Home | Lessons | New Testament | Acts | Lesson 7 – Acts Chapters 2 and 3

Duration:

46:55

en Flag
Lesson 7 – Acts Chapters 2 and 3
Overview
Transcript
Slides

About this lesson

Acts is a map of the early church’s advance into the ancient world. Luke, the author, describes the theme of Acts as the Lord expanding his work “in Jerusalem, all Judea, Samaria, and to the ends of the earth.” Taught by Tom Bradford.

Download Download Transcript

THE BOOK OF ACTS

Lesson 7, Chapters 2 and 3 We’ll close out Acts chapter 2 and open chapter 3 today. But first as is our custom, let’s quickly review our previous session.

One of the most memorable features of the coming of the Holy Spirit to indwell Believers on Pentecost ( Shavuot ), was that the 12 Disciples along with the 120 other Believers present began to speak in foreign languages that were unknown to them. The word used in that era to mean a language was tongue. Tongues referred only to natural human languages just as we think of them: English, French, Spanish, Hebrew, Russian, Arabic, etc. Today the Church calls this phenomenon “speaking in tongues”. And there is substantial theological and denominational disagreement over whether this spiritual gift is still appropriate for our time, or if it still exists, and for some it is thought that a Believer must possess it as evidence of being saved.

Was there a reason or a precedent for this ecstatic speech event to occur at Pentecost in conjunction with the presence of the Ruach HaKodesh (the Holy Spirit)? Indeed there was. Back in Moses’ day we found in Numbers 11 that when God put the Holy Spirit upon (not within) the 70 Elders that Moses had appointed to help him guide God’s people through the wilderness, they all spontaneously started uttering ecstatic speech. Since it is said that some of the Spirit that was upon Moses was, by an act of God, shared with the 70 Elders, then we understand that it is the same Spirit that is being shared and not a different one or ones. So we have at Pentecost with the Messianic Believers in Jerusalem a nearly identical happening as occurred 13 centuries earlier with Moses and His Elders during the exodus from Egypt. There was an important divine purpose for the Holy Spirit enabling these followers of Christ to speak different languages on this particular occasion: thousands of visiting religious Jews had come to Jerusalem from all over the Roman Empire on a God-mandated annual pilgrimage. The required pilgrimage was to celebrate the Biblical Festival of Shavuot at the Temple, and these Diaspora Jews each spoke a language that was native to whichever country they were from. That is, most did not speak Hebrew or Aramaic, the two common languages of the Holy Land Jews including the 12 Disciples. So without this miracle of languages what the Lord was revealing through the Believers about Yeshua and the Holy Spirit could not have been understood by these many thousands of visiting foreign Jews.

We also discussed that in one of his letters to the Corinthians Paul addressed the issue of speaking in tongues head-on because it was causing dissention among the new Believers at Corinth; and that same dissention continues among Christian denominations to our day. We read passages in 1Corinthians chapters 12 and 14 to see that Paul certainly commended those who spoke in tongues. But he also nuanced it by saying that speaking in tongues was not meant to be universal among Believers because it was but one of a range of gifts and abilities that the Holy Spirit endowed the faithful with. So the exact gifting that each Believer might receive was done strictly at the sovereign choice of the Spirit. Paul concluded that speaking in tongues was not even the greatest among the Spiritual gifts. However without saying which gift was greatest or least he did say that prophesying was greater than tongues.

Then we learned that prophesying in the NT era did not usually mean to foretell the future as it did in OT times. Nor did it have the alternate OT meaning of adding to Holy Scripture. Rather in NT times prophesying meant to expound upon the existing Scriptures (the OT, the Tanakh) that was believed to be closed up, completed, with no more to be added. In modern terms, then, prophesying merely means to properly interpret the Bible and to teach it.

Let’s re-read part of Acts chapter 2.

RE-READ ACTS CHAPTER 2: 33 – end

The first verses we read bring up the issue of the role of King David in regards to the Messiah. And in verses that come just before these passages Peter begins to explain that the Messiah would be eternal; but that King David had died, was buried, and his tomb was just a few hundred meters from where they were standing. So it is obvious that King David wasn’t the Messiah since he is not alive, and he has not bodily ascended into Heaven to sit at God’s right hand. However Yeshua, who was killed, arose from the dead, and then ascended into Heaven leaving no trace of Himself behind, is a descendant of King David and is the Messiah. Peter admonishes his listeners that many of them were eyewitnesses to the signs and miracles of Yeshua so there should be no doubt in them. These signs and miracles fulfilled the prophecies of the several OT Prophets concerning the Messiah, even those prophecies of King David. Thus this is the proof that Yeshua of Nazareth is the Messiah, He is Lord and King, He is eternal, and He is currently in Heaven with Yehoveh, His Father. But then Peter hits them with a roundhouse right to the jaw. He says to these Jews: “Messiah is this Yeshua, whom you executed on a stake!”

