The Death of Kings and Growth of the Kingdom - Acts 12 - The Kingdom of God is Bigger Than Us part 7 (conclusion)

(Click here to read Acts 12)  
(please see the introduction to Acts 6-12)

Acts 12:21-24 (ESV)

21 On an appointed day Herod put on his royal robes, took his seat upon the throne, and delivered an oration to them. 22 And the people were shouting, “The voice of a god, and not of a man!” 23 Immediately an angel of the Lord struck him down, because he did not give God the glory, and he was eaten by worms and breathed his last.

  24 But the word of God increased and multiplied.

The Kingdom of God has been rapidly spreading like weeds along the countryside. The empire of Rome itself is soon to take notice of these resistance communities of free and just citizens, generously sharing equally and without coercion. The name of Jesus is on their lips, he who was executed by the empire as an insurrectionist only a scant few years before. All boundaries to enter this Kingdom have now been transcended, and anyone regardless of gender, ethnicity, or religion is welcome to freely enjoy the benefits of Kingdom life.

The cost of citizenship is one's own power and privilege. In the Kingdom, no one holds control or rank over another. All come to the table as equals, rich an poor, citizens of all nations. For the poor, this is good news. For those who hold power in this age, it is also good news, for the power of the world is corruption, and the only authority with any value is that which is submitted to Jesus, the chosen one, the King of kings.

In Acts 10, Peter the Jesus Follower is led to share this Good News with an unlikely audience, the household of a wealthy and high ranking Centurian of the Roman army. Upon entering the Roman's house, this backwoods, undereducated, former fisherman gets a surprise welcome.

Acts 10:25-26 (ESV)

Cornelius was expecting them and had called together his relatives and close friends. When Peter entered, Cornelius met him and fell down at his feet and worshiped him. But Peter lifted him up, saying, “Stand up; I too am a man.”

In the Kingdom, all honour and glory and praise goes directly to the one who is the source of all life, God alone. We are united in our common humanity, each of us made equally in God's image, each of us rescued from the violent empires of the world and the empires within by Jesus our only true King. Peter had no need to receive praise or use such adoration for his own gain. As a child of God, his eternal value had already been affirmed, and his authority came from Jesus, not human acclaim.

But in the world's system, power and authority must be earned. Once acquired, it must be kept by violent force or manipulation. This is a it was for Herod, the tetrarch and puppet-authority of Rome who had presided over one of Jesus' trials on the day of his execution.

Herod had rebuilt the temple in Jerusalem, a political act intended to impress and appease the people who were being oppressed Rome. It was the courtyard of this impressive fifteen story building that Jesus and the crowds had occupied in the week before his execution (see Occupy the Temple in Luke 19). It was near this courtyard that Peter had preached his first sermon, on the day of Pentecost (Acts 2) when 3000 heard the news of the Just Kingdom and received Jesus as their King. Now, Herod is tracking down the most influential of these new communities, and commanding them arrested and killed. Like the temple he built, he does so to impress, appease, and control the people.

The first to die by Herod's hand is James. He is the first of the original twelve Jesus Followers to be officially executed. Next he arrests Peter. Herod had a high opinion of his own power, but Peter sleeps in prison on the night before he is likely to be executed. The community prays for his release from prison, though they had just lost a brother the same way very recently. Their confidence is in the hand of God's will, to whom they appeal, not Herod's authority.

Peter is miraculously freed from prison as he slept and returns to the praying community.

Herod responds in the only way he knows how, the violence and control of empire. He has Peter's guards killed.

Shortly after, Herod dies as he responds to worship in exactly the opposite way to which Peter had responded in Acts 10. When called a god, he has no argument. The only true authority, the one that breaks chains, removes walls, and builds his temple in the hearts of the poor, struck Herod down dead.

Such is it in the Kingdom of God. While rebels who deign to call themselves kings plot to kill the righteous, those righteous sleep soundly as God works justice for them. While the world appeals to earthly authorities to act on their behalf, God's community recognizes the work of the one true authority in the world, and participates in the justice and peace of the coming Kingdom. We resist the rebels of the world, no matter what title or rank they may give themselves. God's Kingdom and will shall be done on earth, no matter how the corrupt nations may plot and strive.

May all glory and honour go to the only wise King. Amen.

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Acts 6-12 series intro
Acts 11 - Part 6 - The Gentile Controversy

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v2 – First recorded death of a disciple (the 12)

v7 – Peter was set free from prison, but later Paul was not. To each God acted according to his own design and purpose.

vv14-16 – Funny

v24 – No matter the circumstance within or outside in the main culture, the gospel continued to move.

v24 – Barnabas and Paul return WITH JOHN MARK, after a year of ministry

 (Click here to read Acts 12)  

The Gentile Controversy - Acts 11 - The Kingdom of God is Bigger than Us part 6

(Click here to read Acts 11)

(please see the introduction to Acts 6-12)

Acts 11:1-3 (ESV)

Now the apostles and the brothers who were throughout Judea heard that the Gentiles also had received the word of God. 2 So when Peter went up to Jerusalem, the circumcision party criticized him, saying, 3 “You went to uncircumcised men and ate with them.”

The very first Jesus People, called followers of "The Way", all came from a similar background. Before the persecution that initially spread the community over the regions surrounding Jerusalem, all of them were Jewish. The teachings and practices of Jesus himself were all rooted in the Jewish faith. The practice of their faith included strict obedience to the law of Moses, a set of rules and customs by which they would be set apart from the rest of the world, and identified as God's people. These customs taught them how to dress, what to eat, and who to marry. It also taught them to be loving, gracious, and generous. When other nations saw how they were different, those differences would identify them as God's people, Yahweh's people.

