Acts chapter 18

vs 1

And if the letters to the Corinthians are anything to go by, he may have had some dark moments where he wished he didn't.

vs 2-3

Jews were not loved and respected everywhere they went. But if they were living in Rome, then heading to Corinth tells us that it can't have been a bad city. It was quite a trade hub, and from the sounds of it Aquila and Priscilla were traders - tentmakers. Go where the business is then.

vs 4

So we are told here for the first time that Paul is having to raise his own capital to survive. Was this because he stayed in Corinth so long? Because he was separated from Silas, who had the dosh? Public speakers actually had the right to ask for money back then. But in Corinth for some reason, Paul did not.

vs 5

So either Silas and Timothy did have the money, or else they did work while Paul preached? That is a novel concept. Imagine sending a missionary team of 3 people - two to work, one to preach? Completely self supporting? I mean, in an economy where human capital is cheap, this is the sort of thing people would do. And this is the only time it talks about Paul raising his own funds - when Silas and Timothy weren't there. Fascinating idea, I've never noticed it before.

FF Bruce thinks, however, that Silas and Timothy brought a gift from Philippi, which allowed Paul to devote himself to the work full time. You have to read Phil 4:15 to know that, and you have to read it a certain way. Also 2 Cor 11:8 suggests it but doesn't mention Philippi.

vs 6

Well well, who would imagine that the Jews would become loud and abusive? But yet again they did. And yet again, Paul ditches them and goes to the gentiles, basically in protest over their crappy attitude.

vs 7

If you were a gentile God-fearer, you would want to live close to the synagogue I guess.

vs 8

So it wasn't even the leader of the synagogue that got all upset with Paul! He became a Christian! And so did lots of gentiles Corinthians, which is what Paul was seeking to do after verse 7. So obviously his change in focus worked.

vs 9

Paul now receives a vision - telling him to keep speaking. What was this in reference to? Was he feeling downhearted? Depressed? Upset because the Jews had ditched him? Find out tomorrow!

Acts chapter 17

vs 23

There is apparently some story that connects with the 'unknown god' altar. I've forgotten it, something about sheep on a hill?It doesn't matter so much, I think - Paul is using this idea more as a contact point for his sermon, rather than calling back to some great story that he assumed everyone knew.

The contact point is that while you might be very religious, you as a city have admitted your ignorance on spiritual things. So let me enlighten you.

vs 24

Including, I might add, the Temple in Jerusalem.

So Paul, in his effort to educate the gentile Athenians on religion generally, starts off with the necessary point that there is a God who created everything, and that he is bigger than a temple.

vs 25

He's also all powerful and completely detached from any human needs or from anything humans can give him. So this God is not a God that can be placated (it is worth noting that so much of ancient religious culture was about placation, not relationship. When Christian missionaries go to tribal cultures, those who become Christian often talk about the freedom they feel from their obligations to placate spirits).

vs 26

So this God isn't a tribal, or national God. He created the whole earth, and all the peoples of the earth. So the God of Israel didn't just create Israel - he had as much of a plan for, say, Greece.

vs 27

"God is not far from any of us" - this sounds so altar call-y. But Paul is making it clear that God had a purpose in his creation of all mankind - that they should seek him, and actually find him! It is not a pointless eternal seeking with no end in sight (I have a feeling that both Epicureanism and Stoicism, with their focus on maintaining a lifestyle through pleasure or self-control, have no end in sight).

vs 28

Apparently the first poem that is quoted is about Zeus, written by a Cretan (and the same poem calls Cretans "always liars, evil beasts, idle bellies" - sounds like Paul in Titus!). The second is about Zeus too, but not as the ruler of the pantheon, but as the Supreme Being of Greek philosophy. So there you go, I didn't know that. Thank you FF Bruce.

The question that is usually raised here is whether Paul is seeking to compatibilise Zeus (even philosophy Zeus) and YHWH, or is he trying to use these poems out of context. The answer has got to be he's using them out of context. Out of context is not always a bad thing - basically, it is possible that someone who, while within a false context (like a false religion) can still say things that are true on a more universal level. Christianity upholds both a contextual truth and an absolute truth.

So what truth was Paul going for here? Basically that people are close to God, both physically and in lineage.

vs 29

This is not a new idea even for the Greeks - there had been greek philosophers who had come to this same conclusion.

vs 30

Ooooh. Now we're getting to brass tacks. Because now Paul is talking not about God, but about what God wants from the Athenians. He wants repentance. He wants an acknowledgement that the greeks have been wrong, and that God is right. And he wants them to then stop living wrong.

Paul's statement that God ignored this ignorance 'in the past' leads us to play some interesting thought games about the nature of God's relationship with the nations. Does this mean that God is more merciful and gracious to those who have not heard about Christ? Or does it only hold for civilisations that existed pre-Christ? The truth is it doesn't matter - our job is not to let cultures go past without hearing the gospel.

vs 31

The obvious question to the last statement is "Oh yes? And if this God wants us to repent, how did he tell you?" And so Paul, in the simplest terms, says that Jesus is the message. He doesn't even name Jesus - Jesus is "that guy who God resurrected".

vs 32

And so ends Paul's talk at Athens. Luke did a great job in summarising it, but we can imagine that Paul waxed eloquently enough on all these points. And although some people thought it was crap, there were some who wanted to hear more.

vs 33

Pointless verse number 53.

vs 34

Paul obviously chatted with them afterwards. While Paul's ministry in Athens does not set fire like some of the others, there is still a result, and that is good. We have two names to put to it, as well. I'm not sure that they mean heaps to us - Dionysius could have been the first bishop of Athens according to tradition. Scholars say that no church was planted, but I have a rough time believing that Paul would have found out about converts, and not discipled them.

Acts chapter 17

vs 12

We might like to say that those who study the gospel hard, and put it through its paces will find itst truth. And we might even think of people who have famously written books where they sought to disprove Christianity, and ended up becoming believers.

Truth is, though, that many people have sought to disprove Christianity, studied it, and still don't believe it. Because it is the Holy Spirit that convicts people. Even if it is an entirely believeable message.

vs 13

Now, surely this crowd of people, many of whom have believed anyway, and all of whom seem to have been such noble characters, wouldn't be able to be stirred by a bunch of Jewish stirrers?

vs 14

Paul seems to be a bit of a focus for aggro. Probably because he's the main mouth, and his testimony is likely damaging. The believers act fast this time, getting him hence. Do they hide the other two, or are they safe? Hard to tell.

vs 15

So Paul wasn't even planning to visit Athens - at least, not at this moment. But he ends up in this rather large city because the Bereans flee him to there. I'm sure Athens was on his list, but he arrived ahead of schedule.

vs 16

Yes, Athens may be a lot of things, but it's no Jewish town.

vs 17

The feeling you get from this verse is that Paul was a bit passionate about this, because Athens seemed like such a spiritual hole.

vs 18

Poor Athenians. Paul's in the big smoke now, and he's being set on by philosophers. They don't seem used to the idea of someone being actively missionary. They also don't seem to quite grasp Paul's message either, although really if he was aimed at Jews and God-fearers, then it wouldn't be easily understood by people without an understanding of Judaism.

vs 19

So these Athenians want to hear what Paul's teaching about. But is it an interest based on spiritual thirst? Or just intellectual curiosity?

vs 20

Resurrection is a pretty strange idea.

vs 21

I take it Luke wasn't a fan of Athens? Or whoever told him about it wasn't, anyway.

vs 22

Now, did he really say this with a straight face? We already know how disturbed he was at the idols. Was he bagging them? I think the normal reading is to read this seriously. I guess there would have been a fair few people at the areopagus listening to Paul. This is a big deal.

Acts chapter 17

vs 1

Huzzah, a synagogue! They've had a mix of good and bad reception at the old 'gogues, but if you're a results based person, or if you think it's a zero-sum game, then you'll go for it just to get the positive results, and ignore the negative results. Which is pretty much what they do.

vs 2

So that's three weeks right there, and no doubt he was reasoning with them during the week too.

vs 3

And this was the message he was reasoning. Aimed at Jews obviously, if you're talking about the Messiah. Gentiles don't have a messiah.

vs 4

And as per usual, a movement starts from within the synagogue. Quite an influential one in this case.

vs 5

Ok, what is it with Jews and starting riots? I mean, according to Luke, this time they just go find some likely lads, buy them a couple of cases of VB, and tell them to go nuts and cause trouble! It's as if the Jews have nothing going for them except riots, because they know it's hard to prosecute or kill everyone who's rioting. And we wonder why there have been occassions where historical figures have had enough of their Jewish citizens rioting and use their military against them. (No, I'm not talking about Hitler - I'm talking about people like Pilate.)

vs 6

Notice that the ones who have 'caused trouble' (not the Jews, who were actually causing the trouble :P) aren't even there. It's not like Jason and the locals were the instigators... yet.

vs 7

Tired old arguments that were used against Jesus are used against Christians now. And to what end? For what reason? Because the Jews were jealous! Poor diddums!

vs 8

As most city officials are when they are faced with Jews rioting. It's an inner turmoil really - do I ignore them or give them some little pap request to make them happy, or do I send 200 centurions through their ranks and cause a bloody scene? Decisions decisions. Not really worth killing people over some silly internal religious problem, surely.

vs 9

Give us ten bucks, and don't do it again. Obviously these believers weren't totally dirt-poor, because otherwise bond would not have been an option. Perhaps the Jews were upset at losing the financial support of these believers?

vs 10

They just... don't... learn.

vs 11

Wow, noble Jews who do the smart thing and actually discuss and study the questions that are being brought up to them! Paul and Silas must have dropped to their knees thinking they'd reached heaven. I mean, how much more can you ask for? This is all they wanted - a fair reading and considering of their good news!

