Acts 4:32-5:11 contrasts two responses to the Spirit-filled community. The believers live in radical unity, sharing possessions so no one is in need. Barnabas is highlighted for his generosity. In contrast, Ananias and Sapphira secretly withhold part of a sale of their property while pretending full generosity. When confronted by Peter, both lie and fall dead, causing great fear in the community. Whose story is this actually? As modern readers coming to this story do we miss the "justice" of sorts the first hearers may have heard? 

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Acts 4:23-31 describes the believers’ response after Peter and John are released. They gather with the community, pray together, and affirm God's sovereignty. They ask not for safety, but for boldness to continue speaking God’s word and for God to heal and perform signs through Jesus’ name. Their prayer is answered immediately—the place shakes, they are filled with the Holy Spirit, and they speak with boldness.

What a fascinating reality--in the midst of a seemingly dangerous situation where John and Peter only narrowly escape persecution the believers pray not for their safety--but for their commitment towards their mission. They pray for courage and are met with the Holy Spirit not dissimilar to the story we see in Acts 2. 

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Acts 4:13-22  describes the leaders’ reaction to Peter and John. Amazed by their boldness—despite being unschooled men—and unable to deny the healing, the authorities command them to stop speaking in Jesus’ name. Peter and John refuse, saying they cannot stay silent about what they’ve seen and heard. The leaders, fearing the people who praise God for the miracle, let them go without punishment.

So often status, the "right" training, or a fear of failure keeps us from the work God has called us to. How do we be a people who discerns our seasons for preparation, and our seasons for stepping out against the odds towards the work God is inviting us into? 

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Here the text recounts Peter and John’s trial before the Jewish leaders. When questioned about the healing, Peter—filled with the Holy Spirit—boldly declares that the man was healed by the name of Jesus Christ of Nazareth, whom they crucified but whom God raised from the dead. He asserts that Jesus is the cornerstone rejected by the builders and that salvation is found in no one else.

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Acts 3:24-4:4 continues Peter’s sermon and describes the response. Peter declares that all the prophets—from Samuel onward—foretold the days now being fulfilled in Jesus. He reminds the people they are heirs of the covenant made with Abraham, and that God sent Jesus first to them to bless them by turning them from their sins. However, as Peter and John speak, the temple authorities—disturbed by their teaching on resurrection—arrest them. Despite this, many who heard the message believe, and about 5,000 men come to faith.

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Acts 3:17-23 is part of Peter’s message following the healing of the lame man. He acknowledges that the people and their leaders acted in ignorance when they rejected Jesus, but he calls them to repent so their sins may be wiped out and times of refreshing may come. Peter says Jesus is the promised prophet like Moses, and warns that anyone who does not listen to him will be cut off from God's people. How does resurrection invite us all back towards the cycles of death, resurrection, and new life continually as we are confronted with our own ignorance time and time again?

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While Acts 2 proclaims resurrection in response to Pentecost, Acts 3 proclaims resurrection in response to healing. And just like in chapter 2, Peter interprets the event through the Hebrew Scriptures and calls for repentance—but this time with an even more compassionate tone.

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they enter the temple, the man asks for money, but Peter offers healing instead, invoking Jesus’ name. The man is miraculously healed, begins walking and leaping, and praises God. The crowd is filled with wonder and amazement at what has happened.

What does the kingdom offer those on the margins, what is our role in not overlooking those in need? 

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Acts 2:42-47 describes the shared daily life of the early church community. The believers devote themselves to the apostles’ teaching, fellowship, breaking of bread, and prayer. They live in unity, sharing possessions and meeting needs. Their communal life is marked by joy, generosity, and praise, and their numbers grow daily as others are drawn to their way of life. We often picture this as an idyllic, utopian system, but what if this was actually more about economic justice than idealism? 

Shared life forms us. We are formed not just by ideas but by the things we routinely do--relational rhythms shape our identities.

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Acts 2:36-41 concludes Peter’s Pentecost sermon with a direct call to action, declaring that God has made Jesus—whom the people crucified—both Lord and Messiah. The crowd is cut to the heart and asks what to do; Peter tells them to repent and be baptized in Jesus’ name for the forgiveness of sins and the gift of the Holy Spirit. He assures them the promise is for all generations. About 3,000 people respond and are baptized that day.

"Both Lord and Messiah" This isn’t a ticket to heaven—it’s entry into Spirit-filled community and new creation life. What if this is not individualistic escape, but an invitation to resist the dehumanizing systems of the present age (Rome, religion, nationalism).

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