Acts Chapter 19

Summarrium

Paul is passing through the country and arrives at Ephesus where he finds disciples that have not heard of the Holy Spirit nor been baptised in Jesus name which he addresses. Paul enters the Synagogue at Ephesus where he proclaims the word of the Lord boldly. Miracles occur so that even things that have come into contact with Pauls body heal the sick. Seven sons of a high priest names Sceva begin invoking he name of the Lord Jesus of those who were possessed by spirits. Yet one man with an evil spirit masters them all causing them to flee naked and wounded and this becomes known.

Paul intends to go to Jerusalem and sends for Timothy and Erastus. Meanwhile in Ephasus Demetrius a silversmith incites the craftsmen of Ephasus to gather to address the problem that is Paul. He is concerned about the economic implications of Pauls actions; that individuals are turning from idols made of stone. This eventually leads to a riot where the town clerk has to tell the city to calm down or risk a charge of rioting.

Meditatio

Acts often appears to be a series of disconnected narratives but indeed they paint a much larger picture of the great multiplicity of works that the Lord was involved within. From the pastoral work of Paul to ensure that believers are empowered to live lives that bear fruit in brining glory to his name. To individuals burning magical texts, there is a real sense that this had far reaching consequences not only for individuals but enitire communities.

Yet this social upheaval and change does not come easily. Mistakes are made and indeed some times those sent by God to address the issues have their work cut out for them. This passage really made me think about how moves of God in a community or culture are hardly ever neat well organised affairs. Indeed they are more often than not require clarification (19:4), are accompanied by the miraculous (19:12), go profoundly wrong (19:16), lead to a return to the Lord (19:19), often have economic consequence (19:27) experience fierce opposition (19:34, 19:37).

It's easy to forget that social events are complex and multifaceted. It's easy to make the assumption that the early Church empowered by the Lord had it easy. Personally I can't imagine what it must have been like to have been the focus of an entire communities contempt, and to have sat through 2 hours of shouting "Great is Artemis of the Ephesians!". Lets just re-read that and think about that again. Two hours of being shouted at.

Acts Chapter 18

Summarrium

Paul leaves Athens and travels to Corinth reasoning in the synagogue every Sabbath to persuade Jews and Greeks alike to accept Christ. Silas and Timothy arrive from Macedonia and is opposed by the Jews and so goes to the Gentiles. Paul has a vision that encourages him to go on speaking and he remains in Corinth for a year and six months teaching the words of God.

With the arrival of Gallio proconsul of Achaia the Jews bring Paul to tribunal pointing out that he persuades people to worship unlawfully. Gallio isn't interested and says this is for them to judge and has them driven from the tribunal, having the ruler of the Synagogue beaten before the tribunal.

Paul travels to Syria, has his hair cut at Cenchreae and comes to Ephesus to reason with the Jews. They ask him to stay and leave Ephasus travelling for Caesarea, then to Antioch, throughout the region of Galatia and Phrygia to encourage the disciples. Apollos of Alexandria comes to Ephesus where he proclaims the word of the Lord boldly and (after receiving instruction) powerfully refutes the Jews in public.

Meditatio

This passage demonstrates the pattern by which Paul operated. Typically arriving in a new location and immediately travelling to the Synagogue to attempt to persuade the Jews to accept Christ. This has typically one of two response which can be largely summarised as being (a) kicked out, or (b) invited to come back and speak. It's interesting that both response are fairly universal. It is not always the case that Paul is rejected; indeed in some cases individuals attempt to persuade him to remain far longer than he plans to stay.

There is a single mindedness to this.

It is important to distinguish between Paul and the average Christian. Paul is an apostle. He is sent and has a clear calling on his life to travel where the spirit of the lord allows him to go. The average believer has a responsibility to both make disciples (Matthew 28) and be my witnesses (Acts 1). This I believe firmly is a charge on all who believe in Jesus. However clearly some are sent to equip and serve local churches as we read throughout acts. Indeed it was not the case that the entire church in Jerusalem came, just those whom the Holy spirit selected.

As such it is a mistake in my view to consider that our lives should reflect that of Paul.

Another interesting aspect to this is how, in almost every case in Acts, it is the Lord and not people who deal with conflict. For example in this passage when a strong legal case is brought before the magistrate essentially he throws the case out because he wants nothing to do with religious matters. Again this attitude was entirely contingent upon the providence of the Lord. It might have easily have just been Paul's undoing.

For me then this passage reflects something of the union of mans determination and the Lords providence, through which the Church grows and Godly men rise up to take a stand for the sake of the Gospel. I am really enjoying my time in this book.

Acts Chapter 17

Summarrium

Paul, Timothy and Silas travel to Thessalonica where they are rejected by the Jewish population at the synagogue and a riot breaks out. The accusation being that Paul et al have 'turned the world upside-down'. Departing Thessalonica they travel to Berea where they are well received by the Jews. However the Jewish population from Thessalonica hear of their presence and incite agitation in Berea causing Paul to depart, leaving Silas and Timothy behind.

Paul arrives at Athens where he is concerned about the idolatry of the city. He converses with the Epicurean and Stoic philosophers and others who wish to know 'what these things mean'. Paul makes links to the altar of the unknown God stating that God made the world, does not live in temples, and gives life to all mankind and everything that he has. Some reject the resurrection but others believe or wish to hear more.

Meditatio

A few things have struck me about this chapter, most of which have to do with Pauls adventure in Athens. Paul meets the Epicurean and Stoics who maintain two very distinct philosophical positions.

Epicureans believe that the goal of life is to attain simple pleasures, tranquility and that absence of pain; distinct from hedonism which is an indulgence in sensual pleasures. The Stoics in contrast considered virtue the highest good attainable by man; claiming that through reason and knowledge we life in harmony with the divine logos that governs nature.

