Author: Randall Smith

Free website to listen to audio books!

A friend recently told me about a place he goes to often on the web: http://librivox.org/.This site is a great place to listen to audio books! There is a vast collection of public domain literary works, read by volunteers. You can volunteer to read a work, or you can listen to one of the books read by others. The site has been up for three years, and is entirely free. Next time you are thinking of purchasing an audio book, try looking it up here first!

Commentary: Acts 5

Chapter Five Outline:

I. Witness in Jerusalem (Acts 1-7)
<A-J in Chapters One through Four>
K. Ananias and Sapphira’s Lie (5:1-11)
L. Acts from Above (5:12-16)
M. Actions of Angry Leaders (5:17-42)

Summary [Chapter 5]:

The Messianic believers still worshipped in the courts of the Temple (mostly associated with Solomon’s Porch on the east side of the Temple plaza) and shared what they had with each other. Some sold property and then gave the proceeds to the apostles to distribute it as there was a need. These heartfelt acts of giving became marks of the followers of Jesus, and others began to mimic the giving, though not always for honest reasons, or with an honest heart. One such couple, Ananias and Sapphira sold a piece of land but kept some of the money back for themselves. When presenting the money to the disciples they evidently lied about the amount they were giving, making a show of the gift. Ananias died on the spot before the apostles. When his wife came shortly after, she also lied about the amount of money and fell over dead and was buried alongside her husband. News of the event made all of the believers carefully consider their hearts, and began a long journey of the need to constantly renew their walk with God. This internal situation was but the first challenge or test to the fledgling movement. Because the group continued to gain in strength, the Temple leadership decided they needed to take action and imprison some of the Messianic leaders. While awaiting the hearing, an angel opened the cell and told the Messianic leaders to go back and preach in the Temple courts, so they left the cell and returned to the work. The High Priest was informed about the “escape” and had them brought into the council chamber for an immediate hearing. The Messianic leaders explained their message, and refused to refrain from preaching it. Fearing the response of the crowds and listening to some of the more moderate voices in the chamber, the Temple leadership allowed them to leave, and they continued to spread the message daily.

Chapter Five

5:18 “common prison” or in Greek, demosiosis refers to public, or belonging to the people. “Prison” or in Greek Teresis, refers to a place of keeping. Jewish prisons in the book of acts were used to keep persons awaiting trial or execution (Acts 4:3; Acts 5:18,21,23). Acts 22:19 shows prisons being used for imprisonment and some forms of punishment. Paul himself testifies in Acts 22:4, “ And I persecuted this way unto the death, binding and delivering into prisons both men and women.” Roman prisons were used to control behavior by imprisoning the offender (Matthew 18:30). They were used as punishment for minor lawbreakers (Matthew 11:2 Acts 16:26). Acts 23:25; 24:27 indicates that prisons were part of government main offices. The Caesarea prison in Herod’s judgment hall is an example of a prison where Paul was kept for two years. For more about prisons, see note on Acts 16:23. 5:21 “senate”: literally the Sanhedrin chamber. The location of the chamber during this period (when construction on the Temple precincts was ongoing) is uncertain. During an examination of the area beneath the southern end of the Ancient Temple mount in Jerusalem (below the present Al Aqsa Mosque) an inscription was found that contained the Hebrew term “zaqenim” (Elders). As a result, many scholars believe the Sanhedrin council was located between the two sets of Hulda Gates in the base of the southern porch of the Temple by the time of the destruction of the Second Temple. It is possible the council was not yet meeting there in this case, and may have been nearer the Temple building proper adjacent to the Chamber of the Hearth.

Four observations on the best team leaders I know:

