Opening "devotions" by Taylor Mason. Next time we'll talk about why a ventriloquist might "get" the Book of Acts:

Fanstasic work on your "Impressions" of Acts!

You'll note that the entire class schedule is based around Stott's fourfould division of the book, which we have adopted as modules. This outline has merit, but it is helpful to apply some Three Worlds theory and literary analysis in particular, to note literary structure:

Inclusio (seeChiasm and Inclusio)
of :"Kingdom of God" (1:3 and 28:31)
suggests that whatever else the book is about, it's about KINGDOM OF GOD..

Acts 1:3
After his suffering, he presented himself to them and gave many convincing proofs that he was alive. He appeared to them over a period of forty days and spoke about the kingdom of God.
Acts 1:2-4 (in Context) Acts 1 (Whole Chapter)
Acts 8:12
But when they believed Philip as he proclaimed the good news of the kingdom of God and the name of Jesus Christ, they were baptized, both men and women.
Acts 8:11-13 (in Context) Acts 8 (Whole Chapter)
Acts 14:22
strengthening the disciples and encouraging them to remain true to the faith. “We must go through many hardships to enter the kingdom of God,” they said.
Acts 14:21-23 (in Context) Acts 14 (Whole Chapter)
Acts 19:8
Paul entered the synagogue and spoke boldly there for three months, arguing persuasively about the kingdom of God.
Acts 19:7-9 (in Context) Acts 19 (Whole Chapter)
Acts 28:23
They arranged to meet Paul on a certain day, and came in even larger numbers to the place where he was staying. He witnessed to them from morning till evening, explaining about the kingdom of God, and from the Law of Moses and from the Prophets he tried to persuade them about Jesus.
Acts 28:22-24 (in Context) Acts 28 (Whole Chapter)
Acts 28:31
He proclaimed the kingdom of God and taught about the Lord Jesus Christ—with all boldness and without hindrance!
Acts 28:30-31 (in Context) Acts 28 (Whole Chapter)

Two halves: midpoint around chapter 11-13, hinge here

FIRST HALF                                          SECOND HALF
Jerusalem church                                    Antioch church
Peter                                                      Paul
"THEY"                                                   "WE" (Luke joins the group, see this and this)

1:8 as a general thesis statement, which is particularized throughout the book

Jerusalem (chs. 1–5),              Judea/Samaria/ (chs. 6–9),                Ends of the earth chs. 10–28

Luke;s first volume (gospel of Luke), the action seems to move moves from Galilee to Samaria to Jerusalem . In Acts, the flow is the opposite: Jerusalem>Samaria

From Acts by Faw (pp 25-26):

The key verse and skeleton outline is 1:8; "To Jerusalem" (ch 1-7), "all Judea and Samaria" (ch 8-12) and "to the ends of the earth" (ch 13-28). Each successive phase in this series includes returns now and again to earlier areas, but the overall direction is to Rome.

It is the Tale of Three Cities:
Jerusalem>Antioch>Rome.

The key story is the conversion of the first Gentile in 10;11-11:18. The authorization of the Gentile mssion in 15:1-35 is its pivotal narrative. In it are included four major outpourings of The Holy Spirit; The "Jewish: in ch 2, the Samaritan in 8;14-17, the "Gentile" in 10:44-48, and the "johnite" or "incomplete Christian" of 19:1-17.

Four Pentecosts:

Jerusalem (1:8ff)>Gentile(9ff)>Samaritan (22ff)>Ephesian

Seven summaries/progress reports

The standard for these progress reports is in 2:46–47, where Luke describes the impact of the gospel on the new church in Jerusalem. The remaining progress reports are located:

Acts 6:7 Impact of the gospel in Jerusalem.

9:31 Impact of the gospel in Judea and Samaria.

12:24 Impact of the gospel in Syria.

16:5 Impact of the gospel in Asia Minor.

19:20 Impact of the gospel in Europe.

28:31 Impact of the gospel on Rome.