Interestingly we might see this as the common man who lives to avoid suffering and the principled man who lives according to a clear and universal moral standard. Perhaps this is an over simplification, but to mention both schools suggests some significance to our understanding of the context.

Paul's message is a strange message to their ears. The Jewish population are almost correct when they claim in verse 6 that the apostles¹ have 'turned the world upside down'.

God is not manifest within a statute like all the other gods of the city, God does not inhabit a temple and God does not need sacrifices. He made all things and already has all things. Typically Gods are represented in a statue a manifest expression of the idea they represent. Typically Gods have temples and require sacrifices.

The apostles¹ therefore have brought news of how Christ has turned the world on it's head. This is a radically new kind of religion the likes of which the Greeks had never before encountered.

It is understandable that the resurrection would become a sticking point for some. Many philosophical² traditions maintained that the soul was immortal, whilst the body temporary and inferior. The idea of bodily resurrection would have been difficult for some Greeks to accept because it contradicted their understanding of the afterlife; the body seen as a prison for the soul released in death. Indeed transmigration of the soul was something that the Greeks had believed in since the pre-Socratic Pythagoras and even the great sage believed the body and Soul were separate³.

Acts Chapter 16

Summarrium

Paul has Timothy circumcised because his father was Greek and this would appease the Jews in Lystra and Iconium. Paul is forbidden by the Holy spirit to speak the word in Asia and the spirit of Jesus does not allow them to travel to Bithynia. Paul has a vision of a Macedonian man calling for assistance, and so they travel to Macedonian to preach the gospel. In Philippi they meet Lydia, who believes and is baptised along with her household.

In Philipi Paul is arrested for delivering a slave girl of a demonic spirit resulting in financial loss for the slaves owners. They are beaten and imprisoned. During the night there was a great earthquake and all the doors were thrown open. Fearing all the prisons had escaped the Jailer intends to kill himself but is prevented by Paul who confirms no one has left. The Jailer converts and is baptised alongside all his family.

The magistrates and police advise Paul and Silas are free to leave, but Paul wishes to make a point given he is a Roman citizen. The authorities are fearful given they were unaware of this fact and apologize to Paul asking them to leave the city. They leave the prison visit Lydia, encourage the believers and depart.

Meditatio

You would think that the dispute around circumcision of males was settled in Acts 15. We have had the first council of Jerusalem confirm that there is no distinction between Jew and Gentile and there is no expectation that gentiles will be circumcised. Yet we find Paul seemingly doing the precise opposite at the beginning of Chapter 16. Paul has Timothy circumcised which is an act that seems to stand in contrast of the defence he offered on behalf of the Gentiles.

My best guess here is that Paul is being winsome¹. Timothy is the son of a Jewish woman that married a Greek man. This is precisely the reason that Samaritans faced significant discrimination in ancient Israel. For Israel was, by ancestry, the chosen people. As such to 'dilute' Jewish blood was essentially equivalent to what Christian Fundamentalists would consider 'going liberal'. As such Timothy would in the eyes of the Jewish leadership be less than Jewish particularly if he 'wasn't even circumcised'.

This for me makes the most sense but we are actually not offered any clear explanation for Pauls actions beyond verse 3 where it states '...because of the Jews who were in those places, for they all knew that his father was a Greek'. Prejudices within the Church amongst believers die hard it seems; to this day we still haven't learned to love the lord God and our neighbour.

A curiosity to me is why Lydia is mentioned explicitly. The first and most obvious reason is likely that her conversion demonstrates the inclusively of the Christian message; it reaches beyond the Jewish community to encompass Gentiles as well. Secondly her role as a successful businesswoman suggests that Christianity was appealing to people from various social and economic backgrounds. We might conclude that Lydia wasn't married. Yet the text offers us no clues as to her marital status, with the exception making mention of her 'household'.

It is possible this might have been extended family members, but it is not beyond the realms of possibility that this may refer to her immediate family. Nevertheless it's interesting that Lydia is mentioned and her husband is not (given the common accusation of patriarchal bias within scripture).

Acts Chapter 15

Summarrium

Paul and Barnabas return to Jerusalem to settle a dispute around the significance of circumcision. Peter is clear that the Holy spirit has made no distinction between Jew and Gentile and there should be no such distinction introduced by the Church. Paul and Barnabas offer their own testimony of the signs and wonders performed amongst the gentiles.

The apostles and the elders send Paul and Barnabas to Antioch to make clear the decision of the first council of Jerusalem. That there is no distinction between Jew and Gentile, but of the moral concern to abstain from what is sacrificed to idol's, strangled, and from sexual immorality. After this Paul and Barnabas desire to return to former churches and fall out over if Mark should accompany them, with the two ultimately parting company.

Meditatio

I think it's interesting the way that Acts plays down the disharmony that characterises this passage. We need to be honest here this is a major theological crisis, one which requires the leaders of the Church to be recalled to Jerusalem to resolve. Whilst it may be perfectly acceptable in this day an age for the protest¹ to continue the fractal fragmentation of the Church, in Acts clearly this was unthinkable.

There is clearly a desire within the early church that we have lost to remain together. Paul speaks so often in his epistles about maintaining the unity of the faith². Yet the reality of 'practice' in Christianity is essentially that there is still an underlying issue of humanity. Things are not as clear and distinct as people would like. Indeed the chapter points out the relational approach to knowledge and belief.

Verse 2 tells us there is '...no small dissension and debate' and verse 6 in the council that there was '...much debate'. In each case if the answer, which may seem obvious to us, was obvious it didn't appear that way at the time. The question about how to address doctrinal issues is a trickyone. Many wish to lock in definitions as though languge and abstractions have the power 'freeze' what words and ideas mean. We are lives in process as is our knowledge and relationship to God.

