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A Sabbath Day's Journey

By: Rev. Paul Landgraf
What is a Sabbath day's journey? First of all, it is a Jewish expression. We measure distances in meters or yards. The Jews had a certain distance that they could walk on Saturday before it would be considered work. So their synagogues that they went to on Saturday could not be very far away. The word appears only in Acts 1:12 and indicates a distance of about three-quarters of a mile.

With that in mind, I think it is important to remember the origins of Christianity. Just because we have an Old Testament, it does not mean that we call it the 'Outdated Testament'. Much of the Old Testament has a literary structure that we are not aware of because of our modern emphasis on chapter and verse divisions. Within many of these blogs, I try to get the reader to see a bigger picture, a larger perspective that often includes the Old Testament and the environment that was present when the New Testament was seeing the Light of the day.

Second, a Sabbath day's journey is intentionally short. These 'journeys' with a text, almost always one of the three readings for that Sunday, are deliberately brief discussions. This blog was never designed to be a comprehensive look at any text. Sometimes a specific word is studied in detail. But, as a whole, a blog entry, by itself, is meant to be quite brief.

Finally, since the term 'Sabbath day's journey' appears in Acts, it is meant to appeal to a wide variety of people. This blog is meant for those who cannot come on Sunday mornings. And it is also for those who do come on Sunday mornings but would also like a further study of the text. It is also for those who live somewhere else in the world (besides Drake and Freedom, Missouri, USA) and would simply like a further study of the text. It was meant to get these different groups of people to start thinking about the biblical texts. Part of the reason for this blog is that I am not able to have a bible class on Sunday mornings with either congregation, and so, to have a blog like this seemed like a good idea. I hope it is helpful for you, in whatever situation you may be.

Any feedback would be greatly appreciated. And thank you for taking the time to read this!

May 22nd, 2022

5/22/2022

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Since this Sunday is the Sixth Sunday of Easter, we are certainly nearing the end of the Easter season. But the saying certainly still applies: ‘Alleluia! Christ is risen. He is risen indeed. Alleluia!’ The ramifications of Jesus’ death and resurrection continue on, no matter what the current situation or how far we feel that we are away from the death and the resurrection of the One who is both the Son of God and the Son of Man.

Although the First Reading is again from the book of Acts [16:9-15], and it has skipped a few chapters since last week, it still is a worthy text to study. This week’s text from Acts contains a portion of what is commonly known as the second missionary journey. Now missionary journeys are certainly important actions. But we can get too focused on a secondary thing all too quickly, in this case on the people who are doing the journey, and we can easily forget that it is ultimately the Lord Jesus who is continuing to do these things and to teach (see Acts 1:1).

Since the next two Sundays will have us focused on the beginning of the book of Acts, with texts from chapters 1 and 2 respectively, this Sunday may be helpful to look a bit more at what could be called the center of the book of Acts, the Jerusalem Council. This council is sometimes overlooked because it is seen as interrupting the flow of the missionary journeys, since it stands between the first and the second one. But apart from the new places that these people are going and the people who are going, the most important thing is what is being shared with these people. After all, it is ultimately Jesus as teacher.

To keep things in perspective, it may be helpful to note first how these first two journeys came about. At the beginning of Acts 13[:1-5], the text says the following (in a somewhat-literal translation):

Now there were, in Antioch, among the existing church, prophets and teachers,        both Barnabas and Simeon, being called Niger, and Lucius the Cyrenian, and Manaen, of Herod, the tetrarch, being nourished with, and Saul. Now as they ministered to the Lord and fasted, the Spirit, the Holy One, said, ‘Separate indeed, to me, Barnabas and Saul, into the work to which I have called them’; then having fasted and having prayed, and laying on their hands, they dismissed. Therefore, on the one hand, they, being sent out by the Holy Spirit, they went down into Seleucia, and from there sailed away into Cyprus, and being in Salamis, they were proclaiming the word of God in the synagogues of the Jews; and, on the other hand, they also had John, an attendant.

These special people were going to new places and talking to some different people about very some special things. Now, in light of all these new things, the beginning of the second missionary journey is quite understandable. In Acts 15[:36], the text says the following (and this text and those that follow are also in a somewhat-literal translation):

And after some days, Paul said to Barnabas: ‘Returning, then, let us visit the brothers throughout every city in which we proclaimed the word of the Lord, how they are.

