Read Acts 3.17-26
In verse 17: Ignorance is forgivable in Acts, at least until the opportunity to repent is given (17.30), although it is unlikely that the rulers will find this offer attractive.
In verse 18: Without citing a specific prophetic passage, Luke again affirms that's God's plan that his Messiah would suffer had been foretold through all the prophets (Lk 24.5, 44-46; Acts 17.2-3; 3.24).
In verse 20: The times of refreshing recalls the cessation of suffering when God was obeyed (Ex 8.15).
In the language that echoes Moses' plea that someone else be sent (Ex 4.13), Jesus is identified as the Messiah appointed for you.
In verse 21: In Luke's narrative, Jesus must remain in heaven for the sake of the completion of the divine plan (Lk 24.7, 26, 44; Acts 1.16, 22).
Its necessity is grounded in the scriptures (that God announced long ago through his holy prophets), and the goal remains the fulfillment of God's promises to Israel of universal restoration (1.6-8).
In verse 22: In Deut 18.15-19, the prediction of the prophet like Moses is a test of true and false prophecy (see also Deut 34.10-12).
Luke reads it as a direct testimony to the raising up of Jesus (Acts 7.37).
In verse 23: the warning that those who do not listen will be utterly rooted out comes from Lev 23.29, intensifying the call to repentance.
In verse 25: Jewish traditions which called the people descendants of the prophets heightened the sense that they were able to decide these matters without professional interpreters.
Luke again emphasizes the common theme in genesis that promises to Abraham are Israel's calling by which all the families of the earth shall be blessed (Gen 12.3; 18.18;22.18; 26.4 Acts 1.6-8).
In verse 26 Israel's repentance is meant for the blessing of the world (see also Gen 22.18; "because you obey my voice").
Comments or Questions..
Sunday, April 7, 2019
Friday, April 5, 2019
Reading for April 14th
Read Acts 3.1-16
In 3.1-26: the power of the prophet like Moses.
In verse 1: The hour of prayer was one of the many daily observances, again reflecting Luke's attention tot he practices of the temple (Lk 1.8-10; 2.22-24, 37).
In verse 2: The lame had a special place in Jesus' messianic priorities (Lk 7.22; 14.13, 21) in contrast to their exclusion in Lev 21.16-18.
The Beautiful Gate could be any of several entrances to Jerusalem (Lk 11.41; 12.33; Acts 9.36; 10.2, 4, 31; 24.17).
In verses 4-5: Peter looking intently at the lame man not only contrasts with the tendency to avert the eyes from a beggar, but emphasizes the riveted gaze of an intense interchange (Lk 4.20; 22.56; Acts 1.10).
In verse 6: Peter's command in the name of Jesus Christ (2.38) echoes Jesus' word to the paralyzed man in Lk 5.23.
In verse 8: Jumping up, walking, and leaping, and praising God into the temple marks this healing as a fulfillment of Israel's promised restoration like a leaping lame man in Isa 35.1-10.
In verses 10-12 Wonder and amazement and being utterly astonished are still short of understanding or belief at what has happened (Lk 4.36; 5.26: Acts 2.12), but they provide the occasion for Peter's message.
In verses 13-15: The thorough identification with Israel (the God of our ancestors) marks this as prophetic speech among the Jews.
The oracles are structured as in 2.23-24.36, highlighting the conflict between "you" and "God": God has glorified his servant Jesus, whom you handed over and rejected.
As servant (Acts 3.26; 4.25, 27, 30), Holy (Lk 1.35), and Righteous (Lk 23.4), Jesus is fulfilling a host of scriptural roles.
The title Author of Life in unusual (see 5.31, translated "Leader"), but clearly contrasts Jesus, the source of life, with those who deal in death.
The witnesses are again focused on Jesus' resurrection (1.22).
In verse 16: Faith in his name becomes the very agency of divine power (see 2.38, and contrast the misuse of Jesus' name by those who are not witnesses in 19.11-16).
Comments or Questions..
