Reading for July 18th

 FORMING THE HOUSE OF GOD

In 7.6-13.3: This section drops the first-person style of the "Nehemiah memoir" and the concern with opponents to the rebuilding efforts. Instead the focus is on the community's concerns and corporate commitments. These are presented by means of several large gatherings of the "assembly" of the people interspersed with lengthy lists of people involved. The culmination is an extended description of the dedication of the city walls and the separation of "Israel" from all those of "foreign descent ," Thus paralleling the physical separation of the city from the surrounding peoples. 

Read Nehemiah 7.6-73a. In 7.6-73a: The list of those who returned from Babylon. In verse 6: These are the people of the province: largely repeats the list found in Ezra 2.1-70. Variations between the two lists are minor, but often this list represents a slightly fuller version of the list in Ezra 2. The The focus is clearly on the people, and the reduplication of the lists  shows the author's concern to focus on the community's efforts. In verse 7: Nehemiah: Notice that this is in the third person, rather than the first person accounts of the "Nehemiah memoir." Comments or Questions..

Reading for July 17th

 Read Nehemiah 7.1-5. In verse 1: The gate keepers, the singers, and the Levites: The addition of the singers and Levites is unexpected, though since these groups were well organized they may have served as supplementary help to the gatekeepers, who would have to undertake their duties without prior experience. In verse 3: The gates of Jerusalem are not to be opened until the sun is hot, perhaps as an additional security measure. In verse 5: The book of the genealogy: There is no explanation for where or how the book was found. Those who were the first to come back: perhaps those who first returned from Exile, or those who first returned with one of the subsequent waves of exiled peoples who migrated to Jerusalem. Comments or Questions..

Reading for July 16th

 Read Nehemiah 6.15- 19. In 6.15-7.5: The walls are completed. This section, which recounts the completion of the physical work of refortifying the city, ends with a note on the relatively few people in the city. The rebuilding of the walls is not the final completion of the formation of the "house of God." In 6.17: The nobles of Judah are an indefinite group, but presumably related to a traditional aristocracy. In verse 18: For many in Judah were bound by an oath to him: The reasons are not specified. presumably their support of Tobiah results not from opposition to Nehemiah as much as being bound by their oaths. Comments or Questions..

Reading for July 15th

 Read Nehemiah 6.1-14. In 6.1-14: Nehemiah's life is threatened. While the account of ch. 4 deals with threats against the community, this section continues a focus on Nehemiah as an individual, revealing a series of plots by the "adversaries" to destroy him. Nehemiah's persistence in directing the rebuilding effort preserved him from being entrapped by their plots. In verse 2: The plain of Ono lay to the northwest of Jerusalem it may have been in a boundary area between Sanballat's district and Nehemiah's. They intended to do him harm: The account provides no reason for this conclusion. In verse 6: You and the Jews intent to rebel: In general, walled cities were not built in the Persian empire. The refortification of Jerusalem would provide an opportunity to defy the empire. Sanballat uses the threat of reporting this to the king (v. 7) to draw Nehemiah out. In verse 10: Shemaiah ... was confined to his house: Though the account is not clear on the timing, there seems to be sometime between Sanballat's efforts to get Nehemiah to meet with him, and this plot. It is not certain why Shemaiah was closed in his house, not why Nehemiah went to see him. Tonight they are coming to kill you: perhaps Shemaiah had sent word to Nehemiah that he had an important message to convey. His advice to meet in the Temple and close the doors because the adversaries were coming to kill Nehemiah would have made the governor look cowardly. In verse 13; He was hired for this purpose: It takes Nehemiah time to see through the plot, but Shemaiah may have been a reputable prophet, making the deception difficult to detect. In verse 14: Remember ... O my God: one of Nehemiah direct appeals to God to keep something before him. here Nehemiah wants his opponents be repaid according to their deeds, as well as the prophetess Noadiah and the rest of the prophets who may have engaged in the same kinds of deceit as Shemaiah. Comments or Questions..

