Reading for June 8th

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 is 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 raises the dead may or may not be incredible (17.32), but Paul represents 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 7th

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 Pilate's problem when he declared Jesus had done "nothing to deserve death" (Lk 23.15; but see 23.8).

Comments or Questions...

Reading for June 6th

Read Acts 25.1-12
In verse 1: Ceasarea 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 the narrator agree (25.7), but Festus opinion (as you well know) is so far (25.18-20, 26-27; 26.31-32) only indicates through Paul (contrast Pilate in Lk 23.13, 20, 22).
In verse 11-12: Only Roman citizens could appeal to the emperor (16.37-38; 22.25-29).
Comments or Questions..

Reading for June 5th

Read Acts 24.22-27

In verse 22: Lysias has already been quite in his judgment (23.9).

In verse 24: Drusilla, the daughter of Herod Agrippa I, was criticized for "transgressing the ancestral law" by leaving her husband to marry Felix (Josephus, Antiquities 20.141-143).

Faith in Christ Jesus again means the belief that Jesus is the messiah (see comments on 2.31, 36; 10.38).

In verses 25-26: Standard Hellenistic ethical discourse on justice and self control becomes urgent when linked with Jewish and messanist 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 4th

Read Acts 24.1-21
In 24.1-26.32: Paul's testimony before governors and kings.
In verse 1: Tertullis 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; 23.1-24) were held responsible for keeping the peace ("pax Romana").
In verses 3-4: Excessive gratitude did not disguise the unrest and insurrections 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 a 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 of Paul's arrest (21.28).
In verse 10: Paul's cheerful defense signifies his appreciation for Felix's knowledge (24.44) and more critically expresses, 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 comment on 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 (17.23;24.25).
In verses 18-21: See 21.17-22.10.
Comments or Questions..

Reading for June 3rd

Read Acts 23.11-35
In 23.11-35: Paul in protective custody.
In verse 11: This night vision introduces that 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 23.6-70, the governor involves Herod in a dispute about someone from his territory.
In verse 35: Herod's headquarters (note a pratorium) was a secure bastion.
Comments or Questions..

Reading for June 2nd

Read Acts 22.22-23.10
In verse 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 Claudius (23.26), the tribune probably purchased his citizenship during the reign of Claudius (41-52 CE).
In verse 30: The tribune's ability to order the chief priests and 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 also struck on the face for his answer to the high priest.
In verse 3: Paul invokes a biblical judgment (Deut 28.22) against the high priest for not obeying the law he was defending (7.53).
In verse 5: Paul's quotation of Ex 22.27 is a critique of any "leader of your people" who does not 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 Sadduccees 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..

Reading for June 1st

Read Acts 21.37-22.21
In verse 38: The Egyptian was a famous Jewish "prophet" who led a rebellion in the era of Felix around 54 CE (Josephus, War 2.261-263; Antiquities 20.168-172).
The assassins were cloak-and-dagger killers fighting Rome (Josephus, War 2.254-257; Antiquities 20.186-188).
In verse 40: On the Hebrew language, see 22.2.
In 22.1-22: Like 26.1-23, this defense (Gk., "apologia") speech (see also 24.1-21) retells the story of Acts 9.1-31.
In verse 3: Gamaliel has already appeared in 5.33-39, advocating that the council be restrained in it response tot he apostles.
Being zealous for God is closely tied to strict observance of our ancestral law (see also "zealous for the law in 21.20; Gal 1.14; Rom 10.2-4).
In verse 4: This Way means the followers of Jesus as messiah (9.2; 19.9, 23).
In verses 12-14: Ananias is now credited with being devout according to the law (9.10), and speaks for the God of our ancestors (9.17).
For Jesus' identity as the Righteous One, see Lk 23.47;Acts 3.14; 7.52.
In verses 17-18: The story of Paul's trance (10.10; 11.5) and echoes the call of Isaiah in the Temple (Isa 6.1-13).
In verse 21: Paul's commission is now even more like Isaiah's "light to the gentiles" (see Acts 1.8), and the people of Israel are not mentioned (9.14).
Comments or Questions...

Reading for May 31st

Read Acts 21.27-36
In 21.26-23.10: Conflicts in the Temple.
In verses 26-28: In Luke-Acts, the temple was a place where Jesus and Stephen testified in the face of the extended provocation of  adversaries (Lk 20.1-21.4; Acts 8.8-7.60; Acts 3.1-4.31), including charges of teaching ... against this place (6.13; Lk 21.5-6).
In verses 30-32: Luke depicts a mob dragging Paul outside the sacred precincts to kill him as a temple defiler (see also Jesus in Lk 4.16-30 and Stephen in Acts 6-7), prompting the Roman army tribune (Claudius Lysias, 23.2) to call out his cohort of a thousand soldiers (see also Gallio in 18.12-17; 19.28-41).
Comments or Questions..