Peter’s eloquent argument and his accusation of responsibility to the Jews who were listening to him had its effect. Many realized their guilt and shame (especially the local Judean Jews among the crowd). What now? They bore guilt (mostly in a communal sense) for killing God’s Messiah; so how could they possibly survive this unforgivable trespass? Notice their response: “Brothers, what should we do?” Peter told them to 1) turn from their sins, 2) return to God, and 3) be immersed (baptized) on the authority of Yeshua. And if they will do these 3 things they will be forgiven. Of course what Peter is talking about is the kind of repentance that is acceptable to God.

But the Jewish crowd’s reaction to Peter’s condemnation of them makes it clear that they inherently understood that repentance is above all else an ACTION! They asked what to do ; not what to pray or what to think. And so Peter said they were to behaviorally turn from their sins, actively return to obeying God in their lives, and hurry to be baptized in the name of Yeshua. All of these things were tangible actions, not a change in feelings or merely a passive change of mind or heart. This idea of repentance as concrete behavioral change at all levels of our lives has been all but lost in Christianity. However don’t think that this mistaken mindset that feelings and words of repentance are as good as or better than making actual life changes happens only in our day and age. Listen to this passage written by John Chrysostom around 400 A.D., taken from his work titled “Homilies on the Acts of the Apostles”.

“What shall we do?” They did what must be done, be we (do) the opposite. They condemned themselves and despaired of their salvation. This is what made them such as they were. They knew what gift they had received. But how do you become like them, when you do everything in an opposite spirit? As soon as they heard, they were baptized. They did not speak cold words that we do now, nor did they contrive delays, even though they heard all the requirements. For they did not hesitate when they were commanded to “save yourselves from this generation”, but welcomed it. They showed their welcome through their action and proved it through their deeds what sort of people they were.”

Repentance not only requires action; the substance of true repentance IS action. To say you have repented but it is not reflected in any discernable way in your life? Only God can know if He has forgiven you, but how can those around you think that whatever you piously claim is any more than “cold words”, says John Chrysostom, if they see no positive change in you? I tell you frankly that I have seen many claim repentance and Christ, but few do more than talk the talk. In the late 90’s in a CNN interview, Billy Graham lamented that the follow up from his Crusades (that had made him a household word and a giant in Christendom) revealed that of all those hundreds of thousands who left their seats to come and surround the stage and pray the sinners prayer fewer than 3% showed any signs of continuing on with what they had professed. And just as a reformed alcoholic or drug addict can listen to the pleading words of a substance abuser and know whether they are sincere or their words are just emotion driven or even manipulation, so a person who at one time thought they were saved, but suddenly realized that their own actions reflect no fruit of the Spirit in their lives, no discernable outward commitment to Christ, can often recognize the same in others.

I am a good example of this. I was raised in a Christian household to model parents. I can’t ever recall a time in my life that I didn’t know who Jesus was. We went to Church as a family. I never heard a bad word from my mother or father, never heard them argue with one another. They were highly regarded and trusted in the community. They were kind and sweet. We were taught Godly principles and our household was quiet, safe, stable and loving. I was baptized (like so many, on a few occasions!) But in my late 30’s my life was plunged into chaos and despair; and all at once, in a catastrophe that I can only visualize as like the World Trade Center collapsing all at once into a heap of dust and rubble, I instantly realized that the cause and fault of my predicament was my own. I had talked the talk with the best of them; but I had never walked the walk of a Believer. There was no fruit; I hadn’t endeavored to be different than the world but rather to be as much like the world as possible. I never considered my life in relation to the Lord. No one would ever have guessed my claim of Christianity unless I had told them; and I hardly ever did. I doubt they would have believed me anyway.

In my despair I realized that while I knew who Christ was, I had never sincerely repented of my sins nor had any serious intention of following His ways. I had merely tried to disguise those sins with a thin covering of mouthed words but did nothing to back it up. I took salvation for granted; something cheaply gained therefore only lightly valued. I prayed the prayer of forgiveness to relieve some guilt for awhile, giving me a false sense of security, and then just continued on as before. While I cannot be 100% certain, as I reflect I do not think I was saved. I had lived a self-deception for most of my life, but God could not have been fooled. Yet out of the ashes came a different person, a restored person, who learned that repentance is action, not cold words. Repentance is real, actual, visible change. The proof of repentance lies in a commitment not to repeat the same offenses. Peter learned that; John Chrysostom must have as well. And so did I. It is my earnest hope that you will too, and not have to experience disaster before you do.

