An Outline of Matthew 10

Matthew 10: The Twelve  (cf. Mark 3; Luke 6; Acts 1)

I.                   1-2. The Calling of the twelve.

A.   Called, 1.

1.     Chosen, Luke 6:13

2.     Ordained, Mark 3:14

B.    Given power, 1.

 

II.                3-4. The names of the twelve.

A.   Simon, who is called Peter; Andrew his brother; James the son of Zebedee; John his brother; Philip; Bartholomew; Thomas; Matthew the publican; James the son of Alphæus; Lebbæus, whose surname was Thaddæus; Simon the Canaanite; Judas Iscariot.

1.     Compare Mark 3:16-19; Luke 6:14-16; Acts 1:13 (26).

 

III.             5-15 The sending of the twelve.

A.   To Israel, 5-6

B.    Preach the kingdom, 7

C.    Heal, cleanse, raise, cast out, 8a

D.   Give as given (freely), 8b

E.    Depend on hospitality, 9-13

F.     Recompence and judgement, 14-15

 

IV.            16-23 The warning to the twelve.

A.   Opposition and persecution, 16-23

1.     The Spirit speaking to the opposition, 19-20

B.    Faithful to the end, 23b

 

V.               24-42 The promise to the twelve.

A.   Fear them not, 24-31

B.    Finding in losing, 32-39

C.    Not lose reward, 4-42

Silver and gold have I none

Acts Chapter 3: A Notable Miracle

Verse 1: “Peter and John,” an oft-found combination, going back even to their days in the fishing business together (Luke 5:10; 8:51; 9:28; 22:8; Acts 4:13ff; 8:14ff). The early church used the temple area as a place of meeting and prayer (cf. 2:46; 5:20).  “the ninth hour” – 3 p.m., the hour of the evening sacrifice  (Jos. Ant. xiv. 4, § 3) (cf. Matthew 27:45; Mark 15:33; Luke 23:44; Acts 10:3, 30; see also Daniel 6:10; Psalm 55:17).

Verse 2: Who: “a certain man lame...whom;” When: “they laid daily;” Where: “at the gate of the temple which is called Beautiful;” Why: “to ask alms.” Luke points to the length of the lame man’s suffering (as he tends to do elsewhere, Cf. Luke 2:36; 8:43; 13:11) – from birth. He had been in his condition over forty years (cf. Acts 4:22). A main thoroughfare for devout worshippers might be an advantageous place to beg for alms (cf. John 8:59-9:1). The man had always been unable to walk on his own and had to be carried. His lifelong condition and his daily presence at the gate combined to make this man’s healing a notable and indisputable miracle – see verse 10, “they knew that it was he.” 

“at the gate of the temple which is called Beautiful” (cf. v. 10). It is reasonable to assume that this entrance acquired an informal name because of its beauty and workmanship. It likely was on the eastern side of the outer court of the temple, near Solomon’s Porch (v. 11; Cf. Matthew 21:12; Revelation 11:2).

“a certain man” The word “certain” (τις/τινα/τινας, a certain one or thing) occurs about 55 times in the book of Acts. Certain means fixed, settled, dependable, unfailing (from Latin certus ‘settled, sure’).  “The dream is certain, and the interpretation thereof sure” (Daniel 2:45). As an adjective certain may be attributive (modifying a noun and part of a noun phrase) usually meaning someone or something specific but not explicitly named or stated, particular. It may be used as a noun, as in Acts 17:5, “as certain also of your own poets have said.” [For a study of the word “certain” in Acts, see “The Word ‘Certain’ in the Book of Acts,” C. C. Morris, The Remnant, Sept-Oct 2004 (pp. 15-18), Nov-Dec 2004 (pp. 14-18) and Jan-Feb 2005 (pp. 6-14).]

Verses 3-5: “seeing Peter and John” The lame man sees the two apostles and asks alms. “Look on us” They direct his attention to them with expectation. What he expects he will not receive. What he receives he does not expect. It will be “exceeding abundantly above all” that he could “ask or think” (Ephesians 3:20).

