William Barclay, The Acts of the Apostles: The Daily Study Bible Series (Philadelphia: The Westminster Press, 1955), 109. ↩
- Harrison, Interpreting Acts, 221. ↩
- Richard N. Longnecker, The Expositor’s Bible Commentary, 12 vols. (Grand Rapids: Zondervan 1981), 9:423. ↩
- Barclay, The Acts of the Apostles, 111. ↩
- Donald S. Fortner, Life After Pentecost: A Guide to the Acts of the Apostles (Darlington: Evangelical Press, 1995), 154-55. ↩
- Longnecker, The Expositor’s Bible Commentary, 9:425. ↩
- A. T. Robertson, Word Pictures in the New Testament, 6 vols. (Grand Rapids: Baker Book House, 1930), 3:197. ↩
- Harrison, Interpreting Acts, 223. ↩
- John R. W. Stott, The Message of Acts: The Bible Speaks Today (Leicester: Inter-Varsity Press, 1990), 226. ↩
- Robertson, Word Pictures in the New Testament, 3:194. ↩
- Harrison, Interpreting Acts, 226. ↩
- One of her own private thoughts, which she put into print, was, “Good girls go to heaven. Bad girls go everywhere.” ↩
- R. Albert Mohler, “Why the Sexual Revolution Needed a Sexual Revolutionary,” http://goo.gl/2H7Hi, retrieved 2 September 2012. ↩