acts outline.

Section One: Observations

1. Promise of the baptismal of the Holy Spirit for those who believe and command to be witnesses of Jesus in Jerusalem, Judea and Samaria and to the ends of the earth.
a. Jesus promises the disciples will receive power when the Holy Spirit comes upon them and they will be his witnesses (1:1-9)
b. The Holy Spirit comes upon the believers gathered together on the day of Pentecost (2:1-13)
c. Proclamation given for people to repent and be baptized in the name of Jesus for forgiveness of sins and to receive the Holy Spirit (2:38-41).
d. Holy Spirit is for all of God’s people (2:17, 33, 38-39).

2. Proclamation that Jesus of Nazareth was a man accredited by God as shown through the miracles, wonders and signs performed throughout his life and subsequently put to death on a cross, yet God raised Jesus from the dead as Lord and Christ and the proper response to this is repentance and belief in these matters.
a. Peter addresses the crowd concerning the coming of the Holy Spirit during Pentecost (2:22-40).
b. Peter speaks to onlookers after the beggar is healed through the power of Jesus’ name (3:11-26).
c. Peter addresses the Sanhedrin stating that they must obey God rather than men (5:27-32).
d. Stephen addresses the Sanhedrin restating the entire Salvation history of God from the time of Abraham, through the Exodus, and tells the teacher of the law they are resisting the Holy Spirit as their Fathers did (7:1-51).
e. Peter heals a paralytic named Aeneas in the name of Jesus, and raises Tabitha from the dead and many people who heard of these things believed in the Lord (9:32-43).
f. Paul stands in the synagogue in Pisidian Antioch and proclaims the story of the Israelites from Abraham up to the time of Jesus; they proclaim that Jesus was condemned and put to death but God raised him from the dead and that the promise of God is fulfilled and forgiveness of sins is offered in Jesus (13:16-41).
g. Paul and Baranabas travel to Iconium and speak at the Jewish synagogues and many Jews and Gentiles believed and their message was confirmed as the Lord enabled miracles to be performed (14:1-7)
h. Paul goes into the Jewish synagogue in Thessalonica and reasons with them from Scriptures explaining and proving that Jesus Christ had to suffer and rise from the dead and many joined Paul and Silas (17:1-9).
i. Silas and Paul go to Brea where Paul preaches the word of God within the synagogue and many of the Jews and prominent Greek women and men believe (17:10-15).
j. In Athens Paul reasons in a meeting of the Aeropagus concerning the God who made the world and everything in it and Paul preaches that this God is the Lord of heaven and earth and does not live in temples built by human hands as their gods whom they have altars, and Paul proclaims that God commands all people everywhere to repent for he will judge the world by the man he appointed; a few became believers and followed Paul (17:16-34).
k. Paul goes to Corinth and reasons in the synagogues trying to persude Jews and Greeks that Jesus was the Christ (18:1-6).
l. Paul goes into the synagogue in Ephesus and reasons with the Jews and promises to return if it is God’s will (18:18-22).
m. Paul speaks to the elders in Ephesus and cites how he declared to both Jews and gentiles that they must turn to God in repentance and have faith in the Lord Jesus Christ (20:13-36).
n. Paul addresses the crowd in Aramaic in Jerusalem after he is arrested by the Roman officials telling how he was born a Jew and persecuted those of ‘The Way’ and how he was blinded by a light and the voice of Jesus from Heaven and that he was obedient to the vision and the Prophets spoke of the coming Christ (26:1-23).
o. Paul is under house arrest in Rome and boldly preaches about the Kingdom of God and taught about the Lord Jesus of Christ (28:30-31).

3. God added to the number of people being saved.
a. At Pentecost those who accepted the truth of Peter’s message measured 3,000 and they enjoyed the favor of God who added daily the number of those being saved (2:41, 47)
b. The number of those who believed when Peter and John spoke before the Sanhedrin grew to 5,000 (4:4).
c. The apostles performed many miracles and more and more men and women believed in the Lord and added to the number of Believers (5:14)
d. The word of God spread and the number of disciples in Jerusalem increased and a large number of priests became obedient to the faith (6:7)
e. Because of persecution the Believers are scattered throughout Judea and Samaria; those who were scattered preached the word wherever they went (8:1-8, 11:19-21).
f. A time of peace was enjoyed in the church throughout Judea, Galilee and Samaria as the church was encouraged by the Holy Spirit and strengthened as it grew in numbers and continued to fear the Lord (9:31)
g. Many who believed came and openly confessed their evil deeds and some who practiced sorcery burned their scrolls and thus the word of the Lord spread quickly and grew in power (19:17-22).

4. Supernatural events occur which proliferate the expansion of the good news of the gospel.
a. An angel directs Philip to meet an Ethiopian eunuch and explains the scripture the eunuch was reading and shares with him the good news that Jesus is the Christ and the eunuch believes and is baptized (8:26-40).
b. A light from heaven blinds Saul on his way to Damascus which is the initiated Saul’s conversion from persecutor of “The Way” to follower and teacher.
c. An angel visits Cornelius, a gentile and God-fearing man, and tells him to summon Peter. Peter has a vision during a time of prayer concerning the consumption of unclean food. Peter realizes God accepts men from every nation who fear him and do what is right and the Holy Spirit comes upon those who believe and then Peter baptizes the new gentile believers (10:1-48; 11:1-18).
d. An angel appears in Peter’s cell and causes the chains to fall off and he escapes from prison (12:1-19).
e. Paul and Silas are in jail singing hymns to God when the chains of all the prisoners break and the jailor subsequently believes in the name of Jesus to be saved and then he and his family are baptized (16:16-40).
f. The Lord directs Paul in a dream to remain in Corinth because he ‘has many people in this city,’ and the Lord promises no one will attack or harm Paul, and so he stays a year and a half teaching the Corinthians the word of God (18:7-9).
g. Some Jews attempted to drive out evil spirits in the name of Jesus whom Paul teaches and one man who had the evil spirit overpowered and beat the Jews and many were seized with fear when they heard and the name of the Lord Jesus was held in high honor and the word of the Lord spread widely and grew in power (19:13-22).
h. Paul is bit by a viper without any ill effects (28:3-6)
i. Paul heals the chief officials sick Father and many other ill persons on the island of Malta (28:7-10)
i. The Holy Spirit guides and directs the early church
1. The Holy Spirit calls for Barnabas and Saul to be sent off for, “The work to which I have called them,” from the Church in Antioch and they go to Cyprus by direction of the Holy Spirit (13:1-3)
2. Even through persecution the disciples were filled with joy and the Holy Spirit (13:52).
3. Through the power of the Spirit, Paul blinds Elymas for a short time, and the proconsul believes and is amazed at the teaching of the Lord (13:4-12).
4. The Holy Spirit keeps Paul from preaching in the province of Asia, and the Spirit also keeps them from entering Bithynia; Paul has a vision of a man from Macedonia and proceeds to preach the gospel in Macedonia (16:6-10).
5. In farewell to the elders in Ephesus Paul states how the Spirit is compelling him to go to Jerusalem, and that the Holy Spirit warns him when hardships will be faced, and states the Holy Spirit has made the elders overseers of the flock (20:22-24).
6. Through the Spirit Agabus prophesies that the Paul will be bound and handed over to the gentiles (21:10-11).
7. The Lord comforts Paul saying that as he testified in Jerusalem, so he will also testify in Rome (23:11, 27:21-26).

