November 27

Acts 25:1-22

1 Three days after Festus had arrived in the province, he went up from Caesarea to Jerusalem 2 where the chief priests and the leaders of the Jews gave him a report against Paul. They appealed to him 3 and requested, as a favor to them against Paul, to have him transferred to Jerusalem. They were, in fact, planning an ambush to kill him along the way. 4 Festus replied that Paul was being kept at Caesarea, and that he himself intended to go there shortly. 5 "So," he said, "let those of you who have the authority come down with me, and if there is anything wrong about the man, let them accuse him." 6 After he had stayed among them not more than eight or ten days, he went down to Caesarea; the next day he took his seat on the tribunal and ordered Paul to be brought. 7 When he arrived, the Jews who had gone down from Jerusalem surrounded him, bringing many serious charges against him, which they could not prove. 8 Paul said in his defense, "I have in no way committed an offense against the law of the Jews, or against the temple, or against the emperor." 9 But Festus, wishing to do the Jews a favor, asked Paul, "Do you wish to go up to Jerusalem and be tried there before me on these charges?" 10 Paul said, "I am appealing to the emperor's tribunal; this is where I should be tried. I have done no wrong to the Jews, as you very well know. 11 Now if I am in the wrong and have committed something for which I deserve to die, I am not trying to escape death; but if there is nothing to their charges against me, no one can turn me over to them. I appeal to the emperor." 12 Then Festus, after he had conferred with his council, replied, "You have appealed to the emperor; to the emperor you will go." 13 After several days had passed, King Agrippa and Bernice arrived at Caesarea to welcome Festus. 14 Since they were staying there several days, Festus laid Paul's case before the king, saying, "There is a man here who was left in prison by Felix. 15 When I was in Jerusalem, the chief priests and the elders of the Jews informed me about him and asked for a sentence against him. 16 I told them that it was not the custom of the Romans to hand over anyone before the accused had met the accusers face to face and had been given an opportunity to make a defense against the charge. 17 So when they met here, I lost no time, but on the next day took my seat on the tribunal and ordered the man to be brought. 18 When the accusers stood up, they did not charge him with any of the crimes that I was expecting. 19 Instead they had certain points of disagreement with him about their own religion and about a certain Jesus, who had died, but whom Paul asserted to be alive. 20 Since I was at a loss how to investigate these questions, I asked whether he wished to go to Jerusalem and be tried there on these charges. 21 But when Paul had appealed to be kept in custody for the decision of his Imperial Majesty, I ordered him to be held until I could send him to the emperor." 22 Agrippa said to Festus, "I would like to hear the man myself." "Tomorrow," he said, "you will hear him."

Paul now gets to make his defense before governors and kings. The new governor, Festus, comes into office with Paul in prison. He tries to find a way of disposing of the case. His solution is to take Paul to Jerusalem for trial. This gives those plotting against Paul an opportunity to ambush him. Paul appeals to the emperor.

After Festus agrees to the appeal King Agrippa arrives in Caesarea to welcome the new governor. As Festus tells the story there is no basis for the charges in a Roman court. This is a religious argument among the Jews. Agrippa requests to hear Paul.

Jesus had warned the disciples in Luke 21 that they would be “brought before kings and governors because of my name. This will give you an opportunity to testify.” Paul now has that opportunity. The threat of the Jews is not behind us. Paul will now speak to the Roman world.

Reflection questions
1. Given the view of both governors, Felix and Festus, that Paul is not guilty of a major crime, does Paul make a mistake in appealing to Nero?
2. Why do you suppose that both Felix and Festus are looking for a way to deal with Paul and not offend those bringing charges against him?
3. How does the power of Rome look in this story? How does it look compared with the story of Jesus before Pilate in Luke’s gospel?

November 26

Acts 24: 1-27

1 Five days later the high priest Ananias came down with some elders and an attorney, a certain Tertullus, and they reported their case against Paul to the governor. 2 When Paul had been summoned, Tertullus began to accuse him, saying: "Your Excellency, because of you we have long enjoyed peace, and reforms have been made for this people because of your foresight. 3 We welcome this in every way and everywhere with utmost gratitude. 4 But, to detain you no further, I beg you to hear us briefly with your customary graciousness. 5 We have, in fact, found this man a pestilent fellow, an agitator among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes. 6 He even tried to profane the temple, and so we seized him. 7 8 By examining him yourself you will be able to learn from him concerning everything of which we accuse him." 9 The Jews also joined in the charge by asserting that all this was true. 10 When the governor motioned to him to speak, Paul replied: "I cheerfully make my defense, knowing that for many years you have been a judge over this nation. 11 As you can find out, it is not more than twelve days since I went up to worship in Jerusalem. 12 They did not find me disputing with anyone in the temple or stirring up a crowd either in the synagogues or throughout the city. 13 Neither can they prove to you the charge that they now bring against me. 14 But this I admit to you, that according to the Way, which they call a sect, I worship the God of our ancestors, believing everything laid down according to the law or written in the prophets. 15 I have a hope in God-- a hope that they themselves also accept-- that there will be a resurrection of both the righteous and the unrighteous. 16 Therefore I do my best always to have a clear conscience toward God and all people. 17 Now after some years I came to bring alms to my nation and to offer sacrifices. 18 While I was doing this, they found me in the temple, completing the rite of purification, without any crowd or disturbance. 19 But there were some Jews from Asia-- they ought to be here before you to make an accusation, if they have anything against me. 20 Or let these men here tell what crime they had found when I stood before the council, 21 unless it was this one sentence that I called out while standing before them, 'It is about the resurrection of the dead that I am on trial before you today.'" 22 But Felix, who was rather well informed about the Way, adjourned the hearing with the comment, "When Lysias the tribune comes down, I will decide your case." 23 Then he ordered the centurion to keep him in custody, but to let him have some liberty and not to prevent any of his friends from taking care of his needs. 24 Some days later when Felix came with his wife Drusilla, who was Jewish, he sent for Paul and heard him speak concerning faith in Christ Jesus. 25 And as he discussed justice, self-control, and the coming judgment, Felix became frightened and said, "Go away for the present; when I have an opportunity, I will send for you." 26 At the same time he hoped that money would be given him by Paul, and for that reason he used to send for him very often and converse with him. 27 After two years had passed, Felix was succeeded by Porcius Festus; and since he wanted to grant the Jews a favor, Felix left Paul in prison.

Paul is caught in the internal politics of the Roman ruling of Palestine. It is clear that both Tertullus and Paul are respectful of Felix. Tertullus identifies Paul as a member of a sect called the Nazarenes. Paul picks up on this and notes that he still worships the same God as the Jews. This is not a new religion. This is part of God’s work through the Jews. It is a dispute about resurrection.

Felix responses with some leniency, but he keeps Paul in prison. Felix is aware of the Way. He is caught between interest in information about Jesus and a desire to be bribed into making a decision in Paul’s favor. The inclusion of the potential bribery into the story casts doubt about the fairness of the trial. The tribune had declared Paul’s innocence. The charges of the Tertullus are baseless. Paul’s defense shows this to be a theological argument.

For two years Paul is held in prison. His fate is in the power of a corrupt governor. Felix is disturbed by Paul’s message and is unable to release him. Ultimately it will take a change in governors to move the process forward.

Reflection questions
1. Why is it important for Paul to argue that followers of the Way are in line with Jewish theology?
2. How does knowing that Felix hoped for a bribe affect Paul’s reputation?
3. How does knowing that Felix wanted to grant a favor to the Jews reflect on Felix’s rule?

November 25

Acts 23: 12-35

12 In the morning the Jews joined in a conspiracy and bound themselves by an oath neither to eat nor drink until they had killed Paul. 13 There were more than forty who joined in this conspiracy. 14 They went to the chief priests and elders and said, "We have strictly bound ourselves by an oath to taste no food until we have killed Paul. 15 Now then, you and the council must notify the tribune to bring him down to you, on the pretext that you want to make a more thorough examination of his case. And we are ready to do away with him before he arrives." 16 Now the son of Paul's sister heard about the ambush; so he went and gained entrance to the barracks and told Paul. 17 Paul called one of the centurions and said, "Take this young man to the tribune, for he has something to report to him." 18 So he took him, brought him to the tribune, and said, "The prisoner Paul called me and asked me to bring this young man to you; he has something to tell you." 19 The tribune took him by the hand, drew him aside privately, and asked, "What is it that you have to report to me?" 20 He answered, "The Jews have agreed to ask you to bring Paul down to the council tomorrow, as though they were going to inquire more thoroughly into his case. 21 But do not be persuaded by them, for more than forty of their men are lying in ambush for him. They have bound themselves by an oath neither to eat nor drink until they kill him. They are ready now and are waiting for your consent." 22 So the tribune dismissed the young man, ordering him, "Tell no one that you have informed me of this." 23 Then he summoned two of the centurions and said, "Get ready to leave by nine o'clock tonight for Caesarea with two hundred soldiers, seventy horsemen, and two hundred spearmen. 24 Also provide mounts for Paul to ride, and take him safely to Felix the governor." 25 He wrote a letter to this effect: 26 "Claudius Lysias to his Excellency the governor Felix, greetings. 27 This man was seized by the Jews and was about to be killed by them, but when I had learned that he was a Roman citizen, I came with the guard and rescued him. 28 Since I wanted to know the charge for which they accused him, I had him brought to their council. 29 I found that he was accused concerning questions of their law, but was charged with nothing deserving death or imprisonment. 30 When I was informed that there would be a plot against the man, I sent him to you at once, ordering his accusers also to state before you what they have against him. " 31 So the soldiers, according to their instructions, took Paul and brought him during the night to Antipatris. 32 The next day they let the horsemen go on with him, while they returned to the barracks. 33 When they came to Caesarea and delivered the letter to the governor, they presented Paul also before him. 34 On reading the letter, he asked what province he belonged to, and when he learned that he was from Cilicia, 35 he said, "I will give you a hearing when your accusers arrive." Then he ordered that he be kept under guard in Herod's headquarters.

