Read Acts 7.1-16
7.1-81 Stephen's witness.
In 7.1: The interrogation recalls Jesus' trail before the high priest (Lk 22.67) and Pilate (Lk 23.3).
In verse 2-50: This extended retelling of the 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 an 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.
In verse 5: The contrast between present promise and future possession originates in Genesis (13.13; 17.8; 48.4).
In verse 6: Israel knew what it was to be resident aliens (gen 15.13; ex 2.22; 18.3; Deut 23.7), even in 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, Stephen's focus on 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..
Sunday, April 14, 2019
Saturday, April 13, 2019
Reading for April 21st (Easter)
Read Acts 6.1-15
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 Hebrews who were Jews who spoke a dialect of Hebrew called Aramaic.
The daily distribution was given "to each as any had need," and the 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 s ending 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 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 laying of hands (13.3) mark 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 of the 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, but his great wonders and signs manifest the work of God through him as through 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 an 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..
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 Hebrews who were Jews who spoke a dialect of Hebrew called Aramaic.
The daily distribution was given "to each as any had need," and the 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 s ending 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 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 laying of hands (13.3) mark 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 of the 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, but his great wonders and signs manifest the work of God through him as through 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 an 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..
Friday, April 12, 2019
Reading for April 20th
Read Acts 5.33-42
In verse 34: A pharisee could speak in the council with a different view of both the resurrection (23.6-10) and inspiration than 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 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 verses 37: Josephus (antiquities 18.10; war 2.117-118; 7.252-258) confirms that Judas the Galilean lead a 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, they 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; 10.36-38; 17.3).
Comments or Questions..
In verse 34: A pharisee could speak in the council with a different view of both the resurrection (23.6-10) and inspiration than 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 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 verses 37: Josephus (antiquities 18.10; war 2.117-118; 7.252-258) confirms that Judas the Galilean lead a 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, they 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; 10.36-38; 17.3).
Comments or Questions..
Thursday, April 11, 2019
Reading for April 19th
Read Acts 5.17-32
In 5.17-42: the trial of Israel.
In verse 17: Acts uses the word sect to mean "division" or "school," including the Sadducees (see 23.1-10), the Pharisees (15.5; 26.5), 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. 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 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 claim 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 promises (Acts 2.38; 11.18).
Comments or Questions..
In 5.17-42: the trial of Israel.
In verse 17: Acts uses the word sect to mean "division" or "school," including the Sadducees (see 23.1-10), the Pharisees (15.5; 26.5), 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. 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 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 claim 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 promises (Acts 2.38; 11.18).
Comments or Questions..
Wednesday, April 10, 2019
Reading for April 18th
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 25: On the distribution as any had need, see 6.1-2.
In verse 36: Barnabas 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 11. 19-20; 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" pr "assembly of believers" (4.32), as Israel was also called in the 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 a remarkable testimony to the over-shadowing power of the Most High (Lk 1.35; Acts 19.11-12).
In verse 16 As in the early conflicts with Jesus over his healing, Luke emphasizes that they were all cured (Lk 6.19).
Comments or Questions..
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 25: On the distribution as any had need, see 6.1-2.
In verse 36: Barnabas 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 11. 19-20; 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" pr "assembly of believers" (4.32), as Israel was also called in the 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 a remarkable testimony to the over-shadowing power of the Most High (Lk 1.35; Acts 19.11-12).
In verse 16 As in the early conflicts with Jesus over his healing, Luke emphasizes that they were all cured (Lk 6.19).
Comments or Questions..
Tuesday, April 9, 2019
Reading for April 17th
Read Acts 4.23-31
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 2.29) 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 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 tot he dire roles all these groups played in Jesus' trial especially Herod (Lk 9.7-9; 13.31; 23.6-12) and Pilate (Lk 13.1; 23.1-25).
Even the way they gathered together signaled the divine drama (see v. 26).
As God's holy servant, Jesus is again in David's line (vv. 25, 31), 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 scriptures stated God's plan that had to be fulfilled (Lk 24.26, 44).
In verse 30: The figure of Moses as God's servant (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..
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 2.29) 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 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 tot he dire roles all these groups played in Jesus' trial especially Herod (Lk 9.7-9; 13.31; 23.6-12) and Pilate (Lk 13.1; 23.1-25).
Even the way they gathered together signaled the divine drama (see v. 26).
As God's holy servant, Jesus is again in David's line (vv. 25, 31), 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 scriptures stated God's plan that had to be fulfilled (Lk 24.26, 44).
In verse 30: The figure of Moses as God's servant (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..
Monday, April 8, 2019
Reading for April 16th
Read Acts 4.1-22
4.1-22: Arrest and trial for the name.
In verses 1-2: As the major Jewish institution which the Roman 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; 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 the testimony to all Israel (2.14, 36) and another indictment 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 (see Lk 2.11).
In Luke's narrative, to be saved 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 (4.29-31; 18.26; 28.31).
In verse 14: In Lk 21,15, Jesus promised "words and wisdom" which opponents could not contradict.
In verses 19-20: As in Socrates' classic defense of his teaching before the court in Athens (Apology 29D), 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 themselves 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 are frustrated in their efforts to silence the apostles because of the people.
In verse 22: The unusual healing was a sign of healing because it pointed to God's fulfillment of an ancient promise of restoration (3.8).
Comments or Questions..
4.1-22: Arrest and trial for the name.
In verses 1-2: As the major Jewish institution which the Roman 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; 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 the testimony to all Israel (2.14, 36) and another indictment 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 (see Lk 2.11).
In Luke's narrative, to be saved 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 (4.29-31; 18.26; 28.31).
In verse 14: In Lk 21,15, Jesus promised "words and wisdom" which opponents could not contradict.
In verses 19-20: As in Socrates' classic defense of his teaching before the court in Athens (Apology 29D), 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 themselves 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 are frustrated in their efforts to silence the apostles because of the people.
In verse 22: The unusual healing was a sign of healing because it pointed to God's fulfillment of an ancient promise of restoration (3.8).
Comments or Questions..
Subscribe to:
Posts (Atom)