5. Gentiles were included within the promise of the Holy Spirit and accepted the teaching of the Apostles.
a. After preaching in the synagogues in Corinth Paul clears himself of responsibility to the Jews and goes to the house of gentiles (Titius Justus) and Crispus, the ruler of the synagogue, believe in the Lord and are baptized (18:1-8).
b. Paul baptizes the disciples in the name of the Lord Jesus and the Holy Spirit comes upon them (19:1-7).

6. Specific incidents show the leadership of the twelve Apostles during the formation of the early church.
a. Apostles count it worthy to suffer for the Name and never stop teaching and preaching the good news that Jesus is the Christ (5:42).
b. The twelve gather to discuss the distribution of food to widows and appoint seven full of the Spirit and wisdom to be in charge of this specific ministry (6:1-7)
c. Paul and Barnabas encourage the disciples and appoint elders in the churches of Lystra, Iconium and Antioch (14:21-28).
d. Peter addresses the council in Jerusalem concerning the circumcision of gentile believers stating that the Holy Spirit makes no distinction between a circumcised man and an uncircumcised man, and Paul and Baranabas share first hand experience of their witnesses of the Holy Spirit coming upon gentile believers, and James states from Amos 9 how gentiles will bear the name of Jesus, and so it is decided to not make it difficult for gentiles to turn to God (15:1-21).


7. The disciples and believers pray for God’s leading in future ministry.
a. Disciples pray concerning who should replace Judas (1:24-26)
b. Prayer for boldness in words and for miraculous signs to be preformed in the name of Jesus. (4:23-31)
c. The twelve apostles devote themselves to prayer and ministry of the word (6:4).
d. The Lord comes to Peter while he is in prayer on the roof to reveal the inclusion of Gentiles into the promise of the Holy Spirit (10:9-23, 11:4-18).
e. Once Peter escapes from prison he goes to the house of Mary where people are gathered praying (12:12).
f. The church in Antioch fast and pray and place their hands upon Barnabas and Paul and send them out (13:1-3).
g. When Paul and Baranabas appoint elders they fast and pray and commit them to the Lord (14:23).
h. Paul searching for a place of prayer (16:13, 16:16,
i. As Paul leaves the elders in Ephesians they kneel together and pray (20:36).


8. Followers of Jesus (the Way) meet together, devote themselves to prayer and teaching of the word by the Apostles.
a. After the ascension of Jesus his followers gathered together and prayed constantly (1:14)
b. Everything was shared and none were in need (4:32-35)
c. The Holy Spirit comes upon the people gathered together. (4:31)
d. Baranabas and Saul spend a year with the Church in Antioch teaching those that gathered and believed the news about Jesus (11:19-30).
e. The church is gathered in Antioch and Paul and Baranabas share about their journey and all the work they had seen God do through them and how the door for faith to the gentiles was now opened (14:26-28).
f. After Paul and Silas are released from prison in Macedonia they go to Lydia’s house and encourage other believers (16:39-40).
g. On the first day of the week the believers gathered together and broke bread and Paul spoke (20:7)
h. Paul thanks God once arriving upon the shores of Rome (28:15)


9. Wonders and miraculous signs are done by the Apostles through the name of Jesus Christ of Nazareth which show the power of God through Jesus Christ and cause witnesses of these signs to recognize power of God at work.
a. Peter and John heal a crippled man in the name of Jesus Christ of Nazareth who in turn praises God (3:1-10, 4:8-12)
b. Ananias and Sapphira lie to the Holy Spirit and fall dead at the feet of the Apostles. (5:1-11)
c. Peter and John pray that the Samarians might receive the Holy Spirit and continue preaching the gospel throughout Samaritan villages (8:9-25).
d. In Iconium Paul and Barnabas speak in the synagogue and their message is confirmed through the miraculous signs and wonders done in Jesus’ name (14:1-5).
e. In Lystra a man crippled from birth is healed by Paul and Paul preaches the power is from God who has made everything in the world (14:8-20).
f. Paul commands an evil spirit out of a small girl (16:16-19).
g. God did extraordinary miracles through Paul healing diseases and casting out evil spirits (19:11-12).
h. A man falls asleep listening to Paul speak and falls out of a window and Paul brings the man back to life (20:7-12).


10. It is shown that prophecy of the Old Testament has been fulfilled through Jesus Christ.
a. Judas’ betrayal of Jesus was prophesied in Psalm 69:25 and therefore a replacement was sought as prophesied in Psalm 109:8 (1:20-26).
b. Peter addresses the crowd concerning the baptism of the Holy Spirit quoting Joel 2:28-32 as evidence the Holy Spirit will be poured out onto God’s people. (2:14-21)
c. Jesus is explained as the promised Messiah, the Holy and Righteous One of the God of Abraham, Isaac and Jacob who was put to death and then raised from the dead. (3:11-26)
d. Paul and Baranabas quote prophecy from the Old Testament to support their claim that Gentiles should be included in the teaching of eternal life (13:46-52).
e. Paul asks King Agrippa if he believes what the prophets have said suggesting that the King would believe Jesus is the Christ if he did believe in the prophets (26:24-32).
f. Paul meets with Jews in Rome and explains the Kingdom of God and tries to convince them about Jesus from the Law of Moses and from the Prophets and quotes from Isaiah 6:9-10 (28:17-28).

11. Followers of Jesus questioned by Jewish authorities and arrested and told not to speak any more of the name of Jesus Christ of Nazareth.
a. Jewish Authorities deal with followers and disciples
i. High Priest and Sadducees were jealous of Apostles and had them arrested and flogged (5:17-42).
ii. Apostles stand on trial before high priest and state they must follow God rather than men and that Jesus is the Savior and offers forgiveness to Israel (5:27-32)
1. Apostles consider it worthy to suffer shame for the name of Jesus
iii. Gamaliel tells Sadducees to leave the apostles alone and if this ‘Jesus following’ isn’t real then the followers will be dispersed throughout the country and not remembered. (5:33-42)
iv. Stephen is seized and brought before the teachers of the law and subsequently stoned to death (6:8-15, 7:54-8:1)
v. The Church is persecuted and scattered throughout Judea and Samaria (8:1-3).
vi. King Herod arrested individuals from the church including Peter and had James put to death by the sword (12:1-7)
vii. Jews incited God-fearing women and high standing leading men of the city in persecution against Paul and Barnabas and expelled them from their region (13:50-51).
viii. While in Thessalonica the Jews who were jealous of Paul’s teaching create a mob and the man with whom Paul was staying (Jason) is arrested (17:1-9).
ix. A mob of Jews in Jerusalem begin a riot which results in Paul’s arrest by the Roman officials and then stands before the Sanhedrin the next day (21:30-36, 22:30
1. The Sanhedrin erupts in dispute when Paul states that he believes in the resurrection (23:1-11).
2. The Jews bind themselves in an oath not to eat or drink until Paul is killed and plan to ambush him before he comes before the Sanhedrin (23:12-15).
3. The Jewish authorities bring charges against Paul stating that he stirs up riots amongst the Jews all over the world and is a ringleader of the Nazarene sect and desecrated the temple (24:1-9)
b. Roman Authorities deal with followers and disciples
i. In Iconium Paul and Baranabas life is threatened and so they fled to Lystra and Derbe and the surrounding country (14:5-7) and Paul is stoned and thrown outside the city of Lystra after he heals a crippled man (14:8-20).
ii. After casting an evil spirit out of a young girl, Paul and Silas are brought to face the Roman authorities, and while in prison they share the good news of Jesus with the prison guard who is saved (16:16-40).
iii. A riot in Ephesus begins through the instigation of the silversmith, Demetrius, who made shrines of Artemis and propagates that their trade will loose its name and the great goddess Artemis will be discredited and robbed of divine majesty (19:23-41)
iv. While Paul is in the synagogue in Jerusalem the Jews drag him out and a riot ensues but the Roman officials come and arrest him and are about to flog him when Paul tells them he was born a Roman citizen (21:30-36).