  1. The best team leaders I know are avid learners. They are growing all the time. When we lead people, we learn that there is much we do not about motivating people! It seems everyday brings a new challenge. Bookstores are filled with management and leadership materials, and the best leaders aren’t afraid to read them – they can’t wait. Leaders must be learners, or they will exhaust their ability to motivate and communicate in an ever-changing windstorm that is today’s workplace.
  2. The best team leaders I know keep an eye on what is working well to improve it. They aren’t simply obsessed with what is broke on the team. They constantly look to “tweak” what seems to be going well, and see if there is a way to make it better!
  3. The best team leaders I know have and communicate a very clear vision of what they expect from people. Ever since the days of the “One Minute Manager” I have been thinking of how to be clearer in every instruction I offer the people on the team. They need to know what I see as a success or “win” in their area. They need to see the overall project and its value. They need to connect their work with the big picture. Good team leaders communicate all of this, but do so in short and simple instructions and encouragements. Complicated thinking that produces complex communication confuses the vision for many on the team. Keeping it simple requires I know what I want before I begin sharing it with the team.
  4. The best team leaders I know are bold enough to put trust in people others may not choose, but careful enough to watch them closely. People want to be let out of the box and produce something new and significant if they are at all worth having on the team. They want to add value to the room. To be allowed to add a voice in the creative process excites the team member. It has dangers, but it also ferrets out the creative genius of our team.

Places in Acts – Berea – Acts 17:10,13; 20:4

My daughter (about ten years ago!) explored Berea with dad.


Berea

 

Acts 17:10,13; 20:4

 

The city of Berea (modern Veria) was founded in the Archaic Period in the southwestern part of Macedonia, some 73 km west of Thessalonica. Ruins extend to 700 BCE (though scarce), when the city probably began as an agricultural market center. The founders were no doubt Thracians and Phrygians driven out by the “Makadne” in one of the Archaic transitions. The mythological beginning of the city is ascribed to a daughter of Ocean, the Titan that married Thetys (another Titan) and bore the “Oceanids” (Nymphs of the great rivers). The myth probably recalls the main reason the city was founded on this location. The city is set on a ridge with the well-watered nearby basins of the Eliakomon and Axios Rivers. The alluvial plains north of Mount Vermio were (and still are) still rich in apple, peach and pear orchards. Scholars believe the city may have reached 60,000 to 70,000 people at its zenith (about twice its modern population), but this is speculation. A major electric dam on the Eliakomon River today provides industrial sector work today, and the are is still considered reasonably wealthy.

Extensive excavations have not been attempted in the area. The major artifacts in the local museum, though quite interesting, are mainly funerary monuments. A few sections of the ancient city wall are displayed on the edges of the city. With few physical finds, scholars are left to seek information from ancient historians. Thucydides (the Classical period general that was expelled from Athens after losing to the Persians) referred to the place. The city opened their gates to Rome after the Battle of Pydna (168 BCE) and was taken by the Romans without resistance. Under the Roman administration, the city became well populated, partly due to the extension of the Egnatian Way through the region of Berea to its north.

Long after Paul’s preaching the Christian community thrived in the city. One tradition says that Sopater, son of Pyrrhus, was the first convert of the Berean church (mentioned in Acts 20:4). The other (better established) tradition is that of the “Synaxar” (Orthodox Calendar of the Saints) that refers to Karpus (one of the 70 Disciples) as first Bishop of the city. Much later, the Middle Ages brought great prosperity to the region. Indeed, the city was considered one of the most important in the region, with several beautiful churches including frescoes as old as the C12 CE. More than 37 churches of the period have been identified, but scholars believe more than 100 churches existed in the period!

Paul fled in the night from Thessalonica to Berea (Acts 17:10) and taught in the synagogue there (during the Second Mission Journey). In the synagogue he found people who were eager to receive the Gospel and compare it with the Hebrew Scriptures.   The Berean search of the Scriptures daily became an example to early Christians, and the name was carried to later churches everywhere. Luke notes that many believed, and includes that “honorable women which were Greeks, and of men, not a few” (Acts 17:12) came to Jesus. The reception was probably a true respite to the Apostle and his team, but it was short-lived. Jews that did not believe the message of Jesus preached by Paul came from Thessalonica when they learned Paul continued ministry there. They came and stirred up the people against Paul, causing him to once again flee, this time to Athens.  Paul left Silas and Timothy to care for the believers in Berea and in Thessalonica for a short while.

In the modern city stands a “Triptych monument” stands in reminder of Paul’s work. The monument includes three steps that were removed from a salvage dig at a nearby school property. The steps were reputed to have been from the location of the ancient synagogue. The display is made of colorful mosaic tile and displays three panels: 1) The Macedonian man vision; 2) Paul; 3) The address to the Bereans.

