Read Acts 12.18-25
In verse 20: The exact political and economic relationships between Herod and Tyre and Sidon are otherwise unknown, but Josephus also reports a dramatic account of Herod appearing in radiant garments of woven silver, being acclaimed a god, and dying suddenly (Antiquities 19.343-352).
In verse 22: The acclamation of a ruler as the voice of a god, and not of a mortal is blasphemy (14.11-15).
In verse 23: An angel of the Lord could be an agent of judgment (2 Kings 19.35) as well as rescue (12.7).
In verses 24-25: These verses are another Lukan summary, emphasizing the growing effectiveness of the word of God (see 2.47; 4.4; 6.7; 9.31; 11.24) and the link between Jerusalem and the mission of the church at Antioch (11.27; 13,1).
Comments or Questions..
Tuesday, April 30, 2019
Monday, April 29, 2019
Reading for May 7th
Read Acts 12.6-17
In verse 6: The details emphasize the intensity of the watch.
In verses 7-8: An Angel of the Lord again accomplishes a release from prison (5.19; Lk 4.18).
In verse 9: Peter has been confounded by vision before (10.10, 17; 12.11).
In verse 10: The gate opening of its own accord is miraculous.
In verse 11: Peter's verdict is a lucid declaration of the meaning of this rescue.
In verses 12-17: These verses emphasize the fabulous character of the story.
None of these common names can be decisively linked with persons known in the narrative.
In verse 17: This James is probably "the Lord's brother," one of the leaders of the church in Jerusalem (Acts 15.13; gal 1.19-2.9).
Comments or Questions..
In verse 6: The details emphasize the intensity of the watch.
In verses 7-8: An Angel of the Lord again accomplishes a release from prison (5.19; Lk 4.18).
In verse 9: Peter has been confounded by vision before (10.10, 17; 12.11).
In verse 10: The gate opening of its own accord is miraculous.
In verse 11: Peter's verdict is a lucid declaration of the meaning of this rescue.
In verses 12-17: These verses emphasize the fabulous character of the story.
None of these common names can be decisively linked with persons known in the narrative.
In verse 17: This James is probably "the Lord's brother," one of the leaders of the church in Jerusalem (Acts 15.13; gal 1.19-2.9).
Comments or Questions..
Sunday, April 28, 2019
Reading for May 6th
Read Acts 11.19-12.5
In 11.19-12.5: Peter's mission expands and ends.
In verse 19: The persecution over Stephen again accounts for the expanding mission (8.1), so far still limited to Jews.
Antioch will be the base for Paul's mission (13.1; 14.26-15.2).
In verse 20: Since Luke's contrasts them with the Jews, these Hellenists differ from the Greek-speaking Jews appointed to serve in Acts 6.1-6.
Like the Samaritans in Acts 8, they are not called gentiles.
In verses 22-24: The embassy of Barnabas from the church in Jerusalem appears to be another official visitation (8.14), and his credentials as a good man full of the Holy Spirit and of faith also recall his obedience to the apostles (4.36-37).
In verses 25- 26: Having once introduced Saul to the apostles (9.27), then having sent him from Damascus to Tarsus, Barnabas now brings him to Antioch.
In Greek, the name "Christians" clearly links with "the anointed one" ("Christos") from the Hebrew "messiah."
Among Jewish groups, the believers are the "messianists" or followers of the Messiah/Christ Jesus.
In verses 27-28: Although they come from Jerusalem, these prophets do not appear to have apostolic authorization, but were accepted as having a special gift of the Spirit (see also 13.1; 21.10, Agabus; 1 Cor 12.28-29; 14.29, 32, 37; Eph 2.20; 3.5; 4.11).
Referring to the famine during the reign of Claudius reminds the reader of the connection with events of public consequence (Lk 2.1; 3.1; Acts 5.36-37; 17.6; 18.2; 24.5; 26.26: "this was not done in a corner").
In verses 29-30: Barnabas and Saul are the agents of this ministry of relief (12.25; Rom 15.31; 2 Cor 8.4; 9.1, 12-13).
In 12.1: This King Herod is Agrippa I, grandson of Herod the Great (Lk 1.5; see also Herod the ruler who imprisoned and beheaded John the baptizer and interrogated Jesus: Lk 3.1, 19; 8.3; 9.7-9; 13.31; 23.7-15; Acts 4.27).
In verse 2; James was one of the twelve and close to Jesus (Lk 5.10; 6.14; 8.51; 9.28, 54; Acts 1.13).
In verses 3-4: The Jews whom this execution pleased in's story are probably "the Judeans" who regarded the followers of Jesus as a threat to the Temple and its leadership.
The festival of Unleavened Bread and the Passover are virtually identified in Luke's narrative, marking the time of Jesus' and Peter's arrest (Lk 22.1)
In verse 5: The fervent prayers of the church hope for God to act.
Comments or Questions...
In 11.19-12.5: Peter's mission expands and ends.
In verse 19: The persecution over Stephen again accounts for the expanding mission (8.1), so far still limited to Jews.
Antioch will be the base for Paul's mission (13.1; 14.26-15.2).
In verse 20: Since Luke's contrasts them with the Jews, these Hellenists differ from the Greek-speaking Jews appointed to serve in Acts 6.1-6.
Like the Samaritans in Acts 8, they are not called gentiles.
In verses 22-24: The embassy of Barnabas from the church in Jerusalem appears to be another official visitation (8.14), and his credentials as a good man full of the Holy Spirit and of faith also recall his obedience to the apostles (4.36-37).
In verses 25- 26: Having once introduced Saul to the apostles (9.27), then having sent him from Damascus to Tarsus, Barnabas now brings him to Antioch.
In Greek, the name "Christians" clearly links with "the anointed one" ("Christos") from the Hebrew "messiah."
Among Jewish groups, the believers are the "messianists" or followers of the Messiah/Christ Jesus.
In verses 27-28: Although they come from Jerusalem, these prophets do not appear to have apostolic authorization, but were accepted as having a special gift of the Spirit (see also 13.1; 21.10, Agabus; 1 Cor 12.28-29; 14.29, 32, 37; Eph 2.20; 3.5; 4.11).
Referring to the famine during the reign of Claudius reminds the reader of the connection with events of public consequence (Lk 2.1; 3.1; Acts 5.36-37; 17.6; 18.2; 24.5; 26.26: "this was not done in a corner").
In verses 29-30: Barnabas and Saul are the agents of this ministry of relief (12.25; Rom 15.31; 2 Cor 8.4; 9.1, 12-13).
In 12.1: This King Herod is Agrippa I, grandson of Herod the Great (Lk 1.5; see also Herod the ruler who imprisoned and beheaded John the baptizer and interrogated Jesus: Lk 3.1, 19; 8.3; 9.7-9; 13.31; 23.7-15; Acts 4.27).
In verse 2; James was one of the twelve and close to Jesus (Lk 5.10; 6.14; 8.51; 9.28, 54; Acts 1.13).
In verses 3-4: The Jews whom this execution pleased in's story are probably "the Judeans" who regarded the followers of Jesus as a threat to the Temple and its leadership.
The festival of Unleavened Bread and the Passover are virtually identified in Luke's narrative, marking the time of Jesus' and Peter's arrest (Lk 22.1)
In verse 5: The fervent prayers of the church hope for God to act.
Comments or Questions...
Saturday, April 27, 2019
Reading for May 5th
Read Acts 11.1-18
In verse 1: The ratification by the apostles is needed, as in the Samaritan mission (8.14), now with controversy: see 15.4.
In verses 2-3: So far in Acts, the circumcised believers appear to include all Christians in Jerusalem since the beginning of peter's mission to the gentiles, The uncircumcised (15.1-2).
Eating with gentiles risked mixing clean and unclean food or eating meat that had been sacrificed to idols when it was slaughtered (Gal 2.12-14; 1 Cor 10.14-32).
In verses 4-17: The story of Acts 10 is rehearsed.
In verse 12: These six brothers are "circumcised believers" (10.45).
In verse 17: God is the primary agent of this mission (vv. 7, 9, 12, 13, 15, 18).
To interfere is to hinder or oppose God (5.39).
In verse 18: In Greek, the definite conclusion of the argument is signaled by the word then, and God's gift to the Gentiles is the repentance that leads to life.
The opportunity to turn to God is itself a sign of divine mercy, not only a command (3.19-26; 5.31).
Comments or Questions..
In verse 1: The ratification by the apostles is needed, as in the Samaritan mission (8.14), now with controversy: see 15.4.
In verses 2-3: So far in Acts, the circumcised believers appear to include all Christians in Jerusalem since the beginning of peter's mission to the gentiles, The uncircumcised (15.1-2).
Eating with gentiles risked mixing clean and unclean food or eating meat that had been sacrificed to idols when it was slaughtered (Gal 2.12-14; 1 Cor 10.14-32).
In verses 4-17: The story of Acts 10 is rehearsed.
In verse 12: These six brothers are "circumcised believers" (10.45).
In verse 17: God is the primary agent of this mission (vv. 7, 9, 12, 13, 15, 18).
To interfere is to hinder or oppose God (5.39).
In verse 18: In Greek, the definite conclusion of the argument is signaled by the word then, and God's gift to the Gentiles is the repentance that leads to life.
The opportunity to turn to God is itself a sign of divine mercy, not only a command (3.19-26; 5.31).
Comments or Questions..
Friday, April 26, 2019
Reading for May 4th
Read Acts 10.34- 48
In verse 34: In Deut 10.17: not showing partiality means dispensing justice fairly, without regard to social standing.
The Christians saw this principle as lying behind God's readiness to receive gentiles who did righteous acts (vv. 4,31; Rom 2.10-11).
In verses 36-43: This is one of the most compact summaries of early Christian preaching.
In verse 36: God's message to the people of Israel in Jesus Christ was peace (Lk 1.79; 2.14; 7.50; 8.48; 10.56; 19.38; 24.36).
The acclamation, "he is Lord of all," implies Jesus' exaltation (Acts 2.34-36).
In verses 37-38: Jesus anointing, or being made messiah was God's work, after John's baptism (Lk 2.20, 21-22).
God was with him is a scriptural phrase emphasizing God's agency (Acts 7.9).
In verse 41: Chosen by God as witness refers to those who were witnesses to the resurrection, especially the twelve apostles (Lk 24.48, Acts 1.8, 22; 2.32; 3.15; 5.32).
In verse 42: The people here are Israel.
Jesus' role as ultimate judge is underscored in 17.31.
In verse 43: Luke continues the emphasis on all the prophets (Lk 24.27, 44), now as ratifying the radical message of forgiveness for everyone through faith (Rom 3.21-26).
In verse 44: The Holy Spirit's dramatic presence has been called the "Gentile Pentecost," confirming the fulfillment of prophecy and the giving of repentance to gentiles as it was given to Israel in Acts 2 (11.15-17).
In verse 45: Even on the Gentiles is an emphatic statement of God's initiative, reflecting Peter's reluctance, then perplexity, then obedience (vv, 14, 17, 20) with regard to the gentiles.
In verse 47; Peter's question echoes the inquiry of the Ethiopian (8.36).
Just as we have is again an emphatic reminder of God's giving repentance to israel, confirmed by the Holy Spirit (2.1-4, 38-42; 8.17).
Comments or Questions..
In verse 34: In Deut 10.17: not showing partiality means dispensing justice fairly, without regard to social standing.
The Christians saw this principle as lying behind God's readiness to receive gentiles who did righteous acts (vv. 4,31; Rom 2.10-11).
In verses 36-43: This is one of the most compact summaries of early Christian preaching.
