Reading for June 28th

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

Reading for June 27th

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

Reading for June 26th

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

Reading for June 25th

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

Reading for June 24th

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

Reading for June 23rd

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

Reading for June 22nd

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

Reading for June 21st

 Read Acts 22.12-21. In verses 12-14: Ananias is now credited with being devout according to the law (9.10), and he speaks for the God of our ancestors (9.17). For Jesus' identity as the Righteous One, see comments on Lk 23.47;  Acts 3.14; 7.52. In verses 17-18: The story of Paul's trance in the temple , only told here, recalls Peter'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 comments  on Acts 1.8), and the people of Israel are not mentioned (9.14). Comments or Questions..

Reading for June 20th

 Read Acts 21.37-22.11. In 21.38: 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, advocate in that the council be restrained in its response to the 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) Comments or Questions..

Reading for June 19th

 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 also testified in face of the the extended provocation of adversaries (Lk 20.1-21.4; Acts 6.8-7.60; Acts 3.1-4.31), including charges of teaching ... against ... this place (6.13; Lk21.21.5-6). In verses 30-21; 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 tribute (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 June 18th

Read Acts 21.17-26. In 21.17-28.31: On trial for the promise. In 27.17-25: The leaders of the church in Jerusalem receive Paul. In verses 17-20: The brothers (15.1, 13) represent the board assembly if 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 verse 25: The agreement about the Gentiles (15.19-29) remains in force. Comments or Questions..

Reading for June 17th

 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 19.1-3; 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; contrasts 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 to the question of how the Lord will is accomplished in the midst of rejection (see Lk 22.24; 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 June 16th

 Read Acts 20.13-38. In verse 16: Pentecost was a time for Jewish pilgrimage to Jerusalem (see comments on 2.9-11; 20.6-7). In verses 17-18: In Acts, the elders of the church are appointed locally with divine authority comparable to the apostles (11.30; 14.23; 15.2, 4, 6, 22, 23; 16.4), and Paul's account of his ministry and farewell condemnation in vv. 18-35 is addressed to them. In verse 19: The apostle's trials (Gk., "peirosmos"; see Lk 4.2; 1 Thess 3.5; Gal 4.14) are spiritual tests 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 did not shrink" is another way of claiming apostolic boldness ( 4.13; 9.27-28; 13.46; 19.8). In verses 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., "mentanoia") 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 captive to the Spirit who testifies to me in every city is to be bound by God's determined purpose is suffering rather than power (see 19.21; 21.11). Paul's direct 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 3.4; 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 a 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 10.30 sounds an alert (Lk 13.37-39) 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 June 15th

 Read Acts 20.1-12. In 20.1-22.6: Going to Jerusalem. In 20.1: The journey to Macedonia announce 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 22.20, timing its travel by the Liturgical calendar (20.18), but now breaking of 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 Jairus' 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 June 14th

 Read Acts 19.21-41. In verse 21: The themes of resolve in the Spirit and  necessity for the journey ("I must also 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 16.23and 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 can not protect Paul from the mob. In verses 35: The town clerk restores order with a recitation of the public piety of the Artemis cult. The statue that fell from heaven may have been a meteorite that was though to be an image of the goddess. Even its coinage marked Ephesus as the temple keeper. In verse 37: Temple robbers were especially hatred in antiquity because the temples marked cultural integrity of the cites and often served as banks. Comments or Questions..

Reading for June 13th

 Read Acts 19.1-20. In verses 1-7: The distinctive messianic baptism of the Way is again (see comment on 18.24-25) contrasted to other Jewish washings or baptisms of repententance, including John's baptism in the name of Lord Jesus is accompanied by the 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 the synagogues (13.6; their use of name of the Lord Jesus was not informed by faith, and there is no record of a legitimate high priest named Sceva. In verse 15: The evil spirits were known for sassy talk (Lk 4.34; 8.28). 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 apostle's own, but the word of the Lord. Comments or Questions..

Reading for June 12th

 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 Aquilla 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 Apollos' mission in Achaia. Comments or Questions..

