Category: Acts - Wittenberg Door Campus Ministry

Acts 5:12-32 - Lectionary for Easter 2C

4/22/2019

4/22/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our first reading for this week, from Acts 5:12-32, describes a period in which the very first Christians were publicly visible. As I read this passage, I am struck by the many times the word “all” is used. In verse 12 the apostles are all together in a public place of worship. In verse 16 all the people coming to the apostles for prayer were healed.

The Christians, however, are not the only people with unanimity. In verse 17 all those with the high priest were jealous of the apostles. For this reason, they locked the apostles up. In turn, the apostles were told by an angel to go and proclaim all the words of life. That is precisely what the apostles continued to do.

The Gospel is presented as absolutely public and applicable to all who will hear. Is there opposition? Certainly. But the people of our world still need to hear all of God’s Word, which is for their benefit.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Acts 1:15-26 - Lectionary for the Commemoration of Matthias

2/20/2019

2/20/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our New Testament reading this week is from Acts 1:15-26. Normally we have an Epistle at this point in the readings. Acts is a little different as it is really a history. However, it is sometimes used for the first or second reading.

Something really important happens in this passage. For the first time in recorded history, one of the apostles takes a passage of Scripture and applies it to a current situation. In the past, this was the work of a prophet, including John the Baptist, or of Jesus. But here Peter finds a passage in Psalms which tells him they should have another apostle. He then suggests some qualifications, which are not stated in the Old Testament but seem important and are agreeable to all the apostles. Matthias is eventually chosen at random of the two people proposed.

There’s a debate about whether twelve is the right number, about how to think of replacement apostles, and whether the apostolic office is restricted to those who had been present since Jesus’ baptism. The New Testament does not spell those answers out specifically. We can’t know with 100% confidence about the modern implications. What we do know is that Matthias was duly selected as an apostle and that he served as such in some way. We also know that Matthias is never again mentioned in the New Testament. He gives a model of someone who was recognized later than most and who is apparently working in obscurity. Is he any less valuable than the other apostles? Not at all, simply different. May the Lord continue to make us willing to live and die for him, regardless of our station in life.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Acts 2:14a, 22-36 - Lectionary for Trinity B

5/23/2018

Acts 2:14a, 22-36 - Lectionary for Trinity B
5/23/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Rather than an Epistle reading for Trinity Sunday we have a reading from Acts chapter two. I’d like to draw your attention today to verses 22-24. Specifically, we ask what kind of Jesus is presented in Peter’s sermon?

In verse 22 we see that he is a man. We don’t need to say it apologetically. God regularly uses masculine terminology to describe himself. This, however, is not the “toxic masculinity” so often described by our culture. It is the kind of masculinity we men could all learn from. It is clear about duty, responsibility, and the need to care for others. Jesus is a real man. He is really masculine and he is human. His human nature is complete, like mine, but unlike mine, his is not destroyed by sin. Jesus is man, more man than I can ever be in this life.

Verse 22 also says Jesus is “attested by God.” His identity and work have been shown by divine evidence. God lives in Jesus. If we want to see God, we look at Jesus.

Verse 23 shows that Jesus was delivered over to death. This again is part of Jesus’ true masculinity. Someone had to die for sin. He didn’t want it to be you. He knew that he was the only one who could effectively die to take away your sin, so he did it. This was not an act of bullying cruelty on the part of the Father. It was the will of God - Father, Son, and Holy Spirit. Central to Peter’s idea is that the people of Jerusalem killed Jesus. He was taken by sinners for the benefit of sinners.

Finally, in verse 24, God raised Jesus from the dead. His life conquered death. This Jesus who could die for you can also live for you. This shows God’s glory.

What is the result of having this kind of Jesus? In his resurrection God gives life and resurrection to all who believe. Jesus no longer lies in death. Through him, all can live. This is the message which moved thousands in Jerusalem to repentance and forgiveness that day. We, too, are set free in Jesus to receive his forgiveness and inherit life. It’s all because Jesus is such a powerful savior.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Acts 2:1-21 - Lectionary for Pentecost Sunday, Series B

5/16/2018

5/16/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

The events of Acts chapter two are generally well known by Christians. The Holy Spirit comes upon Jesus’ followers. He creates a commotion which Peter explains in a sermon. Many people believe in Jesus and are baptized.

It’s easy for us to take our eyes off the main point of this passage. We want a show of God’s power. We want an extraordinary sign. We want to have a sudden gathering from many nations None of those is the main point of the text. In verse 21, we see that God’s point in all these events is to persuade people to call on His name an be saved. It’s as simple as that. God’s works and character are proclaimed. The Lord draws attention to himself, and some call on him.

A right understanding of this process can revolutionize our Christian ministry. All of a sudden, God is the one who persuades people. Instead of our role in the Christian life being paramount, it is Jesus for us. This is truly the work of the Holy Spirit. We are completely unable to make revival happen. Only through the operation of the holy Spirit do we have hope. And He is the one who has begun the work. We simply try to explain it as well as we can.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Acts

5/10/2018

Thursdays are for the New Testament
5/10/18
Carson, D.A., and Douglas Moo An Introduction to the New Testament - Second Edition. Grand Rapids: Zondervan, 2005. "Acts" Carson & Moo pp. 285-330

Acts serves in a way as the second volume of the gospel according to Luke, but in a way as the historical document cataloging the progress of the gospel from its roots at the time of the resurrection of Jesus in Jerusalem to the middle of the first century, by which time it had spread to a significant portion of the Roman empire. Carson and Moo outline as follows beginning on p. 286.

p. 286 "Prologue: foundations for the church and its mission (1:1-2:41). Luke begins by rooting the church and its mission in Jesus' acts and words.

p. 286 "The church in Jerusalem (2:42-6:7). Luke begins this section with a summary of the characteristics of the early church in Jerusalem."

p. 287 "Wider horizons for the church: Stephen, Samaria, and Saul (6:8-9:31).

p. 287 "Peter and the first gentile convert (9:32-12:24).

p. 288 "Paul turns to the Gentiles (12:25-16:5). From Peter, luke turns now to Paul, who dominates the remainder of the book. Paul's significance for Luke lies in his being used by God to pioneer an extensive ministry to Gentiles, to carry the gospel to the ends of the earth, and to show that the gospel was no direct threat to the Roman government.

p. 288 "Further Penetration into the Gentile world 916:6-19:20). It seems a bit odd that we should divide Luke's story at this point. Yet by the care with which he shows how Paul was directed by God's Spirit step-by-step to take the gospel into Macedonia (16:6-10), Luke implies that we have reached a decisive stage."

p. 289 "On to Rome (19:21-28:31). Again we may feel that it is rather artificial to insert a major break in the midst of Paul's stay in ephesus. But Luke again suggests such a break with his first indication that Paul was determined to go to Rome (19:21-22).

AUTHOR
The Traditional Case - throughout history it has been broadly held that Luke was the author of both Luke and Acts. p. 291 "The tradition that Luke, a companion of Paul, was the author of the third gospel and of Acts is early and unchallenged: The Muratorian Canon (C. a.d. 180-200?), Irenaeus (Adv. Haer. 3.1; 3.14.1-4), the anti-Marcionite prologue (end of second century), Clement of Alexandria (Strom. 5.12), Tertullian (Adv. Marc. 4.2), and Eusebius (H.E. 3.4; 3.24.15).

The Case against the Tradition
Arguments from the external evidence don't seem to hold much weight. They are advanced but are not overly persuasive. Even the alleged differences in theological orientation between Paul as revealed in his letters and Paul as described in Acts are not differences which can't be harmonized.