This structure can be also seen as a series of concentric circles, where the gospel begins in the center, Jerusalem, and is expanding ever outward to Judea & Samaria, Syria, Asia Minor, Europe, and eventually to Rome. (wiki)

Here's a chart (source):

	Start	End	Spirit’s Action	Place	Concluding statement of growth
1	1:1	2:47	Acts 2:4 And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance.	Jerusalem (no persecution)	Acts 2:46-47 So continuing daily with one accord in the temple, and breaking bread from house to house, they ate their food with gladness and simplicity of heart, praising God and having favour with all the people. And the Lord added to the church daily those who were being saved.
2	3:1	6:7	Acts 3:6 Then Peter said, "Silver and gold I do not have, but what I do have I give you: In the name of Jesus Christ of Nazareth, rise up and walk."	Jerusalem and the towns around (5:16)	Acts 6:7 Then the word of God spread, and the number of the disciples multiplied greatly in Jerusalem, and a great many of the priests were obedient to the faith.
3	6:8	9:31	Acts 6:10 And they were not able to resist the wisdom and the Spirit by which he spoke. (Moved Stephen into controversy, leading directly to persecution)	Judea including Samaritans	Acts 9:31 Then the churches throughout all Judea, Galilee, and Samaria had peace and were edified. And walking in the fear of the Lord and in the comfort of the Holy Spirit, they were multiplied.
4	9:32	12:25	Acts 10:19 While Peter thought about the vision, the Spirit said to him, "Behold, three men are seeking you. Acts 10:44 While Peter was still speaking these words, the Holy Spirit fell upon all those who heard the word.	Gentiles in Judea	Acts 12:24 But the word of God grew and multiplied.
5	13:1	16:5	Acts 13:2 As they ministered to the Lord and fasted, the Holy Spirit said, "Now separate to Me Barnabas and Saul for the work to which I have called them."	Galatia	Acts 16:5 So the churches were strengthened in the faith, and increased in number daily.
6	16:6	19:20	Acts 16:6-9 Now when they had gone through Phrygia and the region of Galatia, they were forbidden by the Holy Spirit to preach the word in Asia. 7 After they had come to Mysia, they tried to go into Bithynia, but the Spirit did not permit them. 8 So passing by Mysia, they came down to Troas. 9 And a vision appeared to Paul in the night. A man of Macedonia stood and pleaded with him, saying, "Come over to Macedonia and help us."	Macedonia	Acts 19:20 So the word of the Lord grew mightily and prevailed.
7	19:21	28:31	Acts 19:21 When these things were accomplished, Paul purposed in the Spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, "After I have been there, I must also see Rome."	Journey to Rome	Acts 28:30-31 Then Paul dwelt two whole years in his own rented house, and received all who came to him, preaching the kingdom of God and teaching the things which concern the Lord Jesus Christ with all confidence, no one forbidding

Speeches/sermons:

Acts features twenty-four extended speeches or sermons from Peter, Paul, and others. The speeches comprise about 30% of the total book.

-Retired FPU faculty has published a provocative book
on Steven's sermon being central to the
book chiastically ( early summary here).

"Stephen's Sermon and the Structure of Luke-Acts"

In this insightful and thorough study, intended for serious students of the New Testament, Delbert Wiens analyses Stephen's Sermon in Acts 7, and points out not only that it is a basic outline of the gospel, the 'good news' which the disciples were to proclaim, but that its literary structure is paralleled by the structures of both Luke and Acts. Stephen argued that Israel's sacred history revealed the developmental stages of the Kingdom of God, which was completed with the event of the Christ. Luke and Acts present the life of Jesus and the Church in parallel stages. As Luke promised Theophilus (Luke 1:1-4), the significance of the deeds and words of Jesus are to be discovered in the structure of what Luke had written. AMAZON

Recurrence:

Peter's vision is told 3x (twice in ch 10 and then a third time in ch 11)
Cornelius' conversion is told 2x (10 and 11)
Paul's conversion is told 3x (chapters 9, 22, and 26). ("heartbeat" of the book). See this

Faw: Interests of Luke in Acts:

persons
money/economics
travel
HOLY SPIRIT (more words for "power" than "love."

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WHAT IS ACTS?

Acts (link )

Author

Although the author does not name himself, evidence outside the Scriptures and inferences from the book itself lead to the conclusion that the author was Luke.
The earliest of the external testimonies appears in the Muratorian Canon (c. a.d. 170), where the explicit statement is made that Luke was the author of both the third Gospel and the “Acts of All the Apostles.” Eusebius (c. 325) lists information from numerous sources to identify the author of these books as Luke (Ecclesiastical History, 3.4).
Within the writing itself are some clues as to who the author was:

Luke, the companion of Paul. In the description of the happenings in Acts, certain passages make use of the pronoun “we.” At these points the author includes himself as a companion of Paul in his travels (16:10–17; 20:5—21:18; 27:1—28:16; see notes on 16:10,17; 27:1). A historian as careful with details as this author proves to be would have good reason for choosing to use “we” in some places and “they” elsewhere. The author was therefore probably present with Paul at the particular events described in the “we” sections.