But getting back to our passage, let’s think about what it was that so worried those religious Jews that they yelled out to Peter, “What should we do?” They had accepted some level of culpability for the death of Yeshua; but at the same time every one knew that they hadn’t personally killed Yeshua, nor necessarily even called for his death. Even so the Torah and the Altar offer no possibility of atonement for murder, or for those in the conspiracy to murder, or for those that offer false testimony against an innocent who is then convicted of a capital crime and put to death. The Law offers no atonement for blasphemy against God (and what could be more blasphemous than to reject, let alone conspire to kill, God’s Son?) One could repentant, even change and be entirely and sincerely sorry; but no atonement was available in the Levitical sacrificial system for what the English Bible often labels as intentional or high-handed sins. Thus their guilt and separation from God clung to them like a stain; it could not be removed at any price. But Peter offered them a way out.

Notice in verse 38 Peter says: “….and each of you be immersed on the authority of Yeshua the Messiah into forgiveness of your sins ……” The insolvable was solved if the name of Yeshua was invoked. Peter’s instruction telling them to be immersed (baptized) was to (as David Stern says it): “….absorb completely and accept totally the work, power, authority and person of Yeshua the Messiah”. If one does this then forgiveness of sins occurs (even for sins that up until now were not forgivable by any means offered by the Torah Law). 3000 people rushed to accept what Peter offered them that day and they were immersed into the name and Lordship of Yeshua.

But to whom is this kind of forgiveness available? In verse 39 Peter says: “For the promise is for you, for your children, and for those far away; as many as God may call”. Where did Peter get this idea from? Just as with all of his other premises, he got it from Holy Scripture. We discussed last week how the Prophet Isaiah, especially chapters 2, 55 and 56, greatly influenced Peter’s theology. But here Peter paraphrases Genesis 28:13 & 14. This is a story of Jacob, before God renamed him Israel.

Genesis 28:13-14 CJB 13 Then suddenly ADONAI was standing there next to him; and he said, “I am ADONAI, the God of Avraham your [grand]father and the God of Yitz’chak. The land on which you are lying I will give to you and to your descendants. 14 Your descendants will be as numerous as the grains of dust on the earth. You will expand to the west and to the east, to the north and to the south. By you and your descendants all the families of the earth will be blessed.

Abraham had many years earlier been promised that the covenant God made with him would be passed down to his descendants. Jacob was the recipient of that promise, and now it would flow onward from him.

Peter says: “….for the PROMISE is for you….” For the Jewish people “the promise” was a well understood buzzword that meant the covenant God had made with Abraham. For indeed this covenant was a promise; it put no conditions upon Abraham it only made guarantees to Abraham. Peter, as does God’s promise to Abraham, says this promise is for your children (descendants) as well, but also for those far away. Who are those who are far away? It is common in Christianity to say that this is referring to gentiles and then use Isaiah 57:19 as the proof text. However as I’ve demonstrated to you over the years, you can’t just willy-nilly lift verses, or portions of a verse, from the Scriptures and use them to validate pre-determined agendas. Indeed there is no doubt from many other verses in the OT (such as we found in Isaiah 56) about foreigners being able to join the God of Israel, and from several more in the NT that under certain conditions gentiles can be partakers in Israel’s blessings and promises given through Israel’s covenants with Yehoveh. However I don’t think that is at all what Peter had in mind here. For one reason, it would not be until a later time that God would deal with Peter in a dream-vision (where the Lord lowered a cloth filled with unclean animals and told Peter to choose and eat) that Peter finally understood that gentiles were to be actively included into the body of Messiah; something he was reluctant to accept.

The verse in Isaiah 57 that Christianity nearly universally says is what Peter was quoting, and it is speaking about the inclusion of gentiles, is this: 19 I will create the right words: ‘Shalom shalom to those far off and to those nearby!’ says ADONAI; ‘I will heal them!'” So the doctrinal idea is that those who are far off in this passage, and thus those who Peter is speaking about, are gentiles. Jews are near, gentiles are far off. I don’t accept that interpretation, especially when one reads this verse in context.

CJB Isaiah 57:1 The righteous person perishes, and nobody gives it a thought. Godly men are taken away, and no one understands that the righteous person is taken away from the evil yet to come. 2 Yes, those who live uprightly will have peace as they rest on their couches. 3 “But you, you witches’ children, come here, you spawn of adulterers and whores!

Then moving down towards the end of this chapter we read:

Isaiah 57:16-19 CJB 16 For I will not fight them forever or always nurse my anger; otherwise their spirits would faint before me, the creatures I myself have made. 17 It was because of their flagrant greed that I was angry and struck them; I hid myself and was angry, but they continued on their own rebellious way. 18 I have seen their ways, and I will heal them; I will lead them and give comfort to them and to those who mourn for them- 19 I will create the right words: ‘Shalom shalom to those far off and to those nearby!’ says ADONAI; ‘I will heal them!'”