But then, how often have you shared the gospel with someone, and had them say "Wow, that's really interesting. I'd like to study that more, and see if there is truth to it?" We put a "I'd be interested in receiving more information" tick box on some of our paraphenalia, but that is really the "I don't want to be rude but I want to cop out" box, isn't it? Truth is, Bereans are hard to find.

Acts chapter 16

vs 31

This is always a touchy issue with missionaries. See, we live in an individualistic society, so we think in terms of the individual, and in terms of individual salvation. But when you go to a communal society (like most tribes, say) then you find that people don't just live communally, they also believe communally! You will have situations where people cannot accept a change in their spiritual reality without it first coming down from the heads of the tribe.

Some people, though, say "Nope, can't do that - it's got to be individual or it's meaningless." But the Bible just isn't quite so clear. We read the church letters, but we read them as individuals, where as they are written to churches! Here, when Paul and Silas talk to an individual, they still talk in terms of immediate family.

vs 32

I think we also read their simple statement "Believe in the Lord Jesus" and think 'Wow, evangelism is so easy!' without seeing here that Luke is just expressing a synopsis of what was said. Remember the jailer could have easily heard sermons, had heard hyms and prayers, and who knows what else. It has to be read in context. They said more than 1 sentence to the guy. From the sounds of it, either the jailer lived on site, or invited them around to his house, or brought his family to the jail, and then Paul and Silas let them have it!

vs 33

You know someone's serious when they go through all this in the middle of the night. That still doesn't make it right to stay up late talking about Christian stuff with kids at camp though. They haven't just had a near-death experience. Not usually, anyway.

vs 34

So he did take them to his house! This is such an incredible story, when you think about it. Imagine a prison warden inviting two criminals into his house to eat because they had shared with him the truth about Jesus?

vs 35

So they were holding them overnight to keep them out of mischief perhaps? Just as a punishment for being rabblerousers.

vs 36

The jailer is happy to see them out of jail, of course. And he wants them to go happily. He probably realises that they didn't deserve their beating and jail-stay, and wants them to be free to go.

vs 37

Uh oh. Being a Roman citizen is cool. It's like being a US citizen. You've got the whole might of the empire behind you when people do stuff like this to you. And Paul wasn't going to let them get away with it. He wants them to fully realise that they screwed up, and that you can't just beat people and chuck them in jail when someone bitches about them. Not if they're Roman citizens :P

vs 38

Because, well, you don't do that to citizens. That's bad. Citizens get fair trials and legal representation and freedom from relentless bashings and imprisonment.

vs 39

Oh yeah, suck up now that you're in trouble.

vs 40

So they didn't even leave immediately. They went and did some Christian work first, then left. Ballsy.

Acts chapter 16

vs 21

Well, that's questionable. But it's a good way of saying that they are troublemakers.

vs 22

Ouch! Only takes a bit of mobocracy to get the crap beaten out of you apparently.

vs 23

All this for exorcising a demon from someone. I mean, talk about the bum steer.

vs 24

The magistrates were obviously concerned with doing more than just beating him for show - they didn't want these guys escaping. They had some plans for tomorrow.

vs 25

Can't put good people down. This verse gives us a little insight into the fact that people used to sing hymns outside of a formulaic religious context. And I'm guessing the hymns were in Greek, if the prisoners were listening to the words anyway. Where they Christian or Jewish hymns? Don't know.

vs 26

Wow, what a coincidence! Oh, wait. This would be God working powerfully, yet again, in the lives of his servants. But why free all the prisoners? We assume at least some of them were in there for a reason.

vs 27

Better to kill himself than be killed for failing to do his job. Because stopping earthquakes was in his job description.

vs 28

All? You mean all the prisoners, not just the Christian ones? Were Paul and Silas singing that great hymn that goes "If you're in prison and there's an earthquake, don't escape!"?

vs 29

They had just saved his life, really. So it's a fair reaction.

vs 30

So we can assume that the jailer had also been listening to the prayers and hymns, and that this was the thing that rocked him enough to think seriously about these strangers and what they'd been saying.

Here's a question for you - where's Luke now? It's all we, and then the rods come out and he seems to be lacking in presence.

Acts chapter 16

vs 11

We - including Luke we assume.

vs 12

Later on the Philippians will receive a letter from the crew.

vs 13

No, they were not trying to pick up. Had they given up on Jews now? I don't think so. Perhaps Philippi didn't have a synagogue, and so the Jews would go to a certain place where they would meet for prayer. So why so many women, or perhaps so few men? Not sure.

There is a good reason they are mentioned, besides Luke's typical interest in women (as an author). Apparently, there was a required quorum of 10 Jewish men to start a synagogue, and no amount of women could make up for it. So even though there was a number of Jewish (or perhaps even God fearing) women, they couldn't form a synagogue.

Does this speak volumes about Christianity, being prepared to reach out to these women who have been given the bum steer by Judaism? I don't know for sure, but it could. I mean, even though we are talking about Paul, Luke, and Silas and Timothy here, they are still 1st century men. We do know that churches met in the houses of women. There is evidence of women deacons. However, Paul also instructed Timothy not to let them speak or take leadership, or something, anyway.

So I'm going to assume, a little cynically, that these guys went where they thought they'd get a target audience, rather than going on an affirmative action mission. They left that to the modern church to ignore :P

vs 14

There could have been more responses, but Lydia is an important figure. Purple cloth is expensive.

vs 15

Why they wouldn't go and eat in her house, I have no idea. Perhaps they didn't want to seem as a bunch of kept men to a widowed woman? Anyway, she is a believer, so they go there.

vs 16

So this verse indicates that they visited this place of prayer several times. Let's assume they are in Philippi for weeks, or even months (if they are meeting at this place only on the Sabbath).

It's not every day you hear about someone exploiting a slave's psychic abilities for money. Now some important points. She had 'a spirit', so this is a spiritual thing. She predicted the future, and she is seen as bad. I'll go out on a limb and say that this is a supporting point for my view that predicting the future is not God's will.

vs 17

Wow, that must have been annoying.

vs 18

Can you imagine! Paul, an apostle of Christ and revered in the church as a saintly man, ignored this slave girl for days. And then the only reason he helped her was because she was so annoying! Here we have an exorcism of annoyance! Try quoting Acts 16:18 next time someone is annoying you.

vs 19

How many of you would like to face a lawsuit that you stripped a slave owner of their income by exorcising an evil spirit from one of their slave girls which allowed her to predict the future? I think in a modern court we'd all be safe :P

vs 20

Ahh, so in fact they don't charge them with loss of income. Instead, they charge them with incitement to riot. So remember that next time you're in a protest - you can charge the people who are inciting you to protest even though you're the one protesting. Bah.

Acts chapter 16

vs 1

And so now we get to meet Timothy, who has the interesting claim to fame of being born to a Jewish mother but a Greek father.

vs 2

Well spoken of by others is pretty much the CV of ancient times. Just like now :P

vs 3

This is the same Paul who travelled to Jerusalem to help convince the council there that Gentiles didn't need to be circumcised. So why circumcise Timothy? I guess because their ministry was to both Jews and gentiles. How would anyone know? Apparently it could be checked?

vs 4

Notice that on this trip, their ministry is not really to non-Christians. It's mostly to Christians, to give them the news from Jerusalem, and to encourage and strengthen the churches.

vs 5

Notice that this particular statement is concerned particularly with numbers! So whoever says you shouldn't keep count, all I can say is that Luke, or someone, obviously was, because it grew daily.

vs 6

How did the Holy Spirit keep them from it? Set up road blocks? Avalanches? Just tell them no? Give them a feeling they shouldn't go there? Doesn't say. But this trip, they stayed around Asia Minor. But it does look like they're considering now visiting new places.

vs 7

Spirit of Jesus now! So Jesus wrestled with them at the border? Who knows. The point being that there are vast parts of the area that these guys couldn't enter.

So why the change of phraseology? We might think he did it just to be different, but that wasn't really how they did things back then. Not as much as today. Repetition gives effect. So it has been suggested that the way God informed them of his decision was different between the two events.

vs 8

They didn't hang around to see if God changed his mind. They got busy somewhere else.

vs 9

Thankfully for them, God made it pretty clear where he wanted them to go. Not at all where they had imagined.

vs 10

Now we get to the first of the very interesting 'we' passages. The assumption being, of course, that if Luke is saying 'we', then he is also now with the rest of Paul's little entourage.

And is it just me, or does Paul seem to be coming more into focus now?

Acts chapter 15

vs 31

T'was a pretty short message, but the theme of it is clear - that as gentiles they should not be burdened with a bunch of jewish rules.

vs 32

So they probably hung around for a while doing that. It's amazing what a bit of preacher-sharing can do to bring churches together.

vs 33 (34)

There's a turnup for the books - the TNIV doesn't even put a note in about other manuscripts in this instance.

Anyway, eventually the church sent them back, wanting then to go bless Jerusalem church once more.

vs 35

It was not just B & P, but a whole swag of unnamed preachers and teachers. Wait, weren't they missionaries? Well, yeah. But now they're in their church teaching. They can do two things.

vs 36

Sounds like a nice thing to do. The speed at which they set up churches, discipled people, and chose leaders, should not make us feel slow. Like I said, many of the converts would have been Jews or God-fearers, and so they already knew a lot.

