Postmodernism has produced all sorts of confusing interpretations of Scripture. For the postmodernist, Scripture has turned into a pot of stew.
Paul is on his way to Jerusalem. But first he forms a team, sees a boy named Eutychus survive a fall, and delivers his very moving farewell to the Ephesian elders. This chapter also begins Paul’s journey to Jerusalem (20:16 to 21:17). Please see the timeline table that harmonize Acts 18-25 and Paul’s epistles
Paul is in Ephesus and prays for twelve disciples who need the fullness of the Spirit, seven Jewish exorcists get pummeled, a demonstration erupts because of the goddess Artemis and Paul’s monotheism and the gospel. The fifth “panel” is in this chapter. Also see the ministry timeline set in a convenient table.
Does postmodernism spring out of the head of Zeus unconceived or misconceived? Or does it carry a heavy debt on its back to earlier movements and trends?
This is an easy-to-follow word study of key terms in the New Testament and a close look at Matthew 7:1-5. Let’s understand what it really means in context.
Paul finishes up his second missionary journey in v. 22 and begins his third in v. 23. In this chapter, his ministry in Corinth and Ephesus takes center stage. Priscilla and Aquila make their appearance, so does the powerfully effective speaker Apollos, who received more theology about God and the fulness of the Spirit.
I have added a Greek text + my slightly revised translation, and I answer the odd interpretation of Luke 1:35. Now, in my mind there is no doubt about the answer.
Paul is still on his second missionary journey, along with his team, minus Luke, who will rejoin them in Troas (20:5). The Bereans were nobler than the Thessalonians because the Berans searched the Scriptures. Paul preaches his famous discourse to the Areopagus council.
So begins an eight-past series. In the late 1980s or early 1990s, a pastor reported this conversation (as I recall it) between him and a woman from his large congregation. She apparently wanted him to approve of something.
Paul begins his second missionary trip, with Silas. The Spirit leads Paul and Silas not to go into two big regions but to go to Macedonia; the salvation of Lydia and her household; the deliverance of an oppressed girl; a beating, Paul and Silas singing and praying in prison; an earthquake; and a jailer’s and his household’s salvation. Timothy and Luke join Paul’s team.
The council in Jerusalem decided on how Gentiles could be saved. They held to four requirements, which were designed for peaceful fellowship between Messianic Jews and converted Gentiles. Paul and Barnabas split up. After this, Paul and Silas begin Paul’s second missionary trip, all the way to Acts 18:22. And Barnabas and Mark make a second team. Included: Timeline table of Paul’s journey coordinated with his epistles.
Scripture: Deuteronomy 22:28-29 and Exodus 22:16-17. Is the titled question true? Or are there circumstances that clarify what was really going on? A parallel case in colonial Philadelphia is also included here.
This chapter ends Paul’s and Barnabas’s first missionary journey, but not before Paul gets stoned and taken for dead. This chapter includes preaching, a healing miracle, and other signs and wonders. He tailors his message for towards pagans for the first time; then he is challenged by opponents.
This chapter is clearly transitional. In their first missionary journey, Barnabas and Saul go beyond Israel and Antioch and head westward. It includes worshipping and praying and personal prophetic words and spiritual warfare. It has Paul’s first recorded sermon, a masterpiece. This is Paul’s and Barnabas’s first missionary journey (to 14:28). Table: Paul’s travels which is coordinated with a timeline.
Scripture: Deut. 21:10-14. War was a fact of life in the ancient Near East. When a soldier whose army was victorious saw a woman he was attracted to, what could he do? The Torah regulates this cultural fact.