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3/1/06

3. Religious groups

a. The Scribes

There were scribes in the Old Testament monarchy of Israel who functioned as secretaries for the king (e.g. Prov. 25:1; Jer. 52:25; 2 Kings 12:10). However, following the captivity of Judah in Babylon the institution of Scribes as a distinct group began under Ezra, who found it necessary to teach and apply the Law to daily life for a people who had lost their temple and religious identity. These scribes made the study of the Law the focus of their life. They are sometimes called lawyers. Their interpretation and application of the Law began to take on the form of hundreds of traditions. It was a seemingly endless task, with new cases and applications of the Law being devised continuously and added to the traditions formed by the previous generation of scribes. The weight of the Law quickly became unbearable for the people to bear.

b. The Pharisees

Pharisees were first mentioned at the time of Jonathan (160-143 B.C.), but the first time they assume prominence is during the Hasmonean period of John Hyrcanus (135-104). They probably originated from the Hasidim (“godly ones”) who fought with the Maccabees against Seleucid Hellenism. Pharisee means “separated” (e.g., from sinful or unclean). They came mostly from the middle class and had the following of the people. They were the “holy men” of Palestine, and formed a tight fraternity. According to Josephus, there were approximately 6,000 Pharisees in Palestine at the time of Jesus. They used the synagogue for teaching, maintaining that oral law was equal in authority to the written law of the Torah. They believed in the immortality of the soul, reincarnation, and in the over-ruling of fate. They expected the Messiah to deliver them from the foreign oppressors.

c. The Sadducees

The origin of the Sadducees is uncertain. They appeared when the Zadokite priesthood died out. They had more interest in the ceremonies of the temple than in the detailed interpretation of the Law. They believed in a literal interpretation of only the written Law and not oral traditions. Their interests were in the political and secular realm in order to continue the temple and the priesthood. They came mainly from the wealthy class. They believed that one’s fate is in his own hands, and denied both the resurrection and the existence of angels (cf. Matt. 22:23; Mark 12:18; Luke 20:27; Acts 23:8). They did not look for any Messianic deliverance.

d. Essenes and the Qumran community

The Essenes probably had their origin in the Hasidim of the Maccabean times, who were zealous for the Law and resisted the advance of Hellenism. They believed they were the true people of God and looked for the Messiah who would both deliver Israel from the Gentiles and purify the worship of the nation which had been corrupted by the Hasmonean rule. They were the preserves of true worship and instruction in the Law. To maintain their purity, they withdrew from active life in Judea and formed a community on the shores of the Dead Sea.

e. Herodians

They believed the hope of Israel rested on the Herods, and approached the belief that the Herodian family would provide the fulfillment of the Messianic prophecies. They were a political rather than a religious sect. They sought to promote intimacy with Rome by flattery and unlimited submission, and by introducing into Judea the customs of the Gentiles (cf. Mark 3:6; Matt. 22:16).

f. Zealots

They were as religiously fanatical as the Essences were religiously contemplative. Their zeal was kindled with a burning desire to throw off the Roman yoke from Israel. One of the disciples was apparently originally from this group (Simon - Luke 6:15).

D. The first-century world of Palestine

1. The political divisions of Palestine

a. Judea

Dominated by Jerusalem, where the temple was located. Jews in this region considered themselves pure and religiously/culturally sophisticated.

b. Samaria

Home of the poorest Jews mixed by marriage and birth with other nations (cf. 2 Kings 17:24-34, 41). They were hated by “pure” Jew.

c. Galilee

Many Gentiles living among Jews. These Jews were loyal to “Israel” but not as fanatical as the Judean Jews. The 12 Disciples were from Galilee, and most of Jesus’ miracles were done here.

d. Perea

East and central in Palestine. Mainly Jewish. Not prominent in Gospels.

e. Northeast Palestine

Wild and barren land. All population centers around the Sea of Galilee. Jesus pronounced a curse on all the cities around Galilee, except for Tiberius (the only city remaining today).

f. Decopolis

Alliance of ten cities throughout Palestine, most of which were on the east side of the Jordan River. Founded by Greeks. Never on good terms with the Jews because of their Hellenistic religion and life.