Reading for June11th

 Read Acts 18.1-l7. 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' edict expelling the Jews from Rome is dated around 49 CE. In verse3: Like rabbis and philosophers who worked with their hands (1 Thess 2.9; 2Thess 3.6-8; 1 Cor 4.12; 9.6), they practice 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 rests their heads (2 Sam 1.16; 1 Kings 2.33). Paul's second threat is 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 Cor1.14 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.). Do not be afraid ... I am with you in 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. 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 June 10th

 Read 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 publically encountered the people. In verse 18: The Epicureans were known for disbelief in religious traditions, and the 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 the question of what it means (2.12). In verses 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 verses 24-25: Greek wisdom also should 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 verses 25-26: These verses read a commentary on Gen 1.24, 27-28. 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. Inverse 29; See v. 16. In verse 30: Ignorance is no longer an excuse when the truth is known (3.17). Repentance means the deep change of mind or 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 man whom he has appointed recalls the "human being" or "son of man" in Dan 7 .13 to whom judgment is given by God (7.56). In Acts,the resurrection is the 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 June 9th

 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 a sabbath (16.13; 17.17). In verse 3: The scriptural interpretations again focus on the necessity of the suffering Messiah and that Jesus is 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 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 the Philippi, the officials use the legal means of bail and Paul and Silas depart without a confrontation (16.36-30). In verse 10: Beroea is about 60 miles soul of Thessalonica.  In verses 11-12: Their scripture study every day is commended as a questing 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 June 8th

 Read Acts  16.25-40. In verse 25: Praying and singing invoke divine assistance in critical times (Lk 3.21; 6.12; 9.18, 28-29; 10.21-22; 11.1-8; 22.32, 41-16; 23, 46; Acts 1.14; 2.42, 47; 4.23-31; 6.4; 7.59-60. In 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 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 June 6th

 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 (13.15) 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's circumcision is intended to make him acceptable as a Jew (v. 1: son of a Jewish woman, without compromising the decisions ... reached by the apostles and elder about gentiles (15.19). In verses 6-17: The Holy Spirit and the Spirit of Jesus appear to be alternative terms forth 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; 19.8-9) is a means of divine communication to cross a boundary, now beyond Asia Minor to Macedonia in Europe. Comments or Questions..

Reading for June 5th

 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 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 of gentile origin, see 15.1. In verse 28: The phrase is 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 June 4th

 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 the Lord," emerges as the leader of the Jerusalem church (1.14; 12.17; 21.18; 1 Cor 15; Gal 1.19; 2.9, 12). In verse 14: The phrase a people for his name extends the the meaning of the word "people," which is usually reserved for Israel and includes the Gentiles as "saved" (on his name, see also 2.21; 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 verses 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 issues 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 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), with out making circumcision a requirement for salvation. Comments or Questions.

Reading for June 3rd

 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; 16.21; 21,1; 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; 5.19). 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 the circumcision was necessary for salvation (15.1). Inverses 7=-9: Peter rehearses the story of God' action though 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 by faith addresses both the concern of what is unclean (10.15; 11.9) and recalls receiving the gift of the Holy Spirit (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 to heavy to bear (Gal 5.1; Mt 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 June 2nd

Read Acts 14.21-28. In verse 22: The necessity of persecutions (Gk., "thilpsis," 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 June 1st

 Read 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 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 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 verses 14-15: The apostles Barnabas and Paul (v. 4) respond just as Peter did to Cornelius (10.26). 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 pursuing opponents from previous cities (13.50-14.5) will be repeated in  17.12 (see Gal 2.4-5; 5.11). Comments or Questions..

Reading for May 31st

 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 their spiritual 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 stop witnessing to Jews. In verse 48: The phrase as many 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, 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 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 residents, apparently including both gentiles and Jews, against Paul and Barnabas. Comments or Questions..

Reading for May 30th

 Read Acts 13.26-43. In verses 26: The messenger of this salvation is about the promised Savior Jesus (v. 23), 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).  Verses from Ps 2 are 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 promises 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 the law (see Romans 2.13; 3.24-36; 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: Like emphasizes the response of faith among Jews and devout converts to Judaism (see comments on 11.20; 13.16). Comments or Questions..

Reading for May 29th

 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 Isiah (Lk 4.14-30), Paul is invited to speak after 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 of 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 arm 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 verses 24-25: John's baptism is again carefully set before Jesus' coming (see comment on Lk 3.18-21; Acts 10.36-38). Comments or Questions..

Reading for May 28th

Read Acts 13.1-12. In 13.1-14.28: Paul's first missionary journey among Jews and gentiles. In 13.1: These prophets and teachers (11.27-28) are largely unknown (Rom 16.21?), except for Barnabas and Saul and suggested link witht he 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 verse 4-5: Seleucus was the port for Antioch, and Salamis, the eastern port of Cyprus. Their first destinatination is the synagogues of the Jews (Lk 4.14; Acts 6.9; 13.14; 14.1; 16.13; 17.1, 10, 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 6.3000-309), 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 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, Elymas is blind for awhile and must be led by the hand (9.8-9; 22.11). In verse 12: The proconsul is confronted with two kinds of Jewish prophecy and teaching (13.1), and Paul demonstrates the power of the Holy Spirit (13.19).  