Verse 6: “Silver and gold have I none; but such as I have give I thee” (cf. Matthew 8:20). The lame man’s friends could carry him and place him at an opportune location. Any kind worshippers could give him alms. “In the name of Jesus Christ of Nazareth rise up and walk.” Only the name (power, authority) of Jesus Christ of Nazareth could make him “rise up and walk.”

Verses 7-8: At the moment that Peter takes him by the hand and begins to lift him up, the lame man’s feet and ankle bones become strong (cf. Acts 2:43). He not only gets up – he leaps up! He can stand; he can walk. Excitedly he goes with them into the temple, “walking, and leaping, and praising God.”

Verses 9-10: “people saw him…they knew that it was he” The lame man is a person well known to those who regularly travel this pathway. His newfound strength and vocal praise of God gains the attention of their eyes and ears. There is no doubt who he is. He is the lame man who begged for alms daily at the Beautiful gate. The people are amazed. The sight is unbelievably believable. They wonder what happened to him. They do not doubt what has happened; they do not know how it happened.

The healing of the lame man provides a precise picture of the sinner separated from God. He was lame (Luke 5:31; I Peter 2:24), from birth (Psalm 51:5; Romans 3:23), helpless (Isaiah 63:5; Ephesians 2:12), and a beggar outside the gate (Hebrews 13:12). His friends and acquaintances – like religion – could not cure his condition. They could only carry him around and give him alms. His only help and hope resided in the power of the name above all names, the name of Jesus!

The waiting church at work: Acts 1:15-26

The waiting church at work

The selection of Matthias has been called “the first official act of the acts of the apostles.” Some believe the apostles and the early church “ran ahead” of God in choosing Matthias to fill the office of Judas.[1]  However, Luke neither suggests nor implies this. Luke, under inspiration, consistently speaks of the twelve in the following chapters.

Verses 15-25: Peter feeds the flock (Cf. John 21:15-17), provides leadership (v. 15),[2] refers to the apostle Judas and the testimony of scripture (vs. 15-20),[3] and outlines a course of action (vs. 21-22). They should fill Judas’s office, per the Scriptures. Someone who was a disciple from the baptism of John and witnessed Jesus’s resurrection should fill Judas’s place. It is reasonable to conclude that most, if not all, of the 120 had witnessed a post-resurrection appearance of Jesus Christ. At least two men filled the gamut of the requirement.

Verse 15: For disciples (μαθητων), see also Acts 6:1, 2, 7; 9:1, 19, 25-26, 38; 11:26, 29; 13:52; 14:20, 22, 28; 15:10; 18:23, 27; 19:1, 9, 30; 20:1, 7, 30; and 21:4, 16.

Verses 16-18: James and Judas Iscariot are the only apostolic deaths recorded in the Bible. James was a martyr (Acts 12:1-2). Judas committed suicide shortly after he betrayed Jesus (Matthew 27:5).[4] Doubters and disputers find difficulties when comparing the accounts of Judas’s death in Acts 1:16-19 with Matthew 27:5-8. Did Judas hang himself, or did he fall, burst asunder, and his bowels gush out? Both. A contradiction occurs only if one account excludes the possibility of the other account. This is not true of Acts 1:16-19 and Matthew 27:5-8. This is no contradiction that Judas could have both hanged himself and then fallen down, bursting asunder. “Matthew records the mode in which Judas attempted his death by hanging. Peter speaks of the result.”[5] Through consideration of the biblical principle “here a little, and there a little” (Isaiah 28:9-13), one can see that both accounts are correct. In his haste and distress, Judas even made a poor job of killing himself. After hanging himself, he fell, the rope breaking, in which he suffered further indignity appropriate to his crime.[6] Gill writes, “all that [Judas] got by his wretched bargain, was only so much ground as to be buried in.”[7] It is possible that verses 18 and 19 represent an explanation of Luke to Theophilus, rather than being words that Peter spoke to the disciples present. The 120 in all likelihood would have been familiar with the details of Judas’s death, while Theophilus probably was not.