Reading for May 30th

Read Acts 17.17-26
In 21.17-28.31: On trial for the promise.
In 21.17-25: The leaders of the church in Jerusalem receive Paul.
In verses 17-20: The brothers (15.1,13) represent the broad assembly of believers who now receive Paul warmly, and James and the elders join them in hearing about the mission among the Gentiles (15.12).
But their concern is focused only on how may thousands of believers (2.41; 4.4; 6.7) there are among the Jews, all zealous for the law (15.21).
In verse 21: The false charge is literally that Paul is teaching the Jews apostasy from Moses.
In verses 23-24: On the vow, see Num 6.1-21 and acts 18.18.
In verse 25: The agreement about gentiles (15.19-29) remains in force.
Comments or Questions..

Reading for May 29th

Read Acts 21.1-16
In verse 2: The earlier mission in Phoenicia was briefly mentioned in 11.19.
In verse 4: Taking their words literally would prevent Paul from going to Jerusalem (16.6-7), but the context makes it clear this is a prophetic warning (20.23; 21.12-14).
In verse 8: Philip the evangelist (6.3-6) arrived in Caesarea in 8.40 (see also 8.4-13, 26-39).
In verse 9: On women prophets, see 2.18.
In verse 10: On Agabus the prophet, see 11.27.
In verse 11: The use of Paul's belt as a symbol of his being bound by the Holy Spirit (20.22) has prophetic precedents (Jer 19.1-13; Ezek 4.1-17; Peter's belt in John 19.18-19).
In verse 13: "I am ready ... to die" is a mature conviction in this passage (20.24; contrast Lk 22.33).
Jerusalem is the place in prophetic tradition where God's prophets and apostles meet the most intense opposition ( see Lk 11.49-51; 13.33-34).
In verse 14: Luke's entire narrative is alive tot he question of how the lord will is accomplished in the midst of rejection (see Lk 22.42; 23.25; Acts 18.21).
In verse 15: the arrival in Jerusalem (v. 17) concludes this section of Paul's travel narrative, as also for Jesus in Lk 19.28.
Comments or Questions..

Reading for May 28th

Read Acts 20.13-38
In verse 16: Pentecost was a time for Jewish pilgrimage to Jerusalem (see 2.9-11; 20.6-7).
In verses 17-18: In Acts, the elders of the church are appointed locally with divine authority comparable tot he apostles (11.30; 14.23; 15.2, 4,6, 22, 23; 16.4), and Paul's account of his ministry and farewell commendation in vv. 18-35 is addressed to them.
In verse 19: The apostle's trials (Gk, "peirosmos"; see Lk 4.2; 1 Thess 3.4; Gal 4.14) are spiritual test as well as human conflicts.
Humility and tears are signs of a ministry like Jesus (Lk 19.41-44; 22.24-27).
In verse 20: "I do not shrink" is another way of claiming apostolic boldness (4.13; 9.27-28; 13.46; 19.8).
In verse 21: On both Jews and Greeks see 13.44-48; 14.27; 17.4, 11, 17; 18.5-6, 19; 19.8-10, 17).
The content of the repentance toward God or "conversion (Gk., "metanoia") proclaimed in Acts is specifically faith toward our Lord Jesus (2.38; 3.19; 5.31; 11.18; 17.30; 26.20).
In verses 22-23: to be a captive to the Spirit who testifies to me in every city is to be bound by God's determined purpose in suffering rather than power (see 19.21; 21.11).
Paul's directed journey comes to a climax in the Temple in Jerusalem (Lk 9.51; 13.22, 33-34; 19.11, 28, 41-44).
In verse 24: The journey or mission is an  athletic course to finish (13.25; 1 Cor 9.24; Phil 3.14; 2 Tim 4.7).
The ministry ... I received from the Lord Jesus stands in contrast to Paul's earlier self-appointed mission ( (9.1, 15; 22.3-10; 26.9-18).
In verse 26: To be not responsible for the blood of any of you means Paul has fulfilled his calling with regard to them and their lives (18.6).
In verse 28: The elders of the congregation are entrusted with the office of overseers (Gk., "episkopos"), and the church of God is both local and larger spiritual reality ( 1 Cor 1.2, "the church of God that is in Corinth").
In verses 29-31: Paul's warning against wolves (Ezek 22.27; Lk 10.3) sounds an alert (Lk 12.37-39) against false teachers who distort the truth (Lk 9.41; Acts 13.10).
In verse 35: This traditional saying is not otherwise attributed to the Lord Jesus (but see Lk 6.35-36, 38; 1 Clement 2.1).
In verse 36: Paul knelt down and prayed as Jesus did following his farewell to his disciples (Lk 22.41; Acts 21.5-6).
Comments or Questions..

