More information on this may be given at a later date.

Transcription

1 Week 7: March 13 March 19, 2017 Scripture: DAY 31: Acts 13:1--3 & 14:8-28, On Paul s First Missionary Journey DAY 32: Acts 15:1-41, Church Conflict DAY 33: Acts 16: 1-5, 16-40, In Philippi on the 2nd Missionary Journey DAY 34: Philippians 4:4-19, The Source of Joy DAY 35: Acts 17:16-33, I Corinthians 9:19-23, Unknown God in Athens More information on this may be given at a later date. Because of the persecution of the church that broke out in Jerusalem, many Christians were forced to flee the city. A group of these new believers found their way to the city of Antioch where they began to tell the people how Jesus had transformed their lives. Many people came to faith in Jesus so the leaders of the church in Jerusalem sent Barnabas to Antioch where he became a leader among the Jesus movement there. Barnabas then traveled to Tarsus and brought Saul with him back to Antioch to help lead the new Jesus movement there. At this point in Acts, a shift occurs. Instead of a focus on Peter and the apostles, the remainder of Acts will chronicle Paul s various missionary journeys. Also, the city of Antioch, not Jerusalem, assumes the role of the center for the mission of the church, taking the gospel to the broader Roman world. Although it will not be addressed directly in our readings, we see Saul now addressed as Paul. The reason for this likely reflects the shift from a focus on the Christian church primarily in Judaism to a church preaching the gospel all over the world. The name Saul was Hebrew, and the first of Acts reflects Luke s focus on the role of Israel in the Jesus movement. However, from this point on, the emphasis is on the preaching to the Gentiles, and the name Paul was of Greek origin. DAY 31: Acts 13:1--3 & 14:8-28, On Paul s First Missionary Journey It s important to see the role of the church in missions in Acts, and specifically the call and sending of Paul (and Barnabas) in this section. The Christian missionaries lived their Christian faith and call in the context of a Christian community - for Paul it is Antioch - a community that is worshipping, praying, and fasting together. As they do this, their call is confirmed. Their send-off is more of a commissioning, as the church recognizes and validates their divine call, and releases them. We should never view Paul as a renegade he had a home church that provided support and accountability. And, what a diverse church it must have been interracial and cross-cultural! Just look at the list of the leaders Saul and Barnabas were Jews brought up in Greek-speaking areas, plus you have representation from North Africa, and you have someone who would have been considered a political and social elite, having grown up with and trained in the same way as Herod! In the context of that church community, Saul and Barnabas are sent off. Chapters 13 and 14 represent the first missionary journey of Saul/Paul across modern day Turkey and into Greece. They went first to the island of Cyprus which was Barnabas home country. Then, in a passage which is not a part of our reading, Paul and Barnabas go into Pisidian Antioch. This extended account is worth mentioning here, because it provides the pattern that Paul would likely have in all the cities he visited. First, he would preach the gospel in the Jewish synagogues, but closely followed by presenting the gospel message to Gentiles as well. His message was similar to the one we see Peter preach earlier in Acts: witnessing to the life, identity, and resurrection of Jesus Christ; how His believers have been filled with the Holy Spirit, and continue His kingdom on

2 earth. Scripture (from the Old Testament) is emphasized, and there is a call to repent. Paul would continue in the city, living with the believers there, discussing the gospel. In many cases, this will be cut short because Jews in that city (or Jews who travel from other cities) cause trouble for him. This is the basic pattern, but each city Paul visits has its unique human situation, and Luke brings this out, along with the way in which Paul was led to speak and conduct himself to best address the situation. Paul was an urban missionary. He traveled to the large cities of the area, and preached there. Practically, this is where the most people were, and this makes sense. However, the urban city also represents differences in culture, differences in background, and differences in standing in society. Paul embraced these differences, because the gospel is for everyone. He went through and preached, and then he and Barnabas came back through, to encourage, and to setup a church structure with leaders who could be responsible for the church (and continue to preach the gospel) in the absence of the missionaries. A church should not be isolated, but out where the people are, proclaiming the gospel to everyone, like a city on a hill. During this first missionary journey, as a part of a reading for this day, Paul and Barnabas go to Lystra. There, they encounter a new setting in Acts a city that has no major Jewish connections. We see Paul and Barnabas take their faith and the gospel into a Greek and Roman culture, and its context. In a scene reminiscent to Peter s healing of a crippled man in Acts 3, Paul heals a lame man. Like that prior healing, this man has been lame from birth. The healing gets the attention of the people in the city, and they see it as a sign that their gods, Zeus and Hermes, are making a divine visitation. This would have been in response to a well-known story from their tradition where these gods showed up in the past, and they were not recognized by the people, except for one couple. While the couple was