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Mar 20
Love0

Acts 9 – Community Group Study Notes

By Acts, Studies

Big Idea:

The passage we’ll look at next week stretches from 9:1-31. Better call Saul.

Conversion happens when we personally encounter Jesus Christ.

Key Verses:

vv.4-5 – 4 He fell to the ground and heard a voice say to him, “Saul, Saul, why do you persecute me?”5 “Who are you, Lord?” Saul asked. “I am Jesus, whom you are persecuting,” he replied.
vv. 15-16 – 15 But the Lord said to Ananias, “Go! This man is my chosen instrument to proclaim my name to the Gentiles and their kings and to the people of Israel. 16 I will show him how much he must suffer for my name.”
v. 31 Then the church throughout Judea, Galilee and Samaria enjoyed a time of peace and was strengthened. Living in the fear of the Lord and encouraged by the Holy Spirit, it increased in numbers.

Structure / Observations:

[ut_togglegroup] [ut_toggle title=”Acts 9:1-9 – Saul experiences a revelation of Jesus Christ (cf. Gal 1:12).”] This has both a spiritual and physical effect on him. The change in Saul – from the opening description in vv. 1-2 to the concluding one in vv. 8-9 – is dramatic.

vv.1-2:

– Paul was so opposed to the movement of ‘The Way’ that he threatened to slaughter the Christians and in some cases actually did – both men and women
– Harkening back to Stephen’s speech, Saul is someone who now stands as representative of the attitude condemned by Stephen – his behaviour demonstrated that he was stiff-necked, resisting the Holy Spirit, and in no mood to consider the claims of Christ

vv.4-6:

– ‘Why do you persecute me’? – this question would challenge his whole belief system and pattern of life. So many of his later insights can be traced back to the Damascus-road event or the outworking of that event in his experience
– Perplexed by the identity of the one who confronted him and asked ‘who are you, Lord?’ The word Lord appears to be a recognition that he is dealing with a divine representative, though he is not sure who.
– So the ascended Christ identifies himself and repeats the charge of persecution with the declaration I am Jesus, whom you are persecuting
– Saul had been persecuting the Lord’s disciples. The risen Lord viewed the persecution of his disciples as an attack on himself, clearly identifying himself with the church.
– Those who are united to Christ by faith suffer as he did, and he identifies with them in their struggle
[/ut_toggle] [ut_toggle title=”Acts 9:10-19a – Accepted into the fellowship of the persecuted church.”] The risen Lord Jesus encounters both Saul and Ananias, but in different ways, bringing them together and changing both of them in the process.

vv. 13-14:

– Believers are given two more titles, ‘holy people’ and, those ‘who call on your name’

vv. 15-16:

– Proclaim better translated as carry my name – Saul himself will now bear witness to what he has seen and heard of the risen Jesus and preach in his name
– Saul himself will have to suffer for the sake of that name. Such a calling implies a Christ-likeness in life and ministry.
– ’the great antagonist of the gospel will become its outstanding protagonist’
– the persecutor will become the persecuted and suffer like Jesus himself.
– Summary of Saul’s calling: He is chosen by the Lord, and sent as a witness to both Jews and Gentiles. His mission will encounter rejection and require suffering, but will bring light. He will preach repentance, and his witness to Jesus will be based on what he has seen and heard.
[/ut_toggle] [ut_toggle title=”Acts 9:19b-31 – Saul preaches in Damascus and Jerusalem.”] In Jerusalem, Saul assumes the role of Stephen in debating the Hellenistic Jews, who then plot to kill him. In Damascus & Jerusalem, the same pattern of preaching, plot, and escape is highlighted. This whole section shows how quickly the Lord’s words about Saul are fulfilled. The persecutor soon becomes the persecuted. Luke’s comment in v. 31 shows how the Holy Spirit is specifically the agent of growth in the early church, and the Spirit himself is at work in Paul’s particular ministry.

vv. 21-22:

– Growing more and more powerful suggests empowerment by the Spirit. Indicated by the fact that Saul baffled the Jews by proving (in Scripture, no doubt) that Jesus is the Messiah
– The Holy Spirit’s primary work is bearing witness to Christ. So to bear witness to Christ implies the work of the Spirit in Saul

v. 31 – 31 Then the church throughout Judea, Galilee and Samaria enjoyed a time of peace and was strengthened. Living in the fear of the Lord and encouraged by the Holy Spirit, it increased in numbers.