Reading for July 14th

 Read Nehemiah 5.14-19. In 5.14-19: Nehemiah's refusal to collect the food tax.  Having highlighted his generosity in making his own wealth available to those struggling in the famine crisis, in this section Nehemiah shows his refusal to place additional burdens on the populace, despite his right to collect a "food allowance." In verse 14: From the twentieth year to the thirty-second year of King Artaxerxes, or from 445 to 434 BCE. The food allowance was apparently the privilege of the local imperial officials to draw their living support from a taxation surcharge. In verse 15: Former governors suggests that Yehud (as the region around Jerusalem was known) had been politically independent for some time prior to Nehemiah. In verse 16: I ... acquired no land; Imperial privileges included the ability to amass land holdings. Nehemiah's single-mindedness excluded a concern to build wealth. In verse 17: There were at my table one hundred fifty people: Apparently they were all members of his entourage and lesser officials for whom the governor was expected to provide food rations, thereby showing that Nehemiah had every reasons to exact the food allowance. In verse 19: Remember for my good, O my God, all that I have have done for this people. This is the first of five separate appeals for God to bear in mind some particular action by, or against Nehemiah. These appeals make it difficult to assess the character of the so-called "Nehemiah memoir," since such pietistic asides would not be expected in an official report. They do, however, provide insight into the emotions and faith of Nehemiah. Comments or Questions..

Reading for July 13th

 Read Nehemiah 5.1-13. In 5.1-13: Economic crisis and Nehemiah's solution. Told in a first person fashion, this section recounts a grave economic crisis made worse by the profiteering of some members of the community. Faced with a possible revolt, Nehemiah forcefully takes  dramatic steps to alleviate the crisis. In verse 1: Now there was a great outcry: The implication of the placement of this account is that the work of rebuilding was continuing when the crisis reached it potential breaking point. Three different issues are raised by the crowd, all the result of a periodic famine (v. 3). The first issue is the difficulty in getting grain or food (v. 2); the second, the use of fields as collateral to obtain loans for purchasing grain (v. 4) and most seriously, the use of the labor of children as collateral on borrowing money to pay the king's tax (v. 5). Normally, taxes were paid in grains in the Persian empire, but when grain was not available, taxes could be paid in the monetary equivalent (usually the weight, such as "so many mina of silver") of the amount of grain owed. In a famine, as the cost of grain escalated, so would the relative value of the taxes owed the empire. Also, famine was usually triggered by drought, making it difficult for farmers to raise the necessary crop yield to repay a debt. Brokers could loan grains or silver in return for receiving pledges on the future yields of the land or on the available labor in the family group. If the loan was not repaid in the time frame agreed to, the broker could seize all the yield of a given crop, or take members of the family into indentured servitude, often exacting interest on the remaining balance due until the whole loan plus accrued interest was repaid. Nehemiah attempts to address this situation by first calling a great assembly (v. 7), announcing the release of new resources into the markets (v. 10). He also requires that productive lands be returned tot he debtors so that they will have some means of raising capital to make the debt good (v. 11) the call to stop this taking of interest (v.10) is most likely reference to the additional interest on the loan when the original repayment schedule cannot be met. This seems to be what the brokers agree to in pledging they will demand nothing more from them (v. 12). In verse 13: May God shake out everyone from house and from property: Having forced the brokers to take a solemn oath before the priests (v. 12), Nehemiah engages in a symbolic action, placing a curse on all who violate the pledge. The brokers, being people of means, would take seriously the possibility of losing their wealth. The people did as they had promised suggests Nehemiah's solutions worked. Comments or Questions..

Reading for July 12th

Read Nehemiah 4.10-23. In verse 10: But Judah said, "the strength of the burden bearers is failing": Facing not only external pressure to cease. Nehemiah now had to contend with wavering resolve among the builders. Judah is a metaphor for the whole community. The burden bearers hauled materials up to the points on the wall where they are needed. In verse 12: They said to us ten times is an idiom for "repeatedly." These informants want to be sure the community understands that rebuilding may provoke a general raid. In verse 13: So in the lowest parts of the space behind the wall, in open places: Nehemiah's strategy was to place people where they would be ready to respond to an attack anywhere along the wall line.  The lowest parts may have been chosen to conceal the force from the attacker. In verse 14: Do not be afraid ... remember the Lord: In the biblical tradition of the holy war the armed force was promised that God will fight on their behalf. In verse 15: We all returned to the wall; The immediate threat of military challenge having passed, the community could now return to the task of rebuilding the wall. Nehemiah's subsequent orders are designed to maximize the work on the wall while demonstrating a preparedness for defense. In verse 16: All of my servants: Probably a chosen group of individuals under direct employ of Nehemiah and whose loyalty he could count on. With such careful provisions, the danger of general military action against the community was stymied. Comments or Questions