Again the threat of riot and violence causes the Roman tribune to find a way to keep the peace. Hearing of the conspiracy to kill Paul he takes under guard to the governor’s residence in Caesarea. Paul is still under arrest and the Jewish leaders will have opportunity to make their charges against him. With this change in venue his life is safer, but the threats still remain.

The tribune shares his view that Paul is not guilty of anything deserving the sentence of death. From his perspective this is an inter-Jewish matter. Given the divisions in the council the tribune is resolving the issue by removing the prisoner. The differences may continue but the focus will not be on Paul.

Much of Paul’s ministry will now be connected to his trials and his transportation to Rome. In the story of Acts it is important to see how every circumstance is an opportunity for witness.

Reflection question
1. Rome is not interested in the internal issues of Jewish theology. How does this help or harm Paul’s ministry?
2. How does the view of the tribune that Paul has broken no laws demanding the death penalty affect the telling of the story?
3. How does the hostility from the Jewish leadership affect a Christian view of that religion? How does it affect our view today?

November 24

Acts 22:25-23:11

25 But when they had tied him up with thongs, Paul said to the centurion who was standing by, "Is it legal for you to flog a Roman citizen who is uncondemned?" 26 When the centurion heard that, he went to the tribune and said to him, "What are you about to do? This man is a Roman citizen." 27 The tribune came and asked Paul, "Tell me, are you a Roman citizen?" And he said, "Yes." 28 The tribune answered, "It cost me a large sum of money to get my citizenship." Paul said, "But I was born a citizen." 29 Immediately those who were about to examine him drew back from him; and the tribune also was afraid, for he realized that Paul was a Roman citizen and that he had bound him. 30 Since he wanted to find out what Paul was being accused of by the Jews, the next day he released him and ordered the chief priests and the entire council to meet. He brought Paul down and had him stand before them.
23 While Paul was looking intently at the council he said, "Brothers, up to this day I have lived my life with a clear conscience before God." 2 Then the high priest Ananias ordered those standing near him to strike him on the mouth. 3 At this Paul said to him, "God will strike you, you whitewashed wall! Are you sitting there to judge me according to the law, and yet in violation of the law you order me to be struck?" 4 Those standing nearby said, "Do you dare to insult God's high priest?" 5 And Paul said, "I did not realize, brothers, that he was high priest; for it is written, 'You shall not speak evil of a leader of your people.'" 6 When Paul noticed that some were Sadducees and others were Pharisees, he called out in the council, "Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection of the dead." 7 When he said this, a dissension began between the Pharisees and the Sadducees, and the assembly was divided. 8 (The Sadducees say that there is no resurrection, or angel, or spirit; but the Pharisees acknowledge all three.) 9 Then a great clamor arose, and certain scribes of the Pharisees' group stood up and contended, "We find nothing wrong with this man. What if a spirit or an angel has spoken to him?" 10 When the dissension became violent, the tribune, fearing that they would tear Paul to pieces, ordered the soldiers to go down, take him by force, and bring him into the barracks. 11 That night the Lord stood near him and said, "Keep up your courage! For just as you have testified for me in Jerusalem, so you must bear witness also in Rome."

The similarities between Paul and Jesus now deviate. Paul is a Roman citizen. The tribune cannot flog him before he is convicted of some crime. The tribune is now in a bind. Paul has status in the empire and cannot be touched outside of Roman law. The mob is demanding punishment. So the tribune tries to shift the decision to the Jewish council.

The council begins by disregarding its law. Instead of bringing charges, Paul is hit when he makes his statement of innocence. From here the council becomes divided between Pharisees and Sadducees over the issue of resurrection. The result is violence that causes the tribune to intervene.

Paul is still in jail, but he now anticipates bringing his witness to Rome. His vision is that he will testify in Rome just as he has testified in Jerusalem. The rest of the book of Acts is telling the story of how this testimony is going to take place.

Reflection questions
1. How did the politics of the day affect Paul’s treatment?
2. How do the politics of our day affect our witness?
3. Is Paul’s political maneuvering helpful or hurtful to the gospel?

November 23

Acts 21:27-22:24

27 When the seven days were almost completed, the Jews from Asia, who had seen him in the temple, stirred up the whole crowd. They seized him, 28 shouting, "Fellow Israelites, help! This is the man who is teaching everyone everywhere against our people, our law, and this place; more than that, he has actually brought Greeks into the temple and has defiled this holy place." 29 For they had previously seen Trophimus the Ephesian with him in the city, and they supposed that Paul had brought him into the temple. 30 Then all the city was aroused, and the people rushed together. They seized Paul and dragged him out of the temple, and immediately the doors were shut. 31 While they were trying to kill him, word came to the tribune of the cohort that all Jerusalem was in an uproar. 32 Immediately he took soldiers and centurions and ran down to them. When they saw the tribune and the soldiers, they stopped beating Paul. 33 Then the tribune came, arrested him, and ordered him to be bound with two chains; he inquired who he was and what he had done. 34 Some in the crowd shouted one thing, some another; and as he could not learn the facts because of the uproar, he ordered him to be brought into the barracks. 35 When Paul came to the steps, the violence of the mob was so great that he had to be carried by the soldiers. 36 The crowd that followed kept shouting, "Away with him!" 37 Just as Paul was about to be brought into the barracks, he said to the tribune, "May I say something to you?" The tribune replied, "Do you know Greek? 38 Then you are not the Egyptian who recently stirred up a revolt and led the four thousand assassins out into the wilderness?" 39 Paul replied, "I am a Jew, from Tarsus in Cilicia, a citizen of an important city; I beg you, let me speak to the people." 40 When he had given him permission, Paul stood on the steps and motioned to the people for silence; and when there was a great hush, he addressed them in the Hebrew language, saying:
22 "Brothers and fathers, listen to the defense that I now make before you." 2 When they heard him addressing them in Hebrew, they became even more quiet. Then he said: 3 "I am a Jew, born in Tarsus in Cilicia, but brought up in this city at the feet of Gamaliel, educated strictly according to our ancestral law, being zealous for God, just as all of you are today. 4 I persecuted this Way up to the point of death by binding both men and women and putting them in prison, 5 as the high priest and the whole council of elders can testify about me. From them I also received letters to the brothers in Damascus, and I went there in order to bind those who were there and to bring them back to Jerusalem for punishment. 6 "While I was on my way and approaching Damascus, about noon a great light from heaven suddenly shone about me. 7 I fell to the ground and heard a voice saying to me, 'Saul, Saul, why are you persecuting me?' 8 I answered, 'Who are you, Lord?' Then he said to me, 'I am Jesus of Nazareth whom you are persecuting.' 9 Now those who were with me saw the light but did not hear the voice of the one who was speaking to me. 10 I asked, 'What am I to do, Lord?' The Lord said to me, 'Get up and go to Damascus; there you will be told everything that has been assigned to you to do.' 11 Since I could not see because of the brightness of that light, those who were with me took my hand and led me to Damascus. 12 "A certain Ananias, who was a devout man according to the law and well spoken of by all the Jews living there, 13 came to me; and standing beside me, he said, 'Brother Saul, regain your sight!' In that very hour I regained my sight and saw him. 14 Then he said, 'The God of our ancestors has chosen you to know his will, to see the Righteous One and to hear his own voice; 15 for you will be his witness to all the world of what you have seen and heard. 16 And now why do you delay? Get up, be baptized, and have your sins washed away, calling on his name.' 17 "After I had returned to Jerusalem and while I was praying in the temple, I fell into a trance 18 and saw Jesus saying to me, 'Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.' 19 And I said, 'Lord, they themselves know that in every synagogue I imprisoned and beat those who believed in you. 20 And while the blood of your witness Stephen was shed, I myself was standing by, approving and keeping the coats of those who killed him.' 21 Then he said to me, 'Go, for I will send you far away to the Gentiles.'" 22 Up to this point they listened to him, but then they shouted, "Away with such a fellow from the earth! For he should not be allowed to live." 23 And while they were shouting, throwing off their cloaks, and tossing dust into the air, 24 the tribune directed that he was to be brought into the barracks, and ordered him to be examined by flogging, to find out the reason for this outcry against him.