But now they could probably use some encouragement, they certainly need to hear this message from Jerusalem, and P & B probably want to see how they're going because they planted the churches there.

vs 37

Who, if we remember, flaked out at one stage and went home.

vs 38

Which is a reasonable attitude to take. In theory, anyway. Luke doesn't go deeply into this argument and its cause, but I think he leaves enough said that the rest of it can go unsaid and we still get it.

vs 39

This is perhaps the more surprising of the situation - that their disagreement was so sharp that they part ways over it. Doesn't seem particularly Christian, but having said that, sometimes it probably is best for Christians to part ways if they don't agree. That's basically what denominations do.

vs 40

So they each go their separate ways, both roping in some new blood (Mark wasn't quite as new, but getting him re-involved is good). The Paul and Silas combo goes off well too - remember how many of Paul's letters come from both of them (and Timothy too).

vs 41

So Paul and Silas do the dime tour around the areas in which Antioch is based (which I can tell you thanks to a recent comment). At least, that's where he starts.

Acts chapter 15

vs 21

At first I read this verse as a reasoning for James' argument. But I couldn't quite understand the point behind it. I thought perhaps he was referring to the wide spread of Torah teaching, and how it therefore needed to be dealt with as an issue.

But FF Bruce suggests that James is saying this statement to those who are suggesting the importance of teaching the full Torah law to gentiles - in effect he says "The synagogues are already doing that, and we aren't getting in the way. But we preach Christ".

vs 22

To Antioch specifically in the first instance, because that is where the concerns were raised. So they need an answer.

Look at these names. Barsabbas is kinda well known, but Silas is a big name.

vs 23

And now we get either a copy of the actual letter sent out, or a summary of its contents. Who knows.

Addressed to Antioch, to Syria and to Cilicia. Antioch is a town, I'd have thought Syria a region. Not sure about Cilicia. Is it possible that this is like an address?

vs 24

So first things first - those from the circumcision group were not authorised, at the very least in what they said.

vs 25

This letter now gives authority to those who have been sent, and also shows support for B & P. Good sign.

vs 26

Especially Paul! But Barnabas was right there too.

vs 27

So there's someone to ask questions of the information held within the letters, and so that it's official like - rather than just being a report from P & B.

vs 28

Requirements is a strong term, but unity is an important thing in the church. Bruce actually suggests that there is not suggestion of command here (that is, that the Jerusalem church is respecting the independence of the Antiochan church), but he also says that the Jerusalem church did not want the Antiochan church to ignore the Holy Spirit, or its responsiblity to the church global. Notice that Jerusalem actually gives the authorship of its decision to the Holy Spirit primarily - not I think to try and give it creedence, or to say that they have a monopoly on the message of God, but more to give God the glory for decision making in the church.

vs 29

The list is repeated from vs 20. Apparently, these rules were followed for over a century by the church. One of the european kings of the 9th century had them in the preface to his code of laws too.

But I don't think we are bound by these anymore, unless we are trying to placate a big jewish population.

vs 30

I assume that means that, rather than wait till Sunday, they just met as soon as they could. Some people might say that they waited till Sunday. I think probably not.

Acts chapter 15

vs 11

It is the grace of Jesus, and only that, which saves. Your descent or heritage is not a salvation issue, and your adherence to the Law is also not a salvation issue.

Now I'm not necessarily saying that those against this position were saying these things were salvation issues. The statement made for that side in Acts doesn't give a reason why. Perhaps they thought it should just be so.

vs 12

B & P's contribution to this whole thing was a missionary report. Perhaps if our missionary reports were more controversial, they'd be more exciting and get more people to visit :P

vs 13

Makes him sound like a wizened old man.

vs 14

I wish I could say this conclusively made it clear that God wanted for himself one people - not two. But those who disagree would I am sure simply interpret it the other way, saying James could have been more definite.

vs 15

Again, we have the experiential (Peter, Paul and Barnabas' testimony) and now James looks at Scripture. And finds, indeed, that it is in accordance.

vs 16-18

I would not have picked Amos 9 if I were trying to prove this point. Not because it doesn't work - it does, of course. But because there are translation issues and scholarly quandaries etc. This is more of a supporting verse than a main argument verse in modern circles.

But James' use of it in this way brings it right to the fore. And it's fair to see why - it links the perpetuation, almost the reinvigoration, of the Davidic covenant with the inclusion of gentile peoples.

vs 19

A judgement that the modern church has forgotten, because it has rested on the laurels of centuries of Christendom. But now that the Christian foundations of our western societies crumble, we seek to cling to them all the more firmly, instead of doing what this verse says, and making it easy for those outside the church to join in worship of Christ.

vs 20

Ok, now it might seem strange that in the light of verse 19. Why say you don't want to put any stumbling blocks in front of gentiles, and that you agree that it is not by living the Mosaic covenant that salvation comes, and that the Jews could nevr do it anyway, and then place a few rules and restrictions on gentile actions?

Well, look at the rules - 3 of the 4 pertain to eating. Eating, of all things! One of the biggest cultural separators of the Jews was their food laws. It prevented them from eating with gentiles (as did their belief that gentiles were unclean). Remember there is no TV, no radio, no board games (that we know of). Eating with people is one of the main ways you socialise. It's even built into the church with the love feast. These four rules are designed more to allow the Jewish and gentile elements of the church to meet and socialise together. We'd call it fellowship.

But these rules aren't set in stone (well, the sexual immorality one is, assuming it means typical sexual immorality). Paul in his letters says that eating meat sacrificed to idols is nothing. But don't do it if it will upset a fellow Christian. So he both undermines and enforces the rule.

Acts chapter 15

vs 1

Ok, I'm getting my map for this one, because there is no way in my understanding of the geography that you can go down from Judea to Antioch...

And my atlas, and my commentary, have nothing to say on the matter. Which is just rude, really. Let's assume that if you believe the world is upside down, Jerusalem's on top or something :P

One thing I did learn from reading FF Bruce on the matter was that he happily fits in this episode with the visit of "men from James" from Galatians. Interesting. That would mean that this judaising influence was 1) spreading out from Judea in the first instance, 2) from an apostle/brother of Jesus (although it can be argued that the judaisers were stepping over their bounds in saying this stuff, and that it wasn't instructed from the top), 3) and was reaching more places than just Antioch in Syria (getting to Galatia at least).

vs 2

I hate to say it, but, there is an obvious lack of independence here among the early churches. Brethren are wrong. This is, at the very least interdependence, at the most, heirarchy. The language leads me to column b.

vs 3

I was a little surprised at this - it's almost like they are drumming up support on their way to Jerusalem. You would think that, if there was a dispute between two parties, that they would both be quiet about the issue until they had time to spell out their differences and come to a conclusion. But no, along the way they visit churches, discuss how the gentiles are so freely coming to faith, and move on. But these churches were happy to hear the news, so that's good.

vs 4

Ok, so before we think there was some serious bad blood here, notice that they were warmly welcomed, and asked to report on all their mission trip.

vs 5

Bloody Pharisees. My response would have been "Go kill Jesus, ya losers". Thankfully I wasn't there. Let's give them the benefit of the doubt and say that, after the report of successful missionary journey from B & P, these people stood up and asked with a spirit of inquiry.

vs 6

We just read over this. But this chapter of Acts, chapter 15, is THE MOST IMPORTANT CHAPTER of the book. I daresay that the Jerusalem Council was the most important meeting the church has ever had. More important than the Council of Nicea.

Why? Because without this meeting, we could still all be following the laws of Moses, and chopping bits off our wiener. And to be honest, we probably wouldn't be. Judaism never really grew. It required too much transformation of action for the sake of cultural identity. Christianity at its earliest stages required people to have their lives transformed by Christ, not to fit some sort of religious mould, but to be godly.

vs 7

That's right - Peter was the person who initiated gospel witness to the gentiles, not Paul.

vs 8

Jews and gentiles get the same Holy Spirit, as Paul will become fond of saying from this point onward.

vs 9

Because, of course, Jews were already pure :P But there is no discrimination. No habitual uncleanness of the gentiles, as had been believed for, well, thousands of years.

vs 10

Now if you read Galatians, you would see that Paul had something like this to say to Peter. If we assume that was before the Jerusalem Council (which to me seems quite clear) then Peter has obviously been rebuked, changed heart, and is making this point clear to the Jerusalem apostles.

After all, what difference does it make if gentiles are forced to follow the Jewish law, if Jews don't really follow it anyway?