My favourite verse is 39 speaking of the falling out of Paul and Barnabas. '...and there arose a sharp disagreement, so that they separated from each other'. There is something earthy here in the presentation of friends falling out. Despite their fevent love for each other, campaigning for the acceptance of the Gentiles they end up falling out over a mutual friend.]

Acts Chapter 14

Summarrium

Paul and Barnabas preach in the Jewish synagogue at Iconium and a great number believe. However persecution from the Jewish community causes Paul and Barnabas to flee to Lystra and the surrounding country. At Lystra Paul is instrumental in the healing of a man unable to walk from birth.

The men of Lystra then believing gods to have come among them attempt to sacrifice to Paul and Barnabas. Paul and Barnabas reject their praise pointing instead to 'a living God' who made the heavens and the earth. Paul is eventually stoned by crowds and the Jews from Antioch and Iconium. Paul survives and continues to serve the churches appointing elders to oversee the communities.

Meditatio

Again we find another passage within which the increase in favour from the Lord, the receptivity of the people to the message is contrasted with persecution. Paul and Barnabas face not only opposition but people seeking directly to do them harm, and in Paul's cause committing actual bodily harm.

It is unclear from the texts if we should assume that Paul has been stoned to death and then is brought back to life again. Or if we should take Paul's stoning as a happy accident where the mob was insufficiently thorough in their work. In any case the events described do not prevent Paul from continuing his work the very next day.

Another interesting point to raise here alongside the escalating tensions is how the term witness is used. It doesn't appear to be being employed in the way we might expect. That is to say in the capacity of someone who offers a first hand account of an event for which they were present. Instead the author appears to use them to describe giving evidence in support of a claim.

The variation is significant given evidence in the latter case need not be a description of evidence but might be a proof in the form of a miraculous act. Let pay attention to some of the instances where 'witness' or 'witnesses' are used¹.

1. Acts 1:8 - "But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth."
2. Acts 1:22 - "beginning from the baptism of John until the day when he was taken up from us—one of these men must become with us a witness to his resurrection."
3. Acts 2:32 - "This Jesus God raised up, and of that we all are witnesses."
4. Acts 3:15 - "and you killed the Author of life, whom God raised from the dead. To this we are witnesses."
5. Acts 4:33 - "And with great power the apostles were giving their testimony to the resurrection of the Lord Jesus, and great grace was upon them all."
6. Acts 5:32 - "And we are witnesses to these things, and so is the Holy Spirit, whom God has given to those who obey him."
7. Acts 6:13 - "and they set up false witnesses who said, 'This man never ceases to speak words against this holy place and the law,"
8. Acts 7:58 - "Then they cast him out of the city and stoned him. And the witnesses laid down their garments at the feet of a young man named Saul."
9. Acts 10:39 - "And we are witnesses of all that he did both in the country of the Jews and in Jerusalem. They put him to death by hanging him on a tree,"
10. Acts 13:31 - "and for many days he appeared to those who had come up with him from Galilee to Jerusalem, who are now his witnesses to the people."
11. Acts 14:3 - "So they remained for a long time, speaking boldly for the Lord, who bore witness to the word of his grace, granting signs and wonders to be done by their hands."
12. Acts 14:17 - "Yet he did not leave himself without witness, for he did good by giving you rains from heaven and fruitful seasons, satisfying your hearts with food and gladness."
13. Acts 22:15 - "For you will be a witness for him to everyone of what you have seen and heard."

A few things have struck me from this list. Acts 1:8 indicates the need for empowerment to be a witness. Acts 1:22 indicates the need to 'become' a witness; suggesting this is a process. Acts 2:32, 3:15, and 4:22 all point towards the resurrection as the source of empowerment. Finally the Holy Spirit is also referred to as a witness. The point around co-creation is very real this is not something man is charged alone to be. In acts the spirit himself bears witness to the truth of the words spoken by Paul and Barnabas.

Acts Chapter 13

Summarrium

At the Church in Antioch the spirit says that Saul and Barnabas should be set apart. They fast and pray and are eventually sent down to Cyprus ending up in Paphos where they come across a magician; a false Jewish Prophet. Saul is sent for by the proconsul Sergius Paulus who wishes to hear the word of God. The Elymas the magician seeks to mislead and Saul responds in the power of the spirit proclaiming that Elymas will be blind. The proconsul subsequently believes

Paul then arrives at Perga where he preaches in the synagogue and lays out the historical context of the Gospel up until the arrival of Jesus. Many devout Jews and converts follow Paul and Barnabas and the next Sabbath the whole city gathered to hear the word of the Lord. The Jews oppose Paul and Barnabas and stirring up persecution against Paul and Barnabas they are driven out of the district and travel to Iconium being filled with joy and the Holy Spirit.

Meditatio

There are a couple of interesting things that appeared to me within this passage. Firstly I noticed a transition in the name for Barnabas's companion from Saul to Paul. This begins in verse 9 and (according to ChatGPT) Saul is then consistently referred to as Paul thereafter. This is an interesting transition and we might ask the question as to the significance of verse 9.

Perhaps there is something within Paul that has shared kinship with Elymas. His comment in verse 10 "You son of the devil, you enemy of all righteousness, full of all deceit and villainy, will you not stop making crooked the straight paths of the Lord?" seems rich coming from a man that had metaphorically held the beers of those responsible for the first Christian martyr. However in some way this makes perfect sense. This was a chance, a public opportunity, for Paul to adopt and enact his new identity and to stand in opposition to the very things he had formerly stood against.

As to the question why, it should be noted that Saul was a Hebrew name, whilst Paul was a Roman name. As Paul's ministry becomes more focussed on the gentiles it would probably be natural that he would adopt a name that was more relatable. Consistent with his view of becoming all things to all men¹. It is also consistent with a transformed identity; one who was formerly a persecutor of Christ now taking the gospel to his former enemies.