Despite the efforts of the elders to show that Paul still keeps the ritual laws of the temple, there are those from Asia who know of Paul’s work among the Gentiles. Like Jesus, the Romans become involved because of the mob. The Roman love of order and the fear of insurrection make Paul the subject of interest. His defense is both to the Roman tribune and to the crowd.

Paul is quick to establish his credentials both as a Pharisee and as a persecutor of the Way. The change in him is the result of the God’s work in him. His ministry to the Gentiles did not come because of a thought out mission strategy; it came in response to the violence of the Jews and the call of God. As in all of Paul’s sermons or addresses, the subject of the sentence is God. To argue against Paul is to argue against God.

Paul receives the same reception as Jesus. The mob wants his death. The tribune is in the same position as Pilate. If he frees Paul then there is a danger that the crowd will riot. So he continues the investigation in private.

Reflection questions
1. Does the similarity of the telling of this story and the trial of Jesus say something about being a disciple?
2. Paul addresses the crowd in Hebrew. What does Paul’s use of his Jewish heritage say about his witness to the crowd?
3. What role does Paul play in his testimony?

November 22

Acts 21:17-26

17 When we arrived in Jerusalem, the brothers welcomed us warmly. 18 The next day Paul went with us to visit James; and all the elders were present. 19 After greeting them, he related one by one the things that God had done among the Gentiles through his ministry. 20 When they heard it, they praised God. Then they said to him, "You see, brother, how many thousands of believers there are among the Jews, and they are all zealous for the law. 21 They have been told about you that you teach all the Jews living among the Gentiles to forsake Moses, and that you tell them not to circumcise their children or observe the customs. 22 What then is to be done? They will certainly hear that you have come. 23 So do what we tell you. We have four men who are under a vow. 24 Join these men, go through the rite of purification with them, and pay for the shaving of their heads. Thus all will know that there is nothing in what they have been told about you, but that you yourself observe and guard the law. 25 But as for the Gentiles who have become believers, we have sent a letter with our judgment that they should abstain from what has been sacrificed to idols and from blood and from what is strangled and from fornication." 26 Then Paul took the men, and the next day, having purified himself, he entered the temple with them, making public the completion of the days of purification when the sacrifice would be made for each of them.

The issue of circumcision is not over. The assembly of the elders had made a decision and Paul has taken that letter to Antioch. He has done his work among the Gentiles with this as his basis. But within the Jewish church this is still a controversy. In an attempt to head off opposition the elders recommend that Paul join other Jewish Christians who will be observing the Jewish rite of purification at the temple.

The early church continues to wrestle with the question of how to relate to Judaism. Ethnically many of the believers are Jews. They continue to worship at the temple in Jerusalem. It is apparent that they still offer sacrifices for purification and perhaps for other purposes. It is also clear that the rules for Gentile Christians are still based on the decisions of the elders recorded in Chapter 15.

Like the circumcision of Timothy, this keeping the rite of purification and paying for the shaving of the four men under a vow, shows that Paul is not rejecting the rituals of the Jews. The hope of the elders is that this will calm the Jewish believers and calm the situation.

Reflection question
1. Do we have ethnic or historical practices that affect our ability to share the gospel?
2. How do we decide when to keep those practices and when to let them go?
3. Are the elders being conflict avoidant in recommending that Paul pay for the purification ritual of the four men?

November 21

Acts 21: 1-16

When we had parted from them and set sail, we came by a straight course to Cos, and the next day to Rhodes, and from there to Patara. 2 When we found a ship bound for Phoenicia, we went on board and set sail. 3 We came in sight of Cyprus; and leaving it on our left, we sailed to Syria and landed at Tyre, because the ship was to unload its cargo there. 4 We looked up the disciples and stayed there for seven days. Through the Spirit they told Paul not to go on to Jerusalem. 5 When our days there were ended, we left and proceeded on our journey; and all of them, with wives and children, escorted us outside the city. There we knelt down on the beach and prayed 6 and said farewell to one another. Then we went on board the ship, and they returned home. 7 When we had finished the voyage from Tyre, we arrived at Ptolemais; and we greeted the believers and stayed with them for one day. 8 The next day we left and came to Caesarea; and we went into the house of Philip the evangelist, one of the seven, and stayed with him. 9 He had four unmarried daughters who had the gift of prophecy. 10 While we were staying there for several days, a prophet named Agabus came down from Judea. 11 He came to us and took Paul's belt, bound his own feet and hands with it, and said, "Thus says the Holy Spirit, 'This is the way the Jews in Jerusalem will bind the man who owns this belt and will hand him over to the Gentiles.'" 12 When we heard this, we and the people there urged him not to go up to Jerusalem. 13 Then Paul answered, "What are you doing, weeping and breaking my heart? For I am ready not only to be bound but even to die in Jerusalem for the name of the Lord Jesus." 14 Since he would not be persuaded, we remained silent except to say, "The Lord's will be done." 15 After these days we got ready and started to go up to Jerusalem. 16 Some of the disciples from Caesarea also came along and brought us to the house of Mnason of Cyprus, an early disciple, with whom we were to stay.

It is clear to the church that Paul will be arrested when he gets to Jerusalem. In some ways this is a similar journey to the one that Luke tells in the gospel. Jesus sets his face toward Jerusalem and goes there to the crucifixion and resurrection. Now Paul is on his way to Jerusalem.

The relationship between Paul and the believers is very strong. There are those who want to protect him by discouraging this trip. He continues on with prayer and with fellowship with those who would have him not go. For Paul it is a call that he must follow. For the other believers, it is concern for the welfare of the apostle.

Once again the story of Acts moves from the safe decision to the faithful decision. Paul is convinced that he needs to go to Jerusalem. He goes knowing the dangers. In the process we meet familiar names, Philip, and new names of leaders in the early church. It is also clear that the church has expanded so that in each community there is a group of believers with whom Paul and his companions can stay. The church has branched out from Jerusalem and now is present along this trade route of the ancient world.

Reflection questions
1. When some in the church say the Spirit is giving warning about trouble and others are saying that the Spirit is guiding in this direction, how do we decide which voice of the Spirit is correct?
2. What do the similarities of Paul’s journey and Jesus journey in the Gospel of Luke say to you about discipleship?
3. What does the matter of fact way in which Philip and other leaders of the church are identified tell you about the spreading of the early church?

November 20

Acts 20: 13-38

13 We went ahead to the ship and set sail for Assos, intending to take Paul on board there; for he had made this arrangement, intending to go by land himself. 14 When he met us in Assos, we took him on board and went to Mitylene. 15 We sailed from there, and on the following day we arrived opposite Chios. The next day we touched at Samos, and the day after that we came to Miletus. 16 For Paul had decided to sail past Ephesus, so that he might not have to spend time in Asia; he was eager to be in Jerusalem, if possible, on the day of Pentecost. 17 From Miletus he sent a message to Ephesus, asking the elders of the church to meet him. 18 When they came to him, he said to them: "You yourselves know how I lived among you the entire time from the first day that I set foot in Asia, 19 serving the Lord with all humility and with tears, enduring the trials that came to me through the plots of the Jews. 20 I did not shrink from doing anything helpful, proclaiming the message to you and teaching you publicly and from house to house, 21 as I testified to both Jews and Greeks about repentance toward God and faith toward our Lord Jesus. 22 And now, as a captive to the Spirit, I am on my way to Jerusalem, not knowing what will happen to me there, 23 except that the Holy Spirit testifies to me in every city that imprisonment and persecutions are waiting for me. 24 But I do not count my life of any value to myself, if only I may finish my course and the ministry that I received from the Lord Jesus, to testify to the good news of God's grace. 25 "And now I know that none of you, among whom I have gone about proclaiming the kingdom, will ever see my face again. 26 Therefore I declare to you this day that I am not responsible for the blood of any of you, 27 for I did not shrink from declaring to you the whole purpose of God. 28 Keep watch over yourselves and over all the flock, of which the Holy Spirit has made you overseers, to shepherd the church of God that he obtained with the blood of his own Son. 29 I know that after I have gone, savage wolves will come in among you, not sparing the flock. 30 Some even from your own group will come distorting the truth in order to entice the disciples to follow them. 31 Therefore be alert, remembering that for three years I did not cease night or day to warn everyone with tears. 32 And now I commend you to God and to the message of his grace, a message that is able to build you up and to give you the inheritance among all who are sanctified. 33 I coveted no one's silver or gold or clothing. 34 You know for yourselves that I worked with my own hands to support myself and my companions. 35 In all this I have given you an example that by such work we must support the weak, remembering the words of the Lord Jesus, for he himself said, 'It is more blessed to give than to receive.'" 36 When he had finished speaking, he knelt down with them all and prayed. 37 There was much weeping among them all; they embraced Paul and kissed him, 38 grieving especially because of what he had said, that they would not see him again. Then they brought him to the ship.