Reading for May 27th

Read Acts 20.1-12
In 20.1-22.16: Going to Jerusalem.
In verse 1: The journey to Macedonia announced in 19.22 now resumes.
In verse 3: A plot ... against him by the Jews again prompts movement (9.24; 20.19; 23.30).
In verse 4: Paul's companions gather from a variety of places, perhaps to bring an offering together to Jerusalem (20.16: 24.17; Rom 15.16; 2 Cor 9.1).
In verses 6-7: The entourage observes the Jewish practice of the days of Unleavened Bread, which Luke identifies with Passover (Lk 22.1), timing its travel by the liturgical calendar (20.18), but now breaking bread in Christian worship on the first day of the week (Lk 24.1; Acts 2.42, 46; 1 Cor 16.2; rev 1.10).
In verses 9-10: Eutychus, whose name means "good fortune," is unknown outside this story.
Paul's discernment of whether the boy was dead or sleeping recalls Jesus' miraculous action with Jarius' daughter in Lk 8.52 and the actions of Elijah (1 Kings 17.17-24) and Elisha (2 Kings 4.32-37).
Comments or Questions..

Reading for May 26th

Read Acts 19.21-41
In verse 21: The themes of resolve in the Spirit and necessity for the journey ("I must see Rome") disclose divine direction (Lk 9.51-62; 13.31-35).
In verse 22: on Timothy see 16.1.
Erastus is mentioned in Rom 16.23 and 2 Tim 4.20.
In verse 24: Artemis was the famed hunter goddess, called Diana in Latin.
In verse 26: Paul's prophetic speech against idols made with hands (17.24) endangered whole guilds of workers.
In verse 28: Artemis of the Ephesians was a title that reflected special patronage for the city.
In verse 29: A Theater in Ephesus, seating 25,000 has been excavated.
In verses 31-33: The officials of the province of Asia and the Jewish spokesman Alexander cannot protect Paul from the mob.
In verse 35: The town clerk restores order with a recitation of the public piety of the Artemis cult.
The statue that fell from the heaven may have been a meteorite that was thought to be an image of the goddess.
Even coinage marked Ephesus as the temple keeper.
In verse 37: Temple robbers were especially hated in antiquity because temple marked the cultural integrity of the cities and often served as banks.
Comments or Questions...

Reading for May 25th

Read Acts 19.1-20.
In verses 1-7: The distinctive messianic baptism of the Way is again see 18.24-25)) contrasted to other Jewish washings or baptisms of repentance, including John's.
Baptism in the name of Lord Jesus is accompanied by laying on of hands and confirmed by the Holy Spirit as "the repentance that leads to life" (10.45-48; 11.15-18).
In verses 8-10: This brief summary reports two years and three months in Ephesus.
The stubborn refusal in the synagogue is another prophetic diagnosis of hardening (7.51; 14.2; 28.26-28), explaining the move to the non-Jewish lecture hall of Tyrannus without recounting the argument there.
In verse 11: Miracles are powerful acts displaying divine presence (2.22; 4.33; 6.8; 8.13; 10.38).
In verse 12: The use of physical means for healing was common Hellenistic practice (5.15-16).
In verses 13-14: The itinerant Jewish exorcists were probably not well regarded in synagogues (13.6); their use of the name of the Lord Jesus was not informed by faith, and there is no record of a legitimate high priest named Sceva.
In verses 18-19: the apostles' powerful acts are again sharply distinguished from magic (8.4-25; 13.4-12).
In verse 20: The power that triumphs in the story is not the apostles' own but the word of the Lord.
Comments or Questions..

