Reading for August 8th

 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 16.16; 2 Tim 4.19). Claudius' edict expelling the Jews from Rome is dated around 49 CE. In verse 3: Like rabbis and philosophers who worked with their hands (1 Thess 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 1Cor 1.14 as one of the few he 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 late 51 CE. Inverse 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 August 7th

 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; 45.1-25). 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 Areopagus was the site of Athenian trials. In verse 20: Luke again introduces an apostolic speech with a question of what it means (2.12), In verse 22-23: Paul appears to build a 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 verse 24-25: Greek wisdom also could speak of the creator god as not needing anything from mortals (14.15). the critique of shrines was a favorite Jewish prophetic theme (7.48-50). In verse 25-26: These verses read like a commentary on Gen 1.24, 27-28; 2.7. In verse 27: Greek Philosophy was well acquainted with the search for God, even to trying to appended or touch God with  the mind. In verse 28: This usual citation of the Greek poet Aratus imitates the way the scripturas 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 and heart, which the philosophers often called "conversion." In verses 31-32: The fixed day is the last judgment (Lk 10.12; 12.46; 17.24, 30; Acts 2.20). The phrase a whom he has appointed recalls the 'human being' or "son of man" in Dan 7.13 to whom judgement is given by God (7.56). In Acts, the resurrection is the vindication of Jesus, demonstrating his role as judge in the end time, but it also prompts derision from the Greeks (24.2-21). Comments or Questions..

Reading for August 6th

 Read Acts 17.1-15. In 17.1-15: Conflicts in Thessalonica and Beroea. In verse 1-2: As was his custom like Jesus (Lk 4.16), Paul's mission again begins with the Jews in a synagogue, on a sabbath (16.13; 17.17). In verse 3: The scriptural interpretations again focus on the necessity of the suffering of the messiah and that Jesus is the messiah (2.32-36; 3.18-20; 4.26-27). 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" (Lydia in 16.15). In verse 6: Turning the world upside down meant rebellion against 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 or the emperor or at least the crowning 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 the legal means of bail, and Paul and Silas depart without c confrontation (16.36-39). In verse 10: Beroea is about 60 miles south of Thessalonica. In verse 11-12: their scripture study  everyday 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 Question..

Reading for August 5th

 Read Acts 16.25-40. In verse 25:Praying and singing invokes divine assistance in critical times (Lk 3.21; 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; 4.23-31; 6.4; 7.59-60; 9.11; 10.2, 9; 12.12; 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 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 in the Lord Jesus Christ is the 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 house (vv. 14-15). Comments or Questions..

Reading for August 4th

 Read Acts 16.11-24. In 16.11-40; Mission in 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 verses 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 the 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), using 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 claims 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 verse 19-22: Her owner's only hope for her was in making money (8.14-24; 19.23-40), and their accusations against the Jews for making the Romans adopt unlawful customs may again allude to circumcision. Their case is without merit on both grounds, but stirs the crowd (compare Lk 23.1-25). In verse 24; The security measures recall Peter's imprisonment in 12.4. Comments or Questions..

Reading for August 3rd

 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 verses 36-41: These verses resume the narrative of Paul's travels (13.1-14.28), which had been interrupted by the Jerusalem council (15.1-35), and introduce his second missionary journey (15.39-18.22)). In verse 37: According to Col 4.10, John called Mark was a relative of Barnabas. in verse 38:  Mark's earlier departure (13.13) is now interpreted as a desertion. In verses 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 areas for the message (15.23; Gal 1.21). In 16.1: Derbe and Lystra were the sites of the mission in 14.6-21. 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 verses 3-4: Timothy as a Jew (v. 1: son of a Jewish woman), without compromising the decisions ... reached by the apostles an 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 redirecting 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 the cross a boundary, now beyond Asia Minor to Macedonia in Europe. Comments or Questions..

Reading for August 2nd

 Read Acts 15.22-35.  In verse 22: All the officials (see comment on 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's letter recites the story of the council.  In verse 23: On the believers of Gentile origin, 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 this section of the narrative. Comments or Questions..