Paul is on his way to Jerusalem. He has a sense that this journey will end with his arrest and imprisonment. As he sets out on his travels, he says good bye to the church in Ephesus. From this we see the special place this church has in the heart and mind of the apostle. He is preparing the congregation for the worst. This reality should not be an impediment to the ministry of the congregation. God will be faithful even in the worst of times.

The elders of the congregation are to see to it that the ministry of the gospel goes on. In many ways his address is a model of how leaders should keep their attention on the mission of the congregation. He knows that he is loved and supported, but the ministry of the congregation is not about Paul. It is about Jesus. In Jesus they are built up. In Jesus the poor are protected. In Jesus the church is sanctified. Paul may not see them again, but God is faithful.

There is an emotional good bye. The words of the prophet are to keep living in the faith that he proclaimed. Do the good work of the saints. It is interesting to note that his last words are about their financial stewardship. Paul goes to Jerusalem living out his instruction that it is more blessed to give than to receive.

Reflection questions

1. How does good leaving serve the ministry of the congregation?
2. Paul seems to know that going to Jerusalem will end his freedom. How do we respond to calls from God to give up part of our life or our life style?
3. How does Paul balance the church’s call to evangelism with the responsibility to care for the poor?

November 19

Acts 20:1-12

1After the uproar had ceased, Paul sent for the disciples; and after encouraging them and saying farewell, he left for Macedonia. 2 When he had gone through those regions and had given the believers much encouragement, he came to Greece, 3 where he stayed for three months. He was about to set sail for Syria when a plot was made against him by the Jews, and so he decided to return through Macedonia. 4 He was accompanied by Sopater son of Pyrrhus from Beroea, by Aristarchus and Secundus from Thessalonica, by Gaius from Derbe, and by Timothy, as well as by Tychicus and Trophimus from Asia. 5 They went ahead and were waiting for us in Troas; 6 but we sailed from Philippi after the days of Unleavened Bread, and in five days we joined them in Troas, where we stayed for seven days. 7 On the first day of the week, when we met to break bread, Paul was holding a discussion with them; since he intended to leave the next day, he continued speaking until midnight. 8 There were many lamps in the room upstairs where we were meeting. 9 A young man named Eutychus, who was sitting in the window, began to sink off into a deep sleep while Paul talked still longer. Overcome by sleep, he fell to the ground three floors below and was picked up dead. 10 But Paul went down, and bending over him took him in his arms, and said, "Do not be alarmed, for his life is in him." 11 Then Paul went upstairs, and after he had broken bread and eaten, he continued to converse with them until dawn; then he left. 12 Meanwhile they had taken the boy away alive and were not a little comforted.

Despite the turmoil in Ephesus the missionary work of Paul and his associates goes on. Again we see the description go from third person to first person. The teller of the story is one of the eye witnesses to these events. From that we can deduce that Paul is not going around solo during these journeys. It is Paul and a group of disciples who visit and support the congregations of Macedonia and Greece.

Even as the church is becoming known outside the synagogue, the Jewish liturgical calendar is still referenced. There is no travel during the Feast of Unleavened Bread. Paul is on the move, but with consideration to the religious calendar of those who are still on the fringe of the church.

The story of Eutychus is one of those interesting events that speak of the human frailties of the early church and the unforeseen consequences of our actions. Paul is preaching for a long time. A young man falls asleep and falls out of the window. The size of the crowd in the house had contributed to this event. The how of the restoring of life to this young man is left unanswered. Paul picks him up, declares that there is life in him and returns to dinner. The conversation continues and the boy is alive and taken away. There are many questions we might ask, but the point of the story is that Paul continues to share the gospel to the crowd even as this event is taking place.

Reflection questions
1. What is the role of the church community in sharing the gospel? Do we see this as a community activity or the work of certain individuals?
2. Paul’s single minded conviction to proclaim the gospel continues even in the turmoil of his world. How does the church stay focused on its mission with all of the turmoil around us?
3. What does the story of Eutychus say to you?

November 18

Acts 19: 21-41

21 Now after these things had been accomplished, Paul resolved in the Spirit to go through Macedonia and Achaia, and then to go on to Jerusalem. He said, "After I have gone there, I must also see Rome." 22 So he sent two of his helpers, Timothy and Erastus, to Macedonia, while he himself stayed for some time longer in Asia. 23 About that time no little disturbance broke out concerning the Way. 24 A man named Demetrius, a silversmith who made silver shrines of Artemis, brought no little business to the artisans. 25 These he gathered together, with the workers of the same trade, and said, "Men, you know that we get our wealth from this business. 26 You also see and hear that not only in Ephesus but in almost the whole of Asia this Paul has persuaded and drawn away a considerable number of people by saying that gods made with hands are not gods. 27 And there is danger not only that this trade of ours may come into disrepute but also that the temple of the great goddess Artemis will be scorned, and she will be deprived of her majesty that brought all Asia and the world to worship her." 28 When they heard this, they were enraged and shouted, "Great is Artemis of the Ephesians!" 29 The city was filled with the confusion; and people rushed together to the theater, dragging with them Gaius and Aristarchus, Macedonians who were Paul's travel companions. 30 Paul wished to go into the crowd, but the disciples would not let him; 31 even some officials of the province of Asia, who were friendly to him, sent him a message urging him not to venture into the theater. 32 Meanwhile, some were shouting one thing, some another; for the assembly was in confusion, and most of them did not know why they had come together. 33 Some of the crowd gave instructions to Alexander, whom the Jews had pushed forward. And Alexander motioned for silence and tried to make a defense before the people. 34 But when they recognized that he was a Jew, for about two hours all of them shouted in unison, "Great is Artemis of the Ephesians!" 35 But when the town clerk had quieted the crowd, he said, "Citizens of Ephesus, who is there that does not know that the city of the Ephesians is the temple keeper of the great Artemis and of the statue that fell from heaven? 36 Since these things cannot be denied, you ought to be quiet and do nothing rash. 37 You have brought these men here who are neither temple robbers nor blasphemers of our goddess. 38 If therefore Demetrius and the artisans with him have a complaint against anyone, the courts are open, and there are proconsuls; let them bring charges there against one another. 39 If there is anything further you want to know, it must be settled in the regular assembly. 40 For we are in danger of being charged with rioting today, since there is no cause that we can give to justify this commotion." 41 When he had said this, he dismissed the assembly.

The gospel does affect the way the believers spend their money. As the gospel is heard and believed in Ephesus the believers stop shopping at the temple store of the local deity, Artemis. The silversmiths are impacted and the debate and mob rule is on. The fact is that God does expect us to act in accordance to our faith and that will have economic impacts.

The appeal of the mob to the civil authorities again shows the Roman desire for order protects the believers. In the story of the church and the spread of the gospel we now see two groups lining up against the church. The synagogue continues to be a place of opposition and now those who profit from local shrines and temples are moving in opposition. At this point the state is neutral, but that is temporary.

The reign of God is always at risk of being seen as disloyal to the local community. God’s good gifts to the church will be used in ways that often speak against the current culture. This is one of those moments when the local tourist economy of the Ephesians is at odds with the faith and practice of the believers.

Reflection question

1. How do we respond to those who would use the economic cost of implement our faith against us?
2. How do we reflect the reign of God in our lives?
3. How do you respond to criticisms that the gospel is changing the world as we know it?

November 17

Acts 19: 11-20

11 God did extraordinary miracles through Paul, 12 so that when the handkerchiefs or aprons that had touched his skin were brought to the sick, their diseases left them, and the evil spirits came out of them. 13 Then some itinerant Jewish exorcists tried to use the name of the Lord Jesus over those who had evil spirits, saying, "I adjure you by the Jesus whom Paul proclaims." 14 Seven sons of a Jewish high priest named Sceva were doing this. 15 But the evil spirit said to them in reply, "Jesus I know, and Paul I know; but who are you?" 16 Then the man with the evil spirit leaped on them, mastered them all, and so overpowered them that they fled out of the house naked and wounded. 17 When this became known to all residents of Ephesus, both Jews and Greeks, everyone was awestruck; and the name of the Lord Jesus was praised. 18 Also many of those who became believers confessed and disclosed their practices. 19 A number of those who practiced magic collected their books and burned them publicly; when the value of these books was calculated, it was found to come to fifty thousand silver coins. 20 So the word of the Lord grew mightily and prevailed.