Verse 19: “in their proper tongue” – that is, the speech of the inhabitants of Jerusalem. Aceldama/ακελδαμα means “The field of blood.” See also Matthew 27:8. The chief priests took Judas’s blood money and purchased the field of Judas’s blood in Judas’s name (Matthew 27:6-7). Dwellers, κατοικεω; Cf. Acts 2:5, 9, 14; 4:16; 19:17.

Verse 20: “For it is written in the book of Psalms” “which the Holy Ghost by the mouth of David spake.” Peter recognizes the Psalms as inspired Scripture. The references are Psalm 69:25 (“Let their habitation be desolate”), Psalm 109:8 (“let another take his office”), and perhaps Psalm 40:15.

Verses 21-22: Following the stressed theme of Acts 1:8, one must “be ordained to be a witness with us of his resurrection.” “companied with us all the time that the Lord Jesus went in and out among us, beginning from the baptism of John…” Compare Mark 1:1-4, “The beginning of the gospel of Jesus Christ…Behold, I send my messenger before thy face…The voice of one crying in the wilderness…John did baptize…” It was a serious and solemn to limit the candidates to the qualified.

Verses 23-25: The 120 put forward two men who meet the qualifications (vs. 21-22) – Joseph called Barsabas, (surnamed Justus), and Matthias.  Cf. “ye which have followed me,” Matthew 19:28. They made prayer and supplication to God. Nothing further is known of Joseph, save that he was among those who cast their lots and among those who were in one accord when the church was baptized by the Holy Ghost a few days later.

Verse 26: Casting of lots. “The lot is cast into the lap; but the whole disposing thereof is of the Lord.” Proverbs 16:33; 18:18. The disciples humble their hearts to exclude their thoughts and feelings from the matter. The lot would render an impartial, unbiased decision, for which none could claim human favoritism or intervention. 

και εδωκαν κληρους αυτων και επεσεν ο κληρος επι ματθιαν

and [they] gave lots themselves, and fell the lot upon Matthias[8]

This method of decision by lot seems unconventional to modern Christians, but remains uncondemned in the context of Acts chapter one. On the other hand, it is the one and only record of either the apostles or early church using this method of guidance for church decisions.[9] The Acts of the Apostles as a whole does not present casting of lots as “the way” a church comes to consensus. See Acts 6:3-5, 13:1-3, and 15:22-23, for examples of consensus decision making. However, the presence of unity, prayer, guidance of scripture, and submission to God’s Providence offers a worthy example and useful principle for decision-making.

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[1] The “anti-Matthias” theory misses Luke’s purpose of establishing the credibility and continuity of the apostolic witness, and rejects God’s sovereign choice of a replacement for Judas. Remember also that Jesus gave to the apostles the authority of binding and loosing, Matthew 16:19; 18:18. See Ephesians 2:20.
[2] Peter is the primary apostolic representative in the early chapters of Acts. Interestingly, Peter denied Christ the same night Judas betrayed him. Judas killed himself, but Jesus restored Peter (John 21, et al.).
[3] The selection of Judas Iscariot was intentional, not a mistake. The defection of Judas was known, prophesied. See Matthew 26:24-25; John 6:70; 13:18, 26-29; Psalm 41:9; 55:12-14; Zechariah 11:12-13.
[4] On “guide,” compare Psalm 55:13.

[5] Albert Barnes, Notes, Explanatory and Practical, on the Gospels, Volume 1, p. 319.

[6] Some Bible students, noting the close proximity in time of Judas’s hanging and Jesus’s crucifixion, have suggested that the earthquake when Jesus dismissed his spirit could account for the fall of the body of Judas from the place where he was hanging (as opposed to the hanging rope simply breaking. Cf. Matthew 27:3-5 with 27:50-51). How apt would be such an occurrence!

