Week 6
STudy Questions
In sharing the gospel with the Jews in Thessalonica, Paul sought to interact and dialogue with them – that’s the gist of the Greek word translated in Acts 17:2 as, “he reasoned with them.” What are some practical ways you can engage non-Christians in dialogue about the Lord, rather than simply preaching at them? What are some good questions you might ask to open a conversation about the Lord or to respond to someone’s negative impression of Jesus, Christians, or Christianity? With the Jews, Paul dialogued and reasoned over Scripture (17:2); but with pagans in Athens, he dialogued over philosophy and Greek poetry (17:22-23, 28-29). Why do you think that was?
Acts 17:6 indicates the early Christians had a reputation as “those who have turned the world upside down,” a reputation their accusers did not mean as a compliment. What are some of the common reputations the church has in the world today? What sort of reputation do you personally have: (a) in your family, (b) at your job, (3) in your neighborhood, (4) in the church? Would you like to change your reputation? If so, how? The Bible says, “A good name is more desirable than great riches” (Proverbs 22:1a). What are some practical things churches in Charlotte can do to improve the reputation of Christians in the city?
In Acts, opposition to the gospel was often motivated more by financial or political reasons than religious ones. For example, in Acts 17:7, Paul’s team is charged with “saying that there is another king, one called Jesus” and in Acts 19:24-27, much of the opposition comes from idol makers who fear losing their income. In what ways does opposition to the gospel and Christianity in America today sometimes reflect political or financial motivations? In what ways might biblical Christianity pose a legitimate threat to those in political power? In what ways might biblical Christianity pose a legitimate threat to certain people’s livelihoods? Should your faith impact your politics and your finances? If so, how so?
The Bereans eagerly received Paul’s teaching of the gospel, yet daily searched the Scriptures to be sure the things he said were true (Acts 17:11). In order to test things with Scripture, however, you need a basic idea of where to look in the Scripture. What place does reading the Bible play in your daily life? Has going through this study of Acts been helpful to you in any way? If so, how? Is there some tool you’ve found that helps make your Bible study more enjoyable or fruitful? If so, will you please share it with your small group?
When Paul arrived in Athens, the Bible says he was “greatly distressed” by all the idolatry he found there (Acts 17:16). How distressed are you by the ungodly things you see around you each day? How distressed are you by the ungodly things that still crop up regularly in your own life? What sinful things have you potentially grown comfortable with over time? Paul’s great distress moved him to speak up about Jesus every day with anybody who was around (see Acts 17:17), understanding that the problem wasn’t idolatry but rather the lack of a relationship with the one, true God. What are some practical things you can do to help bring Jesus and the knowledge of Him into the ungodly situations that distress you?
Paul told the Jews in Corinth (Acts 18:6) and the Ephesian elders (Acts 20:26) that he was innocent regarding the fate of those who’d rejected the gospel he’d shared. Nevertheless, his use of the language of blame and guilt suggests not everyone is innocent in this matter. Paul is implying we have an obligation to share the good news of Jesus such that, if we don’t, we have some measure of responsibility for the fate of those who die outside of Christ. How often do you sit before God and cry out for the salvation of the lost? Who do you know right now that needs to hear the gospel from you? Read Romans 10:14. How does that verse relate to this discussion? Take some time this week with your small group to pray specifically for the lost. Consider placing an empty chair in the middle of your group and praying for the people God would like to bring to your group and our church.
When a massive public riot broke out in Ephesus, the apostle Paul wanted to go out and address the angry mob; but many of Paul’s friends and fellow believers urged him not to. To his credit, Paul took their advice; and the situation eventually settled down. In general, how readily do you follow the advice of others, especially when you feel strongly about something? Who in your life can tell you you’re wrong and have you immediately and carefully consider their input? Would any of the people who know you best describe you as “stubborn”? If so, have you ever been tempted to think that’s funny or possibly even a point of pride? Read Psalm 32:9 and explain how it relates to this matter.
In Paul’s parting remarks to the Ephesian elders, he pointed out that his ministry among them had involved both large group gatherings (like Sunday morning worship services) and meetings from house to house (like small group gatherings). What would you say to someone who claims be a follower of Christ but said to you, “I don’t feel a need to go to church because I spend time with God on my own”? How would you respond to someone who claims be a follower of Christ but said to you, “I don’t believe in ‘organized religion’”?
For Further Consideration:
In Acts 17:3, Paul boldly presented Jesus as “the Christ,” that is, as the promised Messiah King who would rule for God. At the Areopagus, he spoke plainly of the need for repentance and the reality of a coming judgment (Acts 17:30-31); and in his parting remarks to the Ephesian elders, he said, “I have declared to both Jews and Greeks that they must turn to God in repentance and have faith in our Lord Jesus” (Acts 20:21). Paul’s gospel, then, clearly presented Jesus as both Lord and Savior and plainly called for both repentance and faith. Such a gospel is a direct rebuke to some of the “easy believe-ism” that masquerades as the gospel today.
Question 1 – How do you personally navigate the tension between the holiness of God and the love of God, between Jesus as Self-sacrificing Savior and Jesus as Master and Lord? When you were first presented with the gospel, were you told you had to repent and believe, or just that you had to believe? What is it – specifically – that Christians are called to believe?
In Athens, Paul was initially called a “babbler” by many of the cultural elites (Acts 17:18), and today Christians are often similarly maligned, especially by sophisticates, academics, and the like. Romans 1:20-31 explains how refusing to acknowledge and glorify God leads to darkened hearts and futile thinking, to people who claim to wise but are, in fact, fools. For the doubters in Athens in particular, it appears the real sticking point was the issue of the resurrection (Acts 17:18b, 32).