Section Two: Structural Outline


I. 1:1-2:47: After the resurrection and ascension of Jesus the first Church in Jerusalem is established under the leadership of the apostles and the Holy Spirit comes in power upon followers of “The Way” (1:1-2:47).
a. Jesus appears to the disciples after his resurrection (1:3-11)
i. Jesus proves he is alive and commands them to wait until baptized with the Holy Spirit and then be his witnesses in Jerusalem, and in all Judea and Samaria and to the ends of the earth. (1:3-8)
ii. Jesus ascends into heaven and an angel states that Jesus will return in the same way (1:9-11)
b. Matthias is chosen to replace Judas and join the twelve disciples of Jesus (1:11-26)
c. The Holy Spirit comes upon everyone gathered together on the day of Pentecost and people begin to speak in other tongues confusing those that hear (2:1-46).
i. Peter addresses those gathered and restates the prophet Joel’s proclamation that God will pour out his Spirit causing others to prophesy, and also testifies that Jesus of Nazareth was accredited by God as shown through the different miracles and calls for those who believe to repent and be baptized (2:14-41).
1. Peter shows how the filling of the Holy Spirit fulfills prophecy (2:14-21).
2. Peter states that Jesus is the messiah (2:22-37).
3. Peter calls for those who believe to repent and be baptized (2:38-2:41).
ii. The Believers devoted themselves to the teachings of the Apostles and met together daily and God continued to add to their number daily (2:42-47).

II. 3:1-6:7: The believers continue to meet together to pray and break bread and the Lord adds to their number daily as the Apostles lead and perform miracles.
a. Peter and John heal the crippled man in the name of Jesus Christ of Nazareth near the temple gate called beautiful (3:1-4:27).
i. Peter addresses the people astonished at the healing of the man proclaiming that it is through faith in Jesus that this healing has taken place and those who believe should repent and turn to God so their sins will be wiped clean (3:11-26).
ii. The Jewish authorities arrest Peter and John and question them concerning their teachings and Peter again proclaims that it is through the name of Jesus Christ of Nazareth the crippled man was healed (4:1-22).
iii. Peter and John return to the believers and share what happened and then pray together (4:23-31).
b. All the Believers gather together in one heart and mind and share their possessions and the Apostles establish leadership over the believers (4:32-5:11).
i. The believers shared all their possessions and offer money from sold land to the Apostles for use of the needy. (4:32-37)
ii. Ananias and Sapphira die at the feet of the apostles after an attempt to deceive the Apostles (5:1-11).
c. The Apostles perform miraculous sings and wonder among the people and the Lord adds to the number of Believers while the jealousy of the Sadducees increases resulting in the persecution of the Apostles (5:12-41).
i. The Apostles are arrested, but escape from jail by direction of an angel of the Lord, and continue to teach at the temple courts (5:17-26)
ii. The Apostles are summoned to appear before the Sanhedrin and Peter proclaims that God raised Jesus from the dead and exalted him and now offers forgiveness of sins to Israel and those who obey have the Holy Spirit (5:27-33)
iii. Gamaliel advises to leave the men alone and if their purpose is of human origin it will fail but if it is from God it is unstoppable which results in the release (after a flogging) of the Apostles (5:33-42).
d. The Apostles appoint seven men to be responsible for serving the needs of the others while they devote themselves to prayer and ministry of the word (6:1-7)

III. 6:8-16:5: The church is persecuted which causes believers to be scattered and the church expands from Jerusalem to Judea and Samaria
a. Stephen, a man full of God’s power who performed miraculous signs amongst the people, is stoned to death because of his beliefs (6:8-8:1)
i. Stephen is arrested for blasphemy upon the testimony of false witnesses and is sent before the Sanhedrin (6:8-15).
ii. Stephen addresses the Sanhedrin retelling the Israelite history from the time of the Patriarchs, through the time of slavery in Egypt and Moses deliverance, and how the nation rejected God and turned back to Egypt, the time of the temple and tabernacle, and now how Christ is rejected (7:1-53).
iii. Stephen is stoned with the approval of Saul (7:54-8:1a).
iv. The Jerusalem church faces persecution and the apostles are scattered through Judea and Samaria(8:b-3)
b. Philip goes into Samaria and performs miraculous signs and proclaims Christ (8:4-25)
i. Simon, a sorcerer, believed as Philip preached the good news of the kingdom of God and the name of Jesus Christ (8:9-13).
1. Peter and John come to Samaria and prayed the believers there would receive the Holy Spirit (8:14-24).
2. Peter and John return to Jerusalem and preach in many Samaritan villages on the way (8:25).
ii. An angel of the Lord directs Philip and he meets an Ethiopian Eunuch on the Road to Gaza and explains the good news of Jesus and the Ethiopian is then baptized (8:26-39).
c. Saul believes that Jesus is the Christ and begins to preach that Jesus is the Son of God (9:1-30).
i. On the road to Damascus Saul is blinded by Jesus whom he was persecuting and he is directed to see a man named Ananias who restores his sight and Saul is baptized and receives the Holy Spirit (9:1-19).
ii. Saul spends several days with the disciples in Damascus and preaches to other Jews that Jesus is the Christ (9:20-30).
d. A time of peace is enjoyed by the church in Judea, Galilee and Samaria and it was strengthened and encouraged by the Holy Spirit as the church continued to grow (9:31).

IV. 10:1-12:25: The church expands to Antioch
a. Supernatural events occur which instigate the spread of the gospel to gentiles
i. Cornelius, a God-fearing gentile, has a vision where the Lord instructs him to send for Peter (10:1-8).
ii. Peter has a vision upon the roof and then visits Cornelius (10:9-23).
iii. Peter understands his vision once at Cornelius’ house and preaches Jesus of Nazareth was appointed by God with the Holy Spirit and anyone who believes in him receives forgiveness, and the Holy Spirit came upon those gentiles who believed (10:24-48).
iv. Peter meets with the other apostles in Jerusalem and explains how the gentiles also receive the Holy Spirit and then they praised God for his inclusion of the gentiles (11:1-18)
b. Paul and Barnabas go to Antioch as a great number of people in the area had turned to the Lord and the church in Antioch continues to grow (11:19-29).
c. Peter arrested under the direction of Herod, as the church prayed for Peter, an angel of the Lord came to him in prison and released him and he went to those gathered praying (12:1-19)
d. An angel of the Lord strikes Herod dead because he didn’t praise God, but the word of God continues to spread (12:19-25).

