Category: Bruce-1988 - Wittenberg Door Campus Ministry

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.

Everybody's a Navigator...

3/8/2018

Thursdays are for the New Testament
3/8/18

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).” “E. Paul’s Voyage and Shipwreck (27:1-44)” pp. 473-495.

Bruce notes that Luke’s voyage and shipwreck narrative is a clear and comprehensive piece of eyewitness storytelling. It not only serves to move Paul from Caesarea but also teaches us a great deal about sea travel (Bruce 1988, 474). Paul is portrayed here as a Christian man of great faith and practical wisdom. Meanwhile, Luke shows that Paul is divinely destined to reach Rome. He endures many hardships but always trusts that he will arrive (Bruce 1988, 475).

Bruce reminds the reader that Paul would have received fairly positive treatment by his guards since he was a prisoner who had appealed to Caesar (Bruce 1988, 477). The eact identity of those with Paul is slightly unclear. Bruce is quite sure Luke was present. He also suspects Aristarchus may have been on board. Because of the extensive grain shipments to Rome at the time, it appears the passage from Myra was on a grain ship on its way to Rome (Bruce 1988, 479). The weather caused delays on the way to and around Crete (Bruce 1988, 480). At that point they considered stopping the journey for the winter. The dating of the events is unclear. However, Bruce places the shipwreck in late October or early November (Bruce 1988, 481).

The text speaks of Paul’s advice not to sail on from Crete. However, the more experienced sailors and travelers chose to continue, at least in search of a better place to spend the winter (Bruce 1988, 482). On the way to a safe winter port, a storm came up, driving the ship off course. The ship was apparently in considerable danger (Bruce 1988, 485). Dropping cargo overboard was an act of desperation, as it represented the livelihood of the ship owner. But the situation was desperate so they used the only means they could find to try preserving the lives of the crew and passengers (Bruce 1988, 486).

After almost two weeks of being lost, in 27:21, Paul encouraged the others aboard that in a vision he had learned all would survive (Bruce 1988, 488). A few days later the ship approached Malta. Bruce cites various commentators who find this location and the timing of the arrival predictable given the weather conditions (Bruce 1988, 489). Verses 30-32 record an attempt on the part of the sailors to abandon the ship. This action was stopped by the centurion (Bruce 1988, 491). Before dawn, at paul’s urging, the people ate their last meal on the ship. The remaining extra weight was thrown overboard to help gain approach to the shore (Bruce 1988, 494). The crew attempted a landing on some beach, which has since been identified as St. Paul’s Bay on Malta. Though the ship broke up, all the people arrived ashore safely.

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.

Church and State Collide in Cyprus

11/16/2017

Thursdays are for the New Testament
11/16/17

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)” “B. Cyprus (13:4-12)” pp. 246-250.

After leaving Antioch, sent by the church, Barnabas and Saul sailed to Cyprus. Bruce traces the history of Cyprus in brief (Bruce 1988, 246). Barnabas and Saul were accompanied by John Mark, a relative of Barnabas. According to their custom, the Gospel was first presented in the Jewish synagogue (Bruce 1988, 247).

In Paphos, a city of Cyprus, Barnabas and Saul had an audience with the proconsul. He had a sorcerer in his service. This sorcerer attempted to draw attention away from the Gospel (Bruce 1988, 248). Saul pronounced God’s judgment against the man, in the form of temporary blindness (Bruce 1988, 249). The outcome of the interview is uncertain. Bruce does not know what the proconsul was believing in or if there was any ongong evidence of Christianity.

Apostles Sent on a Mission

11/9/2017

Thursdays are for the New Testament
11/9/17

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)” “A. Barnabas and Saul (12:25-13:3)” pp. 243-246.

Bruce notes that in Acts 11:30 Barnabas and Saul were headed for Jerusalem. Here, in 12:25, they have returned from Jerusalem to Antioch (Bruce 1988, 243). From Antioch, in 13:1-3, they were sent away on another mission. It is notable that there are some very gifted leaders in Antioch. Here, Simeaon, Lucius, and Manaen are among “the prophets and teachers” (Bruce 1988, 245). The exact identity of the three is unclear. Nevertheless, they appear to be people of prominence among the Christians. A prophetic message defined a special work which Barnabas and Saul were to do. Bruce comments on the fact that the men being appointed “were thee two most eminent and gifted leaders in the church” (Bruce 1988, 245). Here, the laying on of hands was an expression of the church’s endorsement. It did not seem to impart a gift.