Reading for May 24th

Read Acts 18.18-28
In verse 18: Paul appears to cut his hair at the beginning of taking a special vow, in contrast to shaving his head at the completion of the vow at the Temple (Num 6.1-21; Acts 21.24.
In verse 21: some ancient copies stress the necessity of Paul's journey to Jerusalem in terms similar to Jesus' mission (Lk 9.51-53; 13.33; Acts 19.21; 20.22).
In verse 22: This brief visit appears significant only as a display of Paul's respect for the church in Jerusalem.
In verses 24-25: Apollos introduces the scriptural interpretations associated with the Hellenistic Jewish traditions of Alexandria (1 Cor 1.12; 3.4-6, 22; 4.6; 16.12).
The baptism of John is a preparation for the baptism of the Holy Spirit (Lk 3.16; Acts 1.5; 11.16; 19.3-5).
In verse 26: Priscilla and Aquila are both teachers (18.2) of the way (9.2; 16.17; 19.9; 22.4; 24.22).
In verse 27: 1 Cor 1-4 attests the impact of Apollo's mission in Achaia.
Comments or Questions..

Reading for May 23rd

Read Acts 18.1-17
In 18.1-19.41: The mission in Corinth and Ephesus.
In verse 2: Aquila and Priscilla appear as partners in ministry with Paul in many contexts (18.18, 26; Rom 16.3; 1 Cor 16.19; 2 Tim 4.19).
Claudius's edict expelling the Jews from Rome is dated around 49 CE.
In verse 3: Like rabbis and philosophers who worked with their hands ( 1Thess 2.9; 2 Thess 3.6-8; 1 Cor 4.12; 9.6), they practiced their trade of tentmaking to avoid becoming a burden to their hearers.
In verse 5: The crucial message remains that Jesus is the messiah (see 2.31-32; 3.18-20; 10.38-43; 18.28).
In verse 6: To shake the dust from his clothes is a prophetic act of judgment (Lk 10.11; Acts 13.51), consistent with holding people responsible for their own lives or blood upon their heads (2 Sam 1.16; 1 Kings 2.33).
Paul's second threat to go to the Gentiles (13.46; 28.28) is also prophetic reproach, but he soon returns to a synagogue (18.19).
In verse 8: Crispus is probably the one mentioned by Paul in 1 Cor 1.14 as one of the few baptized.
In verses 9-10: The lord speaking in the vision must be the Lord Jesus, but perhaps through a messenger (9.10; 10.3; 16.9).
Do not be afraid ... I am with you is an assurance of divine presence (Isa 41.10;43.5; Jer 1.8, 19; Mt 28.20).
In verse 12: According to an inscription found in Corinth, Gallio was named proconsul by Emperor Claudius in lat 51 CE.
In verse 13; Their charge against Paul is not general sedition (16.20-21; 17.7) but violation of the law of Israel.
In verses 14-17 Gallio refuses to become involved in an intra-Jewish debate (24.20-22; 26.3).
Comments or Questions..

Reading for May 22nd

Read Acts 17.16-34
In 17.16-34: Paul in Athens.
In verse 16: Paul's distress at idols is a classic Jewish judgment (v. 28; Isa 41.21-24; 44.9-20; 45.1-24; 44.9-20; 45.1-25).
In verse 17: The marketplace (Gk., "agora") was where philosophers publicly encountered the people.
In verse 18: The Epicureans were known for disbelief in religious traditions, and Stoics sought to protect good order and civil religion.
No philosopher wanted to be called a babbler, and proclaiming foreign divinities was like the charge on which Socrates was executed.
In verse 19:  The Aeropagus was the site of Athenian trials.
In verse 20; Luke again introduces an apostolic speech with the question of what it means (2.12).
In verses 22-23: Paul appears to build the case against the philosophers, first by criticizing those who were extremely religious (superstitious) and second by telling them they worship the unknown god in ignorance (17.30).
In verses 24-25 Greek wisdom also could speak of the creator god as not needing anything from mortals (14.15).
The critique of the shrines was a favorite Jewish prophetic theme (7.48-50).
In verse 27: Greek philosophy was well acquainted with the search for God, even to trying to apprehend or touch God with the mind.
In verse 28: This unusual citation of the Greek poet Aratus imitates the way the scriptures of Israel are cited regularly.
In verse 29: See v.16.
In verse 30: Ignorance is no longer an excuse when the truth is known (see 3.17).
Repentance means the deep change of mind or heart, which the philosophers often call "conversion."
In verse 31-32: The fixed day is the last judgment (Lk 10.12; 12.46; 17.24, 30; Acts 2,20).
The phrase a man whom he has appointed recalls the "human being' or "son of ma" in Dan 7.13 to whom judgment is given by God (7.56).
In Acts, the resurrection is vindication of Jesus, demonstrating his role as judge in the end of time, but it also prompts derision from the Greeks (24.2-21).
Comments or Questions..