[7] John Gill’s Exposition, online. https://www.biblestudytools.com/commentaries/gills-exposition-of-the-bible/

[8] The exact manner of casting lots in this case is not specified, but in general, it was some manner of throwing down marked pebbles or pieces of wood in order to distinguish between one thing or another, one person or another, etc. Some few have equated the casts of lots with voting, but it is best to understand this casting of lots in the way it is used elsewhere in the Bible. In “Exegetical Brief, Acts 1:26—Lottery Or Election,” John F. Brug, General Editor of Project Wartburg, writes, “In favor of the view that this verse refers to election by ballot is the fact that ἔδωκαν κλήρους αὐτοῖς is not one of the regular terms for casting lots and the verb συγκαταψηφίζομαι seems to refer to voting.” Perhaps “was numbered” in the second clause suggests a decision of the church at Jerusalem unanimously accepting and confirming the divine will. http://www.wlsessays.net/bitstream/handle/123456789/820/BrugLottery.pdf, Accessed 12 June 2020 3:42 pm.

[9] The law of Moses recognized casting lots; note several significant mentions of the casting of lots: Leviticus 16:8-10; Numbers 26:55-56; Joshua 7:14-18, 14:2; Judges 1:3, 20:9; 1 Chronicles 24:5-19, 25:8; Nehemiah 10:34, 11:1; Proverbs 18:18; Jonah 1:7; Matthew 27:35.

Simon the Canaanite, an apostle

Q. Why is the other apostle named Simon called a Canaanite in Matthew 10:4 and Mark 3:18?

A. This Simon receives a designation to distinguish him from the other apostle Simon (Simon Peter).[i] It appears that the predominant view about the word “Canaanite” in these verses does not have to do with ethnicity, or a geographical location, but that it is a translation of a Syriac word (which most now call Aramaic) meaning “zealous” and probably referring to a sect of the Jews. For example, Smith’s Bible Dictionary says that Luke’s ζηλωτης (Zelotes, in Luke & Acts) is the Greek equivalent for the Syriac term κανανιτης/κανανιτην (Canaanite) used by Matthew and Mark, both of which are names of a Jewish sect.[ii] The Jamieson-Fausset-Brown commentary says, “The word ‘Kananite’ is just the Aramaic, or Syro-Chaldaic, term for ‘Zealot’.”

Some have understood that this Simon was a Canaanite in the sense of either from the land of Canaan or from Cana in Galilee. Albert Barnes writes, “His native place was probably ‘Cana.’ Afterward he might with propriety be called by either title.” [That is, either Canaanite or Zelotes, rlv.] Jerome also thought this Simon was from Cana, writing, “He was surnamed Peter to distinguish him from another Simon who is called the Cananean, from the village of Cana of Galilee, where the Lord turned water into wine.”[iii]

Matthew 10:4 and Mark 3:18 in the Traditional Text form have κανανιτης and κανανιτην, respectively. Eclectic texts such as Westcott-Hort, Tyndale House, and UBS have καναναιος and καναναιον. Older versions based on eclectic texts (e.g., RV, ASV, and RSV) translated this “Cananaean,” while modern versions such as CSB, ESV, LEB, and NIV translate (interpret) it as Zealot. Zelotes is ζηλωτην/ζηλωτης, found in Luke 6:15 and Acts 1:13.

Though not explicitly stated, it seems likely all of the twelve apostles were Jews. Jesus initially sent the twelve (of whom Simon was one) neither “into the way of the Gentiles” nor “into any city of the Samaritans” but rather “to the lost sheep of the house of Israel.” This, in my opinion, makes it unlikely that one of the twelve was a Gentile. At least to the understanding of the gathered crowd on the Pentecost after Christ’s resurrection, the disciples were “all Galilæans” (Acts 2:7).