Conclusion - Carson and Moo do not find a convincing reason not to conclude that Luke was the author of Acts.

DATE
Dates suggested range from about A.D. 62 to the second century. A second century date originated with the Tubingen school, dating it from the first outside reference to the book. This view has fallen out of favor and is no longer held by many scholars. More scholars suggest that Acts was written in the 80s. It is suggested that it should be dated quite a while after the gospel, which is typically dated no earlier than 70. The book tends to have a fairly optimistic view of Roman government, which would be less likely during a period of state persecution. A date before 70 can be supported by the abrupt ending which leaves Paul in the year 62 without resolving his imprisonment, despite the fact that Paul appears to have been released from prison for a period about 62 before being imprisoned and executed around 64 or 65. For this reason, Carson and Moo suggest a date in the early to mid 60s.

GENRE, ADDRESSEES, AND PURPOSE
Genre - Luke's writing fits generally into the realm of historiography, though it has a strong element of the gospel.

Addressees and Purpose - Acts is addressed to Theophilus, probably a patron of Luke. Finding how much broader the intended audience might have been depends on Luke's purpose, which is not clearly stated in the text. He may have written to seek conciliation between different factions of early Christianity. He may have been writing to provide examples of evangelistic and apologetic works. The work includes some strong theological elements which may suggest that Luke is intending to clarify orthodox doctrine. And the theme of edification of the Christian is pervasive, indicating that Luke may well have desired to strengthen Christian communities through a narrative of the early events of the Church.

SOURCES
We do not have much information about the sources Luke may have had. He is clear that much of his material comes from research, and that research may include written and oral sources. Some of the material comes from his own eyewitness account, apparently, as there are the "we" passages of the text.

TEXT
The text of Acts is intriguing as there are two distinct text traditions. One of the two, the Western tradition, is approximately ten percent longer than the text in the Codex Sinaiticus. It is unclear at many points which may have been closer to the original text.

ACTS IN RECENT STUDY
Carson and Moo survey recent research about Acts, much of which focuses on finding the purposes which Luke may have held in writing. A great deal of effort has also gone into identifying whether Luke's writing is as historically accurate as other ancient historians. Since the mid 1960s Luke as the theologian has emerged.

THE CONTRIBUTION OF ACTS
Acts has been shown again and again to be a reliable and definitive text to inform us about the events of the early Church. Where events mentioned by Luke are mentioned by other historians Luke appears to be sound and accurate. Our expectation would be that he is a credible witness to other events as well. p. 321 "Perhaps Luke's most important contribution is precisely this careful linking of the apostolic proclamation of the Word of God with the word that Jesus both taught and fulfilled. The "Word of God" thus binds together Luke's two volumes, as the salvation that the angel first announced on the night of Jesus' birth on a Judean hillside is brought finally to the capital of the Roman Empire. Luke focuses on six key theolgoical themes, identified by Carson and Moo on pp. 322 and following.
1) The Plan of God
2) The Presence of the Future
3) Salvation
4) The Word of God
5) The Holy Spirit
6) The People of God
All these themes are illustrative of the ongoing work of the Gospel in the people of the primitive Church.

This chapter points up that in a book like Acts there is more than meets the eye at first. We can look to the text on many different levels.

Acts 1:12-26 - Lectionary for Easter 7B

5/8/2018

5/8/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

This is an “encore post.”

In recent decades there have been numerous battles over the nature of the Bible. How will we discuss the infallibility of the Scripture? How are we going to view the original manuscripts, which we do not have any longer? How will we deal with the variant readings in the many copies of the text? How can we understand the historic views of inspiration and the authority of the Scripture?

Our reading from Acts 1:12-26 speaks to this, in a way. Granted, not many will be satisfied with the way the reading addresses the issue, but it speaks to it nonetheless. The events in Acts chapter 1 underline the apostles’ view of the Bible. That is, it points out that the apostles certainly seemed to believe the Bible would speak about everything which was necessary, and that the ideas the Bible gave them could be rightly applied to their current situation.

When Peter observed that Jesus had selected twelve apostles, but that the count was now down to eleven, Peter’s conclusion was that there was an apostle missing. He saw that there was biblical warrant to replace personnel at times. He devised some criteria which were consistent with the ways the other apostles could be identified. He brought the issue to the other Christians who were assembled. They agreed and a new apostle was selected.

The selection of a replacement apostle seems a minor issue, at least by some measures. There were only twelve. They didn’t all need to be replaced at once. Many could argue that it was not biblically necessary to replace Judas, but that it was permissible. What is important in this episode, though, is that the Christians could consider their current situation in light of Scripture, then make a decision to do or not do something.

Do we believe that God speaks through the Bible? If so, we do well when we consider our life, our callings, our work, and our society in light of the Word of God. Then, and only then, will we be ready to consider different topics and see if God has spoken about them. We are then ready to receive divine guidance and participate in Christ’s harvest field.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Acts 10:34-48 - Lectionary for Easter 6B

5/1/2018

5/1/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Acts chapter ten describes a development in the attitudes of the early Christians which would quite literally revolutionize the young Church. Here, when confronted with a group of Gentiles who wanted to hear about Jesus, the apostle Peter recognized that, regardless of ethnic background, Jesus is the Lord. His mercy and grace are available to all nations, even those who had never been a part of God’s chosen people, Israel.

In the nationalism prevalent throughout antiquity, and in culture after culture we can study all around the world, people have always considered their own group to be superior to others. The Jews were God’s chosen people. The Romans considered themselves the relevant superpower. In many parts of the world, it is not nationality but family or tribal background that shapes an identity.

All this went out the window in Acts 10. Peter recognized that God is the Lord of the Gentiles as well as the Jews. He recognized that, thanks to Jesus’ death and resurrection, there was no essential difference between people from different cultures. And as the household of Cornelius heard that Jesus was the savior, they apparently believed, because the Holy Spirit fell upon them, showing miraculous signs. This was adequate demonstration that Peter made sure the household could be baptized, entering visibly into God’s kingdom.

This doesn’t mean that every culture is equal to every other culture. It doesn’t mean that everyone is a Christian. Just because Jesus died for the sins of the world the household of Cornelius was not automatically redeemed. But when they heard and believed the truth, they were adopted into Christ’s kingdom just as the apostles in Jerusalem were.

Likewise, today, Christians will still make the claims of Christ clear. He is the way, the truth, the life, the only way to the Father. But this gracious message is equally for people from every nation. There is therefore no room for rejecting people on the basis of their color, their language, their background, or any other such measure. If Jesus is Lord, he is Lord for every culture in the world.

The acceptance and care for people of different backgrounds is a distinctively Christian cultural feature. Thankfully, many cultures have adopted this acceptance as a key to their worldview. Where it is violated, it is the obligation of Christians to speak up, to act in kindness and fairness, to bring the good news of the gospel of redemption in Jesus to all.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Acts 8:26-40 - Lectionary for Easter 5B

4/24/2018

4/24/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

In Acts 8:26-40, we read of the interaction between Philip the evangelist and an Ethiopian eunuch, apparently a man of considerable power and influence. Among other things, the conversation shows us that we need to ask more questions.

The eunuch had gone up to Jerusalem for the feast of Pentecost. He may well have been in Jerusalem since Passover. Although he would not have been a free man, he’s in a position of authority. He is able to engage in international travel for a religious holiday. Though he is Ethiopian, he apparently has converted to Judaism. The fact that he is a eunuch suggests that he would have converted in adulthood, as a Jewish person would not allow for such an operation or lifestyle. No doubt, a man in such a position would have a well informed opinion about the faith to which he converted.