Reading for May 21st

Read Acts 17.1-15
In 17.1-15: Conflicts in Thessalonica and Beroea
In verses 1-2: As was his custom like Jesus (Lk 4.16), Paul's mission again begins with the Jews, in a synagogue on the sabbath (16.3; 17.17).
In verse 3: The scriptural interpretation again focus on the necessity of the suffering of the Messiah (2.32-36; 3.18-20; 4.26-7).
In verse 5: Jealousy was also identified as the motive for earlier efforts by Jews to stir up opposition to the apostles (5.17; 13.45), which is probably an echo of Deut 32.21 where God makes Israel jealous (see Rom 10.19).
Jason's house is identified as a house of prayer or a "house church" (see Lydia in 16.15).
In verse 6: Turning the world upside down meant rebellion against the Roman order (11.28: 21.38; 24.5).
In verse 7: Calling Jesus "the messiah" sounded like he was being acclaimed a king, which either meant a pretender to the rule of the emperor or at least the crowing of a ruler without Roman authorization, grounds enough for an execution (Lk 23.2-3, 35-37).
In verse 9: unlike in Philippi, the officials use legal means of bail, and Paul and Silas depart without a confrontation (16.36-39).
In verse 10: Beroea is about 60 miles south of Thessalonica.
In verses 11-12: Their scripture study every day is commended as a quest for the truth in contrast to the rabble in Thessalonica.
The Greek women and men appear to be in the synagogue too.
Comments or Questions..

Reading for May 20th

Read  Acts 16.25-40
In verse 25: Praying and singing invoke divine assistance in critical times (Lk3. 21; 6.12; 9.18, 28-29; 10.21-22; 11.1; 18.1-8; 22.32, 41-46; 23.46; Acts 1.14; 2.42, 47; 4.23-31; 6.4; 7.59-60; 9.11; 10.2, 9; 12.12; 13.2-3).
In verses 26-27: Compare Peter's miraculous escapes in 5.19-20 and 12.6-10, leading to the execution of the guards in 12.19.
In verse 30: Unlike Cornelius, this f=gentile convert seems to have no previous knowledge of Israel's faith, but like the Jews in Jerusalem asks, "What must I do to  be saved?" (2.37).
In verse 31: Faith int he Lord Jesus Christ is the only requirement for salvation and baptism of the household (10.44-48; 11.17-18; 15.8-9).
In verses 37-38: Such secret dealings reveal their shameful character, even by Roman law (1 Thess 2.2), and Roman citizens had higher standards of protection against capricious actions.
In verse 40: The story ends again in Lydia's home (vv. 14-15).
Comments or Questions..

Reading for May 19th

Read Acts 16.11-24
In 16.11-40: The mission to Philippi.
In verse 12: Paul's letter to "all the saints in Christ Jesus who are in Philippi" (Phil 1.1) reveals his enduring bond with them.
In verse 13-14: The place of prayer (see also 16.16) was clearly a gathering for Jewish worship on the sabbath day, whether or not it was a proper synagogue," and Lydia was already a worshiper of God whether Jewish or gentile.
Thyatira was in central Asia Minor, from which Paul had just come (Rev 2.18-29).
Purple textiles were clothing of the wealthy(Lk 16.19).
To say the Lord opened her heart to listen is to suggest the miracle of faith (Lk 24.32-33, 45; contrast Acts 28.26-28).
In verse 15: The merchant Lydia has sufficient means to support the mission (Lk 8.3), urging her hospitality as a sign of acceptance (Lk 19.5; 24.29).
On the baptism of her household, see also 10.24, 44-48; 11.14; 16.31-34.
In verse 16: Her spirit of divination claimed links with the "Python spirit" of the serpent oracle of Delphi.
In verse 17: In Luke, the Most high is a biblical title for God (Lk 1.32, 35, 76; 6.35), but the Most High God is a phrase used in recognition by those possessed by a lesser spirit, provoking an exorcism (Lk 8.28-29).
In verses 19-22: Her owners' only hope for her was making money (8.14-24; 19.23-40), and their accusations against the Jews for making Roman adopt unlawful customs may again allude to circumcision.
Their case is without merit on both grounds, but it stirs the crowd (compare Luke 23.1-25).
In verse 24: The security measures recall Peter's imprisonment in 12.4.
Comments or Questions..