Even older than the law code was the very first symbol of covenant relationship with Yahweh, the circumcision practiced by Abraham and all who descended from him. By this clear, dramatic, unmistakable symbol, the people of Yahweh marked their bodies in a way that would clearly show their lives were given to serve Yahweh. In the great diversity among the Jewish Jesus People there were some disagreements as to exactly how to practice the Law code. These differences were transcended. But to welcome people who had never even entered the covenant, never even been circumcised, never even considered the Law of Moses, would have been unthinkable. Before this time, it was even against the covenant law to eat with such people.

But God had chosen to include even the most unimaginable of outsiders. The good news of the Kingdom of God had been offered to the Gentiles. Peter had been witness to the manifest Holy Spirit in a Gentile household (Acts 10). After telling them about Jesus, they heard and believed, and were filled with the Spirit. They had not been circumcised. They had not agreed to follow a law code of any kind. They had not even been baptized. By simply hearing and believing the gospel, Peter had witnessed their transformation into free Kingdom Citizens.

Acts 11:17-18 (ESV)

17 If then God gave the same gift to them as he gave to us when we believed in the Lord Jesus Christ, who was I that I could stand in God's way?” 18 When they heard these things they fell silent. And they glorified God, saying, “Then to the Gentiles also God has granted repentance that leads to life.”

This step of faith on the part of the early believers, to surrender to God's authority that none should be excluded from God's Kingdom, was unspeakably generous. Sight unseen, they praised God for their new brothers and sisters.

No nation on earth (of which I am aware) will welcome any immigrant to settle without a series of application papers and background checks. Some require an applicant to learn the nation's language. Others expect an applicant to learn the laws and history of the country. Others will not accept someone who is disabled or impoverished.

But the gates of the Kingdom of Heaven are wide open. No one guards the entrance. In fact, it's citizens are commissioned to go and invite anyone to come and join the party. While the powers of the nations of the earth may be concerned about new citizens taking advantage of the nation's wealth, education, or healthcare, the Kingdom of God has healing and provision enough for all. The powers of the nations of the earth make war with nations they deem "terrorists". The Kingdom of God is open to enemies, criminals, and murderers. One such murderer, Saul, had actively hunted and arrested members of Kingdom communities. Once welcomed into the community, he wrote much of the community' first scripture, and he did so from jail.

Acts 11:25-26 (ESV)

25 So Barnabas went to Tarsus to look for Saul, 26 and when he had found him, he brought him to Antioch. For a whole year they met with the church and taught a great many people. And in Antioch the disciples were first called Christians.

Once the doors had been opened, the new believers began preaching the gospel widely among all communities. The News of the Upside Down Kingdom was widely received by many people from many backgrounds. Barnabas, called "the Encourager", traveled and taught the new young Kingdom Citizens. He recognized quickly the need for an intentional traveling ministry to reach and teach all these people with no previous understanding whatsoever. It was an exciting time, but surely a challenging one as well.

Barnabas saw in Saul, the old enemy of the communities, a man with the willingness to tech out and even travel to live out his convictions. Saul was also privileged to be a legal citizen of Rome as well. Barnabas probably thought this most unlikely of converts would be pleased to share the good news to the most unlikely of people.

He was right.

So Barnabas the Encourager and Saul the Most Unlikely Christian became partners. This duo would seek out and share with the broadest and most unreached of nations the new Kingdom Citizens had ever seen.

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Prophesy and Distribution of Wealth (vv27-30)

Here we see the first example of prophesy in the early church after Jesus. The prophesy given is a warning foretelling the future. In response, the early Christians prepare for the prophesied famine by sending financial aide to less fortunate communities through the travelers Saul and Barnabas to distribute.

This incidence of famine foretold and eased by the faith and obedience of God's people reminds us of Joseph in Egypt. Through Joseph's foreknowledge and wisdom, God rescued Egypt and the surrounding nations from a severe famine. In Genesis, this story illustrated the fulfillment of God's promise to Abraham. He told Abraham that he would bless all nations of the world through his descendants. Here in Acts, we see the promise fulfilled again, as all nations receive the blessing of the Communities of Jesus, descendant of Abraham.

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Acts 6-12 series intro
part 5 - Acts 10 - To the Uttermost Parts of the Earth
part 7 - Acts 11 - The Authority of the Kingdom vs. The Powers of the Empire

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vv1-18 – see previous chapter

v18 – No further objections, and they praised God. Hallelujah!

v21 – The diaspora also sends the gospel to the Gentiles.

v26 – First instance of being called Christians

v29 – More generosity.

(Click here to read Acts 11)

To the Uttermost Parts of the Earth - Acts 10 - The Kingdom of God is Bigger than Us part 5

(Click here to read Acts 10) 

Acts 10 is the crux of the matter.
Without it, there would be no Christians as we recognize them today.

The early readers of Acts probably would have been challenged by the acceptance of murderer Saul/Paul into their community (Acts 9). But Cornelius (Acts 10) was another matter altogether. Saul may have killed people, but this man was an uncircumcised Gentile, an agent of the Roman empire, for goodness' sake.

If the boundaries of the Kingdom weren't drawn before Cornelius, where in the world were its' boundaries?

Here we see the apex of the message Acts 6-12 tells us of the story of this early Christian community's first steps toward an inclusive and universal message and practice.

(please see the introduction to Acts 6-12)

Acts 10:9b-15 (ESV)

Peter went up on the housetop about the sixth hour to pray. 10 And he became hungry and wanted something to eat, but while they were preparing it, he fell into a trance 11 and saw the heavens opened and something like a great sheet descending, being let down by its four corners upon the earth. 12 In it were all kinds of animals and reptiles and birds of the air. 13 And there came a voice to him: “Rise, Peter; kill and eat.” 14 But Peter said, “By no means, Lord; for I have never eaten anything that is common or unclean.” 15 And the voice came to him again a second time, “What God has made clean, do not call common.”