In verse 36: God's message to the people of Israel in Jesus Christ was peace (Lk 1.79; 2.14; 7.50; 8.48; 10.56; 19.38; 24.36).
The acclamation, "he is Lord of all," implies Jesus' exaltation (Acts 2.34-36).
In verses 37-38: Jesus anointing, or being made messiah was God's work, after John's baptism (Lk 2.20, 21-22).
God was with him is a scriptural phrase emphasizing God's agency (Acts 7.9).
In verse 41: Chosen by God as witness refers to those who were witnesses to the resurrection, especially the twelve apostles (Lk 24.48, Acts 1.8, 22; 2.32; 3.15; 5.32).
In verse 42: The people here are Israel.
Jesus' role as ultimate judge is underscored in 17.31.
In verse 43: Luke continues the emphasis on all the prophets (Lk 24.27, 44), now as ratifying the radical message of forgiveness for everyone through faith (Rom 3.21-26).
In verse 44: The Holy Spirit's dramatic presence has been called the "Gentile Pentecost," confirming the fulfillment of prophecy and the giving of repentance to gentiles as it was given to Israel in Acts 2 (11.15-17).
In verse 45: Even on the Gentiles is an emphatic statement of God's initiative, reflecting Peter's reluctance, then perplexity, then obedience (vv, 14, 17, 20) with regard to the gentiles.
In verse 47; Peter's question echoes the inquiry of the Ethiopian (8.36).
Just as we have is again an emphatic reminder of God's giving repentance to israel, confirmed by the Holy Spirit (2.1-4, 38-42; 8.17).
Comments or Questions..
Thursday, April 25, 2019
Reading for May 3rd
Read Acts 10.17-33
In verse 19: Since he was still thinking about the vision, peter got his first signal of their presence directly from the Spirit.
In verse 20: He was to go without hesitation, which meant no delay, distinctions, or objections (v. 29; Jas 2.4).
In verse 22: Compare v. 2.
In verse 23: Peter's hospitality already begins to diminish the boundary, unless it is assumed the "slave" and the "devout soldier" (v. 7) were Jews (v. 28).
In verse 25-26: Worship here could simply mean acknowledgment of authority in oriental homage, but it could imply a blasphemous confusion of a mortal for God (14.15).
In verse 28: The boundaries of what was lawful in relationships between Jews and gentiles were drawn carefully in various Jewish traditions, but few were so strict as to prevent association or visits (see Jesus in Lk 7.7).
Comments or Questions..
In verse 19: Since he was still thinking about the vision, peter got his first signal of their presence directly from the Spirit.
In verse 20: He was to go without hesitation, which meant no delay, distinctions, or objections (v. 29; Jas 2.4).
In verse 22: Compare v. 2.
In verse 23: Peter's hospitality already begins to diminish the boundary, unless it is assumed the "slave" and the "devout soldier" (v. 7) were Jews (v. 28).
In verse 25-26: Worship here could simply mean acknowledgment of authority in oriental homage, but it could imply a blasphemous confusion of a mortal for God (14.15).
In verse 28: The boundaries of what was lawful in relationships between Jews and gentiles were drawn carefully in various Jewish traditions, but few were so strict as to prevent association or visits (see Jesus in Lk 7.7).
Comments or Questions..
Wednesday, April 24, 2019
Reading for May 2nd
Read Acts 10.9-16
Peter's vision deals with with profane or unclean (see his recounting in 11.5-11).
In verses 12-13: In Lev 11.1-47, Israel was commanded to make a distinction among the four-footed creatures, not to gather all kinds together, particularly to eat.
In verse 15: "What God has made clean" apparently now included creatures that had been identified as unclean according to the laws of Israel.
The word profane means "vulgar" or "common" and could be used to refer to all the nations not chosen by God or set apart by their observance of the law as holy to God.
In verse 16: Repeating the vision three times anticipates the difficulty of the concern (11.1-8; 15.1-2).
Comments or Questions...
Peter's vision deals with with profane or unclean (see his recounting in 11.5-11).
In verses 12-13: In Lev 11.1-47, Israel was commanded to make a distinction among the four-footed creatures, not to gather all kinds together, particularly to eat.
In verse 15: "What God has made clean" apparently now included creatures that had been identified as unclean according to the laws of Israel.
The word profane means "vulgar" or "common" and could be used to refer to all the nations not chosen by God or set apart by their observance of the law as holy to God.
In verse 16: Repeating the vision three times anticipates the difficulty of the concern (11.1-8; 15.1-2).
Comments or Questions...
Tuesday, April 23, 2019
Reading for May 1st
Read Acts 10.1-8
In 10.1-11.18: God gives repentance to the gentiles.
In verse 1: Ceasarea, a coastal city built by Herod the Great as a Roman port, is a thoroughfare in Acts (8.40; 9.30; 12.19; 18.22; 21.8, 16; 23.23, 33; 25.1, 4, 6, 13).
A centurion led 100 soldiers within a cohort of about 600.
See also Jesus and the centurion in Lk 7.1-10.
In verse 2: being devout (10.7; see also Lk 2.25; Acts 2.5; 8.2; 22.12), fearing Good (10.22, 35; 13.26; see also 13.43, 50; 16.14; 17.4, 17; 18.7), giving alms (9.36), and praying (2.42-46) all marked him as righteous according to the law, although he was a gentile.
In verses 3-4: Three o'clock was the ninth hour of the day, the hour of prayer (3.1).
Like Saul and Ananias (9.3, 10), Peter and Cornelius have double vision of a heavenly messenger appearing in two places (10.3, 11-13).
The centurion calls the angel Lord, addressing an authority (compare "the Lord Jesus" in 9.17).
In verses 5-6: The name Simon Peter (Lk 5.8; 6.14), and the place are again specific ( see 9.11).
Whether the house of the tanner could ever have been anything but ritually unclean does not seem to be a problem.
Comments or Questions..
In 10.1-11.18: God gives repentance to the gentiles.
In verse 1: Ceasarea, a coastal city built by Herod the Great as a Roman port, is a thoroughfare in Acts (8.40; 9.30; 12.19; 18.22; 21.8, 16; 23.23, 33; 25.1, 4, 6, 13).
A centurion led 100 soldiers within a cohort of about 600.
See also Jesus and the centurion in Lk 7.1-10.
In verse 2: being devout (10.7; see also Lk 2.25; Acts 2.5; 8.2; 22.12), fearing Good (10.22, 35; 13.26; see also 13.43, 50; 16.14; 17.4, 17; 18.7), giving alms (9.36), and praying (2.42-46) all marked him as righteous according to the law, although he was a gentile.
In verses 3-4: Three o'clock was the ninth hour of the day, the hour of prayer (3.1).
Like Saul and Ananias (9.3, 10), Peter and Cornelius have double vision of a heavenly messenger appearing in two places (10.3, 11-13).
The centurion calls the angel Lord, addressing an authority (compare "the Lord Jesus" in 9.17).
In verses 5-6: The name Simon Peter (Lk 5.8; 6.14), and the place are again specific ( see 9.11).
Whether the house of the tanner could ever have been anything but ritually unclean does not seem to be a problem.
Comments or Questions..
Monday, April 22, 2019
Reading for April 30th
Read Acts 9.32-43
In 9.32-43: Peter's acts of power.
In verse 32: Peter is on a circuit of oversight, moving here and there among all the believers.
In verses 33-35: Compare Jesus' healing of the paralyzed man in Lk 5.17-26, including the command to get up and the immediate healing.
In Acts the response of the residents is more evidently repentance and faith as they turned to the Lord (8.6-8).
In verse 36: The name Tabitha or Dorcas means gazelle (Song 2.9; 8.14).
Good works and acts of charity were honored in the Jewish tradition (Lk 11.41; 12.33; Acts 3.2; 10.2).
In verse 37: Jewish practice required proper preparation of the body for burial, including washing (Lk 23.50-24.1).
In verse 39: On the windows, see Lk 2.37; Acts 6.2; 9.41.
In verse 40: Peter's words calling to Tabitha to get up echo Jesus' command to the little girl in Lk 8.54 (see also Mk 5.41, "Talitha cum").
In verse 43 The name of Simon the Tanner again gives particularity to the story (9.10, 33, 36; 10.1, 6).
Comments or Questions..
In 9.32-43: Peter's acts of power.
In verse 32: Peter is on a circuit of oversight, moving here and there among all the believers.
In verses 33-35: Compare Jesus' healing of the paralyzed man in Lk 5.17-26, including the command to get up and the immediate healing.
In Acts the response of the residents is more evidently repentance and faith as they turned to the Lord (8.6-8).
In verse 36: The name Tabitha or Dorcas means gazelle (Song 2.9; 8.14).
Good works and acts of charity were honored in the Jewish tradition (Lk 11.41; 12.33; Acts 3.2; 10.2).
In verse 37: Jewish practice required proper preparation of the body for burial, including washing (Lk 23.50-24.1).
In verse 39: On the windows, see Lk 2.37; Acts 6.2; 9.41.
In verse 40: Peter's words calling to Tabitha to get up echo Jesus' command to the little girl in Lk 8.54 (see also Mk 5.41, "Talitha cum").
In verse 43 The name of Simon the Tanner again gives particularity to the story (9.10, 33, 36; 10.1, 6).
Comments or Questions..
Sunday, April 21, 2019
Reading for April 29th
Read Acts 9.10-31
In verse 10: "Here I am Lord" is the response of a faithful Israelite to such a vision (1 Sam 3.4, 6; Acts 22.12).
In verse 11: The heavenly directions get right down to the street, house, and man, by name (see also 10.32).
In verse 15: As a chosen instrument or vessel (2 Cor 4.7), Saul is the bearer of Jesus' mission.
The gentiles, kings, and the people of Israel will be the audience of Saul/ Paul's mission, largely in that order (13.46-47;26.2-23; 28.23-28).
God's mission is never done with Israel (Lk 2.25, 29-32, 34).
In verse 16: he must suffer because this is the way of Jesus' mission, necessitated by God's plan in the scriptures (Lk 9.22; 17.25; 22.37; 24.7;, 26,44; Acts 4.27-28).
On suffering for the name, see Acts 5.41.
In verses 17-18: The restoration of sight was a sign of the fulfillment of prophetic promises (Lk 7.22; Isa 29.18; 35.5-6).
Saul's baptism is closely linked with being filled with the Holy Spirit (see 2.38).
In verses 20-22: Proclaiming Jesus to be the Son of God meant to prove him to be the Messiah, probably through scriptural argument (v. 22; Lk 1.32, 35; 3.22; 4.3, 9, 41; 22.67-70; Acts 10.38; 17.3-3).
In verse 25: 2 Cor 11.33 also refers to this escape from Damascus in a basket.
In verses 26-28: The larger group of disciples feared Saul until he was accepted by the twelve apostles (6.1-2; 15.4, 6, 22; on Barnabas, the "son of consolation," see 4.36).
Speaking boldly is a sign of being inspired witness (2.29; 4.13, 29, 31; 13.46; 14.3; 18.26; 19.8; 26.26).
In verses 29-30 The Hellenists who were attempting to kill Saul may belong to the same synagogues as the Hellenists who were believers (see 6.1-6, 9) who again steal Saul away for his own safety (9.24-25; 23.23-24).
In verse 31: The Lukan summary marks the progress of the mission promise in 1.8 (see 8.1).
Comments or Questions..
In verse 10: "Here I am Lord" is the response of a faithful Israelite to such a vision (1 Sam 3.4, 6; Acts 22.12).
In verse 11: The heavenly directions get right down to the street, house, and man, by name (see also 10.32).
In verse 15: As a chosen instrument or vessel (2 Cor 4.7), Saul is the bearer of Jesus' mission.