What is he doing? He’s reading from Isaiah. But he has a question. This is a question Philip assumes he might have. And rather than count on his own wisdom and experience, rather than inventing an answer by himself, rather than simply shrugging his shoulders and giving up, the eunuch asks Philip who the passage is about. Is it about Isaiah? Is it about someone else?

The passage is about Jesus, led as a lamb to the slaughter. It’s about Jesus, who had recently given his life for the eunuch. This is the news Philip was directed to bring. He had a divine appointment which he recognized after the discussion began.

We daily have opportunities to ask good questions of Scripture. We regularly have opportunities to talk with people about Jesus, what he has said and done, and how he has given himself for us. As the Lord sets up these opportunities, may we be faithful to use them for the good of our neighbors and the glory of God’s kingdom. How will we understand? We ask questions. How will others understand? We answer questions. It’s as simple as that.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Acts 4:1-12 - Lectionary for Easter 4B

4/17/2018

4/17/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

In Acts chapter four we find that the fledgling Christian movement has been growing explosively. This is a problem for the Jewish leaders in Jerusalem. They have been denying Jesus’ claims about his death. They have covered up the fact that Jesus’ body could not be found three days after his execution. They managed to intimidate many of Jesus’ followers for about seven weeks. But at Pentecost the signs of the Holy Spirit had gathered many who became convinced that the rumors of resurrection were true. The care of the followers of Jesus for one another, for their community, and for what was certainly looking like an historical account of a resurrection were striking. In a short time there were about five thousand trusting in Jesus in and around Jerusalem.

How did the disciples accomplish this? When arrested and interrogated, Peter and John refused to claim credit. All the credit for this mass movement was due to Jesus, who had risen from the dead and sent His Holy Spirit to indwell and empower his followers. The apostles were not the saviors. They boldly told the assembled court exactly what they had been telling the people of Jerusalem. It is only through trust in the Lord Jesus that they would find salvation.

The power of salvation lay not in reason, nor in obedience, but in trust. Trust that Jesus had accomplished salvation through his death and resurrection. This is liberating to a people who have toiled all their lives to bear the burden of God’s law. All their striving, all their doing, was not able to live up to God’s standard as revealed in the Law and Prophets. It is only Jesus’ obedience, the work of God the Son, on their behalf, that they would bind God’s law fulfilled.

Does this mean that God’s law is invalid? Does it mean that God set up an impossible demand to get his jollies from the failure of every generation of Israel? Not at all. It means that God’s law, which is good and perfect, could only satisfy if kept perfectly. It means that God had to keep it himself or we would be without hope. It means that when God the Son kept the law perfectly and declared it to be for you and for me, it was indeed finished. It means that the demands of God have been fulfilled and his promises are in play.

This is a message which the Sanhedrin could not accept. They remained darkened in their understanding. They insisted that we must be able to do something to save ourselves through obedience to God. They failed at the task of Abraham, who believed God and was justified by faith. Yet this Gospel of Jesus cannot be bound by any court. It will prevail regardless.

Peter and John were eventually threatened and released. They, having been fearless in telling the Jewish court about Jesus, continued in their mission, the work of the Holy Spirit, telling the people of Jerusalem and the other places they went about salvation through Jesus alone. That’s the message of the Church. It’s the message which brings salvation and life. It’s our message today, if we dare to take up trust in the claims of Jesus. It’s what our world needs.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Acts 3:11-21 - Lectionary for Easter 3B

4/10/2018

4/10/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

In Acts chapter three, Peter and John were used by the Holy Spirit to heal a man who had normally been found sitting at the gate of the temple, begging. He was unable to walk, unable to work, unable to live a productive life in society due to his disability. We can safely assume that he was not the kind of intelligent and connected person for whom the ability to stand and walk would not prevent him from carrying out an occupation.

What’s the reaction when he is healed? Amazement, and rightly so! God has worked a mighty miracle. He has done something that we realize is impossible. What of the people gathered around? Jerusalem was a big city, crowded, and the gates of the temple were popular places to be.

The miracles continue in Acts chapter three. Not only is the man healed from his disability. He also is used to provoke questions, which are answered by the apostles. How did this happen? It happened through Jesus, who rose from the dead to redeem and heal. It happened because God chose to use the sin of the people of Jerusalem against Jesus for the ultimate good of them all, the death of Jesus on their behalf. This should rightly get all of our attention.

One miracle, healing a lame man, brings many more, as the Gospel is proclaimed and people believe, receiving eternal life.

What miracles are we looking for in our world? Do we think they are all showy? Do we think they are all elaborate attention-grabbers? I once received a letter from a man who said the greatest miracle in his public ministry had been when glowing rocks appeared on an altar and floated up and down in his church building. Of course, he didn’t say how this brought the gospel of Jesus to anyone. He wouldn’t see it as a miracle when God’s loving forgiveness is proclaimed and someone believes. He wouldn’t see it as a miracle when God’s Word gives someone direction in life, restores relationships, and guides people in their God-given vocations. No, he would overlook the less showy miracles. But we don’t need to.

May we always be ready to see the way the Lord speaks in plain and simple matters of life, through Word and sacrament, drawing many to himself.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Acts 4:32-35 - Lectionary for Easter 2B

4/3/2018

4/3/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

During the season of Easter a reading from the book of Acts typically takes the place of the Old Testament reading in a church service. This week, a reading from Acts 4:32-35, which is, in many regards, a restatement of the state of affairs recorded near the end of Acts 2. The Christian group has been growing. As it grows and spreads, it becomes increasingly visible in and around Jerusalem.

This passage has often been described as an advertisement for socialism. There is, doubtless, a collective element to it. The people are bringing their goods together so everyone will have enough. However, the sharing is not entirely unlimited. Verse 34 indicates that ownership of personal property was still an element. The giving also looks entirely voluntary, as opposed to socialist systems in which “contributions” are compulsory. Distribution, also, was for those who had need. This is not an indicator of an economic adjustment by which everyone has the same. It is, however, an indicator that those who were in need would be helped.

There’s a much more important element of this passage than the whole economic structure. What does all of this demonstrate? In verse 33 the apostles are seen telling about Jesus’ resurrection. This is a powerful move, and distributes God’s grace. Yes, we want to feed the poor. But above all we want to provide people with the food that doesn’t perish, but nourishes to eternal life. We bring the good news of Jesus’ death in our place and his resurrection from the dead, showing that he is the one who can bring us to eternity as well.

May the Lord continue to bring glory to himself through the proclamation of the Gospel and the evidence of Christians caring for the poor.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Finally in Rome!

3/22/2018

Thursdays are for the New Testament
3/22/18

Bruce, F.F. The Book of Acts Revised. Grand Rapids: Eerdmans, 1988. Kindle Electronic Edition. “VI. Paul Plans to Visit Rome and Gets there by an Unforseen Route (19:21-28:31).” “G. Rome at Last! (27:11-31)” pp. 500-512.

Acts 28:11-31 brings Paul and his companions the rest of the way to Rome. Bruce, citing Pliny the elder, suggests the group would have left Malta after about February 8, when the typical wind from the west normally returned. The ship, probably a grain ship, would have wintered at malta (Bruce 1988, 500). Because of the construction of ships and the need for the right winds, journeys were often broken up day by day, as Luke describes. On the way, Paul and his company had several encounters with Christian groups. Part of the journey was made by road, greeting Christians along the way (Bruce 1988, 502). There was already a substantial Christian presence in Rome, evidenced by Paul’s letter to Rome, written some three years earlier (Bruce 1988, 503). Paul was allowed to stay under house arrest under guard, apparently chained to the guard (Bruce 1988, 504).