An Arrest, a Jail Break, and a Deadly Illness

11/2/2017

Thursdays are for the New Testament
11/2/17

Bruce, F.F. The Book of Acts Revised. Grand Rapids: Eerdmans, 1988. Kindle Electronic Edition. “III. The Acts of Peter and Beginnings of Gentile Christianity (9:32-12:25)” “E. Herod Agrippa I and the Church (12:1-24)” pp. 231-243.

Bruce describes the background of Herod Agrippa I in brief. He was apparently a very well educated and connected person, brought up around the imperial family (Bruce 1988, 232). Agrippa made self-conscious efforts to ingratiate himself to the Jewish people. In Acts 12:2 this included an attack on the apostles. The Jewish establishment by this time was bothered by the Christian welcome to Gentiles, especially noted in Acts 10 (Bruce 1988, 234). James was executed and Peter was imprisoned.

In verses 5-11 Peter was released from prison in response to prayers (Bruce 1988, 235). Herod’s intention was to bring him out for execution the following day. Peter was, instead, awakened by an angel, released, and led out of the prison. Peter eventually realized this was not a dream but a divine rescue mission.

In verses 12-17 Peter alerted the other Christians of his rescue. He then went into hiding (Bruce 1988, 237). The Christians were gathered for prayer at the home of Mary, mother of John Mark. Bruce considers it most likely that this is the Mark who composed the Second Gospel (Bruce 1988, 238). The Christians were shortly convinced that Peter had actually been rescued from prison. Other leaders needed to be notified. Bruce notes that nobody is completely certain where Peter went into hiding (Bruce 1988, 239). Herod’s search for his escaped prisoner was also unsuccessful.

Herod’s death is described inverses 20-23. For an unknown reason, Agrippa was angered by the people of Tyre and Sidon. They attempted reconciliation with him (Bruce 1988, 240). Bruce notes that Josephus provides a narrative of the encounter as well. While the people were praising Agrippa as a god, he was seized with a painful abdominal attack. He died after five days (Bruce 1988, 241). Verse 24 describes the continued spread of the Gospel (Bruce 1988, 242).

Christianity Gains a Distinct Identity

10/26/2017

Thursdays are for the New Testament
10/26/17

Bruce, F.F. The Book of Acts Revised. Grand Rapids: Eerdmans, 1988. Kindle Electronic Edition. “III. The Acts of Peter and Beginnings of Gentile Christianity (9:32-12:25)” “D. Antioch Becomes a Christian Base (11:19-30)” pp. 223-231.

Bruce, commenting on Acts 11:19, finds a parallel to 8:4. Luke is here making his second narrative based on the outcome of persecution after Stephen’s death (Bruce 1988, 223) He briefly describes the history of Antioch on Orontes, which was “the seat of administration of the Roman province of Syria (Bruce 1988, 224). This was a large and important city. There was a thriving Jewish community there. Now, in Acts, Antioch becomes the seat of Gentile Christianity (Bruce 1988, 225). The Gospel spread explosively in Antioch.

The spread of the Gospel among Gentiles was a surprising development. News of it came to Jerusalem quickly. This spurred a response from Barnabas, who came to investigate (Bruce 1988, 226). Barnabas acted as an encourager to the Christians. However, due to the spread of the Gospel, Barnabas was unable to care for all the church. He therefore sought help from Saul of Tarsus (Bruce 1988, 227).

Bruce notes that in Antioch, unlike other areas, the Christians did not separate from each other based on ethnicity. He considers this to be characteristic of Antioch, which was a very diverse city (Bruce 1988, 228). Being called “Christians” here first may or may not have been an insult. Bruce comments that the word “Christos” sounds very similar to “Chrestos,” meaning “serviceable.”

Verses 27-30 digress slightly. They speak about prophets predicting a famine and urging charitable plans. Bruce observes that prophecy was similar tot ongues because of divine inspiration. However, prophecy was in a clearly ordinary language (Bruce 1988, 228). Bruce assigns this prophecy to apply to a famine in Judea sometime between 45 and 48 (Bruce 1988, 230). We notice Paul here is making a second visit to Jerusalem. This may be the visit from Galatians 2:1-10. However, many suggest the Galatians 2 passage refers to Acts 15. Bruce will take this up later.

Explaining a New Alliance

10/19/2017

Thursdays are for the New Testament
10/19/17

Bruce, F.F. The Book of Acts Revised. Grand Rapids: Eerdmans, 1988. Kindle Electronic Edition. “III. The Acts of Peter and Beginnings of Gentile Christianity (9:32-12:25)” “C. Peter’s Action Endorsed at Jerusalem (11:1-18)” pp. 218-223.