richly rewarded, the rest of the people were punished. So, the people are intent on giving recognition to this divine appearance and avoid retribution, so they prepare to offer sacrifices to Paul and Barnabas! But these missionaries are intent on all glory going to God, so they tear their clothes in despair, as a response to this potential blasphemy. Paul s message is specific to their context: Turn away from your idols and ideas/beliefs that diminish the sovereignty of God. Recognize there is one true, Living God, and He is now appealing directly to you. In the past, He showed Himself through creation and blessing rain for crops and the food that comes from them. But now, God is here to speak to you directly about Who He is and His plan for redemption through us. In this message, Paul shows an ability to shape the message based on the situation he finds himself in. Even with the message, they can hardly keep the crowd from sacrificing to them. In looking at this encounter in Lystra, we can glean two powerful applications for today. FIRST is the response by Paul and Barnabas when they are seen as gods. This is not likely to happen to us today! But, there are certainly possibilities for us to receive praise and subsequently seek more glory for ourselves than ensure God is getting the glory. For instance, as one who preaches on Sunday mornings, my biggest prayer is that the glory will go to God. While I want him to use any talents and gifts he has given me, my main prayer is that I will not get in the way of others seeing Him and hearing from Him. In a similar way, a church can give too much credit to human leadership (and rely on it in an unhealthy way) versus giving glory to God, and seeking after Him. SECOND, we see those in Lystra taking God s activity and His message and fitting it into their own understanding of how things work. Because of this, they run the risk of not being able to hear the message from Paul and Barnabas. We fight those same kinds of cultural presuppositions today as we share Jesus Christ, in word and action. For instance, the presupposition that nothing is absolute and everything should be tolerated can cause there to be a narrow focus on God as love (which He most certainly is), and then water down or totally neglect His call to a set apart life through the power of His Spirit. Luke doesn t say anything about their response to Paul s message. After some time, Jews from other cities tracked down Paul and Barnabas in Lystra and turned the people against them. They stone Paul and drag him outside the city. Even though he is left for dead, Paul is able to get up and then show tremendous courage by going back into the city. In a scene reminiscent to Stephen s stoning in Acts 7, we see Paul experience resurrection power by surviving the stoning and immediately getting back to his call. The next day, he and Barnabas travel to Derbe. After many people came to faith in Jesus there, Paul and Barnabas retrace their journey, stopping in each city they had already visited to encourage the new believers. They also select leaders for the churches there, so they are able to continue even though Paul and Barnabas are not physically present. They have a HOLISTIC approach to evangelism. It is not just about preaching so that people respond and accept Jesus. They also go back and encourage them in their growth as disciples, so they would continue to be faithful. And, they appoint leaders to continue the discipleship process and mission of the church. The first missionary journey ends with their return to Antioch, where they report to the church there all that took place while they were gone, confirming God s directive

3 that the gospel is to be preached to the Gentiles. This reinforces the role of the church for Paul. As Christians, we all need this. God does not intend for us to do it alone. We need the support and accountability. DAY 32: Acts 15:1-21 & Church Conflict A showdown occurs in Antioch in chapter 15. Some Jews traveled from Jerusalem to Antioch, and began to teach that the Gentiles who had become Christians should be circumcised, in keeping with the Jewish law. This created a debate between them and Paul and Barnabas. So, they were sent to Jerusalem by the church in Antioch to settle the questions. The church again faces the issues which were brought up back in chapter 11 when Peter reported to the leaders in Jerusalem on Cornelius and his family coming to faith in Jesus. At that time the church leaders had announced their conclusion, When they heard this, they had no further objections and praised God, saying, So then, even to Gentiles God has granted repentance that leads to life (11:18). While they accepted Peter s account, the question of whether or not Christian Gentiles should follow Jewish customs was not settled. So the leaders of the church met together once again to decide, Do you have to be a practicing Jew in order to be a follower of the way of Jesus? Peter answers a resounding No, making it clear that salvation has come to the Gentiles through the grace of our Lord Jesus (v. 11). Paul and Barnabas tell of what is happening on their missionary journeys the signs and wonders God has done among the Gentiles. (This is a direct reference to the Scripture Peter quoted in his first sermon from Joel that God would do signs and wonders as a result of the pouring out of His Spirit! The matter is considered further and James presents the decision of the church leaders. This James was the brother of Jesus who came to faith in him after his resurrection and emerged as the leader of the church in Jerusalem. Again, we note that the Old Testament scriptures are referred to as predicting Jesus as the Messiah through whom