Places in Acts – Athens – Acts 17:15-34

Athens

 

Neolithic remains (5000 B.C.) have been found showing that the area was inhabited well before the 6th century B.C.  The name Athens stems from the goddess Athena and the focal point is the Acropolis. While other parts of the ancient Greek world rose to spectacular levels of civilization, Athens was just one of the city-states.

Around 620 B.C., an Athenian ruler called Draco initiated the first steps towards order.  His reputation for strictness comes down to us in the use of the term Draconian to indicate severe measures. This was further developed by another Athenian called Solon. He brought about constitutional reform, allowed free elections and involved all social classes, except slaves, in the process of government.

After a period of tyranny (Peisistratos and Sons), Athens grew steadily greater, its independence threatened only by the Persians, first in 490 B.C. when they were defeated at Marathon, and again in 480 – 479 B.C. when Athenians were forced to flee from their city before beating the Persians decisively at sea at Salamis (an island near Piraeus).  However, temples and monuments on the Acropolis were destroyed by the Persians.  It was during the time of Pericles, the golden age of Athens, that the Parthenon and later the Porpylaea and the Erechteion were built.  Athens became the leading naval power of the day, the bastion of democracy, and the center of cultural and intellectual activity.  This age saw such great minds as Herodotus, the first Greek historian, Thucydides, who recorded the events of the Peloponnesian War, and the great classical dramatists, Aeschylus, Sophocles and Euripides, whose works were performed in the Theater of Dionysus.

However, the greatness of the Athenian Empire was jealously watched by the Spartans, and in 431 B.C., the Peloponnesian War began.  It was to last for thirty years, during which time Greece relapsed into chaos with the collapse of Athens. Tyranny and political corruption set in – humorously recorded during this period in the comedies of Aristophanes.

From 370 onwards, Athens began to make a recovery and soon regained both its naval power and cultural, intellectual reputation with such brilliant minds as Plato and Xenophon.  Macedonia then became a political force under Philip and Athens was specially regarded by Alexander, whose Macedonian tutor, Aristotle taught at the Lyceum in the city.

In 146 B.C., Athens fell under the rule of the new rising power, the Romans, who were to remain for over 500 years.  The city, however, flourished under their patronage (Hadrian).  It was fashionable in the Roman world to be educated in Athens (Cicero and Horace).  In 529 C.E., the Roman Emperor Justinian decreed the schools of philosophy to be closed.  The emergence of Christianity caused the downfall of the city, although ironically, Greek was the language of the new religion.

The concept of tourism emerges during this period also.  The wealthy Romans were keen travellers who loved the ancient classical world which they emulated.  They traveled widely in Greece, reserving the best of their attention for Athens.  A thriving trade in antiques and works of art also developed since they were eagerly sought after by the Romans for the decoration of their villas.

Under Byzantine domination, Athens diminished in importance.  After the fall of Contantinople to the Crusaders in 1204, Athens fell to Boniface III Marquis of Monferrat as his share of the old Byzantine Empire.  The power of Frankish Greece was eventually destroyed by the Catalans of Spain around 1311.  After the rule of the Sicilians came the Venetians, then came four centuries of occupation by the Turks from 1462.

In 1834, Athens became the capital of liberated Greece.  During World War I, the city was occupied by British and French troops, while in World War II, suffered under German occupation.  The modern city was designed and constructed by Bavarian architects, since the first King of Greece was the Bavarian Prince Otto.

The Plaka, near the Acropolis was designated to be the old Athens, and it survives with all the character, interest and wonder that its long history attaches to it.

The Agora was the central meeting place of ancient Athens.  It was both the market place and the heart of Athenian daily life.  The Stoa of Attalos, King of Pergamum, was built as a trading center in 159 B.C.  It was reconstructed by the American School of Classical Studies and houses finds from excavation in the area.  To the east is the area of the Roman Forum, begun in the reign of Julius Caesar and completed under Hadrian.

The Plaka today consists of a mixture of ancient Greek and Roman ruins, Byzantine churches, Turkish mosques and nineteenth centrury houses.

The Athenian Acropolis stands alone in its unique combination of grandeur, beauty and historical associations.  In Classical times the Pantheanic Way ended in a ramp straight up, but the modern approach is different.  The Propylae, a monumental gateway designed by Mnesicles to replace an earlier entrance, its axis aligned to that of the Parthenon.  It provides the only example, before Hellenistic times, of designing one building in direct relationship to another.  Built of Pentelic marble, it remained intact till the 13th century, after which the Franks and Turks, as well as lightning strikes and war damaged it and altered it proportions.