Verse 39 also struck me as being profoundly important. As the heart of the gospel message it must have been received as absolutely outrageous. Bearing in mind Paul is speaking in a Synagogue on the Sabbath to Jews and Jewish converts. He is telling followers of a behaviourist² religion that not only was the law insufficient to offer freedom. But further still that in him (Jesus), this resurrected messiah he purports to follow, is the freedom the law failed to win.

We can see why the Jewish authorities might seek to drive Paul and Barnabas from the district even if the people were receptive to the message. It strikes at the heart of Jewish belief and tradition. Indeed it remains a thematic pattern within Acts that the Gentiles are consistently more receptive to Jesus and the Gospel of the Kingdom than their Jewish counterparts. This transition to 'Paul' then makes significant contextual sense.

Acts Chapter 12

Summarrium

Herod has James the brother of John killed, and Peter arrested. Earnest prayer is made for him by the Church. He is visited in prison by an Angel who leads him out of the city. Peter then travels to Mary's house (mother of James who was known as Mark). Initially they suspect it to be Peters 'angel' at the gate but later discover it is Peter himself. Peter describes how the Lord has saved him and charges those present to tell James and the brother before leaving.

Herod meanwhile has the sentries charged with the care of Peter put to death and spends time in Caesarea. Herod delivers an oration in which the people were shouting 'the voice of a god, and not of a man!'. Herod fails to address this and is struck down by an Angel of the Lord and he was eaten by worms. The word of God meanwhile increases and multiplies and Barnabas and Saul return from Jerusalem brining John (aka Mark).

Meditatio

When viewed through the lens of power this chapter takes on some interesting dimensions. For example, Herod recognises the importance of public relations for maintaining power. Herod seeks approbation through the execution of James the brother of John. Recognising that this is going to win him favour with men he attempts this once more. This time imprisoning and planning to execute the Apostle Peter.

Despite Herod's attempts to win further favour with the people, the Lord intervenes and delivers Peter materially from his enemies. Peter finds himself as though waking from a dream outside of the city, and others two are astounded that he has been delivered by the Lord. It is a stark contrast between how Herod and Peter respond to groups.

Here we also see how the power of Herod, which is contingent upon the people, is contrasted with the powerlessness of Peter who is imprisoned. Yet it will be Herod that perishes and Peter that lives. Herods kingdom will eventually crumble whilst the Gospel of the Kingdom will continue to spread all the way to Rome.

The narrative contrasts the power of earthly rulers like Herod with the power of God. Despite Herod's authority and resources, he ultimately succumbs to illness and death, while God's power is demonstrated through Peter's liberation and the growth of the Church.

Herod's death is reported by Josephus in the first century which is not entirely consistent with, nor distinct from this account¹. Both mention worms, however Josephus account does not mention Herod being struck down by an angel of the Lord and dying. Indeed historical sources tend to indicate that Herod the Great had a very long and painful death from an unknown illness of the colon.

Peter in his powerlessness became powerfully effective for the gospel. He was effective for the lord precisely because he had nothing to bring. There was room for faith to operate. As far as Peter knew or understood he would be next. Yet the Lord acted to deliver him. The logical question to ask here is why didn't he do this for James the brother of John? Why does he act for some and not others? Job tells us we don't get to ask these questions. I'm curious if God leaves gems like this here that we might dare to.

Acts Chapter 11

Summarrium

Peter returns to Jerusalem following his visit to the house of Cornelius the centurion. Upon his arrival he is criticised by those who perceive themselves as being part of the old covenant for associating with Gentiles. Peter give an account as to what has happened and 'the circumcision' then fell silent glorifying God "Then to the Gentiles also God has granted repentance that leads to life".

Now those that had been scattered because of the persecution that had begun with Stephen some had travelled as far as Antioch and here the grace of God was present and many believed and turned to the Lord. Barnabas is sent to Antioch and travels to Tarsus to fetch Saul and they meet and teach the Church at Antioch for a whole year. Agabus one of the prophets came down from Jerusalem and predict a famine and so the disciples coordinate effort to send relief to brothers in Judea by the hand of Barnabas and Saul.

Meditatio

Within this chapter we begin to see the important role that leadership plays within providing the framework and structure for belief for the early Church. Peter is accountable to the church for his actions. He faces criticism for his behaviour and as a disciple is held to a higher standard than say a new convert. Peter is honest an accurate in his recitation of the events that led him to the present position. He does not embellish or elaborate just the facts is enough.

What happens in this passage is something that frankly seems more unnatural than the resurrection¹. One of the factions within the Church begins with criticism and ends in glorifying God for leading the Gentiles also to repentance that leads to life. Within many contemporary communities there is division about matters of form and custom. Yet this is not a matter of should we have wine or grape juice. This is a major theological crisis. Peter has been, for all intents and purposes, galavanting with the gentiles and the Jewish community is going to take him to task on this. Old prejudices die hard.

Equally we see that Barnabas is sent to where the Lord is working to equip the new believers there and takes along Saul to assist him. They reside there for a year before they are sent on with relief aid to the brothers in Judea. What has struck me so much about Acts is that the leadership is constantly playing catchup to what God is doing. The Lord is converting Paul, whisking individuals off to a place they did not expect to be, leading revivals. The leaderships is not trying to manifest these things but to identify where God is at work and bring structure around it to preserve and develop further the work God has begun.