all the Gentiles who bear God s name will be restored (v. 16,17 quoting Amos 9:11,12). Circumcision would not be required of Gentile converts but there would be some restrictions placed on them (v. 20). A letter from the leaders in Jerusalem is sent to the church in Antioch along with Judas and Silas, who will testify of the letter s authenticity. In the closing verses of this chapter a rift occurs between Paul and Barnabas over whether or not they should take John Mark with them on their second missionary journey, in light of the fact that he deserted them on the first journey. Paul is adamant that he will not take the young deserter. Barnabas, the encourager, feels he needs another chance. A sharp disagreement (v. 39) arose between them so they parted company. The positive result of this embarrassing rift is that two strong missionary teams - Barnabas and John Mark, and Paul and Silas - were sent out as a result. Acts 15 is about conflict within the church. One conflict is resolved; the other, we are left with some questions. In Acts 11, the church leaders had already met and heard the report from Peter about his encounter with Cornelius, and they rejoiced that Gentiles were being saved. Now, the council meets to address how this is affecting the church in a practical way. What should be the expectations for these Gentile converts in regards to Judaism? An underlying concern is this: if there are no requirements put on the Gentiles, how might this affect their Jewish brothers and sisters who have a high regard for their own law. James steps up as a leader and provides for us not a powerful decision, and also provides some guidance in how we go about making these kinds of decisions. In the church, there will be disagreements. Unity does not mean everyone agrees 100% about everything. In these times, the conversation between believers of differing viewpoints, and the process that takes place to reach resolution are very important. First, all involved should examine themselves to make sure their motives are not of a personal nature devoid of pride or desire for power, or just simply being right in other words, the motive should be to glorify God. Then, in the conversation, both personal testimony (what a person believes, how they have seen God work) and Scripture itself are the basis for making a decision. Finally, the goal should be a decision that, given authority by Scripture, is constructive and corrective compromising, as much as Scripture will allow, in order for there to be unity. James models this. He hears from Paul and Barnabas, and from Peter confirming God saving the Gentiles and filling them with His Spirit WITHOUT them having obeyed Jewish law. James quotes Scripture that confirms this mission by God. He then crafts a response to the Gentile believers that acknowledges this, but also addresses obedience to the Jewish law in respect to worship of idols, something that would have been an issue for the Gentiles. The issue of idols was very real for the Gentiles. James is reinforcing that repentance means that a life is changed, and certain practices should not take place because of that decision. The issue of idols is for Jew and Gentile and for us. As the church immerses itself more in culture, we must be careful to not allow other things to jeopardize our allegiance to God. Back then, it was about literal sacrificing to idols and then eating that food as a

4 sign of worship. Today, our idols are more subtle! What can be our idols today? Wealth? Power? What else? Also, by recognizing there are parts to the Jewish law that are constructive for Gentiles, James is affirming the value of the law to Jews who are Christians. James then crafts a letter and sends it with Paul and Barnabas, and he sends to of two of his guys as well. The actions shows the two groups are unified in their position, and will allow them to communicate it effectively to all involved, in order to deal with those who were trying to preach something otherwise and distort the gospel. The other conflict in Acts 15 is not as clear cut. Paul and Barnabas have a dispute about whether to take John Mark along on a journey. Paul has a sound reason for not doing so John Mark has abandoned them on a previous missionary journey. Barnabas may have good reasons as well as an encourager, he would want to show grace to John Mark, and give him a second chance. We should well interpret this conflict as one that ended with the two agreeing to disagree and going their own ways both sharing the gospel. We are left with some questions, though. Luke s word used for disagreement suggests it was a sharp one, maybe even with some bitterness. For Barnabas, the fact that John Mark was a relative, and John Mark s mother helped support their missionary journeys may have also been factors. We hear no more from Barnabas for the rest of Acts; although, we should not look too closely at this, since Peter is not mentioned again either. However, it is noted that Paul s next missionary journey is commended by the believers, whereas this phrase is not attached to Barnabas. This is a reminder that conflict happens in the church. Paul will continually deal with it on his future missionary journeys, and in his letters. Using the pattern laid out in this chapter, the church is called to work through these as best they can by the grace of God. DAY 33: Acts 16: 1-5, 16-40, In Philippi on the 2nd Missionary Journey In our passage today, Paul begins his second missionary journey with Silas. He had returned to Antioch after his first missionary journey, and then dealt with Jewish Christians who traveled there from Jerusalem who insisted Gentile Christians must be circumcised. Paul then traveled to Jerusalem