The difference in Acts between sharing the ‘word of God’ and the ‘word of the Lord’ must be saved for another time. The words, whether they are connected to God or the Lord, are the important thing. Our words are nothing in comparison. And a little bit farther along into the text, we see, laid out before us, a hint of what was being shared, and it is something very important [16:4]:

Now as they went through the cities, they gave over to them to guard the decrees, having been judged by the apostles and elders in Jerusalem.

Now certainly there is the opportunity to see more laws within this text. The use of the word ‘decrees’ in other parts of these two books is rare. Indeed, this word is rare within the entire New Testament. At the beginning of Luke 2, a ‘decree’ goes out from Caesar Augustus that all the world should be enrolled. In Acts 17:7, the decrees of Caesar and that of ‘another king’, Jesus, are being compared (and, besides these three places, it is only elsewhere in the New Testament in Ephesians 2:15 and in Colossians 2:14). One of the most important takeaways of the Jerusalem Council is at the very end of Peter’s talk:

But, on the contrary, through the grace of the Lord Jesus Christ, we believe those also to be saved in the same way [15:11].

After this Paul and Barnabas have a say regarding what God had done through them. And near the very end of the message in Pisidian Antioch, near the end of their first missionary journey, Paul has a great section in his ‘word of exhortation’ which supports this perspective:

Therefore, let it be known to you, men, brothers, that through this one [Jesus], forgiveness of sins is announced to you, and from all things from which you were not able in the law of Moses to be justified, in this one [Jesus], everyone believing is justified [13:38-39].

Significant things were happening on those journeys. And significant things still happen on journeys today. There are people who are walking along with us, and we may not recognize them, and they may say something significant, but those words do not glow, and lightning bolts do not accompany them. But these words are certainly important (see Luke 24). And Christianity continues to be supported in very special ways like this. 
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May 14th, 2022

5/14/2022

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Although this Sunday is the Fifth Sunday of Easter, the joyous celebration of Christ’s resurrection still continues with eternal ramifications. ‘Alleluia! Christ is risen. He is risen indeed. Alleluia!’ And the Gospel text again comes from the Gospel according to John, like last Sunday, but this Sunday it is farther along in the work [John 16:12-22].

In this Gospel account, Jesus gives a much broader perspective, in much the same way as the eagle’s perspective, and that is the living creature that is usually connected to this gospel account. And although we are hearing what Jesus had to say BEFORE his arrest and crucifixion, we are hearing a much broader scope of the Jesus who is quick to comfort and console. And he promises to send the Holy Spirit to do that job as well. And that helps us to look ahead toward Pentecost.

Most recently we have been looking at how Christianity has been supported in the book of Acts. The First Reading for this Sunday is from the Book of Acts [11:1-18], and this time, Christianity is being supported by one of Jesus’ most well-known disciples, Simon Peter. Some of the followers of Jesus were still having problems with being close to non-Jews, being in their homes and eating with them. And Peter, with a LOT of help of course, helps things to go in a much better direction.

This First Reading from Acts 11 is a close retelling of what happened in Acts 10. So, with the price of paper/papyrus in those days, you would think that they would not be repeating themselves too often—that would be an expensive thing to do! But there is at least one significant point to be made as a result of this retelling.

It should be noted that the retelling of this event by Peter is told ‘in order’ (see Acts 11:4). This very same word appears in a VERY important place in Luke 1:3, the introduction to the entire work. This is a word that explains the layout of the Gospel according to Luke.

You can imagine that much has been written about what type of order this is. [For some options and proposals, you may wish to see A Greek-English Lexicon of the New Testament and Other Early Christian Literature, Third Edition, revised and edited by Frederick William Danker, Chicago & London: University of Chicago Press, 2000; page 490.]

One can see some significant additions in chapter 11 of the text, within Peter’s talk. The following three paragraphs are three details where something significantly more has been added to what is related in Acts 10 (and the translations are somewhat literal):

First, in Acts 10, an angel appears to Cornelius and commands him to ‘Send men into Joppa and summon Simon, one who is surnamed Peter (verse 5)’, and this is basically the same as in Acts 11. But then, in Acts 11, the following was added regarding what Peter will say, that he ‘will speak words to you in which you may be saved, you and all your household (verse 14).’

Second, in Acts 10, after Peter’s talk, the text says that the Holy Spirit fell upon those hearing the message. In Acts 11, the following was added, that Peter ‘remembered the word of the Lord, how he said, ‘John, on the one hand, baptized with water, but you, yourselves, on the other hand, will be baptized in the Holy Spirit (verse 16).’ Note that the word is described as the word of the LORD and not of Jesus.