Paul made contact with the Jewish community quickly after his arrival. Because of his house arrest the Jewish leaders were invited to see him (Bruce 1988, 505). These leaders had not heard of his arrest. They were also largely unaware of the specifics of Christianity (Bruce 1988, 506). On a second hearing, some of the Jewish leaders were accepting of what Paul said, while some were not. The text indicates a full day of debate with Paul using the Old Testament to demonstrate that Jesus was the Christ (Bruce 1988, 507). Paul’s conclusion by the end of the day was that the Gospel was being sent to the Gentiles (Bruce 1988, 508).

Acts ends by stating that Paul spent two years under house arrest, visiting with people and bringing the Gospel to the people of Rome (Bruce 1988, 509). Bruce notes that there was a period of 18 months under law, allowing accusers to bring a case against those accused. The rest of the two years could be accounted for as time required to arrange a hearing and dismiss the case, if needed (Bruce 1988, 510). luke never tells us the outcome. He merely speaks of the work of the Gospel. Bruce notes that the guards, and therefore other authorities, would have been well aware of the message of Paul. Yet Paul’s preaching was unhindered (Bruce 1988, 511). This would seem to be the message of Acts. God will work through His people.

Winter in Malta

3/15/2018

Thursdays are for the New Testament
3/15/18

Bruce, F.F. The Book of Acts Revised. Grand Rapids: Eerdmans, 1988. Kindle Electronic Edition. “VI. Paul Plans to Visit Rome and Gets there by an Unforseen Route (19:21-28:31).” “F. Winter in Malta (28:1-10)” pp. 495-500.

The first ten verses of Acts 28 describe the time of wintering in Malta after paul’s shipwreck. The people, having been lost on their voyage, didn’t learn their location until they questioned the natives (Bruce 1988, 497). The Maltese people were of Phoenician descent, normally considered barbarians, but they proed hospitable. Bruce notes that when Paul was bitten by a snake the natives assumed he was a criminal being executed by Justice. However, when he didn’t die, they assumed he was divine (Bruce 1988, 498).

While on Malta the apostle Paul met and cared for an official named Publius, whose father was ill (Bruce 1988, 499). This resulted in more people coming for healing and giving honors to Paul and his companions. Once winter had passed, the group departed with the good will of the Maltese residents.

Paul's Defense before Politicians

3/1/2018

Thursdays are for the New Testament
3/1/18

Bruce, F.F. The Book of Acts Revised. Grand Rapids: Eerdmans, 1988. Kindle Electronic Edition. “VI. Paul Plans to Visit Rome and Gets there by an Unforseen Route (19:21-28:31).” “D. Paul at Caesarea (23:31-26:32)” pp. 435-472.

From Jerusalem, where Paul was placed in protective custody, Paul was transferred to Caesarea, as recorded near the end of Acts 23. Bruce observes that the movement was very rapid. The infantry covered about 35 miles during the night (Bruce 1988, 435). At Antipatris the infantry left the convoy, which continued the remaining 27 miles. Felix, the governor, ascertained that Paul was from his jurisdiction so could fact trial there (Bruce 1988, 436). Felix was not known for his clemency. Bruce sums up some highlights of his reign and character, concluding that he was a relatively ruthless governor whose power and authority were probably preserved by advantageous marriages (Bruce 1988, 437).

Paul’s accusers did arrive five days later, to bring charges against him, as recorded in Acts 24. The charges begin, as customary, with a very flattering address to the governor (Bruce 1988, 439). The charges suggest that Paul was in the habit of stirring up dissent and rioting. Bruce notes that there is no hint of Paul being involved in unrest against the empire. In general, Christians were peaceful and avoided too much involvement with disputes against Roman law (Bruce 1988, 439). Bruce notes that the accusation of Paul as a ringleader among the Nazarenes suggests Felix may have known something of them. The more concrete charge, though, is of a violation against the temple (Bruce 1988, 441). This could result in Paul’s being placed back under the Sanhedrin’s jurisdiction. The case, however, was built on an alleged desire to bring a gentile into the temple courts.

Paul was given opportunity to present his case, beginning in Acts 24:10. His first defense was that he had been in Jerusalem only briefly and that he was not involved in revolutionary activity in the nine days before his arrest (Bruce 1988, 443). Paul moved on in verse 14 to an explanation that he had been faithful to historic Judaism and saw it as fulfilled in the hope of the resurrection. He had come to Jerusalem to bring a gift for the poor in Jerusalem. Bruce notes the importance of the gift coming from Gentile Christians to help Christians in Jerusalem, who had sent the Gospel to the Gentile world (Bruce 1988, 445). Paul’s work in no way violated Roman or Jewish law (v. 18). The tumult was instigated by Asiatic Jews. Felix stated that he understood the case. He kept Paul in custody until the tribune, Lysias, couldcome. He would then be able to exaqmine all the evidence. Bruce notes that this delay would help to prevent further offense to the Sanhedrin (Bruce 1988, 446).

Acts 24:24 and following describes Paul’s imprisonment, in which he was frequently interviewed by Felix. Bruce observes that Felix’ wife, Drusilla, may have been particularly interested in Paul’s message (Bruce 1988, 447). Two years later, Felix was replaced in the procuratorship by Porcius Festus, who retained Paul as a prisoner (Bruce 1988, 448). When Festus took office, leaders of the Sanhedrin asked for Paul’s transportation to Jerusalem. Festus chose the more cautious route of opening the case of Paul in Caesarea instead (25:4-5) (Bruce 1988, 450). When pressed by his accusers in Caesarea, Paul made an appeal to Caesar. This would prevent him from being open to assassination attempts in Jerusalem (Bruce 1988, 452). Bruce observes that Nero’s advisers in 59 were generally reliable. Nero was not a severe danger to Christians at the time of Paul’s appeal (Bruce 1988, 454).

Before Festus sent Paul to Rome he had a visit from King Agrippa and his sister, whom he persuaded to hear from Paul. Bruce notes that it was necessary for Festus to send a chrge with Paul, so he would hope for help in constructing a coherent report (Bruce 1988, 455). Bruce gives a brief biography of both Herod Agrippa (sone of Herod Agrippa I) and his sister, Julia Bernice (Bruce 1988, 456). It is significant that Paul’s audience was before a large number of high-ranking political officials. Bruce considers the irony that Paul is much better known today than those important players in the Roman empire (Bruce 1988, 459).

Paul’s response to Agrippa is recorded in Acts 26. Rather than making a defense against the charges lodged by the Sanhedrin, Paul made a defense of the Gospel and the hope he had in Jesus. Bruce considers this a defense of Paul’s Christian life (Bruce 1988, 461). Paul emphasized his hope in the resurrection, a traditional Jewish view (Bruce 1988, 463). The belief in the resurrection was validated in Jesus. Paul pointed out that he had opposed Christians and their message of Jesus until he was confronted by the risen Lord as he went to Damascus (Bruce 1988, 465). Paul’s commission from Jesus was to bring the Gospel to the Gentiles, which is precisely what Paul did (Bruce 1988, 467). In verse 21, Paul states that he was arrested in Jerusalem because of his obedience to Jesus. He had brought the Gospel to Gentiles. This led directly to the assumption that he had brought Gentiles into the temple (Bruce 1988, 468).

Festus interrupted Paul in Acts 26:24, accusing him of madness. Paul’s response was to suggest Agrippa and everyone else should be a Christian. Bruce considers that Festus found the discourse meaningless bcause it was so far from his experience (Bruce 1988, 471). Agrippa was not overly receptive either. Bruce surmises it may have been due to his political stands, which would not allow agreement without alienating a large number of people. The audience, however, did not consider Paul as guilty of any capital offense (Bruce 1988, 472). They agreed that Paul’s appeal to Caesar would require his transportation to Rome.