to meet with the council there, and a decision was made about how to handle this question. Paul travels back to Antioch and delivers the decision there. Now, on this second missionary journey, Paul will first travel to where he was on his first missionary journey and read the letter sent from the leaders in Jerusalem, giving their decision on how the church should respond. It is evident from what will take place that issues still remained. Some Jewish Christians, or false teachers, will insist the Law of Moses should be obeyed by Christians. The decision will also need to be explained to Gentiles, who are being called to refrain from eating certain kinds of foods. So, Paul backtracks and relays the decision to newly formed churches on his first missionary journey. While in Lystra (where he seemingly had little success), Paul picks up a young man named Timothy. Timothy will become a major leader of the church under the tutelage of Paul. Timothy s family represented the diversity the church now enjoyed his father was a Gentile, and his mother was Jewish. This would have made him an effective preacher of the gospel to Jews and to Gentiles. Timothy is circumcised, likely to strengthen his standing with the Jews. Paul did not believe Gentile Christians needed to be circumcised. However, since his mom was a Jew, Timothy would be considered a Jew as well. He likely had not been circumcised because his father would not permit it. But, in order to be above reproach and have no issue with the Jews in his ministry, Timothy follows the law of a practicing Jew, just like Paul. Another person they pick up along the way is Luke, the narrator of Acts. There is a subtle change in the narrative beginning in 16:11. Luke shifts to telling his story from the first person plural perspective of we. The most obvious explanation for this is that Luke himself met up with Paul and Silas and Timothy in Troas and joined with them on their journey. During certain times of the book, here and in chapters 20, 21, & 27, the pronoun we is used. It adds credibility to Luke s account that he witnessed firsthand some of what he writes about in Acts. Some uncertainty develops for the crew about what direction to take on the journey. Twice, they receive a red light, as they try to go through the province of Asia and then enter Bithynia. Then, Paul received his green light in a vision of a man calling them to come over to Macedonia. This is a significant step, as their journey across the sea in obedience to the vision takes them from Asia to Europe. They eventually arrive at Philippa, the main city in Macedonia, a strong city in the Roman Empire, as it was on the main road between Asia and the West. While attempting to find a place of prayer, they find Lydia. Similar to Cornelius, Lydia is a Gentile who worships God. She also has a prominent role in the city, as she is a dealer in a luxurious cloth the city is known for. It would have made her wealthy. However, she also would have been looked down upon by the elite class in the city because her vocation was considered lowly it made a person dirty and odorous. Also, like Cornelius, Lydia invites Paul and his group to her house, and she and her household are subsequently saved and baptized. For the time they are in

5 Philippa, they will say at the home of Lydia. The conversion of Lydia demonstrates the prominent role played by powerful and capable women in the new Christian movement. Later, Paul and his entourage will face off against a servant girl who was a fortune teller. She was likely being exploited by her owners for financial gain. Also, exploited were her customers, who were fooled by her ability to tell the future. One popular way this took place was through ventriloquism, where a divine message was given credibility because it was spoken by an inanimate object. This may have been one of her skills. She follows the men around, basically saying, These men are presenting to you A way to be saved. This statement downplays the evangelistic role of the missionaries, as she presents them as men declaring a different kind of philosophy. It should be interpreted she was at the least causing confusion to those listening to Pauls message. Her statement diminishes the importance of what they are trying to do. Because of this, and less likely because Paul was simply impatient, he frees the girl of the spirit within her. Paul likely knew this would create a commotion and delayed doing it for as long as possible, since the owners of the girl would be upset they lost a means of financial gain. He was right! The owners brought Paul and Silas before the judges in the area, accusing them of being Jews that were causing problems. This was a common feeling among Romans in that day, so the crowd joined in the assault, and Paul and Silas were flogged and put in prison. So we go to the all-familiar jail scene in Acts. Don t we go into it fully expecting the men will be freed? Indeed, they are expressing confidence and trust in God as they sing and pray, despite the wounds that are causing considerable pain. The situation seems as dire as Peter s from chapter 12. They are in the inner cell, the deepest part of the prison, where there was no light. Plus, they had been put in stocks, which locked the feet as tightly together as possible, created maximum security and discomfort. Then, an earthquake comes what we expect to happen takes place. The stocks fall off and the doors open, paving the way for their escape. The jailer, believing his prisoners will all escape prepares to take his life to avoid the shame and death he will receive as a consequence. But, Paul stops him, assuring the jailer that they are all there. Overcome by the whole