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The Mission of Paul in Acts
Session #1: Conversion and Vision
. 7:56: Heavens, “son of Man”, right hand of God: see Daniel 7:13-14, also
Mark 14:62.
. 7:58: Saul lends his support to the stoning of Steven, perhaps almost in
oversight.
. 7:58: witnesses = laqtuqes = martyrs
. 8:1,4: Tertullian: “The blood of the martyrs is the seed of the church.”
It takes persecution for the church to fulfill their commission in Acts
1:8.
. 7:58: Under Mosaic law, false witnesses under a capital crime are also to
be killed.
. 8:2: Dying unburied was the greatest dishonor possible in the ancient
Mediterranean world (Keener).
. 7:58: Keener: the guilty person is to have their clothes removed. Here
the accusers remove their clothes—ironic picture of their guilt.
. 7:59: As we are introduced to Saul, we know that he was forgiven, both by
Steven at his death and by Jesus, on the road to Damascus.
. 7:59: Steven, like Jesus,
. commits his spirit to God (Luke 23:46)
. forgives his attackers (Luke 23:34)
. Challenges those in power
. Generates great hatred from others
. Devout men bury him after his death
. “Right hand of God” Mark 14:62
. Dies a very painful death
. 8:3: Saul imprisoning men and even women—more enthusiastic at
persecution than anyone else. See Gal 1:13-14: You have heard, no doubt,
of my earlier life in Judaism. I was violently persecuting the church of
God and was trying to destroy it. 14 I advanced in Judaism beyond many
among my people of the same age, for I was far more zealous for the
traditions of my ancestors. Phil 3:6 as to zeal, a persecutor of the
church; as to righteousness under the law, blameless.
. 8:3 house after house: Saul continues to go house to house in his
ministry (see 20:20).
. 9:2: Damascus, about 135 miles north, northeast of Jerusalem
. As we are introduced to Saul, we know that he was eventually forgiven,
both by Steven at his death and by Jesus, on the road to Damascus.
. 8:3: “both men and women”: perhaps evidence that women are in key roles
of leadership in the early church. Saul the egalitarian.
. Evidence of Saul’s character that later makes him a great missionary:
. he’s radical, not afraid of violence;
. he’s passionate, committed, apostolic zeal
. he looks for opportunities to advance his mission—didn’t wait for the
priests to come to him
. trusts & submits to authority
. thinks beyond his current context (Jerusalem)
. is willing to travel
. not a people pleaser.
. Stephen and Saul’s vision (also Ananias):
. A face-to-face encounter with Jesus as LORD
. Saw a vision that others didn’t see
. The vision led to & empowered suffering
. Both became helpless, meek
. Something new, but makes sense of past
. 9:1ff: Saul goes to Damascus to arrest Christians; Jesus meets him on the
way and arrests Saul.
. 9:1: “the Way”: a dynamic definition of Christianity, like “following
Jesus”: on the move, not static.
. 9:1: God’s answer to the discouragement of sustained and heightened
persecution: to bring the chief offender, Saul, to himself through a
dramatic encounter on the road.
. Visions from God that make a difference:
. Embolden us against all odds
. Center on the person & Lordship of Jesus
. Opens our eyes to see what is real, true
. Suffering is involved; also prayer
. 9:5: “Who are you, Lord?” This is the question for conversion. “You,
Lord, who do you call yourself?” “I am Jesus”: compare to Luke 10:16.
. 9:5: “Who are you, Lord?” Saul’s confusion is a sign of his growth. A
first step toward figuring out that he needs to turn around. How do I
resist confusion to my own detriment? How am I or others tempted to think
that my growth or my status as a good Christian involves certainty, not
confusion?
. 9:5: “I am Jesus”: Saul has never met Jesus. Here Saul learns that Jesus
so identifies with his followers, to persecute them is to persecute him.
The germ of Paul’s image of the body of Christ is born. The option of not
being involved in the Body of Christ means we are not involved with Jesus.
Commitment to his body = commitment to Jesus.
. 9:5: “whom you are persecuting”: Jesus takes persecution of Christians
very personally.
. 9:6, 8: Saul’s encounter with Jesus means he is no longer in control.
“You will be told what to do.” He must be led away. Saul is a reverse
Judas: he turns on his Pharisee past after an encounter with Jesus. Judas
turns on his disciple past after an encounter with the devil. Saul was the
disciple God intended to replace Judas with.
. 9:9: What were the three days for Saul like? He’s depressed, he must
reevaluate his entire life—everything he thought was gain is now loss
(Phil 3:7). He used to be an expert, now he was lower than a novice in the
only game that matters. Though blind, he begins to see things more clearly
now. What makes receiving a vision worth it? Knowing we are in God’s
will, that he has a mission for us, a plan. You know when someone has
really converted: they are no longer really choosing their own life, but
rather are chosen by God.