In 3.1-26: the power of the prophet like Moses.
In verse 1: The hour of prayer was one of the many daily observances, again reflecting Luke's attention tot he practices of the temple (Lk 1.8-10; 2.22-24, 37).
In verse 2: The lame had a special place in Jesus' messianic priorities (Lk 7.22; 14.13, 21) in contrast to their exclusion in Lev 21.16-18.
The Beautiful Gate could be any of several entrances to Jerusalem (Lk 11.41; 12.33; Acts 9.36; 10.2, 4, 31; 24.17).
In verses 4-5: Peter looking intently at the lame man not only contrasts with the tendency to avert the eyes from a beggar, but emphasizes the riveted gaze of an intense interchange (Lk 4.20; 22.56; Acts 1.10).
In verse 6: Peter's command in the name of Jesus Christ (2.38) echoes Jesus' word to the paralyzed man in Lk 5.23.
In verse 8: Jumping up, walking, and leaping, and praising God into the temple marks this healing as a fulfillment of Israel's promised restoration like a leaping lame man in Isa 35.1-10.
In verses 10-12 Wonder and amazement and being utterly astonished are still short of understanding or belief at what has happened (Lk 4.36; 5.26: Acts 2.12), but they provide the occasion for Peter's message.
In verses 13-15: The thorough identification with Israel (the God of our ancestors) marks this as prophetic speech among the Jews.
The oracles are structured as in 2.23-24.36, highlighting the conflict between "you" and "God": God has glorified his servant Jesus, whom you handed over and rejected.
As servant (Acts 3.26; 4.25, 27, 30), Holy (Lk 1.35), and Righteous (Lk 23.4), Jesus is fulfilling a host of scriptural roles.
The title Author of Life in unusual (see 5.31, translated "Leader"), but clearly contrasts Jesus, the source of life, with those who deal in death.
The witnesses are again focused on Jesus' resurrection (1.22).
In verse 16: Faith in his name becomes the very agency of divine power (see 2.38, and contrast the misuse of Jesus' name by those who are not witnesses in 19.11-16).
Comments or Questions..
Reading for April 13th
Read Acts 2.29-47
In verse 29-31: Luke reads the psalm as Davidic prophecy (Lk 20.41-42; 24.44; Acts 1.16, 20; 4.25; 13.33-36).
David was not speaking of himself, since he died and decayed, but spoke as a prophet of another anointed one or Messiah who would fulfill this promise.
In verse 32: Witness is again focused on Jesus' resurrection (1.22).
The dramatic displays of the Holy Spirit are signs that Jesus himself has received from the father the promise of the Holy Spirit, and being exalted at the right hand of God, he has authority to inaugurate his reign.
Along with Lk 10.21-22, this is a key passage in subsequent understandings of the Triune God.
In verse 34: David is again cited as a prophet by quoting from Ps 110.1 (Lk 20.42-22).
In verse 36: This verse is the rhetorical conclusion of peter's speech.
Jesus has been attested from scripture as God's Lord and Messiah, which is also to indict all who were involved in his crucifixion.
In verse 37: To be cut to the heart is a profoundly physical response of contrition.
"What shall we do?" was also the distraught response of those convicted by John's preaching (Lk 3.10-14; see also 10.25; 12.17; 16.3-4: 18.18).
In verse 38: John also told people to repent and be baptized as a warning against "the wrath to come," but now that the messiah's reign has begun, forgiveness and the gift of the Holy Spirit are promised (Lk 3.7-7, 15-17).
The name of Jesus Christ is divine agency and authority for the apostles (3.6, 16; 4.10, 12, 17-18, 30: 5.28, 40-41; 8.12; 9.16, 21, 27, 28; 16.18; 19.13, 17; 21.13; 22.16; 26.9).
In verse 39: The promise is the restoration of Israel and the renewal of God's call (Isa 49.6: Acts 1.8; Isa 57.19).