Acts chapter 14

vs 20

So the disciples seemed to think that he was a goner too. But then he just gets up, admits he was playing dead, and goes back into the town! I am hoping under cover of darkness, or else you'd think they'd just stone him again. Anyway, the next day P & B left, again leaving a group of disciples behind. I think we've got to assume that these stories aren't just happening over the course of a day or so. There's got to be some constructive teaching, there's got to be some amount of time to allow the buildup of god-worship and Jews from Iconium and all that stuff. I think so, anyway.

vs 21-22

My goodness, these guys have balls! They go back the way they came, no doubt to visit all the people they had seen become Christian. Many hardships, damn right, especially for them. It's funny - Paul is the preacher, so he's the one who gets stoned and hated. Barnabas never get's mentioned as being flogged or whacked or stoned. I'm sure he had as much imput into the discipling of the new Christians, but because his ministry is less public, he's less mentioned.

vs 23

The appointment of elders surely lets us know that the time frame spent at these new churches was considerable, or at least reasonable in any case. Again, we don't know how big a 'large number' was. But as I have said several times, we must remember that Jewish influence had gone ahead of Christianity, and paved the way, with many people ready to hear the message.

vs 24-25

I'm sure that means a lot to you. It meant a lot to me. In fact, these two verses are so meaningless to me, I can't even convince myself to go grab my Bible atlas and find out where these places are.

vs 26

Completed! Interesting word to use. It gives the suggestion that P & B went out with a specific plan, to go to a certain number of towns, or spend so many months away from Antioch before returning.

vs 27

Of course, the people at Antioch already knew that a "door of faith" had been opened to the gentiles. But now they knew that the message had gone out far further than ever before.

vs 28

This is an important verse - it sets us up for the fact that P & B weren't missionaries in the modern sense of the term. They went out, they came back, and stayed for a long time. They weren't just members of the Antioch church, they were leaders. So this is to be expected - Antioch was no doubt keen for the gospel to spread out to other gentile cities, but they also wanted their leadership members home for a bit.

Acts chapter 14

vs 11

Since they shouted it in Lycaonian, did Paul and Barnabas understand? Possibly not. But trouble starts right about here.

vs 12

So rather than hear the message as it was given, these people have interpreted it into their current religious context, and therefore think that B & P are gods. Which is a horrific thought for people who's religious background tells them such talk is blasphemous.

vs 13

It just keeps getting worse and worse. The official priest of the pagan religion now wants to honour them with sacrifices and wreaths! I know we generally blame this situation in the people at Lystra. But is it not perhaps a little bit B & P's fault for not considering more the situation they were going into, and perhaps rushing a little bit as they moved from town to town?

vs 14

Tearing your clothes is a sign of mourning. And with the amount of times people seem to do it, you wonder how people ever ended up with any clothes left.

vs 15

So now they are setting them straight. In their favour, they weren't tempted to hang around and be treated as gods for a little while. And remember, these gods weren't treated as aloof and holy either - women slept with Zeus and Posiedon and other gods all the time. But they are now drawing attention away from themselves, making sure people realise that they are just men, and that only 1 God is God.

vs 16

This is a fair comment to make to these people, who are obviously wrapped up in their own religion. So much so that they took B & P's message and weaved it in with their own theological understanding. So Paul chooses to tell them, gently at first, that God has in the past allowed these transgressions against him.

vs 17

But Paul is a big believer in natural or general revelation - he believes that God should have been obvious through giving rain and food and joy.

vs 18

Obviously people were so wrapped up in the excitement that they really wanted to believe these guys were gods, even if they were saying they weren't.

vs 19

Don't think that they came and won the crowd over with Judaism. They probably just won the crowd over with "these buggers are pretenders!". And the result was that Paul got his ass kicked. I mean, when you get stoned, that means people are trying to kill you. It's not a joke.

Acts chapter 14

vs 1

What is a great number? Who knows. But Iconium isn't one of the churches we hear about often, so we don't know much about it.

vs 2

Seems like Jews have only two reactions to the gospel message - they either believe it, or they hate it passionately. Which makes sense, because it is fairly offensive to be told that even though you're a religious Jew, your own messiah's blood is on your hands.

vs 3

The negative work the unbelieving Jews were doing only strengthened the resolve of P & B, who hung around I assume to help and disciple those who had believed. And the miracles were what miracles always are - a confirmation of a message being given by messengers.

vs 4

Well, that's a turn up for the books. In modern society, it would be the Christians were on one side, the Jews another, and the majority of people in the city had no opinion because they couldn't care less.

vs 5

Which is quite nasty, really. Casual mistreatment through anger is one thing. But plotted mistreatment is cold.

vs 6-7

P & B don't stand for it, they run like hell. Good on them too. I mean, it's a shame for all the disciples who live in Iconium, who now have to go on without them, but that simply was the early life of Christians.

And it's not like they went home after that and packed it in - they just went to another town and preached the gospel there.

vs 8

I think, by now, we can see where this is going.

vs 9-10

Difficult verse. Firstly, how do you see faith? Secondly, how do you see that someone has faith to be healed? What does that mean? I know we say that you can't be healed without faith. Of course, we also say that you won't necessarily be healed, even with faith. In fact, we don't really believe that the gospel needs to be authenticated by miracles.

Well, in this case it did need to be. How do I know? Because it was.

Acts chapter 13

vs 42

And you know what, this attitude from a silent or marginally interested majority is not unknown to Paul's ministry. I mean, it only takes a few upset people to stir up mobs - they don't have to be stirred up right from the beginning.

vs 43

That shows that these people were more than marginally interested - they couldn't wait till next sabbath, they wanted to hear more now!

What I find interesting is P & B's exhortation to them - to 'continue' in the grace of God. That work crosses all of my 4 translations. So Paul seems to be saying that they are already under God's grace, or that they are already with God, but should continue with him under his grace.

vs 44

Snap. Word gets around.

vs 45

Why jealous? We would assume that it wouldn't be because the Jews had been trying earnestly to reach the populace with the Law. It is possible, although chance would say that they weren't. So what then? Just simple jealousy that P & B were celebrities? Anyway, their reaction is, in my opinion, totally stupid for jealousy alone. I assume there is also a bit of disagreement in there too. Not that people don't do totally stupid things all the time. I just think that their actions - being both abusive and contradictory - suggest jealousy and disagreement.

vs 46

We often think that this reaction against the Jews is from Paul. But Barnabas had a similar reaction. They both agree obviously of the primacy of this promise to the Jews. But they realise that gentiles have a claim to it as well. And so if the Jews want to get all tetchy and jealous, then they will ditch them.

What does this mean for modelling of ministry? P & B are basically saying that if they preach and are harassed, then screw it, they're going to try something or someone else. How desperate are we to see that our words aren't wasted?

vs 47

P & B don't just see their commission to the gentiles as coming from an experiential fact (the baptism in the Holy Spirit of Cornelius' household or the activities of the Antioch church). They see a scriptural principle.

vs 48

Such interesting concepts! Firstly, the gentiles honoured the word of the Lord. But what exactly? The OT? The preaching of Paul? The words of Jesus told to them? Whatever it was, they honoured it. I am assuming it means the gospel message.

Secondly, those appointed to believed. We assume appointed by God. How many was it? That isn't told to us. Could have only been 10 people. The story makes it sound like more though.

vs 49

So let's assume that a fair number of people believed then, so they could take it with them.

This verse, by the way, is a classic example of how we can't just transliterate "word of God" with "scripture". They obviously didn't take Scripture around with them, and this verse is fairly obviously not talking about the spread of the OT.

vs 50

Basically, the Jews called in favours with those God-fearing gentiles in high places to get P & B turfed from town. Might have even used religious scare tactics. That's how keen they were to see B & P run out.

vs 51

The team aren't phased. They simply move on to spread the message elsewhere. If people are that antagonistic, better to just go elsewhere.

vs 52

Which disciples? What an odd verse.

Acts chapter 13

vs 31

Seen by his disciples is what Paul is saying. This is a criticism of the resurrection account, that Jesus only appeared to his disciples. The term 'collective hallucination' gets bandied about.

Paul, however, sees these eye witnesses as key to the body of evidence that makes his teaching reliable - to 'our people', the Jews.

vs 32-33

I wonder if this is the first instance of the term 'good news'? It's not new news, it's very old news apparently. But the news is that God has fulfilled his promises of old completely in Jesus Christ, because Jesus comes as the Son of God. So Jesus' sonship, you can see here, is very important.

vs 34

This is a pretty full on sermon here. The OT is coming out left, right and centre. This first verse from Isaiah is to ensure that the concept of blessings from the Davidic covenant are supposed to flow on past David to the messiah.

vs 35

And this verse is to back up Paul's idea that the messiah is resurrected so as not to see decay, but to be alive forever.

vs 36-37

Paul is seeking to show that even David died, and so the messiah must be greater than David. Jesus did this too, while he was alive. It's hard to convince a bunch of jews that there is someone who is better than Moses, David and Elijah. It's not everyday that someone would say something like that.

But Jesus' greatness and superiority to David in particular, because we're talking about the covenant made to him, is assured in his resurrection.

vs 38

Ok, now that is a bit of a leap. I think there might be some padding of understanding of the Davidic covenantal promise between vs 37 and 38 that Paul is assuming.

vs 39

Stick it to the law! It's not that the Law itself did not provide justification. But it did not provide this justification which allows you to be set free from sin. The idea that a regular sacrifice need not be made is a revolutionary one in the history of religion. It is still a revolutionary idea for many tribal people groups.

vs 40-41

Wow, that piece of Scripture was written purely for the occasion, wasn't it? I don't think we can always expect God to be doing incredible things we won't believe, but we have to be prepared for the fact that he might. That is none more obvious than in the coming of Christ - a supremely incredible feat, and not something you would have seen coming really.