. 9:10: Ananias “takes the snap” but God is the author of this, and every,
conversion. Yet God could have healed Saul with no human intervention, but
instead he wanted Saul to hear those amazing words, “Brother Saul.”
. 9:10: Ananias: he would likely have been on Saul’s list when he arrived
in Damascus, had not God intervened. Ananias was well aware of Saul’s
intention and mission.
. 9:8: God sometimes struck people with blindness to get their attention:
Gen 19:11; 2 Kings 6:18-20
. 9:11: “man of Tarsus named Saul”: God seems to be leaving out a few key
facts about Saul, which Ananias is only too willing to provide for God.
. How do we participate in the ministry of conversion? Must be listening
to God and open to his leading Reread their story in the light of God’s
story: be willing to re-evaluate them in light of God’s work—even to see
them change Be willing to take risks Call the person into a new reality
“Brother Saul” Ananias has a small contributing role at a key moment. Like
us as staff: we hope our students will go on to do even greater things.
. 9:12: Double visions: Saul & Ananias; Peter & Cornelius (Acts 10).
. 9:12: Saul continues to see visions. This will last his whole life.
. 9:14: Saul has a reputation: eyewitness to Stephen’s martyrdom,
enthusiastic and effective persecutor, with authority and power. An
ëvil.authority”. Ananias just wants to make sure Jesus knows who he’s
dealing with. Compare Philip’s call to go to the Gaza road (Acts 8:26),
for a command that also seems absurd.
. 9:15: Jesus knows who Saul is, but more importantly Saul now knows who
Jesus is. Who are the people who personify “evil authority” for me? What
would it look like to believe God could bring them to himself?
. 9:16: Saul was acquainted with suffering for the name of Jesus since
before he came to name that name as Lord. Suffering was a part of Saul’s
conversion to Jesus. Saul’s life will be marked by suffering for the sake
of Jesus’ name.
. Saul’s greatest suffering is not the physical beatings that will become
commonplace for him. In fact, for a guy like Saul, he can take those with
little problem. The greatest suffering is the death to his self, his past,
his self-righteousness, his self-identity and confidence.
. 9:18: Saul got up = rose: like Jesus, Saul was humbled for three days
then he was restored and he arose and ate. Becoming like Jesus in his
death becomes a theme for Paul. Likewise for our selves and our students:
is our vision for our lives really about Jesus and his people? Or is it
still about ourselves? To be a successful
__ for Jesus (doctor,
lawyer, staffworker, etc). Often this death to self involves suffering,
depression, confusion.
. 9:1ff: Why was Saul so vehement in his rage and opposition? He saw the
followers of Jesus as apostates, heretics, blasphemers, and he realized
along with Steven that the new order inaugurated by Jesus and the old were
incompatible. Whereas, Stephen had argued, The new has come; the old must
go.” Saul’s point was, “The old must stay; therefore the new must go.” For
Saul, the idea of a crucified Messiah was an impossibility, and the
practice of praying to Jesus (7:59) an utter blasphemy threatening the
monotheism of the Jews. And when Stephen proclaimed that the temple was no
longer necessary all this was too serious to be ignored; it had to be
stopped by whatever means. Saul saw the followers of Jesus as a cancer, as
a demonic assault against the Jews, the chosen people of God. And zeal for
the Lord inflamed him and set him on the warpath.
. 22:19: Paul (as Saul) didn’t want to leave Jerusalem—he tries to argue
with Jesus that it won’t be necessary for him to escape Jerusalem, because
they know he was an opponent, hence his testimony would be credible. But
in fact he was opposed by the people of Jerusalem, and like the
persecution after the stoning of Stephen, this forces him to leave the
comfort of Jerusalem to be propelled towards a life of witness to
Gentiles.
Other application angles on the first study:
. How non-christians are like Saul: intimidating, scary, the last people
we’d think would be interested in God or follow Jesus.
. The conversion of Ananias along with the conversion of Saul: they are a
gift for each other. Ananias learns to expect God can be at work in
anyone.
. Ananias’ risk of faith: his willingness to risk his life to go speak to
Saul on the basis of havng heard from God
. Jesus’ identification with the suffering of his body. When we suffer,
Jesus suffers: this both comforts us and promises that our suffering means
something.
. The conversion experience for Saul involves him becoming vulnerable and
dependent on others==>this prepares him for entry into the body of Christ.
The importance of the connection to the body of Christ. It is easy to
think that we can follow Jesus independent of others. Include here Acts
26:15-18
. Saul’s reconciliation with God meant a reconciliation with the people of
God. Ananias’ word (“Brother Saul”) brings healing and reconciliation.
. What has God used in my life to get me out of my comfort zone, beyond
what is familiar and friendly?