In verse 40: This corrupt generation is a biblical diagnosis (Deut 32.5; Ps 78.8; Lk 9.41; 11.29).
In verse 41: On the three thousand persons, see also 2.47; 4.4; 5.14; 6.1, 7.
In verse 42: This verse, which summarizes Luke's picture of the movement, is elaborated in vv. 43-47.
In verses 444-47: Luke seems to depict holding all things in common as a voluntary practice (see also 5.4).
The temple remains the natural gathering place for prayer (see Acts 3-4, 5.20; 21.26).
Comments or Questions..
In verse 29-31: Luke reads the psalm as Davidic prophecy (Lk 20.41-42; 24.44; Acts 1.16, 20; 4.25; 13.33-36).
David was not speaking of himself, since he died and decayed, but spoke as a prophet of another anointed one or Messiah who would fulfill this promise.
In verse 32: Witness is again focused on Jesus' resurrection (1.22).
The dramatic displays of the Holy Spirit are signs that Jesus himself has received from the father the promise of the Holy Spirit, and being exalted at the right hand of God, he has authority to inaugurate his reign.
Along with Lk 10.21-22, this is a key passage in subsequent understandings of the Triune God.
In verse 34: David is again cited as a prophet by quoting from Ps 110.1 (Lk 20.42-22).
In verse 36: This verse is the rhetorical conclusion of peter's speech.
Jesus has been attested from scripture as God's Lord and Messiah, which is also to indict all who were involved in his crucifixion.
In verse 37: To be cut to the heart is a profoundly physical response of contrition.
"What shall we do?" was also the distraught response of those convicted by John's preaching (Lk 3.10-14; see also 10.25; 12.17; 16.3-4: 18.18).
In verse 38: John also told people to repent and be baptized as a warning against "the wrath to come," but now that the messiah's reign has begun, forgiveness and the gift of the Holy Spirit are promised (Lk 3.7-7, 15-17).
The name of Jesus Christ is divine agency and authority for the apostles (3.6, 16; 4.10, 12, 17-18, 30: 5.28, 40-41; 8.12; 9.16, 21, 27, 28; 16.18; 19.13, 17; 21.13; 22.16; 26.9).
In verse 39: The promise is the restoration of Israel and the renewal of God's call (Isa 49.6: Acts 1.8; Isa 57.19).
In verse 40: This corrupt generation is a biblical diagnosis (Deut 32.5; Ps 78.8; Lk 9.41; 11.29).
In verse 41: On the three thousand persons, see also 2.47; 4.4; 5.14; 6.1, 7.
In verse 42: This verse, which summarizes Luke's picture of the movement, is elaborated in vv. 43-47.
In verses 444-47: Luke seems to depict holding all things in common as a voluntary practice (see also 5.4).
The temple remains the natural gathering place for prayer (see Acts 3-4, 5.20; 21.26).
Comments or Questions..
Thursday, April 4, 2019
Reading for April 12th
Read Acts 2.14-28
In 2.14-47: Peter's sermon at Pentecost.
In verse 14-16 Peter's speech directly answers the question, "What does this mean?" (v. 12) through an extended scriptural interpretation.
In verses 17-21: These verses correspond very closely to the book of Joel (2.28-32) as it survives in the Greek version known as the Septuagint (LXX).
In the last days (LXX: "afterward") could mean "at the end of time" or in the time before the restoration of the fortunes of Judah and Jerusalem (Joel 3.1; Acts 1.6-8).
The pouring out of God's spirit signifies the renewal of prophecy among men and women.
In verses 23-29 will identify Jesus as the "lord" in whose name salvation is given.
In verse 22: Israelites (v. 29) includes all Jews who claim the promises God made to Israel.
By means of the deed or power, wonders and signs (Lk 24.19; Acts 10.38), Jesus is attested as the true prophet (Deut 18; Acts 3.22).
In verse 23: Luke consistently attests that Jesus' death occurred through God's definite plan and foreknowledge; Israel's active complicity, and the direct agency of the gentiles, or those outside the law (4.27-28).
