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..