The Temple of Athena Nike was built in 427 B.C. to commemorate the victory of the Athenians over the Persians.

The Parthenon represents the culmination of the Doric style of architecture.  It was erected in 447 – 438 as the cardinal feature of Pericles plan.  Ictinus was the architect an Pheidias supervised the whole of the sculptures.

In the sixth century B.C., it was converted to a Christian Church.  Under Justianian, dedicated to Saint Sophia (the Holy Wisdom), then to the Virgin Mother of God (Theotokos).  Then as a cathedral of the Frankish dukes it followed the Latin rite.  During the Ottoman occupation it became a mosque and was destroyed by the Venetians in the seventeenth century.

The Erechteion is the most original specimen of Greek architecture.  A joint shrine of Athena and Poseidon Erechteus was finished after 395 B.C., and owes its curious plan to the sacrosanct nature of the sanctuaries that preceded it.  Like the Parthenon it became known by a name that originally applied only to one of its parts.

The Kerameikos includes the ruins of the Dipylon and Sacred Gates.  Here roads from Eleusis, Piraeus and Boetia converged upon that from the Academy (Plato’s Academy), so that by this way most ancient travellers entered the city.

Cemeteries existed in this area from the 12th century B.C.  By the 7th century the inner area becomes a quarter of potters and smiths and the outer, which is the cemetery, is separated by the city wall.  The Academy road outside the Gate becomes the Demosion Sema, the cemetery reserved for state tombs and cenotaps.  It is here that Pericles delivered the famous oration (Thycydides).

Team Hack #13: Three essentials for team leaders

J. Richard Chase was recently quoted in an article I read as saying: “Aristotle is credited with the concept that leadership requires character, competency and concern for others.” The short but important saying is helpful for all team leaders. In essence, there are three areas we must focus on mastering to successfully lead an effective team.

First, we must get good at being good (character). People are interested in following a person they believe in. They want someone who is living life by moral restraints that make them safe and reliable. They want to count on their leader. The bitterness of giving one’s self to a leader only to be betrayed by horrific character flaws was illustrated in a Presidency not so long ago. Some who ardently defended that President were the very people who were most hurt by his actions and subsequent cover-up.

Get good at doing good (competency). People want to follow a team leader that knows how to produce the desired result. Ineffective and inexperienced leaders frustrate the loyalty of followers. Nothing feels more fruitless than throwing yourself at a task for the team that you can predict will fail because it is stewarded by ineffective leaders. People will not stay engaged in fruitless efforts.

Get good at good giving (concern). People want to make a difference in the world. They hunger to leave a mark and help to fix a problem. When we give our team an opportunity to give to someone and transform the world of one less fortunate, we will immediately see the light in the eyes of each team member. They want to see someone have a better life because of their efforts.

Places in Acts – Appolonia – Acts 17:1


Paul and Silas passed through the small village of Apollonia on their way to Thessalonica, and may have lodged there. There is no evidence from Scripture that they preached or ministered there, as they seemed intent on moving directly to Thessalonica. The village of Apollonia in Macedonia was located along the Via Egnatia some thirty miles west (44 km.) of Amphipolis between the Strymon and the Axius (Vardar) Rivers. The village is recalled in a modern city by the same name today, though archaeologists doubt the location is exact. The wooded region in beautiful, filled with a variety of lakes and river beds, an ideal place to restock supplies on a journey.The name Apollonia was used of many ancient cities and villages. Apollonia of Illyria was perhaps the best known at that time, but not a city visited by Paul and Silas on the recorded journeys in Acts.

