Reading for July 15th

 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 audiences 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, 2-32, 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 and comment on 3.16. 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 verse 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; 17.2-3). In verses 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 4.6).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 were attempting to kill Saul may belong tot he 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; 23.21-24). 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 July 14th

 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 question 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 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; 1 Sam 3.4, 10), revealing that Saul is persecuting the Lord Jesus in the person of his followers (Lk 10.16). In verse 7: Acts' three accounts of this event 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 July 13th

Read Acts 8.26-40. In 8.26-40: The mission goes to Africa. The instructions of an angel of the Lord (see Lk1.11; see Acts 23.8-9) leave no doubt of God's agency in this episode. Gaza is 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 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, 17). 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 (see Acts 1.22; 3.21).  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 Ezek 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 later reported to have a house (see 21.8) Comments or Questions..

Reading for July 12th

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 is 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 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'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 13.10; 19.13-20). In verses 12-12: 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 verse 15-20: The confirming sign of receiving the Holy Spirit is given through the apostles' 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 apostles to the Samaritans, confirming the work of the Hellenists. Comments or Questions..

Reading for July 11th

 Read Acts 8.2-3. 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 lamentations (Lk 23.27. 48). Acts 9.2; 22.4-5; 25.10 claim Saul acted under the high priest's authority. Jesus' word in Lk 21.12 identifies such persecution as written in God's plan (see Acts 12.4; 16.23). Comments or Questions..

Reading for July 10th

 Read Acts 7.51-8.1.  In verse 51: The recitation now turns into a full indictment, addressed to you stiff 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 11). In calling Jesus the Righteous One, Luke draws upon the prophetic and wisdom 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 Jesus' baptism too (Lk 3.21) and in Peter's vision (10.1). The son of Man (Dan 7.13) is clearly Jesus, usually sitting at the right hand of the power of God" (Lk 2.69, Acts 2.33), but now standing, perhaps preparing to receive Stephan 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: Stephan'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 is approved as a witness and was complicit in the murder (see Lk 11.48; Acts 22.20). Comments or Questions..

Reading for July 9th

 Read Acts 7.40--50. 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 42-45: 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: the citation from Isa 66.1 further claims the whole creation as God's dwelling, made by "my hand." Ps 132.13-14, by contrast, affirms Zion as God's chosen habitation and resting place forever. Comments or Questions..