A Riot, an Arrest, and a Hearing

2/22/2018

Thursdays are for the New Testament
2/22/18

Bruce, F.F. The Book of Acts Revised. Grand Rapids: Eerdmans, 1988. Kindle Electronic Edition. “VI. Paul Plans to Visit Rome and Gets there by an Unforseen Route (19:21-28:31).” “C. Paul at Jerusalem (21:17-23:30)” pp. 403-435.

In Acts 21:17, we see the record of Paul and his cohorts arriving in Jerusalem. Bruce notes that the reception by “all the elders” would suggest some level of advanced notice (Bruce 1988, 404). It becomes apparent that Paul was considered by some in Jerusalem as a person who rejected the Jewish law. To combat this reputation, Paul agreed to be subject to a vow (Bruce 1988, 405).

In verse 27, some Jews who assumed Paul was opposed to the Law saw him in the temple, assumed also that he had unlawfully brought a Greek into the temple, and started a disturbance, taking Paul captive (Bruce 1988, 408). Bruce nots that the presence of a Gentile in the inner courts of the temple was a capital offence. There were warning signs clearly posted (Bruce 1988, 409). Verse 30 says the temple doors were shut to Paul. Bruce suggests that this statement of Luke may have been a strong symbolic observation that the temple was no longer a place where God’s grace could be found (Bruce 1988, 410).

Paul was rescued from the violent crowd by the Roman tribune and some soliders, who arrested him. The tribune was initially unable to learn the cause of the conflict. He assumed that Paul was likely a political revolutionary. Bruce provides a few details of a move for revolution about three years previously, in which the Egyptian ringleader had evaded capture but promised to return and overthrown the Romans (Bruce 1988, 412). Paul, however, was not an Egyptian but appeared as a Hellenized Jew. He addressed the Jewish crowd in their own native language (Bruce 1988, 413).

Paul’s claim, in the start of Acts 22, is that he is a devout Jew and that he zealously persecuted Christians (Bruce 1988, 415). His conversion, on the way to Damascus, changed his entire outlook on Jesus and his followers (Bruce 1988, 416). His healing by Ananias emphasized the fact that both Jews and Christians in Damascus understood that Jesus was healing Paul (Bruce 1988, 417). In verses 17-21 Paul described a commission to bring the message of Jesus to the gentiles. Bruce observes that the commission aroused hostility both on account of a Jewish bias against Jesus and due to a Jewish bias against the gentile world (Bruce 1988, 418). In fact, on this occasion, Paul’s mention of a mission to gentiles provoked fury. Bruce notes that the tribune would not have understood Paul’s comments or the responses, as they were in Aramaic (Bruce 1988, 420). Paul, not wishing to be questioned under torture, told the centurion of his status as a citizen. It was not legal to torture a citizen prior to a trial (Bruce 1988, 421). Because of Paul’s status, he had a right to protection by the Roman authorities. The tribune arranged for a meeting of the Jewish court in order to learn what the actual charge against Paul was. Bruce observes that the Roman government could compel the Sanhedrin to meet and hear a case (Bruce 1988, 422).

In Acts 23 we see Paul’s testimony before the Sanhedrin. Bruce observes that contemporary accounts of the reigning high priest do not portray him as a character of high integrity (Bruce 1988, 425). His move to have Paul struck was a violation of Jewish law. Paul’s apology, clearly directed to the dignity of the high priestly office rather than the man himself, may well be a thinly veiled insult to one who did not behave in a manner appropriate for a high priest. Paul’s testimony turned, in vers 6, to comments about his hope in the resurrection (Bruce 1988, 427). Bruce notes that Paul’s claim to being a Pharisee was very appropriate and relevant. Though his hope in the resurrection set him apart from the Sadducees, it was perfectly within bounds for a Pharisee. He played on a point of doctrine which the Christians held in common with the Pharisees. This also served to cause a dissent in the Sanhedrin, which would be less willing to convict him (Bruce 1988, 428).

In Acts 23:11 the Lord appeared to Paul in a night vision. Bruce observes that Paul’s situation was far from encouraging. He was being rejected in Jerusalem and the conflict level was increasing (Bruce 1988, 430). To make matters worse, Luke tells us that a group of Jews had taken an oath to kill Paul (Bruce 1988, 431). A relative of Paul told the tribune of the plan. The tribune then arranged for Paul to be moved under cover of night and accompanied by a large escort (Bruce 1988, 433). The tribune sent a letter with Paul, making it clear that the tribune had acted heroically to protect his prisoner. Bruce does note that the tribune adjusts some details to his own advantage.

A Long Sermon and a Fall

2/15/2018

Thursdays are for the New Testament
2/15/18

Bruce, F.F. The Book of Acts Revised. Grand Rapids: Eerdmans, 1988. Kindle Electronic Edition. “VI. Paul Plans to Visit Rome and Gets there by an Unforseen Route (19:21-28:31).” “B. The Journey to Jerusalem (20:7-21:16)” pp. 383-402).

Bruce observes that Paul’s journey to Jerusalem is told in great detail. It is clear that Luke was personally present, which led to careful attention to details (Bruce 1988, 384). The breaking of bread and the first day of the week demonstrate a habit of first day worship including communion. Fatigue and the late hour contributed to the situation of Eutychus falling from the window Bruce suggests that it was Luke’s professional medical opinion that Eutychus was dead (Bruce 1988, 385). After prayer, he was taken up alive, which caused great relief. In the morning, Paul and his companions continued their journey toward Jerusalem.

As he often does, Bruce describes various locations on the journey, giving a brief history of the cities mentioned by Luke (Bruce 1988, 386). In 20:17, Paul sent for the elders of Ephesus, though he was in Miletus, some 30 miles distant (Bruce 1988, 387). The speech of Paul to the elders is the only example Luke records of Paul addressing Christians. In it, Paul defends his overall teaching and calls the Ephesian elders to be faithful even in the face of opposition (Bruce 1988, 388). Paul himself is aware that opposition and imprisonment await him in Jerusalem. Yet he considers any hardship to be of relative unimportance when compared to the riches of Christ (Bruce 1988, 390). The chief goal of Paul was to proclaim the Gospel, as he had done faithfully. He now calls on the Ephesian elders to do the same (Bruce 1988, 392). After prayer together Paul departed from the Ephesian elders (Bruce 1988, 396).

The journey to Jerusalem continues in Acts 21. As usual, Bruce gives a brief description of the various locations mentioned by Luke (Bruce 1988, 397). Bruce particularly notes the interactions with Philip and his daughters, who were prophets. Some of their tombs identified in the second century remained known to Christians (Bruce 1988, 400). Bruce notes also the discussion between Paul and the prophet Agabus, who warns him about Jerusalem. Despite all warnings, Paul pushed on to Jerusalem. This was his steadfast commitment.

A Riot in Ephesus

2/8/2018

Thursdays are for the New Testament
2/8/18

Bruce, F.F. The Book of Acts Revised. Grand Rapids: Eerdmans, 1988. Kindle Electronic Edition. “VI. Paul Plans to Visit Rome and Gets there by an Unforseen Route (19:21-28:31).” “A. He Prepares to Leave Ephesus for Macedonia and Achaia (19:21-20:6)” pp. 370-379.