Acts Chapter 10

Summarrium

Cornelius the Centurion has a vision at 9am of an Angel of the Lord who tells him to send for SPeter who is lodging with Simon the tanner. Cornelius obeys and servants are sent. Meanwhile Peter has a vision on the housetop at 6am the next day where a great sheet descended from the heavens with all manner of animals, reptiles and birds and a voice commands Peter to kill and eat but Peter refuses pointing out that he has kept the law and not eaten forbidden foods. This happens on three occasions ands the voice rebukes him pointing out that Peter should not call common what has been made clean.

Peter puzzles the meaning of this and men stand at the gate for Peter, Peter himself is prompted by the spirit to advise that the men had come to collect him. Peter presents himself then asks why they have come and they advise he has been sent for by the Cornelius the Centurion. Peter arrives in Joppa and questions Cornelius who has gathered his friends and family. Peter points out that God has revealed that he shows no partiality, preaches the gospel and the Holy spirit falls upon the people and Peter commands them to all be baptised in the name of Jesus.

Meditatio

Acts 10 is an important chapter. It is the revelation to Peter that the distinction between clean and unclean is no longer a question of ancestry or heritage. This is something that had been foretold earlier by Jesus's cousin¹. It will no longer be through blood that the Lord will accomplish his aims. The final blood has been spilt, now there is unity and peace made through Christ Jesus.

Peter points out that there is continuity between the prophetic tradition and the ongoing work of the disciples. In verse 43 pointing out that it was to him all the prophets bore witness; that who believes in him receives forgiveness of sins. Meaning that all that the prophets bore witness to foretold of the coming salvation through the death burial and resurrection of Jesus.

The gift of the Holy Spirit is then poured out not only on those who were part of the covenant but also gentiles consummating the understanding articulated by Peter's of the Lords intent of unity through Christ. This is important especially for Gentile Christians like me who otherwise might only have had the noahide covenant to depend upon.

Nevertheless we might think on Peters words in verse 28 a moment 'but God has shown me that I should not call any person common or unclean...' implying that Peter did consider Gentiles to be unclean and common. Or what about verse 47 'Can anyone withhold water for baptizing these people'? These are an odd choice of words to someone who has made their peace on this issue. In all honesty it sounds like a reluctant acceptance of change.

We should point out that unlike Peter's claims in verse 28 the Torah doesn't explicitly prohibit Jews from associating with Gentiles, but there were cultural and religious conventions that led to such divisions. Indeed the relationship between the Jewish people and Gentiles has been a complex one throughout history. Jews often avoided contact with Gentiles to maintain ritual purity, to uphold religious identity, and to minimize the risk of idolatry or assimilation into foreign cultures. So what the Lord is addressing here is not a moral issue but a matter of custom.

Peters humanity portrayed throughout the gospels never ceases to amaze me.

Acts Chapter 9

Summarrium

Saul has a dramatic conversation to Christ on the road to Damascus where he had planned to arrest and bring Christian believers to the Chief Priests for punishment. He is blinded by the encounter with Jesus and does not eat or drink for three days until Ananias prays for him and he is healed. At Damascus he immediately begins preaching in the Synagogues and offering proofs that Jesus was the Christ.

The Jews plot to kill Paul and so his disciples help him escape Damascus by lowering him through a hole in the wall on a basket. Saul joins the disciples in Jerusalem who are initially apprehensive but later accept him as a brother. Saul preaches boldly in Jerusalem and the disciples learn of a plot on his life and aid him to escape to Tarsus.

Peter heals Aneneas who was paralyzed and bedridden for eight years leading to the residents of Lydda and Sharon to turn towards the Lord. Peter also visits Tabitha (Dorcas) who had passed away and through the power of the spirit she is raised to life. This becomes known throughout the region of Joppa with many believing in the Lord.

Meditatio

Much happens in this chapter. We have the conversion experience of Saul, his escape from Damascus and Jerusalem, Peter healing one man and raising a woman from the dead.

Interestingly I had just been sitting with this conversation between Vanderklay and Brandon which seemed to circle the problem 'should we evaluate the value of myths on the basis of their coherence with our present understanding of natural world or based upon their functional utility as praxis?'. This conversation was very frustrating but none the less raises an important point between how modernism and meta-modernity is framing the issue.

The modernist perspective has introduced new categories that did not exist prior to the enlightenment; natural and super-natural being some of them. For the pre-modern world it was as natural for God to participate within creation as it would be for a developer to participate within the Game he has created. We assume with the observations of the past 300 years that we can unpick and remove a complex web of ideology that has persisted since...was it 40 milion years ago we diverged from apes?

Now there is of course good reason to celebrate the modernist perspective. My children and I are alive because of it and enjoy living in the benefits of a modern world. But there are limitations to it. The project did not and has not succeeded in gathering 'all facts'. Material correspondence is not always the best way to view a problem; one does not test for Socrates in a lab.

So how to respond to Acts 9? Do we de-mythologise and reject what appears unnatural to us? Do we instead recognise that it is part of a pattern of a functional narrative within which we inhabit? These are not easy questions to answer, but as for me an my house...I've always been a bit of a pragmatist.

I appreciate this post is a variation from the pattern and barely makes mention of the source material at all. Apologies.

Acts Chapter 8

Summarrium

Saul continues to persecute the believers in Jerusalem and as a result the early Christians are scattered. Phillip travels to Samaria and is well received with many turning to the faith. Peter and the Apostles continue to lay hands on people that they might be filled with the spirit. A Magician named Simon is amazed asking for this power himself, but being rebuked by Peter because of his underlying motivation.

Phillip meets an Ethiopian Eunuch on the desert road to Gaza and he explains to the Eunuch the passage from the book of Isaiah that he was reading at the time¹. Phillip then baptises the Eunuch and finds himself taken by the spirit to Azotus² where he preaches along the coastal towns until her arrives in Caesarea.

Meditatio

This particular chapter demonstrates how the rejection of the Gospel by the religious establishment led to the scattering of the believers, and the spreading of the Gospel throughout the region.