Third, the verse immediately after chapter 11, verse 16, also is not mentioned in Acts 10. In that verse Peter says this: ‘If, therefore, God gave them the equal gift, as also to us, having believed upon the Lord Jesus Christ, who was I to be able to hinder God (verse 17)?’ It should be noted here that this title of ‘Lord Jesus Christ’ is EXTREMELY rare within the book of Acts.

Of these three additions, all of them have to do with either words or God—or both! And that is literally what theology is, the word of God. A theological order is what Peter seems to be giving, and that may be seen in the Gospel according to Luke as well.
 
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May 8th, 2022

5/8/2022

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The Fourth Sunday of Easter also has the title of ‘Good Shepherd Sunday’, and the Gospel reading is from some part of John 10, and in that chapter Jesus talks about being the Good Shepherd. We have been looking at how Christianity has been supported in the book of Acts, and that is supported by the fact that we do have a GOOD Shepherd as the Head of His Church.

The reading from Acts is, first of all, a long one [20:17-35]. But it does fit with the theme of the day. The reading is St. Paul’s farewell talk to the elders—the ‘overseers’—in Ephesus. Their job is to ‘shepherd the church of God’ (verse 28). They basically could be called shepherds, but they are preferably ‘under-shepherds’, since Jesus is THE Good Shepherd. He is to be the true focus.

The speech (in a somewhat-literal translation) is given below, separated into sentences, to make it more helpful to see both its message and its structure (without using something as modern as an outline). With each successive and significant phrase, another new line is started, a little farther to the right, to see the point of the progression. After all, the speech ends with some very special words of Jesus; and that is another positive thing!

Now St. Paul also talks a little bit about himself, but the way he deals with that topic is important. For one thing, he is NOT the important thing. To make this point clearer, the use of the word ‘witness’ will be followed. This important word appears four times and is in bold print, with the first three being a ‘solemn’ witness, which is even more serious. Another point to be made is that Paul brings up a lot of negative words (like the words ‘no’, ‘not’, or ‘nothing’). This also points out that he is NOT the important thing. The three sentences which have no negative word within them are quite positive (obviously), and they are in italics below.

You yourselves understand…
     from the first day from which I set foot on into Asia,
          how with you the whole time I was,
               serving the Lord with all humility and tears and trials,
                    happening to me in the plots of the Jews,
                         as nothing I kept back of the things beneficial not to declare to you,
                              and to teach you publicly and according to house,
                                   solemnly witnessing both to Jews and to Greeks
                                        repentance and faith toward God in our Lord Jesus.
And now, behold…
     having been bound, I, in the Spirit, am going into Jerusalem,
          the things in it going to meet me not knowing,
               except that the Holy Spirit, according to city, solemnly witnesses to me,
                    saying that bonds and afflictions remain for me.
But…
     of no word I make the life precious to myself,
          so, I may finish my course and the ministry which I received from the Lord Jesus,
               to solemnly witness the gospel of the grace of God.
And now, behold…
     I know that no more you yourselves will see my face no more,
          all among whom I went about proclaiming the kingdom.
Wherefore…
     I witness to you on this day that I am clean from the blood of all;
          for I kept not back, not to declare all the counsel of God to you.
Keep watch…
     to yourselves and to all the flock,
          in which the Holy Spirit placed you overseers, to shepherd the church of God,
               which he acquired through the blood of his own.
I know…
     that after my departure, fierce wolves will come in, into you all, not sparing the flock,
          and out of you, men of you will rise up, speaking things having been perverted,
               to drag away the disciples after themselves.
Therefore, stay awake…
     remembering that for three years, night and day,
          I ceased not with tears, admonishing each one.
And now I commend you to God
     and to the word of his grace,
          being able to build and to give the inheritance
               among all the ones having been sanctified.
Silver or gold or clothing of no one I desired;
     you yourselves know that to my needs and to those being with me
          these hands ministered.
All things I showed to you…
     that in this way it is necessary to help the weak
          and to remember the words of the Lord Jesus
               that he himself said, “Blessed it is rather to give than to receive.”

The word that is translated here as ‘solemnly witness’ is not used in too many places besides the book of Acts. The only time it appears in the four gospel accounts is in Luke 16:28, the story of the rich man in hell, and he asks Abraham if could send Lazarus to his brothers who are still alive, to WARN them about how bad hell is. To SOLEMNLY witness is serious business.