In verses 25-28: David is regarded as the author of Psalm 16.8-11.
Hades is the realm of the dead (Lk 10.15; 16.23).
The Holy One was Israel's anointed king, "set apart" for God.
Comments or Questions..
In 2.14-47: Peter's sermon at Pentecost.
In verse 14-16 Peter's speech directly answers the question, "What does this mean?" (v. 12) through an extended scriptural interpretation.
In verses 17-21: These verses correspond very closely to the book of Joel (2.28-32) as it survives in the Greek version known as the Septuagint (LXX).
In the last days (LXX: "afterward") could mean "at the end of time" or in the time before the restoration of the fortunes of Judah and Jerusalem (Joel 3.1; Acts 1.6-8).
The pouring out of God's spirit signifies the renewal of prophecy among men and women.
In verses 23-29 will identify Jesus as the "lord" in whose name salvation is given.
In verse 22: Israelites (v. 29) includes all Jews who claim the promises God made to Israel.
By means of the deed or power, wonders and signs (Lk 24.19; Acts 10.38), Jesus is attested as the true prophet (Deut 18; Acts 3.22).
In verse 23: Luke consistently attests that Jesus' death occurred through God's definite plan and foreknowledge; Israel's active complicity, and the direct agency of the gentiles, or those outside the law (4.27-28).
In verses 25-28: David is regarded as the author of Psalm 16.8-11.
Hades is the realm of the dead (Lk 10.15; 16.23).
The Holy One was Israel's anointed king, "set apart" for God.
Comments or Questions..
Wednesday, April 3, 2019
Reading for April 11th
Read Acts 2.1-13
In 2.1-8.1: The witness in Jerusalem.
In 2.1-13: The promise of the Father given at Pentecost.
In verse 1 Pentecost is the fiftieth day after Passover, the popular Feast of Weeks of early harvest (Ex 23.16; 34.22; Lev 23.15-21; Deut 16.9-12).
In verse 2: The sound like the rush of a violent wind recalls the loud sounds of God's presence at Sinai (Ex 19.16-19, compare also 1 Kings 19.11-12).
In verse 3: Divided tongues, distributed to each, anticipate the inspired speaking and hearing of vv. 4-13.
Fire indicates divine presence (Gen 15.17; Ex 3.2; 13.21-22; 24.17), as promised (Lk 3.16).
In verse 4: Luke often describes inspiration in terms of being filled with the Holy Spirit (Lk 1.15, 41,, 67; Acts 4.8; 9.17; 13.9), now directly fulfilling Jesus' promise (Lk 24.49; Acts 1.4-5, 8).
In Greek, to speak in other languages is literally "To speak in other tongues."
In verse 5: devout Jews were observant of the law (Lk 2.25; Acts 8.2; 22.12).
In verse 6: In Greek, they hear "each in our dialect" (v. 8).
In verses 9-11: All of these groups represent Jewish (v. 5) communities, including gentiles who had become Jews (proselytes) spread throughout the world, now gathered in Jerusalem.
In verse 11: This is a miracle of both speech and hearing since they now hear in our own languages (Gk., "tongues").
The subject matter of inspired witness is God's deed of power (Deut 11.3; Ps 70.19; Lk 1.46-55).
In verses 12-13 "What does this mean?" is a faithful question in the midst of perplexity, prompting Peter's speech (see also Lk 1.28, 34).
"They are filled with new wine" is a judgment intended to discredit their prophetic speech (v. 15).
Comments or Questions..
In 2.1-8.1: The witness in Jerusalem.
In 2.1-13: The promise of the Father given at Pentecost.
In verse 1 Pentecost is the fiftieth day after Passover, the popular Feast of Weeks of early harvest (Ex 23.16; 34.22; Lev 23.15-21; Deut 16.9-12).
In verse 2: The sound like the rush of a violent wind recalls the loud sounds of God's presence at Sinai (Ex 19.16-19, compare also 1 Kings 19.11-12).