The gentiles, kings, and the people of Israel will be the audience of Saul/ Paul's mission, largely in that order (13.46-47;26.2-23; 28.23-28).
God's mission is never done with Israel (Lk 2.25, 29-32, 34).
In verse 16: he must suffer because this is the way of Jesus' mission, necessitated by God's plan in the scriptures (Lk 9.22; 17.25; 22.37; 24.7;, 26,44; Acts 4.27-28).
On suffering for the name, see Acts 5.41.
In verses 17-18: The restoration of sight was a sign of the fulfillment of prophetic promises (Lk 7.22; Isa 29.18; 35.5-6).
Saul's baptism is closely linked with being filled with the Holy Spirit (see 2.38).
In verses 20-22: Proclaiming Jesus to be the Son of God meant to prove him to be the Messiah, probably through scriptural argument (v. 22; Lk 1.32, 35; 3.22; 4.3, 9, 41; 22.67-70; Acts 10.38; 17.3-3).
In verse 25: 2 Cor 11.33 also refers to this escape from Damascus in a basket.
In verses 26-28: The larger group of disciples feared Saul until he was accepted by the twelve apostles (6.1-2; 15.4, 6, 22; on Barnabas, the "son of consolation," see 4.36).
Speaking boldly is a sign of being inspired witness (2.29; 4.13, 29, 31; 13.46; 14.3; 18.26; 19.8; 26.26).
In verses 29-30 The Hellenists who were attempting to kill Saul may belong to the same synagogues as the Hellenists who were believers (see 6.1-6, 9) who again steal Saul away for his own safety (9.24-25; 23.23-24).
In verse 31: The Lukan summary marks the progress of the mission promise in 1.8 (see 8.1).
Comments or Questions..
Saturday, April 20, 2019
Reading for April 28th
Read Acts 9.1-9
In 9.1-31: The Call of Saul.
In verses 1-2: Saul's pursuit of the disciples of the lord is confirmed by Paul's letter's (1 Cor 15.9), but Luke's stress on the active collaboration of the high priest and Temple authorities (see also 9.14; 22.5; 26.10, 12) raises questions whether they had such powers of extradition.
The letters to the synagogues were common means of introduction or recommendations (see Acts 28.21; 2 Cor 3.1).
Acts tells nothing more about the mission to Damascus or "all the towns" (8.40).
The Way is a designation of the followers of Jesus used by both members and adversaries (19.9, 23; 22.4; 24.14, 22).
In verse 3: The light from heaven is a sign of divine presence (see Lk 2.9; 9.29; 10.18; 17.24; 24.4; Acts 22.6; 26.13).
In verses 4-5: repeating Saul's name recalls the call story of Moses, also in a divine display (Ex 3;
1 Sam 3.4, 10), revealing that Saul is persecuting the Lord Jesus in the persons of his followers (Lk 10.16).
In verse 8: Saul's temporary blindness is probably a divine judgment (13.11, 17-18; isa 6.9-10, cited in Acts 28.26-27).
In verse 9: Saul was apparently fasting (v. 11; 13.1-3).
Comments or Questions...
In 9.1-31: The Call of Saul.
In verses 1-2: Saul's pursuit of the disciples of the lord is confirmed by Paul's letter's (1 Cor 15.9), but Luke's stress on the active collaboration of the high priest and Temple authorities (see also 9.14; 22.5; 26.10, 12) raises questions whether they had such powers of extradition.
The letters to the synagogues were common means of introduction or recommendations (see Acts 28.21; 2 Cor 3.1).
Acts tells nothing more about the mission to Damascus or "all the towns" (8.40).
The Way is a designation of the followers of Jesus used by both members and adversaries (19.9, 23; 22.4; 24.14, 22).
In verse 3: The light from heaven is a sign of divine presence (see Lk 2.9; 9.29; 10.18; 17.24; 24.4; Acts 22.6; 26.13).
In verses 4-5: repeating Saul's name recalls the call story of Moses, also in a divine display (Ex 3;
1 Sam 3.4, 10), revealing that Saul is persecuting the Lord Jesus in the persons of his followers (Lk 10.16).
In verse 8: Saul's temporary blindness is probably a divine judgment (13.11, 17-18; isa 6.9-10, cited in Acts 28.26-27).
In verse 9: Saul was apparently fasting (v. 11; 13.1-3).
Comments or Questions...
Friday, April 19, 2019
Reading for April 27th
Read Acts 8.26-40
In 8.26-40 The mission goes to Africa.
In verse 26: The instructions of the angel of the Lord (see Lk 1.11; see Acts 23.8-9) leave no doubt of God's agency in this episode.
Gaza is south of Jerusalem on the route to Africa.
In verse 27: Ethiopia lies south of Egypt and had Jewish communities from at least the time of the Babylonian destruction (see Isa 11.11; Zeph 3.10).
Oriental rulers often placed eunuchs, castrated slaves or servants, in significant positions of trust.
In Isa 56.3-5, the eunuch and the foreigner are symbols of is Israel's hope of restoration.
In verse 29: Now the Spirit directs Philip, instead of an angel (26).
In verses 30-31: The ancients regularly read aloud, although this remains an unusual setting for eavesdropping.
The two questions are again excellent examples of Luke's depiction of teaching (see 2.7, 8, 12).
In verses 32-33: The passage of the scripture is Isa 53.7-8 (in the Greek version) which points to God's servant who suffered.
In Acts, his life is take away from the earth (as the Greek version of Isa reads point to Jesus' exhalation (see Acts 1.22; 3.21).
In verse 34: The Ethiopian's question opens the discussion for witness.
Scholars remain interested in the question for their understanding of Isaiah.
In verse 36: The question proves to be an enduring concern for what is to prevent or obstruct entry into the kingdom (see Lk 11.52; 18.16; Acts 10.47; 11.17).
In verse 39: Philip is snatched as in a rapture or sudden removal (see Ezk 11.24; 1 Kings 18.12; 2 Kings 2.16; Lk 17.34-35).
In verse 40: Philip's mission continues north of Gaza along the coast from Azotos to Caesarea, where he was reported to have a house (see 21.8).
Comments or Questions..
In 8.26-40 The mission goes to Africa.
In verse 26: The instructions of the angel of the Lord (see Lk 1.11; see Acts 23.8-9) leave no doubt of God's agency in this episode.
Gaza is south of Jerusalem on the route to Africa.
In verse 27: Ethiopia lies south of Egypt and had Jewish communities from at least the time of the Babylonian destruction (see Isa 11.11; Zeph 3.10).
Oriental rulers often placed eunuchs, castrated slaves or servants, in significant positions of trust.
In Isa 56.3-5, the eunuch and the foreigner are symbols of is Israel's hope of restoration.
In verse 29: Now the Spirit directs Philip, instead of an angel (26).
In verses 30-31: The ancients regularly read aloud, although this remains an unusual setting for eavesdropping.
The two questions are again excellent examples of Luke's depiction of teaching (see 2.7, 8, 12).
In verses 32-33: The passage of the scripture is Isa 53.7-8 (in the Greek version) which points to God's servant who suffered.
In Acts, his life is take away from the earth (as the Greek version of Isa reads point to Jesus' exhalation (see Acts 1.22; 3.21).
In verse 34: The Ethiopian's question opens the discussion for witness.
Scholars remain interested in the question for their understanding of Isaiah.
In verse 36: The question proves to be an enduring concern for what is to prevent or obstruct entry into the kingdom (see Lk 11.52; 18.16; Acts 10.47; 11.17).
In verse 39: Philip is snatched as in a rapture or sudden removal (see Ezk 11.24; 1 Kings 18.12; 2 Kings 2.16; Lk 17.34-35).
In verse 40: Philip's mission continues north of Gaza along the coast from Azotos to Caesarea, where he was reported to have a house (see 21.8).
Comments or Questions..
Thursday, April 18, 2019
Reading for April 26th
Read Acts 8.4-25
In 8.4-25: The mission in Samaria.
In verse 5: Philip like Stephen, is a Hellenist, appointed to wait on tables (6.1-6), but immediately makes a public witness.
The mission in Samaria is significant to moving beyond Jerusalem, as Samaria was significant to Jesus' journey toward Jerusalem (Lk 9.51-56; 10.29-37).
The message remains focused on Jesus as messiah (see 2.36; 3.18; 4.26-27; 17.3).
In verse 6: The response of the crowd is comparable to that of the people in Jerusalem (2.43; 4.32-33).
In verse 7: This summary of healings recalls Jesus' ministry in Lk.21-22.
Loud shrieks were characteristic of manifestations of demons (Lk 4.33, 41; 8.28; 9.39).
In verses 9-10 Simon, known in Christian stories as "Simon Magus" or "Simon the Magician," was infamous as a Samaritan heretic.
Simon's claim that he was someone great and his acclamation as the power of God that is called Great are both blasphemy (Acts 12.22-23).
In verse 11: Luke consistently links magic, widely practiced through rituals, books amulets, and spells, with demonic forces (Acts 33.10; 19.13-20).
In verses 12-13: Believing the good news Philip proclaimed and being baptized was a turning away of repentance or conversion from the practice of Simon.
Signs and great miracles were thus displays of God's power (Acts 2.43; 5.12; 6.8), not the magician's art.
In verse 14: The arrival of the apostles (8.1) signals the authorization of the office of the word of God that was entrusted to the twelve (see 6.2).
In verse 15-20: The confirming sign of receiving the Holy Spirit is given through the apostle's hands, but not finally controlled by the twelve (6.6; 11.18, 22; 19.1-7).
Because of the story, buying a spiritual office with money became known as "simony."
may your silver perish with you is a prophetic warning calling for repentance, not a final verdict.
In verses 21-22: the part or share is divinely given (1.26).
The repentance of the heart is marked with remorse (2.37), not scheming for personal advantage.
In verse 25: Peter and John bring the mission of the apostles to the Samaritans, confirming the work of the Hellenists.
Comments or Questions..
In 8.4-25: The mission in Samaria.
In verse 5: Philip like Stephen, is a Hellenist, appointed to wait on tables (6.1-6), but immediately makes a public witness.
The mission in Samaria is significant to moving beyond Jerusalem, as Samaria was significant to Jesus' journey toward Jerusalem (Lk 9.51-56; 10.29-37).
The message remains focused on Jesus as messiah (see 2.36; 3.18; 4.26-27; 17.3).
In verse 6: The response of the crowd is comparable to that of the people in Jerusalem (2.43; 4.32-33).
In verse 7: This summary of healings recalls Jesus' ministry in Lk.21-22.
Loud shrieks were characteristic of manifestations of demons (Lk 4.33, 41; 8.28; 9.39).
In verses 9-10 Simon, known in Christian stories as "Simon Magus" or "Simon the Magician," was infamous as a Samaritan heretic.
Simon's claim that he was someone great and his acclamation as the power of God that is called Great are both blasphemy (Acts 12.22-23).
In verse 11: Luke consistently links magic, widely practiced through rituals, books amulets, and spells, with demonic forces (Acts 33.10; 19.13-20).
In verses 12-13: Believing the good news Philip proclaimed and being baptized was a turning away of repentance or conversion from the practice of Simon.
Signs and great miracles were thus displays of God's power (Acts 2.43; 5.12; 6.8), not the magician's art.
In verse 14: The arrival of the apostles (8.1) signals the authorization of the office of the word of God that was entrusted to the twelve (see 6.2).
In verse 15-20: The confirming sign of receiving the Holy Spirit is given through the apostle's hands, but not finally controlled by the twelve (6.6; 11.18, 22; 19.1-7).
Because of the story, buying a spiritual office with money became known as "simony."
may your silver perish with you is a prophetic warning calling for repentance, not a final verdict.