The gospel brings healing with it. We are at a loss to explain the miracles described. If we could explain them, they would not be miracles. The fact remains that Paul’s ministry in Ephesus was more than only arguing in the synagogue and reaching out to the Gentiles. It also involved healing those who were sick.

These healings attracted attention and imitation. The problem is not in the technique, it is in the power behind the technique. The name of Jesus is used to heal. The name dropping of Jesus, as the one whom Paul proclaims, does not work. It is easy to over focus on the messenger and to miss the message. In this case it is also dangerous.

Notice too, that becoming a believer also leads to confession. Becoming a disciple of Jesus does not mean that the past is ignored. It is forgiven, which means it can be confessed for what it was. Our pasts do not condemn us, Jesus has forgiven us. Confession helps us break the pattern and gives further encouragement to repentance.

Notice that repentance can be costly. Becoming a believer means leaving the past and its investments behind. Jesus is the word of life. All other claims to power and life are set aside. We do not believe so that we can continue as before. We believe that following Jesus will change us and the world around us.

Reflection questions
1. How does confessing sin change us?
2. Where do you need encouragement in your repentance?
3. Where does the church or society over focus on the leaders and miss the call to mission?

November 16

Acts 18: 23 – 19:10

23 After spending some time there he departed and went from place to place through the region of Galatia and Phrygia, strengthening all the disciples. 24 Now there came to Ephesus a Jew named Apollos, a native of Alexandria. He was an eloquent man, well-versed in the scriptures. 25 He had been instructed in the Way of the Lord; and he spoke with burning enthusiasm and taught accurately the things concerning Jesus, though he knew only the baptism of John. 26 He began to speak boldly in the synagogue; but when Priscilla and Aquila heard him, they took him aside and explained the Way of God to him more accurately. 27 And when he wished to cross over to Achaia, the believers encouraged him and wrote to the disciples to welcome him. On his arrival he greatly helped those who through grace had become believers, 28 for he powerfully refuted the Jews in public, showing by the scriptures that the Messiah is Jesus.
19 While Apollos was in Corinth, Paul passed through the interior regions and came to Ephesus, where he found some disciples. 2 He said to them, "Did you receive the Holy Spirit when you became believers?" They replied, "No, we have not even heard that there is a Holy Spirit." 3 Then he said, "Into what then were you baptized?" They answered, "Into John's baptism." 4 Paul said, "John baptized with the baptism of repentance, telling the people to believe in the one who was to come after him, that is, in Jesus." 5 On hearing this, they were baptized in the name of the Lord Jesus. 6 When Paul had laid his hands on them, the Holy Spirit came upon them, and they spoke in tongues and prophesied-- 7 altogether there were about twelve of them. 8 He entered the synagogue and for three months spoke out boldly, and argued persuasively about the kingdom of God. 9 When some stubbornly refused to believe and spoke evil of the Way before the congregation, he left them, taking the disciples with him, and argued daily in the lecture hall of Tyrannus. 10 This continued for two years, so that all the residents of Asia, both Jews and Greeks, heard the word of the Lord.
We know that Apollos made significant contributions to the church in Corinth. In his first letter to the Corinthians, Paul references Apollos in his description of the divisions in the church. These divisions do not come from Paul and Apollos. Apollos is depicted as a strong witness to Jesus. He is willing to be instructed and Priscilla and Aquila teach him what he needs to round out his message.

The question of the Baptism of John and the Baptism in the name of Jesus comes up again. John the Baptist had called for a baptism of repentance. This Jewish rite was part of the preparation for worship in the temple. John had used it to speak of how the people of God were to change and receive the Messiah.

Baptism in the name of Jesus is more than this ritual observance. It brings the power of the Holy Spirit. It changes people from followers to witnesses. The church is becoming a community of witnesses, prophets. Paul continues in Ephesus for two years, but he is not alone. These disciples take up the work so that “all the residents of Asia, both Jews and Greeks, heard the word of the Lord.”

Reflection Questions

1. The task of sharing the gospel is now being shared. Apollos and the other disciples are trained and now witness to the gospel. How do we see the witnessing community as part of our understanding if the church?
2. Baptism in the name of the Lord Jesus brings power. What does your baptism equip you to do?
3. All of Asia is reported to hear the word of the Lord. What are your congregations goals for speaking the word of the Lord?

November 15

Acts 18: 12-22

12 But when Gallio was proconsul of Achaia, the Jews made a united attack on Paul and brought him before the tribunal. 13 They said, "This man is persuading people to worship God in ways that are contrary to the law." 14 Just as Paul was about to speak, Gallio said to the Jews, "If it were a matter of crime or serious villainy, I would be justified in accepting the complaint of you Jews; 15 but since it is a matter of questions about words and names and your own law, see to it yourselves; I do not wish to be a judge of these matters." 16 And he dismissed them from the tribunal. 17 Then all of them seized Sosthenes, the official of the synagogue, and beat him in front of the tribunal. But Gallio paid no attention to any of these things. 18 After staying there for a considerable time, Paul said farewell to the believers and sailed for Syria, accompanied by Priscilla and Aquila. At Cenchreae he had his hair cut, for he was under a vow. 19 When they reached Ephesus, he left them there, but first he himself went into the synagogue and had a discussion with the Jews. 20 When they asked him to stay longer, he declined; 21 but on taking leave of them, he said, "I will return to you, if God wills." Then he set sail from Ephesus. 22 When he had landed at Caesarea, he went up to Jerusalem and greeted the church, and then went down to Antioch.

As Paul moves into the Gentile community, the question of how the Roman authorities will treat this community becomes central. If Christians are seen as a Jewish Sect, then they are beneficiaries of some of the religious concession made to the Jews. If they are not Jewish, then their status in the empire would change. Here in Corinth we begin to see the significance of these questions.

Gallio, the tribune, is not inclined to engage in what he sees and an inter-Jewish issue. Even when there is physical violence against Sosthenes, the Roman authorities do not pay attention. This will change. For the moment in the story it is clear that the disputes within the synagogue are not of interest to the Romans.

Paul’s second missionary journey is about to end. He and Priscilla and Aquila go to Ephesus. Before leaving Paul keeps a vow that he had taken and has his haircut. In Numbers 6 the Nazarite vow included not cutting ones hair. So Paul still keeps some of the practices of the Jews while focusing on the Gentile Mission.

Reflection questions
1. Notice that Paul returns to the churches that sent him out. What role do established congregations have in starting new communities of faith?
2. How does the relationship with the state affect the ministry of the church?
3. Does our tax status interfere with the mission of the church?

November 14

Acts 18: 1-11

1 After this Paul left Athens and went to Corinth. 2 There he found a Jew named Aquila, a native of Pontus, who had recently come from Italy with his wife Priscilla, because Claudius had ordered all Jews to leave Rome. Paul went to see them, 3 and, because he was of the same trade, he stayed with them, and they worked together-- by trade they were tentmakers. 4 Every sabbath he would argue in the synagogue and would try to convince Jews and Greeks. 5 When Silas and Timothy arrived from Macedonia, Paul was occupied with proclaiming the word, testifying to the Jews that the Messiah was Jesus. 6 When they opposed and reviled him, in protest he shook the dust from his clothes and said to them, "Your blood be on your own heads! I am innocent. From now on I will go to the Gentiles." 7 Then he left the synagogue and went to the house of a man named Titius Justus, a worshiper of God; his house was next door to the synagogue. 8 Crispus, the official of the synagogue, became a believer in the Lord, together with all his household; and many of the Corinthians who heard Paul became believers and were baptized. 9 One night the Lord said to Paul in a vision, "Do not be afraid, but speak and do not be silent; 10 for I am with you, and no one will lay a hand on you to harm you, for there are many in this city who are my people." 11 He stayed there a year and six months, teaching the word of God among them.

The Church in Corinth begins as others before it. Paul goes to the synagogue and argues that Jesus is the Messiah. Paul does have a sense that the Jews should hear this word first. With the rejection of this word, Paul shakes the dust off his clothes and moves on to proclamation to the Gentiles.

Paul has an extended stay in Corinth. His relationship with this church is strong. The congregation is made up of Jews, Aquila and Priscilla, and Gentiles, Crispus and Titius Justus. It is a church that will occupy much of Paul’s time in the future. The work here begins with personal and religious ties and extends into the whole community.

Even in the face of opposition, Paul is assured that this is God’s work. He is not alone, he is supported by those who believe, but more importantly by the one is really at work. God is calling God’s people to faith.