Interesting the Gospel is first accepted in Samaria. Samaria, which was essentially part of the region that historically would have been the northern kingdom of Israel had a diverse population. A direct result of the conquest of the northern kingdom of Israel by the Assyrians in 722 BC. This diverse population was a blend of Israelite and foreign influences and led to the emergency of the Samaritan identity. Samaritans faced criticism and suspicion from Judeans for their perceived compromises in religious practice and ethnic identity.

Human beings rarely change. We see the same kinds of complaints raised in the tensions between liberal and conservatives. Liberals encounter scepticism and opposition from conservatives for their willingness to challenge traditional norms and embrace progressive values. Whereas conservatives may express concern about liberal tendencies to challenge established norms and institutions, fearing erosion of traditional values and cultural identity.

So in an odd way the liberals are first to the table to accept the Gospel and accept the Holy Spirit. Yet this does not mean that this is entirely without challenge. We have Simon the Magician attempting to monopolize upon the power that was shared, and the Gospel being taken all the way to Ethiopia without any apostolic oversight. Yet this does not concern the spirit who whisks Phillip rapidly away to preach in Azotus.

I imagine this would give some contemporary church planters a significant cardiac event. But at the end of the day the thing that really strikes me about this passage is the intentionality. There is an acting based upon what I can manage but no sense of Phillip carrying the weight of all this. He deals with each situation as it arises (as do the Apostles). It seems oddly reactionary. Perhaps this is just the way it has been written, but there seems little in the sense of branding and strategy.

Some thoughts to ponder.

Acts Chapter 7

Summarrium

Stephen delivers a speech to the High priest and the council of elders. He recalls how God chose Abraham and Moses demonstrating himself faithful to them even when they were rejected by Men. Stephen points out that the children of Abraham have consistently rejected the Lord turning away from God to instead to worship even Golden statues.

Stephen describes the journey of Abraham, Joseph, Moses, David and Solomon. He demonstrates how the infidelity of the Israelites has been a consistent issue before finally accusing the council of killing the Lords anointed. In response he is taken out of the city and stoned to death where he experiences a vision of Jesus sat at the right hand of the father before he dies. Saul is present at his execution.

Meditatio

Within the passage it has struck me that Stephen traces the fulfilment of the promise made to Abraham. This is an attempt to demonstrate continuity within the redemptive plan for Israel.

Abraham who is childless receives the promise to be the father of many. Joseph sold into slavery rises to prominence and eventually saves his family. Moses who is called to deliver the Israelites and fails in his own efforts is called forty years later. The wanderings in the wilderness, the construction of the tabernacle and later the temple; is contrasted with the rejection and murder of the prophets; much like Jesus who Stephen accuses the Jewish leaders betrayed and murdered.

Yet the response of the religious leaderships is dramatically contrasted with those who are added to the community in Acts 2. Rather than a repentant response we see in Acts 2 the people of God continue to enact the historical rejection of the redemptive purposes. The religious leadership fail to accept responsibility for their part in all this and instead continue to perpetuate this.

There is an uncomfortable lesson in all this which is somewhat linked to an earlier point I raised in discussing Ephesians 2. Christ is 'building' us together as a dwelling place for God based upon this foundations of the Apostles [Framework, Stability, Establishment, Tradition, Roots] and Prophets [Frame-breaking, Challenge, Innovation, Revelation, Growth]. There is something in this perspective that needs to be expanded upon.

Let's unpick this a little then...

The apostolic mission is providing a solid framework upon which the Christian faith is built; serving as guiding principles for believers by which to live. Yet the danger in this role is that the Religious establishment seeks to maintain its power and cohesion within the body at all costs rather than heeding the work of the spirit. The establishment has the tendency to forget that the house of the Lord is established on the both the foundation of the Apostles and the Prophets.

By contrast prophets, can be viewed as challenging the current religious frame or paradigms within the community. The prophets bring insights, revelations, or corrections to ensure that the community remains faithful to God's will and open to His ongoing guidance. In this interpretation, the apostles provide the stable structure upon which the Christian faith is built, while the prophets serve to challenge, refine, and renew that framework as needed, ensuring its continued relevance and fidelity to God's purposes.

We should also not overlook the references to Amos and Isaiah¹. The appointment of the Seven in Acts 6 can be seen as addressing social justice concerns similar to those highlighted by Amos. The reference to Isaiah underscores the continuity between the prophetic tradition of Isaiah and the message of the early Christian community. Stephen is pointing to the classic tension between truth as orthodoxy and truth as praxis.

Acts Chapter 6

Summarrium

The Church continues to grown and as they increase in number Hellenists¹ raise a complaint because their widows are neglected in the daily distribution. The apostles appoint seven men, laying hands upon them to attend to the daily distribution and thereby freeing the apostles to the ministry of the word.

Stephen through the spirit is undertaking great wonders among the people. Some Jewish persons rise up against him and dispute his claims about Jesus. They bring him before the elders and scribes and before the council. False witnesses are found and claim that Stephen has proclaimed that Jesus will destroy the synagogue and change customs.

Meditatio

This passage reveals something of the administrative challenges facing the early church. Despite sharing with each according to his need there are those who are missed. This troubles the community and there is a need to work out how to resolve this. Evidently the Apostles are devoting themselves to the ministry of the word, so there is a question to be resolved who will be appointed.

Ultimately they appoint seven men and laying hands on them in prayer. This structure it seems continues to support the growth of the body of Christ with many being added to their number in Jerusalem, including a number of priests. It is interesting here; the leadership is listening to the needs of it's members. It recognises that there is a legitimate issue and action is taken to appoint leaders who can administer justice.