– Another major time marker for Luke. Indicating the end of a large section of thought. Either from 8:1-9:31 with persecution in the church being the main theme, or even reaching as far back as 6:8 with the introduction of Stephen, again implying persecution as a major theme
[/ut_toggle] [/ut_togglegroup]

Application:

1 Timothy 1:15-16 – Paul, reflecting on the purpose of his conversion:
“Here is a trustworthy saying that deserves full acceptance: Christ Jesus came into the world to save sinners—of whom I am the worst. But for that very reason I was shown mercy so that in me, the worst of sinners, Christ Jesus might display his immense patience as an example for those who would believe in him and receive eternal life.”

1. What kind of man was Saul before he encountered Jesus? What does that tell us about God?
2. What in Saul’s conversion was unique to him? What must be characteristic in very Christian’s experience?
3. Looking at Saul’s conversion, what resonates with you the most?
4. What changes became evident in Saul’s life?
5. Saul was accepted into the community of God’s people (cf. 9:17, 19, 26-27), hesitantly at first – but what does that tell us about the nature of the Church?

Read 1 Tim. 1:15-16 –
6. Do you ever fear that you might have sinned yourself out of God’s grace?
7. How does Saul’s story – and his personal reflections in 1 Tim – speak into that fear?

Mar 16
Love0

Acts 8 – Community Group Study Notes

By Acts, Studies

Acts 8 – Change and the power of the Gospel

8:4-25 – The founding of Christian communities outside of Jerusalem

Special attention is drawn to the gift of the Spirit to the Samaritans, this gift verifies God’s true people regardless of their past ethnic or cultural hostility to the Jews

Once again in Luke’s narrative the primary focus is on the word and its effect. ‘The word’ and related terms are used extensively in this chapter to describe the content of the message and explain how it is communicated – Luke unfolds a theology of evangelism here

Philip is identified as one especially gifted in this ministry. His dramatic exorcisms and healings demonstrated Satan’s subjucation and the certainty of the Kingdom of God w/ Christ as Lord

Philip’s work in Samaria created two problems: 1) many samaritans believed the gospel and were baptised but did not immediately receive the promised HS
2) second is the manipulative behaviour of Simon, which had the potential to lead the samaritans back into false religion, but now with a Christian veneer

In connection with these problems Luke outlines the critical role of the apostles Peter and John and shows how links were maintained as the gospel moved further and further away from Jerusalem. Through his portrayal of Simon, Luke is demonstrating that Christians in the post-resurreciton period have authority over Satan.