These “we” passages include the period of Paul’s two-year imprisonment at Rome (ch. 28). During this time Paul wrote, among other letters, Philemon and Colossians. In them he sends greetings from his companions, and Luke is included among them (see Col 4:9–17 and notes; Phm 23–24). In fact, after eliminating those who, for one reason or another, would not fit the requirements for the author of Acts, Luke is left as the most likely candidate.
Luke, the physician. Although it cannot be proved that the author of Acts was a physician simply from his vocabulary, the words he uses and the traits and education reflected in his writings fit well his role as a physician (see, e.g., note on 28:6). It is true that the doctor of the first century did not have as specialized a vocabulary as that of doctors today, but there are some usages in Luke-Acts that seem to suggest that a medical man was the author of these books. And it should be remembered that Paul uses the term “doctor” in describing Luke (see Col 4:14 and note).

Date

Two dates are possible for the writing of this book: (1) c. a.d. 63, soon after the last event recorded in the book, and (2) c. 70 or even later.
The earlier date is supported by:

Silence about later events. While arguments from silence are not conclusive, it is perhaps significant that the book contains no allusion to events that happened after the close of Paul’s two-year imprisonment in Rome: e.g., the burning of Rome and the persecution of the Christians there (a.d. 64), the martyrdom of Peter and Paul (possibly 67) and the destruction of Jerusalem (70).
No outcome of Paul’s trial. If Luke knew the outcome of the trial Paul was waiting for (see 28:30 and note), why did he not record it at the close of Acts? Perhaps it was because he had brought the history up to date.

Those who prefer the later date hold that 1:8 (see note there) reveals one of the purposes Luke had in writing his history, and that this purpose influenced the way the book ended. Luke wanted to show how the church penetrated the world of his day in ever-widening circles (Jerusalem, Judea, Samaria, the ends of the earth) until it reached Rome, the world’s political and cultural center. On this understanding, mention of the martyrdom of Paul (c. a.d. 67) and of the destruction of Jerusalem (70) was not pertinent. This would allow for the writing of Acts c. 70 or even later.

Recipient

The recipient of the book, Theophilus, is the same person addressed in the first volume, the Gospel of Luke (see Introduction to Luke: Recipient and Purpose).

Importance

The book of Acts provides a bridge for the writings of the NT. As a second volume to Luke’s Gospel, it joins what Jesus “began to do and to teach” (1:1; see note there) as told in the Gospels with what he continued to do and teach through the apostles’ preaching and the establishment of the church. Besides linking the Gospel narratives on the one hand and the apostolic letters on the other, it supplies an account of the life of Paul from which we can learn the setting for his letters. Geographically its story spans the lands between Jerusalem, where the church began, and Rome, the political center of the empire. Historically it recounts the first 30 years of the church. It is also a bridge that ties the church in its beginning with each succeeding age. This book may be studied to gain an understanding of the principles that ought to govern the church of any age.

Theme and Purpose

The theme of the work is best summarized in 1:8 (see note there). It was ordinary procedure for a historian at this time to begin a second volume by summarizing the first volume and indicating the contents anticipated in his second volume. Luke summarized his first volume in 1:1–3; the theme of his second volume is presented in the words of Jesus: “You will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth” (1:8). This is, in effect, an outline of the book of Acts (see Plan and Outline below).
The main purposes of the book appear to be:

To present a history. The significance of Acts as a historical account of Christian origins cannot be overestimated. It tells of the founding of the church, the spread of the gospel, the beginnings of congregations, and evangelistic efforts in the apostolic pattern. One of the unique aspects of Christianity is its firm historical foundation. The life and teachings of Jesus Christ are established in the four Gospel narratives, and the book of Acts provides a coordinated account of the beginning and spread of the church as the result of the work of the risen Lord and the Holy Spirit through the apostles.
To give a defense. One finds embedded in Acts a record of Christian defenses made to both Jews (e.g., 4:8–12) and Gentiles (e.g., 25:8–11), with the underlying purpose of conversion. It shows how the early church coped with pagan and Jewish thought, the Roman government and Hellenistic society.
Luke may have written this work as Paul awaited trial in Rome. If his case came to court, what better court brief could Paul have had than a life of Jesus, a history of the beginnings of the church (including the activity of Paul) and an early collection of Paul’s letters?
To provide a guide. Luke had no way of knowing how long the church would continue on this earth, but as long as it pursues its course, the book of Acts will be one of its major guides. In Acts we see basic principles being applied to specific situations in the context of problems and persecutions. These same principles continue to be applicable until Christ returns.
To depict the triumph of Christianity in the face of bitter persecution. The success of the church in carrying the gospel from Jerusalem to Rome and in planting local churches across the Roman empire demonstrated that Christianity was not a merely human work. It triumphed under the rule of the exalted Christ and through the power of the Holy Spirit.

Characteristics

Accurate historical detail. Every page of Acts abounds with sharp, precise details, to the delight of the historian. The account covers a period of about 30 years and reaches across the lands from Jerusalem to Rome. Luke’s description of these times and places is filled with all kinds of people and cultures, a variety of governmental administrations, court scenes in Caesarea, and dramatic events involving such centers as Antioch, Ephesus, Athens, Corinth and Rome. Barbarian country districts and Jewish centers are included as well. Yet in each instance archaeological findings reveal that Luke uses the proper terms for the time and place being described. Hostile criticism has not succeeded in disproving the detailed accuracy of Luke’s political and geographical designations (see chart, p. 2230, and maps and archaeological notes scattered throughout the book).
Literary excellence. Not only does Luke have a large vocabulary compared with other NT writers, but he also uses these words in literary styles that fit the cultural settings of the events he is recording. At times he employs good, classical Greek; at other times the Palestinian Aramaic of the first century shows through his expressions. This is an indication of Luke’s careful practice of using language appropriate to the time and place being described. Aramaisms are used when Luke is describing happenings that took place in the Holy Land (chs. 1–12). When, however, Paul departs for Hellenistic lands beyond the territories where Aramaic-speaking people live, Aramaisms cease.
Dramatic description. Luke’s skillful use of speeches contributes to the drama of his narrative. Not only are they carefully spaced and well balanced between Peter and Paul, but the speeches of a number of other individuals add variety and vividness to the account (see 5 below). Luke’s use of details brings the action to life. Nowhere in ancient literature is there an account of a shipwreck superior to Luke’s with its nautical details (ch. 27). The book is vivid and fast-moving throughout.
Objective account. Luke’s careful arrangement of material need not detract from the accuracy of his record. He demonstrates the objectivity of his account by recording the failures as well as the successes, the bad as well as the good, in the early church. Not only is the discontent between the Grecian Jews and the Hebraic Jews recorded (see 6:1 and note) but also the discord between Paul and Barnabas (see 15:39 and note). Divisions and differences are recognized (15:2; 21:20–21).
Effective use of speeches. One of the distinguishing features of the book of Acts is its speeches. They may be classified as follows: (1) evangelistic—two types: to Jews and God-fearers (2:14–40; 3:12–26; 4:8–12; 5:29–32; 10:34–43; 13:16–41), to pagans (17:22–31); (2) deliberative (1:16–17,20–22; 15:7–11,13–21); (3) apologetic (7:2–52; 22:1–21; 23:1–6; 24:10–21; 25:8,10; 26:2–23; 28:17–20,21–22,25–28); (4) hortatory (20:18–35).

The speeches are obvioiusly not verbatim reports; any of them can be read in a few minutes. We know, e.g., that Paul at times could be a long-winded preacher (see 20:7,9; 28:23). However, studies of these speeches (speakers, audiences, circumstances, language and style of writing) give us reason to belive that they are accurate summaries of what was actually said.

Plan and Outline

Luke weaves together different interests and emphases as he relates the beginnings and expansion of the church. The design of his book revolves around
(1) key persons: Peter and Paul;
(2) important topics and events: the role of the Holy Spirit, pioneer missionary outreach to new fields, conversions, the growth of the church, and life in the Christian community;
(3) significant problems: conflict between Jews and Gentiles, persecution of the church by some Jewish elements, trials before Jews and Romans, confrontations with Gentiles, and other hardships in the ministry;
(4) geographical advances: five significant stages (see the quotations in the outline; see also map, p. 2268; cf. note on 1:8).