The second part of this chapter is a continued reminder of the cost of discipleship. Following Jesus is not always an easy ride and indeed can cost us much of what is seemingly valuable to us. Here we observe others entering into a dispute with Stephen, a removal of his freedoms and a demolition of his reputation. Despite this Stephen remains empowered by the spirit and appears to them "like the face of an angel".

Apologia

I have found it increasingly more of a challenge to find time to unpack scriptures, and for meditative practices. Whilst I have some structures in place to assist (let's call this routine) there is often significant disruption to this (let's call these children). I remain concerned but not with regards to my performance, but more with my well-being. It is interesting what will become the focus of my attention and meditative practice rather than what I would ordinarily choose to focus upon.

I do of course realise this is a season of life; young children bring complexity and challenge. Indeed there is something in riding out the chaos which has been both educational and entertaining. Nonetheless it is one thing to reason a thing another to live it out.

Acts Chapter 5

Summarrium

A Man named Ananias sells a piece of property and retains back some of the value of this for himself. In so doing Peter claims that Ananias has 'lied to the Holy Spirit' and he dies. His wife arriving later is also questioned about the sale and also lies and subsequently dies. A great fear falls upon the Church and many signs and wonders are being regularly done by the Apostles with the sick lain in the streets that even Peters shadow might fall upon them

The high priest rose up and arrested the apostles putting them in prison. An angel of the Lord opened the doors sending them out again to teach the people. The high priests become aware of the apostles escape but were afraid to act because of their fear of being stoned by the people. Enraged by the bold declarations of the disciples Gamaliel advises they do not oppose the disciples claiming that it will naturally fail or the establishment will set themselves against the Lord.

Meditatio

What struck me within this passage is the wisdom that can be found amongst the Pharisees. Despite the jealousy and corruption to be found within the religious establishment there are some who can think reasonably. Gamaliel points out¹ an important principle. Using the examples of a number of failed Messiahs he points out that in each case nothing has come of this and the followers have dispersed. He anticipates that this will be the same with Jesus.

Yet what is of particular interest is that he points out that if this Jesus is who he claims to be they will be unable to prevent the spreading of the Gospel message. Going so far as to point out that they will be standing in opposition to God. The principle of general wisdom here being that on occasions it might be right to see how a thing plays out before committing oneself to a particular course of action.

We cannot also overlook the narrative surrounding Ananias and Sapphira. Arguably this reads as a judgement proclaimed by the angry God of the Old Testament rather than the God of love revealed to us through Christ. In reality the narrative illustrates the seriousness of deceit and hypocrisy within the early Church community. It instilled a deep reverence and respect for the Holiness and power of God, serving as a reminder of the reality of divine judgement. God remains involved in the affairs of the body and holds them accountable for their actions in administering justice.

Perhaps then food for thought today is the reality that the Lord observes and holds us accountable for our actions. Be they attempts to subvert his intents and purposes for personal gain or via direct opposition to him. The Lord will act in accordance with his will and purposes and we would do well to act in accordance with them.

Acts Chapter 4

Summarrium

Peter and John are arrested by the priests, the captain of the temple and the Sadducee's for proclaiming in Jesus the resurrection from the dead. Five thousand men believed. When questioned by the rulers, elders and scribes, Peter proclaims boldly that it is by the name of Jesus that the lame man now walks. The political situation is precarious for the establishment given a notable sign has been given and the people are praising God. Charging Peter and John not to speak further about Jesus they release them.

Upon their release they return to their friends and report what they had been told. The disciples then pray for boldness and the place in which they are gathered is shaken and they are all filled with the spirit; continuing to speak with boldness. Indeed all the people are of one heart and soul and share all things in common. With great power the apostles give their testimony and the grace of God was upon them.

Meditatio

In this passage we come across the first documented incident of 'persecution' by the religious establishment. Two of the disciples are arrested for performing a miracle, and they stand boldly before the religious establishment and speak truth to power.

What struck me about this particular passage is the contrast between the actions of Peter and John and that of the religious establishment. We see that that religious establishment fears man¹ pointing out that they cannot see the notable sign that has been performed in Jerusalem. Whereas Peter and John fear the Lord and can do nothing but speak about what they have seen and heard². A start contrast between concealment out of fear, and revelation of the truth of God out of fear.

Interestingly the quotation included in verse 26 is originally from Psalm 2 which is worth reading for context. Particularly given the warning to those in positions of power³. Here there is a clear warning to serve the Lord with and rejoice with trembling. There is an appropriate awe of the transcendent that is a necessary part of faith in God which the establishment lacks.

How should this influence our thinking? Our lives?

It is a clear encouragement to pray for boldness, that we might speak boldly about what we have seen and what has been communicated to us. The Lord preserved Peter and John who spoke boldly and were not afraid of death. More so they were more afraid of what might happen if they did not speak out, than if they did. We should also come to terms with the reality that doing so has consequences. Some of which may result in litigation or other processes we might prefer to avoid.

Acts Chapter 3

Summarrium

Peter and John were going up to the temple at at the hour of prayer and a man lame from birth was carried out at the Beautiful Gate to ask for alms. He asks for alms from Peter and John who offer him no money but instead Peter gives what I do have and commands the man to walk who immediately begins to walk with his feet and ankles made strong. People are there praising God and filled with wonder and amazement.

Peter points out that this miracle was not the result of power or piety within himself or John but instead the God of Abraham, Isaac and Jacob who sent Jesus whom the people of Jerusalem had put to death. Peter points out that the people should repent and be refreshed from the presence of Lord as foretold by the prophets.

Meditatio

Within Acts 3 we begin to see the kind of potential that exists within the power of the Holy spirit. Peter is going about his business but for some reason stops to address a beggar that he would likely have encountered on numerous occasions before. We see in verse 2 indeed that this individual would have been a daily feature at the gate that is called beautiful. So from a material perspective little has changed.