Commentary: Acts 3 and 4

Chapter Three and Four Outline:

I. Witness in Jerusalem (Acts 1-7)
<A-F in Chapters One and Two>
 G. An Astounding Healing (3:1-11)
H. Assembly at theTemple(3:12-26)
I. Anxious Leaders ofJudea(4:1-22)
J. Awesome Prayer and Power (4:23-37)

Summary:

The new “Messianics” were becoming known in Jerusalem, and began to care for one another. One afternoon at the gate of the Temple, Peter and John healed a crippled beggar who was asking for help. This caused quite a stir, as the people recognized him from the many times they passed by him and now saw that he could walk. They gathered around Peter and he explained that the power that healed the man was the power of the risen Messiah! He told the people they were guilty of killing Jesus, but that they could be forgiven of their sins by repenting and turning to the Lord. Peter and John were swiftly arrested and brought before the Jewish religious authorities who questioned them about the healing. They could find no wrongdoing by Peter and John and could not deny the healing of the crippled man, but they wished them to cease causing a stir among the people. They threatened the two and sent them on their way, recognizing the numbers of Messianic followers of Jesus were swelling to about five thousand!

Commentary: Chapter Three

w3:1 “ninth hour”: refers to the time of the afternoon sacrifice. It should be translated “ninth hour of daylight”, or about 3 PM.

w3:1 “Temple”: The temple expansion of Herod the Great began in 19 BCE and was completed in 62 CE (long after the end of Herod’s death) only a few years before it was destroyed by the Romans in 70 CE.  Herod’s temple is called the “Second Temple” and was a redesign of the Zerubbabel temple of the return from Babylonian exile. In many respects similar to Solomon’s Temple (referred to as the First Temple).  The inside of Herod’s temple was lavishly decorated with Cedar paneling, carved with flowers, palm-trees and cherubim, covered with gold.  At the entrance to the temple, similar to Solomon’s Temple, stood the Altar for animal sacrifice, as well as the Laver.  As with Solomon’s Temple the priests entered through a large porch and into the main room, called the ‘Holy Place’.  In the Holy Place stood five pairs of Lamp-stands, the Table of Showbread and the Incense Altar.  The adjoining inner room was called the ‘Holy of Holies’ and was approached from the Holy Place.  In the “Most Holy Place” stood the Ark of the Covenant.

With this magnificent project Herod wanted to impress the Roman world, and also wanted to win the favor of his subjects.  Although built on the same plan as Solomon’s temple, it was twice as high and much more impressive, with a lot of gold being used to add to its splendor. Probably the most impressive feature was the great temple platform on which it was built, still in existence to this day.  The area of this platform measures approximately 35 acres. Covered cloisters ran right around the outer courtyards of Herod’s temple, with the main entrances from the south.  This entrance led to the “Court of the Gentiles”.  Notices along a dividing wall called the “Soreg” were placed in Greek and Latin and clearly warned Gentiles not to enter the inner courts of the Temple. The “Heckal” or building of the Temple proper, set inside the courts. Lined with gold along its top, the building was of magnificent construction.

w3:2 “Beautiful gate”: may be the gate access to the Women’s court, since that court is where money offerings of silver and gold were made. That would be a likely place for a beggar to sit. Some scholars note the possibility of the Nicanor gate as the site, but this seems less likely. The Nicanor Gate divided the Women’s court from the inner altar of the Temple, but the access was also used as the place of the Levitical choir.

w3:2-12 “lame”: Since this man had been crippled from birth, he may have never entered the inner courts of the Temple. Under Levitical law (see Lev. 21:16-23) only a priest was not able to enter the Temple with physical deformity. Some scholars note, however, that the rabbinic court appeared to limit access to others who were deformed in the Second Temple (inside the Heckal or Temple Building proper). It was possible that he used this vantage point at the gate of the Temple as a means to ask for money, as people knew he could never go in unless he was healed and would feel sympathetic towards him. He asked Peter and John for money as they approached the Temple. “Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk.” (Acts 3:6). He was no doubt excited not only about being healed, but for the first time he could enter the Temple to worship God!

w3:22 “a prophet”: Some rabbinic scholars projected the coming of two individuals – the Messiah of Israel, and the Great Prophet to Israel (a possible reference to this may be found in Jn. 1:20ff). Peter argues the two are one: Jesus of Nazareth.