Luke's two books, the Gospel of Luke and Acts, record a progression in the message of the Kingdom of God steadily moving from the neighbourhood of Galilee outward to the heart of the Roman Empire. But more dramatic than the geographical movement of the message is the cultural one. Jesus of Galilee was a devout Jewish man, following the covenant of Moses perfectly and with reverence. During his ministry, Jesus still reaches his hand out beyond the boundaries of his native religion to Samaritans, a cultural and religious minority one degree removed from his Jewish heritage, and traditionally excluded by his people. Luke also records a story of Jesus reaching out to heal the servant of a Roman Centurion. This willingness to reach out the message of Kingdom freedom to a wealthy man in the pocket of the violent empire was radical, and possibly very controversial as well.

With this and other stories like it, Luke begins to present the idea that the Kingdom of Heaven can be and is Good News for everybody, everywhere, not just one cultural or religious tradition. In Acts 1:8, Jesus commissions his followers to go and be witnesses of the truth of the Coming Kingdom of God to Jerusalem, Judea, Samaria, and the world. It is unlikely that the disciples truly understood the universality of the message at this point, but this command and prophecy would be fulfilled in their lifetime. The Kingdom of God was Good News of the Great Reversal in which the empires would crumble under the weight of living communities empowered by the Holy Spirit to live generously, justly, mercifully, and wisely even in the face of oppression and death. For each citizen of this Free Kingdom that the empire destroyed, innumerable seeds would be scattered to spread the living Kingdom further into the cracks of it's dead concrete foundations. Their perseverance would be the empire's ruin.

Such news is immediately accepted as hopeful when presented to the oppressed, the lonely, the poor, and the marginalized. But Luke, the educated Greek doctor, writes these letters to the powers of the empire itself. Luke and Acts are both addressed to Theophilus, who Luke calls “Most Excellent”, a title reserved for ranking officers of Rome. Slowly but surely, he has shown that this Great Reversal is good news even for those living outside of Jesus' inner circle. This Good News is for the oppressed, that they no longer need to live under oppression. This Good News is for the oppressors, that they no longer need to oppress. It is Good News for privileged Theophilus, for educated Luke, and even for the violent oppressive forces that kept the poor Jewish people of Palestine bound.

No one needs the message of love more than those consumed and bound by hatred.

The beginning of the story of the early Kingdom Community is the manifestation of the Holy Spirit at Pentecost, when the first Jesus People are given the miraculous gift of communication in languages unknown to them. The Good News spreads quickly to Jews from every region of the diaspora, speaking all languages of the known world. Luke has shared the exciting story of Samaritans who receive the Holy Spirit, the living seed of the Kingdom. He carefully relates that Peter himself, likely the most respected of the early apostles, witnessed the baptism of these outsiders into the new Jesus community. An Ethiopian Jew received the Good News by the leading of the Holy Spirit through the early Jesus Follower, Philip.

Saul was one of the most zealous of the first intentional persecutors of the Jesus People. He traveled in order to hunt them down and squash the message of freedom that they lived and preached. Even he was offered the freedom of the Kingdom, and upon hearing the truth, he began sharing it with others in the same passion he had once tried to silence it.

Because no one needs the message of love more than one consumed and bound by hatred. The Good News for Paul was that he no longer needed to hold onto and live by his earthly power and influence. Such power is as much a poison to those who hold it as to their victims.

With the story of Saul, Luke finally leads us to the event that opens his entire message to the world. The most radical message was and is available to those who had no previous understanding or faith in the law of Moses, to those who had no family or traditional cultural connection to Jesus and his people, even to those who had given their lives to oppress such people. It was a message of freedom even for citizens of the empire that had unjustly executed Jesus as an insurrectionist.

Acts 10:1-2 (ESV)

At Caesarea there was a man named Cornelius, a centurion of what was known as the Italian Cohort, 2 a devout man who feared God with all his household, gave alms generously to the people, and prayed continually to God.

Luke presents this citizen of Rome as a devout man, but he certainly wasn't a follower of Moses' law. He had never entered God's covenant by the symbol of circumcision. As good as he may have been, he was as outside the old covenant as Luke himself. Cornelius receives a vision that a man is going to come and share a message with him, and that the man and message are from God.

Meanwhile, Peter receives a vision as well. In it, God shows him animals that the law of Moses had said he was not allowed to eat. As a part of God's covenant people, he had never touched such things. God tells him three times that he is no longer allowed to call common or unclean that which God has called clean.

Just as Peter had been present to witness the Holy Spirit fall on the Samaritans, it is important for the story that the witness of this Gentile conversion also be by such a respected man of the early community. This was not to be a one-time event, but the crest of a new movement in God's Kingdom that Peter would bring back to share with all the followers of the Way.

When Peter enters Cornelius' house, he wastes no time in sharing the news of Jesus, and the conviction that he is right to share it even with this outsider.

Acts 10:24-29 (ESV)
24 And on the following day they entered Caesarea. Cornelius was expecting them and had called together his relatives and close friends. 25 When Peter entered, Cornelius met him and fell down at his feet and worshipped him. 26 But Peter lifted him up, saying, “Stand up; I too am a man.” 27 And as he talked with him, he went in and found many persons gathered. 28 And he said to them, “You yourselves know how unlawful it is for a Jew to associate with or to visit anyone of another nation, but God has shown me that I should not call any person common or unclean. 29 So when I was sent for, I came without objection. I ask then why you sent for me.”

Peter boldly shared the word with these non-covenant foreigners. He shared the story of Jesus' life and ministry, his execution and resurrection, of forgiveness from sin and freedom for all who would receive the Kingdom.