Reading for July 11th

 Read Nehemiah 4.1-9. In 4.1-23: Opposition and the community's response. Though written as a first person narrative, presumably from Nehemiah view, the focus is on the community. The account alternates between the scorn and plots of the adversaries of the rebuilding, and the community's determination to rebuild the walls of Jerusalem. In verse 2: Will they restore things? Will they sacrifice? Will they finish it in a day? The taunt relates to restoring Jerusalem to its former glory, a task that would take a great deal of time. The community's enthusiasm may be strong at the moment, but as time passses, Sanballat believes they will give up the task. The issue of sacrifice relates to dedicating the walls at the completion of the project (see 12.43). In verse 6: All the wall was joined together to half its height: it is unclear if this was half it original height or half of its planned height (which may have been considerably less, given the restricted resources). In verse 8: All plotted together to come and fight, maybe not as an "official" military force, but perhaps in a series of raids designed to destabilize the building project. Comments or Questions..

Reading for July 10th

 Read Nehemiah 3.15-32. No comments.

Reading for July 9th

 Read Nehemiah 3.1-14. In 3.1-32: The community organizes to rebuild the walls. This section marks the centerpoint combined work Ezra-Nehemiah and place the emphasis squarely on the community's efforts. While Ezra and Nehemiah are marked by having "the hand of God" on them, the heroes of the narrative are the community members, elaborated in various lists, who willingly undertake the formation of the "house of God." The historical value of this list has been under discussion, and many believe it reflects an authentic, if only partial, record of the organization of the rebuilding effort. In verse 1: Then the high priests ... with his fellow priests ... rebuilt the Sheep Gate: This gate was located in the northeast corner of the city adjacent to the Temple precinct and was the principal entry for animals brought for sacrifice. Perhaps because of this, the section of wall is consecrated or "made holy." Another possibility is that this section was most vulnerable to attack, and consecrating the wall in effect called on God to help defend it. In verse 5: Tekoites: Tekoa was on the fringe of the Judean desert to the south of Jerusalem. It was the traditional village of the prophet Amos (Am1.1). The common people's willingness to contrasted with nobles, whose reasons for opposing Nehemiah are not given. It is possible that Tekoa lay near the boundary between Yehud's administrative area and Gershem's, and the nobles may have feared their involvement would bring difficulties with Gershem. Their Lord is a probable reference to Nehemiah. In verse 7: Gibeon and of Mizpah ... under the jurisdiction of the governor or the province Beyond the River: the Hebrew phrasing is difficult, but it may be that Mizpah and the city of Gibeon which lies slightly south of it, were under some special status. Mizpah was not destroyed by the Babylonians, and it became the administrative center for their rule over the devastated Judean kingdom (Jer 40.7-10). It may have retained some special status as a provincial center as Jerusalem remerged as the regional capital. Comments or Questions..

Reading for July 8th

 Read Nehemiah 2.17-20. In 2.17-20: Nehemiah's decree to the people and opposition to the project. Just as the previous section introduced Nehemiah's determination to fulfill the commission given him, and introduced the main personalities who opposed him, this section brings the community into the picture by Nehemiah's leadership, yet notes the opposition. In verse 17: Then I said to them: The whole community, as defined in v. 16. Disgrace was a term often associated with the Exile as God's punishment of the community, in other words, the refortification of the city would finally put an end the negative results of God's punishment of the community. In verse18: They committed themselves to the common good; just like as Ezra had found a willingness to undertake the difficult task of separation from the surrounding peoples, Nehemiah finds the community ready to undertake rebuilding the walls. In verse 19: Geshem the Arab is a new figure among the opponents, thought to be the governor of a region in the Shephelah with an administrative center at Lachish. Are you rebelling against the king? would be the normal assumption about an effort to rebuild a city's fortifications since it would provide the means to defy imperial power. it is a hallow taunt since Nehemiah was directly commissioned by the imperial court. In verse 20: You have no share or claim or historic right in Jerusalem was a stinging rebuke to his opponents that essentially undercut their intrusion into Nehemiah's administrative affairs. The expression strongly parallels the rejection of help from "adversaries" in the rebuilding of the Temple (Ezra 4.3), joining the theme of resestabling the "house of God" to the rebuilding of the walls. Comments or Questions..