Session #2: Introduction to Mission
. 9:20 starts in the very place he had letters of authority to persecute
Christians.
. starts where he’s comfortable, uses his OT background: he uses the tools
of his previous training and life.
. his ministry is his words, but probably more, his changed life.
. recent converts are a huge testimony.
. hard because they already have an impression of him we call students to
start missions on campus because this is their natural environment. we
can tend to hink of missions and vocation in competition. Actually, God
works out mission within a persons life.
. 9:27 Barnabas is his advocate & mentor Barnabas tells of Saul’s
conversion. Gal. 1:7 he was only in Jerusalem 15 days he only got to know
Peter and James (Jesus’ brother), see Gal 1:18-19.
. 9:29: willing to enter different cultural settings.
. What do we know about Saul that makes him a good missionary?
. Obsessed, passionate
. applies things quickly
. his integrity: he will do something when he knows it is right, no matter
the cost
. he is unfettered, not held back either by doubts or by idols—he is sold
out
. he is motivated to have impact, and does so wherever he goes.
. 9:20: By the time Paul actually arrives in Damascus, he is unemployed.
His life is turned upside down.
. 9:22: sometime in here, he spent time in Arabia. (Galatians 1:17)
. 9:25: he already has disciples.
. 9:26: this is three years after his conversion.
. 9:23-24: see also 2 Cor 11:32-33: some official collusion with the plot
to kill Saul.
. 9:30: in Cilicia; where Saul was born (see 22:3).
. 9:31: not quite the ends of the earth (Acts 1:8) but moving in that
general direction
. 9:27: “But Barnabas”: his role is key. This is risky and hard.
. Paul is likely to make a mess—to offend, to make mistakes, to look
egotistical and to take some hits
. Barnabas must use his credibility to back Paul: “his messes will be on
me”
. What do we do with Paul-types? How do we spot them? How do we flex to
welcome them? How do we sponsor them into ministry when the standards need
to be tweaked/tossed out?
. 9:27: Barnabaus brings Saul to the apostles and he tells them about two
things: 1) Saul’s conversion, and 2) Saul’s ministry and impact. Barnabas
speaks for Saul by testifying, witnessing, to what he has himself seen. He
doesn’t limit Saul to his church-persecuting past.
. 13:1 A multi-ethnic leadership team:Paul’s first team experience.
Antioch:Syria Simeon:African Lucius:African Manaen:Jewish politician Saul
and Barnabas have been there for a while.
. 13:2 They are open to God’s voice partnership in mission, the church was
willing to send out Barnabus and Saul even though they could have
contributed a lot to the church’s growth we need to give pastoral
connection and oversight when students take initiative in mission.
. 13:3: “after fasting and praying”: this implies a few days go by. Fasting
is not something that is done quickly (oddly enough). They seek God’s
confirmation. Yet they don’t wait three years—perhaps less than 2 weeks
or so.
. With the church growing in numbers, it would be tempting to hold on to
their most talended teachers to minister to existing Christians. Yet the
call of God is for outreach into new territory.
. 13:3: Missions: have a missions mindset wherever they are in teams we
want to develop missionary mindset “robbing the bank”: they send their
strongest leaders. need to grow in spiritual discernment of evil. Are we
willing to expand even when not all leadership roles are filled for our
fellowship’s structures?
. 13:4: Barnabas is from Cyprus and may still have relatives there (Acts
4:36 13:8: Elymas has a stake in the proconsuls’ choice to convert.
If he does, Elymas loses power in his life. This is a familiar situation.
. 13:5: “synagogues of the Jews”: Paul always goes first to the Jews, those
who are culturally nearest to belief in Jesus. Even with a commission to
preach to the Gentiles, he starts with the Jews.
. 13:7: Proconsul= the highest Roman official on the island of Cyprus (AD
45-46, attested externally).
. 13:9: Paul can see the spiritual reality so clearly. He doesn’t try to
sweet talk Elymas, but rebukes him.
. 13:9: we should respond differently to people who do evil intending evil
and those who do wrong intending good.
. 13:11: Paul knows God can do this! It may be Paul’s way of both
identifying with Elymas, and offering hope that God will turn him around,
as he turned Paul around.
. What enemies do we want our students to be able to pronounce judgment on?
To be able to discern what is from God & what is not, what has the scent
of God’ hand Know and watch danger zones—vigilant, not “tolerant” Media
images, lies of the broader culture, occult and demonic influences.
. 13:12: The blind see, and those who think they see become blind.
. Who are the stakeholders who protest when people begin to consider the
gospel, or to make more faithful decisions? Family, folks who get their
livelihood from our making faithless choices; boy/girlfriends (Ï like
being idolized”), false religious leaders, who receive benefit from our
staying in a relationship to them of authority: people who claim to speak
for God. How do we confront the principalities and powers that have
spiritual influence and control in the lives of students? 1) Naming them,
actually saying what is happening. 2) recognize that they are powerful for
evil. Jesus has harsh words for those who cause little ones to sin.