This is an obvious reference to Israel’s exiles. God is speaking about Israel (those who rebelled). Gentiles aren’t rebels because they never were part of His chosen people and the God of Israel was not their god. Those who are near are those Jews who live in the Holy Land. Those who are far off are the Hebrew exiles and the Diaspora scattered about the Roman Empire and beyond. This includes the House of Judah and the 10 tribes of the House of Ephraim/Israel. So when Peter spoke of those far off it was the Diaspora Jews and the 10 tribes who had yet to return. Peter’s entire attention was focused on the 12 tribes of Israel, and no one else…..yet.

Verse 42 then moves beyond the day of Pentecost to what occurred afterwards. And in this verse is yet another premise that Christians use to establish a dubious doctrine. Here we read: “They continued faithfully in the teaching of the emissaries, in fellowship, in breaking bread and in the prayers.” This verse is pretty straightforward so what I’ll focus on is the reference to the breaking of bread. Beginning with the early Roman Church most of Christianity from that time forward says that breaking bread is referring to what is today known as Communion; but it decidedly is not about Communion.

Within Judaism then, as now, the breaking of bread stands for the blessing over what is the basic food staple at most tables, bread. And the symbolism is that God sustains life with this provision of sustenance. In the Talmudic tractate Berakoth (which means benedictions) we find this rather standard understanding of the breaking of bread by the host of the meal:

“The host breaks bread and the guest says grace after the meal. The host breaks bread so that he should do so generously, and the guest says grace so that he should bless the host. The guests may not eat anything until the one who breaks the bread has tasted. The one who has broken bread stretches out his hand first, but if he wishes to show respect to his teacher or to anyone senior to himself he may do so. The one who acts as host many not break bread until the guests have finished responding Amen.”

Before the host breaks the bread a blessing is pronounced (which is why the guests must say Amen), and then afterward the host breaks the bread. I say again: breaking bread has no reference or connection to the gentile Roman Christian sacrament of Communion. The breaking of bread was in ancient times, in Peter’s time, and remains to this day a common Jewish mealtime ritual tradition. All Peter was getting at was that the Believers ate meals together and did so in the standard and customary Jewish way. Thus while Christianity tries to show Peter moving away from his Jewishness by breaking bread, the meaning is the exact opposite. In fact in verse 46 the matter is further clarified.

Acts 2:46 CJB 46 Continuing faithfully and with singleness of purpose to meet in the Temple courts daily, and breaking bread in their several homes, they shared their food in joy and simplicity of heart…….. Notice this as well: the disciples continued to meet in the Temple courts every day. F.F. Bruce in his New International Commentary on the Book of Acts says this about what this verse tells us: “The Apostles continued to live as observant Jews”. That sums it up about as well as it can be.

Let’s move on to Acts Chapter 3.

READ ACTS CHAPTER 3 all

In the previous chapter, verse 43 says that after Pentecost many miracles and signs took place through the Disciples. Here in chapter 3 we see one of those miracles played out.

Verse 1 opens with Peter and John making their customary daily journey to the Temple. As good observant Jews, they are going at the time of afternoon prayer variously described in different English Bibles as occurring at the ninth hour or 3 in the afternoon (it’s the same thing). The Hebrews had, since their time of exile in Babylon and the creation of the Synagogue system, prayed 3 times per day. The morning prayer was called Shacharit ; the afternoon prayer Minchah ; and the evening prayer Ma’ariv .

Where did the concept of praying 3 times a day as the proper number of times come from? From the Prophet Daniel while he was a Babylonian captive.

Daniel 6:11 CJB 11 On learning that the document had been signed, Dani’el went home. The windows of his upstairs room were open in the direction of Yerushalayim; and there he kneeled down three times a day and prayed, giving thanks before his God, just as he had been doing before.

Thus from this single verse, upon the earliest beginnings of the Synagogue system up in Babylon, the religious Jews face all Synagogues in the direction of Jerusalem and they pray 3 times per day.