Peter and the Beginnings of the Church in the Holy Land (chs. 1–12)
- “Throughout Judea, Galilee and Samaria” (1:1—9:31; see 9:31 and note)
  - Introduction (1:1–2)
  - Christ’s resurrection ministry (1:3–11)
  - The period of waiting for the Holy Spirit (1:12–26)
  - The filling with the Spirit (ch. 2)
  - The healing of the lame man and the resultant arrest of Peter and John (3:1—4:31)
  - The community of goods (4:32—5:11)
  - The arrest of the 12 apostles (5:12–42)
  - The choice of the Seven (6:1–7)
  - Stephen’s arrest and martyrdom (6:8—7:60)
  - The scattering of the Jerusalem believers (8:1–4)
  - Philip’s ministry (8:5–40)
    - In Samaria (8:5–25)
    - To the Ethiopian eunuch (8:26–40)
  - Saul’s conversion (9:1–31)
- “As far as Phoenicia, Cyprus and Antioch” (9:32—12:25; see 11:19 and note)
  - Peter’s ministry on the Mediterranean coast (9:32—11:18)
    - To Aeneas and Dorcas (9:32–43)
    - To Cornelius (10:1—11:18)
  - The new Gentile church in Antioch (11:19–30)
  - Herod’s persecution of the church and his subsequent death (ch. 12)
Paul and the Expansion of the Church from Antioch to Rome (chs. 13–28)
- “Throughout the region of Phrygia and Galatia” (13:1—15:35; see 16:6 and note)
  - Paul’s first missionary journey (chs. 13–14)
  - The Jerusalem conference (15:1–35)
- “Over to Macedonia” (15:36—21:16; see 16:9 and note)
  - Paul’s second missionary journey (15:36—18:22)
  - Paul’s third missionary journey (18:23—21:16)
- “To Rome” (21:17—28:31; see 28:14 and note)
  - Paul’s imprisonment in Jerusalem (21:17—23:35)
    - Arrest (21:17—22:29)
    - Trial before the Sanhedrin (22:30—23:11)
    - Transfer to Caesarea (23:12–35)
  - Paul’s imprisonment in Caesarea (chs. 24–26)
    - Trial before Felix (ch. 24)
    - Trial before Festus (25:1–12)
    - Hearing before Festus and Agrippa (25:13—26:32)
  - Voyage to Rome (27:1—28:15)
  - Two years under house arrest in Rome (28:16–31)

© Zondervan. From the Zondervan NIV Study Bible. Used with Permission.

>>TITLE: ACTS OF ______ ?/

Title

The title "Acts of the Apostles" (Greek Πράξεις ἀποστόλων Praxeis Apostolon) was not part of the original text. It was first used by Irenaeus late in the 2nd century. Some have suggested that the title "Acts" be interpreted as "The Acts of the Holy Spirit" or even "The Acts of Jesus," since 1:1 gives the impression that these acts were set forth as an account of what Jesus continued to do and teach, Jesus himself being the principal actor.^[5]

[[

Genre

Main article: Genre criticism

The word "Acts" denoted a recognized genre in the ancient world, "characterizing books that described great deeds of people or of cities."^[5] There are several such books in the New Testament apocrypha, including the Acts of Thomas, the Acts of Andrew, and the Acts of John. The question regarding the genre of Acts is complicated by the fact that it was written by the same author as the Gospel of Luke. As such, its literary type is influenced by the relationship to that book as well.
Modern scholars assign a wide range of genres to the Acts of the Apostles, including biography, novel and history. Most, however, interpret the genre as epic stories of early Christian miracles and conversions.^[6]

--
We diidn't have time for these next three clips, so we'll show them next time:

Acts in 3 minutes:
Bibledex:
:

NOTE how much conversation today ceNtered around CULTURE and ETHNOCENTRISM. These will be key issues.

Remember Daniel "What race IS that guy" Nainan?:

---FOR HIEBERT'S FIVE GRIDS, SEE and CLICK THE PAGE BY THAT NAME AT TOP OF wEBSITE OF WEBSITE FOR THAT CONTENT
(we covered #1 SET THEORY
#2EXCLUDED MIDDLE ZONE
#4: CONFIGURATIONAL KNOWLEGE
#5 "NEGOTIABLES" today)

--
Jerusalem/temple:

You'll remember we watched two video clips on Jerusalem/temple today,
and that half the quiz next Thurs will be, "Share two or three things you learned about Jerusalem and/or temple from the two videos." Answers are up to you.