Reading for May 27th

 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 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 May 26th

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 visions before (!0.10, 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 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 May 25th

 Read Acts 11.19-12.6. 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 8, They are not called gentiles. In verses 22-24: The embassy of Barnaba's 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 messianisms" 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 the famine during the reign of Claudius remind the reader of the connection with events of public consequences ( 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 oft his ministry of relief (12.25; Romans 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 G 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 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, making the time of Jesus' and Peter's arrest (Lk 22.1) In verse 5: The fervent payers of the church hope for God to act. Comments or Questions..

Reading for May 24th

 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 the Christians in Jerusalem since this is the beginning of Peter's mission to the gentiles, 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 believer" ( 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 May 23rd

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 in 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 verses 47: Peter's question echoes the inquiry of the Ethiopian (8.36). Just as we have is again an emphatic of God's giving repentance to Israel confirmed by the Spirit (2.1-4, 38-52, 8.17). Comments or Questions..

Reading for May 22nd

 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 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 "slaves" 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 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). 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; 10.5-6; 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 still 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 his 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 the prophets (Lk 24.27, 44), now as ratifying he radicle message of forgiveness for everyone one through faith (Rom 1.21-26). Comment s or Questions..

Reading for May 21st

 Read Acts 10.9-16. In 10.9-16: Peter's vision deals directly with the profane or unclean (see also 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 together 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 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..

Reading for May 20th

 Read Acts 10.1-8. In 10.1-11.18: God gives repentance to the gentiles. In 10.1: Caesarea, 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; 25.1, 4, 6, 13 ). A centurion led 100 soldiers with in 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 Luke 2.25; Acts 2.5; 8.2; 22.12), fear 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 19.17) 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 could ever have been anything but ritually unclean does not seem to be the problem. Comments or  Questions..

Reading for May 19th

 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 immediate healing. In Acts the response of the resident 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 3.3; 10.2). In verse 39: On the widows, see Lk 2.37; Acts 6.3; 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 5.4, "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 May 18th

Read Acts 9.10-31. In verse 31: "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: Asa 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). In verses 17-18: 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; 3.2; 24.3, 9, 42; 22. 67-70; Acts 10.38, 17.2-3). In verse 25: 2 Cor 11.33 also refers to this escape from Damascus in a basket. In verses 26-28: The large 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 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 where 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: This Lukan summary again marks the progress of the mission promised in 1.8 (see 8.1). Comments or Questions.. 

Reading for May 17th

 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 questions 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 (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 person of his followers (Lk 10.16). In verse 7: Acts' three accounts of this even 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 May 16th

 Read Acts 8.26-40. In 8. 26-40: The mission goes to Africa. In verse 26: The instructions of a of an 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 Egypt and had Jewish construction from at least south of Egypt and had Jewish communities from at least the the time 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 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 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 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 too 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 rapture or sudden removal (see Ezek 11.24; 1 Kings 18.122 Kings 2.16; Lk 17.34-35). In verse 40: Philip's mission continues north of Gaza along the coat from Azotos to Caesarea, where he was later reported to have a house (see 21.28). Comment or Questions...

Reading for May 15th

 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 on Jesus as messiah (see 2.36; 3.18; 4.26-27; 17.3). In verse 6: The response of the crows 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 claimed that he was someone great and his acclamation as the power of God that is called Great are both Blasphemy (Acts 1.22-23). In verse 111: Luke consistently links magic, widely practiced through ritual, books, amulets, and spells, with demonic forces (Acts 13.10; 19.13-20). In verse 12-13: 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 verses 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; 11.1-18; 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 apostle's to the Samaritans, confirming the work of the Hellenists. Comments or or Questions..  

Reading for May 14th

 Read Acts 8.2-3. In 8.2-25.15: Scattered throughout the countryside. In 8.2-3: Scattered by persecution: The severe persecution (which lasts until 9.31) appears to the 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, 48). Acts 9.2; 22.4-5; 26.10 claim Saul acted under the high priests authority. Jesus word in Lk 21.12 identifies such persecution as within God's plan (see Acts 12.4; 16.23). Comments or Questions..

Reading for May 13th

 Read Acts 7.51-8.1. In verse 51: 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 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 wisdoms 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 Jesu' baptism to (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 of the 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 verse 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 verse 59-60: Stephen's giving up his spirit follows the pattern of Jesus' death in Lk 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 22.10). Comments or Questions..