One of the several reasons that Jews might go to the Temple was to be present at the twice daily Altar sacrifices. These particular sacrifices occurred in the morning and evening. Called the tamid sacrifices (meaning regular or daily) the Priests performed these 7 days per week, rain or shine, on behalf of all Israel. What should be noticed is that while the Torah prescribes a certain number of sacrificial offerings each day for all Israel, it does NOT prescribe a certain number of daily prayers. Rather the 3 times per day prayer protocol was part of the liturgy that had been developed in the Synagogue system but was at some point adopted by the Temple authorities. The reason I even mention this is to remind us all that the Synagogue system was a manmade system created in response to predicament of the Babylonian exile. At that time the Temple was destroyed, the Priesthood defunct, and most Jews were sent away out of the Holy Land and to Babylon. Thus there was no means to observe the Torah required purity rituals, or to atone for sins by means of Altar sacrifices. There was no one to teach the Torah, no authority to enforce it, and no place for worship or teaching to occur. Therefore the Synagogue evolved as a means to have an alternative religious structure. The Synagogue would develop new teachers of God’s Word, and to be a place for Jews to worship apart from the pagan worship centers of Babylon, and to simply meet and have fellowship. These are all good and worthy things.

The problem arose when alternative means for atonement were invented and declared by the Synagogue authorities. This was in no way authorized by God or His Torah. Prayer and Torah study were said to be the new means of atonement for sins (even though the Scriptures allow no alternative). New rituals and liturgy were developed, and a religious leadership that was not organized or manned by Levitical Priests was formed. The troublesome issue is that once the Jews were freed from their captivity, the Temple was rebuilt and the Priesthood reorganized, the Altar sacrifices were resumed and everything at the Temple in Jerusalem was again functioning as it should, the Synagogue system was not disbanded. Rather the Jews now had two different religious authority systems that functioned separately. Some commentators have tried to describe the two systems as being complimentary and thus all was well. But all one has to do is read a bit of Jewish history, or even the New Testament, to see that the Temple and the Synagogue systems were in many ways competitors if not antagonists. So as often happens, compromises were made for the sake of peace or to make the people more comfortable. The 3 times per day prayer at the Temple was one of these many compromises.

Luke’s story of a miracle healing begins as Peter and John are at the Temple and a crippled man is carried in by his friends to what was no doubt his usual begging station, which was at the Beautiful Gate. We are told that he was born crippled meaning he suffered some sort of congenital birth defect. Where is the Beautiful Gate? A Hebrew word for beautiful is yafeh ; when you English-ize yafeh you get Jaffa. So some have tried to say that the Jaffa gate in Jerusalem is the Beautiful Gate of our story. I’ve taken many of you through that gate and I’m sorry to inform you that this is not the gate that our crippled man was laying at. For one reason the Jaffa gate came much later. For another it is nowhere near the Temple grounds. Likely the Yafeh Gate (the Beautiful Gate) is what is also known in the Mishnah as the Nicanor Gate, the Bronze Gate, and also as the Corinthian Gate. It was located near the Court of the Women on the Temple grounds. Its nickname, the Beautiful Gate, came because of its special magnificence. Josephus tells us that it was made of ornate bronze, inlaid with gold and silver and was the most spectacular of the several gates on the Temple grounds.

Begging was fully condoned and even licensed in this day. Laziness was not tolerated and neither was faking a disability, hence the licensing. In fact giving alms to beggars was considered to be an important part of Judaism. Let’s remember that there was no government welfare or disability payment system. Charity was the only way the sick and lame could survive if they were from poor families. The Torah law was clear that the less fortunate were to be cared for otherwise they could cry out to God and the guilt would be placed upon those who refused to help them.

This Series Includes

  • Video Lessons

    57 Video Lessons

  • Audio Lessons

    57 Audio Lessons

  • Devices

    Available on multiple devices

  • Full Free Access

    Full FREE access anytime

Latest lesson

Help Us Keep Our Teachings Free For All

Your support allows us to provide in-depth biblical teachings at no cost. Every donation helps us continue making these lessons accessible to everyone, everywhere.

Support Support Torah Class

    THE BOOK OF ACTS Lesson 1, Introduction Today we cross a bridge; the name of that bridge is the Book of Acts. The dictionary definition of a bridge is: “A structure carrying a road or a path across an obstacle such as a river or a ravine.” The obstacle we…

    THE BOOK OF ACTS Lesson 2, Chapter 1 In our introduction to the Book of Acts last week, one of the several reasons that I highlighted for deciding to teach this New Testament book (besides the fact that the Holy Spirit led me to do so), was because it forms…

    THE BOOK OF ACTS Lesson 3, Chapter 1 continued Since we are early in our study of the Book of Acts from a Hebrew Roots perspective, I’d like to take just a few minutes to recap what we covered last week. We’re going to be going quite deep in Acts,…

    THE BOOK OF ACTS Lesson 4, Chapters 1 and 2 Today we will complete Acts chapter 1 and move into chapter 2. We ended last time as Peter emerged as the spokesman of the young Messianic movement. In fact it is probably fair to say that as of the time…