In verses 21-22: the part or share is divinely given (1.26).
The repentance of the heart is marked with remorse (2.37), not scheming for personal advantage.
In verse 25: Peter and John bring the mission of the apostles to the Samaritans, confirming the work of the Hellenists.
Comments or Questions..
Wednesday, April 17, 2019
Reading for April 25th
Read Acts 7.51-8.3
In verse 51: The recitation now turns into a full indictment, addressed to you stiffed-necked people(see ex 33.3, 5) and your ancestors.
The sin is opposing the Holy Spirit (see Gamaliel's warning in 5.39).
In verse 52: The accusation of persecuting and killing the prophets is traditional speech (Lk 6.23, 26; 11.47-52; 13.34) calling for repentance.
It is dangerous if taken out of its prophetic context within Israel and used self-righteously by non-Jews (see Rom 1).
In calling Jesus the Righteous One, Luke draws upon the prophetic and wisdom traditions (Wis 2.12-22) of suffering righteous (also see Lk 23.47; Acts 3.14; 22.14).
In verse 55 rejecting Stephen is again "opposing the Holy Spirit" (v.51), as he is filled with the Holy Spirit (6.3, 10, 15).
In verse 56: the heavens opened at Jesus' baptism too (Lk 3.21) and in peter's vision (10.11).
The Son of Man (Dan 7.13) is clearly Jesus, usually "sitting at the right hand of power of God" (Lk 2.69; Acts 2.33), but now standing, perhaps preparing to receive Stephen or to come "in his glory" (Lk 9.26).
In verses 57-58: Stoning is the punishment for blasphemy, which is also why they covered their ears (see 7.51).
This is the first appearance of Saul, who appears as a leader since they laid their coats at his feet.
In verses 59-60: Stephen's giving up his spirit follows the pattern of Jesus' death in Luke 23.46, including the prayer for those who killed him (Lk 23.34).
In 8.1 Saul approved as a witness and was complicit in the murder (see Lk 11.48; Acts 22.20).
In 8.2-15-35: Scattered throughout the countryside.
In 8.2-3: Scattered by persecution.
The severe persecution (which lasts until 9.31) appears to be focused on the Hellenists.
The Apostles (6.2) were excepted.
The mission moves beyond Jerusalem to Judea and Samaria in accord with the promise (1.8; see also 9.31).
Devout Jews attended to proper burials (Lk 23.50; 9.59-60) with lamentation (Lk 23.27).
Acts 9.2; 22.4-5;26.10 claim Saul acted under the high priest's authority.
Jesus' word in Lk 21.12 identifies such persecution as within God's plan (see Acts 12.4; 16.23).
Comments or Questions..
In verse 51: The recitation now turns into a full indictment, addressed to you stiffed-necked people(see ex 33.3, 5) and your ancestors.
The sin is opposing the Holy Spirit (see Gamaliel's warning in 5.39).
In verse 52: The accusation of persecuting and killing the prophets is traditional speech (Lk 6.23, 26; 11.47-52; 13.34) calling for repentance.
It is dangerous if taken out of its prophetic context within Israel and used self-righteously by non-Jews (see Rom 1).
In calling Jesus the Righteous One, Luke draws upon the prophetic and wisdom traditions (Wis 2.12-22) of suffering righteous (also see Lk 23.47; Acts 3.14; 22.14).
In verse 55 rejecting Stephen is again "opposing the Holy Spirit" (v.51), as he is filled with the Holy Spirit (6.3, 10, 15).
In verse 56: the heavens opened at Jesus' baptism too (Lk 3.21) and in peter's vision (10.11).
The Son of Man (Dan 7.13) is clearly Jesus, usually "sitting at the right hand of power of God" (Lk 2.69; Acts 2.33), but now standing, perhaps preparing to receive Stephen or to come "in his glory" (Lk 9.26).
In verses 57-58: Stoning is the punishment for blasphemy, which is also why they covered their ears (see 7.51).
This is the first appearance of Saul, who appears as a leader since they laid their coats at his feet.
In verses 59-60: Stephen's giving up his spirit follows the pattern of Jesus' death in Luke 23.46, including the prayer for those who killed him (Lk 23.34).
In 8.1 Saul approved as a witness and was complicit in the murder (see Lk 11.48; Acts 22.20).
In 8.2-15-35: Scattered throughout the countryside.
In 8.2-3: Scattered by persecution.
The severe persecution (which lasts until 9.31) appears to be focused on the Hellenists.
The Apostles (6.2) were excepted.
The mission moves beyond Jerusalem to Judea and Samaria in accord with the promise (1.8; see also 9.31).
Devout Jews attended to proper burials (Lk 23.50; 9.59-60) with lamentation (Lk 23.27).
Acts 9.2; 22.4-5;26.10 claim Saul acted under the high priest's authority.
Jesus' word in Lk 21.12 identifies such persecution as within God's plan (see Acts 12.4; 16.23).
Comments or Questions..
Tuesday, April 16, 2019
Reading for April 24th
Read Acts 7.35-50
In verse 35: The phrase this Moses whom they rejected (see also v. 37, this is the Moses who said) parallels this Jesus whom you crucified (2.36, see also 2.23, 32).
In verses 37: Stephen invokes the crucial passage from Deut 18.15 that was used to identify Jesus as "the prophet like Moses" (3.22).
In verse 39: Our ancestors were unwilling to obey ... pushed him aside (see verse 27).
In verses 40-41: On the story of the calf, see ex 32.
In verse 41: Idolatry is the most grievous sin in Israel, violating the first commandment.
In verses 42-43: the book of the prophets may refer to a collection of the twelve minor prophets.
The prophetic verdict of Amos 5.25-27 against Israel's idolatry is now cited not merely for exile beyond Damascus, but beyond Babylon.
In verses 44-48:This scriptural argument turns against the Temple as God's dwelling place, because the Most High does not dwell in houses made with human hands (see v. 41 on idols and Paul's speech about temples in 17.24).
In verses 49-50: This citation from Isa 66.1 further claims the whole creation as God's dwelling made by "may hand."
Ps 132.13-14, by contrast, affirms Zion as God's chosen habitation and resting place forever.
Comments or questions..
In verse 35: The phrase this Moses whom they rejected (see also v. 37, this is the Moses who said) parallels this Jesus whom you crucified (2.36, see also 2.23, 32).
In verses 37: Stephen invokes the crucial passage from Deut 18.15 that was used to identify Jesus as "the prophet like Moses" (3.22).
In verse 39: Our ancestors were unwilling to obey ... pushed him aside (see verse 27).
In verses 40-41: On the story of the calf, see ex 32.
In verse 41: Idolatry is the most grievous sin in Israel, violating the first commandment.
In verses 42-43: the book of the prophets may refer to a collection of the twelve minor prophets.
The prophetic verdict of Amos 5.25-27 against Israel's idolatry is now cited not merely for exile beyond Damascus, but beyond Babylon.
In verses 44-48:This scriptural argument turns against the Temple as God's dwelling place, because the Most High does not dwell in houses made with human hands (see v. 41 on idols and Paul's speech about temples in 17.24).
In verses 49-50: This citation from Isa 66.1 further claims the whole creation as God's dwelling made by "may hand."
Ps 132.13-14, by contrast, affirms Zion as God's chosen habitation and resting place forever.
Comments or questions..
Monday, April 15, 2019
Reading for April 23rd
Read Acts 7.17-34
7.17-50: the story of Moses to Solomon, from exodus to kings, is told in sequence (note times in vv. 20, 23, 26, 30, 36, 42, 45) and from within Israel (our ancestors in vv. 19, 32, 38, 39, 44, 45), repeating the themes of the scriptural histories of God's fidelity and Israel's rejection.
Like Moses' speech at the end of his life (Deut 32-34), Stephen is citing Israel's history "in witness against you" (Deut 32.46), as a call to repentance.
In verse 22: In the retelling of ex 2 in many Jewish sources, Moses was famous for his mastery of the wisdom of the Egyptians.
In verses 25-27: This interpretation of what they did not understand is consistent with Luke's emphasis on the "ignorance" that can be forgiven (3.17; 17.30).
To push Moses aside is to reject him as ruler and liberator (v. 35).
In verse 30: The appearance of the angel in the flame of the burning bush (Ex 3.2) was variously allegorized in many first century interpretations.
Like the Pharisees who were known to believe in angelic messengers, Stephen receives these accounts literally (see vv. 38, 53).
Comments or Questions..
7.17-50: the story of Moses to Solomon, from exodus to kings, is told in sequence (note times in vv. 20, 23, 26, 30, 36, 42, 45) and from within Israel (our ancestors in vv. 19, 32, 38, 39, 44, 45), repeating the themes of the scriptural histories of God's fidelity and Israel's rejection.
Like Moses' speech at the end of his life (Deut 32-34), Stephen is citing Israel's history "in witness against you" (Deut 32.46), as a call to repentance.
In verse 22: In the retelling of ex 2 in many Jewish sources, Moses was famous for his mastery of the wisdom of the Egyptians.
In verses 25-27: This interpretation of what they did not understand is consistent with Luke's emphasis on the "ignorance" that can be forgiven (3.17; 17.30).
To push Moses aside is to reject him as ruler and liberator (v. 35).
In verse 30: The appearance of the angel in the flame of the burning bush (Ex 3.2) was variously allegorized in many first century interpretations.
Like the Pharisees who were known to believe in angelic messengers, Stephen receives these accounts literally (see vv. 38, 53).
Comments or Questions..
Sunday, April 14, 2019
Reading for April 22nd
Read Acts 7.1-16
7.1-81 Stephen's witness.
In 7.1: The interrogation recalls Jesus' trail before the high priest (Lk 22.67) and Pilate (Lk 23.3).
In verse 2-50: This extended retelling of the stories from genesis displays careful interpretations of the Greek version known as the Septuagint (LXX).
As they are retold, the stories emphasize God's initiative and activity.
In verse 2: The God of glory is an unusual title (Ps 29.3) for the Lord who appeared to Abraham in Gen 12.7.
In verse 3: The quotation is from Gen 12.1.
In verse 5: The contrast between present promise and future possession originates in Genesis (13.13; 17.8; 48.4).
In verse 6: Israel knew what it was to be resident aliens (gen 15.13; ex 2.22; 18.3; Deut 23.7), even in their own land, because it belonged to God (Lev 25.23).
In verse 7: The quotation of gen 15.14 continues.
In verse 8: The covenant of circumcision is described in several passages in Genesis (17.10-14).
On the twelve patriarchs and their relationship to the twelve apostles, see Lk 22.30; Acts 1.26.
In verse 9: Gen 37.11 also identifies their jealousy, closely connected with their hatred for Joseph's receiving their father's love (Gen 37.4; see Acts 5.17).
Among all the stories of the patriarchs, Stephen's focus on Joseph highlights a divided Israel with God taking special care of Joseph, for God was with him (see Gen 39.2, 21, 23; and Peter in Acts 10.38).
In verses 11-16: these verses are a condensed version of Gen 41-50.
Comments or Questions..
7.1-81 Stephen's witness.
In 7.1: The interrogation recalls Jesus' trail before the high priest (Lk 22.67) and Pilate (Lk 23.3).
In verse 2-50: This extended retelling of the stories from genesis displays careful interpretations of the Greek version known as the Septuagint (LXX).
As they are retold, the stories emphasize God's initiative and activity.
In verse 2: The God of glory is an unusual title (Ps 29.3) for the Lord who appeared to Abraham in Gen 12.7.
In verse 3: The quotation is from Gen 12.1.
In verse 5: The contrast between present promise and future possession originates in Genesis (13.13; 17.8; 48.4).