Reading for May 18th

Read Acts 15.36-16.10
In 15.36-22.29: The journeys of Paul.
In 15.36-16.10: The Mission moves to Europe.
In verse 36-4: These verses resume the narrative of Paul's travels (13.1-13.38),
which had been interrupted by the Jerusalem council. (15.1-350, and introduce second missionary journey (15.39-18.22).
In verse 37: According to Col 410, John called Mark was a relative of Barnabas.
In verse 38: Mark's earlier departure (13.13) is now interpreted as a desertion.
In verse 40-41: Silas and Judas were chosen earlier by the Jerusalem authorities to represent the agreement that validated the mission of Paul and Barnabas (15.27), and Syria and Cilicia were crucial for the message (15.23; Gal 1.21).
In 16.1: Derbe and Lystra were the sites of the mission in 14.16-21.
Timothy is also mentioned in 17.14-15; 18.5; 19.22; 20.4; Rom 16.21; 1 Cor 4.17; 16.10; Phil 1.1; 2.19; Col 1.1.
In verse 3-4: Timothy's circumcision is intended to make him acceptable as a Jew (v. 1: son of a Jewish woman), with out compromising the decisions ... reacted by the apostles and elders about the gentiles (15.19).
In verses 6-7: The Holy Spirit and the Spirit of Jesus appear to be alternative terms for the same divine agency that is now directing the mission by preventing their plans (8.36;10.47;11.17).
In verses 9-10: Once again a vision (10.3, 10; 11.5;18.9) is a means of divine communication to cross a boundary, now beyond Asia Minor to Macedonia in Europe.
Comments of Questions..

Reading for May 17th

Read Acts 15.22-35
In verse 22: All the officials (see 14.23) formally choose and send "prophets" (15.32; 11.27; 13.1) along with Paul and Barnabas: Judas called Barsabbas (see Joseph called Barsabbas in 1.23) and Silas (15.40-41; 16.19, 25, 29; 17.4, 10, 14-15; 18.5).
In verses 23-29: James' letter recites the story of the council.
In verse 23 On the believers in Gentile origin, see 15.1.
In verse 28: The phrase it has seemed good to the Holy Spirit and to us is the formal language of declarations, confirming God's agency.
In verse 35: Luke's summary concludes the section of the narrative.
Comments or Questions...

Reading for May 16th

Read Acts 15.12-21
In verse 12: the signs and wonders confirm divine activity (2.43; 5.12; 8.6-7).
In verse 13: James "the brother of our Lord," emerges as the leader of the Jerusalem church (1.14; 12.17; 21.18; 1 Cor 15.7; Gal 1.19; 2.9, 12).
In verse 14: the phrase a people for his name extends the meaning of the word "people," which is usually reserved for Israel and includes Gentiles as "saved" (on his name see also 2.21; 15.170 or "God's people."
In verses 16-17: The citation from Amos 9.11-12 is another prophet witness to god's long-standing intention for Israel's restoration to be a blessing to the gentiles (1.6-8; Isa 49.6; Acts 3.25; Gen 12.3).
In verses 19-20 James' solemn declaration is rehearsed with variations in 15.29 and 21.5.
The edict requires no practices but only abstaining from things that were probably regarded as most offensive by Jewish Christians.
Things polluted by idols could be far-reaching since the whole empire was full of religious practices and images (Acts 17.16), but 15.29 and 21.25 the issue is more narrowly sacrifices to idols (1 Cor 8-10).
Fornication probably meant all sexual impurity, but Jewish tradition also made a close link with idolatry (Wis 14.12).
Things strangled and blood are probably allusions to Jewish convictions that the life of a creature is in it blood, which is to be poured out to God (Lev 17.10-13).
In verses 21: The point seems to be that Jews, proselytes, and gentiles everywhere will recognize "these essentials" as appropriate (v. 28) without making circumcision a requirement for salvation.
Comments or Questions..