In verse 3: Divided tongues, distributed to each, anticipate the inspired speaking and hearing of vv. 4-13.
Fire indicates divine presence (Gen 15.17; Ex 3.2; 13.21-22; 24.17), as promised (Lk 3.16).
In verse 4: Luke often describes inspiration in terms of being filled with the Holy Spirit (Lk 1.15, 41,, 67; Acts 4.8; 9.17; 13.9), now directly fulfilling Jesus' promise (Lk 24.49; Acts 1.4-5, 8).
In Greek, to speak in other languages is literally "To speak in other tongues."
In verse 5: devout Jews were observant of the law (Lk 2.25; Acts 8.2; 22.12).
In verse 6: In Greek, they hear "each in our dialect" (v. 8).
In verses 9-11: All of these groups represent Jewish (v. 5) communities, including gentiles who had become Jews (proselytes) spread throughout the world, now gathered in Jerusalem.
In verse 11: This is a miracle of both speech and hearing since they now hear in our own languages (Gk., "tongues").
The subject matter of inspired witness is God's deed of power (Deut 11.3; Ps 70.19; Lk 1.46-55).
In verses 12-13 "What does this mean?" is a faithful question in the midst of perplexity, prompting Peter's speech (see also Lk 1.28, 34).
"They are filled with new wine" is a judgment intended to discredit their prophetic speech (v. 15).
Comments or Questions..
Tuesday, April 2, 2019
Reading for April 10th
Read Acts 1.12-26
Restoring the twelve.
In verse 13: on the named apostles, see also Lk 6.13-16.
In verse 14: Luke again draws attention to the presence of the women at a critical occasion of God's action (Lk 8.1-3; 23.49; 23.5-10), specifically Jesus' mother Mary (Lk 1.35).
In verses 15-20: peter again affirms the the scripture had to be fulfilled (Lk 24.25-26, 44-47), and his first speech in Acts is a scriptural testimony interpreting what has happened on the basis of Ps. 69.25 (68.26: LXX) and 109.8 (LXX 108).
In verses 16-18: On Judas' active conspiracy, see Lk 22.3-6, 47-48.
On his death, compare Mt 27.5.
In verse 22: On the baptism of John as Jesus' anointing by God, see Lk 3,21-22, Acts 10.38).
To be a witness to his resurrection (Gk.,"martyr") will be suffering and death even to those who were not "eyewitnesses" from the beginning (Lk 1.1; Acts 7; 24.14-21).
In verse 23 Neither Joseph called Barsabbas nor Matthias is ever mentioned again in the New Testament.
In verse 26; casting lots was a traditional Jewish practice for discerning God's choice (Lev 16.8; Num 26.55; 33.54; Josh 19).
The eleven must be restored to twelve because of Israel's twelve tribes (Lk 5.13; 9.1; 22.30; Acts 26.7).
Comments or Questions..
Restoring the twelve.
In verse 13: on the named apostles, see also Lk 6.13-16.
In verse 14: Luke again draws attention to the presence of the women at a critical occasion of God's action (Lk 8.1-3; 23.49; 23.5-10), specifically Jesus' mother Mary (Lk 1.35).
In verses 15-20: peter again affirms the the scripture had to be fulfilled (Lk 24.25-26, 44-47), and his first speech in Acts is a scriptural testimony interpreting what has happened on the basis of Ps. 69.25 (68.26: LXX) and 109.8 (LXX 108).
In verses 16-18: On Judas' active conspiracy, see Lk 22.3-6, 47-48.
On his death, compare Mt 27.5.
In verse 22: On the baptism of John as Jesus' anointing by God, see Lk 3,21-22, Acts 10.38).
To be a witness to his resurrection (Gk.,"martyr") will be suffering and death even to those who were not "eyewitnesses" from the beginning (Lk 1.1; Acts 7; 24.14-21).
In verse 23 Neither Joseph called Barsabbas nor Matthias is ever mentioned again in the New Testament.