Danger: don’t get in the way of someone coming to God!
. 13:42: they are in Pisidian Antioch. They are eager for more teaching.but
then become jealous
. 13:45 so sad how different they are just a week later. They seem to get
upset once they see the Gentiles coming to faith.
. 13:45: when Christians don’t want to hear the whole Gospel (eg. about
money, justice, race) “if you reject this, then you’re rejecting the
gospel”.
. 13:46 This is not the first time? Peter has gone to Cornelius (ch.10);
Greeks in Antioch (ch.11) 13:46: Ethnicity and evangelism. are we willing
to pay the costs of proclaiming the whole Gospel?
. 13:47: Paul and Barnabus know the OT and how it relates to them They
quote Isaiah 49:6, the servant song.
. How does missions open our eyes to the full nature of the gospel? What do
we learn about God and ourselves that we can learn in no other way?
. 13:50: The multi-ethnic nature of the gospel makes it harder for some to
hear it as good news. Yet this is the gospel claim.
. 13:51: Many jewish people, on returning to Judea from traveling in pagan
lands, would shake the dust off their feet. Likewise they would shake the
dust off their feet when they entered the temple, as it was especially
holy. See also Luke 10:10-12: a sign of judgment.
. 13:50: How is the “gentiles” reception of the good news not always
welcome to those of us who can identify with the Jews? I.e., how do we
tend to continue to think in insider/ outsider language when non-believers
enter into our groups with joy?
. 13:51: The proclamation that the gospel really is a multi-ethnic reality
is a stumbling block to these jews. Yet Paul doesn’t shy away from this
proclamation, he intensifies it by turning around one of the symbols of
racist sentiment: “No, we shake the dust off our feet at you!”
. 13:52: The difficulty, challenge, the lack of obvious success in
presenting the full gospel doesn’t rob Paul and Barnabas of the job of the
gospel and filling of the Holy Spirit.
Other applications for the second study:
. 13:1: Gaining direction and guidance in worship. Do we expect to do this?
. Sending out Saul and Barnabas: like graduating seniors and sending out
staff: it creates disequilibrium. We are tempted to want things to be
stable, but they never will be in our ministry.
. The sovereignty of God amidst the dangers, threats, opposition.
. Barnabas’role as sponsor. Our opportunities to sponsor risky people into
ministry.
Session #3: The Sharpening of Mission
. 14:2: Outreach to the “outsiders” will always have its detractors, who
will try to stir up trouble. The controversy over “seeker- sensitive”
services.
. 14:3: Signs and wonders are a testimony of God’s power, a verification of
his word of grace.
. 14:4: Even with signs and wonders people will disagree and will come to
alternative conclusions. No sign is conclusive.
. 14:9: like Jesus, Paul looks at people and can see faith. The man’s faith
to be healed is crucial, and so is Paul’s discernment and faithful risk.
Reminiscent also of Acts 3:1ff.
. Do we look for healing? Are we willing to be used in this way? What would
it cost us to begin to pray as if God would do this today?
. 14:12: Luke is not above making fun of paganism’s stupidity.
. How are we tempted, having been used by God in someone’s life, to be so
closely identified with that good thing that we end up on the pedestal of
worship, if even only slightly? How quick are we to turn the attention
from ourselves to God? In what ways are we willing to revel in adulation?
. 14:14: Paul and Barnabas are not passive when they are misunderstood and
thought to be divine. (See Acts 12:21-23 for background on why they act so
quickly.) They refuse to have the center of the attention be themselves or
their gifts, ability to heal or speak, etc. Their focus is helping people
turn from “these worthless things to the living God,” not to themselves.
. 14:15-17: a model of seeker-sensitive preaching Clarifies the divine and
the secular: points to God in everyday life common ground, with non-
Biblical language a recognition that what is past is past, but an urgent
call to come to God now Invites an appropriate response Emphasizes
connection to them: “friends” a promise of blessing from God;
. Paul and Barnabas have the very fun job of having to explain something
that only can be explained by God because they have seen miracles: they
pray for healing! We don’t expect to see God’s power in dramatic ways, and
hence don’t.
. 14:19: When Paul and Barnabas deny that they are gods, they could be
quickly judged to be impious, and not worthy men but magicians, who are to
be feared, avoided, punished. So the Jews are able to turn public
sentiment so totally away from Paul very quickly—a lot like happened with
Jesus.
. How do we get people’s attention? The postmodern apologetic calls for
power: prayer for healing, expectation that God works, that God speaks;
acts to give wisdom and knowledge, etc.