thing, the jailer asks the rich question, What must I do to be saved? What was the motivation for this question? Did he fear the prisoners, who were now free, were going to exact their revenge on him? Was he in fear because of the earthquake and subsequent freeing of the prisoners, interpreting it as an act of a divine being? Or, was he overcome with gratitude because these prisoners could have run, but instead stayed put and gave him a chance to keep his life? Maybe it was a mixture of all three. But the result shows his sensitivity to Paul s message. The jailer and his household believed and were baptized. He shows care for Paul and Silas by bringing them to his home and feeding them and tending to their wounds. The next day, the magistrates were ready to let the men go. It s likely they interpreted the earthquake as an act of a divine being as well! However, they learn something that will be key in more than one place in Acts Paul is a Roman citizen. What they did denied Paul his due process. Paul will use his citizenship status later in Acts to avoid being beaten, and to gain an audience with multiple political leaders, including a trip to Rome to see Caesar! In this case, the city leaders have to acknowledge their error, and in humility go to Paul and escort he and Silas out of prison. They also ask him to leave the city, which Paul does, after visiting with the newly formed church in Lydia s house. DAY 34: Philippians 4:4-19, The Source of Joy - Paul founded the church in Philippi, and likely visited there one or more times after he first visited in Acts 16. On that first visit there, he had a rough go of it. He was hounded by a fortune-telling woman He was put in prison because he drove the spirit out of that woman He ended up in jail, and although all of the ingredients were there for a jail break, Paul and his companion Silas stayed put. It led to the conversion of the jailer. Despite the beatings and the time in prison, it says in Acts there was joy when the jailer and his household were saved. After Paul was asked to leave, he went by the home of Lydia on his way out. There was a close connection between Paul and the believers in Philippa. As we can tell from the book of Acts and from our passage, women played a prominent role in the church. Paul writes the letter from prison something that should stand out as remarkable when we read what he says in our verses. One of the reasons for the timing of the letter seems to be that someone was visiting Paul in prison from Philippi, and Paul sent a letter back with him to let the church know how he was doing and to encourage them. There does not seem to be the Jew/Gentile issues that we find in other letters written by Paul. Instead, the issue that surfaces at the end of the letter is a division between two women in the church, who were likely leaders. This

6 epistle contains much in the way of moral instruction and practical application. We get the feel this is a letter of friendship that Paul is writing to a church he is deeply connected to and cares about very much a church that has supported Paul in his ministry. Paul holds out to the end to reveal one of the reasons for the letter the conflict between two women in the church. This is probably by design. Up to this point, Paul has reminded the church of his teachings, including his call for them to be of the same mind as Christ. He then reminds these women of that teaching, and calls on them to reconcile. Paul never addresses the specific issue or takes sides. In keeping with the theme of his letter, he calls them to unity, saying implicitly that it is not about being right or wrong, as much as it is about having the mind of Christ and showing Him as a church community. Paul addresses the conflict with tact and gentleness, modeling what he tells the Galatians in 6:1-2 and what he says in Phil 4:5. Following his addressing of this specific situation, Paul speaks of some rich concepts that were powerful back then, and also key for our contemporary Christian setting. JOY - He talks to the whole church (including the women) and tells them TWICE to rejoice, so it must be important. A couple of thoughts: 1) Paul is calling on these women and the church to see beyond conflict to the bigger picture a deep and lasting joy that comes from a relationship with Jesus Christ. Second, Paul says this WHILE HE IS IN PRISON! The verb here points to a continual kind of joy. Paul had it, and it s not because of their support of his ministry he points this out later in our verses of the day. ROLE OF PRAYER Paul calls on them to not be anxious. Does this mean we can t have positive concern? NO. This kind of anxiety refers to one that is unproductive and points to a failure to trust in God. How do we do this? THROUGH PRAYER. It beings with thanksgiving, coming out of our relationship with Jesus Christ, showing a gratitude for the past that reinforces a trust for the future. A quote from R. Rainey captures this well: The way to be anxious about nothing is to be prayerful about everything! Instead of anxiety, we have peace. This is more than an absence of conflict. It is SHALOM it means wholeness and complete well-being from God. This kind of peace transcends the human, unbelieving mind. It points to protection and rest in Christ, not just for the individual believer but for the church community as a whole. HOW TO THINK Paul speaks of the qualities a Christian should think on. These qualities were a part of the popular moral teaching of the day. Why does Paul use secular thinking to get his material? He wants to point out to the Philippians what is good of their culture, because not all of it is bad. Also, these qualities are not just popular moral teaching. In