In verse 6: Israel knew what it was to be resident aliens (gen 15.13; ex 2.22; 18.3; Deut 23.7), even in their own land, because it belonged to God (Lev 25.23).
In verse 7: The quotation of gen 15.14 continues.
In verse 8: The covenant of circumcision is described in several passages in Genesis (17.10-14).
On the twelve patriarchs and their relationship to the twelve apostles, see Lk 22.30; Acts 1.26.
In verse 9: Gen 37.11 also identifies their jealousy, closely connected with their hatred for Joseph's receiving their father's love (Gen 37.4; see Acts 5.17).
Among all the stories of the patriarchs, Stephen's focus on Joseph highlights a divided Israel with God taking special care of Joseph, for God was with him (see Gen 39.2, 21, 23; and Peter in Acts 10.38).
In verses 11-16: these verses are a condensed version of Gen 41-50.
Comments or Questions..
Saturday, April 13, 2019
Reading for April 21st (Easter)
Read Acts 6.1-15
6.1-15: Stephen, the Hellenist, prompts persecution.
In verse 1: The Hellenists were probably Greek speaking Jews who belonged among the disciples or followers of Jesus (6.2, 7), along with Hebrews who were Jews who spoke a dialect of Hebrew called Aramaic.
The daily distribution was given "to each as any had need," and the special needs of the widows had priority according to the law (Deut 10.18; 14.29; 26.12-13).
In verse 2: The twelve apostles (1.26) had a particular role in Israel (Lk 22.30), which required their service of the word of God, a synonym for God's own mission (4.31; 6.7; 8.14; 11.1; 12.24; 19.20).
In verse 3: In Lk 9.1=10.1, the s ending of the twelve is followed by the sending of the seventy, all still within Israel..
These well-attested seven (compare 1.21-22) are assigned the task of serving identified "need," which was central to the community (2.45; 4.35).
In verse 5: Greek names were common among Jews throughout the empire.
In addition to Stephen, Philip is the only one who plays a further role in the narrative (8.5, 29, 40; 21.8-9).
In verse 6: The apostles prayer and laying of hands (13.3) mark confirmation of the Spirit's choice as much as did the casting of lots (1.26).
In verse 7: This summary verse indicates the promising culmination of the early mission in Jerusalem (1.8), particularly with the inclusion of many of the priests.
The conflicts that follow are not with priests who became disciples.
In verse 8: Nothing is said of Stephen's serving the needs of the widows, but his great wonders and signs manifest the work of God through him as through the apostles (5.12).
In verse 9: These specific synagogues for Greek-speaking Jews from throughout the empire are otherwise unknown.
In verse 10 Hellenistic philosophers, including Greek-speaking Jews, were interested in wisdom (see 1 Cor 1.22), but this was an inspired display of a "wisdom that none could oppose" (Lk 21.15).
In verses 11-12: The charges of blasphemy against Moses and God are contrived, as they were against Jesus (see Lk 20.19-20).
The conspirators are the ones who stir up the people (see Lk 23.5).
In verse 13: The prohibition of false witnesses is one of the ten commandments (Ex 20.16; Deut 19.16-18).
The charge against Stephen is similar to that brought against Paul (21.28).
The security of Israel was believed to rest on the sanctity of the law and the temple.
In verse 14: Luke only reports this charge against Jesus in this context (see Mk 14.58; 15.29; Mt 26.61; 27.40; Jn 2.19-21).
In verse 15: Stephen's transformation with his face like the face of an angel was a warning of contending with God (see Dan 3.24-30).
Comments or Questions..
6.1-15: Stephen, the Hellenist, prompts persecution.
In verse 1: The Hellenists were probably Greek speaking Jews who belonged among the disciples or followers of Jesus (6.2, 7), along with Hebrews who were Jews who spoke a dialect of Hebrew called Aramaic.
The daily distribution was given "to each as any had need," and the special needs of the widows had priority according to the law (Deut 10.18; 14.29; 26.12-13).
In verse 2: The twelve apostles (1.26) had a particular role in Israel (Lk 22.30), which required their service of the word of God, a synonym for God's own mission (4.31; 6.7; 8.14; 11.1; 12.24; 19.20).
In verse 3: In Lk 9.1=10.1, the s ending of the twelve is followed by the sending of the seventy, all still within Israel..
These well-attested seven (compare 1.21-22) are assigned the task of serving identified "need," which was central to the community (2.45; 4.35).
In verse 5: Greek names were common among Jews throughout the empire.
In addition to Stephen, Philip is the only one who plays a further role in the narrative (8.5, 29, 40; 21.8-9).
In verse 6: The apostles prayer and laying of hands (13.3) mark confirmation of the Spirit's choice as much as did the casting of lots (1.26).
In verse 7: This summary verse indicates the promising culmination of the early mission in Jerusalem (1.8), particularly with the inclusion of many of the priests.
The conflicts that follow are not with priests who became disciples.
In verse 8: Nothing is said of Stephen's serving the needs of the widows, but his great wonders and signs manifest the work of God through him as through the apostles (5.12).
In verse 9: These specific synagogues for Greek-speaking Jews from throughout the empire are otherwise unknown.
In verse 10 Hellenistic philosophers, including Greek-speaking Jews, were interested in wisdom (see 1 Cor 1.22), but this was an inspired display of a "wisdom that none could oppose" (Lk 21.15).
In verses 11-12: The charges of blasphemy against Moses and God are contrived, as they were against Jesus (see Lk 20.19-20).
The conspirators are the ones who stir up the people (see Lk 23.5).
In verse 13: The prohibition of false witnesses is one of the ten commandments (Ex 20.16; Deut 19.16-18).
The charge against Stephen is similar to that brought against Paul (21.28).
The security of Israel was believed to rest on the sanctity of the law and the temple.
In verse 14: Luke only reports this charge against Jesus in this context (see Mk 14.58; 15.29; Mt 26.61; 27.40; Jn 2.19-21).
In verse 15: Stephen's transformation with his face like the face of an angel was a warning of contending with God (see Dan 3.24-30).
Comments or Questions..
Friday, April 12, 2019
Reading for April 20th
Read Acts 5.33-42
In verse 34: A pharisee could speak in the council with a different view of both the resurrection (23.6-10) and inspiration than the Sadducees.
In Acts 22.3, Paul claimed that Gamaliel was his teacher in the law (see Lk 5.17).
In verse 36: Agreeing with Gamaliel about true and false prophets (see Deut 18.22, Josephus reported that Theudas claimed to be a prophet who could lead his followers through the Jordan like Moses or Joshua (Antiquities 20.97-98).
In verses 37: Josephus (antiquities 18.10; war 2.117-118; 7.252-258) confirms that Judas the Galilean lead a abortive revolt against the Roman census.
In verse 39: Of course Luke regards opposition to the apostolic mission exactly as fighting against God (11.17).
In verse 40: Although they are released, they are not vindicated.
The order against preaching remains in force, backed with flogging (Lk 23.22).
In verse 42: The focus of their preaching in the temple (5.20-21) remains that Jesus is the Messiah (2.36; 10.36-38; 17.3).
Comments or Questions..
In verse 34: A pharisee could speak in the council with a different view of both the resurrection (23.6-10) and inspiration than the Sadducees.
In Acts 22.3, Paul claimed that Gamaliel was his teacher in the law (see Lk 5.17).
In verse 36: Agreeing with Gamaliel about true and false prophets (see Deut 18.22, Josephus reported that Theudas claimed to be a prophet who could lead his followers through the Jordan like Moses or Joshua (Antiquities 20.97-98).
In verses 37: Josephus (antiquities 18.10; war 2.117-118; 7.252-258) confirms that Judas the Galilean lead a abortive revolt against the Roman census.
In verse 39: Of course Luke regards opposition to the apostolic mission exactly as fighting against God (11.17).
In verse 40: Although they are released, they are not vindicated.
The order against preaching remains in force, backed with flogging (Lk 23.22).
In verse 42: The focus of their preaching in the temple (5.20-21) remains that Jesus is the Messiah (2.36; 10.36-38; 17.3).
Comments or Questions..
Thursday, April 11, 2019
Reading for April 19th
Read Acts 5.17-32
In 5.17-42: the trial of Israel.
In verse 17: Acts uses the word sect to mean "division" or "school," including the Sadducees (see 23.1-10), the Pharisees (15.5; 26.5), and the Christians or followers of the messiah, Jesus (24.5, 14; 28.22).
Jealousy is more than petty envy, because the question of God's favor or promises is at stake in the conflicts among the "sects" (7.9: 17.5).
In verse 19: On divinely initiated escapes from prison, see also 12.6-11; 16.26. 26-31.
In verse 20: The temple is the divinely ordained place for teaching the people (Lk 19.47; 20.1; 21.5-6, 38).
The whole message about this life is another summary of the proclamation (4.1; 5.42;13.26).
In verse 24: Their being perplexed again creates the opportunity for interpretation.
In verse 26: On the fear of the people, see 4.21.
In verse 28: To bring this man's blood on us is to hold them accountable for Jesus' death (Gen 4.10-11; see Mt 27.24-25), as peter did in 4.10-11.
In verse 29: the high priests also claim to speak with god's authority.
In verse 30: Peter again indicts the rulers by contrasting God's raising Jesus and their involvement in his death (2.23-24; 3.13-15; 4.10).
In verse 31: On Jesus as Leader, see 3.15.
His role as savior is full of scriptural and political associations since this is a title often used of rulers (see Lk 2.11; Acts 13.23; Isa 43.11).
Repentance and forgiveness of sins are both gifts grounded in God's promises (Acts 2.38; 11.18).
Comments or Questions..
In 5.17-42: the trial of Israel.
In verse 17: Acts uses the word sect to mean "division" or "school," including the Sadducees (see 23.1-10), the Pharisees (15.5; 26.5), and the Christians or followers of the messiah, Jesus (24.5, 14; 28.22).
Jealousy is more than petty envy, because the question of God's favor or promises is at stake in the conflicts among the "sects" (7.9: 17.5).
In verse 19: On divinely initiated escapes from prison, see also 12.6-11; 16.26. 26-31.
In verse 20: The temple is the divinely ordained place for teaching the people (Lk 19.47; 20.1; 21.5-6, 38).
The whole message about this life is another summary of the proclamation (4.1; 5.42;13.26).
In verse 24: Their being perplexed again creates the opportunity for interpretation.
In verse 26: On the fear of the people, see 4.21.
In verse 28: To bring this man's blood on us is to hold them accountable for Jesus' death (Gen 4.10-11; see Mt 27.24-25), as peter did in 4.10-11.
In verse 29: the high priests also claim to speak with god's authority.
In verse 30: Peter again indicts the rulers by contrasting God's raising Jesus and their involvement in his death (2.23-24; 3.13-15; 4.10).
In verse 31: On Jesus as Leader, see 3.15.
His role as savior is full of scriptural and political associations since this is a title often used of rulers (see Lk 2.11; Acts 13.23; Isa 43.11).
Repentance and forgiveness of sins are both gifts grounded in God's promises (Acts 2.38; 11.18).
Comments or Questions..
Wednesday, April 10, 2019
Reading for April 18th
Read Acts 4.32- 5.16
In 4.32-34: Luke's picture of common ownership expresses a vision of the practices of the community of the resurrection (see also 2.44-47; 24.15-16, 25).
In verse 25: On the distribution as any had need, see 6.1-2.
In verse 36: Barnabas is identified as a Levite (they have no "allotment" in the land, Deut 14.29) and will provide a link to Paul's mission to Cyprus (Acts 11. 19-20; 13.2-4; 21.16).