V. 13:1-16:5: Church expands to Asia Minor and issues of Gentile conversion are addressed
a. Saul and Barnabas are sent from Antioch to do the work set apart for them by the Lord (13:1-3)
i. Saul and Barnabas go to Cyprus and proclaim the word of God within the synagogue and cast out evil spirits (13:4-12).
ii. In Pisidian Antioch Paul addresses the people (men of Israel and those who worship God) in the synagogue (13:13-41)
1. Paul recounts how Israel was God’s chosen nation and time of preparation for the coming Christ (13:17-23)
2. In Jesus the Old Testament prophecies are fulfilled (13:24-41)
3. The people desire to hear more of Paul and Barnabas’ teaching (13:42-52)
a. Jewish authorities upset because of the strong following of Paul and Barnabas (13:44-45)
b. Paul and Barnabas teach that the word of God is now extended to the gentiles after first proclaimed to the Jews (13:46-48).
4. The word of the Lord spread through the whole region and the persecution by Jews continued but the disciples were filled with joy and with the Holy Spirit (13:49-52).
iii. Paul and Barnabas travel to Iconium and taught in the synagogue in boldness and performed miraculous signs (14:1-5)
iv. Because of Jewish persecution Paul and Barnabas flee to Lystra and Derbe and continue to preach the good news (14:5-6)
1. Paul heals a lame man and the people of Lystra attempt to worship him as a god (14:8-20).
a. Paul and Barnabas assert that they are mere messengers of the good news of the living God (14:14-18).
b. Paul is stoned and left for dead outside the city (14:19).
v. Paul and Barnabas return to Antioch strengthening the disciples and appointing elders within churches in the various cities and then share all that God has done with the church in Antioch (14:20-28).
b. Question concerning circumcision of the gentile is addressed at the council in Jerusalem (15:1-21)
i. Paul and Barnabas report everything the had seen God do through them and the conversion of Gentiles (15:2-4)
ii. Peter addresses the question of gentile circumcision by pointing to the Holy Spirit’s inclusion of the gentiles (15:7-11).
iii. James explains how the words of the prophets are in agreement with inclusion of gentiles (15:13-21).
iv. Judas and Silas are chosen to go with Paul and Barnabas to Antioch (15:22-35)
1. The church in Jerusalem sends a letter to the gentile believers in Antioch, Syria and Cilicia concerning what to avoid (15:23-30).
2. The church is encouraged and strengthened by the letter and four men (15:31-32).
3. Paul and Barnabas stay in Antioch to preach the word of God (15:33-35).
c. Paul and Barnabas part ways but continue to strengthen different churches in the area (15:36-41).
d. Timothy joins Paul and continue proclaiming the decisions by the council of Jerusalem strengthening and encouraging those people of faith (16:1-16:5)

VI. 16:9-19:20: The church continues to expand to the ends of the earth
a. Paul has a vision to go to Macedonia and so he leaves to preach the gospel to them (16:9-10).
i. Lydia and the members of her household believe and are baptized (16:13-15).
ii. Paul and Silas heal a slave girl of an evil spirit and are thrown in jail (16:16-24)
1. Paul and Silas praise God while in jail when suddenly the chains upon the prisoners are free (16:25-26)
2. The Roman guard wonders how he can be saved and Paul tells them to believe in the Lord Jesus Christ and immediately he and all his family are baptized (16:28-34)
3. Paul and Silas released and go and stay at Lydia’s house (16:35-40).
b. Paul travels to Thessalonica and reasons in the synagogue that Jesus is the Christ causing people to believe but other Jews to be jealous (17:1-17:9)
c. Paul goes to Brea and preaches in the synagogue to the Bereans who readily receive the message (17:10-12).
d. Paul travels to Athens because certain people from Thessalonica agitate the crowds in Berea (17:13-15).
i. Paul reasons in the synagogue concerning the numerous idols within the city (17:16-19)
1. Paul is brought before the Areopagus who desire to understand his teaching (17:19-34)
2. Paul speaks concerning God’s supremacy and the commands demanded of his creation (17:22-31).
3. A few men who heard his speech became believers (17:32-34).
e. Paul travels to Corinth (18:1-18).
i. Paul stays with Aquila and Priscilla and works as a tentmaker (18:1-4).
1. Silas and Timothy come from Macedonia and Paul focuses upon preaching (18:5).
2. Paul decides to go preach to the gentiles because of the Jews refusal to accept the teaching (18:6-8).
3. The Lord speaks to Paul and encourages him to keep speaking because no one will harm him (18:9-11).
4. Paul appears before Gallio the proconsul of Achaia but is released to Jewish authorities (18:12-17).
ii. Paul journeys back to Antioch (18:1-28)
1. Paul preaches in the synagogue in Ephesus (18:19-21)
2. Paul travels to Antioch and surrounding churches encouraging and strengthening the all the disciples (18:22-23)
iii. Apollos meets with Aquila and Priscilla and begins to prove Jesus is the Christ through use of the Scriptures (18:24-28).
iv. Paul journeys back to Ephesus (19:1-22)
1. Paul explains of the baptism of the Holy Spirit to disciples of John the Baptist (19:1-7)
2. For three months Paul argues persuasively within the synagogue concerning the kingdom of God (19:8-9).
3. For two years Paul discusses these matters so that all in the province of Asia heard the word of the Lord (19:9-12)
4. Jews attempt to drive out evil spirits (19:13-20)
a. Seven sons of Sceva attempt to drive out evil spirit who in turn overpowers them (19:14-16).
b. The Jews feared the Lord and those involved in evil deeds repented and the word of the Lord spread and grew in power (19:17-20)