. 14:21: they are willing to go back to the same place where their
persecutors come from
. When we try to remove ourselves from the pedestal, sometimes we
experience a backlash and can be stoned or the verbal equivalent. People
don’t like their idols tampered with.
. 14:22: painful process: Paul can give this encouragment with integrity,
as he himself has suffered much (14:19 most recently), and will do so even
more.
. How have we seen persecution arise on account of the word and our taking
a stand? In places, this has happened. Where it has not, what can we do to
more boldly take a stand?
. 14:23: Paul will have to do this over and over in his ministry,
entrusting people’s futures to God, and entrusting leadership to young
people arguably not ready to lead.
. This is also the life of a staff worker, and part of our suffering—it is
how we keep people’s focus on God and not on ourselves.
. 14:24-28: What would this have been like? hard because there’s still no
consensus in the wider group about what this means. yet it is their
mission to bring it to the wider church.
. 14:23: In apostolic ministries (like IVCF) it will always feel that youth
are too quickly put in leadership: unsafe, risky, on the verge of failure.
. 14:27: The sending church receives benefit from the missionaries as they
return home, both in the tales of their exploits and in what they learned
about the gospel in the process.
. 15:1-2: “came down from Judea” “go up to Jerusalem”: common way of
referring to Jerusalem, which is on Mt. Zion and at higher elevation than
Antioch.
. 15:1: Salvation through Jewish distinctives is the Jewish experience—its
all they’ve known. They assume its the only way.
. What are the equivalents of circumcision that result in artificial,
cultural barriers to the acceptance of the gospel by those who aren’t
already churched and steeped in our cultural traditions?
. 15:3: Conversion stories bring great joy to believers. Lets hear some.
How do we do at telling our conversion stories? Sometimes I think our
cynicism keeps us from getting too excited. 15:5—the Pharisees were like
this.
. I.e, how do we make people need to become “christianized” before they can
become followers of Jesus? “Westernized”? “Majority cultured”? What
barriers are we willing to try to remove? At what cost?
. 15:7: A respected insider takes the lead in supporting the minority
position.. They are learning to figure stuff out as a maturing church
. 15:7: How have some of us taken initiative to go beyond the accepted
boundaries of our outreach in some way and been fearful of opposition or
have received opposition from those who thought our approach was
unfaithful to God? Ethnic specific outreach, music, Gay-Lesbian-Bisexual
outreach, other? These ministries will need to be defended by those not
engaging in them, to uphold and support those who are.
. 15:8: God v. law of Moses
. 15:10: Peter was a short term missionary who advocates for the full-time
missionaries
. 15:12: As in Acts 10-11, it is hard to argue when you see the fruit of
the ministry expanding, growing, and people becoming Christians, being
healed, blessed by God.
. Experience of God’s work (eg. women in ministry debate is reshaped when
you see womens ministry blessed by God). (eg. ethnic specific ministry)
. 15:12 Peter’s support gives an opening for Paul and Barnabus. Just as
Barnabas sponsored Paul, Peter sponored them both. Then finally James
does.
. 15:12: Just as there is power in conversion stories, there is power in
stories of miracles and wonders. Evidence of God at work. Our faith needs
that.
. 15:13: James:leader of the Jerusalem church, brother of Jesus.
. 15:14: Simeon:Simon Peter
. 15:16-17: Amos 9:10-11. James reinterprets this verse from the Hebrew
(Heb- Israel will posess the nations) He says “prophets” (pl) because he
is quoting from the scroll containing all 12 minor prophets.
. 15:19: Why these? are they less important than circumcision? i.e. mainly
cultural?
. 15:20: things polluted by idols:whatever has been strangeled:from blood::
FOOD- table fellowship, Gentiles should abstain from these things for the
sake of fellowship with Jews. What’s non-negotiable? Salvation,
fellowship, 1 Cor. 8
. 15:21 both groups give up a significant right. Jews-circumcision,
Gentiles-food and sex rights. Gospel/theology and culture/ethnicity: how
do they interact? How do people become convicted about aspects of the
Gospel we might miss? Issues we want people to “get”: ethnicity:
Broadening of our conception of what an IV fellowship is (not just
“Jews”). IV could be several fellowships on campus How do ethnic specific
ministriess feed back into sharpening multi-ethnic fellowships? What is
it going to mean for majority culture people to reach out to students of
color? (How do we disciple white students?)
. It is easy to imagine that Jewish Christians were tempted to fear that eh
church would be “overrun” by these new Gentile Christians. The Gentiles
were responding more vigorously to the HS than the Jews.
Session #4: The Mission disrupts Society
. Mike’s teaching intro questions: Examine the various uses and abuses of
money and power. Make a list of reasons Paul might be tempted to quit
sharing the gospel. Think of a time you were tempted to quit this past
year. What are some qualities you see in Paul’s partners? How do you see
God caring for Paul?