the right context, these are qualities that Paul seeks to display as he exemplifies and teaches the Crucified Christ. He is saying to be morally good is not some kind of self-quest, but it ultimately results from adopting the mind of Christ. He is using their own language to speak of the life lived for Christ! It s important for the church to look and see God s handprint in the secular word, and not discount something just because it does not originate from the church. God is active beyond the church walls, and we should recognize this and give praise wherever we see God present. We should not be afraid to value and learn from what is good in secular art, music, cinema, literature, proverbs, and customs! (Direct quote from New Beacon Bible Commentary) Instead, we can use them as a way to understand what Christ does in us and around us. BEING CONTENT/POWER OF GOD What does it mean to be content as a Christian? What is need? These definitions will look peculiar from a Christian perspective when we think about the kingdom of God on earth and these words of Paul in 4: There was a kind of self-sufficiency in Paul s day we can do anything if we put our mind to it. (Sound familiar?) Paul is challenging the Philippians to find God s contentment in all the ups and downs of life. Our context defines what this looks like. That context might come out of poverty, or the aftermath of a natural disaster. It also may arise out of a culture of affluence, where it is too easy to rely on our own resources! Paul is saying the ability to be content and gain strength despite our circumstances comes from the surrender of the need to be strong. Instead, we can do all things through Christ who gives us strength. The proper interpretation of this verse is I can do all THESE things through Christ who gives me strength. In other words, we can have the power to be content in the context of our circumstances through the strength God gives us, coming out of our relationship with Jesus Christ. It is inner strength versus divine empowerment. Paul ends our passage, and the book of Philippians of reminding them that God will bless them. They had been supporting Paul with gifts on his missionary endeavors. In that culture, Paul should return the favor. However, Paul tells the Philippians their gifts are an offering to God, and HE will return their favor by meeting all their needs.

7 How we define need is key here. Need may not look the same in different cultures. However, we are called to look at our lives as Christians from a Kingdom perspective. This will help guide us as we define what our needs are, and to trust that God will be there to meet them. DAY 35: Acts 17:16-33, I Corinthians 9:19-23, Unknown God in Athens We re still on Paul s second missionary journey in this passage from Acts 17. Paul had to leave Berea because some Jews who had caused him problems in his prior stop, Thessalonica, tracked him down there and made things difficult for him. While Silas and Timothy stayed in Berea, Paul travels to Athens. Although it was not nearly as prestigious as it was in the glory days of the Greek empire, the city is still an intellectual and cultural center. Paul arrives there and is alarmed to see the presence of so many gods. So, he begins his ministry there by going into the synagogue and reasoning with Jews and God-fearing Greeks. This would insinuate they, even though they worshipped the one true God, were struggling because of the presence of idols. There was a competition for their allegiance to God. As Christians today, we face the same kinds of temptations with our own culture idols. What might those idols be? Paul does not preach just in the synagogue. He goes into the marketplace, right where the idols were, where the center of political and religious thought of the Athenian culture was on full display. He would eventually find himself invited to the Areopagus, the high court of first century Athens. It was the group that had the final say on all aspects of public life especially religion. It s not clear if Paul stood in the middle of the Areopagus because they want to have an intellectual conversation about what Paul was preaching, or if he was actually on trial because he was speaking of foreign gods. The end result gives us no further clues, except that Paul was not put in prison, so either he was there to talk with them, or his defense was sufficient enough to avoid incarceration. Paul opens up by noting how religious they are, a nod to the reputation of that city. It also might have been a backhanded reference to how ridiculous things had become, because there were so many gods, even an idol to AN UNKNOWN GOD. From here, Paul will spring into his message. And, it reveals one of the core differences that Paul will have to deal with he worships and preaches a monotheistic religion, where there is only one God. Although the Areopagus might have thought him to be polytheistic, since Paul preached about God and Jesus Christ, and they interpreted this as multiple gods, they will soon find out Paul is going in a different direction. Here is a summary of Paul s message to the Areopagus: God is Creator of the universe, and the Giver of life. He does not live in temples made by human hands. (Side note: This was the same statement Stephen made to the Jewish leaders in Acts 7!) God cannot be confided or defined by humans; He does not depend on human existence to be or act. It s actually the other way around! God s purpose was for the humanity He created to fill the whole earth, and then seek after Him, discovering that He is available. God is responsible for everything about human life; we are His offspring, and invited to be a part of His family. These false idols