Reading for July 7th

 Read Nehemiah 2.9-16. In 2.9-16: Nehemiah's coming to Jerusalem. As with the account of Ezra, there are few details of the lengthy journey from Persia to Jerusalem. The focus is on significant opposition to Nehemiah's task and his consequent need to be cautious in his planning. In verse 9: Gave them the king's letters: Since Nehemiah came directly from the imperial court, it would be convenient for him to carry vital dispatches as well as official declarations of his office. The king had sent officers of the army and cavalry with me highlights both the military nature of Nehemiah's commission and the importance the imperial court placed on his success. In verse 10: Sanballat the Horonite and Tobiah the Ammonite official: Sanballat is a Babylonian name and is known from Aramaic documents of the Persian period to have been the name of the governor of the Persian district of Samaria. Horonite probably means his family was from beth-horon, two israelite cities located some 12 miles north of Jerusalem (2 Chronicles 8.5) and controlling a strategic pass. Tobiah is a Hebrew name, his exact role is less certain. The Ammonite official is perhaps a reference to his region of Administrative responsibility. Some have linked him to a powerful family of the same name of a later period that had significant interests in the Transjordan. Others have suggested he is the same as the Tabeel of Ezra, apparently a junior official  in the regional administration. As a Ammonite (if this is a reference to family of origin), Tobiah would be excluded from the "assembly" of Israel (Deut 23.3-6). It displeased them: Perhaps because the new preference the imperial court is showing to Jerusalem, which will bring new revenues and prestige to the city. In verse 11: The account of the rest of the three days parallels Ezra's account (Ezra 8.32). In verse 13: I went out by night by the Valley Gate: Nehemiah's inspection of the city's fortifications that could be communicated to the king and cause delay in the project. His inspection tour seems to follow the area known as the "City of David," a spur of land that lies along the western edge of the Kidron valley south of the temple area. Nehemiah moves from the northwest corner of this region along the city's walls, which stretched southeastward along the city wall, which stretched southeastward until they turned and went back north above the Kidron. Comments or Questions..

Reading for July 6th

 Read Nehemiah 2.1-8. In 2.1-8: Artaxerxes' grant to Nehemiah. Just as Ezra's mission was the result of a gracious act by Artaxerxes, so Nehemiah's appointment as governor is by the favor of the same king. This account shows the conditions of Nehemiah's appointment and underscores God's working through both Artaxerxes and Nehemiah. In verse 1" In the month of Nisan, in the twentieth year: Nisan is early spring roughly March-April in our calendar, some three months after receiving the report of 1.3. The twentieth year of Artaxerxes would place this in 445BCE, about 13 years after Ezra's mission. In verse 3: The city, the place of my ancestor's graves, lies waste is a somewhat exaggerated description, though it is probable that sections of the city remain uninhabitable from the ruins of the Babylonian conquest. In verse 6: How long will you be gone, and when will you return? Artaxerxes' reply assumes the granting of Nehemiah's request to rebuild Jerusalem, and the value of Nehemiah to the court. In verse 8: To give me timber to make beams for the gates of the temple fortress, and for the wall of the city: Nehemiah's task in rebuilding the city will include refortification, something the Persian empire would not allow without royal dispensation. Since the beams over the gate ways need to be of larger and stronger wood than is readily available in the region, Nehemiah asks for timber from the imperially controlled sources, probably the cedar forests of Lebanon. The granting of timber supplies was also the empowering of Nehemiah to refortify the city, an act undertaken because of troubled conditions in the Egyptian holdings of the empire. the gracious hand of my God was upon me parallels Ezra's claim of divine support (Ezra 7.6, 28). Comments or Questions..

Reading for July 5th

 NEHEMIAH'S MISSION

1.1-7.5: Nehemiah opens with a first person narrative relating his concerns over Jerusalem and the Persian monarch's appointment of himself as governor over the province. The bulk of the account covers the various incidents of Nehemiah's rule as governor as he attempted to rebuild the walls of Jerusalem. The narrative must constantly balance Nehemiah's leadership of the community and the active opposition of leaders in the surrounding areas. These are several points of connection with the first person narratives of the book of Ezra.