Observations on 8:4-25

[ut_togglegroup] [ut_toggle title=”8:4″] – ordinary believers who were not apostles / leaders preached the word wherever they went
– ‘preaching’ might be an unfortunate translation if it always means ‘giving a sermon’. But speaking the word of the Lord can take many forms, though will always have an element of proclamation because it is a declaration of what God has said and done
– Luke continues to highlight the centrality of the word or gospel to his narrative and to the outworking of God’s saving plan for Israel and the nations
– the inclusion formed by the use of this terminology in v. 4 and v. 25 indicates that the apostles and all those who were scatted because of the persecution proclaimed the same message and were engaged in the same activity of winning people for Christ
– This is a significant point – here and in 11:19-21 Luke implicitly challenges his readers about their own involvement in this great work of God
[/ut_toggle] [ut_toggle title=”Some Samaritans find their true deliverer (8:5-13)”] – Philip’s initial impact on a group of Samaritans is remarkable (vv. 5-8), especially since they were previously enthralled by Simon’s sorcery and false religion (vv. 9-11)
– signs and wonders performed by Philip were a significant factor in capturing the Samaritan’s attention (v. 6) – previously focused on Simon (v. 10) – but it was clearly the proclamation of the gospel that converts them and brings them to baptism
[/ut_toggle] [ut_toggle title=”8:5″] – Samaria denotes the region marked out in 1:8 as the next context for apostolic witness
– historically there was fundamental hostility between Jews and Samaritans
– the Jews put the Samaritans on a level with Gentiles, even though Samaritans claimed to worship the same God follow the law of Moses
– Philips offer of the gospel to this despised people was a radical step forward, signifying the newness of the situation brought about by Jesus and the gospel
[/ut_toggle] [ut_toggle title=”8:6-8″] – the close attention paid to Simon (same greek verb in 8:10, 11) is now transferred to Philip
– Just as Jesus and the other apostles, Philip’s preaching was accompanied by signs and wonders
– signs and wonders used in part to confirm the message being preached, and convey a partial realisation of the salvation promised
– so the preaching and signs worked together, ‘So there was great joy in that city.’
[/ut_toggle] [ut_toggle title=”8:9-11″] – Luke pauses the narrative to introduce Simon – spends a significant amount of time on Simon even though he only appears here
– Later Christian writings, such as Justin Martyr, described Simon as being able to perform sorcery through the power of the demonic, and some writers attributed Simon’s influence as initiating the Gnostic doctrine. However, Acts does not specify how Simon came to practice sorcery or what long-lasting impact he may have had
– what is clear is that there was a religious dimension to the hold that Simon had on the Samaritans
– ‘called the Great Power of God’ – the Samaritans were gripped by his magic and by his idolatrous claim to be in some sense ‘a divine man’
– This story involves competition for conversion (Simon v Philip)
[/ut_toggle] [ut_toggle title=”8:12-13″] – ‘proclaiming the good news’ is a key idea in this chapter, with the verb ‘euangelizomai’ being used 5 times (8:4, 12, 25, 35, 40)
– Philip was literally ‘gospelling the kingdom of God and the name of Jesus Christ’
– Simon ‘also’ (kai) believed, suggesting that Simon was a special and unexpected case!
– Simon certainly is seen to make a ‘true’ confession of faith, yet 2 worrying aspects of his behaviour arise. First, ‘he was attaching himself to Philip (BDAG)’. Same words used to describe how the apostles devoted (attached) themselves to prayer and ministry of the word – so Simon’s personal attachment to Philip seems out of place or unusual. Secondly, he was astonished by the great signs and wonders performed by Philip. He seems to be where the Samaritans were initially when they heard Philip (cf. vv. 6-7)
– Although a Christian, Simon is still obsessed with power and hasn’t yet shaken his magical worldview. He needs a further renunciation of his former beliefs and practices (like us today!)
[/ut_toggle] [/ut_togglegroup]

Jerusalem Witnesses Samaria’s Reception of the Holy Spirit (8:14-17)

Quick Overview: The visit of Peter and John is not a problem solving expedition but a response of the news that the Samaria had accepted the word of God (v.14). Even so, they perceived the Spirit had not yet come on them (vv. 15-16). The impartation of prayer (v.15) and the laying on of hands (v.17) are presented as unusual events, related to the uniting of Jews and Samaritans in one community through baptism in Christ (v.16b)

[ut_togglegroup] [ut_toggle title=”8:14″] – fact that the apostles sent representatives to check on these developments shows that evangelism took place without the oversight/supervision of the apostles
– visit for positive reasons, in response to the surprising news that Samaria had accepted the word of God
– visit can be seen from two perspectives. First, Phil’s mission is incomplete until Peter and John pray for the Samaritans to receive the Holy Spirit. The result is a cooperative mission in which an established church affirms and contributes to the establishment of new churches. Second, the effect of Peter and John is that they become convinced that the Samaritans are truly included in the messianic salvation.
[/ut_toggle] [ut_toggle title=”8:15-17″] – The apostles’ willingness to pray for the gift the of the Spirit suggests an awareness that a work of God had actually taken place but that something was missing
– Why had the Holy Spirit not come upon any of them? Given the fact that Jesus says in 2:38-9 that those who repent and are baptised in the name of Jesus Christ will have their sins forgiven and receive the gift of the HS, are we to conclude that there was something deficient in the faith of the Samaritans?
– Luke seems to be at pains to stress the correctness of Philip’s preaching, the close attention paid by the Samaritans to what they heard, and the genuineness of their response (vv.5-6). Was it because there were no apostles present? Luke later makes it clear that the Spirit can be given when the person baptising is not an apostle (9:17-18). Was it because they needed to receive the Spirit in a fuller sense, for inspiration, or for the reception of charismatic gifts? Was it because they specifically needed the Spirit to be given to them in this way to empower them for mission? The idea that they needed more of the Spirit is ruled out by Luke’s insistence that the HS had not yet come upon any of them.
– with the words ‘not yet’ Luke indicates that the Samaritan incident provides ‘a clear break with the “norm” we might expect from Acts 2:38-9′.
– the best explanation is that God himself withheld the Spirit until the coming of Peter and John in order that the Samaritans might be seen to be fully incorporated into the community of Jerusalem Christians who had received the Spirit of Pentecost
– God withheld the gift for his own revelatory and salvific purpose, not because of an inadequate response on the part of the Samaritans. The apostles needed to be there as reliable witnesses on behalf of the Jerusalem church, not to impart the Spirit because of their office. Significant, in v. 25, they return to Jerusalem to report what God has been doing.
– the delay in the sending of the Spirit put the Samaritans somewhat in the position of the Jewish disciples before Pentecost. They had a genuine faith in the risen Lord, but had not yet received the promised HS.
– neither the experience of those first disciples nor of the Samaritans can be made the basis for a two-stage view of Christian initiation, either in a Catholic or Pentecostal sense. These were unique events in salvation history, not the normal pattern of initiation known to Luke.
[/ut_toggle] [/ut_togglegroup]