Bruce observes that Paul’s stay in Ephesus established a solid and mature Christian presence in the area (Bruce 1988, 370). Paul’s plan was to visit Rome but then go to Spain to engage in ministry where there was no Christian presence. Before going to Rome, Paul wished to visit other cities including Jerusalem, where he would deliver an offering (Bruce 1988, 371).

Before leaving Ephesus, there was a disturbance recorded in Acts 19:23-41. Here, the silversmiths who made images of Artemis felt their business declining. They retaliated against the Christians (Bruce 1988, 373). Bruce briefly reviews the character of Artemis and her veneration in Ephesus. Because the Christians rejected the religion in Ephesus, a demonstration proclaiming Artemis’ greatness was staged (Bruce 1988, 375). The demonstration moved rather quickly into the amphitheater, taking two of Paul’s companions hostage (Bruce 1988, 376). Against the advice of city leaders, Paul went to the theater, where the riot continued. Bruce notes that the Jews would be at risk due to their rejection of Artemis. This was the case even though the Jewish community had distanced itself from the Christians (Bruce 1988, 377).

After some time, the town clerk of Ephesus was able to quiet and dismiss the crowd. Bruce notes that this clerk would serve as the liaison between the city and the empire. If the town was known for riots he would be held responsible (Bruce 1988, 378). He pointed the crowd to the supernatural history of the image of Artemis. He also gave them a peaceful and legal course of action (Bruce 1988, 379).

Paul left Ephesus very shortly after the riot. Bruce places this not long before Pentecost, Paul’s goal for arrival at Jerusalem. He made some stops but not many and not for long (Bruce 1988, 381). Bruce gathers details of Paul’s journey, some from Romans. He reminds the reader what Luke says little about - a gift for the poor in Jerusalem (Bruce 1988, 382).

Turning and Burning

1/25/2018

Thursdays are for the New Testament
1/25/18

Bruce, F.F. The Book of Acts Revised. Grand Rapids: Eerdmans, 1988. Kindle Electronic Edition. “V. Paul Leaves Antioch and Moves to the Aegean World (15:36-19:20).” “E. Ephesus (18:18-19:20)” pp 354-370.

Bruce dates Paul’s interaction with Gallio in Corinth in mid 51. He thinks the departure from Corinth in Acts 18:18 was probably in the spring of 52 (Bruce 1988, 355). The vow mentioned would not be a formal vow of a Nazirite, but may have been similar as a personal vow of holiness. From Corinth the party sailed to Ephesus, which Bruce describes in some detail. He considers that Priscilla and Aquila would have either moved their business or added a location. Paul’s goal of arriving in Jerusalem for Passover would have been possible but challenging due to weather. However, it did prove possible.

In verse 22, Paul visited with church leaders, apparently in Jerusalem (Bruce 1988, 356). He then continued to Antioch, where he stayed for some time. From there, Bruce notes, the text of verses 22-23 show Paul traveling about 1500 miles, with little comment (Bruce 1988, 357). Eventually, he arrived in Ephesus again, where he met Apollos.

Acts 18:24-25 introduces us to Apollos, who was an Alexandrian Jew. Bruce observes that we know very little about Christianity in Alexandria before the mid second century. However, Apollos clearly knew something of Jesus before arriving in Ephesus (Bruce 1988, 358). Bruce is not certain what was missing in Apollos’ background. However, it was apparently clear to Priscilla and Aquila, who assisted hi. Bruce notes that corrective teaching is a great service to Christians (Bruce 1988, 360).

Acts 19 moves the focus back to Paul. He went to Ephesus yet again, shortly after Apollos went to Corinth (Bruce 1988, 362). Here Paul found some men who were disciples of Jesus but who did not know of the Holy Spirit. In verse 3 Paul connects the idea of the Holy Spirit with baptism. However, as Bruce says, “John’s baptism was one of preparation rather than one of fulfillment, as Christian baptism now was” (Bruce 1988, 363). These men were not only taught, but they provide us with the only New Testament example of a re-baptism (Bruce 1988, 364). Bruce considers that there was some sort of clear sign which persuaded Paul the men had received the Holy Spirit.

While Paul was welcomed in the synagogue in Ephesus, after a few months some poeple refused to believe. Paul then began teaching in a lecture hall, which he used for two years (v. 10) (Bruce 1988, 365). Bruce describes a typical schedule of daily life in the culture. Most business would cease between about 11 a.m. and 4 p.m. Paul’s preaching probably took place during this traditional time of rest (Bruce 1988, 366). This two year period probably also saw evangelistic moves in the surrounding communities.

Acts 19:11-19 describes a climate of divine healing as well as exorcisms. Bruce compares the use of Paul’s sweat cloths and aprons to the times when people would touch Jesus’ clothes while seeking healing (Bruce 1988, 367). Other exorcists attempted to use the name of Jesus among their other special words. Bruce points out that there are written documents from antiquity which use Jesus’ name to attempt magic (Bruce 1988, 368). In the instance from Acts 19, the demon did not recognize the exorcists and retaliated against them. The event apparently gained the attention of many, who turned from their magic to Jesus instead. They gathered and destroyed their magical scrolls to prevent them from being used (Bruce 1988, 369).

Corinth - Christianity Approved

1/18/2018

Thursdays are for the New Testament
1/18/18

Bruce, F.F. The Book of Acts Revised. Grand Rapids: Eerdmans, 1988. Kindle Electronic Edition. “V. Paul Leaves Antioch and Moves to the Aegean World (15:36-19:20).” “D. Corinth (18:1-17)” pp. 345-354.

After Paul’s time in Athens he continued to Corinth. Bruce provides a brief description of Corinth (Bruce 1988, 345). It is located on an isthmus and control a port at each side of the land form. After being leveled in 146 B.C., the city was rebuilt in 44 B.C., becoming an administrative headquarters in 27 B.C. By the time of Paul it had again become an important city. In Corinth, Paul formed a relationship with Aquila and Priscilla, who were tent makers, as was Paul by training (Bruce 1988, 346). Shortly beforehand, Jews had been expelled from Rome. Bruce calls upon Suetonius’ account and concludes the unrest in Rome was related to Christianity (Bruce 1988, 347).

Paul’s companions caught up with him in Corinth. After this time, Paul was free to concentrate on preaching rather than making tents (Bruce 1988, 349). As was typical, after some time dissetn arose among the Jews and Paul stopped preaching in the synagogue. He used space in a house next to the synagogue, apparently owned by a Roman citizen. Paul does mention a Gaius and a Crispus in 1 Corinthians 1:14. Luke names Crispus as the ruler of the synagogue, a man who believed, along with his family (Bruce 1988, 350). Paul additionally received a vision in which God encouraged him to work on without fear. Paul stayed in Corinth for 18 months. Bruce dates this from 50-52. He also notes that Paul spent the next five years mostly in Corinth and Ephesus (Bruce 1988, 351).

Eventually there was an attack on Paul, in 18:2. Charges were brought to the Roman governor, Gallio. Bruce observes that the decision of the governor would be binding. He also note that Gallio was the “son of the elder Seneca, the rhetorician . . . and brother of the younger Seneca, the Stoic philosopher” (Bruce 1988, 351). The younger Seneca, who was an advisor to Nero, considered Gallio an extremely pleasant man (Bruce 1988, 352). The charge against Paul was that he was propagating a new religion which was not allowed in Rome. Gallio didn’t allow Paul to defend himself but rather judged that Christianity was a sect of Judaism so was perfectly legal (Bruce 1988, 353). Bruce sees this as a very important ruling for the health and safety of Christians. Until the imperial policies changed Christianity was considered legal in the various provinces (Bruce 1988, 354). Some have suggested that knowledge of GAllio’s identity and the identity of his brother motivated Paul’s appeal to Caesar for judgment.