In verse 26; casting lots was a traditional Jewish practice for discerning God's choice (Lev 16.8; Num 26.55; 33.54; Josh 19).
The eleven must be restored to twelve because of Israel's twelve tribes (Lk 5.13; 9.1; 22.30; Acts 26.7).
Comments or Questions..
Monday, April 1, 2019
Reading for April 9th
Read Acts 1.1-11
1.1-26: Awaiting the promise.
1.1-11: The exaltation of Jesus.
In verse 1-5: These verses provide a resumption of the story as it ends in the first book of The Gospel according to Luke and anticipate the first episodes of Acts.
In verse 2: The Apostles whom he had chosen were specifically the twelve (Lk 6.13; 9.1; 22.30. now without Judas (1.16-17).
In verse 3: Luke 24 indicates that bot physical signs and scriptural interpretation are combined in these convincing proofs, entailing appearances and persuasive witness to the kingdom of God with Jesus through Acts (28.31).
In verse 4: The promise of the Father was given at Pentecost (2.1-47; see v. 33).
In verse 5: On the contrast between John's baptism with water and the baptism with the Holy Spirit, (see Luke 3.16-17, 21-22; Acts 18.25; 19.2-6).
In verse 6: Israel hoped God would accomplish the restoration in accord with prophetic promises (Isa 49.6; Jer 29.14)
In verse 7: The promised restoration assumed, but the time or periods that the father has set are not open to human knowledge, except that the kingdom is near (Mk 13.32; Lk 21.31).
In verse 8: This power is a sign of divine authority (4.7), the agency of the Holy Spirit, not the apostles themselves, but their office is that of witnesses to Jesus' resurrection (1.22).
Jerusalem, all Judea and Samaria, are geographic locations of the opening chapters.
The ends of the earth are prophetic symbols of Israel's renewed divine calling (Isa 49.6).
In verse 9: The cloud is a sign of divine presence (Lk 9.34).
In verse 10: The two men are again heavenly witnesses (Lk 24.4).
In verse 11: In being taken up (1.22), Jesus accomplishes his "departure" (Lk 9.31) and is exalted by God to heavenly rule (Acts 7.56).
Comments or Questions..
1.1-26: Awaiting the promise.
1.1-11: The exaltation of Jesus.
In verse 1-5: These verses provide a resumption of the story as it ends in the first book of The Gospel according to Luke and anticipate the first episodes of Acts.
In verse 2: The Apostles whom he had chosen were specifically the twelve (Lk 6.13; 9.1; 22.30. now without Judas (1.16-17).
In verse 3: Luke 24 indicates that bot physical signs and scriptural interpretation are combined in these convincing proofs, entailing appearances and persuasive witness to the kingdom of God with Jesus through Acts (28.31).
In verse 4: The promise of the Father was given at Pentecost (2.1-47; see v. 33).
In verse 5: On the contrast between John's baptism with water and the baptism with the Holy Spirit, (see Luke 3.16-17, 21-22; Acts 18.25; 19.2-6).
In verse 6: Israel hoped God would accomplish the restoration in accord with prophetic promises (Isa 49.6; Jer 29.14)
In verse 7: The promised restoration assumed, but the time or periods that the father has set are not open to human knowledge, except that the kingdom is near (Mk 13.32; Lk 21.31).
In verse 8: This power is a sign of divine authority (4.7), the agency of the Holy Spirit, not the apostles themselves, but their office is that of witnesses to Jesus' resurrection (1.22).
Jerusalem, all Judea and Samaria, are geographic locations of the opening chapters.
The ends of the earth are prophetic symbols of Israel's renewed divine calling (Isa 49.6).
In verse 9: The cloud is a sign of divine presence (Lk 9.34).
In verse 10: The two men are again heavenly witnesses (Lk 24.4).
In verse 11: In being taken up (1.22), Jesus accomplishes his "departure" (Lk 9.31) and is exalted by God to heavenly rule (Acts 7.56).
Comments or Questions..
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