8:26-40 – Overview

Encounter with the Ethiopian eunuch is clearly the centrepiece of this section, representing another remarkable step fwd for the gospel

Tannehill – the Ethiopian is a very strong representative of foreignness within a Jewish context: he comes from the edge of the known world, of the black race, is a castrated male, and probably a Gentile

Prohibition against admitting Eunuchs into the assembly of the Lord (DT 23:1) makes it unlikely that he was a jewish proselyte in the full sense

however, he was God-fearing, having journeyed to Jer. to worship God of Israel. Keen student of Jewish scriptures, particularly was fascinated with prophecies about God’s plans for the future of his people

Johnson – the conversion of the Ethiopian does not yet represent a formal opening to the Gentiles, but rather to those who were marginalised within the people of God. the eunuch is portrayed as someone on the fringes of Judaism, who s drawn into the fellowship of Jewish Christianity through Philips teaching about Jesus

Perhaps the promise of Isa 56:3-5 about eunuchs finding an honoured place among the renewed people of God is in Luke’s mind as he records this story

It is true that philip makes contact with a representative of peoples at ‘the ends of the earth’ (1.8). Ethiopia had a much better claim than Rome to be described in that way. A reasonable case can be made of seeing this narrative as being about the reaching of those from the parts of Africa that were at or beyond the borders of the empire, those that were at the ends of the earth. From a narrative point of view, the story forms part of the gradual progress of the church towards the gentiles

A Divinely Appointed Encounter (8:26-31)

The beginning of three significant conversion accounts, each illustrating the kind of transformation appropriate to different individuals from different religious and cultural backgrounds.

[ut_togglegroup] [ut_toggle title=”8:26″] – Certain parallels drawn between Philip and Elijah – addressed by an angel of the Lord (2 Ki 1:15); moved from place to place by the Spirit (1 Ki 18:12); runs down the road with the chariot of an important person (1 Ki 18:46)
– Angels play an important part in furthering God’s purposes in 5:19, 8:26, 10:3, 12:7, 27:23
[/ut_toggle] [ut_toggle title=”8:27-28″] – Ethiopia in the Bible is known as the land of Cush; modern day Sudan
– Isa 11:11 Cush is specified as one of the lands from which the Lord will reclaim the remnant that is left of his people
– attention made of the Ethiopian’s high status
– future participle ‘to worship’ indicating that his journey was made with the purpose of worshiping YHWH
[/ut_toggle] [/ut_togglegroup]

Finding Christ in the Scriptures (vv. 32-38)

Luke continues to highlight how God was sovereign in this situation. Given Jesus’ application of this prophecy to his impeding suffering, it’s not surprising that Philip used it to proclaim the gospel to the Ethiopian.
The Eunuch is seen as the ideal convert: one who is already seeking God, who hears and responds, and who rejoices in the gift of the gospel

[ut_togglegroup] [ut_toggle title=”8:34-35″] – there is no one else in history, apart from Jesus, whom these words can truly be applied
[/ut_toggle] [ut_toggle title=”8:36-38″] – verse 37 is found in on a few western MSS and in some texts of other ancient versions of the NT.
– probs wasn’t in the original writing of Luke
– would have been redundant anyway as Luke implies that some time has passed, presumably Philip explained the purpose of baptism, etc.
[/ut_toggle] [ut_toggle title=”8:39-40″] – emphasis certainly on the forceful, direct work of the Spirit, but more in the sense of ‘took hold of’ or ‘strongly directed’ and doesn’t have to mean transported literally by the Spirit
– Travels to Azotus which is about 20 miles from Gaza, and travels up the coast approx. 55 miles total while preaching the gospel
[/ut_toggle] [/ut_togglegroup]
Mar 09
Love0