Commentary: Chapter Four

w4:1 “Sadducees”: (also Matt. 3:7; 16:1,6,11,12; 22:23,34; Mark 12:18; Luke 20:27; Acts 5:17; 23:6,7,8). This Jewish religious sect is only mentioned in the New Testament. Scholars believe it was formed between the return of the Jews from captivity (536 BCE) and 200 BCE. Evidence regarding them prior to the Babylonian exile has not been discovered anywhere in Israel. It is thought their name possibly originated from the high priest Zadok during David’s reign (2 Sam. 8:17; 15:24-29) or from another Levite named Zadok, whose ancestors the Lord said would serve at the altar in the new temple (Ezek. 40:46; 44:15). Others, suggest that the term “Sadducees” comes from a Zadok who was a follower of Antigonus of Socho (c. 250 BCE).

Josephus said the upper classes liked the Sadducees, especially the wealthy (Antiq. xiii. 10,6). Sadducees frequently disagreed with the Pharisees though they were sometimes obligated to work along side them (Acts 23:6; Antiq. xviii. 1,4). According to Josephus, the Sadducees felt that only the Word of God itself could be used as authoritative standard, while the Pharisees stood also on the teachings and oral traditions of their forefathers (Antiq. xiii. 10,6). The Sadducees did not believe in an afterlife (Matthew 22:23; Acts 23:8; Antiq. xviii. 1,4), or in the existence of spirits or angles (Acts 23:8), which seems odd given the fact of their strong Scriptural base. They might have taken this stance only to oppose the Pharisees (ibid.). Their other stance, which denied the idea of “fate”, allowed them to feel circumstances came from man’s own actions, whether good or bad (Antiq. xiii. 5,9; see also Jewish War, II.8,14). It seems the same two Sadducees of the household of Hanan (Annas and Caiaphas), acted against Jesus and the early Messianic followers (John 11:45-53; 18:13, 19-24; Acts 5:17-41).

w4:25 “mouth of David”: a quote of Ps. 2:1-2.

w4:32 “all thing in common”: The needs arose because many were away from home. At some later point the Temple stopped supplying needs for believers in Jesus (see Acts 6) and the need to establish more organized funds became important. There is no command that all believers should live as a commune. It is also noteworthy that the Jerusalem fellowship always characteristically lacked funds! Remember, the Book of Acts is a narrative, not an instruction. The point is NOT to get this methodology for church decision-making, it is a simple record of what they did. Some Scriptures are simple narratives (like Gideon and his fleece – cp. Judges 6-8). In such cases, one can appreciate the story without feeling the need to imitate it. See also Acts 2:44.

Places in Acts – Amphipolis – Acts 17:1

Paul passed by the supply-city of Amphipolis on his Second Missionary journey on his way to Thessalonica from Philippi. Some scholars pose the possibility that Paul lodged overnight there as part of a three-stage journey from Philippi to Thessalonica, but the text is not specific on this point. There is no record of his preaching there, and there was little tradition of a community of believers from the Apostolic ministry. It is likely the city was not evangelized until a generation after Paul, but nevertheless became an important Byzantine Christian site.

 Amphipolis was already one of the most important cities in ancient Macedonia;One ancient historian reported it was founded by the Athenian General Hagnon (son of Nicias) in about 436 BCE near a village called Ennea Hodoi. Thucydides also (History, 4:102) claims that Hagnon gave the city its name because “It was surrounded by the river Strymon which nearly encircled it.” Amphipolis may be translated a city pressed on all sides. It grew as an important trading center with Thrace and the village of Ennea probably became its port – though renamed Eion.

 

In the following century the city became independent but was soon taken up by Philip of Macedon as he expanded his power grip on Macedoniabefore moving south to control all of Greece in the fourth century BCE. After the battle of Pydna (168 BCE) the Romans took possession of the city, and made it the capital of Macedonia prima, the first of the four administrative districts of the Roman Province. The four districts were later broken up, as the system was deemed over organized and inefficient.

 

Under Roman rule during the time of Paul, it was a largely independent city and emerged as the home of the Roman governor of all Macedonia. It was located on the important Egnatian roadway some 53 km. southwest of Philippi (between Philippi and Thessalonica). That road connected the Adriatic passage to to the Hellespont and Asia.

 

Though not the first of the cities in the region to receive the Christian message, the city became the seat of the Bishop during the Byzantine times. This fact is attested in both the literature of the period before 692 CE and the archaeological evidence of four Christian basilicas found at the site. The proximity to the Pangean mines meant that Amphipolis became a trading center for silver and gold, but also had access to fine wool trades. The land itself was rich and produced oil and wine and wood.