Acts chapter 13

vs 21

And if that's all you say about him, then you're being nice really.

vs 22

And although that isn't exactly true, it is again quite charitable. It's not a quote, by the way - the Bible doesn't have God saying that anywhere. Except here. So Paul in his speech is really speaking on God's behalf, putting words in God's mouth. Now, he's not putting any words God didn't say in his mouth, except perhaps "He will do everything I want him to do".

vs 23

There's a convenient jump which dodges a thousand years of history. So Paul is drawing a line to God's promises to David primarily. Worth remembering.

vs 24

John the Baptist again! This guy was a star! Paul is talking about him to people in Pisidian Antioch for crying out loud!

vs 25

John TB is the first person in this story to get a speaking role. So while the ancient history is there, the modern history is focused on more. John's words here are critical in showing that he wasn't the messiah.

vs 26

It is Paul's firm belief that the message of salvation from God comes to God's people primarily. And so hence when he gets to Pisidian Antioch, that's who the message is for.

vs 27

So Paul is saying it was inevitable that this tragedy was going to befall Israel (that she didn't recognise her saviour). It's a good thing to say - it's like saying "This had to happen, but now that it has happened, there's no reason you can't accept him now".

vs 28

That's pretty regrettable. Paul is obviously following in the line of Peter's preaching here, making sure people understand that they had a communal hand in Jesus' death.

vs 29

It's almost as if the OT was a handbook for preparing the suffering of the messiah. But in that Paul is also showing that Jesus did meet all the prophetic messages about the messiah.

vs 30

Pretty matter of fact statement there. You can't bury what God won't keep dead. Well, you can, but it's not worth the trouble.

Acts chapter 13

Isn't it funny how easy it is to drop a habit after just a day or two of not doing it?

vs 11

Woah. I mean, that is just totally mega. This is not something anyone would ever do today. This is the second curse to be called down on someone in the name of God. Peter cursed Simon the sorcerer, remember? We simply do not do this stuff. Is that because it doesn't fit us culturally? Or because we don't feel we're allowed?

vs 12

This verse is worded very interestingly. It involves both seeing the reality and power of Christ in blinding the magician, but also being amazed at the teaching of the belief as well. Interesting combination. But the way it says it almost suggests he believed once he had seen the power, because of the teaching.

vs 13

Bit of a travel update. Interesting that we hear nothing more of the proconsul. Paul and Barnabas did their work, and moved on. John Mark also left them at this time, who knows why.

vs 14

As you would, I assume. Notice the unity that existed - Pisidian Antioch had 1 synagogue. Now I am sure that wasn't because of a deeply felt unity among the Jews. I bet it was because the government allowed only 1 synagogue, and so you either went there or went nowhere. Could do wonders for Christianity.

vs 15

A bit like an old school Brethren church - having visitors speak. Although in Brethren churches they waited for the Spirit to convict you! Even in synangoges the leaders just asked you.

vs 16

This verse alone tells us that some gentiles worshipped in synagogues. Probably as proselytes. I love "motioned with his hand". We're not given any idea of what he motioned. It just brings to mind the broad, sweeping motion of one beginning an oratory.

vs 17

Wow. That was a hugely simplified summary. Awesome. We just went from Genesis through Exodus in 1 verse.

vs 18

This takes us right through to Deuteronomy.

vs 19

Joshua.

vs 20

450 years in three verses, then Judges covered in this one verse. But you can see, both here and in earlier speeches given in Acts the need for historical summaries. The jews were never keen on forgetting their history. We love forgetting ours. Can you imagine trying to fit 2000 years of Christian history into the beginning of every sermon? I might try starting to do that, just in my next few sermons. And obviously going very quickly - 3 sentences per 450 years.

Acts chapter 13

vs 1

A pretty interesting bunch of people if you ask me. They had come from lots of foreign parts, for one. Manean you would assume was fairly influential if he grew up with Herod (it's a stratafied society, remember). Simeon may or may not have been from Antioch, and if he wasn't, then we see a startling thing - that none of the leaders of the church are from the area.

vs 2

How did it say this, exactly? It isn't explained. We are meant to just know what it means. Well, apart from what that one bit means, we do know what the rest of this verse means - that Barnabas and Saul are set apart for a specific work.

vs 3

Can't argue with the Holy Spirit. Mission agencies and modern missiologists make a lot of the fact that while Barnabas and Saul were part of the calling, so were the rest of the leadership of the church.

I personally think that's important, but other people disagree.

vs 4

Again, in steps the Holy Spirit and they somehow end up in Cyprus. What is happening here? Who knows.

vs 5

John I assume means John Mark. It's weird people having different names. Apparently they didn't know that they were being called to be missionaries to the gentiles, because they spent all their time with Jews.

vs 6

You mean the jewish guy was a sorcerer and a false prophet? Surely the jews never did anything like that! :P

vs 7

Sergius sounds like a fairly alright man. We have to remember, though, that Christianity was a totally new thing, and also that people giving public speeches about things like religion was pretty much the equivalent of TV back in those days.

vs 8

Of course that's what it means...

Regardless, he was trying to stop the proconsul from hearing about Christianity. What faith did he want him to have? Probably faith in his sorcery, so that he kept his job.

vs 9

Oooh, you know when it says "filled with the Holy Spirit" there's going to be some smackdown. This is also the first verse where Saul is also called Paul. Note that, unlike the way some preachers put it, it was not a name change that came about because of his conversion. It's just a different name that he also used.

vs 10

Wow, Paul ripped him a new one! I guess Paul was angry not only because the guy was perverting judaism by being a sorcerer, but also trying to pervert Christianity by speaking against it. Sometimes you've just got to tell people they are spiritual excrement.

Acts chapter 12

vs 21

Oooh, look at Mr Important!

vs 22

Uh oh. Got to be careful when people start saying things like that. God might take umbrage.

vs 23

Umbrage.

Who says there's no striking down deaths by God in the NT?

vs 24

Here is another one of those summary verses. Placed here, it provides a good foil to the recent stories about persecution - those that were persecuting the Christians, like Herod, died. But the church, despite its sufferings, continued in its growth.

vs 25

Remember, they were going on a trip to take some mercy mission money to Jerusalem. And now, they're taking John Mark - the same guy who Peter visited when he got out of jail.

Acts chapter 12

vs 11

... as opposed to it being a vision, I assume.

vs 12

Is that the John Mark I wonder? I suppose that it is. An interesting choice. There is a tradition that Mark is the one who writes the gospel of Peter, so perhaps they were friends as far back as this?

vs 13

As servants should.

vs 14

Hehehe, oops.

You've got to ask - why does Luke include this story? What's is theological or narrative significance? It doesn't really have any, does it? It's just funny.

vs 15

Now there's a cultural difference for you - they think it's more likely to be an angel than it is to be him freed from prison. What does 'his angel' mean exactly? And why would Peter's angel sound like Peter? Do people really have their own angels? Or perhaps it was just a human messenger they were expecting, as angel is the same word.

vs 16

Dammit, let me in! Of all the things they were expecting, they weren't expecting Peter to be at the door.

vs 17

He wasn't staying - he just wanted to pass on the good news.

vs 18

Oh look, a literary device! If we read this literalistically, then we read that there wasn't a commotion, which is of course unbelievable. "No small" is shared across the KJV, NASB, NIV and TNIV.

vs 19

Eep! Herod was pissed. We might think that this is a bit harsh, especially when Peter was freed by an angel, but guards and centurions and so on were expected not to fail in their work, and death was a common punishment for their failure.

Herod was so upset that he decided to go and have a holiday.

vs 20

Interesting little bit of history there really. It seems unecessary to go into such detail - perhaps it is something that interested Luke, or he's using it as a time measuring device so that we know where we are. It certainly shows its contemporariness - this sort of stuff was probably a whole lot more interesting to the people of the time.

Acts chapter 12

vs 1

Why? Doesn't say. Just because, apparently. Probably runs in the family to be a bastard.

vs 2

First apostle to die. So it's not like the 12 were somehow invincible just because they'd hung with Jesus. It's not also like they were indispensable, or else God would have kept them around.

Anyone who says that persecution of Christians didn't exist till under Nero can read this verse and suck it.

vs 3

Peter seems to be a bit of a kingpin at the moment, so of course he's the one you'd go for. It's not as if they were in hiding, either - they were out in the temple courts preaching.

vs 4

Afraid that the group of Christian widows might come and raid the prison to get him out? At least we get an idea of why Herod continued to persecute Christians, if not for why he started - political capital.

vs 5

They'll pray him out! Beat that, Herod!

vs 6

Wow, I mean, it's as if he's Hannibal Lecter or something. Remember, though, that these Christians have the rap as mighty prison breakers after they were arrested by the temple earlier in the story.

vs 7

Whack. Ow! Get up you moron, this is a spiritual prison break! Hard to imagine an angel kicking you awake.

vs 8

So you're guessing that the guards were not awakened by this whole cafuffle. Which again is totally weird. While we're talking about weirdness, let's consider this - God let James get killed without more than a verse of mention. Peter gets threatened, and not there's a breakout. That must have been totally humbling to be a disciple.

vs 9

So Peter was used to visions looking and feeling as though it were the real thing - or as surreal as being prison-breaked by angel gets anyway. That tells us something about visions. Peter's visions anyway.

vs 10

And Peter was left alone, a fugitive from the law, standing in the street, wondering what had just happened. Totally awesome.

Acts chapter 11

vs 21

The first thing I thought was "Awesome for them", because they are doing something completely different. I mean, reaching Jews with the message of their own messiah is one thing. Reaching gentiles with a message about a jewish messiah? Different.

Second thing I thought was, "Wouldn't it be cool to know what they were doing to be so successful?" But that's a worldly way of thinking. The Bible tells us why they were successful - because God was with them. That doesn't mean God isn't with you if your evangelism fails.

vs 22

He's pretty cool, so that was a good choice.

vs 23

Barnabas has obviously fully accepted Peter's story about gentiles coming to faith, because he doesn't bat an eyelid in Antioch.

vs 24

Through his encouragement (which was his gift, hence the name) people came to God! That must've been pretty ripe soil then - because when people usually come, it's through someone's ardent speaking or preaching or miracles or whatever. He probably did speak publically. But again, luke makes it clear that he was successful because he was a good man and full of the Holy Spirit.

vs 25

Which is where the Jerusalem group sent him. How long ago was that?

vs 26

Apparently, Barnabas was looking for a partner in crime. When he did find Paul, they absconded to Antioch and built the church up.