Reading for May 12th

 Read Acts 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, 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 telling 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 a burning bush (Ex 3.2)was variously allegorized in many first-century interpretations. Like the Pharisees who where known to believe in angelic messengers, Stephen receives these accounts literally (see vv. 38, 53). In verse 35: The phrase this Moses who me they rejected (see also v. 37, this is the Moses who said) parallel this Jesus whom you crucified (2.36 and see also 2.23, 32). In verse 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 comment on v. 27). In verse 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 42-23: The book of the prophets may refer to a collection of 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 verse 44-48: This scriptural arguments 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 dwelling made by my hands." Ps 132.13-14, by contrasts, affirms Zion as God's chosen habitation and resting place forever. Comments of Question...

Reading for May 11th

 Read Acts 7.1-16.  In 7.1-8.1: Stephen's witness. In 7.1: The interrogation recalls Jesus' trial before the high priests (Lk 22.67) and Pilate (Lk 23 23.3). In verses 2-50: This extended retelling of 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 unusual title (Ps 29.3) for the Lord who appeared to Abraham in Gen 12.7. In verse 3: The quotation is from Gen 12.1-5: The contrast between present promise and future possession originates in Gen (13.15; 17.8; 48.4). In verse 6: Israel knew what was to be resident aliens (Gen 15.13; Ex 2.22; 18.3; Deut 23.7), even at 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, Stephens's focus in 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..

Reading for May 10th

 Read Acts 6.1-15. In 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 the Hebrews who were Jews who spoke a dialect of Hebrew called Aramaic. The daily distribution was given "to each as any had need," and 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 sending 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 the 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 lay on of hands (13.3) mark the 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 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, bit his great wonders and signs manifest the work of God through him as 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 a 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...

Reading for May 9th

 Read Acts 5.33-42. In verse 34: A Pharisee could speak in the council with a different view of both resurrection (23.6-10) and inspiration that 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 also 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 verse 37: Josephus (Antiquities 20.97-98). In verse 37: Josephus ( Antiquities 18.1-10, War 2.117-118; 7.252-258) confirms that Judas the Galilean led an 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, that 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 (2.36-38; 12.3) Comments or Questions,,

Reading for May 8th

 Read Acts 5.17-32. In 5.17-42: The trial of Israel.  In verse 17: Acts uses the word sect to mean a "division" or "school," including the Sadducees (see 23.1-10), the Pharisees (15.5; 25.5), 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; 16.26-31. 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 comment on 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 claimed 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 promise (Acts 2.38; 11.18). Comments or Questions..

Reading from May 7th

 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 35: On the distribution as an had need, see 6.1-2. In verse 36: Barnaba's 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 111.19-29; 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" or "assembly of believers" (4.32), as Israel was also called in 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 remarkable testimony to the overshadowing power of the Most High (Lk 1.35; Acts 29.22-12). In verse 16: As in the early conflicts with Jesus over his healings, Luke emphasizes that they were all cured (Luke 6.19). Comments and Questions.

Reading for May 6th

Read Acts 4.23-31. In 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. 28) 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 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 to the dire roles al three groups played in Jesus' trial, especially Herod (Lk 9.7-9; 13.31; 23.6-12) and Pilate (Lk13.1; 23.1-25). Even the way they gathered together signaled the divine drama (see v. 26). As God's holy 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 scripture stated God's plan that had to be fulfilled (Lk 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 

Reading for May 5th

 Read Acts 4.1-22. In 4.1-22: Arrest and trial for the name. In verses 1-2: As the major Jewish institution which the Romans 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; see 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 testimony 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 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 (4.49-31); 18.26; 28.31). In  verse 14: In Lk 21.15, Jesus promised "words and a wisdom" which opponents could not contradict. In verses 19-20: As in Socrates' classic defense of his teaching before the court in Athens (Apology 290), 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 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 because of the people. In verse 22: This unusual healing was a sign of healing because it pointed to God's fulfillment of an ancient promise of restorations (3.8) Comments or Questions..

Reading for May 4th

 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 God's plan that his Messiah would suffer had been foretold through all the prophets (Lk 24.25, 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 appointment 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 tradition 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 obeyed my voice"). Comments or Questions..