Reading for August 1st

 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 or the 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 the Gentiles as "saved"(on his name, see also 2.12; 15.17) or "God's people." In verses 16-17: The citation from Amos 9.11-12 is another prophetic 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 verse 19-20: James' solemn declaration is rehearsed with variations in 15.29 and 21.25. 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 in 15.29 and 21.25 the issue is more narrowly sacrifices to idols (1 Cor 8-10). Fornication probably means 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 its blood, which is to be poured out to God (Lev 17.10-13). In verse 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 July 31st

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 4.42; Acts 6.14; 16.21; 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 literally their "turning" or repentance (11.18; 14,15; 15.19). in verse 5:  These believers who belong to the sect of the 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 verse 7-9: Peter rehearses the story of God's actions through him in chs. 10-11. The  phrase in the early days points to Peter's precedence in the Gentile mission. The expression cleansing their hearts in faith addresses bot the concerns of what is unclean  (10.15; 11.19) 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 to heavy to bear (Gal 5.1; matt 23.4). In verse 11: By Peter's contrary argument, they do not need to be circumcised like us, but we will be saved ... just as they will. Comments or Questions..

Reading for July 30th

 Read Acts 14.21-28, 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 apostles and deacons (6.1-7; 11.30; 15.2, 4). In verse 27: The Gentile mission is identified as what God had 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 or Questions..

Reading for July 29th

 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 3.1-10). In verse 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 Gods. 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 verse 14-15: The apostles Barnabas and Paul (v. 4) responded just as Peter did to Cornelius (10.26) and as Herod did not when acclaimed as 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 pursuing 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 July 28th

 Read Acts 13.44-14.7. In 13.44-45: On jealousy, see Acts 5.17; 7.9. those who were contradicting Paul were probably also accursing him of blasphemy on the grounds of their 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 Jews. In verse 48: The phrase as many as had been destined for eternal life again alludes to "the definite plan" of God in the scriptures (2.23; 3.24). 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 (13.4). 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 "the twelve" (1.26). they are clearly Jewish, but are contrasted with the Jews, who must be those who hold a 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 July 27th

 Read Acts 13.26-43. The message of this salvation is about the promised Savior, Jesus (v. 23), which is the good news ... God promised (v. 32; 2.39): 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 23.1-250. 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). Verses 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 55.3and Ps 16.10 rehearse the argument (2.25-31) that in his resurrection Jesus fulfilled the promises made to David. In verse 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 rather than 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 the "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 comments on 11.20; 13.16). Comments or Questions..

Reading for July 26th

 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 a synagogue where he read from Isaiah (Lk 4.14-30), Paul invited to speak after the reading of the law and the prophets (15.21). 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 fear God (13.26), some whom were 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 arms is the means of 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; 14.14; 15.23; 16.1), drawing on a verse from Isa 44.28 about Cyrus 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 verse 24-25: John's baptism is again carefully set before Jesus' coming (Lk 3.18-21; Acts 10.36-38). Comments or Questions..

Reading for July 25th

 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 Samaria, 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; 17.1, 10, 17; 18.4. 19, 26: 19.8). John is John Mark (12.25; 13.13). In verses 6-7: Perhaps is on the western shore of Cyprus. This magician (8.9-13) is also judges 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 6.300-309), now contending with an agent of Jesus the messiah for the hearing of the Roman proconsul (18.12). In verses 8-9: Both the magician and Saul are known by more than one name, and Paul will be the apostle (14.4, 14) name for the rest of the narrative. In verses 10-11: This 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 crocked, rather than straight (Isa 40.3-4; Lk 3.4-5). In verse 11: Like Saul himself, Elymas is blind for a while and must be led by the hand (9.8-9; 22.11). In verse 12: The proconsul's is confronted with two kinds of Jewish prophecy and teaching (13.1), and Paul demonstrated the power of the Holy Spirit (13.9). Comments or Questions..

Reading for July 24th

 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 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..

Reading for July 23rd

 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...

Reading for July 22nd

 Read Acts 11.19-12.5. In 11.19-12.25: 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; 18.22). In verse 20: Since Luke 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 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 tot he apostles (4.36-37). In verse 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; 26.25: "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: Lk3.1, 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 Luke'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..

Reading for July 21st

 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 this is 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..

Reading for July 20th

 Read Acts 10.44-48. 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..

Reading for July 19th

 Read Acts 10.17-43. 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 means 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 "devout soldier" (v. 7) were Jews (v. 28). In verses 25-26: Worship here could simply mean acknowledgment of authority in oriental homage, but it could imply a blasphemous confusion of a mortal and God (14.15). In verse 28: The boundaries of what is 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). In verse 34: In Det 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 the 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; 10.5-6; 19.38; 24.36). 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 witnesses 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 also underscored in 17.31. In verse 43: Luke continues the emphasis on all prophets (Lk 24.27, 44), now as ratifying the radical message of forgiveness for everyone through faith (Rom 3.21-26). Comments or Questions..