Acts 10:44-48 (ESV)
44 While Peter was still saying these things, the Holy Spirit fell on all who heard the word. 45 And the believers from among the circumcised who had come with Peter were amazed, because the gift of the Holy Spirit was poured out even on the Gentiles. 46 For they were hearing them speaking in tongues and extolling God. Then Peter declared, 47  “Can anyone withhold water for baptizing these people, who have received the Holy Spirit just as we have?” 48 And he commanded them to be baptized in the name of Jesus Christ. Then they asked him to remain for some days.

The floodgates were open. The fulness of the message of freedom in the Kingdom had now arrived. This would be a great challenge to the early believers, opening the doors of their Kingdom Communities to citizens of the very empire they were resisting. In fact, this story of inclusion and universality, that the freedom of Jesus was available to the whole world regardless of any previous action, and without any need for conversion to a legalistic code, would be the heart of most of the rest of the New Testament. Saul himself, the zealous persecutor of the Way, would become one of the most effective ambassadors and advocates to and for the foreigners and outsiders. With every step outside the inner circle, the message would widen in its ability to receive anyone, anywhere who also desired to be free and leave the control of the empire for the justice of the Kingdom.

And it is this message that would allow all of us and any of us who would read these words today to receive the Kingdom into our hearts and lives. No bondage, creed, ethnicity, class, gender, sin, or distance can keep any one of us from the love and freedom offered by the life of Jesus. That's good news.

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Acts 6-12 series intro
part 4 - Acts 9 - Saul the Murderer meets the Jesus he persecutes
part 6 - Acts 11 -The Gentile Controversy

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vv1-8 – A Gentile is called to Salvation by God. It’s significant that it was Peter, not Paul, who went to him.

vv9-23 – Peter is the first of the apostles to be given the message from God that the gospel is also for the Gentiles.

v28 – The significant beginning of the change, the gospel to the Gentiles.

vv34-35 – AWESOME!

vv44-46 – The gift of the Holy Spirit and tongues came with the preaching of the gospel. Again ALL who are present receive. This is a sign to the Jewish believers that God certainly has accepted Gentiles as well. In this case at least, the evidence to Peter that they had received the Holy Spirit was that they were able to speak in other tongues.

v48 – Water baptism in the name of Jesus Christ and The baptism of the Holy Spirit are two separate events.

(Click here to read Acts 10)

Saul the Murderer Meets the Jesus he Persecutes - Acts 9 - The Kingdom of God is Bigger than Us part 4

(Click here to read Acts 9)

Just as the Gospel of Luke recorded the exciting expansion of Jesus' ministry from his hometown of Galilee to the cultural centre of Jerusalem City, Luke's follow-up, Acts continues the story of this expansion through his followers from Jerusalem City to the heart of the Roman Empire. Acts 6-12 tells the story of the first steps of this early community toward an inclusive and universal message and practice.

(please see the introduction to Acts 6-12) 

Acts 9:13-16 (ESV)

13 But Ananias answered, “Lord, I have heard from many about this man, how much evil he has done to your saints at Jerusalem. 14 And here he has authority from the chief priests to bind all who call on your name.” 15 But the Lord said to him, “Go, for he is a chosen instrument of mine to carry my name before the Gentiles and kings and the children of Israel. 16 For I will show him how much he must suffer for the sake of my name.”

Philip, one of the original Jesus Followers from Jerusalem, was witness to the power of the Holy Spirit to welcome anyone into God's Kingdom, no matter who they are. The Samaritans, long rejected by Philip's family and neighbours, quickly receive the news of God's Kingdom with joy. Philip is led by the Holy Spirit to a high ranking citizen of Ethiopia who receives Jesus through his witness. The evidence of God's providence is on every part of the man's step of faith and baptism.

Philip's traveling witness had begun because of the tragic loss of his friend and comrade, Stephen, who had been stoned for his bold faith and message that God's Kingdom was wider than their ethnic, cultural, an religious boundaries. The persecution of Philip and his brothers and sisters that followed had scattered them across the surrounding regions.

Saul had been complicit in Stephen's murder and was one of the infamous agents of persecution among the Jesus Follower communities. As the story of Kingdom growth continues to question and challenge every prejudice and personal boundary the Jesus People may erect, it is Saul himself to which its gates now open.

The Jesus People have now welcomed Jews, Hellenists, Samaritans, and foreigners into their fellowship. Is the Kingdom large enough to welcome an enemy and a murderer?

Saul was traveling to Damascus on a mission of hate and violence when he was called miraculously by Jesus to change his ways. Outside of any human action, Saul is moved by the voice of Jesus himself after he is literally blinded by a light on the road. Acts 9:2 says that he was going to Damascus to persecute followers of "the Way", the name now given to the early Jesus Community. "The Way" is subtly compared to Saul being "on his way" to Damascus in verse 3. Indeed, there could hardly be a way more contrary to the non-violent, just, and generous Kingdom life that Jesus preached than the way Saul currently lived. Yet, Jesus had always called and enabled the least likely for his purposes. In Kingdom justice Saul was just as likely a candidate for Grace and Freedom as anyone.

Saul enters Damascus blind. Just as God led Philip and the Ethiopian in chapter 8, Saul and Ananias are led to one another. Ananias shares the story of Jesus with Saul. Saul receives the Kingdom, and his physical sight along with it. The filling o the Holy Spirit is evident in Saul's life as he immediately begins to boldly preach Jesus in Damascus.

No one would have been more aware of the consequences of publicly declaring Jesus than Saul. But Saul doesn't let up wherever he goes. He shares the freedom o the Kingdom of God with the same zeal he once persecuted its citizens.

Saul quickly finds himself before the authorities for his heresy. He answers boldly, but soon has to escape for his life from those he has angered by his preaching. Returning to Jerusalem, the believers are first hesitant to receive this unlikely convert. Barnabas, who later is called "The Encourager" and becomes one of Saul's closest allies, helps open the doors for Saul to be accepted into the community of people he'd once sought to have killed.

