Reading for June 28th

 Read Acts 26.1-11. In verse 1: In contrast to Jesus' silence before Agrippa I (Lk 23.7-12), Paul stretched out his hand in the presence of Agrippa II to silence the crowd like an orator (13.16; 19.33; 21.40). In verse 3: The customs and controversies of the Jews either do not interest or confuse the Romans (18.14-17; 22.30; 23.10, 29; 25.19-20, 26). In verse 5: Even as a follower of the Way, Paul continues to claim to be a true Pharisee (15.5). In verse 6: To be on trial on account of my hope in the promise is also to be on trial for the resurrection (24.14-15). In verse 7: The promise that our twelve tribes hope to attain restoration (1.6; 3.21), which includes worship day and night as the goal (Lk 1.74-75) as well as a way to attain restoration. In verse 8: That God raise the dead may or may not be incredible (17.32). But Paul presents Jesus' resurrection as God's way of keeping the promise "made to our ancestors" (26.6, 23). In verses 9-18: This is the third account of Paul's transforming vision (9.1-22; 22.3-21). In verses 10-11: Paul's casting his vote against them may refer to his approval of Stephen's death (8.1). To call them the saints whom he was trying to force to blaspheme is to adopt the point of view of the believers. Comments or Questions..

Reading for June 27th

 Read Acts 25.13-27. In verse 13: Herod Agrippa II, son of Agrippa I (Lk 3.1; 13.31; 23.6-12; Acts 12.1, 6, 20-23), and his sister Bernice pay the respects that client kings give to imperial representatives. In verse 19: Festus partially understands that the dispute is about the resurrection (23.6; 24.20). In verse 21: His imperial Majesty is the emperor Nero. In verse 24: The whole Jewish community is a clear overstatement. In verses 26-27: Festus' quest for something to write is comparable to Pilates problem when he declared Jesus had done "nothing to deserve death" (Lk 23.15; but see 23.38). Comments or Questions..

Reading for June 26th

 Read Acts 25.1-12. In verse 1: Caesarea was the Roman city Herod the Great built on the Mediterranean, and Jerusalem was high in the Judean hills. In verse 5: Those who have the authority are the "leading men," probably linked closely with the Temple. In verse 10: Paul's innocence of the charges has been his defense to which the tribune (23.29) and narrator have agreed (25.7), but Festus' opinion (as you very well know is far ( 25.18-20, 26-27; 26.31- 32) only indicated through Paul (contrast Pilate in Lk 23.13, 20, 22). In verses 11-12: Only Roman citizens could appeal to the emperor (16.37-38; 22.25-29). Comments or Questions.

Reading for June 25th

 Read Acts 24.22-27. In verse 22: Lysias has already been quite clear in his judgment (23.29). In verse 24: Drusilla, the daughter of Herod Agrippa I, was criticized for "transgressing the ancestral laws" by leaving her husband to marry Felix (Josephus, Antiquites 20.141-143). Faith in Christ Jesus again means the belief that Jesus is the messiah (see 2.31, 36; 10.38). In verse 25-26: Standard Hellenistic ethical discourse on justice and self-control becomes urgent when linked with Jewish and messianist convictions about the  coming judgment (24.15). In verse 27: Porcius Festus became procurator around 59-60 CE. The idea of granting the Jews a favor (also 25.9) reflects the relationship of the Roman occupation force with Judean leadership. Comments or Questions..

Reading for June 24th

Read Acts 24.1-21. In 24.1-26.32: Paul's testimony before governors and kings. In 24.1: Tertullus presents a Roman legal argument (contrast Lk 10.25) on behalf of the high priest, but may not have been a Jew himself (24.9). In verse 2: Even cruel Roman rulers like Pilate (Lk 13.1; 23-24) were held responsible for keeping the peace ("pax Romana"), In verses 3-4: Excessive gratitude did not disguise the unrest and insurrection surrounding Felix's administration or his reputation for abuse of office. In verse 5: The charge that Paul is an agitator echoes what was said against Jesus before Pilate (Lk 23.2, 5, 14), but  now throughout the Roman world (Gk., "oikoumene"). This is the only instance in which the "Christians" (11.26) are called the sect or party (28.22) of the Nazarenes, probably referring to followers of the messiah from Nazareth (Lk 18.37). In verse 6: Profaning temples, a serious charge in any part of the Roman realm (19.35-37), was the specific cause Paul's arrest (21.28). In verse 10: Paul's cheerful defense signifies his appreciation for Felix's knowledge (24.22) and more critically "his hope in God" because he is on trial for the resurrection (22.15; 26.6-7). In verse 12: Jesus did dispute publicly in the temple (Lk 19.47-21.38; 22.53). In verses 14-15: Paul defends the Way (see 9.2) as a Jewish sect or party (23.6-9; 24.5) teaching of the resurrection from the law and the prophets (Lk 24.27, 44-48). In verse 16: A clear conscience is needed for the judgment (17.31; 24.25). In verses 18-21: See 21.17-22.10. Comments or Questions..

Reading for June 23rd

 Read Acts 23.11-35. In 23.11-35: Paul in protective custody. In verse 11: This night vision introduces the last phase of the apostle's journey toward Rome. In verses 16-22: The son of Paul's sister is only known from this story. In verses 23-24: The large numbers indicate a full military contingent. Felix was the governor in Palestine from 52  to 60 CE. In verse 27: Paul's status as a Roman citizen is again the source of his protection (16.37-38; 22.25-27). In verse 29: On questions of their law, see also 18.15; 25.8; 26.3. In verse 31: Antipatris was founded by Herod the Great on the road from Jerusalem to Caesarea. In verse 34: As with Pilate and Jesus ( Lk 23.6-7), the governor involves Herod ia a dispute about someone from his territory. In verse 35: Herod's headquarters was a secure bastion. Comments or Questions.

Reading for June 22nd

Read Acts 22.22-23.20. In 22.22: Compare the reaction of the crowd to this inclusive mission to Luke's account of Jesus in the synagogue in Nazareth (Lk 4.16-30). In verse 23: Shouting (7.57; 14.14), throwing ... cloaks (14.14; 18.6), and tossing dust (13.51) are ritual acts to prevent the evil of Paul's words. In verse 24: Flogging was a standard Roman method of interrogation. In verses 25-27: This passage and 16.37-39 give a glimpse into Luke's understanding of the right of Roman citizenship. In verse 28: Since he bears the name of Claudius (23.6), the tribune probably purchased his citizenship during the reign of Claudius (41-54 CE). In verse 30: The tribune's ability to order the chief priests and the entire council to meet discloses the thorough control of the Roman order. In 23.1: Living with a clear conscience before God means fidelity to the law (23.3; 24.14-16). In verse 2: In Jn 18.22, Jesus  was struck on the face for his answer to the high priest. In verse 3: Paul invokes a biblical judgment (Deut 28.22) defending (7.53). In verse 5: Paul's question of Ex 22.27 is a evidently obey the law. In verses 6-9: The hope of the resurrection is a central issue (24.20-21), not merely a device to divide the crowd. Jesus also challenged the Sadducees on the resurrection with a scriptural argument the Pharisees and their scribes accepted (Lk 22.27-40). In verse 7: On the dissension within Israel see also 14.4. Comments or Questions..