Reflection questions:
1. Paul finds fellow Aquila and Priscilla, fellow tentmakers. This relationship will follow him beyond Corinth. How do we find fellow believers in our vocations?
2. How does the presence of God and God’s command to witness give comfort when we are opposed for our witness?
3. Are we open to sharing the gospel to those outside our community when our friends or neighbors reject it?

November 13

Acts 17: 15-33
15 Those who conducted Paul brought him as far as Athens; and after receiving instructions to have Silas and Timothy join him as soon as possible, they left him. 16 While Paul was waiting for them in Athens, he was deeply distressed to see that the city was full of idols. 17 So he argued in the synagogue with the Jews and the devout persons, and also in the marketplace every day with those who happened to be there. 18 Also some Epicurean and Stoic philosophers debated with him. Some said, "What does this babbler want to say?" Others said, "He seems to be a proclaimer of foreign divinities." (This was because he was telling the good news about Jesus and the resurrection.) 19 So they took him and brought him to the Areopagus and asked him, "May we know what this new teaching is that you are presenting? 20 It sounds rather strange to us, so we would like to know what it means." 21 Now all the Athenians and the foreigners living there would spend their time in nothing but telling or hearing something new. 22 Then Paul stood in front of the Areopagus and said, "Athenians, I see how extremely religious you are in every way. 23 For as I went through the city and looked carefully at the objects of your worship, I found among them an altar with the inscription, 'To an unknown god.' What therefore you worship as unknown, this I proclaim to you. 24 The God who made the world and everything in it, he who is Lord of heaven and earth, does not live in shrines made by human hands, 25 nor is he served by human hands, as though he needed anything, since he himself gives to all mortals life and breath and all things. 26 From one ancestor he made all nations to inhabit the whole earth, and he allotted the times of their existence and the boundaries of the places where they would live, 27 so that they would search for God and perhaps grope for him and find him-- though indeed he is not far from each one of us. 28 For 'In him we live and move and have our being'; as even some of your own poets have said, 'For we too are his offspring.' 29 Since we are God's offspring, we ought not to think that the deity is like gold, or silver, or stone, an image formed by the art and imagination of mortals. 30 While God has overlooked the times of human ignorance, now he commands all people everywhere to repent, 31 because he has fixed a day on which he will have the world judged in righteousness by a man whom he has appointed, and of this he has given assurance to all by raising him from the dead." 32 When they heard of the resurrection of the dead, some scoffed; but others said, "We will hear you again about this." 33 At that point Paul left them. 34 But some of them joined him and became believers, including Dionysius the Areopagite and a woman named Damaris, and others with them.

Paul comes to Athens. This center of Greek life was the intellectual center of the Hellenistic Culture. Paul the Pharisee stands in front of the Areopagus with all of its idols and altars. I am amazed at Paul’s response. The central message of the Pharisees and all Jews was that God is one. There is not a pantheon of Gods. The existence of all of these altars had to grate on Paul.

Yet he is able to find a point of contact with his audience. There is an altar to an unknown God. For those in Athens this is an attempt to not offend out of ignorance some deity that might not be represented in the existing altars. For Paul this is an opportunity to witness to the one God who is saving the world through the death and resurrection of Jesus.

Athens desire to be open to all new ideas is both a problem and a blessing. Paul is not going to be arrested for proclaiming the resurrection of the dead. Paul is also going to be the source of scorn by his proclamation of the resurrection of the dead. But some of those who hear become believers. The telling of the story continues.

Reflection questions:
1. What points of contact with our culture do we avoid because of our bias or previous experiences?
2. We live in an age that likes novelty and new ideas. How do we express the resurrection of Jesus to this age?
3. How do we judge the “success” of our efforts?

November 12

Acts 17:1-14

1 After Paul and Silas had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. 2 And Paul went in, as was his custom, and on three sabbath days argued with them from the scriptures, 3 explaining and proving that it was necessary for the Messiah to suffer and to rise from the dead, and saying, "This is the Messiah, Jesus whom I am proclaiming to you." 4 Some of them were persuaded and joined Paul and Silas, as did a great many of the devout Greeks and not a few of the leading women. 5 But the Jews became jealous, and with the help of some ruffians in the marketplaces they formed a mob and set the city in an uproar. While they were searching for Paul and Silas to bring them out to the assembly, they attacked Jason's house. 6 When they could not find them, they dragged Jason and some believers before the city authorities, shouting, "These people who have been turning the world upside down have come here also, 7 and Jason has entertained them as guests. They are all acting contrary to the decrees of the emperor, saying that there is another king named Jesus." 8 The people and the city officials were disturbed when they heard this, 9 and after they had taken bail from Jason and the others, they let them go. 10 That very night the believers sent Paul and Silas off to Beroea; and when they arrived, they went to the Jewish synagogue. 11 These Jews were more receptive than those in Thessalonica, for they welcomed the message very eagerly and examined the scriptures every day to see whether these things were so. 12 Many of them therefore believed, including not a few Greek women and men of high standing. 13 But when the Jews of Thessalonica learned that the word of God had been proclaimed by Paul in Beroea as well, they came there too, to stir up and incite the crowds. 14 Then the believers immediately sent Paul away to the coast, but Silas and Timothy remained behind.

Paul’s pattern is established. When he comes to a new town he goes first to the synagogue. There he proclaims the message of Jesus as Messiah. Some of the listeners are persuaded. Other listeners rise up in opposition to Paul’s message so that he is forced to leave the synagogue. In this case the opponents are able to stir up the mob. It is the mob that gets the attention of the authorities.

The underlying issue for the story in Acts is that the church, while related to the synagogue, will not be able to continue as a subsection of the synagogue. Christianity is become a religion related to but separate from Judaism. While we see this development Paul will continue the pattern. He will go to the synagogue in Thessalonica, in Beroea and in future communities. He will be opposed and will then turn to those who are God fearers or those who are outside the community.

Paul is the missionary. He starts with those he knows best. He does not limit himself to those who understand his background. He begins the process of connecting with who need to hear. The call to proclaim Jesus is not dependent upon a willing audience. Giving witness is what Paul does.

Reflection questions:
1. How do we hear the call to give witness? What are the limits to our witness?
2. Do we share our story with those whom we know best? How would we share our story with those we do not yet know?
3. What positive role might conflict and opposition serve in the Christian community?

November 11

Acts 16: 35-40

35 When morning came, the magistrates sent the police, saying, "Let those men go." 36 And the jailer reported the message to Paul, saying, "The magistrates sent word to let you go; therefore come out now and go in peace." 37 But Paul replied, "They have beaten us in public, uncondemned, men who are Roman citizens, and have thrown us into prison; and now are they going to discharge us in secret? Certainly not! Let them come and take us out themselves." 38 The police reported these words to the magistrates, and they were afraid when they heard that they were Roman citizens; 39 so they came and apologized to them. And they took them out and asked them to leave the city. 40 After leaving the prison they went to Lydia's home; and when they had seen and encouraged the brothers and sisters there, they departed.

Paul and Silas had been imprisoned because of the mob. Now that the heat of the moment has passed those in charge are willing to let them go free. Of course they have been out of chains for the whole night and have been active in preaching to the jailer. The magistrates say they can go, but Paul calls them to account for their decisions. In this Roman colony, there are rights that Roman citizens should have protected. Safety from the mob should have been assured.

For the first time we hear that Paul is a Roman citizen. The assumption on the part of the magistrates has been that being a Jew, Paul was not a citizen. He has the right to a trial, not to mob rule. His punishment is now seen as illegal.

Paul had introduced himself as a Christian not as a Roman. The magistrates yield to the mob rather than investigate. Now the result of that failure is confronting them. Paul demands proper treatment as a Roman. The magistrates come, apologize and then ask them to leave town.

Paul complies after tending the congregation that is being established. The Philippian congregation will receive one of his later letters. This congregation does not receive the correctives that other congregations will receive. This relationship, while begun in distress, will strengthen both Paul and the congregation.

Reflection questions:
1. When should Christians demand their rights as citizens and when should they set these rights aside for the sake of the gospel?
2. Paul and Silas dealt with the mob and the magistrates. They are not afraid to call the magistrates to responsible behavior. How might this model work for us today?
3. In our mobile society people move in and out of congregations regularly. How might we encourage one another in the faith even as we move from place to place?