Acts 6-7 – Helplessness & Prayer

By Acts, Acts, Talks

Conflict and persecution have hit the early church, threatening to grind it to a halt. But despite the sense of helplessness felt, God shows that he’s in control by using even persecution to continue to grow his church. And he shows us that our helplessness is often the place where the gospel can do its best work in our life.

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Mar 09
Love0

Acts 6-7 – Community Group Study Notes

By Acts, Studies

Big Idea:

The passage we’ll look at next week stretches from 6:1 to 8:1.

Conflict and persecution have hit the early church, threatening to grind it to a halt. But despite the sense of helplessness felt, God shows that he’s in control by using even persecution to continue to grow his church. And he shows us that our helplessness is often the place where the gospel can do its best work in our life. Read More

Mar 02
Love0

Acts Excursis: Miracles

By Acts, Studies

Many of the Community Groups are doing something social this week, but if you’re looking to reflect on the talk last Sunday night on Miracles, here’s a starting point.

Getting Started

Galatians 3:5
Does he who supplies the Spirit to you and works miracles among you do so by works of the law, or by hearing with faith?

1 Corinthians 12:10, 28
A demonstration of the Spirit is given to each person to produce what is beneficial: … to another, gifts of healing by the one Spirit, to another, the performing of miracles…

And God has placed these in the church: …miracles, then gifts of healing…

Why are these verses significant for our understanding of the miraculous happening today?
Read More

Feb 17
Love0

Acts 5 – Community Group Study Notes

By Acts, Studies

Big Idea:

The passage we’ll look at next week stretches from 4:32 to 5:42.

If the Gospel is from men, it’ll falter. If it’s from God, it’s unstoppable.

Key Verses:

5:14 – In spite of obstacles, God is calling people to himself.
5:29-32 – We must obey God, rather than men.
5:38-39 – If it’s from men, it’ll fail. If it’s from God, it’s unstoppable.
5:41-42 – The world is seen not through the eyes of men, but of God.

Structure:

4:32-36 – The people of God: of one heart and mind.
5:1-11 – Internal Problems: Trying to fool God.
5:12-16 – The people of God: Curiously attractive.
5:17-40 – External Problems: Trying to oppose God.
5:41-42 – But this is God at work, so there’s no stopping it.

Observations:

[ut_togglegroup] [ut_toggle title=”4:32-36″] 4:36 – “He was the encourager, the advocate par excellence of all the characters in Acts. When the Christians in Jerusalem shied away from Paul after his conversion, Barnabas interceded and introduced him to them (9:26f.). When Paul refused to take Mark on his second missionary journey, Barnabas took up for Mark (15:36-39). When the Christians of Jerusalem became concerned over the orthodoxy of the Antiochene Christians in their witness to Greeks, Barnabas again served as intercessor, saw the gracious work of the Antiochene Christians, and encouraged them (11:20-23). Indeed, 11:24 well sums up the portrait of this “Son of Encouragement”: “He was a good man, full of the Holy Spirit and of faith.”” Polhill
[/ut_toggle] [ut_toggle title=”5:1-11″] In his Gospel, Luke gave the most warnings (from Jesus) about Money. It ensnared Judas (Luke 22:5; Acts 1:18), the rich young man (Luke 18:18-23), and the rich fool (Luke 12:15-21).

5:3 – While the community of believers is described elsewhere (4:32) as being one in heart & mind, Ananias can not be described like that. He is a man divided – one foot in the God’s kingdom, one foot in the worlds kingdom.

5:4 – Ananias’ sin is not in keeping back part of the money, but in pretending that he had given it all.

5:4 – The parallelism of Verses 3 & 4 indicate something about the Holy Spirit, that He is God.

5:11 – This is the first use of the word “church” (Gathering) in Acts).
[/ut_toggle] [ut_toggle title=”5:12-16″] Notice in this section the mix of both curiosity from people of the gathering of the believers and the miracles of the apostles, and their stand-offish-ness. Even through this mixed response God was calling people to himself.