    THE BOOK OF ACTS Lesson 5, Chapter 2 continued Before we pick back up with Acts chapter 2 (which we still won’t complete today) and the dawn of a new age brought about by the arrival of “what the Father promised” (the Ruach HaKodesh ), let’s summarize what we discussed…

    THE BOOK OF ACTS Lesson 6, Chapter 2 continued 2 Let us continue today in Acts chapter 2. We’re spending an inordinate amount of time in this chapter because there is an inordinate amount of information contained here concerning one of the most monumental events in human history: the arrival…

    THE BOOK OF ACTS Lesson 7, Chapters 2 and 3 We’ll close out Acts chapter 2 and open chapter 3 today. But first as is our custom, let’s quickly review our previous session. One of the most memorable features of the coming of the Holy Spirit to indwell Believers on…

    THE BOOK OF ACTS Lesson 8, Chapter 3 continued Last week we concluded chapter 2 and began chapter 3 of Acts. And what we observed was that when we take these verses within the context of the 2nd Temple Judaism of Jesus’s era, and understand what the cultural mindset and…

    THE BOOK OF ACTS Lesson 9, Chapter 3 continued 2 Before we move on in Acts chapter 3 with our discussion of the cripple who was healed by the power of Yeshua through Peter and John, let’s recall what we learned in our last lesson. We talked about the relationship…

    THE BOOK OF ACTS Lesson 10, Chapters 3 and 4 We’ll continue to go at a measured pace through Acts chapter 3 and on into chapter 4 because there are so many theological implications that pass right by us if we don’t. And when they do come up it behooves…

    THE BOOK OF ACTS Lesson 11, Chapter 4 We spent a goodly portion of our previous lesson in Acts creating a kind of diagram to understand just who the various players were in our story, what their titles and positions meant, and what the general social and religious conditions of…

    THE BOOK OF ACTS Lesson 12, chapters 4 and 5 Keep your Bibles handy; we’re going to be doing a lot of reading today in both Testaments. Depending on who does the counting, the New Testament consists of somewhere between 45% and 55% Old Testament quotes. In other words, the…

    THE BOOK OF ACTS Lesson 13, Chapter 5 I hope you are enjoying the Book of Acts as much as I am enjoying presenting it to you. In our Introduction to Acts I said that this book is the vital bridge from the Old Testament to the New, and I’m…

    THE BOOK OF ACTS Lesson 14, Chapter 5 continued Amidst the incredible outpouring of God’s Spirit through the miraculous works and deeds of the disciples, what we see in Acts Chapter 5 is a rising level of tension and conflict between the followers of Yeshua and the local Jewish Temple…

    THE BOOK OF ACTS Lesson 15, Chapter 6 We are going to explore some topics today that are as relevant to helping us to understand the Book of Acts as they are challenging to stay focused and to digest. We’re also going to discuss things about the Jewish religious institution…

    THE BOOK OF ACTS Lesson 16, Chapter 6 continued Ready to get a little “heavy duty” today? I hope so. As we opened Acts chapter 6 last week it was prudent that we take the time to explore some ancient Jewish cultural issues in order for us to better understand…

    THE BOOK OF ACTS Lesson 17, Chapter 7 The final words of our last lesson were meant to prepare us for today’s teaching in Acts chapter 7. Here we find Stephen, full of grace and power, standing before the Sanhedrin with a mob of angry Jews wanting to lynch him…

    THE BOOK OF ACTS Lesson 18, Chapter 7 continued We are well into Stephen’s speech of Acts chapter 7, which will end in his death by stoning. His speech is essentially a recounting of Israel’s record of unfaithfulness towards God, and being stubbornly resentful towards God’s prophets, beginning with the…

    THE BOOK OF ACTS Lesson 19, Chapter 8 We have a wide variety of issues that are going to come up today in Acts chapter 8 that I think you’ll find interesting. Last week we concluded Acts chapter 7 with the stoning death of Stephen, the first disciple of Christ…

    THE BOOK OF ACTS Lesson 20, Chapters 8 and 9 In many ways Acts chapter 8 is a significant pivot point. Up to now all the activity concerning the knowledge and spreading of the Good News of the Gospel has taken place in the city of Jerusalem, has been strictly…

    THE BOOK OF ACTS Lesson 21, Chapter 9 We began Acts chapter 9 last week but I purposely postponed getting too deep into the Scripture passages to instead focus our attention on the person of Paul; or better Sha’ul , which was his given Hebrew name. Paul is the English…

    THE BOOK OF ACTS Lesson 22, chapter 9 continued Acts chapter 9 began with the fierce heretic hunter, Paul, determined to help eradicate this new sect of Judaism that called itself The Way, but whom the other Jewish factions called the Notzrim . But by halfway through the chapter Sha’ul…

