The passage introduces us to Tabitha, a disciple in Joppa whose life exemplified Christian service. Her name is given in both Aramaic (Tabitha) and Greek (Dorcas), reflecting the multicultural nature of the early church. She was known for her good works and acts of charity, particularly her work making clothes for widows, a vulnerable group in ancient society.

Peter's ministry demonstrates how God works powerfully through His servants. When Peter encountered Aeneas, who had been paralyzed for eight years, he declared, “Jesus Christ heals you.” Remember the point we have made a few times now – it’s not our ministry but Christ’s that we are continuing. We see this point reiterated in these verses. 

Acts 9:26–31 captures a pivotal moment in the early church as Paul (formerly known as Saul) arrives in Jerusalem following his dramatic conversion. The irony of the situation is striking: the man who once zealously persecuted Christians now seeks fellowship with the very community he aimed to destroy. Moreover, the very group that once supported him—the Hellenistic Jews—is now trying to kill him.

After his dramatic conversion, Saul’s early ministry in Damascus is marked by significant events that highlight his transformation and commitment to the Gospel. Following his physical recovery, Saul spent time with the disciples in Damascus, integrating into the Christian community. He immediately began proclaiming Jesus in the synagogues, boldly declaring that Jesus is the Son of God.

Acts 9:17–19 highlights the pivotal role of Ananias, a disciple who courageously obeys Jesus’s command to visit Saul despite his initial fear. Ananias’s mission is twofold: to restore Saul’s physical sight and to affirm his divine calling. His obedience demonstrates profound trust in God’s plan, even when it involves personal risk.

Acts 9:10–16 recounts complementary visions given to Ananias and Saul (Paul), highlighting God’s sovereign orchestration of Saul’s conversion and calling. These dual revelations reflect biblical precedents (e.g., Peter and Cornelius in Acts 10:3–16) and serve as divine validation of Saul’s transformation from persecutor to apostle.

Chapter 9 of Acts starts another shift in the narrative. We are introduced to Saul, later known as Paul. From here, we can see that the Gentile mission will rapidly accelerate. Saul, equipped with authority from the high priest, journeys to Damascus to persecute followers of “the Way.”

The Ethiopian eunuch’s question, “Who is the prophet talking about?” reflects a heart prepared by divine intervention. Isaiah’s Suffering Servant (53:7–8) serves as the bridge for Philip to “preach Jesus,” reversing centuries of exclusion that eunuchs faced under Old Covenant law. By grounding his evangelism in Scripture, Philip exemplifies Jesus’ method (Luke 24:27), affirming that Christ’s life, death, and resurrection fulfill prophetic promises.

In Acts 8:29–33, the Spirit directs Philip to approach the Ethiopian eunuch’s chariot, initiating a providential encounter. This divine instruction challenges cultural norms, as Jews typically steered clear of close associations with foreigners. Philip’s immediate obedience (“he ran,” 8:30) reflects the urgency of the Good News, demonstrating that the advancement of the Gospel relies on responsiveness to the Spirit’s guidance.

Acts 8:25–28 marks a pivotal transition as Philip, following the apostles’ confirmation of the Samaritan mission, is redirected southward by an angelic command. The apostles’ return to Jerusalem underscores the church’s unity, while Philip’s new assignment signals God’s sovereign plan to extend the Gospel beyond ethnic boundaries …

Acts 8:18–24 reveals Simon’s attempt to commodify divine power. After witnessing Peter and John bestow the Holy Spirit through the laying on of hands, Simon offers money to acquire this authority. His request reflects a pagan worldview that reduces spirituality to transactional magic …

Acts 8:14–17 narrates a pivotal moment when the Jerusalem church sends Peter and John to support the Samaritan converts. The apostles’ arrival highlights the early church’s dedication to unity during its expansion. Although Philip’s preaching resulted in belief and baptism, the Jerusalem church sought reassurance that these Samaritan believers were fully integrated …

In Acts 8:9–13, Luke juxtaposes Simon the Samaritan sorcerer with Philip the evangelist to highlight the stark difference between human manipulation and divine authority. Simon, who used magic to astonish and control, represents a worldview where spiritual power is transactional and self-serving. Philip, however, operates “in the name of Jesus,” demonstrating God’s liberating power through healings and exorcisms.

Acts 8:5–8 recounts Philip’s groundbreaking mission to Samaria, a region defined by centuries of hostility toward Jews. As a Hellenistic Jewish Christian, Philip defies ethnic and religious barriers to preach Christ in a Samaritan town—fulfilling Jesus’ commission to spread the Gospel “to Samaria.” The Samaritans, though sharing ancestry …

After Stephen’s martyrdom, “devout men” buried him with “great mourning.” These men likely faced significant risks, as associating with a condemned figure could invite retribution. Notice how Stephen’s life, ministry, and death continue to reflect Christ’s. Just as Joseph of Arimathea honored Jesus in burial, so do these men with Stephen. 

Stephen’s death mirrors Jesus’s crucifixion, underscoring his role as the first Christian martyr (protomartyr). Like Jesus, Stephen faces false accusations, a hostile mob, and dies with prayers for his persecutors. His vision of Jesus “standing at the right hand of God” affirms Christ’s divine authority and His role as advocate.

Stephen concludes his defense by accusing his accusers: “You stiff-necked people!... You always resist the Holy Spirit!” The phrase “stiff-necked” alludes to Israel’s rebellion in the wilderness (Ex. 32:9; Deut. 9:6), while “uncircumcised in heart and ears” highlights God’s call for genuine devotion over mere ritual (Deut. 10:16).

Although God permitted Solomon to construct the temple, Stephen cites Isaiah 66:1–2 to diminish its importance: “Heaven is My throne… what sort of house will you build for Me?” While it served a function and was beneficial, the temple risked becoming an idol—a representation of national pride instead of a site of humble obedience.

In Acts 7:42–43, Stephen’s ultimate critique of Israel’s idolatry relies on Amos 5:25–27. He states that despite Israel’s covenant relationship with God, they worshiped the “host of heaven.” What are these hosts of heaven? For this discussion, I would define them simply as pagan and demonic gods—gods other than the One true God, Yahweh. Stephen references the example of Israel creating idols, such as the golden calf.  

In Acts 7:35–41, Stephen confronts Israel’s history of resisting God’s chosen leaders. Moses, though initially rejected, was vindicated as Israel’s deliverer through miraculous signs and mediation of God’s “living oracles” Yet the people clung to Egyptian idolatry, demanding Aaron make a golden calf. This pattern of unbelief foreshadowed Israel’s rejection of Jesus, the ultimate “Prophet like Moses”