St. Paul is solemnly witnessing about repentance and faith, the Holy Spirit is solemnly witnessing to him about the difficulties ahead for him, and Paul is solemnly witnessing THE GOSPEL OF THE GRACE OF GOD. (Now this word ‘gospel’ is extremely rare in Acts, appearing only in Acts 15:7 as well.) How different a direction St. Paul heads when faced with such difficulties!

There is a note of negativity within this talk. And there is a lot of weeping after this talk, since St. Paul said that he would not see them again. There are only three sentences that do not have any negative words within them. In the midst of so much bad news, there is, definitely, still some very good news. And those three sentences are about God, the Lord, the Holy Spirit, and especially about the words that are given to bless the Lord’s people.
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That is certainly a positive view of Christianity. Therefore, the following words are still appropriate during this season of Easter: ‘Alleluia! Christ is risen. He is risen indeed. Alleluia!’

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May 1st, 2022

5/1/2022

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The season of Easter continues with the Third Sunday of Easter, and the following words continue to be both appropriate and well-liked during the Easter season: ‘Alleluia! Christ is risen. He is risen indeed. Alleluia!’

This is the last Sunday in the Easter season where the Gospel reading is a resurrection appearance [John 21:1-14 (15-19)], but that is certainly fine. The Christian Church will survive. Jesus is still the Lord over sin, death, and hell.

In the Gospel according to Luke, the writer is calling Jesus ‘the Lord’ a long time before his resurrection [see, for example, Luke 7:13]. The readings from Acts—and this book may be called ‘the Acts of the Risen Lord through the Acts of the Apostles’—those readings certainly continue throughout this season. And these words continue to strengthen the post-resurrection Church after a span of almost two millennia.

The First Reading for this Sunday is from Acts 9[:1-22] and focuses primarily on the conversion of Saul/Paul. Many weeks ago, we were looking at how, in the Book of Acts, Christianity was described as being ‘spoken against everywhere’ (28:22b). Most recently we have been looking at how Christianity was very much supported in the Book of Acts.

Both of these perspectives may be seen in the life of Saul/Paul at different times. At first, he was bent on ridding the world of Christianity, and then, suddenly, he is supporting it wholeheartedly with his speech.

There is a significant and interesting contrast that is tied to these two perspectives and is also somewhat hidden within the last verse of the text from Acts 9. And here is a somewhat-literal translation of it, with an attempt to bring that contrast out more clearly:

And Saul more was empowered and poured together [or ‘tied into knots’?] Jews, the ones dwelling in Damascus, putting together that this one is the Christ.

Things can be POURED together, and that is when things can get a little messy. On the other hand, things can also be PUT together, in a way that they were meant to be. And something significant can certainly come from it.

There is also another supportive thought in the text, and this support is seen in just one little word, but it is a significant one. In Acts 9:2, for the first time, Christianity is called ‘The Way’.

To connect Jesus to ‘The Way’ is certainly NOT a new thing. We could look at the use of the word ‘way’ both before and after this verse in Acts. Some significant things happen ‘on the way’, and the conversion of Saul is one of them (see Acts 9:17, 27; 26:13). In the Gospel according to John, Jesus calls himself ‘The Way’ (14:6).

To talk about a ‘way’ is also a very Jewish way of talking, and this idea is prominent in Jewish writings and the Qumran texts. Their view of the faithful Jewish following is one of walking, and the Jewish word for that is ‘halakah’. That was a way in which they understood and treated the scriptures very seriously. Other religions also use this important picture of a ‘way’.

I think it is important to give the last appearances of the word ‘way’ in the Gospel according to Luke. There, while Jesus is traveling with his followers to Emmaus, important things are happening, and those things are similar to what continues to happen in the Lord’s Church (and this is, again, in a somewhat-literal translation):

Luke 24:32 And they said to each other: The heart of us was burning in us, was it not, as he spoke to us in the way, as he opened up to us the scriptures?

Luke 24:35 And they [the two] exegeted the things in the way and how he was known to them in the breaking of the bread.

Everyone is on a way, going somewhere, doing something. Many people have used this illustration in many ways. Jesus is THE WAY. He went somewhere for us and for our salvation. Those who are HIS people continue on HIS WAY.