. 16:16 (compare 16:13: recognized place where the few Jews in Philippi
would go to for prayer—too small a Jewish population for a synagogue.
. How do different elements of Paul’s ministry (evang, discipleship,
ethnicity, etc.) hang together?
. 16:16: How do we benefit from evil social structure? How are we enslaved?
fast food consumer culture- fastest route to people’s desires. Unhealthy
and sold to poor. Law school- only 5% serve the poor.
. How does his ministry encounter society? Money/economy, work, power;
Today: slavegirls= sexually exploited women, athletes who are valued only
for their athletic prowess, ethnic minorities who are valued simply as
representatives of “diversity”
. 16:17: she sees them as analogous to herself- slaves who have a spirit
that enables them to prophesy. For Paul to benefit from the notoriety
would be to make him no better than her owners: willing to use her for his
own ends. Jesus vs. demons, freedom vs. slavery, people who can do what
they want vs. I report to a higher power, most high God vs. slaveowners.
. 16:18: Why does this become such a big issue? this upsets an economic
system, and status quo stakeholders get shaken up.
. 16:17: A witness who spouts off truth but whose life isn’t changed by it
is at least annoying and at worst dangerous and counterproductive.
. 16:19: Maybe they hoped Paul and Silas would make them some money too.
The marketplace, where verdict is rendered, is their turf.
. In what ways are we ruining people for the world’s money-making
enslavement of them? Embrace of downward mobility
. 16:20-21: It’s really about money- not about customs. But the
race/ethnicity issue heightens its emotional impact. When the gospel is
being shared and a strong reaction comes up, ask, “What is behind this?
What is being threatened?” Rather, we may assume that its our fault, or
that we’ve failed. Even jail may not be failure, but a sign that something
is happening.
. 16:23: The immediate result of this power encounter is what looks like a
setback for the gospel. In the end, of course, it is an advance.
. Where on campus would this kind of power issue occur? Control centers,
such as Open air evangelism Gay, Lesbian, Bisexual group Professors,
administration, residence directors Social status, academic identity
Career placement centers
. 16:25: Worship evangelism: testifying to the truth, hope and joy of the
gospel.
. 16:25: perhaps it was the singing that kept the other prisoners from
dashing out, saving the life of the jailer.
. 16:26: the earthquake is an outward sign of what they are doing- praise
to God brings freedom and also turns things upside down. Other prisoners
too, not just Paul and Silas
. If the jailer was under the illusion that he had power over Paul and
Silas, both the earthquake and Paul’s decision to stay put demonstrated
the relative powerlessness of his system. He may have had this sense
already—Paul and Silas can sing in jail, the man is ready in a moment to
take his own life. God gets his attention, as he did with Paul years
before.
. 16:28: amazing that they didn’t take this as license to leave, or allow
the man to kill himself and then leave the jail safely. The jailer’s job
and life are on the line. Paul’s intervention reveals God’s grace to the
jailer, Paul laays down his life- “the ones who stayed”. He looks out for
the jailer, not his own comfort. Strategies for getting people’s
attention: Blinding, disorienting, turning their world upside down (Paul,
Elymas) Unexpected show of God’s power, miracles Turning the tables on the
power structure: girl with the demon, Philippine jailer, proconsul
. 16:30: Luke 3:10; 10:25; 18:18; Acts 2:37.
. 16:30: see 16:17: The jailer may have heard the message of the demonized
girl. Are our students prepared to answer this question? What are we
willing to do or give up to hear someone ask this?
. 16:31: “you and your household”: it wouldn’t make sense in this culture
to insist on individual choices for Jesus. But others in his household
received the chance to hear the gospel and believe for themselves.
. 16:34, compare 16:27: the jailer is willing to kill himself because of
his fear of the authorities. After he speaks with Paul & Barnabas, he is
ready to risk all by taking them out of jail to his home for washing and
comfort, before bringing tem back to jail by morning.
. 16:33: The jailer, having received so much from Paul and Silas,
immediately has something to offer to them as well: relief.
. 16:34: The jailer lived in fear. P & B, the prisoners, had lived in joy.
First Paul frees the jailer into joy, then the jailer frees Paul from his
jail.
. 16:37: My temptation would be to leave quietly- but Paul doesn’t. Roman
citizenship is a sign of high status. Falsely claiming Roman citizenship
was a capital offense.
. Perhaps Paul desired a public declaration of his innocence for the sake
of the young church—establishing their legitimacy for the sake of their
early growth. Paul doesn’t assert his rights to protect himself. He does
so when he is trying to protect the young church.
. 16:38: It was punishable by death to flog a Roman citizen. So the
magistrates become very apologetic and make requests, not demands.