5:12 – As mentioned in last weeks passaged, Solomon’s Colonnade in the wider temple area, was where the early Christians used to meet.
[/ut_toggle] [ut_toggle title=”5:17-40″] 5:17-18 – The Sadducees didn’t believe in angels, or the resurrection. But the very thing they didn’t believe in rescued the apostles, and the was declared in the temple.

5:26 – The captain feared the people because of what was happening. Wrong person to fear.

5:28 – And the high priest can’t even bring himself to say Jesus’ name.

5:29-32 – Peter’s programmatic statement once again. He’s very clear what the pecking order is, and what it is that’s motivating him.

5:34-39 – Gamaliel was a teach of Saul (acts 22:3), a celebrated teacher of the law. This may be how Luke knew what happened here, because there’s a good chance Paul was present.

5:37 – Theudas was probably someone written about by Josephus the historian, who opposed the census carried out by Quirinius in AD 6. He was killed, but it gave rise to the Zealots, a splinter group.

5:39 – We don’t want to be utilitarian, “Because it works, it’s from God.” But we must affirm that if God is behind it, it will achieve what God wants it to achieve.

5:40 – The flogging they received was probably the same as Paul refers to himself in 1 Corinthians 11:24. The 39 lashes was meant to be a sign of mercy, rather than severity, in case of a miscount. But it was bad enough that people had died from these lashes.
[/ut_toggle] [ut_toggle title=”5:41-42″] The disciples response is anything but sensible. They rejoice not because they were let off, but because they were associated (visibly) with Jesus, and then they went off and did exactly what they’d been told not to do and what they received the lashes for.
[/ut_toggle] [/ut_togglegroup]

Application:

Three questions for reflection this week:

1 – Who works for whom?

The disciples don’t question their circumstances, and the realise the pecking order in the world (5:29).

They don’t use God to justify their own ends like Gamaliel does (5:38-39) in some sort of faux spirituality.

The disciples know they don’t always know how God is working, but they trust that he is. And they can do this because they know what God is like towards them.

Do we trust God in the same way – in the good and in the hard?

Who defines what triumph is?

There’s an attraction to the miraculous, and the dramatic, and the obvious. But the work of God in our lives and our hearts is often less noticeable, sometimes more painful, but no less (arguable more) important.

The miracles are important in Acts, but the thing that it keeps coming back to is the message of the Resurrection (5:20, 29-32, 42). This is the message that brings forgiveness and gives people the chance to have God’s Spirit in them.

And triumph for the disciples is not conquering all, it’s remaining faithful (5:41).

What do we see as the wins in our own lives?

What does Growth look like?

Do we assume that just because it’s obvious and appreciated by all it’s growth? Can’t God (and doesn’t God) use the hard times in our lives to grow us just as much – if not more – than the easy times?

And just because growth in the church isn’t obvious in Australia, it doesn’t mean God isn’t working.

Take China for example:

– In 1949 there were around 1 million protestants.
– In 2010 there were around 58 million protestants compared to 40 in Brazil, 36 in South Africa.
– Experts think by 2025 there will be around 160 million protestants. More than the US.
– When we add in those from the Catholic church, by 2030 the number is estimated at 247 million.

Much of this growth has been born out of persecution & struggle. God is at work. We just need to know what to look for and where.

Feb 10
Love0

Acts 3-4 – Community Group Study Notes

By Acts, Studies

Big Idea:

In the talk on Sunday, because this is such a big passage, the focus is going to be on Acts 4.

Because there’s no one else through whom God is restoring the world, it’d crazy not to talk about him.

Key Verses:

3:15 – You killed the author of life, but God raised him from the dead. We are witnesses of this.
4:12 – Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved.
4:22 – For the man who was miraculously healed was over forty years old.

Structure:

3:1-10 – A cripple from birth is healed.
3:11-26 – But the truly amazing thing is that God sent Jesus to wipe out things and bring restoration.
4:1-22 – So how could we not speak about it?
4:23-30 – It’s the culmination of where God was taking history.
4:31-35 – Community Summary

Observations:

[ut_togglegroup] [ut_toggle title=”3:1-10″] 3:1 – 3pm is the time for afternoon sacrifices.

3:2 – This was as close as the beggar could get to God. Being cripple he wasn’t allowed in the inner courts (Lev. 21:17-20; 2 Sam 5:8).