    THE BOOK OF ACTS Lesson 23, Chapter 10 Acts chapter 10 is one I have been looking forward to teaching for some time. It gets into an important subject that causes significant tension between Christians and Jews, and within Christianity and Messianic Judaism; it is the issue of whether the…

    THE BOOK OF ACTS Lesson 24, Chapter 10 continued It is said that to a hammer, everything looks like a nail. So I suppose for me as a Hebrew Roots Bible teacher, Acts chapter 10 looks like one of those places in the Bible that needs to be attacked with…

    THE BOOK OF ACTS Lesson 25, Chapter 10 conclusion We are still in Acts chapter 10. And while we’ll finish it today, the issues that surface from its God-inspired words are most challenging and profoundly important to our faith; so we’ll keep on hacking away at it to try to…

    THE BOOK OF ACTS Lesson 26, Chapter 11 Before we begin Acts 11, I want to take a breather to summarize the high points of our study up to now so that we don’t get too swamped in facts and new terms and lose our way. But before I do…

    THE BOOK OF ACTS Lesson 27, Chapters 11 and 12 Acts chapter 11 explains that after the incident with Cornelius and his household (when the Holy Spirit fell in a Pentecost-like event upon this group of gentiles), that Peter went back to Jerusalem where he faced a barrage of questioning…

    THE BOOK OF ACTS Lesson 28, Chapter 12 We just barely got into Acts chapter 12 last week, and the first thing we see mentioned in the chapter is that Herod Agrippa is now the King of Judah. The chapter will end with his death. His grandfather Herod the Great…

    THE BOOK OF ACTS Lesson 29, Chapter 13 As we concluded Acts chapter 12 last week, the focus that had been mainly on Peter and the goings-on in the Holy Land now shift to Paul and to the foreign lands that were home to the majority of Jews. We have…

    THE BOOK OF ACTS Lesson 30, chapter 13 continued We’ll continue today in this rather long chapter 13 of the Book of Acts, although we won’t quite finish it. There is much to be learned from this chapter about the person of Paul, and about the formation of the Gospel,…

    THE BOOK OF ACTS Lesson 31, Chapters 13 and 14 At Pisidian Antioch (there were many Antiochs), Paul said this to the synagogue congregation he was addressing as recorded in Acts 13:38 and 39: Acts 13:38-39 CJB 38 “Therefore, brothers, let it be known to you that through this man…

    THE BOOK OF ACTS Lesson 32, chapters 14 and 15 Our study of Acts chapter 14 today puts us at the halfway point in our study of Acts, but it also essentially completes the contextual background for understanding what comes next in pivotal chapter 15. So we’ll look at a…

    THE BOOK OF ACTS Lesson 33, chapter 15 In a typical English Bible translation the first 14 chapters of Acts contains about 12,400 words. Chapters 15 – 28 (the end of the book) usually contain about 12,500 words; so indeed where we sit today as we study this pivotal 15…

    THE BOOK OF ACTS Lesson 34, Chapter 15 continued As we continue in our study of Acts chapter 15 we’ll find ourselves taking a few detours much as we did when studying the Torah. This is necessary to address issues and subjects that are subtly woven into the fabric of…

    THE BOOK OF ACTS Lesson 35, Chapter 15 continued 2 As we continue our examination of Acts chapter 15, I’ll remind you that we are spending an inordinate amount of time here because this chapter is so crucial to a correct understanding of our faith. But this chapter is also…

    THE BOOK OF ACTS Lesson 36, Chapter 15 continued 3 Last time we looked closely at Acts chapter 15 verse 20, where the supreme leader of The Way, Yeshua’s brother James, says this referring to the new gentile Believers living in Antioch: Acts 15:20 CJB 20 Instead, we should write…

    THE BOOK OF ACTS Lesson 37, Chapter 16 Today we will study Acts chapter 16, which is often called Paul’s 2 nd missionary journey. Before we do, I want to take just a short time to sum up what we learned from Acts 15 as it will significantly affect the…

    THE BOOK OF ACTS Lesson 38, Chapter 16 continued The significance of Acts chapter 16 is that it is what scholars call Paul’s 2 nd missionary journey, and in it we see Paul extending the geographic and ethnic range of his Gospel message beyond the areas where Jews had substantial…

    THE BOOK OF ACTS Lesson 39, Chapter 17 Last week in Acts chapter 16 we saw that Paul and Sila were arrested in the town of Philippi and thrown in jail accused of inciting a riot. It took a miraculous action of God (an earthquake) to free them before any…

    THE BOOK OF ACTS Lesson 40, Chapters 17 and 18 We are in Acts chapter 17 and last week we ended our study with defining the belief systems of two groups that Paul encountered in Athens: the Epicureans and the Stoics. These two groups in no way passed for religions…