Saul must have quickly become a target of persecution in the early church. He isn't able to stay in Jerusalem long before his very life is in danger. By this time, his brothers and sisters who were once his enemies helped him escape and settle in Tarsus.

Chapter 9 ends with two stories of miracles by Peter in Jesus' name. A paralyzed man is made able to walk, and a woman is raised to life. The Kingdom of God continues to be demonstrated with the life of the community, the declaration of the Good News of the Kingdom's arrival, and miracles performed in Jesus' name.

Every boundary to the gospel is transcended by the power of Jesus' name and the work of the Holy Spirit. There is no power or sin or circumstance so terrible that it can keep someone form the freedom offered by Jesus. With every challenge the new community faces, opportunities for the further spread of the Good News is the result.

If Saul, the ultimate murderer and enemy of the Way could join them, anyone could. In fact, it is through the testimony of this unlikely man that the Jesus People will experience the most challenging and radical growth yet.

The most unlikely convert will bring the message of freedom and justice and love and peace and generosity to the most unlikely people - the powerful pagan citizens of the oppressive and violent empire of Rome.

For the early believers, Saul was only the beginning of the challenge to follow Jesus' command to love their enemies.

Acts 9:31 (ESV)
 So the church throughout all Judea and Galilee and Samaria had peace and was being built up. And walking in the fear of the Lord and in the comfort of the Holy Spirit, it multiplied.

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Acts 6-12 series intro 
Part 3 - Acts 8 - The Gospel to Samaritans
Part 5 - Acts 10 - The Gospel to Gentiles
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v4 – Jesus takes persecution of his church as persecution of himself.
v15 – God’s explicit calling for Saul (Paul) before Saul even comes to believe.
v18 – Saul (Paul believes)
v20 – He wasted no time switching teams. His life was immediately and radically changed.
v22 – “proving” probably through their scripture.
v25 – He was now the hunted one. He had put himself in danger. This did not stop him.
v27 – Barnabas is the first disciple to get (Saul) Paul’s back
v31 – always growing
V34 – A similar story to the first of a healing, again with Peter.
v40 – First recorded miraculous resurrection in the church

(Click here to read Acts 9)

The Kingdom of God is Bigger Than Us part 3 - Acts 8 - The Good News to Samaritans

(Click here to read Acts 8)

Just as the Gospel of Luke recorded the exciting expansion of Jesus' ministry from his hometown of Galilee to the cultural centre of Jerusalem City, Luke's follow-up, Acts continues the story of this expansion through his followers from Jerusalem City to the heart of the Roman Empire. Acts 6-12 tells the story of the first steps of this early community toward an inclusive and universal message and practice.
 
(please see the introduction to Acts 6-12)

Acts 8:1b-3 (ESV)
And there arose on that day a great persecution against the church in Jerusalem, and they were all scattered throughout the regions of Judea and Samaria, except the apostles. 2 Devout men buried Stephen and made great lamentation over him. 3 But Saul was ravaging the church, and entering house after house, he dragged off men and women and committed them to prison.

Increased persecution is the catalyst for further spread of the gospel in chapter 8. After Stephen's murder, the followers of Jesus are pursued from Jerusalem to the outer regions of Palestine, Judea and Samaria (the West Bank today). Jesus' prophecy and command that his followers carry the message of the Kingdom of God to "Judea, Samaria, and the ends of the earth" (Acts 1:8) is being fulfilled.

Saul, a zealous young disciple of Rabbi Gamaliel, believes these new communities of free and equal believers are a threat, and captures them as heretics wherever he finds them. Even his own Rabbi showed restraint in persecuting the Jesus People where Saul does not. Gamaliel had reasonably suggested that these loving and generous Jesus followers may represent a new thing God is doing. He suggested the council wait and see. If it is just another resistance group, they could allow the movement to die out quietly on its own.

Acts 5:38-39 (ESV)

38 So in the present case I tell you, keep away from these men and let them alone, for if this plan or this undertaking is of man, it will fail; 39 but if it is of God, you will not be able to overthrow them. You might even be found opposing God!” So they took his advice

But Saul was not so reasonable. Against the original counsel of his own Rabbi, he takes them right out of their houses where they gathered and shared meals (Acts 2:46). There was no singular consensus on how to deal with this upstart movement, but Saul represented the worst of the persecution at the beginning.

The Gospel to Samaria

Acts 8:4-5,12 (ESV)

4 Now those who were scattered went about preaching the word. 5  Philip went down to the city of Samaria and proclaimed to them the Christ.

12 But when they believed Philip as he preached good news about the kingdom of God and the name of Jesus Christ, they were baptized, both men and women.

The rest of the chapter follows Philip, the second (after Stephen) of the people chosen by the Jerusalem congregation to help serve the growing needs of the community (Acts 6:1-6). The murder of his comrade Stephen and subsequent persecution of the community drives Philip to Samaria, where he boldly declares the Kingdom of God. This bold move by Philip is one more step toward the opening of the community to all people. Most of the Jesus People so far were mainstream Jewish followers. Greek-speaking Hellenist Jews had joined them, but the Samaritans, long excluded socially and religiously, had yet to hear the good news of the resurrection.

So when even Samaritans began to believe and follow in the way of the Kingdom, Peter and John were sent to confirm that it was so.

Acts 8:14-17 (ESV)

14 Now when the apostles at Jerusalem heard that Samaria had received the word of God, they sent to them Peter and John, 15 who came down and prayed for them that they might receive the Holy Spirit, 16 for he had not yet fallen on any of them, but they had only been baptized in the name of the Lord Jesus. 17 Then they laid their hands on them and they received the Holy Spirit.