In verse 37: His gift, laid at the apostles' feet, acknowledges their authority without coercion.
In 5.1-4: The consent and knowledge of Sapphira disclose the conspiracy to lie which they contrived.
Satan is associated with the premeditated character of such collusion (see Lk 22.3-6).
In verse 9: They are not merely challenging apostolic authority, but putting the Spirit of the Lord to the test, as in Israel in the Exodus (see Ex 17.2, 7; Deut 6.16; Lk 4.12; 11.16; Acts 15.10).
In verse 11 The fear is characteristic awe of divine activity (2.43; 19.17; Lk 1.12, 65; 2.9; 7.16; 8.37).
This is the first mention of the church (Gk., "ekklesia"), meaning the "assembly" pr "assembly of believers" (4.32), as Israel was also called in the Greek scriptures (Deut 4.10; 9.10; 18.16; 23.1-2).
In verse 12 Solomon's Portico clearly puts them back in the temple (3.11; 5.25), in the presence of danger (4.1).
In verse 15: the expectation that even Peter's shadow could heal is a remarkable testimony to the over-shadowing power of the Most High (Lk 1.35; Acts 19.11-12).
In verse 16 As in the early conflicts with Jesus over his healing, Luke emphasizes that they were all cured (Lk 6.19).
Comments or Questions..
In 4.32-34: Luke's picture of common ownership expresses a vision of the practices of the community of the resurrection (see also 2.44-47; 24.15-16, 25).
In verse 25: On the distribution as any had need, see 6.1-2.
In verse 36: Barnabas is identified as a Levite (they have no "allotment" in the land, Deut 14.29) and will provide a link to Paul's mission to Cyprus (Acts 11. 19-20; 13.2-4; 21.16).
In verse 37: His gift, laid at the apostles' feet, acknowledges their authority without coercion.
In 5.1-4: The consent and knowledge of Sapphira disclose the conspiracy to lie which they contrived.
Satan is associated with the premeditated character of such collusion (see Lk 22.3-6).
In verse 9: They are not merely challenging apostolic authority, but putting the Spirit of the Lord to the test, as in Israel in the Exodus (see Ex 17.2, 7; Deut 6.16; Lk 4.12; 11.16; Acts 15.10).
In verse 11 The fear is characteristic awe of divine activity (2.43; 19.17; Lk 1.12, 65; 2.9; 7.16; 8.37).
This is the first mention of the church (Gk., "ekklesia"), meaning the "assembly" pr "assembly of believers" (4.32), as Israel was also called in the Greek scriptures (Deut 4.10; 9.10; 18.16; 23.1-2).
In verse 12 Solomon's Portico clearly puts them back in the temple (3.11; 5.25), in the presence of danger (4.1).
In verse 15: the expectation that even Peter's shadow could heal is a remarkable testimony to the over-shadowing power of the Most High (Lk 1.35; Acts 19.11-12).
In verse 16 As in the early conflicts with Jesus over his healing, Luke emphasizes that they were all cured (Lk 6.19).
Comments or Questions..
Tuesday, April 9, 2019
Reading for April 17th
Read Acts 4.23-31
4.23-5.16: The divine authority of the apostles.
In verse 24: Their prayer to the Sovereign Lord invokes God's royal dominion (see also Lk 2.29) over everything (Acts 14.15; 17.24).
In verses 25-26: In the psalms, God spoke through King David ( Lk 24.44; Acts 1.16; 2.25, 30 -31).
Psalm 2 is about about God's protection of the messiah from those who have gathered to threaten his reign as ruler over the nations.
In verse 27: A direct link is made tot he dire roles all these groups played in Jesus' trial especially Herod (Lk 9.7-9; 13.31; 23.6-12) and Pilate (Lk 13.1; 23.1-25).
Even the way they gathered together signaled the divine drama (see v. 26).
As God's holy servant, Jesus is again in David's line (vv. 25, 31), anointed or made messiah at his baptism (10.38).
In verse 28: Luke's conviction about what is predestined or "necessary" is grounded in the way the scriptures stated God's plan that had to be fulfilled (Lk 24.26, 44).
In verse 30: The figure of Moses as God's servant (3.26) again illumines the images of stretching out your hand in signs and wonders (Ex 3.20; 4.4; Acts 7.36).
In verse 31: The shaking of the place is another sign of divine presence (Acts 2.2).
Comments or Questions..
4.23-5.16: The divine authority of the apostles.
In verse 24: Their prayer to the Sovereign Lord invokes God's royal dominion (see also Lk 2.29) over everything (Acts 14.15; 17.24).
In verses 25-26: In the psalms, God spoke through King David ( Lk 24.44; Acts 1.16; 2.25, 30 -31).
Psalm 2 is about about God's protection of the messiah from those who have gathered to threaten his reign as ruler over the nations.
In verse 27: A direct link is made tot he dire roles all these groups played in Jesus' trial especially Herod (Lk 9.7-9; 13.31; 23.6-12) and Pilate (Lk 13.1; 23.1-25).
Even the way they gathered together signaled the divine drama (see v. 26).
As God's holy servant, Jesus is again in David's line (vv. 25, 31), anointed or made messiah at his baptism (10.38).
In verse 28: Luke's conviction about what is predestined or "necessary" is grounded in the way the scriptures stated God's plan that had to be fulfilled (Lk 24.26, 44).
In verse 30: The figure of Moses as God's servant (3.26) again illumines the images of stretching out your hand in signs and wonders (Ex 3.20; 4.4; Acts 7.36).
In verse 31: The shaking of the place is another sign of divine presence (Acts 2.2).
Comments or Questions..
Monday, April 8, 2019
Reading for April 16th
Read Acts 4.1-22
4.1-22: Arrest and trial for the name.
In verses 1-2: As the major Jewish institution which the Roman allowed, the temple had its own officials and security force.
Proclamation of the resurrection ... in Jesus is regarded as a threat to the temple, perhaps especially by the Sadducees, who did not believe in the resurrection (23.6-10).
In verse 4: The five thousand believers indicates a substantial response (2.41; Lk 9.14).
In verses 5-6: This list indicates the composition of the council or Sanhedrin of the Temple (4.15; Lk 19.47; 22.66), reflecting the succession in the high priesthood from Annas (6-15 CE) to Caiaphas (18-36 CE).
In verse 7: The question of power or name is a challenge of the legitimacy of their authority (Lk 20.2).
In verse 8: Luke emphasizes that the rulers of the people and elders are now confronted with the authority of the Holy Spirit (see also 2.4; 4.31; 6.5; 7.55; 9.17; 11.24; 13.9).
In verse 10: This public trial is again an occasion for the testimony to all Israel (2.14, 36) and another indictment for the crucifixion of the messiah (2.23-24; 3.14-15; 5.30-31; 7.51-53).
In verse 11: Ps 118.22 is again (see Lk 20.17) used as a charge against the authorities.
In verse 12: This is one of the most exclusive statements about Jesus in the New testament (see also Jn 14.6), again linking his roles as messiah and savior (see Lk 2.11).
In Luke's narrative, to be saved means physical, social, and spiritual well-being in life and death.
In verse 13: Like contemporary preaching philosophers, the apostles were known for their boldness in speech (4.29-31; 18.26; 28.31).
In verse 14: In Lk 21,15, Jesus promised "words and wisdom" which opponents could not contradict.
In verses 19-20: As in Socrates' classic defense of his teaching before the court in Athens (Apology 29D), the apostles show deference to the court's judgment about what is right in God's sight, but take responsibility for what they must do themselves in continuing to speak no matter what the consequences (5.29).
In verse 21: As with Jesus (Lk 19.47-48; 20.19; 22.2), the officials are frustrated in their efforts to silence the apostles because of the people.
In verse 22: The unusual healing was a sign of healing because it pointed to God's fulfillment of an ancient promise of restoration (3.8).
Comments or Questions..
4.1-22: Arrest and trial for the name.
In verses 1-2: As the major Jewish institution which the Roman allowed, the temple had its own officials and security force.
Proclamation of the resurrection ... in Jesus is regarded as a threat to the temple, perhaps especially by the Sadducees, who did not believe in the resurrection (23.6-10).
In verse 4: The five thousand believers indicates a substantial response (2.41; Lk 9.14).
In verses 5-6: This list indicates the composition of the council or Sanhedrin of the Temple (4.15; Lk 19.47; 22.66), reflecting the succession in the high priesthood from Annas (6-15 CE) to Caiaphas (18-36 CE).
In verse 7: The question of power or name is a challenge of the legitimacy of their authority (Lk 20.2).
In verse 8: Luke emphasizes that the rulers of the people and elders are now confronted with the authority of the Holy Spirit (see also 2.4; 4.31; 6.5; 7.55; 9.17; 11.24; 13.9).
In verse 10: This public trial is again an occasion for the testimony to all Israel (2.14, 36) and another indictment for the crucifixion of the messiah (2.23-24; 3.14-15; 5.30-31; 7.51-53).
In verse 11: Ps 118.22 is again (see Lk 20.17) used as a charge against the authorities.
In verse 12: This is one of the most exclusive statements about Jesus in the New testament (see also Jn 14.6), again linking his roles as messiah and savior (see Lk 2.11).
In Luke's narrative, to be saved means physical, social, and spiritual well-being in life and death.
In verse 13: Like contemporary preaching philosophers, the apostles were known for their boldness in speech (4.29-31; 18.26; 28.31).
In verse 14: In Lk 21,15, Jesus promised "words and wisdom" which opponents could not contradict.
In verses 19-20: As in Socrates' classic defense of his teaching before the court in Athens (Apology 29D), the apostles show deference to the court's judgment about what is right in God's sight, but take responsibility for what they must do themselves in continuing to speak no matter what the consequences (5.29).
In verse 21: As with Jesus (Lk 19.47-48; 20.19; 22.2), the officials are frustrated in their efforts to silence the apostles because of the people.
In verse 22: The unusual healing was a sign of healing because it pointed to God's fulfillment of an ancient promise of restoration (3.8).
Comments or Questions..
Sunday, April 7, 2019
Reading for April 15th
Read Acts 3.17-26
In verse 17: Ignorance is forgivable in Acts, at least until the opportunity to repent is given (17.30), although it is unlikely that the rulers will find this offer attractive.
In verse 18: Without citing a specific prophetic passage, Luke again affirms that's God's plan that his Messiah would suffer had been foretold through all the prophets (Lk 24.5, 44-46; Acts 17.2-3; 3.24).
In verse 20: The times of refreshing recalls the cessation of suffering when God was obeyed (Ex 8.15).
In the language that echoes Moses' plea that someone else be sent (Ex 4.13), Jesus is identified as the Messiah appointed for you.
In verse 21: In Luke's narrative, Jesus must remain in heaven for the sake of the completion of the divine plan (Lk 24.7, 26, 44; Acts 1.16, 22).
Its necessity is grounded in the scriptures (that God announced long ago through his holy prophets), and the goal remains the fulfillment of God's promises to Israel of universal restoration (1.6-8).
In verse 22: In Deut 18.15-19, the prediction of the prophet like Moses is a test of true and false prophecy (see also Deut 34.10-12).
Luke reads it as a direct testimony to the raising up of Jesus (Acts 7.37).
In verse 23: the warning that those who do not listen will be utterly rooted out comes from Lev 23.29, intensifying the call to repentance.
In verse 25: Jewish traditions which called the people descendants of the prophets heightened the sense that they were able to decide these matters without professional interpreters.
Luke again emphasizes the common theme in genesis that promises to Abraham are Israel's calling by which all the families of the earth shall be blessed (Gen 12.3; 18.18;22.18; 26.4 Acts 1.6-8).
