Rather, “therefore.” The pattern of events in vs. 29-32 is similar to that of ch. 8:3-5. At the earlier time Saul persecuted the church, therefore the believers were scattered and preached the word, and the way opened for Philip to take the gospel to Samaria. In the present instance, Saul himself was persecuted, withdrew to Tarsus, the church gained a respite and used it profitably, and Peter evangelized the coastal districts.

Textual evidence favors (cf. p. 10) the reading, “now the church throughout the whole of Judea and Galilee and Samaria had peace.” The reference is to the whole Christian body, not to specific congregations. This emphasizes the union of the local churches into the corporate body of the entire church. The word “church” thus seems to be used here in a universal rather than a local sense.

Literally, “peace.” The respite may have arisen from Paul’s departure: when he left, the irritant to the Jews was removed. Another reason may possibly be found in the diversion caused by the emperor Caligula’s attempt to set up his statue in the Temple at Jerusalem (see p. 78)—an attempt from which he was dissuaded, according to Josephus (Antiquities xviii. 8. 2-8), only by the determined opposition of the Jews, by the earnest entreaties of King Herod Agrippa, who resided in the city of Rome at the time, and by the appeals of Petronius, the governor of Syria. According to Josephus, the Syrian governor was influenced by showers of rain that, after a long drought, fell from a clear sky in answer to the prayers of Israel.

 This brief notice covers a great deal of early church history, and is especially significant. It is the first intimation of the existence of organized religious communities in the towns and villages of Palestine. No local churches are named, but many may have sprung up as a delayed result of Christ’s personal ministry. In addition, the work of Philip, Peter, and John needs to be taken into account (see on ch. 8:5, 6, 14, 25). But, whatever may have been the origin of the Palestinian churches, this verse attests their existence and demonstrates that Christ’s command (ch. 1:8) was being faithfully obeyed.

 Gr. oikodemeō, “to build a house,” “to erect a building,” and, by extension, “to edify,” “to build up” in general. The “peace” mentioned earlier in the verse gave opportunity for the church to be “built up” in both the organizational and the spiritual sense. Oikodomeō plays a frequent part in Paul’s vocabulary (see Acts 20:32; Rom. 15:20; 1 Cor. 8:1; Gal. 2:18; etc.).

 The phrase is common in the writings of the OT, where it describes reverential awe (see on Job 28:28; Ps. 19:9; Prov. 1:7). It is rare in the NT, the English form of the phrase being used only here. In 2 Cor. 5:11 “the terror of the Lord” is better translated, “the fear of the Lord.”

 Gr. paraklēsis, “consolation,” “exhortation,” “encouragement” (see on Matt. 5:4; Luke 6:24; John 14:16). The phrase may be translated, “walking ... in [or “by”] the counsel of the Holy Spirit.” The church members feared the Lord and were guided by the Spirit; their whole lives were under divine control.

As a result of the satisfactory spiritual state of the church, its members and its groups increased in numbers. It will always be so. Deep spiritual life on the part of Christians will be fruitful in the salvation of the unsaved. Such fruitage may come from the lives of laymen as well as from the ministry of the officers of the church.