Reading for April 29th

Read Acts 9.10-31
In verse 10: "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: As a 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).
On suffering for the name, see Acts 5.41.
In verses 17-18: The 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; 3.22; 4.3, 9, 41; 22.67-70; Acts 10.38; 17.3-3).
In verse 25: 2 Cor 11.33 also refers to this escape from Damascus in a basket.
In verses 26-28: The larger 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 being 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 were 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: The Lukan summary marks the progress of the mission promise in 1.8 (see 8.1).
Comments or Questions..

Reading for April 28th

Read Acts 9.1-9
In 9.1-31: The Call of Saul.
In verses 1-2: Saul's pursuit of the disciples of the lord is confirmed by Paul's letter's (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 questions whether they had such powers of extradition.
The letters to the synagogues were common means of introduction or recommendations (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 of Jesus used by both members and adversaries (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 the persons of his followers (Lk 10.16).
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 April 27th

Read Acts 8.26-40
In 8.26-40 The mission goes to Africa.
In verse 26: The instructions of the 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 Jerusalem on the route to Africa.
In verse 27: Ethiopia lies south of Egypt and had Jewish communities from at least the time of the 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 is 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 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 take away from the earth (as the Greek version of Isa reads point to Jesus' exhalation (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 to 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 a rapture or sudden removal (see Ezk 11.24; 1 Kings 18.12; 2 Kings 2.16; Lk 17.34-35).
In verse 40: Philip's mission continues north of Gaza along the coast from Azotos to Caesarea, where he was reported to have a house (see 21.8).
Comments or Questions..

Reading for April 26th

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 focused on Jesus as messiah (see 2.36; 3.18; 4.26-27; 17.3).
In verse 6: The response of the crowd 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.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's claim that he was someone great and his acclamation as the power of God that is called Great are both blasphemy (Acts 12.22-23).
In verse 11: Luke consistently links magic, widely practiced through rituals, books amulets, and spells, with demonic forces (Acts 33.10; 19.13-20).
In verses 12-13: Believing the good news Philip proclaimed and being baptized was a turning away of repentance or conversion from the practice of Simon.
Signs and great miracles were thus 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 verse 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; 11.18, 22; 19.1-7).
Because of the 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 apostles to the Samaritans, confirming the work of the Hellenists.
Comments or Questions..

Reading for April 25th

Read Acts 7.51-8.3
In verse 51: The 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 accusation of persecuting and killing the prophets is 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 1).
In calling Jesus the Righteous One, Luke draws upon the prophetic and wisdom traditions (Wis 2.12-22) of suffering righteous (also see 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 Jesus' baptism too (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 hand of 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 verses 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 verses 59-60: Stephen's giving up his spirit follows the pattern of Jesus' death in Luke 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 22.20).

In 8.2-15-35: Scattered throughout the countryside.
In 8.2-3: Scattered by persecution.
The severe persecution (which lasts until 9.31) appears to 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).
Acts 9.2; 22.4-5;26.10 claim Saul acted under the high priest's 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 April 24th

Read Acts 7.35-50
In verse 35: The phrase this Moses whom they rejected (see also v. 37, this is the Moses who said) parallels this Jesus whom you crucified (2.36, see also 2.23, 32).
In verses 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 verse 27).
In verses 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 42-43: the book of the prophets may refer to a collection of the 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 verses 44-48:This scriptural argument 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 God's dwelling made by "may hand."
Ps 132.13-14, by contrast, affirms Zion as God's chosen habitation and resting place forever.
Comments or questions..

Reading for April 23rd

Read Acts 7.17-34
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, 36, 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 retelling 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 the burning bush (Ex 3.2) was variously allegorized in many first century interpretations.
Like the Pharisees who were known to believe in angelic messengers, Stephen receives these accounts literally (see vv. 38, 53).
Comments or Questions..