In verse 26 Israel's repentance is meant for the blessing of the world (see also Gen 22.18; "because you obey my voice").
Comments or Questions..
In verse 17: Ignorance is forgivable in Acts, at least until the opportunity to repent is given (17.30), although it is unlikely that the rulers will find this offer attractive.
In verse 18: Without citing a specific prophetic passage, Luke again affirms that's God's plan that his Messiah would suffer had been foretold through all the prophets (Lk 24.5, 44-46; Acts 17.2-3; 3.24).
In verse 20: The times of refreshing recalls the cessation of suffering when God was obeyed (Ex 8.15).
In the language that echoes Moses' plea that someone else be sent (Ex 4.13), Jesus is identified as the Messiah appointed for you.
In verse 21: In Luke's narrative, Jesus must remain in heaven for the sake of the completion of the divine plan (Lk 24.7, 26, 44; Acts 1.16, 22).
Its necessity is grounded in the scriptures (that God announced long ago through his holy prophets), and the goal remains the fulfillment of God's promises to Israel of universal restoration (1.6-8).
In verse 22: In Deut 18.15-19, the prediction of the prophet like Moses is a test of true and false prophecy (see also Deut 34.10-12).
Luke reads it as a direct testimony to the raising up of Jesus (Acts 7.37).
In verse 23: the warning that those who do not listen will be utterly rooted out comes from Lev 23.29, intensifying the call to repentance.
In verse 25: Jewish traditions which called the people descendants of the prophets heightened the sense that they were able to decide these matters without professional interpreters.
Luke again emphasizes the common theme in genesis that promises to Abraham are Israel's calling by which all the families of the earth shall be blessed (Gen 12.3; 18.18;22.18; 26.4 Acts 1.6-8).
In verse 26 Israel's repentance is meant for the blessing of the world (see also Gen 22.18; "because you obey my voice").
Comments or Questions..
Friday, April 5, 2019
Reading for April 14th
Read Acts 3.1-16
In 3.1-26: the power of the prophet like Moses.
In verse 1: The hour of prayer was one of the many daily observances, again reflecting Luke's attention tot he practices of the temple (Lk 1.8-10; 2.22-24, 37).
In verse 2: The lame had a special place in Jesus' messianic priorities (Lk 7.22; 14.13, 21) in contrast to their exclusion in Lev 21.16-18.
The Beautiful Gate could be any of several entrances to Jerusalem (Lk 11.41; 12.33; Acts 9.36; 10.2, 4, 31; 24.17).
In verses 4-5: Peter looking intently at the lame man not only contrasts with the tendency to avert the eyes from a beggar, but emphasizes the riveted gaze of an intense interchange (Lk 4.20; 22.56; Acts 1.10).
In verse 6: Peter's command in the name of Jesus Christ (2.38) echoes Jesus' word to the paralyzed man in Lk 5.23.
In verse 8: Jumping up, walking, and leaping, and praising God into the temple marks this healing as a fulfillment of Israel's promised restoration like a leaping lame man in Isa 35.1-10.
In verses 10-12 Wonder and amazement and being utterly astonished are still short of understanding or belief at what has happened (Lk 4.36; 5.26: Acts 2.12), but they provide the occasion for Peter's message.
In verses 13-15: The thorough identification with Israel (the God of our ancestors) marks this as prophetic speech among the Jews.
The oracles are structured as in 2.23-24.36, highlighting the conflict between "you" and "God": God has glorified his servant Jesus, whom you handed over and rejected.
As servant (Acts 3.26; 4.25, 27, 30), Holy (Lk 1.35), and Righteous (Lk 23.4), Jesus is fulfilling a host of scriptural roles.
The title Author of Life in unusual (see 5.31, translated "Leader"), but clearly contrasts Jesus, the source of life, with those who deal in death.
The witnesses are again focused on Jesus' resurrection (1.22).
In verse 16: Faith in his name becomes the very agency of divine power (see 2.38, and contrast the misuse of Jesus' name by those who are not witnesses in 19.11-16).
Comments or Questions..
In 3.1-26: the power of the prophet like Moses.
In verse 1: The hour of prayer was one of the many daily observances, again reflecting Luke's attention tot he practices of the temple (Lk 1.8-10; 2.22-24, 37).
In verse 2: The lame had a special place in Jesus' messianic priorities (Lk 7.22; 14.13, 21) in contrast to their exclusion in Lev 21.16-18.
The Beautiful Gate could be any of several entrances to Jerusalem (Lk 11.41; 12.33; Acts 9.36; 10.2, 4, 31; 24.17).
In verses 4-5: Peter looking intently at the lame man not only contrasts with the tendency to avert the eyes from a beggar, but emphasizes the riveted gaze of an intense interchange (Lk 4.20; 22.56; Acts 1.10).
In verse 6: Peter's command in the name of Jesus Christ (2.38) echoes Jesus' word to the paralyzed man in Lk 5.23.
In verse 8: Jumping up, walking, and leaping, and praising God into the temple marks this healing as a fulfillment of Israel's promised restoration like a leaping lame man in Isa 35.1-10.
In verses 10-12 Wonder and amazement and being utterly astonished are still short of understanding or belief at what has happened (Lk 4.36; 5.26: Acts 2.12), but they provide the occasion for Peter's message.
In verses 13-15: The thorough identification with Israel (the God of our ancestors) marks this as prophetic speech among the Jews.
The oracles are structured as in 2.23-24.36, highlighting the conflict between "you" and "God": God has glorified his servant Jesus, whom you handed over and rejected.
As servant (Acts 3.26; 4.25, 27, 30), Holy (Lk 1.35), and Righteous (Lk 23.4), Jesus is fulfilling a host of scriptural roles.
The title Author of Life in unusual (see 5.31, translated "Leader"), but clearly contrasts Jesus, the source of life, with those who deal in death.
The witnesses are again focused on Jesus' resurrection (1.22).
In verse 16: Faith in his name becomes the very agency of divine power (see 2.38, and contrast the misuse of Jesus' name by those who are not witnesses in 19.11-16).
Comments or Questions..
Reading for April 13th
Read Acts 2.29-47
In verse 29-31: Luke reads the psalm as Davidic prophecy (Lk 20.41-42; 24.44; Acts 1.16, 20; 4.25; 13.33-36).
David was not speaking of himself, since he died and decayed, but spoke as a prophet of another anointed one or Messiah who would fulfill this promise.
In verse 32: Witness is again focused on Jesus' resurrection (1.22).
The dramatic displays of the Holy Spirit are signs that Jesus himself has received from the father the promise of the Holy Spirit, and being exalted at the right hand of God, he has authority to inaugurate his reign.
Along with Lk 10.21-22, this is a key passage in subsequent understandings of the Triune God.
In verse 34: David is again cited as a prophet by quoting from Ps 110.1 (Lk 20.42-22).
In verse 36: This verse is the rhetorical conclusion of peter's speech.
Jesus has been attested from scripture as God's Lord and Messiah, which is also to indict all who were involved in his crucifixion.
In verse 37: To be cut to the heart is a profoundly physical response of contrition.
"What shall we do?" was also the distraught response of those convicted by John's preaching (Lk 3.10-14; see also 10.25; 12.17; 16.3-4: 18.18).
In verse 38: John also told people to repent and be baptized as a warning against "the wrath to come," but now that the messiah's reign has begun, forgiveness and the gift of the Holy Spirit are promised (Lk 3.7-7, 15-17).
The name of Jesus Christ is divine agency and authority for the apostles (3.6, 16; 4.10, 12, 17-18, 30: 5.28, 40-41; 8.12; 9.16, 21, 27, 28; 16.18; 19.13, 17; 21.13; 22.16; 26.9).
In verse 39: The promise is the restoration of Israel and the renewal of God's call (Isa 49.6: Acts 1.8; Isa 57.19).
In verse 40: This corrupt generation is a biblical diagnosis (Deut 32.5; Ps 78.8; Lk 9.41; 11.29).
In verse 41: On the three thousand persons, see also 2.47; 4.4; 5.14; 6.1, 7.
In verse 42: This verse, which summarizes Luke's picture of the movement, is elaborated in vv. 43-47.
In verses 444-47: Luke seems to depict holding all things in common as a voluntary practice (see also 5.4).
The temple remains the natural gathering place for prayer (see Acts 3-4, 5.20; 21.26).
Comments or Questions..
In verse 29-31: Luke reads the psalm as Davidic prophecy (Lk 20.41-42; 24.44; Acts 1.16, 20; 4.25; 13.33-36).
David was not speaking of himself, since he died and decayed, but spoke as a prophet of another anointed one or Messiah who would fulfill this promise.
In verse 32: Witness is again focused on Jesus' resurrection (1.22).
The dramatic displays of the Holy Spirit are signs that Jesus himself has received from the father the promise of the Holy Spirit, and being exalted at the right hand of God, he has authority to inaugurate his reign.
Along with Lk 10.21-22, this is a key passage in subsequent understandings of the Triune God.
In verse 34: David is again cited as a prophet by quoting from Ps 110.1 (Lk 20.42-22).
In verse 36: This verse is the rhetorical conclusion of peter's speech.
Jesus has been attested from scripture as God's Lord and Messiah, which is also to indict all who were involved in his crucifixion.
In verse 37: To be cut to the heart is a profoundly physical response of contrition.
"What shall we do?" was also the distraught response of those convicted by John's preaching (Lk 3.10-14; see also 10.25; 12.17; 16.3-4: 18.18).
In verse 38: John also told people to repent and be baptized as a warning against "the wrath to come," but now that the messiah's reign has begun, forgiveness and the gift of the Holy Spirit are promised (Lk 3.7-7, 15-17).
The name of Jesus Christ is divine agency and authority for the apostles (3.6, 16; 4.10, 12, 17-18, 30: 5.28, 40-41; 8.12; 9.16, 21, 27, 28; 16.18; 19.13, 17; 21.13; 22.16; 26.9).
In verse 39: The promise is the restoration of Israel and the renewal of God's call (Isa 49.6: Acts 1.8; Isa 57.19).
In verse 40: This corrupt generation is a biblical diagnosis (Deut 32.5; Ps 78.8; Lk 9.41; 11.29).
In verse 41: On the three thousand persons, see also 2.47; 4.4; 5.14; 6.1, 7.
In verse 42: This verse, which summarizes Luke's picture of the movement, is elaborated in vv. 43-47.
In verses 444-47: Luke seems to depict holding all things in common as a voluntary practice (see also 5.4).
The temple remains the natural gathering place for prayer (see Acts 3-4, 5.20; 21.26).
Comments or Questions..
Thursday, April 4, 2019
Reading for April 12th
Read Acts 2.14-28
In 2.14-47: Peter's sermon at Pentecost.
In verse 14-16 Peter's speech directly answers the question, "What does this mean?" (v. 12) through an extended scriptural interpretation.
In verses 17-21: These verses correspond very closely to the book of Joel (2.28-32) as it survives in the Greek version known as the Septuagint (LXX).
In the last days (LXX: "afterward") could mean "at the end of time" or in the time before the restoration of the fortunes of Judah and Jerusalem (Joel 3.1; Acts 1.6-8).
The pouring out of God's spirit signifies the renewal of prophecy among men and women.
In verses 23-29 will identify Jesus as the "lord" in whose name salvation is given.
In verse 22: Israelites (v. 29) includes all Jews who claim the promises God made to Israel.
By means of the deed or power, wonders and signs (Lk 24.19; Acts 10.38), Jesus is attested as the true prophet (Deut 18; Acts 3.22).
In verse 23: Luke consistently attests that Jesus' death occurred through God's definite plan and foreknowledge; Israel's active complicity, and the direct agency of the gentiles, or those outside the law (4.27-28).