That they were called Christians doesn't necessarily mean it was done in an insulting way, but it could have been. What does seem clear is that they didn't come up with the term themselves.

vs 27

Now here's one for our modern times. Prophets come from Jerusalem. Unnamed prophets. What's their job? What do prophets do? We want to say that they speak the word of God to people. And we'd be right. But what do they do while in Antioch?

vs 28

Well, unnamed except for Agabus. His prophecy comes true, which is good - no need to stone him. But what did he do? Predicted the future! We've got to remember that although we like to say that prophecy is speaking the word of God in all tenses, that future tense isn't out of the question.

Luke even helpfully gives us the time period of the famine.

vs 29

Obviously Judea wasn't doing as well as Antioch. Possibly because they sold all their fields to give to widows and the poor.

vs 30

Barnabas and Saul had a lot more to do with the Jerusalem church than the Antiochans did. In fact, it could be that Barnabas and Saul suggested the gift in the first place.

Acts chapter 11

vs 11

Peter continues to tell his story. The immediacy of their arrival to his vision is important to him.

vs 12

So Peter didn't go alone - some from the house he was staying in obviously went with him. So we have a few Christians at Cornelius' place, supporting Peter.

vs 13-14

What was Peter to say to that? How could he deny their request, if an angel spoke to them and named him specifically?

vs 15

You can't argue with this. The Holy Spirit is the Holy Spirit - it's not like they control it.

vs 16

While I think that it's awesome that Peter is quoting Jesus here, what does it actually mean? Is he saying that one replaces the other? Or that this is now the norm? I don't think so. I think the point he is making that this comes directly from Christ.

vs 17

This is the nub of the argument, really. Peter saw God working - how could he go against that?

vs 18

If only all arguments about changing from one thing to another could be sorted out so easily! But the argument isn't over yet. So far, the apostles and Jerusalem church have accept that gentiles can be Christians - great! But they still believe you've got to live like a Jew.

vs 19

That's pretty far, really. Especially since it's only been a few years. But overall, it sounds like they stuck to Jewish settlements.

vs 20

I think the coolest thing about this is that, although the apostles and muscle men (I'm thinking Philip) are the ones who start the 'reaching gentiles' thing and get it stamped with God's authority, it is just new Christians who decide "Let's do something different and reach these people who obviously need to hear, even though we're not sure if it's against the rules or not."

We can get so stuck in our own traditions, that we forget to innovate. Or we can get so focussed on a target group that we can forget that all groups need to hear the gospel. It's usually the people who are on the crest of the wave that want to innovate. And, in my experience, it is usually 'converts' who have the passion, and even then after being involved in the group for a while, that gets sapped away.

Acts chapter 11

vs 1

Good news travels fast, it would seem! But did they see it as good news?

vs 2-3

Apparently not. They didn't care that God had done something miraculous, all they cared about where the precepts of the law which hadn't been followed regarding someone's willy.

Remember, these aren't the believers of some outlying town - these are whoever was left in Jerusalem! That could suggest even the apostles.

vs 4

This won't sound repetitive at all...

vs 5-10

Now we see the story from Peter's side. For him, the whole things starts with the vision of a sheet.

What more can I say? This stuff is pretty much verbatim from the story earlier. So why is it repeated? Because we must remember that Bible narratives were written for people to listen to, not just read. Most people didn't read, because of the need to be taught, and also because of the expense of writing materials.

And so the repetition ensures that this story will be remembered. But why should it be? I mean, it's obvious verbatim repetition so close together (twice for Peter, twice for Cornelius) can only mean that Luke thought this event was important enough to repeat. And it is! Unfortunately for us, this uniting of faith between Jew and gentile is so old that it's old news to us, and we don't realise just how earth-shattering it was to the people of the time.

I think the next big social trend of this size and impact was probably the statement that there is less diversity of mental ability and social value than we thought between races.

I guess the only thing I can think of that would create as much of a stir is if someone said that there's no difference between heterosexuals and homosexuals. But then, that would really only stir up more conservative people, I think. Probably a lot of people in the western world don't think of that as a moral line drawn along similar lines to the Jew/Gentile split.

Acts chapter 10

vs 37

Remember, John the Baptist was a celebrity of his time. He's such a bit player to our understanding, but vital to the whole story, and brings it some celebrity air.

vs 38

Did they really know this? Did they know about the baptism of Jesus, and the Holy Spirit? Or is this an Eric-like "As you know..." to show that people don't actually know?

And well, if they didn't know, they certainly know now.

vs 39

So Peter can testify to the truth of the stuff they had heard - he was there.

vs 40

And it's good, too, because you sort of need an eye witness account to back up stories of people being raised from the dead after three days.

vs 41

What does this mean, exactly? Is Peter saying that Jesus was invisible to some people, or merely that he didn't actively appear to them? For one thing, we must assume that the teachers of the law didn't see him afterwards. So does it mean that he only appeared to the faithful, as in when they were around, rather than walking the streets of Jerusalem as normal?

vs 42

Jesus was always in a position to command things, but now that he's risen from the dead, who's going to argue? It's an interesting command, too - one that, while it is not against the teachings of the OT, doesn't fit in super- well with the understandings of the OT that most Jews held to at the time. This statement actually brings us with some currency to the beginning of the book of Acts.

vs 43

So as well as the eye witness proof, and the raising from the dead, he has the backing of OT prophecy. This is one potent person, this Jesus. Peter brings out the key point here - the forgiveness of sins through Jesus.

vs 44

Do we assume, then, that all who heard the message were saved? That all who heard the message believed it? I guess so.

vs 45

The last frontier, really. Now God is blessing Gentiles, it's all over for Judaism's classic mix of religion and ethnicity. About time too.

vs 46

The proof was in the pudding - who could argue with the receiving of the Holy Spirit if it takes place exactly in the same way that it did at Pentecost? This is fact the Gentile Pentecost - not as many saved, but a huge step for the faith.

vs 47

Peter states pretty much what I have said, and indicates that they too can accept the mark of those accepted by God in the new covenant - baptism. No cutting off of bits. I for one, as a convert later in life, am thankful.

vs 48

Baptism happened immediately, and now they want to learn more from Peter. What better does he have to do than disciple the first ever Gentile Christians? (Ethiopians excepted).

Acts chapter 10

vs 25-26
Why the big deal? Because a Jew walking into a gentile's house is a big deal. Cornelius is probably bowing because Peter is pretty much an angel to him, but for Peter this is a big deal too.

vs 27

Unsurprisingly, as Cornelius had invited them.

vs 28

And considering what evidence we have for this being a problem for Peter, you can imagine that he's probably not the most comfortable person at this very moment.

vs 29

Now, Peter has already asked the servants who brought him about this, so he's not clueless. But I guess he wants a more full story.

vs 30-33

Of course, we know the whole story, but Cornelius probably didn't fill in his servants to that extent. So now Peter, and everyone else in the house too, knows the situation.

vs 34-35

So Peter had an inkling about this before? It's not impossible, as the OT does have a fair bit to say on the subject.

vs 36

They do? Caesarea obviously isn't as far away as we think, newswise. I find it somewhat surprising that Peter says that. Although, with the diaspora of Christians, I guess it is possible that they would have heard the news in the synagogues.

Acts chapter 10

vs 13

Of course, we don't have food laws, so apart from the wierdness of eating a snake or a lizard, we wouldn't find this too phasing. So if you want to know how Peter feels about this, then imagine God telling you that you could suddenly do something that had once been disallowed. And I can't think of anything that I can suggest that doesn't feel completely bogus, so I guess that's how Peter felt. Like perhaps being told we can marry as many women as we want. I think I'd rather eat a snake.

vs 14

And I bet he hadn't either! I mean, growing up in a culture that is geared to serve kosher food probably makes that less difficult.

vs 15

Ouch, that's a bit of a comeback. But he was told by the OT to call it unclean!

vs 16

This message was so important, somehow, that it was repeated three times. But what did it mean? Did God just decide that all food was clean to eat now, and that this was the time to reveal it - just because?

vs 17

Coincidence?

vs 18

And Peter, who is on the roof, is like "What the?" One moment he's having a holiday by the sea, the next moment God's telling him to marry a dozen wives (well, to eat weird food) and now there's people knocking at the door. Is it the thought police?

vs 19-20

Peter was in touch! I mean, he's just finished having a vision, and now he's told that the three people downstairs really need him, and that he can't delay! And that he must go with them. This gives Peter the ability to turn up to the door, with these people waiting to meet him, with his bedroll packed, and for the camera to pan in and him to say, "God told me. I'm ready. Let's go." Probably didn't happen that way though.

vs 21

Nope - instead, Peter, regardless of the Spirit's leading, still first asks why they are there. Doubtless he was going to go with them, because God told him to. But I guess he was curious.

vs 22

Can't argue with that. Pretty good one verse summary of the plot so far.

vs 23

That isn't his house, by the way. Cool culture, where you can invite people to be your guests in someone else's house.

vs 24

Wow, Peter has an audience. Probably a fair number too. Cornelius is absolutely sure that whatever Peter has to say is going to be worth hearing.