Reading for July 18th

 Read Acts 10.9-16. Peter's vision deals directly with the profane or unclean (see also his recounting in 11.5-11). In verse 12-13: In Lev 11.1-47, Israel was commanded to make a distinction among four-footed creatures, not to gather all kinds together, particularly to eat. In verses 15: "What God has made "clean" apparently now included creatures that had been identified as unclean according tot he laws of Israel. The word profane means "vulgar" or "common" and could be used to refer to all the nations not chosen of 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..

Reading for July 17th

 Read Acts 10.1-8. In 10.1-11.18: God gives repentance to the gentiles. In 10.1: Caesarea, a costal 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 with 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 God (10.22, 35; 13.26; see also 13.43, 50; 16.14; 17.4, 17; 18.7) giving alms (see comment on 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 a 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 comment on 9.11). Whether the house of a tanner could ever have been anything but ritually unclean does not seem to be a problem. Comments or Questions..

Reading for July 16th

 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 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 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 widows, see (Lk 2.37; Acts 6.2; 9.41). In verse 40: Peter's words to Tabitha to get up echoes 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..

Reading for July 15th

 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 audiences 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, 2-32, 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 and comment on 3.16. 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 verse 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; 17.2-3). In verses 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 4.6).Speaking boldly is a sign of 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 tot he 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; 23.21-24). In verse 31: This Lukan summary again marks the progress of the mission promised in 1.8 (see 8.1). Comments or Questions..

Reading for July 14th

 Read Acts 9.1-9. In 9.1-31: The call of Saul (see also 22.6-16; 26.12-18). In verses 1-2: Saul's pursuit of the disciples of the Lord is confirmed by Paul's letters (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 the question whether they had such powers of extradition. The letters to the synagogues were common means of introduction or recommendation (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; 1 Sam 3.4, 10), revealing that Saul is persecuting the Lord Jesus in the person of his followers (Lk 10.16). In verse 7: Acts' three accounts of this event differ on who saw or heard what ( see 22.9; 26.13). 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..

Reading for July 13th

Read Acts 8.26-40. In 8.26-40: The mission goes to Africa. The instructions of an angel of the Lord (see Lk1.11; see Acts 23.8-9) leave no doubt of God's agency in this episode. Gaza is 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 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, 17). 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 taken away from the earth (as the Greek version of Isa reads) points to Jesus' exaltation (see Acts 1.22; 3.21). In verse 34: The Ethiopian's question (see Acts 1.22; 3.21).  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 Ezek 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 later reported to have a house (see 21.8) Comments or Questions..

Reading for July 12th

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 is 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 7.21-22. 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 13.10; 19.13-20). In verses 12-12: Believing the good news Philip proclaimed and being baptized was a turning away of repentance or conversion from the practices of Simon. Signs and great miracles were 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 apostles' hands, but not finally controlled by the twelve (6.6; 11.1-18, 22; 19.1-7). because of this 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..

Reading for July 11th

 Read Acts 8.2-3. 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 lamentations (Lk 23.27. 48). Acts 9.2; 22.4-5; 25.10 claim Saul acted under the high priest's authority. Jesus' word in Lk 21.12 identifies such persecution as written in God's plan (see Acts 12.4; 16.23). Comments or Questions..

Reading for July 10th

 Read Acts 7.51-8.1.  In verse 51: The recitation now turns into a full indictment, addressed to you stiff 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 11). In calling Jesus the Righteous One, Luke draws upon the prophetic and wisdom traditions (Wis 2.12-22) of the suffering righteous (see also 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 (10.1). The son of Man (Dan 7.13) is clearly Jesus, usually sitting at the right hand of the power of God" (Lk 2.69, Acts 2.33), but now standing, perhaps preparing to receive Stephan 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: Stephan'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 is approved as a witness and was complicit in the murder (see Lk 11.48; Acts 22.20). Comments or Questions..

Reading for July 9th

 Read Acts 7.40--50. 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 42-45: 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: the citation from Isa 66.1 further claims the whole creation as God's dwelling, made by "my hand." Ps 132.13-14, by contrast, affirms Zion as God's chosen habitation and resting place forever. Comments or Questions..