Reading for May 3rd

 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 many daily daily observances, again reflecting Luke's attention to the practice 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 the several entrances to Jerusalem. In verse 3: Giving alms is a traditional Jewish obligation (Lk 11.41; 12.33; Acts 9.36; 10.2, 4, 31; 24.17). In verses 4-5: Peter's 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 his healing as a fulfillment of Israel's promised restoration like 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 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 we you handed over and rejected. As servant (Acts 3.26' 4.25, 27, 30), Holy (Lk 1.35), and Righteous (Lk 23.47; see comment on Acts 7.52), Jesus is fulfilling a host of scriptural roles. The title Author of life is 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 May 2nd

 Read Acts 2.29-47. In verse 29-31: Luke reads the Psalms 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 appointed one or Messiah who would fulfill this promise. In verse 32: Witness is again focused on Jesus' resurrection (1.22), In verse 33: 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 is subsequent understandings of the Triune God. In verse 34: David is again cited as a prophet by quoting from Ps 110.1 (Lk 20.42-44). In verse 36: This verse is the rhetorical conclusion of Peter's speech. Jesus has ben attested from scripture as God's Lord and Messiah which is to indict all who where involved in his crucifixion. In verse 37: To be cut to the heart is a profoundly physical response of contrition. "What should we do?" was also the distraught response of those convicted by John's preaching (Lk 3.10-14; see 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 reign has begun, forgiveness and the gift of the Holy Spirit are promised (Lk 3.7-9, 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 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. In verses 44-46: 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..

Reading for May 1st

 Read Acts 2.14-28. In 2.14-47: Peter's sermon at Pentecost. In verses 14-16; Peter's speech directly answers the question, "What does this mean?" (v. 12) though 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. Verses 22-39 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 deeds of 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 (4.47-28). In verses 25-28: David is regarded as the author of Ps 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..

Reading for April 30th

 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, 667; 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 own dialect " (v. 8). In verses 9-11: All of these groups represent Jewish (v. 5) communities, including gentiles who had become Jew (proselytes) spread throughout the world, now gathered in Jerusalem. In verse 11: This is a miracle of both speech and hearing since now hear in our own languages (Gk., "tongues") the subject matter of inspired witness is God's deeds 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 1.29, 34). "They are filled with new wine" is a judgment intended to discredit their prophetic speech. Comments or questions..

Reading for April 29th

 Read Acts 1.12-26. In 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 that 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 verse 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 brings 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 Barabbas nor  Mathias is ever mentioned again in the Newer 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..

Reading for April 28th

 Read Acts 1.1-11. I.1-26: Awaiting the promise. In 1-11: The exaltation of Jesus. In verses 1-5: These verses provide a resumption of the story as it ends in the first book of The Gospel according to Luke (see comments on Lk 1.1-4; 24.36-53) 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: Like 24 indicates that both physical signs and scriptural interpretation are combined in these convincing proofs, entailing appearances and persuasive witness to the kingdom of God with Jesus attested as messiah of this dominion straight 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 also Lk 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 is assumed, but the times or periods that the Father has set are not open 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 the 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 244). In verse 11: The two men are again heavenly witnesses (Lk 24.4). In verse 11: In being taken up (1.22), Jesus accomplishes his "departure" (Luke 9.31) and is exalted by God to heavenly rule ( Acts 7.56). Comments or Questions..

Reading for April 27th

Read Ezra 10.16-44. In 10.16-44: The Listing of men who had married foreign wives. Moving back to a third person narrative, the account now describes the process by which the community was examined, and the results of that examination are listed The emphasis on the actual persons who willingly sent away their foreign wives underscores the community's willingness to take on this level of separation, forming a distinct, "holy" community. In verse 17: By the first day of the first month: The process took three months. In verse 18: The list is ordered along three lines-the priests, the Levites, and Israel-considering the small enclave of Jerusalem and its surroundings as the totality of the community. In verse 44: The Hebrew text here is difficult and the translation follows the Greek of 1 Esdras. The Hebrew suggests the children stayed and only the foreign wives were sent away, the children being counted as legitimate members of the community. Comments or Questions..