Unfortunately, the videos are not online, but some notes from it are found by clicking these links:

Faith Lesson by Ray Vander Laan: City of the Great King, Parts 1 and 2

Some official notes from the video are below in yellow:

Jerusalem--City of Great Kings

Jerusalem was a fitting place for Jesus, the greatest king of all, to live out the final moments of his life.

Jerusalem held deep cultural and religious significance for the Jewish people. Many of their great leaders, David, Solomon, Hezekiah, reigned in Jerusalem during the days of Israel's glory. It was a place of kings and power, a symbol of the Jewish nation.
Jerusalem was also home to the Temple, a place representing God's presence among his people. In Jerusalem, King David made plans for the Temple, King Solomon built it, and Nehemiah rebuilt it after the Jewish captivity. Thousands of pilgrims traveled to the city each year so that they could worship God at the Temple.
In Jesus' day, the city still bustled with Jewish culture and religion. Herod the Great had expanded and rebuilt a magnificent Temple, and the city had grown significantly in size since the days of King David.
Six primary districts existed in Jerusalem during Jesus' ministry: David's City, Lower City, Upper City, the Business District, the Temple Mount, and a New City area that was growing beyond Jerusalem's walls. Jesus likely visited each of these areas at some point during his life.
Jerusalem was the place where Jesus lived out the final moments of his life, bringing his life-transforming message to every corner of the city. And as the disciples followed their rabbi through his last days, Jerusalem became the place where they saw his message fulfilled, and where they began their own ministry to every corner of the world.

David's City and Temple

Jesus brought his message to the Temple Mount, but the Temple leaders never recognized Jesus for who he was-the greatest king of all.

Jerusalem's Temple Mount was an impressive structure. Herod the Great expanded the former temple area to a length greater than four football fields by filling in huge retaining walls with earth. He constructed a magnificent temple modeled after the original temple Solomon built years before.
Just south of the Temple Mount stood David's City, the Jerusalem of David's time. This section of Jerusalem was about ten acres in size, and was flanked by the Kidron Valley to the east and the Tyropean Valley to the west. Religious pilgrims visiting the Temple passed through David's City before entering the southern entrances of the Temple Mount.
Jesus probably visited both of those areas during his life. His family traveled to Jerusalem for the Passover each year, likely passing through David's City before reaching the Temple Mount (see Luke 2:41).
It was in the temple courts that Jesus and his family worshiped during their Passover journeys. Even as a boy, Jesus began sharing his passion for the Text, and it was on the Temple Mount where he, as a boy of twelve, impressed the teachers of the law (Luke 2:41-52).
Jesus returned to the Temple Mount as an adult and spoke passionately about God's kingdom, even when it angered and offended Temple leaders. Jesus drove the moneychangers from the Temple Mount (Luke 19:45-49). There he responded to the questions of the Pharisees and Sadducees and pronounced his judgment on the hypocrisy of the religious elite (Matt. 21:23-23:39).
We do not know for certain that Jesus walked through David's City as an adult. But it was fitting that Jesus' final days were spent in Jerusalem?the city founded by King David. Sadly, the Temple leaders never recognized Jesus for who he was:the greatest king of all. They rejected his message of peace and began to plot his death.

Lower City

Common people made their home in Jerusalem's Lower City, where Jesus brought healing to a blind man.

Common people made their home in Jerusalem's Lower City, an area built along the Western Hill and stretching into the Tyropean Valley. To the east was David's City, and on the elevated land to the West, the Upper City was built.
During Hezekiah's day, a tunnel was built to channel water from a spring in David's City to the Pool of Siloam in the Lower City. This pool provided the city's water supply and could satisfy the physical thirst of city dwellers. As Jesus ministered to the city, he represented the living water that could satisfy all thirst.
Jesus and his disciples may have celebrated the Last Supper in the Lower City. On that night, Jesus used water to wash the disciples' feet, showing them that God's true followers would be servants. And through the symbolism of the Supper, Jesus revealed that he would serve his people even to the point of dying for them.
Jesus brought his message of hope to the Lower City when he healed a blind man by placing mud in his eyes and asking him to wash at the Pool of Siloam. The man had been physically blind, but he was able to see the truth about Jesus, and his faith made him well.
Unfortunately, many people in Jerusalem were blind to Jesus' true identity as the Son of God. Instead of finding their thirst satisfied in Jesus, they chased after other gods, and never found the satisfaction they sought.