These Samaritans had believed the message and been baptized. They followed Jesus in the way as Philip had taught them. But it was when Peter and John laid hands on them that they received the Holy Spirit. Though the passage does not say how this manifest, it must have been dramatic and observable, because one former magician (Simon) was so impressed that he wanted to purchase the ability to impart the Holy Spirit (vv18-19). He is soundly rebuked.

Peter and John also clearly saw that Holy Spirit had filled the Samaritan believers. Whatever their previous disagreements, the authority of the manifestation of Holy Spirit in their life spoke of God's broader purpose. This must have been some challenge for them, having grown up learning that these people were outsiders and strangers to their faith. But Peter and John receive in faith that these once strangers could now be brothers and sisters because of Jesus.

The Kingdom was big enough for Samaritans, Hellenists, and Hebrews. The apostles joyfully took this good news to the Samaritan villages as they traveled back to Jerusalem (v25).

The Ethiopian Eunuch (vv26-40)

After dramatically reaching beyond his borders to the Samaritans, Philip is led by the Holy Spirit to Gaza, another marginal region far from the religious and cultural centre of Jerusalem.

This leading of the Spirit is strongly present throughout this passage. Philip comes upon an Ethiopian eunuch, a servant of the Ethiopian Queen. The Ethiopian had traveled to Jerusalem to worship. He was a likely a convert to Judaism. Philip is given opportunity to see the Holy Spirit welcome a foreigner and a wealthy, high-ranking citizen of another nation come to faith in Jesus.

Holy Spirit has led the man to read from Isaiah, in a passage that poetically foretells the suffering of Jesus (vv32-33, Isaiah 53). As Philip explains the meaning of the scripture, the man believes. Just as he asks to receive the Good News, Holy Spirit provides them opportunity for the man to be baptized in a rare lake in the middle of the desert (vv36-38, v26b). Without hesitation he is baptized by Philip at the very outer border of the Hebrew region. Holy Spirit carries Philip away. The man rejoiced in his new freedom.

It is not for human beings to decide who may be allowed in or out of God's Kingdom. God welcomes people outside of our cultural or regional boundaries. He provides for anyone to hear and receive the message of the Kingdom, even outside of our ability to share. He transcends language, culture, class and distance. He leads people to welcome strangers as brothers and sisters. He enables diverse communities to live in unity.

He uses all circumstances, even persecution, to expand the borders of his Kingdom and set people free. There is no circumstance that will stop the Holy Spirit from moving in the world. The living Kingdom grows and moves and develops by Holy Spirit's will and according to Holy Spirit's purposes. Our agendas and plans and prejudices are forfeit to the sovereign will of our Just King.


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Acts 6-12 series intro
part 1 - Acts 6
part 2 - Acts 7
part 4 - Acts 9

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The beginning of the church-wide persecution
vv2-3 – the end of Stephen is the beginning of Saul (Paul)
v4 – People were scattered by the persecution, which spread the gospel.
vv15-17 – This verse should be considered when discussing the baptism of the Holy Spirit. What is the baptism of John? Were these believers that still hadn’t been baptized in the Holy Spirit, making it a separate event, or people waiting in faith for the Messiah who had not yet believed, making it an event concurrent with Salvation?
v20 – Go to hell, and take your money with you
v25 – Samaritans! The gospel really is spreading. Samaritans were seen as “lesser Jews” by the Jewish people because of their racial lineage, and they often avoided each other.
v26 – The leading of the Spirit brings Philip an opportunity to preach the gospel
v35 – The Old Testament testifies of Jesus – see Luke 24:45-47
v38 – Was this Ethiopian a Jew, or the first Gentile convert? He was probably Jewish, as the story of the Gentile convert Cornelius in Acts 10 is given so much emphasis.

(Click here to read Acts 8)

Acts 7 - Stephen's Witness of a God who Loves the Outsider - The Kingdom of God is Bigger Than Us part 2

(Click here to read Acts 7)

Just as the Gospel of Luke recorded the exciting expansion of Jesus' ministry from his hometown of Galilee to the cultural centre of Jerusalem City, Luke's follow-up, Acts continues the story of this expansion through his followers from Jerusalem City to the heart of the Roman Empire. Acts 6-12 tells the story of the first steps of this early community toward an inclusive and universal message and practice.
 
(please see the introduction to Acts 6-12)

Acts 6:12-14; 7:1 (ESV)

12 And they stirred up the people and the elders and the scribes, and they came upon (Stephen) and seized him and brought him before the council, 13 and they set up false witnesses who said, “This man never ceases to speak words against this holy place and the law, 14 for we have heard him say that this Jesus of Nazareth will destroy this place and will change the customs that Moses delivered to us.”

7:1 And the high priest said, “Are these things so?” 2 And Stephen said:

Stephen's speech in his own defense reads like a sermon. It is the longest of the sermons recorded in Acts, and the fourth sermon so far. The first three sermons were Peter's on the day of Pentecost (Acts 2:17-36) to the people after a man is healed and able to walk (Acts 3:12-26) and before the council (Acts 4:8-12), just as Stephen defends himself here.

It is this speech and Stephen's subsequent stoning that sets off the increased persecution of the Jesus People in Jerusalem. The old corrupt powers that preferred a status quo where religious faithful would by financially taken advantage of in their own temple would not abide these commoners taking their faith into their own hands. Luke is challenging us with the good news that the Kingdom of God need not be restrained by a building, a region, or a people group. God and the Justice and Love of the Kingdom are offered to everyone, everywhere. Though Stephen is falsely accused of speaking against the temple and Moses, he does respond by clearly stating that the boundaries of such things are not wide enough to contain the boundless love of God. Those who seek to restrict or contain the work of the Spirit in the world are the true rebels, not Stephen.

Citizens of the Kingdom of God resist rebels.

Even rebels with power.

Even rebels with authority.