    THE BOOK OF ACTS Lesson 41, Chapter 18 We continue in the Book of Acts chapter 18 as we see how Paul continued the expansion of the Yeshua movement into places more and more distant from its birthplace in Judea and Galilee. In this chapter we are told about Paul…

    THE BOOK OF ACTS Lesson 42, Chapters 18 and 19 We have been following Paul’s missionary journeys, where he is taking the Good News to the many foreign nations of the Roman Empire (starting with the many Jewish communities) that the Messiah that the Jews had been waiting for has…

    THE BOOK OF ACTS Lesson 43, Chapter 19 We just got started in Chapter 19 of Acts last week when we ran out of time. We have much to discuss today that comes from what is written in this chapter; things that most of us have perhaps not considered. The…

    THE BOOK OF ACTS Lesson 44, Chapters 19 and 20 It is eye-opening to notice that up until the 19 th chapter of Acts, actual behavioral changes of new Believers coming to faith in Yeshua has not been something we’ve seen. Rather Luke’s focus has been about how Paul and…

    THE BOOK OF ACTS Lesson 45, Chapter 20 Acts chapter 20 finds Paul leaving the tense situation of Ephesus after being caught up in a riot started by the Silversmith guild over his teaching about idols not being real gods. What is important to remember about this event is what…

    THE BOOK OF ACTS Lesson 46, Chapters 20 and 21 We have a little more to cover to complete Acts chapter 20 and then we’ll move immediately into chapter 21. Paul is in Miletus, a province of Asia, which is a few miles south of Ephesus. He doesn’t think that…

    THE BOOK OF ACTS Lesson 47, Chapter 21 We continue in The Book of Acts, which is our necessary primer to give us the context and background for understanding everything that comes in the New Testament following the Gospels (and especially for understanding Paul’s letters). Acts 21 has brought Paul…

    THE BOOK OF ACTS Lesson 48, Chapters 21 and 22 We’ll continue in Acts 21 and then finish up in Acts 22 today. When we left Paul he was in Jerusalem to celebrate Shavuot after spending many years of establishing Believing congregations in Macedonia and Asia. He had just begun…

    THE BOOK OF ACTS Lesson 49, Chapter 23 Back in Acts chapter 19 we read this: Acts 19:21 CJB 2 1 Some time later, Sha’ul decided by the Spirit to pass through Macedonia and Achaia and then go to Yerushalayim. “After I have been there,” he said, “I must visit…

    THE BOOK OF ACTS Lesson 50, Chapters 23 and 24 This is our 50 th lesson in the Book of Acts. We’ve been at this for a year and the reason for the deliberate pace has, I hope, become apparent. We’ve taken many detours to carefully examine the explosive rise…

    THE BOOK OF ACTS Lesson 51, Chapter 24 As we continue with Acts chapter 24 (and we’re going to go into depth in chapter 24 today due to some seriously important faith issues in these passages), we find Paul standing before the Roman governor, Felix, in the provincial capital city…

    THE BOOKS OF ACTS Lesson 52, Chapters 24 and 25 Our last lesson dealt primarily with Paul’s defense to the ludicrous legal charges made by the Sanhedrin, as the trial was being held in front of Governor Felix in the provincial seaside capital of Caesarea Maritima. What made the charges…

    THE BOOK OF ACTS Lesson 53, Chapters 25 and 26 In Acts chapter 25 Paul is standing before the new governor of Judea, Festus, who has been joined by King Agrippa and his sister Bernice. This is not a formal trial, per se. It is more an informational gathering; it…

    THE BOOK OF ACTS Lesson 54, Chapter 26 We’ll begin at verse 9 of Acts chapter 26 today. So open your Bibles there. At the picturesque seaside port city of Caesarea Maritima, the provincial capital for the local region including Judea, Sha’ul is standing before Governor Festus, King Agrippa and…

    THE BOOK OF ACTS Lesson 55, Chapter 27 There’s something about a sea story that has captivated listeners and readers since there were ships to challenge the awesome power and mystery of the great deep, and survivors to tell their harrowing tales. People who have never been on a boat…

    THE BOOK OF ACTS Lesson 56, Chapters 27 and 28 Today we will arrive at the final chapter of the Book of Acts. Although it seems like the entire book has been mostly about Paul, the first half of Acts actually focused mostly on Peter and the Yeshua movement in…

    THE BOOK OF ACTS Lesson 57, Chapter 28 End of Study Today we bring the Book of Acts to a close. It has been a long odyssey and when we complete chapter 28 I’ll briefly review and summarize the book. When we concluded last time, Paul was in the presence…