Reading for April 26th

 Read Ezra 10.6-15. In 10.6-15: Ezra's decree against intermarriage. Rather than issue a proclamation in his role as imperial representative, Ezra convenes an assembly off the community to deliver the regulations to separate themselves from the peoples of the lands. The narrative underscores the willingness of the community to reform itself, with few exceptions. In verse 6: Ezra withdrew: having interceded on behalf of the community, Ezra could now retire to another less public place to plan how the community would enact its reforms. His fasting is a traditional means of expressing sorrow for sin. In verse 7: A proclamation: The call to conconvene an assembly goes to the returned exiles, perhaps to differentiate the community from non-Israelites populations that may have moved into the region after the fall of Judean kingdom. In verse 8: Property ... forfeited: A penalty that presupposes community control over each individual's possessions. There is evidence that the Persian empire organized some districts into economic collectives in which the individual had wealth only as part of the collective. Being excluded from the collective would have dire economic consequences. Congregations: The same word in Hebrew as "assembly" in 10.1. In verse 9: The ninth month: Kislev, approximately December  of the modern calendar, a time of cold rains in Palestine. In a human touch, the author notes the people were trembling from the awareness of the matter at hand and the cold rains. In verse 10: Trespassed: the violation of separations has not only caused individual alienation from God, but has affected the community's relationship to God. In verse 11: Separate yourselves: it is not clear if the order to separate is a general one, for which sending away the foreign wives is the specific action, or if an additional issue is involved. In verse 14: The whole assembly agrees to Ezra's proposal but makes a series of practical suggestions for its implementation. the work of sorting through those marriages that needed to be dissolved would continue until intermarriage was no longer the guilt of the community. Comments or Questions..

Reading for April 25th

 Read Ezra 10.1-5. In 10.1-5: The people's response. The narrative now returns briefly to a third-person form to describe the community's reaction to Ezra's sermon in prayer form. The function of this brief notice is to empower Ezra to act on behalf of the community's own request. In verse 1: A very great assembly of men, women, and children gathered to him out of Israel: One of the keys to this section is the idea of an assembly. A large number of persons heard Ezra's prayer and wept bitterly, indicating their deep grief. In verse 3: Now let us make a covenant: Recognizing the gravity of the or situation, the assembly calls for action to remove the foreign wives from the community's midst as a sacred acts, to be done as dictated by Ezra and those who tremble at the commandment of God, the members of the community particularly concerned with obedience to the law. In verse 5: The leading priests, the Levities, and all Israel: reversing the order of the report from the "officials" in 9.1, the account ensures that the community as a whole observes the new covenant. Comments or Questions..

Reading for April 24th

 Read Ezra 9.10-15. In verses 10-11: For we have forsaken your commandments, which you have commanded by your servants the prophets: The quotation comes from fragments of various texts pieced together, notably Deut 7.1-4; 11.8; 23.6; Isa 1.19; and Lev 18.24-30. In verse 13: After all that has come upon us relates to the destruction of Jerusalem and the subsequent exile of a number of leading citizens under the Babylonians. In verse 14: Shall we break your commandments again and intermarry: This phrasing equates the idolatry of the late Judean kingdom with the practice of intermarriage in Ezra's day, (Which would mean the community has survived, yet guilt has again come on the community from its intermarriage with surrounding peoples. The implication is that the community must remove the guilt (that is, intermarriage) or face certain destruction at the hands of a just and holy God. Comments or Questions..

Reading for April 23rd

 Read Ezra 9.5-9.9. In 9.5-9.6: Our iniquities ... and our guilt are references to the practice of intermarriage; both terms are often used for severe transgressions of the law. In verse 7: To utter shame; as is now the case:Though Persian monarchs have generally been supportive, there is still the sense of a diminished community because of the need to rely on Persian support. In verse 8: Who has left us a remnant, and given us a stake in his holy place: God's recent gracious acts are reviewed, including allowing the community to survive at all and providing a point of security in Jerusalem. In verse 9: For we are are slaves: Despite the favor the monarchy has granted, the community is still is servitude to the empire. The expression will be echoed in Neh 9.36. To set up the house of our God serves as a general heading, the specific actions being to repair its ruins and to provide a wall in Judea and Jerusalem. The wall is a metaphor, standing for a boundary or separation from the surrounding region by staying away from intermarriage. To violate this wall becomes all the more serious, a rejection of God's gift intended to help establish the house of God. Comments or Questions..

Reading for April 22nd

 Read Ezra 9.1-4. In 9.1-15: Acknowledgment of intermarriage and Ezra's response.  The narrative dealing with Ezra comes to a dramatic point in this chapter. Portions of the community reveal that intermarriage has taken place, and Ezra offers a long prayer of confession trusting God will not destroy the community because of this sin. The entire framework is expressed in graphic terms, in which intermarriage is colored by terms associated with the most severe violations of God's sanctity. The aura of holiness and purity which is now transferred to the community as a whole. The community becomes the house of God. In verse 1: After these things: Ezra has disposed of some of the formalities of his mission, and then is confronted by the issue of intermarriage. the list of peoples contains the seven stock enemies of Israel that appear in as number of places in the Hebrew BiBle. While marriage with foreigners was not prohibited, marriage with any of these enemies was considered unacceptable because of the danger of idolatry (for example, Deut 7.1-4). There is no evidence that such people would still have been identifiable in the time of Ezra. In verse 2: The holy seed has mixed itself extends language from the "holiness code" of Lev 9 to the populations. In Lev 19.19, mixing different seeds is prohibited as an a frront to God' s holiness. Such action is characterized as faithlessness in the this narrative, or acting without for God's holiness. The entire condemnation of intermarriage here is a process of creatively combing ideas and themselves into a new teachings. In verse 3: I tore my garment and my mantle, and pulled hair from my head and beard: These are traditional signs of deep felt grief. In verse 4: All who trembled at the words of the God of Israel is a reference to those who took seriously the commandments of God, reflecting the original awe of the people: When God first revealed his law upon the mountain (Ex 19.16-20). Comments or Questions..