Nationalism vs. Christianity

1/11/2018

Thursdays are for the New Testament
1/11/18

Bruce, F.F. The Book of Acts Revised. Grand Rapids: Eerdmans, 1988. Kindle Electronic Edition. “V. Paul Leaves Antioch and Moves to the Aegean World (15:36-19:20).” “C. Thessalonica to Athens (17:1-34)” pp. 322-344.

Acts 17 opens with paul and Silas approaching Thessalonica from the east. They stayed for some time there. Bruce considers that the importance of Thessalonica suggested it as a place to seek to plant a congregation (Bruce 1988, 322). As was typical, Paul’s message of the resurrection of Jesus was accepted by some Jews in the synagogue, but was more acceptable to Greeks. After a few weeks, the Jewish leaders stirred up a mob to seek Paul and his company where they were staying, at the house of Jason. Although Paul was not there, Jason and some others were brought to the magistrates. The charge of revolutionary activity was lodged against the Christians. The recognition of another king, Bruce notes, was a very serious charge (Bruce 1988, 324). Local and provincial leaders would take a charge of sedition very seriously (Bruce 1988, 325). Paul and his company had to leave the city for the safety of the converts. Bruce dates his letter, 1 Thessalonians, only a few weeks after the visit (Bruce 1988, 326).

From Thessalonica, Paul and Silas went on to Berea. Bruce note that this diverts Paul from his original path, which would have led him easily to Rome (Bruce 1988, 327). The congregation of the synagogue received the Gospel eagerly and engaged in careful study to verify the message of Paul and Silas. After some time, Jews from Thessalonica came, stirred up tensions, and forced Paul to leave the city. Bruce lists several routes which could take him to Athens (Bruce 1988, 328).

Paul arrived in Athens before his normal companions. Bruce notes that Athens was, even in he first century, a center of culture and philosophy (Bruce 1988, 328). Paul was clearly aware of the pagan religious implications of the art and architecture he saw. This moved him to engage in dialogue with the pagans (Bruce 1988, 329). Bruce gives us a brief introduction to the views of the Stoic and the Epicurean philosophers. Both Stoics and Epicureans agreed that Paul’s philosophy made no sense whatsoever (Bruce 1988, 331). Paul did manage to speak to a group who, according to Bruce, met regularly to discuss philosophy. This court of the Areopagus would have some moral authority in Athens.

Paul’s presentation to the Areopagus is summed up in 17:22-31. The passage is commented on frequently (Bruce 1988, 333). Bruce illustrates a few of the disagreements published regarding this discourse. He admits the tone is very different from that of Romans 1-3. Yet it is not inconsistent with preaching from Acts 13:16-41 or 14:15-17 (Bruce 1988, 334). Altars to unknown gods were fairly common. Paul claims to know the identity of this unknown god (Bruce 1988, 335). He then told the people of the God of the Bible. Bruce observes that Paul’s message rejected the Athenians’ view of superiority, replacing it with a superiority of the Christian faith, not of any nationality (Bruce 1988, 337). Paul’s quotations from Epimenides and Aratus, in context, both point to the potential of a divinity greater than Zeus (Bruce 1988, 339). This one, Paul says, is the true God, revealed in Christ. As Paul called his audience to repent and believe in the resurrected Jesus, the reaction was mixed. The difficulty may have been closely related to the fact that this was not merely a philosophical treatise but that it became a rebinnic appeal to life change (Bruce 1988, 341).

The Athenian reaction is detailed in Acts 17:32-34. Some mocked Paul’s message, others were willing to hear more. Some believed (Bruce 1988, 342). There are various suggestions of the identity of the two converts named. However, Bruce does not find a credible and compelling identification (Bruce 1988, 343). There is no mention of baptism, nor evidence that a congregation was planted.

Evangelism at the River and in Jail

1/4/2018

Thursdays are for the New Testament
1/4/18

Bruce, F.F. The Book of Acts Revised. Grand Rapids: Eerdmans, 1988. Kindle Electronic Edition. “V. Paul Leaves Antioch and Moves to the Aegean World (15:36-19:20).” “B. Philippi (16:6-40)” pp. 305-320.

Bruce notes a segment of Acts with Paul and his cohorts in Philippi in 16:6-40. At this time, though Paul has made plans to pursue ministry in Asia Minor, he is overruled in some way by the Holy Spirit (Bruce 1988, 306). Instead, they headed north, then headed west to Troas. Here, their progress is again adjusted by “the Spirit of Jesus” (vv. 7-8, Bruce 1988, 306). Finally, in verse 9, Paul sees a vision of a man from Macedonia asking for help (Bruce 1988, 307). The company, now, in verse 10, including Luke, moved on to Macedonia. Luke provides details about all the stops on the journey. Bruce fills in some history of each location (Bruce 1988, 309).

In Philippi, the company stopped to engage in evangelism. Bruce notes that there does not appear to be a synagogue. They found people together at the river rather than in a synagogue (Bruce 1988, 310). A woman, Lydia, becomes a convert and was baptized with her family (Bruce 1988, 311). In contrast, a slave girl with an evil spirit started stalking Paul. In verse 18 the apostle cast out the spirit (Bruce 1988, 313). When the slave girl’s owner saw she would not tell fortunes any more, he stirred up opposition. Bruce notes the opposition was focused against Paul and Silas, not on the others. The lack of evidence or due process is clear from verse 22. Paul and Silas were arrested, beaten, and locked up (Bruce 1988, 315).

The jailer locked Paul and Silas in stocks, effectively immobilizing them (vv. 23-24). Verses 25-34 describe the release from prison of Paul and Silas. Bruce observes that Paul and Silas would have been in great pain. However, they were singing hymns in the middle of the night (Bruce 1988, 316). This would certainly have attracted the attention of the other prisoners. When an earthquake opened the doors and awakened the jailer, somehow Paul and Silas were able to persuade the prisoners to stay. This, in verse 28, saved the life of the jailer (Bruce 1988, 317). Bruce sees that the jailer’s question about salvation may have been very confused. He was not of a Jewish background. He also had very limited exposure to Christianity. In verses 31-32 Paul and Silas explained the Christian message. He was baptized and provided care for his prisoners (Bruce 1988, 318).

As the chapter ends, the government officials have Paul and Silas released. Paul does remind the officials that he and Silas, as citizens, deserved fair treatment (Bruce 1988, 319). The praetors showed appropriate courtesy, and Paul and Silas left Philippi after encouraging the Christians (vv. 38-40).

A Dispute and a Separation

12/28/2017

Thursdays are for the New Testament
12/28/17

Bruce, F.F. The Book of Acts Revised. Grand Rapids: Eerdmans, 1988. Kindle Electronic Edition. “V. Paul Leaves Antioch and Moves to the Aegean World (15:36-19:20).” “A. Recently Planted Churches Revisited (15:36-16:5)” pp. 301-305.

In Acts 15:36-41 Paul and Barnabas have a dispute which results in their separation from one another. Bruce notes that even though it was an unpleasant situation Luke is very fair to both sides (Bruce 1988, 301). Paul did not trust John Mark as a companion, but Barnabas did. The disagreement resulted in Paul and Barnabas going in different directions, spreading the Gospel. Silas, formerly a leading figure in the Jerusalem church, accompanied Paul.

In the opening verses of Acts 16, Paul and Silas are joined by Timothy, who was from the area of lystra, in South Galatia (Bruce 1988, 303). Because of Timothy’s mixed parentage, to keep peace in the synagogues, Timothy was circumcised (Bruce 1988, 304). The encouragement of Christians continues as Paul, Silas, and Timothy bring the report of the Jerusalem council to the people.