There is a noticeable difference in the Greek spelling in κανανιτης (Canaanite) in the Gospels, to χανααν (Canaan) and χαναναιοι/χανανεις/χαναναιους (Canaanite) in reference to a location and people. The word Canaanite in the Gospels starts with the Greek letter kappa (κ) and the land of Canaan starts with the Greek letter chi (χ). This may not be definitive – since words can have more than one spelling – but it is at least a clue that the words are different (a difference that does not show up in English).[iv]

My conclusion is that ζηλωτης and κανανιτης have the same meaning. Matthew and Mark use the Syriac term, while Luke uses the Greek term, meaning “zealous” or “zealot”. “Canaanite” is a proper word, a good translation (for example, “Zealot” in the CSB, ESV, LEB, and NIV is more of an interpretation), somewhat of a transliteration, and part of the ongoing English translation tradition leading up to the King James Bible.[v] It is best to be satisfied that it means “zealous” or “zealot”[vi] and remain uncertain whether Simon was a member of the Jewish sect called Zealots – since it is an historical question whether Jews were identified by that name as early as the time Jesus ordained his apostles.[vii]

Other comments

• John Gill: “The former of these is called Simon the Canaanite, to distinguish him from Simon Peter, before mentioned; not that he was a Canaanite, that is, an inhabitant of the land of Canaan, a man of Canaan, as a certain woman is called a woman of Canaan, (Matthew 15:22) for all the disciples of Christ were Jews; though in Munster's Hebrew Gospel he is called (ynenkh Nwemv), ‘Simeon the Canaanite’, or of Canaan, as if he belonged to that country; nor is he so called from Cana of Galilee, as Jerom and others have thought; but he was one of the (Myanq) , ‘Kanaim’, or ‘Zealots’; and therefore Luke styles him, ‘Simon called Zelotes’, (Luke 6:15) (Acts 1:13).”
• Matthew Poole: “We must not understand by Canaanite a pagan, (for Christ sent out none but Jews), but one of Cana, which by interpretation is Zelus, from whence it is that Luke calleth him Zelotes.”
• Matthew Henry: “Simon is called the Canaanite, or rather the Canite, from Cana of Galilee, where probably he was born; or Simon the Zealot, which some make to be the signification of Kananites.”
• Expositor’s Greek Testament: “The form Καναναῖος seems to be based on the idea that the word referred to a place. Jerome took it to mean ‘of Cana,’ ‘de vico Chana Galilaeae’.”
• Adam Clarke: “The Canaanite—This word is not put here to signify a particular people, as it is elsewhere used in the Sacred Writings; but it is formed from the Hebrew קנא kana, which signifies zealous, literally translated by Luke, Luke 6:15, ζηλωτης, zelotes, or the zealous, probably from his great fervency in preaching the Gospel of his Master.”
• Vincent’s Word Studies: “The Canaanite (ὁ Καναναιος) Rev., Cananaean. The word has nothing to do with Canaan. In Luke 6:15; Acts 1:13, the same apostle is called Zelotes. Both terms indicate his connection with the Galilaean Zealot party, a sect which stood for the recovery of Jewish freedom and the maintenance of distinctive Jewish institutions. From the Hebrew kanná, zealous; compare the Chaldee kanán, by which this sect was denoted.”

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[i] Using the “nickname” of “surname” of “the Zealot” or “the Canaanite” likely was one way to help distinguish this Simon from the other Simon, called Peter.
[ii] Many students of the language believe κανανιτης etymologically comes from the Syriac/Aramaic word qan’an, meaning “zealous one.”
[iii] Commentary on Matthew, St. Jerome, Translated by Thomas P. Scheck, Washington, DC: Catholic University of America Press, 2008, p. 115.
[iv] On the other hand, in Greek the city of Cana in Galilee is spelled beginning with a kappa. Cana = κανα.
[v] Simon Chananæus and Simonem Cananæum (Latin Vulgate), Simon Chananeus and Simonem Chananeum (Anglo-Saxon Gospels, circa 700-900), Symount Chananee and Symount Cananee (1382 Wycliffe Bible), Simon off cane and Symon of cane (1526 Tyndale NT), Simon of Canan and Simon of Cane (1557 Geneva NT), Simon the Cananite and Simon the Cananite (Geneva 1560; with the note: Or, the zealous/zealous), Simon [the] Cananite and Simon Cananite (Bishops Bible), Simon the Chanaanite and Simon the Chanaanite (1602 Bishops Bible), Simon the Canaanite and Simon the Canaanite (1611 Barker King James Bible). I include the Latin Vulgate since the Anglo-Saxon Gospels and the Wycliffe Bible is translated from it rather than from the Greek.
[vi] “Showing great energy or enthusiasm in pursuit of a cause or objective” and “a person who is enthusiastic, fanatical, and/or uncompromising in pursuit of their religious, political, or other ideals.”
[vii] In the Anchor Yale Bible Dictionary (1992), David Rhoads writes, “The evidence from Josephus suggests that it was not until about 68 C.E. during the Roman-Judean War that one of the revolutionary factions came to identify itself formally as the Zealots. Therefore, it is anachronistic to view people acting with zeal before 68 C.E. as members of a sect called the Zealots.”