Read Nehemiah 1.1-11. In 1.1-11: Nehemiah's concern over Jerusalem.  The opening explains Nehemiah's appointment as governor and his relentless pursuit of the rebuilding of the city walls. The section ends with a lengthy prayer that gives voice to the author's concept of the proper approach to God. In verse 1: The words of Nehemiah: The Hebrew term for words can also be rendered "matter." The opening does not necessarily support the existence of a "Nehemiah memoir." In the twentieth year : Apparently the twentieth year of King Artaxerxes (see 2.1). Susa was a season a palace for the Persian monarchs, though Artaxerxes seemed to have favored it and spent protracted periods there. In verse 2: One of my brothers may indicate a family member (see 7.2) or may simply mean a colleague. The Jews that survived: it is unclear what specific group or groups Nehemiah is asking about, but the main point is his concern with the entire community's welfare as well as the city's. In verse 3: The wall of Jerusalem is broken down: this should have been known, following on the destruction of the city by the Babylonians in 587 BCE. Some believe the report must relate to a more recent event, and suggest that the events of Ezra 4.23 may provide the background, though nothing in that account would suggest a destruction of the work that had been accomplished. Possibly the report is taken as a sign of the royal disapproval of Ezra 4.23. The wall of Jerusalem is still broken down,  and thus Nehemiah must try a different means to aid Jerusalem. Given the use of the terms such as great trouble and shame, another possibility is that the wall and gates are metaphors for the separation that Ezra was trying to achieve. In verse 4: I sat down and wept, and mourned for days: this is a sign of grief,and also a sign of the literary character of the account, since it is hard to conceive of a figure as forceful as Nehemiah acting so victimized for several months. In verse 5: God of heaven was a characteristic title for God in the Persian period (see Ezra 7.12, 23). In verse 10: They are your servants and your people: After confessing his own guilt, Nehemiah calls on God to remember his people since Nehemiah's prayer on their behalf. In verse 11: Give success to your servant today, and grant him mercy in the sight of this man: Nehemiah apparently has formed a plan to address them is fortunes of Jerusalem, but the reader does not yet know what it is. Man is clearly a reference to Artaxerxes. In the Persian court, cupbearer as a formal office, with responsibility for ensuring the safety of the kings\'s wine supply as well as acting as a royal adviser. Comments or questions..

Reading for July 4th

 Read Acts 28.16-31. In 28.16-31: Paul's arrival in Rome. In verse 16: Chained (v. 20) to a soldier, Paul lives in Rome under house arrest for two years (v. 30). In verse 17: Paul takes the imitative to consult with local leaders of the Jews (vv. 17-22), identifying with them as brothers (2.37; 15.13; 22.2; 23.6; 28.21) of our people and our ancestors (22.3; 24.14; 26.6). In verse 18: On the Roman desire to release Paul, see comment on 26.31. In verse 19: The objections of the Jews have been recounted in detail (20.27-29; 22.21-22; 23.1-10; 24.2-9; 25.2, 7, 15, 18-19, 24; 26.2-3). Paul's appeal to the emperor (25.11-12) is as a defendant, not bringing a charge or case against Israel. In verse 20: Paul is not only defending him self but the hope of Israel for God's promised restoration (see. 1.6; 3.21), in augurated through the resurrection of the messiah, Jesus (24.14-15; 26.6-7, 16-18, 21-23). In verse 21: Letters often accompanied visits as official means of communication (9.2; 15.22-23). In verse22: On the Way as a Jewish sect or "party" see 5.17; 15.5; 24.5, 14; 26.5. In verse 23: Paul's explanation of Israel's scriptures (17.1-4; 18.4, 28; 19.8-9), that is Moses and the prophets (see Lk 24.27, 44; Acts 3.22-24; 26.22) In verse 24: The divided response is characteristic of both gentile and Jewish audiences (2.12-13; 14.1-2, 4; 17.32-34; 18. 21.20, 25), but to say refused to believe is to make a prophetic judgment (compare 18.27). In verse 25: Isa 6.9-10 is cited as reproof of the Holy Spirit, where God promises as cited against Israel or a portion of Israel to call for repentance, never as a final verdict (see also Jesus in Lk 8.10; Acts 13.40-41; Rom 11.8). In verse 28: For a third time (13.46-47; 18.6) the Gentile mission is a warning to those in Israel who do not believe (Rom 9-11). Paul's mission does not display undivided listening among gentiles either. In verse 29: This verse is not recorded in the best manuscripts, but echoes the divided response of verse 24. In verse 30: To live at his own expense may suggest enough freedom (v. 16) to practice his trade (18.3). All who came to him probably means both Jews and gentiles (vv. 24, 28). In verse 31: The boldness of apostolic witness (2.29; 4.13, 29, 31; 9.27-28; 13.46; 14.3; 18.26; 19.8) continues without hinderance in accord with God's promise (23.11), even in the midst of opposition and chains. Comments or Blessings..