3:8 – As a cripple he would not have been permitted to enter the inner courts. Now, for the first time he could enter and he entered leaping and praising.
[/ut_toggle] [ut_toggle title=”3:11-26″] 3:11 – Solomon’s colonnade ran the whole length of the eastern side of the Outer Court. This is the place Jesus walked at the feast of the Dedication, perhaps less than a year previously (John 10:23). It became the regular meeting place of the Jerusalem Christians (v.12).

3:21 – This promise of restoration at the return of the Saviour encompasses the whole of creation (see Gen 3:17-19; Rom 8:19-23; 2 Peter 3:13)

3:25 – The quotation is from Genesis 12:3 (See also Gen 18:18; 22:18). The “seed/offspring” here is Jesus, as in the similar quotation in Galatians 3:8. In fact, for a fuller argument of this just read Galatians!
[/ut_toggle] [ut_toggle title=”4:1-22″] 4:1 – The Saduccees claimed to represent “the ancient standpoint in religion and morals, and emphasised the priestly point of view. The priestly families belonged for the most part to this party, and as the continued enjoyment of the priestly prerogatives and, indeed, the peace of the land and political existence of the people depended on Roman goodwill, they tried to cooperate as far as possible with the Roman authorities, and set their face sternly against religious or nationalistic aspirations which might incur the wrath of the ruling power. They rejected as innovations belief in the world of spirit-beings … and in individual immortality or at least resurrection.” Bruce

4:4 – This is an increase on the 3,000 in 2:14. Throughout the first half of the book of Acts, Luke records the continued dramatic spread of the Gospel.

4:6 – Here’s some fun historical facts for you:

Annas was appointed High Priest by Quirinius in AD 6 and held office until AD 15. “Even after his deposition Annas enjoyed great privilege, and by the time we are dealing with he was the senior ex-High Priest… His prestige is reflected in the NT by his being coupled with Caiaphas in Lk 3:2 as High Priest, and by Jesus’ appearance before him for a private examination before He was led before the Sanhedrin in the place of Caiaphas.”

Caiaphas “was appointed to the High Priesthood by the procurator Valerius Gratus in AD 18, and held it for eighteen years, a longer period than any other High Priest in NT times. The fact that Pilate left him in office during his ten years’ procuratorship suggests that the two had an understanding. As High Priest he would be President of the Sanhedrin, though he may have deferred to the seniority of Annas when the latter was present.”

4:8 – Worth noting that the permanent indwelling of the Holy Spirit is contrasted with special moments of inspiration such as this one (also see 4:31) which is a fulfilment of what Jesus said in Mark 13:11.

4:14 – Note that, as with Jesus, there’s not a denial that this is miraculous, or even that it’s not necessarily from God. They have the proof, but it does nothing to change their mindset.

4:19-20 – In contrast to 4:14, here are unschooled, unlearned men (4:13) who feel they have no choice but to be witnesses to what they have seen. No matter how ridiculous it might sound, or how much they might suffer because of it.

4:22 – Worth noting that 40 isn’t that old. It’s the new 27.
[/ut_toggle] [ut_toggle title=”4:23-31″] 4:25 – The quotation is from Psalm 2:1. This psalm is interpreted of Jesus in 13:33 and in Hebrews 1:5; 5:5; Revelation 2:27; 12:5; 19:15.

4:31 – The Apostles desire was not to avoid notice, and not to avoid trouble, but to more boldly declare what they had seen and knew to be true. And God granted them that through His Spirit.
[/ut_toggle] [ut_toggle title=”4:32-35″] This section serves as both a summary (as in Acts 2:42-47) of the character of the early church, but also as a segue to the next section, which highlights that it wasn’t all smiles and cheers in the early church.
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Application:

Three propositions to consider:

First – No matter the response, we can’t change the message.
If it’s God’s message, we have no right to change it. No matter how culturally unpopular or personally uncomfortable. Discuss!

Second – Know who’s really doing the work.
If it’s God’s message, and God’s mission, then he is able to bring about results independently of me. That doesn’t alleviate me of all responsibility, but it does put “results” out of my hands. Discuss!

Third – The messenger should reflect the message.
Sharing the Gospel with others should be an overflow of the gratitude we have because of what God has done, and a desire for others to know and experience what we have. We want our delivery to reflect the nature of the Gospel – for broken people, who’ve been forgiven & adopted, by a loving & gracious God.

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