In verses 25-28: David is regarded as the author of Psalm 16.8-11.
Hades is the realm of the dead (Lk 10.15; 16.23).
The Holy One was Israel's anointed king, "set apart" for God.
Comments or Questions..
In 2.14-47: Peter's sermon at Pentecost.
In verse 14-16 Peter's speech directly answers the question, "What does this mean?" (v. 12) through an extended scriptural interpretation.
In verses 17-21: These verses correspond very closely to the book of Joel (2.28-32) as it survives in the Greek version known as the Septuagint (LXX).
In the last days (LXX: "afterward") could mean "at the end of time" or in the time before the restoration of the fortunes of Judah and Jerusalem (Joel 3.1; Acts 1.6-8).
The pouring out of God's spirit signifies the renewal of prophecy among men and women.
In verses 23-29 will identify Jesus as the "lord" in whose name salvation is given.
In verse 22: Israelites (v. 29) includes all Jews who claim the promises God made to Israel.
By means of the deed or power, wonders and signs (Lk 24.19; Acts 10.38), Jesus is attested as the true prophet (Deut 18; Acts 3.22).
In verse 23: Luke consistently attests that Jesus' death occurred through God's definite plan and foreknowledge; Israel's active complicity, and the direct agency of the gentiles, or those outside the law (4.27-28).
In verses 25-28: David is regarded as the author of Psalm 16.8-11.
Hades is the realm of the dead (Lk 10.15; 16.23).
The Holy One was Israel's anointed king, "set apart" for God.
Comments or Questions..
Wednesday, April 3, 2019
Reading for April 11th
Read Acts 2.1-13
In 2.1-8.1: The witness in Jerusalem.
In 2.1-13: The promise of the Father given at Pentecost.
In verse 1 Pentecost is the fiftieth day after Passover, the popular Feast of Weeks of early harvest (Ex 23.16; 34.22; Lev 23.15-21; Deut 16.9-12).
In verse 2: The sound like the rush of a violent wind recalls the loud sounds of God's presence at Sinai (Ex 19.16-19, compare also 1 Kings 19.11-12).
In verse 3: Divided tongues, distributed to each, anticipate the inspired speaking and hearing of vv. 4-13.
Fire indicates divine presence (Gen 15.17; Ex 3.2; 13.21-22; 24.17), as promised (Lk 3.16).
In verse 4: Luke often describes inspiration in terms of being filled with the Holy Spirit (Lk 1.15, 41,, 67; Acts 4.8; 9.17; 13.9), now directly fulfilling Jesus' promise (Lk 24.49; Acts 1.4-5, 8).
In Greek, to speak in other languages is literally "To speak in other tongues."
In verse 5: devout Jews were observant of the law (Lk 2.25; Acts 8.2; 22.12).
In verse 6: In Greek, they hear "each in our dialect" (v. 8).
In verses 9-11: All of these groups represent Jewish (v. 5) communities, including gentiles who had become Jews (proselytes) spread throughout the world, now gathered in Jerusalem.
In verse 11: This is a miracle of both speech and hearing since they now hear in our own languages (Gk., "tongues").
The subject matter of inspired witness is God's deed of power (Deut 11.3; Ps 70.19; Lk 1.46-55).
In verses 12-13 "What does this mean?" is a faithful question in the midst of perplexity, prompting Peter's speech (see also Lk 1.28, 34).
"They are filled with new wine" is a judgment intended to discredit their prophetic speech (v. 15).
Comments or Questions..
In 2.1-8.1: The witness in Jerusalem.
In 2.1-13: The promise of the Father given at Pentecost.
In verse 1 Pentecost is the fiftieth day after Passover, the popular Feast of Weeks of early harvest (Ex 23.16; 34.22; Lev 23.15-21; Deut 16.9-12).
In verse 2: The sound like the rush of a violent wind recalls the loud sounds of God's presence at Sinai (Ex 19.16-19, compare also 1 Kings 19.11-12).
In verse 3: Divided tongues, distributed to each, anticipate the inspired speaking and hearing of vv. 4-13.
Fire indicates divine presence (Gen 15.17; Ex 3.2; 13.21-22; 24.17), as promised (Lk 3.16).
In verse 4: Luke often describes inspiration in terms of being filled with the Holy Spirit (Lk 1.15, 41,, 67; Acts 4.8; 9.17; 13.9), now directly fulfilling Jesus' promise (Lk 24.49; Acts 1.4-5, 8).
In Greek, to speak in other languages is literally "To speak in other tongues."
In verse 5: devout Jews were observant of the law (Lk 2.25; Acts 8.2; 22.12).
In verse 6: In Greek, they hear "each in our dialect" (v. 8).
In verses 9-11: All of these groups represent Jewish (v. 5) communities, including gentiles who had become Jews (proselytes) spread throughout the world, now gathered in Jerusalem.
In verse 11: This is a miracle of both speech and hearing since they now hear in our own languages (Gk., "tongues").
The subject matter of inspired witness is God's deed of power (Deut 11.3; Ps 70.19; Lk 1.46-55).
In verses 12-13 "What does this mean?" is a faithful question in the midst of perplexity, prompting Peter's speech (see also Lk 1.28, 34).
"They are filled with new wine" is a judgment intended to discredit their prophetic speech (v. 15).
Comments or Questions..
Tuesday, April 2, 2019
Reading for April 10th
Read Acts 1.12-26
Restoring the twelve.
In verse 13: on the named apostles, see also Lk 6.13-16.
In verse 14: Luke again draws attention to the presence of the women at a critical occasion of God's action (Lk 8.1-3; 23.49; 23.5-10), specifically Jesus' mother Mary (Lk 1.35).
In verses 15-20: peter again affirms the the scripture had to be fulfilled (Lk 24.25-26, 44-47), and his first speech in Acts is a scriptural testimony interpreting what has happened on the basis of Ps. 69.25 (68.26: LXX) and 109.8 (LXX 108).
In verses 16-18: On Judas' active conspiracy, see Lk 22.3-6, 47-48.
On his death, compare Mt 27.5.
In verse 22: On the baptism of John as Jesus' anointing by God, see Lk 3,21-22, Acts 10.38).
To be a witness to his resurrection (Gk.,"martyr") will be suffering and death even to those who were not "eyewitnesses" from the beginning (Lk 1.1; Acts 7; 24.14-21).
In verse 23 Neither Joseph called Barsabbas nor Matthias is ever mentioned again in the New Testament.
In verse 26; casting lots was a traditional Jewish practice for discerning God's choice (Lev 16.8; Num 26.55; 33.54; Josh 19).
The eleven must be restored to twelve because of Israel's twelve tribes (Lk 5.13; 9.1; 22.30; Acts 26.7).
Comments or Questions..
Restoring the twelve.
In verse 13: on the named apostles, see also Lk 6.13-16.
In verse 14: Luke again draws attention to the presence of the women at a critical occasion of God's action (Lk 8.1-3; 23.49; 23.5-10), specifically Jesus' mother Mary (Lk 1.35).
In verses 15-20: peter again affirms the the scripture had to be fulfilled (Lk 24.25-26, 44-47), and his first speech in Acts is a scriptural testimony interpreting what has happened on the basis of Ps. 69.25 (68.26: LXX) and 109.8 (LXX 108).
In verses 16-18: On Judas' active conspiracy, see Lk 22.3-6, 47-48.
On his death, compare Mt 27.5.
In verse 22: On the baptism of John as Jesus' anointing by God, see Lk 3,21-22, Acts 10.38).
To be a witness to his resurrection (Gk.,"martyr") will be suffering and death even to those who were not "eyewitnesses" from the beginning (Lk 1.1; Acts 7; 24.14-21).
In verse 23 Neither Joseph called Barsabbas nor Matthias is ever mentioned again in the New Testament.
In verse 26; casting lots was a traditional Jewish practice for discerning God's choice (Lev 16.8; Num 26.55; 33.54; Josh 19).
The eleven must be restored to twelve because of Israel's twelve tribes (Lk 5.13; 9.1; 22.30; Acts 26.7).
Comments or Questions..
Monday, April 1, 2019
Reading for April 9th
Read Acts 1.1-11
1.1-26: Awaiting the promise.
1.1-11: The exaltation of Jesus.
In verse 1-5: These verses provide a resumption of the story as it ends in the first book of The Gospel according to Luke and anticipate the first episodes of Acts.
In verse 2: The Apostles whom he had chosen were specifically the twelve (Lk 6.13; 9.1; 22.30. now without Judas (1.16-17).
In verse 3: Luke 24 indicates that bot physical signs and scriptural interpretation are combined in these convincing proofs, entailing appearances and persuasive witness to the kingdom of God with Jesus through Acts (28.31).
In verse 4: The promise of the Father was given at Pentecost (2.1-47; see v. 33).
In verse 5: On the contrast between John's baptism with water and the baptism with the Holy Spirit, (see Luke 3.16-17, 21-22; Acts 18.25; 19.2-6).
In verse 6: Israel hoped God would accomplish the restoration in accord with prophetic promises (Isa 49.6; Jer 29.14)
In verse 7: The promised restoration assumed, but the time or periods that the father has set are not open to human knowledge, except that the kingdom is near (Mk 13.32; Lk 21.31).
In verse 8: This power is a sign of divine authority (4.7), the agency of the Holy Spirit, not the apostles themselves, but their office is that of witnesses to Jesus' resurrection (1.22).
Jerusalem, all Judea and Samaria, are geographic locations of the opening chapters.
The ends of the earth are prophetic symbols of Israel's renewed divine calling (Isa 49.6).
In verse 9: The cloud is a sign of divine presence (Lk 9.34).
In verse 10: The two men are again heavenly witnesses (Lk 24.4).
In verse 11: In being taken up (1.22), Jesus accomplishes his "departure" (Lk 9.31) and is exalted by God to heavenly rule (Acts 7.56).
Comments or Questions..
1.1-26: Awaiting the promise.
1.1-11: The exaltation of Jesus.
In verse 1-5: These verses provide a resumption of the story as it ends in the first book of The Gospel according to Luke and anticipate the first episodes of Acts.
In verse 2: The Apostles whom he had chosen were specifically the twelve (Lk 6.13; 9.1; 22.30. now without Judas (1.16-17).
In verse 3: Luke 24 indicates that bot physical signs and scriptural interpretation are combined in these convincing proofs, entailing appearances and persuasive witness to the kingdom of God with Jesus through Acts (28.31).
In verse 4: The promise of the Father was given at Pentecost (2.1-47; see v. 33).
In verse 5: On the contrast between John's baptism with water and the baptism with the Holy Spirit, (see Luke 3.16-17, 21-22; Acts 18.25; 19.2-6).
In verse 6: Israel hoped God would accomplish the restoration in accord with prophetic promises (Isa 49.6; Jer 29.14)
In verse 7: The promised restoration assumed, but the time or periods that the father has set are not open to human knowledge, except that the kingdom is near (Mk 13.32; Lk 21.31).
In verse 8: This power is a sign of divine authority (4.7), the agency of the Holy Spirit, not the apostles themselves, but their office is that of witnesses to Jesus' resurrection (1.22).
Jerusalem, all Judea and Samaria, are geographic locations of the opening chapters.
The ends of the earth are prophetic symbols of Israel's renewed divine calling (Isa 49.6).
In verse 9: The cloud is a sign of divine presence (Lk 9.34).
In verse 10: The two men are again heavenly witnesses (Lk 24.4).
In verse 11: In being taken up (1.22), Jesus accomplishes his "departure" (Lk 9.31) and is exalted by God to heavenly rule (Acts 7.56).
Comments or Questions..
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