November 10

3 On the sabbath day we went outside the gate by the river, where we supposed there was a place of prayer; and we sat down and spoke to the women who had gathered there. 14 A certain woman named Lydia, a worshiper of God, was listening to us; she was from the city of Thyatira and a dealer in purple cloth. The Lord opened her heart to listen eagerly to what was said by Paul. 15 When she and her household were baptized, she urged us, saying, "If you have judged me to be faithful to the Lord, come and stay at my home." And she prevailed upon us. 16 One day, as we were going to the place of prayer, we met a slave-girl who had a spirit of divination and brought her owners a great deal of money by fortune-telling. 17 While she followed Paul and us, she would cry out, "These men are slaves of the Most High God, who proclaim to you a way of salvation." 18 She kept doing this for many days. But Paul, very much annoyed, turned and said to the spirit, "I order you in the name of Jesus Christ to come out of her." And it came out that very hour. 19 But when her owners saw that their hope of making money was gone, they seized Paul and Silas and dragged them into the marketplace before the authorities. 20 When they had brought them before the magistrates, they said, "These men are disturbing our city; they are Jews 21 and are advocating customs that are not lawful for us as Romans to adopt or observe." 22 The crowd joined in attacking them, and the magistrates had them stripped of their clothing and ordered them to be beaten with rods. 23 After they had given them a severe flogging, they threw them into prison and ordered the jailer to keep them securely. 24 Following these instructions, he put them in the innermost cell and fastened their feet in the stocks. 25 About midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them. 26 Suddenly there was an earthquake, so violent that the foundations of the prison were shaken; and immediately all the doors were opened and everyone's chains were unfastened. 27 When the jailer woke up and saw the prison doors wide open, he drew his sword and was about to kill himself, since he supposed that the prisoners had escaped. 28 But Paul shouted in a loud voice, "Do not harm yourself, for we are all here." 29 The jailer called for lights, and rushing in, he fell down trembling before Paul and Silas. 30 Then he brought them outside and said, "Sirs, what must I do to be saved?" 31 They answered, "Believe on the Lord Jesus, and you will be saved, you and your household." 32 They spoke the word of the Lord to him and to all who were in his house. 33 At the same hour of the night he took them and washed their wounds; then he and his entire family were baptized without delay. 34 He brought them up into the house and set food before them; and he and his entire household rejoiced that he had become a believer in God.

Paul continues his pattern of going first to the synagogue. In this case there is not a synagogue, but a place of prayer. Here we are introduced to Lydia, a seller of purple. Lydia becomes a believer and a missionary herself. A new pattern is beginning to emerge. Often it is the wealthy woman in the church who supports the work of Paul. Lydia is the first. She makes her home available to the apostles.

Note the use of the plural, we, in describing the events in Philippi. The story is told in such as way as to be about Paul and about the storyteller’s engagement in the story. The events are now being told by an eyewitness.

Coming to faith does have economic effects on a community. The slave girl has been used to provide income for her owners. Her healing has a negative effect on their business. The owners respond by bring charges against Paul and Silas. The charge is that they are disturbing the peace. Paul and Silas are arrested, beaten and jailed. Again this negative experience becomes the means of spreading the gospel.

After the earthquake the jailer and his household are baptized. The relationship is changed. The prisoner is now the honored guest in the house. The effect of the gospel is to restore the relationship with God. It also has the effect of changing the relationship with those who are now members of the community of faith.

Reflection questions:
1. Are there places in our society where the church is seen as a threat to the economic order?
2. How do we respond to charges that our faith might disturb the peace of a community?

November 9

Due to computer problems during my recent attendance at the Pacific Lutheran Theological Seminary board meeting there has been an interruption of these blogs. I hope we have the problem solved. I apologize for the disruption

Acts 16:1-12

16 Paul went on also to Derbe and to Lystra, where there was a disciple named Timothy, the son of a Jewish woman who was a believer; but his father was a Greek. 2 He was well spoken of by the believers in Lystra and Iconium. 3 Paul wanted Timothy to accompany him; and he took him and had him circumcised because of the Jews who were in those places, for they all knew that his father was a Greek. 4 As they went from town to town, they delivered to them for observance the decisions that had been reached by the apostles and elders who were in Jerusalem. 5 So the churches were strengthened in the faith and increased in numbers daily. 6 They went through the region of Phrygia and Galatia, having been forbidden by the Holy Spirit to speak the word in Asia. 7 When they had come opposite Mysia, they attempted to go into Bithynia, but the Spirit of Jesus did not allow them; 8 so, passing by Mysia, they went down to Troas. 9 During the night Paul had a vision: there stood a man of Macedonia pleading with him and saying, "Come over to Macedonia and help us." 10 When he had seen the vision, we immediately tried to cross over to Macedonia, being convinced that God had called us to proclaim the good news to them. 11 We set sail from Troas and took a straight course to Samothrace, the following day to Neapolis, 12 and from there to Philippi, which is a leading city of the district of Macedonia and a Roman colony. We remained in this city for some days.

We know from Paul’s letters that this relationship with Timothy will affect the whole church. As a son of a Jewish woman and a Greek father, the Jewish community would have counted him as a Jew. Ethnicity was seen as being conveyed by the person’s mother. Thus his circumcision is not a contradiction of the Jerusalem council’s decision. Timothy is observing Jewish tradition, not a condition of faith.

Paul’s ministry is at a threshold. Does he remain in Asia Minor, Turkey, or go to Asia or Europe? He experiences the Holy Spirit’s prohibition on moving into Asia. How that message is delivered in not in the story. The call to come to Europe, Macedonia is delivered in a dream. A man of Macedonia pleading for help is the answer.

Today we spend countless hours and much money studying the territory before we begin mission work. We almost assure “success” before we begin the effort. That is good stewardship of limited resources, but it also needs to be challenged that our mission is to reach out to those who need help. Paul’s movement to Greece and the European continent set the stage for the next phase of the church’s life

Reflection questions:
1. How much of our religious practice is cultural and how much is essential to the expression of the faith?
2. How do we hear the Holy Spirit directing or prohibiting our activity? How would we know?
3. Where are we being called to come and help today?

November 5

Acts 15: 31-41

31 When its members read it, they rejoiced at the exhortation. 32 Judas and Silas, who were themselves prophets, said much to encourage and strengthen the believers. 33 After they had been there for some time, they were sent off in peace by the believers to those who had sent them. 34 35 But Paul and Barnabas remained in Antioch, and there, with many others, they taught and proclaimed the word of the Lord. 36 After some days Paul said to Barnabas, "Come, let us return and visit the believers in every city where we proclaimed the word of the Lord and see how they are doing." 37 Barnabas wanted to take with them John called Mark. 38 But Paul decided not to take with them one who had deserted them in Pamphylia and had not accompanied them in the work. 39 The disagreement became so sharp that they parted company; Barnabas took Mark with him and sailed away to Cyprus. 40 But Paul chose Silas and set out, the believers commending him to the grace of the Lord. 41 He went through Syria and Cilicia, strengthening the churches.

The decision to not require circumcision is greeted with joy. The church in Jerusalem expands the ministry to the Gentiles by sending Judas and Silas with Paul and Barnabas. The first stop is Antioch. There they resume the task of teaching and proclamation.

Paul’s desire to revisit the cities of the first missionary journey triggers a dispute with his missionary partner. The subject is John called Mark. He had started on the first journey, but left the two apostles in Pamphylia. Paul decided not to take him on this return trip. The team divides over the issue of John Mark. In the middle of the story of the rapidly expanding church, human relationships disrupt the idyllic picture we would like to portray.

The church is growing and experiencing growing pains. Questions of staff relationships are easy when the church is small. As it grows the complexities of relationships also increase. Paul and Barnabas will continue to do the work of missionaries, but they will do it with new partners. The story of Acts will stay with Paul and Silas. Barnabas and John Mark will go in different directs. Their work will not be reported as Paul’s. The gospel expands its proclamation even with this hitch in plans.

Reflection questions:
1. How do you deal with the complexities of human relationships and the imperative of the gospel to be proclaimed?
2. Is the disagreement between Paul and Barnabas shown in a positive or negative way? What does this say about the relationship between the apostles?
3. How will a growing congregation affect you and your relationships in the church?