Reading for April 21st

 Read Ezra 8.31-36. In 8.31-36: The return to Jerusalem. This section provides a clean closure to the basic duties of the party returning with Ezra: The delivery of the Temple treasures being donated by the Persian monarchy and the initiation of newly endowed sacrifices. In verse 31: The hand of our God was upon us: The same concept of divine empowerment is found in 7.28. In verse 33: On the fourth day: Possibly the party needed the time to rest before engaging in their business.The gifts were weighed out in order to ensure the qualities entrusted to Ezra and his group was fully delivered. In verse 35: Those who had come from captivity, the returned exiles; This enigmatic reference may mean just the group that has returned with Ezra or the entire Jerusalem community. Most likely, given the end of v. 36, the reference is intended to be the the group that has just returned. The sacrifices that are offered bear symbolic numbers representative of all Israel. Verses 35-36 are related in a third-person form, leading several to suggest that were the worked of a later editor. In verse 36: They supported the people and the house of God, the ultimate commendation of those who came with Ezra. Comments or Questions..

Reading for April 20th

 Read Ezra 8.21--30. In 8.21-30: Preparations for the journey to Jerusalem. There are two distinct parts to this section: a concern about physical dangers (vv. 21-23) and some details on the precious metals being carried for the Temple (vv. 24-30). In the author's view, it may be that carrying so much gold and silver made the expedition a target for robbers, leading to the concerns for security. In verse 21: Then I proclaimed a fast there: Following the Exile, fasting seems to have become a more common practice to affirm to God and the community the seriousness with which appeals to God were being made. In this case, the fast underscores the community's desire for God to protect them. In verse 23: And he listened to our entreaty anticipates what the reader is told later, that the journey was made safely. In verse 24: The Nehemiah various  groupings of twelve appear frequently, possibly as a way of of retaining some sense of the twelve-tribe organization that traditionally made up the members of Israel, even though most of the persons in these groups are from the tribe of Judah. In verse 28: You are holy to the Lord, and the vessels are holy summarizes several Pentateuchal rules regarding priests (Ex 29.1; Lev 21.6) and vessels used in worship (Ex 29.44; 30.29). Only Temple personnel decreed as holy could transport holy objects (Lev 3.13; 4.12-15). Comments or Questions..

Reading for April 19th

 Read Ezra 8.15-20. In 8.15-20: An aside concerning the Levites. The list above (vv.1-14), although there are priests, there are no Levites. yet Levites were necessary for the proper functioning of the Temple since certain duties were exclusively theirs. This section explains how Ezra was able to solve this problem. In verse 15: The river that runs to Ahava: An unknown place in Babylonia. In verse 17: The place called Casiphia: Another unknown place, though the presence of Temple servants there suggests some form of formal worship may have been conducted in this location. Comments or Questions...

Reading for April 18th

 Read Ezra 8.1-14.  In 8.1-14: Listing of those returning with Ezra. Presented in the form of a list, this section has very artificial structure, leading many to question its authenticity. In verse 2: Of the descendants of Phineas: The list begins with priests first, followed by the descendants of David. The list of David's descendants in 1 Chr 3 carries the list three or four generations after these generations. In verse 3: Of Parosh, Zechariah: What follows are twelve distinct family groups of persons with no specified occupations. Given the figures for the number of males in each family group, a total of 1,500 men, women, and children would have been part of this group. Comments or Questions..