Reading for July 3rd

 Read Acts 28.7- 15. In verses 8-9: Paul's healing of the fever of Publius' father followed by the healing of the people recalls Jesus' healing of Peter's mother (Lk 4.38_40). In verses 12-15: The Last phases of the voyage lead from Syracuse on Sicily, to Rhegium on the toe of Italy, to dock at Puteoli, the great port of Naples. Then the group travels overland through places called the Forum of Appius and the Three Taverns with Christian believers coming south from Rome to meet us.  Comments or Questions..

Reading for July 2nd

 Read Acts 27.27-28.6. In 27.33: Paul intervenes for the fourth time (vv.10, 21, 31). In verse 34: On the assurance that they will not lose a hair from your heads, see Lk 21.18; 12.7. In verses 43-44: So Paul was saved, and so all were saved (27. 24). In 28.3: A viper (Lk 3.7) could refer to many varieties of snakes, which traditional reharded as representing spiritual forces. In verse 4: Justice is viewed by the locals as a personal power executing vengeance on one who almost escaped (Am 5.19). In verse 6: His power over snakes (Lk 10.18-19; My 16.18) makes them think he is a god (14.11-12). Comments or Questions..

Reading for July 1st.

 Read Acts 27.1-26. In 27.1-28.31: Paul's journey to Rome. In 27.2-28.15: This journey is filled with nautical details, but less theological content then the rest of the Acts narrative. In 27.9-11: The fast or "Day of Atonement," appears to be a calendar reference for the late season (contrast 20.16) In verse 17: The sea anchor provided dag but did not arrest the ship's movement. In verses 21-25: I have faith in God echoes 24.15. Paul testifies that the safety of the journey on God's promise to him (23.11) rather than the ineptitude of their sailing. In verse 26: Paul predicts the ship wreck on Malta (28.1),  Comments or Questions..

Reading for June 30th

 Read Acts 24-32. In verse 24: Paul's learning is Jewish scriptural interpretation (Mt 9.13). In verses 26-27: Like Cornelius (10.28), King Agrippa could be expected to know this much about the prophetic tradition. In verse 28: The question is whether he can be so quickly persuaded by Christian scriptural interpretation. In verse 31: Like Jesus, who was declared innocent three times by Pilate with counsel albeit absurd) from Herod Antipas I (Lk 23.4, 14, 22), Paul is exonerated by Lysias (23.29), Festus (23.25), and now by felix with counsel from Herod Antipas II. But neither was released. Comments or Questions..

Reading for June 29th

 Read Acts 26.12-23. In verses 13-14: Several details heighten the earlier accounts: brighter than the sun, we had all fallen to the ground; a voice in the Hebrew language. Kicking against the goads is the action of a stubborn resistance to divine prodding. In verse 16: To serve and testify corresponds to the calling or ministers and witnesses (Lk 1.2; Acts 1.22; 2.32; 10.39, 41). In verses 17-18: Paul's mission is again focused on the gentiles (see 22.21 in contrast to 9.15) to bring them into the promise to Israel. The text echoes with the promise of light and forgiveness of Isa 42.7, 16, and Acts 2.39-39. Satan is directly mentioned in Lk 10.18; 11.18; 13.16; 22.3, 31; Acts 5.3. In verse 20: Paul's account focuses on Palestine (1.8 with no mention of his mission in Asia Minor or Greece. In verse 22: Like Jesus in Luke 24.27, 44 (see also Lk 16.31). Paul claims the fulfillment of the prophets and Moses. In verse 23: The necessity of the suffering of the Messiah is a central affirmation in the scriptural interpretation of Luke and Acts. (See comments on Lk 24.25-27; Acts 3.18) The promise of light both to our people and to the Gentiles is a thematic allusion to Isa 49.6 (see also 1.8; 13.47). Comments or Questions..

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..