VII. 19:21-28:31: Paul’s intention to travel to Rome to proclaim the gospel.
a. Paul returns to Jerusalem and announces intention to travel to Rome (19:21-22)
b. Riot in Ephesus concerning ‘The Way’ and its effects upon the culture of idolatry in Ephesus (19:23-41).
c. Paul journeys to Jerusalem traveling through Macedonia and Greece and then stayed in Troas (20:1-6)
i. Paul raises Eutychus from the dead (20:7-12)
d. Paul travels from Troas to Miletus (20:13-17).
i. Paul speaks with the elders of Ephesus (20:17-35)
1. Paul recounts his ministry amongst the Jews and gentiles declaring the need for repentance and then declares his intent to go to Jerusalem under the compulsion of the Holy Spirit (20:18-24)
2. Paul commissions the elders to tend the flock given to them by the Holy Spirit (20:25-35)
3. Paul and the elders pray together and Paul departs to Tyre (20:36-21:6).
e. Paul travels from Tyre to Caesarea (21:7-14)
i. Paul stays with Believers in Ptolemasis for one day (21:7)
ii. Paul stays with Philip for seven days (21:8-14)
1. Agabus prophesies that Paul will be bound by the Jews of Jerusalem and handed over to the Gentiles, and Paul still departs to Jerusalem even after others pleaded him not to (21:10-16).
f. Paul arrives in Jerusalem (21:17-23:30).
i. Paul meets with James and all the elders and reports God’s work amongst the Gentiles and they praised the Lord (21:17-26).
ii. Paul is arrested in the temple (21:27-36)
1. Paul accused of defiling the temple (21:27-29)
2. The Jewish crowd attempts to kill Paul, but the Roman officials arrest Paul (21:30-36)
iii. Paul addresses the crowd in Aramaic recounting the work of God in his life and that the Lord sent him to the gentiles as the people in Jerusalem would not accept testimony concerning the Lord (21:37-22:21).
1. The crowd becomes angry and Paul is ordered to be flogged, but Paul is a Roman citizen and so is only placed in chains (22:22-29)
2. Paul is taken before the Sanhedrin to determine why he is causing such a disturbance amongst the Jews (22:30-23:11).
a. Paul stands before the Sanhedrin and claims that he has fulfilled his duty to God, and causes an argument between the Pharisees and Sadducees by recounting his hope in the resurrection of the dead (23:1-23:9)
b. Paul taken to the barracks and the Lord comforts Paul telling him he will also testify in Rome (23:11)
3. A conspiracy to kill Paul arises but the Roman guard heeds warning concerning the matter and is transferred to Caesarea (23:12-30).
g. Paul transferred to Caesarea (23:31-26:32).
i. Paul stands trial before Felix (23:31-24:26)
1. Paul and letter delivered to the governor of Caesera and agrees to hear Paul’s case when the accusers arrive (23:31-35).
2. Jews accuse Paul of stirring up riots amongst the Jews and his leadership of the Nazerene Sect (24:2-9)
3. Paul responds to the accusations (24:10-21).
4. Felix adjourns the proceedings (24:22-23).
5. Paul under house arrest and meets with Felix occasionally until Festus replaces Felix (24:24-27).
ii. Paul stands trial before Festus (25:1-25:12)
1. Jewish officials of Jerusalem present charges against Paul to Festus (25:2-5).
2. Paul makes defense and appeals to Caesar (25:6-11).
3. Festus sends Paul to Caesar (25:12).
iii. Festus consults King Agrippa on Paul’s case and King Agrippa agrees to hear his case (25:13-22)
iv. Paul stands before King Agrippa (25:23-26-32)
1. Festus introduces Paul and retells the current situation (25:24-27)
2. Paul makes defense against accusations of the Jews (26:2-23)
a. Paul explains the Jewish hope of God’s promise to be fulfilled (26:4-8)
b. Paul gives his testimony including his persecution of those who believed in Jesus and his transformation on the road to Damascus which resulted in his spreading the word through Jerusalem, Judea and the Gentiles (26:9-23)
c. King Agrippa states that Paul could have been released had he not appealed to Caesar (26:30-32).
h. Paul ventures to Rome through storms (27:1-28:10).
i. The ship faces a storm but Paul assures the men that not one of them will be lost and only the ship will be destroyed, and the ship runs aground in Malta (27:13-28:1)
1. Paul is bit by a poisonous snake but is not hurt and so those on the island believe him to be a god (28:3-6).
2. Paul heals the chief official of the islands father and Paul heals other sick people on the island (28:7-9).
ii. Ship arrives in Rome after three months and Paul lives under house arrest (28:11-16).
1. Paul gathers the leaders of the jews and explains why he was brought before Caesar and declares to them the kingdom of God and attempts to convince them about Jesus from the Law of Moses and the Prophets (28:17-24).
2. Paul uses the books of the prophet to shows God’s salvation has been sent to the Gentiles and they will listen (28:25-28).
i. Paul continues to preach boldly the kingdom of God and taught about the Lord Jesus Christ (28:30-31).

Section Three: One Sentence Summary of Book

The Apostles, whose leadership is legitimized through supernatural signs, proclaim Jesus of Nazareth fulfills the words of the prophets concerning the promised Messiah and many Jews and Gentiles throughout Jerusalem, Judea and Samaria, and the ends of the earth believe Jesus rose from the dead, through the power of God, despite persecution from Roman and Jewish authorities.

psalm 67.

III. Genre-specific Features of the Passage

As identified by the introduction Psalm 67 is directed toward the choir director and specifically with the accompaniment of stringed instruments. This psalm can be seen as a song of thanksgiving depending upon the understanding of verse 6. If verse six is understood as being in past tense, “The earth yields its crops,” then this could be viewed as a psalm of thanksgiving to be sung after a full harvest. However, many of the word tenses remain in the future tense, thus suggesting of something yet to be attained. Various translations of verse 6 maintain the idea of something yet to occur by the inclusion of ‘then’ prior to ‘the earth yields its harvests.’ This is contrasted to the NASB which states, “The earth has yielded its produce” which suggests a harvest of plenty has already been obtained. If the harvest is understood as already occurring, then this song could be viewed as a song of thanksgiving sung after a plentiful harvest. However, if it’s not the past tense then perhaps this psalm is communicating a different idea. The Hebrew verb here is in the past tense and thus best translated as the NASB: “has yielded her increase.” However, within the context of the entire passage various scholars understand this to also be viewed as a future event. Therefore this psalm can be seen as a community hymn of praise as it calls the Israelites to praise their God (Ps. 67:1), follows with description of certain praiseworthy attributes of God, (Ps. 67:1-2, 4, 5), and ends with a recapitulation of praise (Ps. 67:6-7). This Psalm reflects upon a promise given to the Israelites in Leviticus 26:3-4: “If you walk in my statutes and are sure to obey my commandments, I will give you your rains in their time so that the land will give its yield and the trees of the field will produce their fruit.” While this Psalm isn’t expressing thanksgiving for a specific Harvest, it is a prayer to invoke remembrance to the promise that God will bless the peoples as they obey His commands.
The Psalm can be split into five different parts which ultimately mirror each other portraying the chiastic form of ABCB’A’. The first and last sections of the chiastic structure contain a prayer for God’s blessing and then a statement of the effects of this prayer upon the earth. The first section, A, is a couplet and begins with a prayer, “May God be gracious to us and bless us,” which results in the effect, “that your ways may be known on earth.” Section A’ is a triplet with the outer lines describing the effect, “all the ends of the earth will fear him,” while the central line is the cry for God’s blessing. Section B and B’ are synonymous, “May the peoples praise you, O God; may all the peoples praise you,” and are sometimes seen as the refrain of the hymn. This couplet contains supporting parallelism as the word, ‘all’ is added for emphasis in the second line of the refrain. It amplifies and intensifies the idea of all nations and peoples praising God. It also strengthens the idea God is worthy of praise. Within the Hebrew text the repetition is even more evident: “Mlk Myme Kwdwy Myhal Myme Kwdwy” (67:3). It’s not satisfactory that a few people praise God, but the prayer expresses desire for all peoples to the ends of the earth would fear Him. Different terms used in different sections of this psalm enhance the chiastic structure. Elohim is not used in part C, but is found in the surrounding stanzas ABB’A’. Similarly, “earth” is found in C, but not in the surrounding stanzas.1
The idea of different people groups or nations is expressed in two different ways in this passage. The first is the Hebrew word, “’am,” translated as peoples within most texts. The second is the term “leh-ome' translated as ‘nation.’ The interchange of these words enhance the chiastic structure as “’am” appears within the refrain of the psalm (vs. 3, 5) and “leh-ome’” is used once in the opening and twice in between “’am.” Thus, two different words with similar meaning are used seven different times throughout the text. This magnifies the repletion found in verse 3 and 5. But also stresses the importance of all peoples in the earth be included within this prayer. It’s not simply a prayer for the chosen people of Israel, but a missional prayer for nations surrounding the Israelites.