Reading for May 15th

Read Acts 15.1-11
In 15.1-35: The assembly in Jerusalem.
In verse 1: These individuals from Judea are evidently Jews, perhaps like the "false believers secretly brought in" Paul faced in Gal 2.4 or perhaps The Christian Pharisees of 15.5.
The brothers would normally be Jews, but these seem to be gentile believers (15.23).
Saved means to be an heir of God's promises to Israel (v. 11, see 4.2), as demonstrated by observing the custom (Lk 1.9; 2.42; Acts 6.14; 21.21; 26.3; 28.17) of circumcision, which Luke regards as what faithful Jews do (Lk 1.59; 2.21, Acts 7.8; 16.3).
In verse 3: The conversion of the gentiles is their "turning" or "repentance" (11.18; 14.15; 15.19).
In verse 5; These believers  who belonged to the sect of Pharisees are evidently Christians.
It is not clear what their link might have been with "the circumcised believers" who traveled with Peter (10.45; 11.12).
The word sect means "group" or "party" without especially negative connotations (5.17; 24.5, 14; 26.5; 28.22).
They taught that circumcision was necessary for salvation (15.1).
In verses 7-9: peter rehearses the story of God's action through him in chapters 10-11,
The phrase in the early days points to Peter's precedence in the Gentile mission.
The expression cleansing their hearts by faith addresses bot the concern of what is unclean (10.15; 11.9) and recalls receiving the gift of the Holy Spirit "when we believed" (11.17).
In verse 10: The word therefore marks the conclusion of the testimony, confronting them with the Pharisee Gamaliel's warning to avoid "fighting against God" (5.39) or putting God to the test (Lk 4.2; 11.16; Acts 5.9).
The yoke was an image of the discipline or instruction of the law (Sir 51.6;; Mt 11.29-30), but it could also represent bondage or a burden too heavy to bear (Gal 5.1; Mt 23.4).
In verse 11: By Peter's contrary argument, they do need to be circumcised like us, but we will be save ... just as they will.
Comments or Questions...

Reading for May 14th

Read Acts 14.21-28
In verse 22: The necessity of persecutions (Gk., "thlipsis," see 7.10-11; 11.19; 20.23) is revealed in persistent opposition to God's kingdom (9.16).
In verse 23: Elders are  now appointed as another class of leaders in addition to the apostles and deacons (6.1-7; 11.30; 15.2, 4).
In verse 27: The gentile mission is identified as what has done (11.17-18; 12.24; 13.47-48).
The door of faith is a Pauline image (1 Cor 16.9; 2 Cor 2.12; Col 4.3).
Comments of Questions..

Reading for May 13th

Read Acts 14.8-20
In verses 8-10: Paul's healing of the man crippled from birth closely parallels Jesus" (Lk 5.17-26) and Peter's (Acts (Acts 3.1-10).
In verses 11-12: Greek tradition included stories of such visitations from the realm of the gods.
Zeus was at the top of the assembly or Pantheon of the God's.
Hermes was the divine messenger with winged feet.
In verse 13: Even rumors of a visit of Zeus could bring fame to a local temple.
In verses 14-15: The apostles Barnabas and Paul (v.4) respond just as Peter did to Cornelius (10.26) and as Herod did not when acclaimed divine (12.22).
In verses 15-17 This is the first sermon in Acts to gentiles who may not know Jewish scriptural tradition, calling for repentance (turn from these worthless things to the living God) by a broad appeal to the order of creation (4.24; 17.24-31; Rom 1.18-25).
In verse 19 The report of pursing opponents from previous cities (13.50-14.5) will be repeated in 17.13 (see gal 2.4-5; 5.11).
Comments or Questions..

Reading for May 12th

Read Acts 13.44-14.7
In verses 44-45: On jealousy, see Acts 5.17; 7.9.
Those who were contradicting Paul were probably also accusing him of blaspheming on the grounds of the scriptural arguments.
In verses 46-47: Their boldness is again inspired speech (4.13, 31; 9.27-28).
Paul uses the promise from Isa 49.6 (see 1.6-8) as a prophetic reproof and repeatedly declares his turning to the Gentiles (18.6; 28.28), but he never stops witnessing to the Jews.
In verse: 49: on the word of the Lord, see 12.24; 13.44, 46.
In verse 50: Persecution again causes the mission to move ahead (8.1).
In verse 51: In Lk 10.11, Jesus warned his disciples about shaking the dust off their feet.
In 14.1: The mission in Iconium again begins in the synagogue (13.14).
In verses 4-5: In this passage (see also v. 14), Paul and Barnabas are called the apostles, a title otherwise reserved in Acts for "the twelve" (1.26).
They are clearly Jewish, but are contrasted with the Jews, who must be those who hold strict "Jewish" or "Judean" interpretation of the faith of Israel (15.1) as they divide the residents, apparently including both Gentiles and Jews, against Paul and Barnabas.
Comments or Questions.