Yet we will see that much has changed from a spiritual perspective. Peter has been filled with the spirit of God and empowered to resolve something he was previously powerless to change. Peters response to this is not to accept the Glory at having healed another individuals but rightly attributes the action to the Lord directly. He is not there to perform for the crowd.

Indeed if anything it seems Peter is intent on speaking the kind of truth that may even lead to his death. For example in verse 15 'you killed the author of life, whom God raised from the dead' does not pull punches. Peter is explicit that the people of Jerusalem have culpability in the death of God calling for Barabbas release that Jesus might be executed.

Yet Paul points out that the Jews are the sons of the prophets and of the covenant implying that they inherit something significant. In the beginning of Acts 4¹ we see that the priests and the captain of the temple and Sadducees come upon them because they are teaching the people. They are arrested and placed in custody. Despite this, or perhaps because of this, about 5,000 men come to believe in Jesus.

Acts Chapter 2

Summarrium

The day of pentecost has arrived and the believers are gathered in one place. From heaven comes a sound like a mighty rushing of wind and divides tongues like fire rested on each on of them and they were filled with the Holy Spirit. The sound attracts bystanders and out into the street pour the disciples speaking in the languages of those around them.

Peter addresses the crowd and, making reference to the Torah, explains to the people what is happening and preaches the gospel. This moves people to their heart and results in many repenting, being baptised and added to their number. The believers then live devoted to the teachings of the apostles, breaking bread and praying together. Selling possessions and belongings and giving to each as has need.

Meditatio

To provide some context to this event; according to ChatGPT in Jewish history, the day of Pentecost is associated with the holiday of Shavuot (also known as the Feast of Weeks). It is celebrated 50 days after the second day of Passover and marks the giving of the Torah (the Jewish law) at Mount Sinai. It is easy to miss the symbolic significance of this particular link.

In Acts 2:41 we read of about 3000 people added to the Church once the power of the spirit has arrived on earth to empower his people to live in fellowship¹. This life represents the kind of life that the Lord has intended for his followers. It is part of the advancement of the kingdom; the redemption of all creation.

Contrast this with Exodus 32² where Moses returns to the camp of the Israelites from Sinai having received the 10 commandments and the law and ordinances from God. It is the giving of the law or the giving of the Torah. Yet as Paul tells us the law only bring consciousness of sin³ not power to overcome it. Despite prevailing wisdom I am of the opinion that merely being aware of the rules does not change who we are or empower us to live differently⁴.

For example I used to despise all forms of physical activity. Anything more than the exercise of my thumbs on the controller, or my fingers on the keyboard was too much for me. I was terrible at sport and was beginning to develop a figure akin to Bilbo Baggins pre-hobbit. My Doctor advised that it was necessary for me to make lifestyle changes to prevent significant long term health implications further down the line given I had stage 3 fatty liver disease. Despite my knowledge of this I took no action.

It was only when I was empowered to act by an intentional commitment to change and permitting it to motivate me (I have David Goggins to thank for this) that I began to make real lifestyle changes. I have now run 3.5 miles, 4-5 days weekly for almost 8 years.

This chapter for me highlights an important distinction between knowledge and power.

Acts Chapter 1

Summarrium

The author of acts¹ sets the scene pointing out how Jesus appeared to, and taught, his disciples post resurrection. He explains that Jesus warns them not to depart Jerusalem until they are baptized in the Holy Spirit. The disciples ask if Jesus will now take a political role and Jesus tells them it is not for them to know. He points out they will receive power from the spirit before ascending to heaven.

Peter recalls the fate that befell Judas after betraying Jesus which involved swelling until he burst. Making links to the Psalms² to point out that there is need to replace and appoint an alternative given he is no longer amongst the disciples. Two hopefuls are selected; Barsabbas, and Matthias. The disciples cast lots and Matthias becomes the new twelfth apostle.

Meditatio

It struck me how at this point the Disciples are still awaiting the arrival of the spirit. They all abandoned Christ following his betrayal and execution, yet are reunited by him following the resurrection. Acts here tells us that Jesus presents himself alive to them, offers proofs of himself and speaks of the kingdom of God. Through Jesus the scattered sheep are regathered for the purpose of being a witness.

It's interesting here to take a moment to contrast this with Matthew 28 whereby Jesus instructs his disciples in the task of disciple making. In Acts Jesus gives the office of witness. So there are two contrasting views here. Matthew who tasks us to make Disiples and Luke who offers an office defined by our relationship to Christ.

There is a real difference between doing [Disciple making] and being [Witnessing] which Jesus himself has previously discussed³. So is this something Jesus tasks us with, or is this just who we are given who Jesus is? This question fleshed out has defined my own difficulties with the evangelical industrial complex; where viral replication is often prioritised at the expense of relationship.

I am by trade a social worker so functionally witnessing is a more natural fit as a relational approach that stems from who we are. I don't doubt some are sent, nor that we all have a responsibility. I do question the wisdom of making this our primary focus, unless of course our intent is empire building in which I have no interest. Kingdom building I can get on board with not empire building.

One is for Christ the other for the pastor. Indeed I've begun to sense an insidious form of neo-colonialism that is emerging within protestant Christianity that see's its role in 'educating the savages' or to 'make others like us'. This seems inconsistent with the teachings of Jesus and I have no interest in this aspect of Christianity.

The Acts 1 perspective seems to be a far more developed idea that goes beyond a function, to that of an identity defined by our relationship to Christ. Nevertheless we cannot ignore Matthew. Perhaps then in someway we are provided with contrasting perspective again as part of our responsibility to work out this gift of salvation⁴.

A parting thought...they cast lots? (See 1:26). So even after the resurrection and ascension it is not until the spirit arrives that we can escape observation of the old forms.