IV. Historical and Cultural Settings of Passage

It is uncertain when this psalm was written or used. Some advocate that it was used during a harvest festival to offer thanks for God’s provision. Within ancient times the result of a harvest was indication of the approval or anger of the gods. A good harvest would be a good omen, while a poor harvest would often point to a sin within the community. Throughout the Old Testament God reaffirms this idea of obedience to result in blessing, while disobedience equals a curse. Deuteronomy 28:1-4 outlines this ideology:
“If you fully obey the LORD your God and carefully follow all his commands I give you today, the LORD your God will set you high above all the nations on earth. All these blessings will come upon you and accompany you if you obey the LORD your God: You will be blessed in the city and blessed in the country. The fruit of your womb will be blessed, and the crops of your land and the young of your livestock—the calves of your herds and the lambs of your flocks.”
It was understood that a plentiful harvest would be seen as a favor or approving god.

V. Original Audience of Passage

The introduction states this psalm, or song, is for the choir director with use of stringed instruments. Fifty-five of the psalms are addressed to the choirmaster as is Hab. 3:19. This means that the psalm was meant, or created, for use by the choirmaster or chief musician. Usually not implying the choirmaster had written the piece, but he was the one to develop the piece musically and direct the performance.

VI. Original Purpose/Function of Passage

Anderson suggests this hymn could have been sung by the whole community at the end of the agriculture year during the Harvest Festival . But this remains in question because one would assume thanks to be given to what was received and yet the text ends with, “May God bless us,” as if in anticipation of blessings to come. But perhaps thanks is not only given to what was harvested, but for the upcoming year. The harvest does not seem to be emphasized much within this passage as the idea of the harvest is only found within verse 6 of the text. The harvest seems to simply be a means in which God’s blessing is tangibly understood by the Israelite people. In Leviticus 26:3-4 the Lord is giving commandments to the Israelite peoples who have just been freed from slavery in Egypt. The Lord states, “If you walk in my statutes and are sure to obey my commandments, I will give you your rains in their time so that the land will give its yield and the trees of the field will produce their fruit” (Leviticus 26:3-4). Therefore if the Israelites keep the commands then God will provide rain resulting in a fruitful harvest. In Numbers 6:24-25 the Lord addresses Aaron and the priesthood as they are representations of God’s character. “Speak to Aaron and to his sons, saying, ‘Thus you shall bless the sons of Israel. You shall say to them: The Lord bless you, and keep you; the Lord make His face shine on you, and be gracious to you; the Lord lift up his countenance on you, and give you peace.’ So they shall invoke My name on the sons of Israel, and I then will bless them” (Numbers 6:23-27). This Psalm exemplifies how the Israelites viewed themselves as the agent for God’s name to be known throughout all peoples just as the priests were to call upon the name of the Lord invoking divine blessing upon the Israelite people. This psalm caused the Israelite people to remember they were blessed by God so his name would be known. It reminds the Israelites they are to be a light to the world. Just as Abraham was chosen by God to be blessed, so were his descendants. In Genesis 12:2-3 God tells Abraham: “And I will make you a great nation, and I will bless you, and make your name great; and so you shall be a blessing; and I will bless those who bless you, and the one curses you I will curse. And in you all the families of the earth will be blessed.” This psalm identifies that the descendents of Abraham are to be the ones in which God’s blessing will extend to other nations.

VII. Main Points of Passage

This passage exemplifies a hymn of praise to God, but also supplication. It’s a prayer which ascribes different attributes to God such as graciousness and justice, but the ultimate purpose of this prayer is for these attributes to be known throughout all nations and ‘the ends of the earth would fear him’ (Ps. 67:7). The phrase, “May the peoples praise you, o God; May all the peoples praise you,” is repeated within the seven verses. The ‘us’ within the first two lines refers directly to God’s chosen people the Israelites. The psalmist is asking God to be gracious and to bless them. This request for blessing can be seen as the cause, while the effect outlined in verse 2 is the emphasis of the psalmist, “That your way may be known on the earth, your salvation among all nations.” The psalmist isn’t as concerned with the blessings received from God, but that all peoples would fear him. A tangible way people understood blessing in those times were evidenced by the harvest. Therefore the psalmist states, “Then the land will yield its harvest” understood in the future tense because an abundant crop is evidence of God’s favor and blessing. But this blessing will not simply be for the enjoyment of the chosen people, but as the opportunity for other nations to recognize the gracious and just God in which the Israelites worship. The emphasis is not upon the harvest, but upon God’s salvation being known throughout the world.

VIII. Sources

Anderson. The New Century Bible Commentary: Psalms (1-72)
International Standard Bible Encyclopedia. (Article: Curse). www.bible-history.com.
www.netbible.com. (Psalm 67), different translations.
Lund, Nils. Chiasmus In the New Testament: A Study in the Form and Function of Chiastic Structures


IX. Application

Blessed to be a blessing is the take away message of this passage. The promise God makes with Abraham as outlined in Genesis 12:3, “and in you all the families of the earth will be blessed,” expresses how God’s name will spread throughout all peoples. This psalm indicates how the blessings the Israelites may receive, which in those times were often identified through plentiful harvests, were not simply for their enjoyment. But these blessings were to be a source which caused, “all the peoples” to praise God. This prayer asked that because of the blessings which God bestowed upon them other nations would ultimately fear God or give God due reverence. In the same way those who have been grafted into the covenant given to Abraham (Romans 4) should see the blessings bestowed upon them as a means to bless and make God’s name and salvation known throughout the earth. Our prayers should not simply seek for God’s blessing, but our desire should stem from God’s desire which is for his salvation to be known throughout all peoples as seen from the unfolding of God’s plan of salvation through the Abrahamic covenant and the Aaronic blessing.

genesis 28:10-22

III. The genre which characterizes the text of Genesis 28:10-22 is an historical narrative. This specific text depicts God’s confirmation of the covenant, originally made to Abraham and then Isaac, and now continuing to Jacob. This covenant promises all peoples of the earth to be blessed through his descendents. God’s reaffirmation of the covenant to Jacob uses repetition to draw the reader to associate this encounter with God to those of Abraham (Gen 12:1-7; 15:1-21; 17:1-21; 22:15-18) and Isaac (Gen 26:2-5). The words expressed by God, “May God Almighty bless you and make you fruitful and increase your numbers until you become a community of people,” serves as a confirmation to Isaacs blessing bestowed upon Jacob in Genesis 28:3-4. Again repetition with the repeating of similar words causes the reader to make this connection.
Two characters are present in this scene: Jacob and the Lord, the God of Abraham and Isaac. Jacob is fleeing from his home after pretending he was Esau to gain the blessing deserved of the first born son, and purchasing Esau’s birthright through a bowl of warm soup (Genesis 25:33). Jacob’s character has few redeeming characteristics thus far. All we know of Jacob is that he was a peaceful man and loved by his mother Rebekah (Genesis 25:27-28). Jacob is in the midst of fleeing from everything familiar because he used dishonest schemes to acquire the blessing and birthright from his family, but God does not choose to address these immoral actions at this point. Instead God appears to Jacob, introduces himself as the God of Jacob’s father and grandfather, and proceeds to promise Jacob three things. God promises Jacob the land on which he rests, numerous descendents, and His continual presence until Jacob returns to the land. God’s character is contrasted with Jacob. Jacob has done nothing to deserve this blessing and therefore God’s character is exemplified. Jacob wasn’t chosen based upon his deeds, but simply because God chose him.