November 4

Acts 15: 1-30

Then certain individuals came down from Judea and were teaching the brothers, "Unless you are circumcised according to the custom of Moses, you cannot be saved." 2 And after Paul and Barnabas had no small dissension and debate with them, Paul and Barnabas and some of the others were appointed to go up to Jerusalem to discuss this question with the apostles and the elders. 3 So they were sent on their way by the church, and as they passed through both Phoenicia and Samaria, they reported the conversion of the Gentiles, and brought great joy to all the believers. 4 When they came to Jerusalem, they were welcomed by the church and the apostles and the elders, and they reported all that God had done with them. 5 But some believers who belonged to the sect of the Pharisees stood up and said, "It is necessary for them to be circumcised and ordered to keep the law of Moses." 6 The apostles and the elders met together to consider this matter. 7 After there had been much debate, Peter stood up and said to them, "My brothers, you know that in the early days God made a choice among you, that I should be the one through whom the Gentiles would hear the message of the good news and become believers. 8 And God, who knows the human heart, testified to them by giving them the Holy Spirit, just as he did to us; 9 and in cleansing their hearts by faith he has made no distinction between them and us. 10 Now therefore why are you putting God to the test by placing on the neck of the disciples a yoke that neither our ancestors nor we have been able to bear? 11 On the contrary, we believe that we will be saved through the grace of the Lord Jesus, just as they will." 12 The whole assembly kept silence, and listened to Barnabas and Paul as they told of all the signs and wonders that God had done through them among the Gentiles. 13 After they finished speaking, James replied, "My brothers, listen to me. 14 Simeon has related how God first looked favorably on the Gentiles, to take from among them a people for his name. 15 This agrees with the words of the prophets, as it is written, 16 'After this I will return, and I will rebuild the dwelling of David, which has fallen; from its ruins I will rebuild it, and I will set it up, 17 so that all other peoples may seek the Lord-- even all the Gentiles over whom my name has been called. Thus says the Lord, who has been making these things 18 known from long ago.' 19 Therefore I have reached the decision that we should not trouble those Gentiles who are turning to God, 20 but we should write to them to abstain only from things polluted by idols and from fornication and from whatever has been strangled and from blood. 21 For in every city, for generations past, Moses has had those who proclaim him, for he has been read aloud every sabbath in the synagogues." 22 Then the apostles and the elders, with the consent of the whole church, decided to choose men from among their members and to send them to Antioch with Paul and Barnabas. They sent Judas called Barsabbas, and Silas, leaders among the brothers, 23 with the following letter: "The brothers, both the apostles and the elders, to the believers of Gentile origin in Antioch and Syria and Cilicia, greetings. 24 Since we have heard that certain persons who have gone out from us, though with no instructions from us, have said things to disturb you and have unsettled your minds, 25 we have decided unanimously to choose representatives and send them to you, along with our beloved Barnabas and Paul, 26 who have risked their lives for the sake of our Lord Jesus Christ. 27 We have therefore sent Judas and Silas, who themselves will tell you the same things by word of mouth. 28 For it has seemed good to the Holy Spirit and to us to impose on you no further burden than these essentials: 29 that you abstain from what has been sacrificed to idols and from blood and from what is strangled and from fornication. If you keep yourselves from these, you will do well. Farewell." 30 So they were sent off and went down to Antioch. When they gathered the congregation together, they delivered the letter.

Even in the early church there were those who argued “we have never done it that way before.” This is not about being unwilling to accept change. The question the early church is addressing is what is required of one to become a Christian. Is a Christian a Jew who believes in Jesus? Or is a Christian anyone who believes in Jesus regardless of ethnic identity? For us this question has been answered. For the early church this is a question about how to interpret scripture and what is the nature of belonging to the community of faith.

On the one hand scripture is very clear from Genesis 17 that only circumcised males are members of the covenant people. Other references in the Old Testament support this conclusion. So the others are coming to Antioch with clear words of scripture to support their arguments. This is not simply put an argument about legalism or the gospel. This is an argument about what is necessary for salvation and being a member of the church.

Ultimately the issue comes before the leaders of the church in Jerusalem. I have called this the first church assembly or convention. It is clear that it was a gathering to decide what to say to these increasing Gentile Christians.

The decision is based on the fact that Jews and Gentiles alike are saved by the grace of God in Jesus Christ. With this as the foundation the leaders are able to set aside the requirement of circumcision for the Gentile converts. They do not abandon the law. They apply it with a focus on the saving work of Jesus. The admonition to abstain from meats sold at temple stores, fornication and eating strangled meat are all part of avoiding practices associated with idol worship. Gentile Christians will not have to be circumcised, but the mark of their faith will be in leaving idol worship and joining in worship with the church.

Reflection questions:
1. What do you hear when the report is prefaced with the words, “it seemed good to the Holy Spirit and to us…”?
2. Is there danger in applying scripture in this way that focuses on the grace of God as the primary interpretive tool?
3. How does omitting circumcision but keeping other rules fit under this grace principle?

November 3

Acts 14: 19-28

19 But Jews came there from Antioch and Iconium and won over the crowds. Then they stoned Paul and dragged him out of the city, supposing that he was dead. 20 But when the disciples surrounded him, he got up and went into the city. The next day he went on with Barnabas to Derbe. 21 After they had proclaimed the good news to that city and had made many disciples, they returned to Lystra, then on to Iconium and Antioch. 22 There they strengthened the souls of the disciples and encouraged them to continue in the faith, saying, "It is through many persecutions that we must enter the kingdom of God." 23 And after they had appointed elders for them in each church, with prayer and fasting they entrusted them to the Lord in whom they had come to believe. 24 Then they passed through Pisidia and came to Pamphylia. 25 When they had spoken the word in Perga, they went down to Attalia. 26 From there they sailed back to Antioch, where they had been commended to the grace of God for the work that they had completed. 27 When they arrived, they called the church together and related all that God had done with them, and how he had opened a door of faith for the Gentiles. 28 And they stayed there with the disciples for some time.
The movement away from being a sub-group of Jews is moving onward. Paul and Barnabas are facing increasing persecution from members of the synagogue. So the movement now proceeds to establish its own internal structure. Paul and Barnabas move on from place to place. The local leadership is now composed of elders that have been selected through a process of prayer and fasting.

Local communities of faith are now established that are to expand the mission of the church and to care for the members of the community. The congregation is born. Again it is in response to persecution that the church matures.

The reporting to the sending congregation, Antioch, is about what God was doing through them and how the church is growing among the Gentiles. The seeds have been sown for the first major decision of the new church. Will the church move with confidence among the Gentiles? What will be the limits of this movement and how will that affect those from the Jewish community who are now part of the church? These questions will dominate the next few chapters.

Reflection questions:
1. Why is the gospel proclamation shifting to the Gentiles?
2. What issues do you see that will need to be addressed if the church is to move to the Gentiles?
3. What is the significance of the selection and appointment of elders in the community?

November 2

Acts 14:1-18

The same thing occurred in Iconium, where Paul and Barnabas went into the Jewish synagogue and spoke in such a way that a great number of both Jews and Greeks became believers. 2 But the unbelieving Jews stirred up the Gentiles and poisoned their minds against the brothers. 3 So they remained for a long time, speaking boldly for the Lord, who testified to the word of his grace by granting signs and wonders to be done through them. 4 But the residents of the city were divided; some sided with the Jews, and some with the apostles. 5 And when an attempt was made by both Gentiles and Jews, with their rulers, to mistreat them and to stone them, 6 the apostles learned of it and fled to Lystra and Derbe, cities of Lycaonia, and to the surrounding country; 7 and there they continued proclaiming the good news. 8 In Lystra there was a man sitting who could not use his feet and had never walked, for he had been crippled from birth. 9 He listened to Paul as he was speaking. And Paul, looking at him intently and seeing that he had faith to be healed, 10 said in a loud voice, "Stand upright on your feet." And the man sprang up and began to walk. 11 When the crowds saw what Paul had done, they shouted in the Lycaonian language, "The gods have come down to us in human form!" 12 Barnabas they called Zeus, and Paul they called Hermes, because he was the chief speaker. 13 The priest of Zeus, whose temple was just outside the city, brought oxen and garlands to the gates; he and the crowds wanted to offer sacrifice. 14 When the apostles Barnabas and Paul heard of it, they tore their clothes and rushed out into the crowd, shouting, 15 "Friends, why are you doing this? We are mortals just like you, and we bring you good news, that you should turn from these worthless things to the living God, who made the heaven and the earth and the sea and all that is in them. 16 In past generations he allowed all the nations to follow their own ways; 17 yet he has not left himself without a witness in doing good-- giving you rains from heaven and fruitful seasons, and filling you with food and your hearts with joy." 18 Even with these words, they scarcely restrained the crowds from offering sacrifice to them.
The proclamation of the gospel is now becoming divisive. In the early chapters of Acts we see the gospel being received with joy and enthusiasm. The early opposition is from the religious leadership in the temple. It the mission of the apostles moves from the temple to the synagogue and from Jerusalem to the surrounding territories. Now the opposition is moving into the cities and the citizens.

In spite of this, people believe and come to faith in Jesus. Healings continue in the name of Jesus. A new problem develops in that the power of healing is not interpreted as the work of God, but that the apostles are gods. The church in moving from a monotheistic culture to a polytheistic culture runs into new challenges.

Again the challenge is greeted as an opportunity to speak the gospel. Paul and Barnabas are not gods, but human beings. The power to heal comes from the God who made heaven and earth and who is now being proclaimed to them.

Reflection questions:
1. What challenges do we face as we move into the “post-modern” world? How will we proclaim the gospel to this new context?
2. How much of our proclamation is tied to our past? How do we express it in ways that call all people into God’s future?
3. What are the dangers of the messenger becoming more important or recognized than the message?