Acts chapter 10

vs 1

Oooh, it's going to get exciting now. For me, chapters 1-9 of Acts is like the first book of Lord of the Rings - they get the ring, and then spend all this time faffing around doing nothing.

Philip was like the barrow-downs - starts off exciting, then then end up somewhere else.

But now we're going to go on the inevitable path to Gentiles hearing and accepting the gospel. It's awesome.

So here we have an important man. Centurions aren't a dime a dozen, remember. They are leaders of soldiers.

vs 2

Take careful not that this guy isn't a heathen or a pagan. He's a God-fearer. He knows about God already. He fears him, he prays to him, and he tries to help the poor. This isn't just "any gentile". He is prepared soil.

vs 3

Just, you know, one day in the afternoon. About 3 o'clock. That's when these things happen, apparently.

vs 4

Wow. That's like the most awesome message from God to receive ever. What a blessing!

vs 5-6

All I can say is that this sort of stuff does NOT happen every day. I mean, God may as well have given him the page reference of the UBD to look at. It's an incredible time.

vs 7-8

Cornelius didn't have any problems telling them that he'd just seen a vision from God. He made it clear that this was why they were on their mission to Joppa. In asking his servants to do this job, he's making a big call - because they could just as easily think he's crazy. Well, possibly - perhaps people were more open minded back then.

vs 9

It's interesting getting the two sides of the story like this - the servants from one side, Peter from the other. it has that feeling of a story that has been described by eye witnesses and then put together.

vs 10

We're talking about serious prayer here. Prayer with meal breaks.

vs 11

Now, with the inclusion about the hunger earlier, this trance could easily be misinterpreted as a vision out of hunger. But I think that's exactly why Luke includes it - he wants us to realise that God is using Peter's hunger as part of his communication with him. That's extraordinary.

vs 12

That is, things that Jews aren't allowed to eat.

Acts chapter 9

vs 32

After all, most of the Christians who had been dispersed from the persecution would have been from the original Jerusalem church, so he's just keeping tabs on old friends.

vs 33

Who I am assuming from the word 'found' wasn't part of the original Jerusalem church.

vs 34

That's a pretty Christ-y miracle! What was it's purpose though?

vs 35

Now, this actually goes against what I preached about on miracles recently - that miracles don't convince people to believe in God. But I stick by what I say. I think you have to read into this a little bit - people see the miracle, they ask "What's going on?", Peter preaches a sermon, they believe. I know it doesn't say that, but it fits the pattern of Acts.

vs 36

Good for her! I think we've moved on to a new story.

vs 37

Oh, well, that was a short story. I guess when you're always helping the poor and the sick, you can die pretty easily.

vs 38

Ahh, the story isn't over! She was obviously such a valued member of the Christian community, that they wanted Peter to mourn her? Or to bring her back? Or just to replace her with someone else? Who knows why they called on him.

vs 39

Much loved, huge impact life. Sounds like they just wanted Peter to eulogise her.

vs 40

And just like that, Joppa was the scene for a resurrection.

vs 41

I really cannot begin to believe what this would be like in our modern culture. I don't think it would have the same effect, especially if there weren't TV cameras and stuff to prove the miracle was a miracle. Even then, people would argue. "Late Onset Life Return" or something.

vs 42-43

The result in Joppa, though, was that people got to meet this woman with her story, and they believed. I'm sure that, with Peter staying there, they also heard him preach, and that had something to do with it too.

Now we are introduced to a character called Simon the tanner. Who is this person? We may find out tomorrow!

Acts chapter 9

vs 23

Obviously it started getting to the Jews that their number 1 fighter against Christians changed sides. So the Jews, when faced with trouble, do what they always do - organise to kill the person.

vs 24

These guys are pretty serious. Obviously he was hiding out in the town as well, so they thought the best way of ambushing him was to wait for him to go through the city gates.

vs 25

Sneaky! What an exciting life Saul now leads as a fugitive from Jewish justice.

vs 26

Fair enough, too. I mean, he was pretty much the anti-Christan man of the moment.

vs 27

Good on ya, Barney. It must be really hard for people to join a church in a persecuted area, simply because of this fear. I'm sure every majority religion has considered sending in sleepers against the minority to take them apart from the inside.

vs 28

Because, of course, he' d do less damage in Jerusalem than in Damascus :P

vs 29

Oh wait, obviously he can. It must suck having people try and kill you no matter where you go.

vs 30

For his own good, I assume. Seems like he was a really passionate young man, wanting to spread the gospel wherever he went, but people took unkindly to him, and so the Apostles bundled him off home, to Tarsus.

vs 31

So they bundle Saul off home, and everything is peaceful... for a little while. The church now goes from Judea, to Galilee, to Samaria, and just seems to be consolidating and growing more and more.

Acts chapter 9

vs 12

That's a pretty specific vision. Gives the guy's name, what he's going to do. So now God's got to make it happen that way.

vs 13

Ananias wasn't born yeterday. He knows what's going down with Saul.

vs 14

And that, of course, includes Ananias! Not that he's not saying no to God, not even asking why he must do this - only stating to God things that may give him a little concern.

vs 15

Well, that's got to be a bit of a shock to poor Ananias! Now, notice that God's call on Saul is for Gentiles, and also Israel. I never noticed that before.

vs 16

Almost sounds like this is the punishment for Saul running around arresting Christians. But I think it is said in a more fatalistic way - like this is what God has planned for Saul, rather than it's a punishment for him.

vs 17

Well, Saul had seen a vision of it, so I guess he's not going to be totally surprised, but when the guy comes in and tells him what has already happened to him, that was probably something unexpected. Makes him trustworthy though.

Ananias calls him brother. Gutsy.

vs 18-19

Saul would have been pretty much on death's door after not eating and drinking for a few days, but continuing to walk to get to Damascus. So it was either this guy comes and heals him and he accepts the Holy Spirit from God, or he shrivels up and dies.

vs 20

Who I am sure were polite and nice, and constantly wondering if he was going to whip out his letters and arrest them all.

vs 21

Ahh, there they go.

vs 22

Powerful? What does that mean, exactly? It sounds like he's a jedi or something! Or are they just talking about his ability to convince Jews about Jesus as messiah?

Acts chapter 9

vs 1-2

Saul is a man with a mission. This verse makes it obvious that Saul was about locking Christians up in some sort of temple prison. Nasty. He's going as far as Damascus to find them and drag them back to Jerusalem!

Also notice what Christians are called - followers of the 'Way'. Sounds like a bunch of hippies if ever I've heard.

vs 3

Uh oh. Wait, perhaps God is going to reward Saul for his service? Probably not - all the miracles seem to have been on the Christian side so far.

vs 4

Now, normally I would think we would imagine a mighty voice thundering out of the clouds when we imagine this sort of encounter. But the voice is, well, perhaps not pleading, but it is certainly not portrayed as booming.

vs 5

Do you really want to know, Saul? I'm betting you were hoping for another answer. Perhaps because the voice is coming from Jesus and not from God is why it isn't booming and wrath-ready. I think that's a bit simplistic. But it's a nice idea.

vs 6

Jesus doesn't say "Believe that I am the son of God, Saul. Believe that I can take away your sin. Then go and do my work." Jesus owns him already. It's really that simple. Saul has the option of "Yes, Lord" or "Yes, Master".

vs 7

Which makes talk about miracles all the more interesting. Remember John the Baptist saw the Holy Spirit come down on Jesus like a dove. Did everyone else see it, or just him? Stephen saw heaven open - apparently no one else did, or you would assume they'd stop stoning him long enough to look.

So miracles can happen in a way that no one else but you sees. Beware.

However, they did hear the voice! No wonder they were so speechless.

vs 8

That'll learn him. I don't know that this is so much a punishment - I mean, he gets healed when he gets to Damascus. Perhaps it forces him to rely on a Christian? Perhaps it just humbles him because he's got to hold hands all the way to Damascus.

vs 9

That to me says he was feeling kinda humbled. I mean, blindness doesn't prevent you eating or drinking. Especially if you're eating some humble pie.

vs 10

Ananias was quite possibly going to be one of the first people to be locked up by Saul.

vs 11

Instead, God wants Ananias to go knock on his door and say "Hey." I love that in over 2000 years of technological advance, we still name roads things like "Straight Street".

Acts chapter 8

vs 31

I agree with the eunuch. This stuff isn't easy to understand. I think this gives us an insight into the previous knowledge of the eunuch. The idea that he was a proselyte who was schooled in Hebrew religious thought becomes problematic when we think that he doesn't know what Isaiah's about.

vs 32-33

Known so well these days to us as Christians, it is small surprise that we read these great words referred to in the NT. But that they are brought to us by an Ethiopian eunuch just shows so much more powerfully the grace of God. Now the truth is that this stuff could have been happening on a far greater scale than is recorded, and that Luke decided to record this story because of its specific coolness and focus on Isaiah. That doesn't make the story any less cool though.

vs 34

This guy is begging to become a Christian. But before we get too excited about people jumping into our churches left, right and centre, we have to realise that this guy is keen on religious things, seeking the truth, and open to learn.

vs 35

Philip started where the guy was at, and used it to talk about Jesus. Awesome. I mean, it's not the most difficult passage of the OT to talk about Jesus with, I know, but most of the sermons so far have focussed on recent history in Jerusalem, or on Moses and the history of Israel.

vs 36

I don't know that, if I were to explain the gospel of Jesus Christ via Isaiah 53, that baptism would even come to my mouth. So, did baptism spring into the mind of the eunuch, or did Philip mention it in his gospel presentation? I think probably the latter. And you know what? Perhaps that's a good idea. I mean, we talk about making a decision for Christ, or accepting Christ, or whatever. But telling someone that, as part of the gospel, they should be baptised to show that they accept Christ, I wonder if that's something we should consider?

vs 37

Apparently considered a gloss, and so removed from the story by the NIV and the T. Apart from adding a little creedal statement which people could follow when being baptised, I suppose it's not a vital verse. It's inclusion or exclusion is not going to make my faith topple anyway.

vs 38

And so he gets baptised, right then and there. He does it in the presence of his caravan, and I think that's enough - how is the presence of strangers going to make him any more accountable?

vs 39

If it wasn't for the use of the word 'suddenly', we could easily assume that the Spirit led Philip to leave in a normal, on foot manner. But the suddenly makes it sound like Philip was swept away into the distance on a cloud or something. Whatever happened, the eunuch was happy, because he had received the truth about Christ!

vs 40

He appeared. That's kinda weird. Like he teleported there or something. And what's his reaction? Keep preaching. Good for him.