IV. This scene takes place in the broader context of Jacob fleeing from his brother Esau to his Uncle Laban (brother of mother, Rebekah) who lives in Haran. Esau sold Jacob his birthright for a warm meal (Genesis 25:33), and Jacob tricked Isaac into giving him the blessing deserved of the first born son. Esau was upset over the loss of his birthright and blessing and so Rebekah urges Jacob to leave until ‘until [Esau’s] fury subsides’ (Gen 27:43). Isaac then commands Jacob to not marry a Canaanite woman (Gen 28:1) which is similar to Abraham’s request for Isaac to not marry a Canaanite woman but to acquire a wife from amongst own relatives (Gen 24:3-4). Therefore this scene unfolds as Jacob sets off to the land of Haran first of all for safety, but also to find a wife that was not a Hittite. No precedence seemed to have been communicated to Esau and Jacob concerning foreign wives prior to Isaac’s command in verse one in chapter twenty-eight. This becomes an important command in subsequent Israeli history to maintain a pure lineage as God’s chosen people. It becomes a way to identify peoples adherence to the law as those who were less concerned with purity would allow foreign marriages. Jacob had gained the birthright which was lawfully his brother Esau’s. The birthright refers to special privileges given to the first born-son. A double portion of the inheritance was granted to the first-born and usually special favor granted to the first son. Genesis states that Esau despised his birthright (Genesis 25:34).

Jacob has just left everything familiar and is heading towards the unknown. He is headed to Haran, about 500 miles away from Beersheba. The place where he stops is probably only 50 miles into his journey. The place where Jacob stops is the same spot that Abraham had stopped and built an altar in Genesis 12:8 after the original covenant was established. The text does not specify if Jacob was aware of this or not.

V. This text is part of the larger portion of the patriarchal history. The narrative explains Israelite history and how the nation came into existence. The main character of this passage, Jacob, is the man whom the entire nation of Israel is named after. Therefore this text would have been used to teach Israelites of their history and beginnings. This book was written after the Exodus in 1445 BC, but before the death of Moses in 1405 BC. Therefore this book was probably written to affirm to the nation of Israel their history. It was written to affirm the Israelites of the faithfulness of their God as he continued to carry out the promises given to Abraham, Isaac and Jacob.

VI. This passage focused upon the patriarch of Jacob. It describes in depth the point in Jacob’s life in which he makes a vow to God and does not simply refer to God as the God of his father and grandfather. The passage is of importance as it describes how God affirms the covenant to be fulfilled through the life of Jacob now, as it was previously given through Abraham and then Isaac. The text is part of a larger book which emphasizes God’s redemptive purposes and blessings through the nation of Israel. These stories served as an encouragement and reminder to the people of Israel of their past and the faithfulness of God.

VII. Jacob departs from his home unsure of the what the future will hold for him. He has just received a blessing from his father but through deception urged on by his mother, Rebekah. It is probably one of the first evenings he spends completely alone with only his thoughts about the future to keep him company. At this point Jacob falls asleep and dreams of a ladder-like structure full of angels descending and ascending. And then the Lord appears to Jacob promising him three things. God promises Jacob the land upon which he is lying, that he will have numerous descendents, and that God will be continually with him until these are fulfilled. These promises seek to affirm Jacob in specific ways. Jacob has left his country with the direction of his father to find himself a wife. Perhaps Jacob doubts his ability to find a wife. But with the promise of God for numerous descendents, not only is a wife promised but the blessing of children is implied as well. Jacob also probably wonders if he will ever return to this land or if he will forever be banished. God affirms this as well through his promise of the land on which he is lying and also stating, “I will bring you back to this land” (Genesis 28:15). Jacob is facing loneliness as he leaves the loving and protective wings of his mother Rebekah, but God addresses this by affirm “I will not leave you until I have done what I have promised you” (Genesis 28:15). For the present moment and the time to come Jacob is affirmed that he will not be alone. Whatever he faces God will be with him. This was undoubtedly a strong reassurance as in the future he faced years of service for his Uncle Laban as he sought to earn the right to marry the woman he loved, Rachel. During those years Jacob may have been tempted to question if he would ever return to the land of his father, but because of this dream and promise of God he could rest upon the promises of God.
Another significant part of this passage is the fact that Jacob vowed his allegiance to God. “If God will be with me and will keep me on this journey that I take, and will give me food to eat and garments to wear and I return to my father’s house in safety, then the Lord will be my God” (Genesis 28:20). No longer is God merely the Lord of his father and grandfather as Jacob previously mentioned in Genesis 27:20, but Jacob now affirms, “The Lord will be my God.” Jacob responds to the promises of God much as Paul responded to a vision of God upon the road to Damascus. To remember this special place God met him Jacob takes the stone he was using as a pillow and dedicates a monument to the Lord. Later Jacob returns to this exact place after urging all within his party to destroy any false idols or gods in their midst (Genesis 35:1-8).


VIII. Hartley, John. E. New International Biblical Commentary.
Deffinbaugh, Bob. “The Seeker is Sought.” www.netbible.org
Hamilton, Victor. The Book of Genesis: Chapters 18-50.
MacArthur, John. NASB Updated Study Bible, 2006.

IX. This passage is important within its historical context of the foundation of the nation of Israel. It depicts one of the patriarchs of the faith. On a different level the complete story of Jacob is one which should cause those who know God to overflow with thankfulness for choosing them. God chooses to bless Jacob even though the cultural norm was for the first son to receive the blessing. God is the one who ultimately chooses. It wasn’t because Jacob did something to earn God’s favor or that Esau did something which caused God to withdraw a blessing. Romans 9 reiterates this theme blatantly: “For though the twins were not yet born and had not done anything good or bad, so that God’s purpose according to His choice would stand not because of works because of Him who calls” (Romans 9:11). This reiterates that Israel is a chosen nation. It’s nothing they have done to earn God’s favor but all because God has mercy on those whom he chooses to have mercy and compassion upon those whom he chooses to have compassion (Romans 9:15). While the promise was originally for the nation of Israel, under the new covenant those who believe in Christ are grafted into this covenant and included as Abrahams descendents by faith. “For the promise to Abraham or to his descendants that he would be heir of the world was not through the Law, but through the righteousness of faith (Romans 4:13). Also, within this text it can be gleaned that God will meet us where we are at. At the place where Jacob grabbed a rock for a pillow he was probably feeling quite weak and lonely. God didn’t come and pour out his wrath for the questionable choices Jacob had made in earning the blessing from his father. Instead, God offered a confirmation of the covenant continuing now through Jacob. God meets the different fears which were undoubtedly raised in Jacob’s heart and thus evokes within Jacob a desire to vow allegiance to God as his own.

book report: violent entrepreneurs.