Peter’s behavior in Acts chapter 10 was certainly seen as radical. Upon his return to Jerusalem, those who endorsed conversion to Judaism prior to conversion to Christianity confronted Peter. They didn’t think it appropriate for Christians and Gentiles to associate (Bruce 1988, 220). These people are referred to as “the circumcision party.” The concern specifically included eating together. Jews generally identified food and community. As the foods eaten by Gentiles were not considered ceremonially clean, all the interactions were normally banned.

In response to this critique, Peter told of his vision in Joppa (Bruce 1988, 221). He went on to describe his visit from Cornelius’ messengers. Those who accompanied Peter to Jerusalem were eyewitnesses of the encounter with Cornelius. Bruce notes that Peter gives a number of details here which were not included in chapter ten. The critical message is that salvation came to Cornelius’ house by the proclamation of the Gospel (Bruce 1988, 222). God brought salvation to Gentiles in the same way he brought it to Jews. The circumcision party was amazed. They were turned from critics to supporters of Gentile conversion (Bruce 1988, 223).

At Cornelius' House

10/12/2017

Thursdays are for the New Testament
10/12/17

Bruce, F.F. The Book of Acts Revised. Grand Rapids: Eerdmans, 1988. Kindle Electronic Edition. “III. The Acts of Peter and Beginnings of Gentile Christianity (9:32-12:25)” “B. The Story of Cornelius (10:1-48)” pp. 199-218.

Acts chapter 10 moves the account of the Gospel definitively across ethnic lines. In this chapter, the Gospel comes clearly and effectively to a Gentile household, that of Cornelius (Bruce 1988, 201). Bruce observes that previous mentions of Gentiles have been favorable. However, this is the first definitive instance of the Gentiles receiving the Gospel by faith. The encounter further raises the question dealt with in chapter 15. Can Gentiles become Christians without first converting to Judaism? The answer, of course, is affirmative.

Bruce surveys Roman religious observances in brief and concludes that many Roamns were willing to adopt the relatively simpler and more straightforward faith of the Jews, though without a full conversion and circumcision (Bruce 1988, 203).

In verses 3-8 Cornelius was instructed by a heavenly vision that his prayers were accepted and that he should send for Peter. He did so immediately (Bruce 1988, 204). In verses 9-16, the following day, Peter had a vision. Bruce notes the purpose of Peter’s vision to prepare him for an interaction with Gentiles. This is osmething which Jews would normally avoid (Bruce 1988, 205). In the vision, God proclaimed unclean foods as clean. This worked to break the barriers surrounding ceremonial impurity (Bruce 1988, 206).

In verses 17 and following, Peter received instructions from the Holy Spirit that he should go with the messengers of Cornelius. He obeyed the instructions (Bruce 1988, 207). Bruce observes that Peter would be open to criticism for welcoming the messengers into the house. He certainly would create a stir by going with them (Bruce 1988, 208).

Acts 10:23-33 describes the scene upon Peter’s arrival at Cornelius’ house. The household was assembled for the messasge of Peter. They received him as a messenger from God (Bruce 1988, 209). Peter had reached the conclusion that he should receive and be received by Gentiles (Bruce 1988, 210). He asked Cornelius to describe his vision. Until then neither Cornelius nor Peter knew what they were to say.

In verses 34-43 Peter described God’s attitude very clearly. God does not play favorites. Those who trust him are forgiven (Bruce 1988, 211). This was a revolutionary message to Peter and to Cornelius. Peter went on to tell of Jesus’ death and resurrection, the heart of the Gospel (Bruce 1988, 212). Despite Jesus’ goodness, he was put to death and raised on the third day (Bruce 1988, 214). As a result of the resurrection, the disciples were commanded to proclaim the truth to the nations. The real forgiveness of sins was the message of all the Scriture. It was for all the nations (Bruce 1988, 215).

The chapter concludes withan outpouring of the Holy Spriit, baptism for the household, and several days of teaching (Bruce 1988, 216). Bruce observes the distinctive in this instance. The people of Acts 10 repented, believed, and received the holy Spirit before being told to do so or being baptized (Bruce 1988, 216). The signs of speaking in tongues apparently make it clear that conversion has happened. Bruce acknowledges this as necessary for the Jews to see.

The Gospel Moves to the Gentile World

10/5/2017

Thursdays are for the New Testament
10/5/17

Bruce, F.F. The Book of Acts Revised. Grand Rapids: Eerdmans, 1988. Kindle Electronic Edition. “III. The Acts of Peter and Beginnings of Gentile Christianity (9:32-12:25)” “A.Peter in Western Judaea (9:32-43)” pp. 197-199.