Acts chapter 8

vs 21

Peter out and out accuses Simon of wanting this ability for sinister purposes.

vs 22

Peter doesn't just leave him there, though. He does give him a solution to his problem. Simon was baptised, remember! He's a believer as far as we know. So Peter recommends that he repents and prays to God. Which sounds like sound advice to anyone who has a sinful attitude.

vs 23

This verse, if any, is the one which you could point to if you were trying to make an argument for Simon not being saved. "If Simon is a believer, how is he still captive to sin?" you might ask.

All I can say to that is 'be realistic'. All people, Christians included, are captive to sin, and thanks be to Christ our Lord who delivers us. And yes, he does that to a degree in our physical lives here and now. But he doesn't surgically remove sin from our lives.

vs 24

Keep in mind that all Peter cursed Simon with was the loss of his money. Unless all the other accusations Peter made were in a cursing type language. If you contrast Simon's attitude (Oh please I don't want to lose my dosh!) to most of the other early Christian's attitude (lets pool our money and posessions aren't really so important), you can see a disparity.

The question that is always raised is, does Simon ask Peter to pray for him because he doesn't believe God will listen to him personally? Or does he ask Peter to pray as well for him, in a sort of intercessory way?

vs 25

Peter and John have seen what they needed to see - the Samaritans being accepted by God through the Holy Spirit - and so they return to Jerusalem, but decide they'll share the love by spreading Christ all the way home. Good for them. I guess that's one of the benefits of walking everywhere - you see a lot more people.

vs 26

Did God's voice just speak to Philip? Or did Philip just end up going to that road on a hunch, or on his morning walk? Doesn't say.

vs 27

So many people think that the 'to the ends of the earth' ministry started with Paul, or perhaps Peter. But here it is, starting with Philip. He stumbles across this important Ethiopian guy. Why did he go to Jerusalem to worship? If he thought he was going to see Solomon's temple, he's only about 1000 years out of date. However, Herod's (the Tetrarch) temple was also supposed to be pretty special.

vs 28

Don't discount how important this is. You couldn't just pick up a paperback of Isaiah on a street corner. He would have to have outlayed a fairly significant sum to get it. We've got to also assume that it was in Greek, because as if he'd be able to read Hebrew.

vs 29

Ok, now it's not as if you just walked up to chariots and said "Yo." Well, I don't know, perhaps you did. But I'm guessing not. So you've got to assume that God in some more direct way led Philip to do that.

vs 30

Thankfully the guy was reading it out - otherwise Philip would have had to start his conversation with "Excuse me? Can you help me with something? Mind if I sit down? My name is Stu, and I work with mainstream churches - Jerusalem, Samaria - nothing weird, so you can just relax..."

I really do pity the poor Ethiopian guy though. I mean, Isaiah is not easy to understand at the best of times. But just picking it up out of the blue and reading it, without any idea of historical context... well, that would be like how most Christians read it I guess.

Acts chapter 8

vs 11

So it's not like he wasn't an influential person. He wasn't a pathetic carney with cards up his sleeve. People respected him.

vs 12

Philip obviously had quite an impact on the Samarians in the town he visited. Interesting that we don't even get the name of the town - perhaps this visit is meant to be seen as typical of the kind of thing people were doing, as well as the response they were getting.

vs 13

This isn't the first time that magicians have been totally impressed by miracles from God - think of the magicians in Pharoah's court. However, even though several magicians have been used by God to do things, I can't think of a time when one has come to know God and follow him.

vs 14

Now obviously not the whole of Samaria had accepted the gospel, but the idea that even some of them had was special enough for an envoy of apostles to go. Peter and John are big names.

vs 15-16

I will freely admit that these verses indicate that you can be baptised without also receiving the Holy Spirit. However, what I won't agree to is that this means that this is the only way to receive the Holy Spirit. Not even Acts makes that claim.

vs 17

This time, they did receive the Holy Spirit through Peter and John. A conservative anti-charismatic evangelical view of this is that the Holy Spirit didn't come until the apostles got there so that they could see for themselves that the Holy Spirit was spreading even to non-Jews.

vs 18-19

What were his motives? Did he truly understand what giving the Holy Spirit does? Did it even have a physical marker to tell that it had been passed? You want to say yes, because it has had one already (at Pentecost) and you assume that he is amazed at something he saw.

But, do you think everything magicians did had an immediate physical effect? Isn't knowing that you're passing on the Holy Spirit enough? The answer is we don't know. Anything we say beyond what is written here is conjecture.

vs 20

Here starts Peter's long and angry tirade against Simon. He starts off with a curse, and then by stating his first reason - that the Holy Spirit is a gift, and it cannot be bought (and the suggestion is probably that it can't be sold either, but again that hasn't been out and out said yet).

Acts chapter 8

vs 1

Evil bugger. Not only did he approve their killing of Stephen, but that day was the start of a move so big that almost all the Christians in Jerusalem were scattered. Of course, we know that this only triggered a greater growth, but at the time it still would have been nasty.

vs 2

He was a good man, and of course they regretted the loss of a brother and a servant.

vs 3

Who's prison, I wonder? The temple prison? Surely not roman prisons.

vs 4

Did God plan this? Or is he just using evil for good?

vs 5

Samaria is the next place on our list after Jerusalem and Judea. It's the first neighbour to the Jews.

vs 6

We don't get miracles like they did to accompany our message. But we do other things, like serve people and be loving.

vs 7

This happens when we send doctors, I guess (except for the spirits thing), but apart from that we don't tend to have such things accompany us. Why? Don't know.

vs 8

Joy for the miracles, or the message? Or both? Anyway, there was joy.

vs 9-10

Remember, this guy actually did special things. People saw them and attributed to him power, even the power of God for some reason (perhaps because if he were a sorcerer they'd stone him?).

Acts chapter 7

vs 51

Uh oh. Now he's not just telling them the story - he's applying it to his audience. And he's doing it in OT language, too! Although his last accusation in this verse is not OT language at all! The Holy Spirit rarely gets mentioned.

vs 52

Wow, the language is so venomous! Here we learn about the death of the prophets (mostly at the hands of the religious leaders!) and of the Christ himself - which is a common enough theme with Peter, so it's not surprising that it's spread.

vs 53

Could you be any harsher? They resist the Holy Spirit, kill God's prophets, kill his holy promised one, and they don't even obey the Law!

vs 54

Ooh, grrr.

vs 55-56

It was one of the last things he'd ever see, so I guess God wanted to make it nice. I'm not really sure what the reason for the inclusion of these two verses is - I mean, is this what pushes the religious leaders over the edge - that he is claiming to see Jesus standing at the right hand of God? Or is it that he is claiming to see God, and they can't?

vs 57

So mature! The picture here is just so comic. If they weren't about to kill Stephen, I'd think it was some sort of highjinx.

vs 58

But they do kill Stephen. And it is here that we are first introduced to a man called Saul. The persecution of Christians by the Jews begins here in earnest, with the first killing.

vs 59-60

I don't know how literally to read this. Him comitting his spirit to God is perfectly reasonable. Him even crying out to God not to hold this sin against them is tragically noble, but believeable. But him falling asleep? I mean, perhaps he got beaned by a rock and knocked unconscious, and started snoring. Perhaps this is just a euphemistic way of talking about Christian death. I mean, he died. Oh, he so died. But did he fall asleep first? I've heard people give sermons taking this verse literally.

Acts chapter 7

vs 41

Not exactly Israel's strongest time as the people of God. In fact, it is all the more shocking for its immediacy after their rescue from Egypt.

vs 42-43

These verses telescope a bit, and that is far more prevalent in Jewish writing than we give credit for I think. I mean, it's not like the Jews were worshipping these gods at that moment under Mount Sinai. But they did end up doing it.

vs 44

Ahhh, the tabernacle. The whole idea was that it would be representative of God's presence with them. But of course, God at Sinai threatened to leave them and let them go without him. So having the tabernacle didn't force God to go with them.

vs 45

It kinda remained in the land until David. I mean, it was still in the land when it was captured by the Philistines.

vs 46-47

And yet God refused him. As great as he was, he was not allowed to build God's temple. We've gone well beyond Moses now, into Davidic history, so we assume that Stephen is coming to a wrap-up.

vs 48-50

Oh so true. He doesn't live in tents built by them either. The fact is that God chooses his presence to be with people or not with people. And what kind of people were Israel?