A Controversy and a Council

12/21/2017

Thursdays are for the New Testament
12/7/17

Bruce, F.F. The Book of Acts Revised. Grand Rapids: Eerdmans, 1988. Kindle Electronic Edition. “IV. Church Extension from Antioch and Apostolic Decree at Jerusalem (12:25-15:35)” “E. The Council of Jerusalem (15:1-35)” pp. 281-300.

Bruce opens his comments on Acts 15 by observing that Luke considered this meeting in Jerusalem as terribly important. Not only did it clarify conversion of Gentiles as not requiring a conversion to Judaism, but it also laid a foundation for fellowship among Christians of different backgrounds and of leadership of elders who were not among the apostles (Bruce 1988, 281). There is a mention in Galatians 2 of a visit to Jerusalem. Scholars differ about whether these are the same visit (Bruce 1988, 282). Bruce suggests that the visit of Peter to Antioch, detailed in Galatians 2, may well have been before the events of Acts 15 and could have spurred on the Acts 15 meeting (Bruce 1988, 284). Acts 15:1-2 speaks of the uneasy relationship between Israelite and Gentile Jews. Some were compelled to be circumcised while others were not (Bruce 1988, 286). If Christianity was viewed as a natural fulfillment of Judaism, it would face the same debate. Verses 3-5 make it clear that the conversion of Gentiles was recognized as genuine, but that some were dissatisfied with what they viewed as its incomplete nature (Bruce 1988, 288).

Once the meeting in Jerusalem was under way, Peter spoke clearly, indicating that Gentiles were able to hear the Gospel and receive it by faith (Bruce 1988, 289). At issue was whether the Gentile believers would be subject to the commands given to Israel. Barnabas and Paul, in verse 12, made comments further recognizing the conversion of Gentiles to Christ even without the Mosaic Law (Bruce 1988, 291).

In verses 13-21 James, the brother of Jesus, summed up the discussion and made a recommendation (Bruce 1988, 292). Bruce notes James’ slight deviations from the text he quotes, finding these differences in other Old Testament passages about reconciliation. James sees the inclusion of Gentiles as part of God’s work of reconciling the world to Himself (Bruce 1988, 293). However, because Jews and Gentiles lived together, it was important to warn Gentiles against certain behaviors which would be very culturally offensive to the Jews (Bruce 1988, 294). They should avoid association with the sacrifices to idols and the sexual practices not accepted within Judaism (Bruce 1988, 295). James’ recommendation was accepted and a letter to that effect was distributed (Bruce 1988, 297). The letter was to be accompanied by a delegation, assuring congregations of its authenticity and force (Bruce 1988, 298).

Acts 15 closes with the positive reception of the letter in Antioch (Bruce 1988, 300). The Jewish and Gentile believers could resume their fellowship with confidence.

Thursdays are for the New Testament

11/30/2017

11/30/17

Bruce, F.F. The Book of Acts Revised. Grand Rapids: Eerdmans, 1988. Kindle Electronic Edition. “IV. Church Extension from Antioch and Apostolic Decree at Jerusalem (12:25-15:35)” “D. Iconium, Lystra, Derbe (14:1-28)” pp. 269-281.

Acts 14 opens with Paul and his companions in Iconium. They initially visited the synagogue and, as usual, many believed. However, the Jewish leaders were not receptive. They worked to turn popular opinion against the Christians (Bruce 1988, 270). For a time, the opposition was ineffective. Eventually, as described in verses 4-5, a plot to stone the apostles was developed (Bruce 1988, 271). The apostles left but there was a Christian community now in Iconium.

Paul and Barnabas went on to Lystar and Derbe. Bruce provides some historical and geographical notes indicating that Iconium was not considered part of Lycaonia at this time, though it was in an earlier time period (Bruce 1988, 272).

In Lystra, after healing a lame man, Paul and Barnabas wished to give glory to God. However, the local people, who probably spoke an unfamiliar dialect, took Paul and Barnabas by surprise, recognizing them as divine (Bruce 1988, 274). Bruce notes several mythic accounts which would lead people to recognize Zeus and Hermes (Bruce 1988, 275). Paul and Barnabas identified the worship and protested, declaring that there was only one God. Bruce notes that declarations such as these wee typically made to turn people from idolatry to God (Bruce 1988, 277).

Verses 19 and following bring a new challenge to Paul and Barnabas. Jews from Antioch and Iconium came to stir up opposition to Paul and Barnabas. The people of Lystra were moved to stone Paul (Bruce 1988, 279). After what appears to be a niraculous recovery, Paul and Baranabas returned to some of the places they had been before, encouraging the Christians. Bruce emphasizes that the Christians, having seen the persecution of Paul, were probably reassured by his presence (Bruce 1988, 280). Part of the encouragement was the appointment of elders. Bruce notes there is some scholarly dissent about the practice at this time, but that it is clear that even early Christianity did appoint elders (Bruce 1988, 280). The journey is described in some detail. Here Bruce considers we see the end of a missionary journey (Bruce 1988, 281).

Thursdays are for the New Testament

11/23/2017

11/23/17

Bruce, F.F. The Book of Acts Revised. Grand Rapids: Eerdmans, 1988. Kindle Electronic Edition. “IV. Church Extension from Antioch and Apostolic Decree at Jerusalem (12:25-15:35)” “C. Pisidian Antioch (13:13-52)” pp. 250-269.

In Acts 13:13, Paul and his companions went to Perga, near the coast of Asia Minor. Bruce relates the location’s history in brief. It is at this place that Mark, a relative of Barnabas, leaves the company. Bruce suggests there may have been a relationship issue involving Barnabas no longer being considered the leader of the group (Bruce 1988, 251).

Pisidian Antioch was a key city in Colonia Caesarea. Bruce notes that Paul often focused his evangelistic work in cultural centers. Verse 15 addresses Paul’s opportunity to speak in a synagogue there. Bruce notes the lectionary structure in use at the time (Bruce 1988, 252). Verse 16 tells us that the assembly was made of Israelites and converts together.

Paul’s address ties Jesus to King David (Bruce 1988, 253). Redemption in Jesus is the natural outcome of all God’s work in the Old Testament (Bruce 1988, 254). Bruce suggests several passages which may have been read on the day and could serve as inspiration for Paul’s sermon. The sermon itself describes Jesus’ messianic work as the Son of David in some detail (Bruce 1988, 258). The culmination of Jesus’ work is the resurrection. Bruce notes that Luke speaks of the resurrection more than any of the other evangelists (Bruce 1988, 259). The similarities among the sermons in Acts have led many to question whether they are the actual sermons or are possibly composed by Luke. Bruce suggests that the similarity is related primarily to a unity in the central message (Bruce 1988, 261).

Paul’s conclusion, in verses 38 and following, calls people to believe that Jesus has accomplished justification on their behalf (Bruce 1988, 262). The alternative, warned of by the prophets, is destruction.

Verses 42 and following describe a response of interest. The congregation wished to hear more (Bruce 1988, 263). However, the leaders of the synagogue were not enthusiastic about Paul’s message. Paul and his companions were expelled from the area (Bruce 1988, 265). At issue was a Gospel which could welcome Jews and Gentiles alike. Paul and Barnabas asserted that the Jews had received the first hearing of the Gospel. However, it now was made available to all (Bruce 1988, 266). This pattern of evangelism and rejection by the Jews became the norm for the rest of the New Testament. The Gentiles received the Gospel with joy. The Jews did not (Bruce 1988, 267). The missionaries continued from community to community, leaving some disciples behind as they went.