. 18:2: The persecution (49 AD) could have been seen as God’s abandonment,
but God uses it to provide Paul partners in both Corinth and Ephesus.
. Regardless of what Paul says in 1 Cor 9, Paul is not above supported
missionary efforts. When Timothy and Silas bring a gift from Philippi (or
else work so Paul doesn’t have to) he begins to do “full-time” preaching.
See 2 Cor 11:7-8; 12:13; Phil 4:15
. 18:3: partnership, work for the sake of mission
. 18:5: Silas and Timothy bring financial partnership for Paul in a way
that makes it possible for him to be very productive and effective. They
give him the gift of time.
. We need to recognize the financial cost of doing ministry to students,
and that even student leaders will need to spend their own money in this
ministry.
. 18:6: The image of the sentinel in Ezekiel 33: Paul is innocent of their
blood because he has warned them of the gospel message, a matter of life
and death to them.
. What are the groups we are just tempted to give up on? African-americans,
Hispanics, SE Asians, unchurched, alternative/drug culture
. 18:7: a proselyte. Paul was strategic: he went next door, and God gave
him favor with one of the officials of the synagogue, Crispus.
. 18:9-11: be faithful where I have you (w.Jews) although your long term
mission is to the Gentiles. Paul, stick with my vision. Don’t withdraw or
go on the run. Stay put. (Like Jesus with the 12: stay in that house until
you leave the town.)
. We need to hear God say he’s with us and encourage us to keep going, to
not withdraw into fear or self accusation.
. 18:9: “Do not be afraid”: it is encouraging to think that even Paul got
afraid. Perhaps he was tiring of all the plots against him.
. 18:9: “Do not be afraid, but speak and do not be silent”: what are the
things we are afraid to speak up about? To speak up against? What forces
seem just too powerful to take on?
. 18:10: “There are many… who are my people.”
. 19:8: He stays in the synagogue for 3 months-
a record!-but eventually
must leave as usual and so sets up shop in the lecture hall of Tyrannus,
for two more years. A great Asian outreach ensues.
. 19:10: “all Asia”: not the continent, but the Roman province, roughly
western Turkey.
. 19:13: The Spirit of Jesus Christ resents being co-opted by other
agendas: this was utilitarianism, or , not worship.
. 19:13-20: Paul doesn’t come in with a strategy to take on the magic cult,
but in the normal course of his ministry, the economy of the magic cult is
shaken. We should expect that our preaching the gospel and its positive
reception will have impact on the economic choices and lives of students
in our ministries.
. 19:23-41: [skip for chapter camp]
Session #5: The Legacy of Mission
. 20:2: Paul wrote Romans from this area (Romans 15:26-28).
. 20:4: Paul’s missionary training program? These guys perhaps are securing
the funds that Paul helped to raise from all of these towns for the poor
of the Jerusalem church.
. 20:10: “bending over him took him in his arms”: see 1 Kings 17:21-22; 2
Kings 4:34-35.
. 20:10: “his life is in him”: like Jesus with Jairus’ daughter: “She is
not dead but sleeping.” Paul is vindicated; otherwise it could be said he
literally talked Eutychus to death!
. 20:12: “not a little comforted”: this is funny, and Luke knows it. Luke’s
characteristic rhetorical flourish: not a little=quite a lot.
Understatement for effect.
. 20:12: So Eutychus, saying or doing nothing except falling asleep, dying
and being raised from death, contributes greatly to the experience of this
memorable evening.
. v18b, 31: “the entire time from the first day that I set foot in Asia”.
Paul lived his model consistently. 31: “for three years I did not cease
night or day to warn everyone with tears” While we do not work as staff
24-7, as shepherds our hearts are always available to the flock. How
easily do I “clock out”?
. V19: “serving the LORD with all humility & with tears”: Paul’s heart is
in it. He cries over his people. His focus isn’t on the greatness of his
own leadership.
. I am tempted to be impressed at myself when I find myself in a tender
moment with a staff person. I take pride in being trusted enough that
staff will cry with me. But do I cry with them?
. V20: “I did not shrink from doing anything helpful.” He had a deep pocket-
-he was willing to teach, to pray, to make tents, to serve in whatever way
was needed, whether “important” or not.
. Are there helpful things that I won’t do because it doesn’t feel like my
job?
. V26: “I declare to you this day that I am not responsible for the blood
of any of you.” Paul understands his role as a sentinel (Ezekiel 3:17-20;
33:6-9). He is responsible to the people, to speak the truth. He isn’t
responsible for them, for their response. Do I understand the difference
between responsibility to and for people? Do I err on the side of taking
too much responsibility for people’s choices, or taking too little
responsibility to people in my role as sentinel?