Reading for May 11th

Read Acts 13.26-43
In verse 26: The message of this salvation is about the promised savior, Jesus (v. 21), which is the good news ... God promised (v. 32; 2.39).
In verse 27: This verse is a prophetic indictment, citing ignorance and misunderstanding of the scriptural promises against the residents of Jerusalem and their leaders ( 3.14-17; 7.51-53).
In verse 28: This verse repeats the charge of 3.13.
Acts 4.25-28 holds Pilate accountable (Lk 23.1-25).
In verse 29: The phrase everything that was written about him echoes Jesus' words in Lk 22.37; 24.27, 44.
In verses 31-33: The witnesses to the people (Lk 24.48; Acts 1.8) again focus on Jesus' resurrection (1.22; 2.32; 3.15).
Versus from Ps 2 are also cited in 4.25-26 (see Heb 1.5: 5.5).
In verses 34-37: The direct references to Isa 55.3 and Ps 16.10 rehearse the argument (2.25-31) that in his resurrection Jesus fulfilled the promise made to David.
In verses 38-39: Let it be known to you is the language of solemn declaration (2.14; 4.10) announcing God's forgiveness of sins for everyone who believes in the same terms that Paul used in Romans to speak of "justification" or "being declared righteous" from sin by faith rather than by the law (see Rom 2.13; 3.24-26; 4.2, 5; 5.1, 9; 8.30, 33).
In verses 40-41: The prophets may again imply a collection of "minor prophets" (7.42), including Hab 1.5, which is cited directly.
In verse 43: Luke emphasizes the response of faith among Jews and devout converts to Judaism (see 11.20; 13.16).
Comments or Questions..

Reading for May 10th

Read Acts 13.13-25
In verses 13-14: Paul's mission moves north to Pamphylia on the mainland.
John's departure later caused divisions (15.38).
In verse 15: As in Jesus' first address in the synagogue where he read from Isaiah (Lk 4.14-30), Paul is invited to speak after the reading of the law and the prophets (15.2).
To call them brothers meant to acknowledge them as belonging to the people of Israel.
In verse 16: The worship of the synagogue apparently included Jews (Israelites) and others who feared God (13.26), some of whom where probably gentiles and some converts (10.2; 13.43).
In verse 17: Like Stephen, Paul focused on God's faithful promise and Israel's need to repent (7.23, 37, 42; 13.23, 24).
God's uplifted arm is the means to salvation (Ex 6.1, 6; 32.11).
In verse 18: On forty years, see 7.36.
Paul does not mention Moses (unlike Stephen, 7.20-44), but dwells on God's forbearance (Deut 1.31).
In verse 19: The seven nations are identified in Deut 7.1.
In verses 20-22: the scriptural allusions of these verses point to Davidic kingship (see 1 Sam 10.21-24; 14.4; 15.23; 16.1), drawing on a verse from Isa 44.28 about Cyprus to speak of David "who will carry out all my wishes."
In verse 23: On Jesus as Israel's promised savior, see Lk 2.11; Acts 5.31.
In verses 24-25: John's baptism is carefully set before Jesus' coming (see Lk 3.18-21; Acts 10.36-38).
Comments or Questions...

Reading for May 9th

Read Acts 13.1-12
In 13.1-14.28: Paul's first missionary journey among Jews and gentiles.
In verse 1: These prophets and teachers (11.27-28) are largely unknown (Rom 16.21?), except for Barnabas and Saul and a suggested link with the court of Herod (Lk 8.3).
In verses 2-4: Other than through fasting and prayer (Lk 2.37; 5.33; Acts 14.23), Acts does not explain how the Holy Spirit spoke (16.6, 10), but the laying on of hands and sending them off are acts of obedience to this call (6.6; 8.17-19; 9.17), so that they go sent out by the Holy Spirit.
In verses 4-5: Seleucia was the port for Antioch, and Salmis, the eastern port of Cyprus.
Their first destination is the synagogues of the Jews (Lk 4.15; Acts 6.9; 13.14; 14.1; 16.13, 16, 17;18.4, 19, 26; 19.8).
John is John Mark (12.25; 13.13).
In verses 6-7: Paphos is on the western shore of Cyprus.
This magician (8.9-13) is also judged to be a false prophet (11.27-28; Deut 18.22).
Bar-Jesus or son of Joshua was a fitting name for a prophet (see Jesus, son of Ananias, in Josephus, war 6300-309), now contending with an agent of Jesus the Messiah for the hearing of the Roman proconsul (18.19).
In verses 8-9: Both the magician and Saul are know by more than one name, and Paul will be the apostle's (14.4, 14) name for the rest of the narrative.
In verses 10-11: This is the language of spiritual warfare (5.1-11; 8.20-24), renaming him again as son of the devil, not son of Joshua, and accusing him of making the paths crooked rather than straight (Isa 40.3-4; Lk 3.4-5).
In verse 11: Like Saul himself,Elymus is blind for a while and must be led by the hand (9.8-9; 22.11).
In verse 12: The proconsul is confronted with two sides of Jewish prophecy and teaching (13.1), and Paul demonstrated the power of the Holy Spirit (13.9).
Comments or Questions..