Bruce notes that Acts 9:32 returns to Peter, who was last seen in 8:25. Here, Peter is engaged in visiting Christian communities, this one in Lydda (Bruce 1988, 197). Peter healed someone, most likely a Christian, named Aeneas. This news spread in verse 35. Bruce notes that the territory was largely Gentile, so the text indicates a greater spread of the Gospel to Gentiles (Bruce 1988, 198).

Joppa, about ten miles from Lydda, is the next location of interest (Bruce 1988, 199). The death of a charitable Christian named Tabitha inspired people to call for Peter. Peter prayed very briefly, telling Tabitha to arise. This she did in verse 42. Peter remained in Joppa with one Simon, a tanner. Bruce notes that the work of a tanner generally left one unclean so he was likely outside the town. A location on the sea would provide him with the salt water needed for tanning (Bruce 1988, 199).

Paul's Conversion and Early Christian Work

9/28/2017

Thursdays are for the New Testament
9/28/17

Bruce, F.F. The Book of Acts Revised. Grand Rapids: Eerdmans, 1988. Kindle Electronic Edition. “II. Persecution and Expansion (6:1-9:31).” “C. Conversion of Saul of Tarsus (9:1-31)” pp. 180-197.

In Ats chapter 9 we return to Saul as a main character. Verse 1 shows Saul’s enthusiastic plan. He will not be satisfied unless he drives out Christians everywhere (Bruce 1988, 180). Bruce notes, using extrabiblical sources, that the right of extradition was well established for the Jewish state. The letters Paul had to use as an arrest warrant were perfectly legal. All the language used is consistent with the actual state of affairs in the region at the time of Paul.

While on his way to Damascus, Saul had a vision of a bright light. He was knocked to the ground. He and his companions heard a voice, which Saul identified as Jesus, sending him to Damascus to await instructions. Bruce comments that Saul apparently had a genuine and complete conversion which could not be explained by any physical or medical situation (Bruce 1988, 182). Jesus himself appeared to Saul, calling him to faith in Christ (Bruce 1988, 183). Bruce adduces other conversion stories which may be similar. He also notes that Paul’s statements may suggest a variety of positions and that different witnesses heard different things (Bruce 1988, 184). Saul was led, blind, into Damascus, where he waited for instructions (Bruce 1988, 185).

In Damascus, Saul received another vision. A man named Ananias would lay hands on him. This Ananias also heard from God. Reluctantly he went (Bruce 1988, 186). When Ananias laid hands on Saul, he received his sight (Bruce 1988, 187). Bruce considers it clear that the power of the Holy Spirit was present, though not through the hands of an apostle (Bruce 1988, 188).

As we continue in Acts 9, Saul remained in Damascus for some time preaching Jesus. Bruce notes that he apparently did this before departing to Arabia for an extended period of study and prayer (Bruce 1988, 189). Jesus is identified here as the “Son of God.” Bruce sees this as an important title, used in Acts only at this place (Bruce 1988, 190). It is likely a note about Jesus’ role as Messiah. Rather than arresting followers of a false Messiah, Saul tells about the true Messiah. Saul’s escape from Jerusalem in 9:23-25 is also told in brief in 2 Corinthians 11:32-33 (Bruce 1988, 191). Bruce suggests that the context would indicate not merely a retreat but a move to preach Jesus. The chronology suggests that Paul’s escape from Damascus was after a subsequent trip into the city, probably about three years after his conversion (Bruce 1988, 192).

After leaving Damascus Saul visited the apostles in Jerusalem. He was eventually received by the Christians there, beginning with Barnabas. He consulted with Peter and James (cf. Galatians 1:18-24) before being urged to return to Tarsus (Bruce 1988, 193). At this time, in Acts 9:31, Luke reports that the church as a whole went through a time of peace (Bruce 1988, 196).

Offering a Defense - of Christianity, Not of Yourself

9/14/2017

Thursdays are for the New Testament
9/14/17

Bruce, F.F. The Book of Acts Revised. Grand Rapids: Eerdmans, 1988. Kindle Electronic Edition. “II. Persecution and Expansion (6:1-9:31).” “A. Stephen (6:1-8:1A)” pp. 119-161.