Question 2 – The bodily resurrection of Jesus Christ is the crux of the Christian faith, and there are many reasons to believe it really happened. In fact, many Christians argue that the evidence provides more reasons to believe in the resurrection than to doubt it. How much have you thought about the bodily resurrection of Jesus? What are some basic reasons you can give to show that belief in the resurrection is thoroughly rational?
When Paul shared the gospel at the Areopagus, he made frequent references to things that had meaning for his audience (Acts 17:22-23; 28b), based on his knowledge of Greek culture and his careful observation of the people and his surroundings (notice in v. 23, he told them he had “walked around and looked carefully” at their objects of worship). If you desire to be used by God to bless others, it behooves you to be observant of the people and culture around you.
Question 3 – In general, how observant are you of others? At restaurants, for instance, are you attentive to your waitresses? Do you ever try to strike up conversations with them? What are some practical things you can do to help you connect with those with whom you hope to share the gospel?
In Acts 18:2, Luke mentions a widespread expulsion of the Jews from Rome under Emperor Claudius. This event occurred in AD 49 and has been confirmed in multiple extrabiblical histories of the era, including separate secular histories of Rome by Suetonius and Cassius Dio. This sort of external verification of the historical accuracy of Luke’s writing is profound and helps add solid, intellectual credence to the overall reliability of the Bible.
Question 4 – Have you ever wondered about the reliability of Scripture? What sorts of questions (if any) do you have about the trustworthiness of the biblical record?
In Acts 18:18, Luke notes that Paul had his hair cut off in connection with a vow he had taken. Almost certainly, that means Paul had taken a Nazarite vow. A Nazarite vow was a form of special consecration to the Lord and included a pledge (a) not to trim one’s hair, (b) not to touch any dead bodies, and (c) not to consume wine or any other grape-based products during the period of the vow (see Numbers 6:1-21). Unlike with Samson, who’s Nazarite vow was meant to extend for his entire life, a typical Nazarite vow was only for a specific duration (in that regard, you might think of it like the fasting that many Christians commit to during the season of Lent).
Question 5 – The Bible is clear that acts like fasting don’t actually make people holier or more acceptable to God, yet it was clearly a common New Testament practice (see for example Acts 9:9; 13:2-3; 14:23). So why do Christians fast, whether during Lent or any other time? What might be some of the benefits of that particular spiritual discipline?
Six times in the book of Acts, Luke refers to Christianity as the Way (Acts 9:2; 19:9, 23; 22:4; 24:14, 22). Apparently, that was the common term for the Christian movement among the earliest believers in Jesus. The use of the term “the Way” suggests at least a two-fold focus of the early church. First, it clearly alludes to the Lord Jesus Himself as the only way to peace with God the Father (John 14:6). But second, it suggests an emphasis on how the believers conducted themselves day by day, on the way they lived their lives and interacted with God and others.
Question 6 – How much attention do you give to the way you live your life each day – the way you handle adversity, the way you speak to others, the way you react to criticism, the way you respond to authority, and so on? Do you ever worry that the church’s emphasis on grace may sometimes undermine an appropriate emphasis on the way Christians live? Explain your thinking.
You have to love Paul’s tenacity and resilience in Acts 19, where he responded to being booted out of the synagogue by holding daily meetings in a local lecture hall. He was trying his best to do what God had told him to do, and things initially didn’t go all that well. Yet Paul didn’t whine about his mistreatment, blame God for letting him down, or waste time wondering what went wrong. Paul understood that hardships and set-backs were simply part of life in this fallen world, even for the faithful and faith-filled child of God. So, upon being thrown out of the synagogue, Paul immediately moved to Plan B.
Question 7 – When’s the last time you tried something that was important to you (maybe even something you believed God told you to do) and were disappointed with the immediate response or outcome? How well do you respond to disappointment? Pray and ask the Lord to make you more resilient, to make you quick to adjust and keep going – like Paul in Ephesus.
In Acts 19:18-20, a revival broke out in Ephesus in which many people began to publicly confess their sins and destroy objects they’d used in committing those sins.
Question 8 – Would you be willing to begin praying every day for a similar move of God in our city? Who are some people you could join with as prayer partners in that effort?
The riot in Ephesus was started by a silversmith who was upset Paul was saying “manmade gods are no gods at all” (Acts 19:26b). Technically, Paul could have preached Jesus without expressly assailing idolatry; but the conclusion was inescapable. In the same way, technically Christians can share the gospel today without expressly condemning homosexual conduct and transgenderism; but to insist that people must come to God in repentance (Acts 2:38; 8:22; 11:18; 17:30; 20:21) begs the question: Repentance from what? Similarly, to insist that Jesus is Lord and Christ is to insist that those who claim to acknowledge that reality must conform their lifestyles to His will and His Word. Thus, the proper proclamation of the gospel will always be offensive to people who want the benefits of salvation without having to set aside their sin. Remember, Jesus didn’t come to get people to heaven; He came to get people to God and to the life lived with God and for God they were created to live.
When young Eutychus fell to his death, the Bible says, “Paul went down, threw himself on the young man and put his arms around him” (Acts 20:10a). Notice the similarities to the actions taken by Elijah (I Kings 17:21-22) and Elisha (II Kings 4:32-35) when they, too, raised a young man from the dead.