Upper City

The Upper City was home to Herod's palace and wealthy, Hellenistic Jews. They saw a Jesus as a threat to their power, but he really offered them a power they didn't have the power over sin.

The Upper City was built on the highest part of Jerusalem. It was home to wealthy Jews, many of whom were religious elites with influence over Temple practices. Many of these Jews embraced the Romans and lived an affluent Hellenistic lifestyle.
In the Upper City area, archaeologists have uncovered ruins of an opulent mansion that belonged to an influential religious leader, much like the home where Jesus was brought when he was interrogated in Caiaphas' home.
The most elaborate structure of the Upper City area was Herod's Palace, an impressive structure with rich mosaics, large pools, elaborate gardens, and three huge watchtowers that overlooked the city.
Despite his regal surroundings and sophisticated lifestyle, Herod never grasped the truth. It was probably from his Jerusalem palace that he decided to kill the babies of Bethlehem when he heard of a potential threat to his power.
Years later, Jesus was likely brought to Herod's palace for his interrogation by Herod Antipas. Sadly, the Herod family never recognized the truth about Jesus: They saw a threat to their power, influence, and comfort. But Jesus offered them the only kind of power that really mattered,the power over sin.

Business District and New City

On his crucifixion day, Jesus faced the insults and hostility of crowded market streets. In the end, he died outside of Jerusalem's walls.

The northern portion of Jerusalem contained the business district, an area filled with busy markets and shops. On its western edge stood the Fortress Antonia, a massive fort built by Herod the Great and named after his friend Marc Antony.
Jesus was imprisoned and abused by Roman soldiers inside the Antonia. And it was by the Antonia where Pilate most likely turned Jesus over to the screaming crowd yelling "Crucify him!" From the Antonia, Jesus was forced to carry his cross through crowded streets, facing jeers and hostility along the way.
Beyond the business district, the city of Jerusalem was expanding to the north. Wealthy citizens built extravagant villas in an area that was eventually walled several years after Jesus' crucifixion. Between the New City and the Business District stood the Garden Gate, opening into an old quarry area, a public spot where crucifixions usually took place.
Jesus touched lives in every district of Jerusalem, some who responded with faith and some who responded with violence. But as he died for the sins of the world, he was led outside that great city to die a humiliating public death. His last journey mirrored that of the scapegoats that had been led outside the city on each Day of Atonement for hundreds of years.
On his crucifixion day, Jesus became the final scapegoat, taking the sins of all people on himself so that salvation could be brought to every corner of the world.

To Every Corner

As Jesus traveled through Jerusalem, he never backed down from the truth, even when it cost him his life.

As Jesus traveled throughout Jerusalem, he talked with a variety of people. Some understood his life-changing message; others were offended and saw him as a threat. But no matter who he encountered, Jesus always spoke his message with passion. He refused to back down from the truth, even when it cost him his life.
But Jesus touched more than just Jerusalem and the Jews. During his ministry, he encouraged his disciples to extend God's kingdom to every corner of the world. In the end, those disciples responded, bringing the truth far beyond Jerusalem, and often paying for it with their lives.
Today, Jesus' disciples must still bring God's kingdom to every corner of our world, starting with our own cities, schools, and businesses. Some will find our message offensive. Others will see it as a threat to their own influence.
We may even have to pay a price for speaking the truth, whether it be our job, our reputation, or our way of life.
But wherever we live, and no matter who we encounter, we must remember that Jesus' message is for everyone, even the very people who seem the most lost. Jesus never asked his followers to keep the kingdom in their religious clusters, he asked us to take it to every corner of the world.
Will you take God's message to every corner of your own community? Or will it stay hidden in your own private life?

LINK: followtherabbi.com
See also:

THE PALACE OF A GREAT KING - Follow the Rabbi

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David Letterman:

Acts: Summer School, Session 1, 2012

Pages

Wednesday, May 16, 2012

5/17 : Acts as a whole/literary devices/IHiebert's 5 grids/Jerusalem and temple