Acts 6:1-6 describes the appointment of seven men as servants of the Church (Bruce 1988, 119). Bruce draws the distinction at the start of chapter 6 as one of language preferences, with the cultural differences much smaller (Bruce 1988, 120). Because some Hellenistic widows were being neglected, the apostles sought a solution. Two of the men selected appear later in Acts, Stephen and Philip (Bruce 1988, 121). Bruce notes the laying on of hands as a typical means of bestowing a blessing (Bruce 1988, 122). While these men are not called deacons, they may have some of the responsibilities of deacons. Bruce prefers to call them “almoners” or “ministers.” Verse 7 summarizes progress and observes that many priests werebelieving as well.

Verses 8-10 show Stephen emerging as a leader, miracle worker, and defender of the faith (Bruce 1988, 124). Bruce identifies a number of synagogues in Jerusalem where Stephen may have taught. Because Stephen was persuasive but his conclusions were unacceptable to the Jews, he was brought before the Sanhedrin (Bruce 1988, 125). Stephen was charged with blasphemy (Bruce 1988, 126). Bruce notes the charge was structured the same way it was against Jesus, when the accusation had failed. Yet, this time, as there were fears in Jerusalem about threats to the temple, the charges proved more persuasive. The alleged statement of Jesus that he would tear down the temple is unsubstantiated. However, Bruce notes it seems to have been broadly believed (Bruce 1988, 127). Charges such as blasphemy and other religious crimes were normally treated as a matter for the Jews to deal with. Therefore, the Sanhedrin would not need to consult the prefects (Bruce 1988, 128).

Stephen’s response to his charges, found in Acts 7:2-53, is very detailed. He defends Christianity rather than defending himself (Bruce 1988, 129). “God is not restricted to any one land or to any material building” (Bruce 1988, 130). The rejection of Jesus is compared to Israel’s rejection of the prophets. Bruce notes the later Ebionite movement. They took a negative view of the temple. However, they did so in reaction to its destruction, while Stephen was some 40 years before the fall of Jerusalem (Bruce 1988, 131). Stephen clearly advocates a Christianity for all nations. The various travels of the patriarches and Israel contribute to the idea of God’s revelation to all nations. Bruce walks verse by verse through Stephen’s sermon, often reminding the reader of cultural context. By the end of Stephen’s sermon he confronts the Sanhedrin with rejection of God (Bruce 1988, 152). As a result, Stephen is stoned by the authorities. He had apparently met their test for blasphemy, which Bruce suggests was only later refined to require a more specific statement than those of Stephen (Bruce 1988, 157). The account of the stoning is also used by Luke to introduce us to Saul, later called Paul. He was clearly in full agreement that Stephen should be executed (Bruce 1988, 161). This is signified by his action of guarding the clothes of the executioners.

Arrest and Civil Disobedience

9/7/2017

Thursdays are for the New Testament
9/7/17

Bruce, F.F. The Book of Acts Revised. Grand Rapids: Eerdmans, 1988. Kindle Electronic Edition. “Acts 2” “ I. The Birth of the Church (1:1-5:42)” “E. The Apostles Before the Sanhedrin (5:12-42)” pp. 107-118.

Bruce notes verses 12-16 of Acts 15 as a transition between the incident with Ananias and Sapphira and the material to follow. It seems that, at the same time, those who were unsure of their trust in Christ were departing but others were believing and being converted (Bruce 1988, 108). The apostles were performing miracles without seemingly being aware of the needs. This news would naturally spread.

Verses 17-21 show the apostles’ arrest by the Jewish leaders and their release by an angelic messenger. They were commanded to proclaim the Gospel in the temple, which they did (Bruce 1988, 109). Bruce details the differences between this and the arrest accountin chapter 4, concluding that this is a separate account. Luke is very clear that the escape from prison included divine agency (Bruce 1988, 110). The escape was discovered and the apostles re-arrested in verses 21-26. The authorities found that the apostoles had supporters. Therefore, the arrest was made without force. Bruce notes that the apostles were apparently cooperative (Bruce 1988, 111).

In verses 27-32 the apostles explained their intent to continue as witnesses of Jesus (Bruce 1988, 113). They made it very clear what they understood Jesus’ work to be - dying at the hands of sinful men to purchase forgiveness for all who believe. Verses 33-40 record some debate in the Sanhedrin. The division between Sadducees and Pharisees was sharp enough to provoke a time of debate (Bruce 1988, 114). The Pharisee amaliel persuaded the council that God would eventually accomplish his will (Bruce 1988, 115). Bruce traces Gamaliel’s string of evidence in brief based on historic sources. In verses 41-42, the apostles continue to bear witness to Jesus, just as they had promised (Bruce 1988, 117).