are merely a distraction for you, taking your attention away from the one, true Living God. We can t represent him with idols made of gold or silver. We are to take on His likeness, rather than attempting to create a likeness of Him. Just as we have a common Creator, we also have a common need to turn to Him in repentance. God will judge whether or not people turn to Him, and He will judge you, Athenians, because of what you hear today and how He is revealing Himself to you. The resurrection of the one He sent has brought God close, and revealed to you the identity of this UNKNOWN God, who is the one true God, so that you have no more reason to be ignorant. There is a mixed response to Paul s message. We know that he does not get thrown in prison. We know that several high profile members of the Areopagus believe. But there is no indication a church is formed. This passage is an important one, however, because it reveals how Paul will reach out to those who are Gentiles with no Jewish background. This can be helpful for us to consider, given that we are being the church in a post-christian era. First, Paul finds common ground to communicate Biblical themes. He describes God (Creator, Giver of Life, etc.) in ways that are understandable to his audience. Second, Paul critically engages the worldview of Athens. Paul talks of their error in thinking this one true Living God can be confined by their temples or defined by their idols. Third, Paul emphasizes that His God, the one He serves and the one He is preaching, invites ALL to be a part of His family. The invitation to repent is given to ALL, not just those who are like him as a Jew. Our passage from II Corinthians reinforces Paul s mentality of mission. Paul didn t insist the members of the Areopagus begin with his understanding of things. He was smart enough to find common ground from which to

8 work. What he did was not a compromise of the message. It was a way to present the message in terms and perspectives his audience could understand. Paul would continue to reach out to Gentiles in their culture, in their settings. He proclaims why he goes where Gentiles are and finds ways to connect with them in our II Corinthians 9 passage: To those not having the law I became like one not having the law (though I am not free from God s law but am under Christ s law) I have become all things to all people so that by all possible means I might save some. Paul was able to do this without compromising His identity as a Christian and a Jew, or his witness or message. Here is another way to put it, from the book The Essential Question : In many ways Athens resembled the postmodern society of today; there were lots of spiritual ideas floating around, but no absolute truth. Let s take a closer look at how Paul presented Christ in such an environment. The first thing we notice is he was respectful; mocking nonbelievers is not an effective way to gain a hearing. Second, Paul affirmed that his listeners were on a spiritual journey (17:22-23), even though he knew they were headed in the wrong direction. Third, he avoided Christian jargon and tried to communicate using ideas they already accepted, including nature (17:24-25), the universal search for God (17:26-27) and even their own literature (17:28). But finally, after earning the right to be heard, he preached the good news about Jesus and the resurrection (17:18, 29-31). Being clear about the gospel, while being able to improvise in how one explains it that was Paul s approach to helping people understand the good news. (passage is in parenthesis) (Note: The Acts Small Group Guide by N.T. Wright contains questions that can assist you as you lead your small group. Below are some additional questions you might find helpful.) (Acts 13:1-3, 14:8-28) What role does prayer and fasting play in Paul's first missionary journey? How can these spiritual disciplines benefit you in your walk with Christ? (Acts 13:1-3, 14:8-28) Has God ever called you to take on a mission for him? How did you know for sure? What happened as you pursued the mission? What where the results and what did you learn? (Acts 13:1-3, 14:8-28) Think of a time when a ministry experience didn t go as planned. What was the result and what did you learn? In what way is failure a good thing? (Acts 13:1-3, 14:8-28) In what ways to you give glory to God what you say and do, rather allowing the praise of men and self-confidence to overshadow God? (Acts 13:1-3, 14:8-28) Why is it important that Paul was connected to the church at Antioch during his first missionary journey? What role did the church play for him? How is it the same for us as Christians today? (Acts 15) In this chapter some of the Jews wanted to add the requirement of circumcision for the new believers in Antioch. The church leaders determined that this ancient Jewish right was not necessary to faith in Jesus. What are some of the non-essential requirements that have sometimes been added to what it means to be a Christian today that are more out of personal conviction? How can we distinguish between essential and non-essential? (Acts 15) Who do you know that is a good peacemaker when conflict arises? What makes them so effective? (Acts 15) What can we learn from this passage about how to handle conflict in the church? Is it to be avoided? What is the goal of conflict in the church? How do go about dealing with conflict when it takes place? What attitudes should all involved have? (Acts 15) In your world, what is the most significant church controversy today? Why is it such a big issue, and what would it take to resolve it? Can you think of a contemporary disagreement on Christian principles that had a happy ending? How did it happen?