Reading for April 17th

 Read Ezra 7.21-28. In verse 22: Up to one hundred talents of silver: Instructions for the imperial treasurers to support Ezra within limits. The quantities for most of the commodities are not unreasonable, but the amount of silver is almost a third of the total annual taxation of the province Beyond the River. In verse 24: It shall not be lawful to impose tribute, custom, or toll: The exemption of propose tribute, custom, or toll: The exemption of professionals involved in staffing temples from antaxation is attested in other parts of the Persian empire, so it would not be out of character for such an exemption to be extended to the Temple personnel in Jerusalem. In verse 25: Appoint magistrates and judges: Ezra is charged to reform the judiciary. God-given wisdom: Though it is unlikely that a Persian king would have credited Ezra's wisdom to God, this connection appears in several places in the book of Deuteronomy (Deut 4.6; 16.19-20). In verse 26: All who will not obey the law of your God refers not to all peoples of any cultural heritage living in the province, but to those who know the laws of God, that is, other Jews. In verse 27: To glorify the house of the Lord in Jerusalem; Since Ezra's official mission has little to do with the physical Temple, it is likely that the "house of God" is not the Temple as such, but the community's adherence to the distinctive customs of Israel. Comments or Questions..

Reading for April 16th

 Read Ezra 7.11-20. In 7.11-28: King Artaxerxes' commission to Ezra.  The letter that Artaxerxes purportedly gave to Ezra elevates Ezra from a religious teacher to an imperial official, undertaking an important mission at the request of the king.  While portions of the letter may well be genuine, there are serious questions about the authenticity of other sections, and the author seems to have taken some significant liberties in editing the document. In verse 12: Artaxerxes, king of kings: Persian kings did refer to themselves this way, suggesting part of an authentic Persian letter. In verse 14: You are sent by the king and his seven counselors: Persian monarchs had a high council of seven trusted advisers who were called upon to help with significant decisions. Ezra is instructed to make inquiries about Judah and Jerusalem, a vague task. According to the law of your God may suggest that Ezra is ensuring that the worship in the Temple is being properly conducted. Which is your hand has been variously interpreted. On its simplest level,  it means that Ezra is physically carrying a copy of the Pentateuch from Babylon to Jerusalem, although in Hebrew there are more direct ways the express this. The phrase in your hand is attested in several Persian period documents as meaning "in your power" or "in your sphere of authority" in this understanding, Artaxerxes is directing Ezra to conduct his inquiry in terms of the laws that are relevant to the inquiry, laws that apply to Ezra's task. In verse 19: The vessels that have been given you: Like the vessels Nebuchadnezzar had taken and Cyrus had returned to the Temple (17-11), these vessels are a royal gift bestowed on the Temple as a sign of gratitude for God's granting Artaxerxes' rule. Comments or Questions..

Reading for April 15th

EZRA'S INQUIRY

Chs.7-10: With little in the way of transition, a first-person narrative recounts the conditions under which Ezra was authorized to undertake a trip to Jerusalem, and his initial concerns once there. The use of a first-person narrative maybe the result of the author's use of an authentic source (an "Ezra memoir") or may be a literary device intended to give immediacy and emotional power to the narrative. 

 Read Ezra 7.1-10. In 7.1-10: Introduction to the mission of Ezra. The purpose of this third person narration is to give the reader a sense of who Ezra was and what was significant about his role in relation to the community. In verse 5: Son of Eleazar, son of the chief priest Aaron: Ezra is given a distinguished lineage, concluding with the most important aspect of his family line, that he was a descendant of the primary line of priests in ancient Israel. In verse 6: A scribe skilled in the law: The ability to read and write led people to expect that scribes could also explain legal issues. Law of Moses: apparently the Pentateuch in some form. The king granted him all that he asked for the hand of the Lord his God was upon him. There is no explanation of how a person who was a specialist in a religious tradition whose followers were a small minority with in the empire could get repeated to the king. Hand of the Lord ...  was upon him: A common expression of the presence of God in some sense guiding the person's career. In verse 7: Some people of israel: presumably only a small portion of the Jewish community in Babylon chose to return Jerusalem. Life in exile was more that likely not too difficult, and the prospect of returning to a land deastated by warfare and economic ruin not very attractive. The seventh year of King Artaxerxes would be 458 BCE if this was Artaxerxes I of Persia, Since Ezra's opposition to inter marriage receives no mention in the account o Nehemiah, and Nehemiah addresses the same issues as if they had never been raised before, some have argued Ezra really came under Artaxerxes II (the seventh year being 398 BCE). The confusion over Ezra's chronological relation to Nehemiah comes about from trying to read Ezra-Nehemiah as straight history rather than as an apologetic. The author intents the reader to believe that Ezra came first. In verse 10: Ezra set his heart to study the law of the Lord, and to do it: Not only was Ezra a student of the law, but he sought to observe its requirements in his everyday life. Out of his study and experience, Ezra would teach the people. Comments or Questions..