What Is an Apostle?

Interesting series on the apostleship, some of you might like to read.

• What Is an Apostle? Requirements from Acts 1:21–26, Part 1 -- “The candidate was required to be someone who followed Jesus during his entire earthly ministry, beginning from Jesus’ baptism by John to Jesus’ ascension into heaven.”
• What Is an Apostle? Requirements from Acts 1:21–26, Part 2 -- “Pulling all of the above together, Acts 1:21–26 denies the possibility of apostles today and their correlative ministry of apostleship.”
• The Apostleship of the Apostle Paul: One Untimely Born -- “The answer is no because Paul describes himself in terms that imply he was an exception to the rule.”
• Was Barnabas an Apostle? -- “In this broad usage, then, an apostle was a first-century evangelist who bore witness to the resurrection of Christ, an itinerant missionary sent by Him to make disciples of all nations.”
• Apostles: A Wrap-up -- “Having hardly scratched the surface for this topic, hopefully I’ve laid out the broader principles that establish the multiple senses of the term apostolos as it is used in the NT.”

When he ascended up on high

Ephesians 4:8-13 Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. (Now that he ascended, what is it but that he also descended first into the lower parts of the earth? He that descended is the same also that ascended up far above all heavens, that he might fill all things.) And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:

In Ephesians 4:8-13 Paul references Psalm 68:18 (Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the Lord God might dwell among them.) He proceeds with commentary on the work of the ministry/service (ἔργον διακονίας) and the gifts thereto purposed.

Three characteristics of ministry

1. Christological (of or relating to Christ). The ministry or service of the church and the Christian is founded in Christ. It proceeds from Christ – “When he ascended up on high, he gave gifts…” “He fills all things.”
2. Charismatic (gifted; related to or based on charisma/χάρισμα/a gift of grace, which leads back to charis/χάρις/grace). Ministry flows from Jesus giving gifts unto men (Paul uses charisma elsewhere to speak of spiritual gifts, but here the words “gave gifts” are ἔδωκεν δόματα). “He gave gifts unto men.” Ministry is above and beyond the natural talents and inclinations of mankind.
3. Comprehensive (of large scope; of various kinds; inclusive; multifaceted; diverse). Ministry is diverse, it comprehends various kinds of gifts. No one person or one gift is the be-all, end-all, of Christian service. “He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers…”

Three-fold task of ministry

1. Perfecting of the saints (maturation)
2. Work of the ministry (application)
3. Edifying of the body of Christ (edification)

Three spheres of ministry

1. In the kingdom (manifestation; Ephesians 1:5-20; Ephesians 2:6)
2. In the world (mission; the manifestation of the kingdom of God to the world, Cf. Ephesians 5:13-16; Ephesians 6:12, for example)
3. In the church (education; Ephesians 3:3-5; Ephesians 3:10)

1. When he ascended up on high

(First on the cross Christ had to die;)

He captive led captivity,

Receiving gifts, he gave freely.

2. The churches’ history gifted is:

Apostles, prophets, evangelists,

Pastors, teachers – all to see

The saints to full maturity.