9 (Acts 15) How would you respond to a nonbeliever who said, The church is so divided today, I don t think I could ever become a Christian? Based on your experiences, what have you learned about resolving personal disagreements with other Christians? (Acts 15) What does it mean to extend God s grace to others? Why is it difficult for some people to receive God s acceptance by grace? Why is it hard for us, as the church, to offer His grace to some people? (Acts 15) What traditions or practices have some Christians added to the gospel? How can we determine whether the requirements of faith taught in our churches are established by God or people? How can we guard against expecting more of new Christians than God expects? (Acts 16:1-40) What have been some turning points in your life? Spend a few moments reflecting on the ways God has led you at the major crossroads in your journey. (Acts 16:1-40) Have you ever had a vision which you believe God was using to guide you? Would you be willing to share it with the rest of the group? (Acts 16:1-40) Have you ever received a clear call from God? What form did take, and how did you respond? (Acts 16:1-40) The jailer was sensitive to Paul s message in part because Paul and Silas chose to stay in the prison, instead of easily escaping? What does this say about our attitude when it comes to sharing Jesus Christ, in word and deed? (Acts 16:1-40) In your own words, how would you respond to a friend or loved one who said to you, What must I do to be saved? What does it mean to believe in the Lord Jesus today? (Philippians 4:4-20) What does it mean to have joy as a Christian, especially when we go through challenging times? (Philippians 4:4-20) What kinds of things can we do through Christ who gives us strength? Is this verse the basis for some kind of Christian superpower? (Philippians 4:4-20) How would you describe a peace that goes beyond understanding? How does that look for an individual believer? How does it look for the church? (Philippians 4:4-20) What is something you have listened to or seen or experienced recently from the secular world that is a good expression of Jesus Christ and our life to be lived for Him? (Acts 17:16-33, II Corinthians 9:19-23) Why do you think Paul took such a different approach in his conversations about God with the Athenians? How did Paul use his knowledge of the culture to present his case to the Areopagus? How did Paul explain that the true God is different from other gods? What lessons can we learn from his approach in talking with people who come from diverse understandings of God? (Acts 17:16-33, II Corinthians 9:19-23) How would you change your approach in order to share the good news with those who oppose the gospel? Those who are seeking? (Acts 17:1-34) (Acts 17:16-33, II Corinthians 9:19-23) How can we contend for the truth of the gospel today in a society that believes there is no such thing as absolute truth? (Acts 17:16-33, II Corinthians 9:19-23) What motivated Paul to preach the gospel in Athens? How is that similar to our motives in sharing the gospel today?

10 (Acts 17:16-33, II Corinthians 9:19-23) What can be the danger in changing our approach and presentation to fit our audience? What points should you be sure to include while sharing the gospel with non-christians? You can use the following questions for any of the passages. They can help to get discussion moving on a passage, sum up the message for the week, and help tie things off for your small group time. -What stands out to you from this passage? -What questions do you have after reading the passage? -Pick a person from the passage or think about the reader: What would it feel like to be in their shoes? -What do we learn about God from this passage? -What do we learn about ourselves this passage? -How might God be working in a similar way today as He is in the passage? -How might we be acting in a similar way today as the person or persons in this passage? -What should be our response after reading this passage? -How does the Scripture we have read and our discussions speak to us about current events and issues?