Stephen resists.

Stephen's Sermon

Stephen defends himself by reminding the council of their shared beautiful history. Every portion of Stephen's defense shares how either (1) the boundaries of God's covenant have always been wider than one single people group and/or (2) even when God's radical covenant people are rejected, God uses them to bless the entire world, even those who rejected them. What incredibly good news that we ultimately cannot resist the love, justice, and redemption God so generously offers the world.

Abraham was a foreigner from a distant land. He lived long before the promise of Moses, and didn't even know Yahweh, Israel's God. He never owned a piece of livable land. But God promised him an inheritance (vv2-5). The Kingdom of God is for foreigners.

Abraham's descendants were called “sojourners” by God, strangers and foreigners. For four hundred years they lived as outsiders and then as slaves in a foreign land. God promised to bring them out of slavery. This was also before Moses and the law (v6-8). The Kingdom of God is for strangers and slaves, and sets them free.

Joseph was rejected by his brothers, and sold as a slave to the empire of Egypt. God rescued Joseph from slavery, and used him to save Egypt and the surrounding nations from a famine (vv9-16). The Kingdom of God blesses foreign nations, even people who belong to oppressive empires (like Rome). Joseph's brothers were welcomed by Joseph into Egypt where they shared in the blessing and provision (v13). The Kingdom of God forgives enemies and traitors (like Joseph's brothers) and extends its love to those who would betray it in the future (like Egypt).

Moses was brought up as an adopted foreigner among the court of Egypt. His education as an Egyptian benefited him greatly. His Egyptian mother showed him great kindness and mercy, though he was not her own (vv17-22). The Kingdom of God is merciful to orphans and foreigners, and not opposed to the kindness and wisdom of strangers.

Moses tried to act justly toward his people when he visited his enslaved brothers as an adult. His attempts are rejected outright, and he had to leave Egypt to protect himself (vv25-29). Sometimes the Kingdom of God is rejected, even by those for whom it would have the greatest benefit (as Moses and Joseph are both rejected).

While in exile in the wilderness, God calls Moses to return to Egypt to deliver the Israelites from slavery(vv30-34). The Kingdom of God is extended to the foreigners, exiled, oppressed, and even to those who previously rejected it.

For the rest of his speech, Stephen describes the tabernacle, the tent where God would meet his people in the wilderness, and the temple, the building in Jerusalem that had been built, destroyed and restored multiple times. He reminds the council of the history he shares with them, the many times that they had rejected God and been scattered, repented and been redeemed by the God they'd rejected (vv33-53).

God was with them before the tabernacle, before the temple, and still with them every time the temple was destroyed. He remained with them when the temple was destroyed. His love and mercy followed them when they ran the opposite way. He continued to be with them when they were scattered among other nations and without a home. This Hound of Heaven had never abandoned them, never stopped pursuing them. Whether they were foreigners, orphans, slaves, oppressors, in exile, at home, weak, or in power, faithful, or faithless, God had remained their God and continued to offer his covenant to them.

The Kingdom of God offered to them had never been bound by their strict obedience to man made laws and traditions. God always pursued them to keep his covenant because of his faithfulness, goodness, and love, not their own. Now, in Jesus, all walls between humankind and the freedom offered by God had been torn down. This same faithfulness and love would now be offered to the entire world. The cross was a bridge between humans and God, and between humans among each other. It was God's good pleasure to open wide the gates and welcome everyone in.

Stephen accuses the religious elite harshly for not being willing to open the door for unconditional freedom and love to be expressed between God's people. He caps it off by comparing them to their ancestors who had rejected the prophets who had called for justice before him.

Stephen's Stoning

Acts 7:54-60; 8:1 (ESV)

54 Now when they heard these things they were enraged, and they ground their teeth at him. 55 But he, full of the Holy Spirit, gazed into heaven and saw the glory of God, and Jesus standing at the right hand of God. 56 And he said, “Behold, I see the heavens opened, and the Son of Man standing at the right hand of God.” 57 But they cried out with a loud voice and stopped their ears and rushed together at him. 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. 59 And as they were stoning Stephen, he called out, “Lord Jesus, receive my spirit.” 60 And falling to his knees he cried out with a loud voice, “Lord, do not hold this sin against them.” And when he had said this, he fell asleep.

8:1 And Saul approved of his execution.

And there arose on that day a great persecution against the church in Jerusalem, and they were all scattered throughout the regions of Judea and Samaria, except the apostles. 

Jesus promised in Acts 1:8 that the disciples would receive power by the Holy Spirit to be his “witnesses” to the entire world. The Greek word for “witness” that Jesus uses in this passage is martys, meaning someone who witnesses with such conviction that it could lead to death. Our English word "martyr" shares this etymology. Stephen fulfills the promise in Acts 6 and 7. He is filled with the Spirit, wisdom and power. His witness of Jesus leads to his death. His witness leads to the further spread of the gospel to the world.

Stephen's execution reminds us of Jesus' crucifixion. His last words are words of ultimate forgiveness and submission, and echo the last words of Jesus on the cross. Just as Jesus' crucifixion resulted in a further spread of his message, so does Stephen's murder result in a further spread of the gospel. How ironic that the persecution meant to destroy the seeds of freedom would cause them to be dispersed more widely. Stephen's message that the Good News could be spread to anyone, anywhere, leads to the next step - the Good News spreads to everyone, everywhere. This underground Kingdom cannot be destroyed by the powerless violence of the empire. God's Kingdom is an upside-down one, and would use the hatred and violence of its enemies in a jujitsu move to further spread love and peace.

A love that forgives enemies. A Kingdom that opens its gates to those who would reject it.

A Kingdom who would open its gates even to Saul, violent persecutor of the Jesus People, later one of their greatest missionaries.