. V27: “for I did not shrink from declaring to you the whole purpose of
God.” Everything Paul received from God he gave to the people he led. Not,
“everything there is”—Paul, as a sentinel, is simply responsible to tell
them what he sees. God will continue to speak to them through scripture,
leaders, HS, etc. But Paul has served his role faithfully. Are there
things I receive from God that I have withheld from the people I lead?
Insights, challenges, calls to repentance, affirmations and appreciations,
etc. Can I say that “I did not shrink” when I met with them or wrote year-
end appraisals? Are there things I have said to others about them that I
have failed to say to them? Have I been faithful to my sentinel role, my
responsibility to them?
. V35: “It is more blessed to give than to receive”: Paul understands that
he is living a blessed life. He wants everyone to know it too, so they
will also. How do I motivate generosity? How willing am I to connect a
generous life with receiving blessing from God?
. v28: “Keep watch over yourselves and over all the flock. v31: “therefore
be alert”: Paul tells them to keep watch over themselves too, not just the
flock.
. As a shepherd, a big part of my role is to keep watch. How do I do at
looking around, at noticing danger before its already wreaking havoc? How
do I do at keeping watch over myself? How am I potentially a danger to the
flock?
. V20-32: Paul proclaims the message (v20), teaches publicly and from house
to house (v20), testifies (v21), proclaims the kingdom (v25), declares
(v26, 27), warns everyone (v32). Implies urgency, constancy, boldness. It
seems that this is all he thinks about. He is fanatical about this stuff.
He is forceful, determined.
. V28: “Of which the Holy Spirit has made you overseers.” Paul has a sense
of God’s involvement in their appointment as leaders.
. The HS makes us overseers by 1) giving us a heart for the flock, and 2)
giving the flock hearts to trust us as leaders. This takes time. How have
I seen the HS do his work in my heart?
. V28: “To shepherd the church of God that he obtained with the blood of
his own Son.” Paul was very aware of the ownership claims God makes on his
church. This is extraordinary: Paul is not distant, yet not possessive of
the church. (See also 1 Peter 5:2: “flock of God”)
. How am I tempted to think of the fellowship as my fellowship, or the
small group as mine? Or my staff team? What does it do to my understanding
to speak of God’s staff team? God’s flock?
. V29: “I know that after I have gone.” How does Paul know? We could say he
knows because he is a prophet. Or simply that he has foresight. He sees
further down the road than his younger leaders. He knows the kinds of
things that are
. In what ways do I exercise foresight for the flock? What can I say about
what I know will happen with next year’s staff team? Student leadership
team? Have I had foresight for the fellowship but not communicated it?
Have I had suspicions about the dangerous wolves but refrained from
speaking up?
. V29-30: “Savage wolves will come in among you, not sparing the flock.
[Paul, as Saul, was one of these.] Some even from your own group will come
distorting the truth in order to entice the disciples to follow them.”
Paul knows the dangers are both from outside and from within. He’s seen
this first-hand.
. Wolves: people who are a danger to the sheep or even to other shepherds.
People who get inappropriate needs met through their leadership
experience. People who, by their actions, harm others: intimidation,
harshness, abuse, romantic attentions, sowing divisions.
. V31: “I did not cease night or day to warn everyone with tears” Paul’s
warnings come not with impatience or anger, but with tears. He feels
deeply, and cries on behalf of these folks (also v19): compassion, he
really cared for them, cried over them. He was deeply involved with the
people. Not simply a “professional.” He didn’t live a self-protective
lifestyle.
. Do my warnings come with tears? Or simply with impatience or annoyance?
Or do I shrink back from warnings altogether?
. V32: “I commend you to God and to the message of his grace” also v 25:
“none of you. Will ever see my face again.”
. Paul’s lack of possessiveness of the ministry in Ephesus makes it
possible for him to commend folks to God
. V33-35: “In all this I have given you an example that by such work we
must support the weak, remembering the words of the Lord Jesus, for he
himself said, ‘It is more blessed to give than to receive.’” Paul is
willing to call attention to his model, interpreting what he was doing so
that they will understand why. He doesn’t want them merely to think that
he is a great guy, but that God promises to so bless anyone who would so
live. Paul wasn’t ripped off by his lifestyle—rather he was very blessed
by God.
. Modelling is not enough. Actions are not self-interpreting. I tend to be
much better at modelling than I am at interpreting my model. For the sake
of avoiding blowing my own horn I might risk people getting the wrong
idea: they conclude that I am uniquely a servant, rather than I simply
have come upon a key insight of Jesus’: it actually IS more blessed to
give than to receive. Interpreting the model calls people to follow, not
because I am so special, but because God backs your choice to be generous.
. Paul has a total life involvement in his leadership that is intense (and
potentially intimidating) but also very attractive. People are most sad
that they will never see him again. Is my life’s intensity attractive or
just intimidating? Does Paul’s fanaticism seem accessible to me, or just
too far gone?
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