2. “When the time had fully come” (Gal. 4:4)

a. Political unity - Rome had united East and West. Government was on a universal scale.

b. Cultural oneness - Hellenism was the culture of the day. This was mixed with Judaism for the Jews. This unified culture of Rome promoted universalism and shunned exclusivism. It also gave a single trade language to all peoples of the empire (allowing for the rapid spread of the gospel).

c. World trade - Rome built a system of roads making travel and trade easy. They were also quite advanced in shipping. Common currency.

Three contrasts:

(1) Jews demanded death/Pilate decided to release Him (13)

(2) Jews denied the Holy One/demanded a murderer (14)

(3) Jews put to death the Prince of Life/God raised Him up (15)

b. The restoration of Israel by Jesus Christ is dependent on Israel’s repentance through faith. (3:17-26)

19. Is kingdom being reoffered?

Present generation already under a sentence of judgment (Lk. 13:35) and kingdom will not come until nation repents. It would come if they repented, but had already made the decision of unbelief and the nation is rejected (Matt 21:43).

22. Quote from Deut. 18:15 -- Jesus is the “new Moses”

Moses came with deliverance and spoke of judgment (Deut. 18:19; Lev. 23:29). Note the stress in Acts on judgment

Peter says, if Israel repents, the kingdom will come.

(1) v. 24 - “these days” prophets predicted was coming kingdom, not church age -- cf. v. 21

(2) “restoration” (v. 21) -- cognate with verb in 1:6 “restore kingdom”

(3) “regeneration” used of kingdom age, and is parallel to “restoration” (Matt. 19:28; Rom. 8:22; Isa. 65:17; 66:22)

(4) Purpose clauses of vv. 19, 20 are different, implying near and remote purposes

19 - είς тò - forgiveness of sin/New covenant

20 - óпως + subjunctive - restoration/kingdom

(5) vv. 20, 21 - sending of Messiah = coming of kingdom

23. Judgment still coming, so repent or be destroyed

26. message had to go to Israel first; coming of kingdom dependent on their repentance.

C. God’s blessing on the church remains despite conflict without and within. (4:1-6:7)

Interchanges between external opposition and internal strife.

1. The opposition of religious leaders to the proclamation of resurrection in Jesus results in the imprisonment of Peter and John and the salvation of many. (4:1-4)

Most of the priests were Sadducees (5:17)

-disbelief in the resurrection and the spirit world (23:8)

-adherence to the Pentateuch only

-loyalty to Roman government

-maintain status quo

-represented wealthy class

4. Shows the sovereignty of God -- the Word of God never bound by human circumstances (5,000 men + women and children?)

2. The judicial trial and threats of the religious leaders results in increased boldness for the Apostles and the unity of the church. (4:5-35)

a. The judicial trial and threats of the religious leaders results in the bold commitment of Peter and John to witness of Jesus. (4:5-22)

(1) The judicial trial by the religious leaders brings Peter’s proclamation of salvation in Jesus Christ in boldness by the Holy Spirit. (4:5-13)

9. First class condition -- assumed to be true -- irony

11. Psalm 118:22 -- cf. 1 Pet. 2:7; Matt. 21:42; Mark 12:10; Luke 20:17.

12. Though Peter arrested, the rulers are put on the defense

13. This is fulfillment of Jesus’ promise to disciples in Luke 12:11-12; 21:12-15

(2) The threats of the religious leaders results in the bold commitment of Peter and John to witness of Jesus. (4:14-22)

Why did Peter, who commanded men to submit to authorities (1 Pet. 2:13-15) refuse to submit? Answer: spheres of authority (cf. 5:29).

b. The Apostles’ prayer to God the Creator results in increased boldness. (4:23-31)

Parts of the prayer:

(1) God is sovereign (24)

(2) It is in God’s plan to have opposition to the Messiah (25-28)

(3) Petition: God grant boldness despite opposition (29-30)

25.-26. events in Acts seen as fulfillment in type of Psalm 2:1-2 (pesher interpretation): Gentiles/Gentiles; Peoples/Peoples of Israel; Kings/Herod; /Rulers/Pilate

c. The unity of the church evident in the meeting of needs, and the boldness of the Apostles to witness continues. (4:32-35)

Reasons for this passage:

(1) Introduce Barnabas

(2) Contrast of Barnabas with Ananias and Saphira

(3) Bridge: despite Jewish opposition, the unity of the church grows stronger; and set the stage for chapter five.