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series intro
part 1 - Acts 6 - The Hellenist Controversy
part 3 - Acts 8 - The Gospel to Samaritans

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vv2-53 – again, arrest and persecution leads to the clear preaching of the gospel.

Stephen’s gospel story tells much of the Old Testament and the history of the Jewish people, beginning with God’s covenant with Abraham

v52 - See Matthew 23:37

v58 – Key verse

First Martyr – Stephen the first of the deacons

First mention of Saul (Paul) – complicit, approving (v60), and enabling of the stoning of Stephen

vv59-60 – echoes the last words of Jesus.

(Click here to read Acts 7)

The Kingdom of God is Bigger Than Us part 1 - Acts 6 - The Hellenist Controversy

(Read Acts 6)

The Gospel of Luke records the exciting expansion of Jesus' ministry from hometown Galilee to the cultural centre of Jerusalem City. Act's, Luke's follow-up continues the story of growth through his followers from Jerusalem to the heart of the Roman Empire.

These new and as-yet-unnamed Jesus People continue to proclaim the Gospel (good news) of the Kingdom of God, just as Jesus did. (Start with Luke 12 and Luke 13 for more on the Kingdom of God.) this proclamation was a personal and a political reality. In Jesus' execution by the empire, he utterly defeated the power of empire from the highest ranks of power to the deepest depths of the human soul. The Jesus followers proclaimed the truth that all humanity had been set free to live in justice and love, and demonstrated the New Kingdom in their communities of mutuality and generosity, empowered by the living Holy Spirit within them (see Acts 2 and Acts 4 for more on these radical and generous communities).

Acts 6-12 tells the story of the first steps of this early community toward an inclusive and universal message and practice. Luke's message of the gospel for the outsider is potently demonstrated in these chapters as the new community wrestles with their own boundaries, and rejoices as they gradually receive the revelation that the Good News of Jesus' Kingdom really is for everyone, everywhere, for all time. Every incident in this passage (Acts 6-12) serves to illustrate and reveal this truth and it's consequences for the early Jesus People.

(please see my expanded introduction to Acts 6-12)

The Hellenist Controversy (vv1-7)

The growth of the community and its challenges begin largely because of increased persecution in Jerusalem and dispersion of the Christians into other territories. This persecution is first demonstrated in Acts in the personal story of the first martyr, Stephen. Luke suggests that this first murder leads to increased violence that causes the dispersion. Paul, the early apostle responsible for writing much of the New Testament, is also introduced during this time of persecution. He is complicit in the death of Stephen.

Stephen is introduced as the first in a list of people chosen by the community to deal with conflicts in the distribution of food. All of the generosity described in Acts 2 and Acts 4 has grown to such a degree that widows receiving the support are arguing over the fairness of the distribution. Luke describes it as a conflict between “Jewish” and “Hellenist” widows. Hellenists were the Jewish people who lived among the Greeks and spoke Greek, so this was likely a simple problem of language barrier. Still, it shows at the beginning of this section how the community is already becoming more diverse as it grows.

The community chooses from among them the people who will be responsible for the administration of the food distribution. The apostles have been tasked with teaching the community. I love how they are able to prioritize, set personal boundaries, and enable others to lead by letting go of this responsibility to others, chosen from the community and by the community. The elders describe the work of these people as “waiting tables”. The Greek word “deacon” also suggests serving food, so these may be the church's first deacons. The apostles affirm the congregation's decision by laying hands on them.

It's good to notice that the early community considered the practical ministry of administration and service to be as important to affirm as preaching and teaching. The church picks people who are “full of the Spirit and wisdom” and “of good repute”. The apostles lay hands on them to commission them to their work. These are not lesser roles in the church, they are necessary, complementary, and equal to the other roles in the community.

Stephen is among them. Luke follows this introduction by saying the church continues to grow, showing approval of the decisions of the community organizing, and of Stephen himself. Stephen and the other food administrators are described as having a good reputation, full of the Spirit and wise.

Stephen's Arrest (vv8-15)

Luke wastes no time in describing the conspiracy to arrest Stephen. Verse 8 says that Stephen is performing miracles, as Jesus did. This is probably the reason he was described as “full of the Spirit” in verse 3. Stephen's ability to perform miracles in the power of the Spirit did not prevent his arrest. His arrest demonstrates that “power” in the Kingdom is very different from the “power” demonstrated by the old order, the authorities of the world. The Kingdom of God operates in a different way. It is an upside down Kingdom, not a Kingdom of oppression and corruption like the power of the world.

His arrest is closely comparable to that of Jesus. The religious elite could not stand the wisdom and authority by which he spoke of Jesus, just as the religious elite could not stand the authority in Jesus' open criticism of their corruption and hypocrisy. They create a false rumour that Stephen has spoken against Moses and the temple, the same accusation that had been made of Jesus. Stephen is arrested and brought before the council for questioning.

These events will continue to follow in Jesus' steps until his death. But unlike Jesus, Stephen will have a lot to say before his final breath.

Acts 6:12-15 (ESV)

12 And they stirred up the people and the elders and the scribes, and they came upon him and seized him and brought him before the council, 13 and they set up false witnesses who said, “This man never ceases to speak words against this holy place and the law, 14 for we have heard him say that this Jesus of Nazareth will destroy this place and will change the customs that Moses delivered to us.” 15 And gazing at him, all who sat in the council saw that his face was like the face of an angel.

read the series intro
read part 2 - Stephen's Witness to God's Eternal Love for the Outsider

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v1 – always increasing

v2 – First deacons – waiters. This is what the word means

Also, responsible for distributing alms and benevolence.

v4 – Deacons enable elders to preach, study, and pray

v6 – Elders anointed and appointed deacons to do their jobs

v8 – Stephen – a deacon – wise – moves in the Spirit – bold

(Click here to read Acts 6)