3. Within the body building up

On knowledge, stature, grace and love.

For the work of the ministry,

Till we all come to unity. 

(Some points inspired by E. Earle Ellis in Pauline Theology: Ministry and Society)

All the sermons in Acts

NEW TESTAMENT ADDRESSES IN THE BOOK OF ACTS
Reference	Preacher	Place	Audience	Subject	Text
Acts 1:15-22	Peter	An upper room	Church	Replacement of Judas	Psalms
Acts 2:14-40	Peter	Jerusalem	Assembly on Pentecost	Jesus Christ	Joel 2:28-32
Acts 3:12-26	Peter	Jerusalem	Crowd in Temple area	Jesus Christ, repentance
Acts 4:5-12, 18-20	Peter	Jerusalem	The Sanhedrin	Jesus' power, healing
Acts 4:23-31	Disciples	Jerusalem
Acts 5:1-11	Peter	Jerusalem	Church	Lying
Acts 5:17-42	Peter	Jerusalem
Acts 6:2-4	Twelve	Jerusalem	Church	Deacons
Acts 7:2-60	Stephen	Jerusalem	The Sanhedrin	History of Jews, crucifixion
Acts 8:4	Scattered	Everywhere
Acts 8:5-13	Philip	Samaria	Samaritans	Christ
Acts 8:20-23	Peter	Samaria	Simon the sorcerer
Acts 8:25	Apostles	Samaria	Many villages	The word of the Lord
Acts 8:27-35	Philip	Desert	Eunuch of Ethiopia		Isa 53:7-8
Acts 9:17-31	Paul	Damascus	Synagogue	Christ as Son of God
Acts 10:34-43	Peter	Caesarea	Cornelius' household	Salvation of Gentiles
Acts 11:1-18	Peter	Jerusalem	Church	Defense of preaching to Gentiles
Acts 13:16-49	Paul	Antioch of Pisidia	Jews and God-fearers	Jesus, resurrection
Acts 14:1	Paul/Barns	Iconium	Jews and God-fearers
Acts 14:6-20	Paul	Lystra		The gospel,
Acts 15:7-11	Peter	Jerusalem	Church	Circumcision, salvation by grace
Acts 15:12	Paul	Jerusalem	Church	God's work among Gentiles
Acts 15:13-21	James	Jerusalem	Church	Circumcision, salvation by grace
Acts 16:25-34	Paul	Philippi	Jailer & family	Believe and be saved
Acts 17:2-3	Paul	Thessalonica	Jews and God-fearers	Jesus, resurrection
Acts 17:10-12	Paul/Silas	Berea	Jews and God-fearers
Acts 17:17	Paul	Athens	Jews and God-fearers
Acts 17:22-34	Paul	Mars Hill, Athens	Philosophers
Acts 18:4-5	Paul	Corinth	Jews and God-fearers	Jesus as Messiah
Acts 18:6-11	Paul	Corinth	Gentiles
Acts 18:24-28	Apollos	Ephesus		Jesus as Messiah
Acts 19:1-7	Paul	Ephesus	About 12 disciples	Holy Ghost, baptism of John
Acts 19:8-20	Paul	Ephesus	Synagogue
Acts 20:7-12	Paul	Troas	Church
Acts 20:17-38	Paul	Miletus	Elders of Ephesus Church
Acts 21:8-14	Agabus	Caesarea	Church
Acts 22:1-21	Paul	Jerusalem	Crowd at Jerusalem
Acts 23:1-11	Paul	Jerusalem	The Sanhedrin
Acts 24:1-27	Paul	Caesarea	Felix and Drusilla
Acts 26:1-32	Paul	Caesarea	Festus and Agrippa
Acts 27:10-26	Paul	Mediterranean Sea	Sailors and Prisoners
Acts 28:17-29	Paul	Prison, Rome	Jewish leaders
Acts 28:30-31	Paul	Prison, Rome	Anybody	Jesus and the kingdom of God

All these might not strictly be considered sermons.