With one visit to a post-soviet country one develops the ability to differentiate between individuals belonging to the mafia and mere businessmen. Cars with tinted windows and sturdy men sporting gold jewelry indicate identities of one certain group. Volkov refers to these criminal groups as ‘violent entrepreneurs.’ These violent entrepreneurs used force as a means for economic gain, and served a critical role in Russia’s economic development and the emergence of the state. Throughout this book Volkov reconstructs the evolution of violent entrepreneurship, and explores specific violent entrepreneur groups and mechanisms used for protection and enforcement of economic subjects. Volkov’s main purpose is to explore the non-state use of force in relation to state formation and development of a new economic order.

Prior to violent entrepreneurs, Volkov describes Russia as possessing Thomas Hobbes fundamental state of nature ideology. The most defining feature of the state of nature is the lack of a central governing authority. An absence of laws to limit ways and means of individuals also characterizes the state of nature. What takes place instead is the assertion of natural rights. Individuals use any means (force) to obtain interests and ideas. No laws exist, therefore means to obtain desired goals could not be deemed ‘illegal’ because no state exists to enforce or judge individual action. Volkov asserts those who were supposed to enforce the law in Russia were acting as private enforcers or entrepreneurs. The definition of crime was constantly changing. What began as deviant and questionable behavior eventually became the norm and accepted way Russian economy worked.

Violent entrepreneurship refers to the economic dimension of activities embraced by wielders of force. Groups organized themselves and maintained a certain threat level of force, and actual use of force for economic purposes. These groups were different than just regular thieves and robbers because many actions of violent entrepreneurs were sanctioned by legitimate agencies.

Private entrepreneurship sprung into Russia around 1987, expanding rapidly between 1987 and 1992. The need of businesses for protection, and the need of individuals for work were two contributing factors to the emergence of violent entrepreneur groups. Extortion spread quickly and was the main business of organized crime. From 1986-1989 the rate of extortion increased by a factor of three. From 1990-1995 the rate of extortion grew 20-30% each year. Determining what was extortion and what was not constituted a large problem in Russia during this time.

What constituted mere blackmail and extortion? It was decided extortion defined activities which appropriated others property or property rights using a violent threat or physical damage to property, or a threat to divulge harmful information. Extortion groups brought many young men into the occupation of racketeer. Volkov expands on the social origins of racketeering activities as he points out specific physical and psychological characteristics of racketeers. Individuals needed a strong incentive to engage in violent activities and some social mechanism that facilitated racketeers mobilization.

With the fall of the Soviet Union many individuals who dedicated their lives to professional sports found themselves without a source of income. Sports had originally been a way for social advancement, and now that chance of advancement was lost. Individuals who pursued sports held three key characteristics which made sportsmen prone to become violent entrepreneurs: Discipline, network and need. Sportsmen were disciplined in physical exertion and trained to work through pain. Sportsmen learned how to work together on a team with close commodore. Because sports were an elite group in Russia, a strong network with other sportsmen was easily developed and maintained. Without sports to exert physical frustration, Volkov points to a strong emerging need within sportsmen to release frustration, which led them to form these organized violent entrepreneur groups. Volkov also points to ex-militia men returning from the Afghan war as individuals who made up a large portion of these ‘new’ large criminal organizations.

All these groups were considered ‘new’ criminal groups, as opposed to the ‘old’ and underground groups which sprung from the old Soviet camps in the 1920’s. This underground group, called ‘vory’ (or translated as ‘thief), is more of a fraternity organization which organized relations among thieves. Individuals identified as ‘vory’ have an entire subculture including language, ideology, initiation and exclusion rituals. These ideologies include such rules as forbidding a wife and family, and absolutely no cooperation with state authority. Often vory were referred to as ‘the blue ones’ because of the numerous tattoos which told stories of past accomplishments in the criminal world. Most spent a majority of their live in the prison system. Conflict arose within the vory as some wanted to engage in activities similar to the new criminal groups, while others wanted to maintain the strict code developed in the Soviet prisons. Spending extended time in prison was not conducive to investing in the economy and becoming more businesslike.

What did these violence managing groups look like? What did they do? Basically what developed was an informal tax placed upon new businesses by various criminal groups. Individuals involved in these organized groups would drive around the city to identify new businesses. Once a new business was found they would hassle the manager until they either showed adequate evidence a different group was ‘protecting’ them, or until the manager agreed to be pay for the new group’s protection. Once a business has paid a specific group, it was assumed to be a lifelong deal. The individuals returned each month to gather a percentage of the businesses profit, usually 20-30% of the month’s earnings. Criminal groups would also create competitive advantages for their clients. This could occur by coercing different companies to buy products from their client, or perhaps by limiting action of another competitor. These criminal groups also were often involved in debt recovery. All these services were available for a price, in addition to the monthly protection fee.

Criminal groups held certain informal norms and values amongst themselves. While not as strict as the vory, these rules were adhered to because of the economic consequences if they were ignored. An unjustified use of force was a serious offense with consequences from other criminal groups. Also, individuals were responsible for their speech. If they made a promise, you can be sure it would be kept. If a threat was made, it would be carried out. Any deviation from a threat or promise would undermine others trust in the group. That is why these criminal groups were often taken more seriously than state authorities. While the state could threaten with words, they had no force to back up their words. Criminal groups were able to make threats and carry them out if needed.

In 1992 a law passed which made private protection agencies legal. Activities which emerged from organized criminal groups were now sanctioned by government led initiatives. The legalizing of protection agencies led to an exponential growth of agencies, which led to fierce competition between different agencies for clients. Violence within this sector hit a peak around 1995, and slowly private protection and enforcement became institutionalized. The competition within different violence managing agencies began to have an effect upon the way agencies developed and continued to manage their clients. No longer was it effective to hassle a businessman and scare him into needing protection, but it was important to have a strong name amongst all the different agencies. Economics was the motivation behind force and also the constraint behind force. Violence was only implored when absolutely necessary. With all the protections agencies competing for clients, violent acts became too costly. More sophisticated ways of dealing with problems emerged and private security agencies became institutionalized. While criminal groups seemingly controlled the market in the early 1990’s, slowly the market began to control and transform criminal groups. The client preferred to have a fixed monthly fee instead of a percentage of the profit. And with the criminal groups increased investment in commercial companies, a more set and stable relationship between clients was desirable.

If these criminal groups developed under a regulated environment, or a state which used force, the expansion of these violence managing agencies would have remained strictly criminal in nature. With the lack of central authority, the development of these criminal groups could expand in many different ways. For peaceful economic conditions to exist the state needs to have a monopoly on force. The competition amongst different protection agencies sparked the need and created the atmosphere for the emergence of a strong state control.

While Volkov does not glorify criminal groups, he does implore a different perspective on the presence of criminal groups. Without the return investment of many of these violent entrepreneurs, Russia’s economy would not have grown as fast. Volkov conducted personal interviews with members of criminal groups, heads of protection companies, and businessmen to obtain information for this book. These first hand accounts usher the reader into a real understanding of activities within Russia during this tumultuous period. Volkov incorporates these first hand accounts as well as empirical evidence and personal observations to weave together a fascinating book which examines corruption from the bottom up, rather than the top down. Volkov removes the state in attempts to show the function criminal activities played in the formation of the state. Volkov does not offer much advice in the way of eliminating corruption today, or how the Russian state should proceed at this point.