He says words that make our hearts burn. He opens to us the scriptures. And he makes himself known to us in the breaking of the bread.
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April 24th, 2022

4/24/2022

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In this Sunday, the joy of Easter continues in a very real way. It is called the Second Sunday of Easter (and not the First Sunday after the Resurrection of Our Lord). And it is still very appropriate to say things like ‘Alleluia! Christ is risen. He is risen indeed. Alleluia!’

We have been looking at Christianity from the perspective of the book of Acts. It is there that Christianity was described as being ‘spoken against everywhere’ (28:22b), and there have been some very good examples of how that very bad thing was done. Now with an opposite emphasis, we will be looking into how Christianity is very much supported in the book of Acts.

This support may be seen in the text from Acts for this Sunday. The First Reading is Acts 5:12-20 (although you may hear the text through verse 32). A supportive statement regarding Christianity is made by the angel of the Lord, and this is the first appearance of an angel of the Lord within this book. The apostles had just been put into jail, and an angel of the Lord comes to them and tells them this: ‘Go, and standing, speak in the temple to the people all the words of this life (verse 20).’

I would not be surprised if that statement struck you as being somewhat vague. The apostles were not to speak the words of JESUS, but that words of ‘this life’.

It should be hopefully clear that what is NOT to be discussed is the best life that the apostles have when they give their lives over to Jesus. The temple was an important place, and it was where God and man could come together. Jesus is where God and man CAME together, and then he went to the cross for our salvation.

It is interesting that, near the end of the longer text from Acts 5, in Acts 5:28, the statement is made by the high priest to the apostles that ‘…behold, you have filled Jerusalem with your teaching, and you intend to bring upon us the blood of this man (verse 28).’ Here he does not say that they have filled the temple with their teaching. He also does not say the name of Jesus. But he DOES say that Jerusalem has been filled with this teaching. The teachings of Jesus seem to be overflowing from the temple.

It cannot be clearer than the fact that Jesus died and came back to life is central to Christianity. The angel of the Lord points at that. And the high priest does as well.

It is interesting that the importance of words does not appear in the text when you look at the previous verses. In Acts 5:12 it is said that many signs and wonders happened among the people through the HANDS of the apostles. In verse 13 it also says that the people MAGNIFIED them. In verse 15 it also says that sick people were being brought out onto the streets so that the SHADOW of Peter might fall on some of them. And, finally, in verse 16, it says that ALL were healed. In contrast to all of that, the angel points to ‘ALL the WORDS of this LIFE’. Words are important to God.

It may also be helpful to see where the previous use of ‘life’ is mentioned in the book of Acts. Last week, all the uses of a word in Acts were examined, but this time, only the previous use of ‘life’ will be mentioned. This happens to be another time where the name Jesus is not mentioned.

In Acts 3:15, Peter is giving his second sermon, right after a lame man was healed. And he says this: ‘And you killed the prince [or ‘author’] of life, whom God raised from the dead, of which we ourselves are witnesses.’ Jesus is called a prince of life, and he gives words of life. It is HIS life that is important and not ours. And this life comes to us through HIS words.
​
In this post-pandemic time, we can easily lose focus on Jesus and begin to focus on ourselves, on our words, and on our life and death. But Jesus was dead and came back to life, and that is an important order to remember. And we continue to use Jesus’ words. The joy of Easter certainly continues. And the book of Acts ends with these very positive words, with St. Paul ‘proclaiming the kingdom of God and teaching the things concerning the Lord Jesus Christ, with all boldness, unhindered (28:31).’
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April 16th, 2022

4/16/2022

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This Sunday is finally here. It is Easter, the Resurrection of our Lord. Alleluia! Christ is risen. He is risen indeed. Alleluia! It certainly is a special Sunday, and a huge number of Christians still meet together on Sundays because of what our Lord did on that special Sunday a long time ago.

For a significant amount of time I have been writing about St. Paul’s trip to Rome as it was laid out in Acts. And now, finally, he is there. Praise the Lord!

In some of the last few words in the book of Acts, there are some details given, and one of them is that Christianity is described as being ‘spoken against everywhere’ (28:22b). It was a good thing to look into how Christianity was spoken against in the book of Acts, and it will be a good thing, in the next few weeks, to look into how Christianity is very much supported in the book of Acts.

A positive ending is given in the last few words of this book. St. Paul will certainly have his say in the epistles of the New Testament. But the book of Acts ends with these words, with St. Paul ‘proclaiming the kingdom of God and teaching the things concerning the Lord Jesus Christ, with all boldness, unhindered (28:31).’

How positive is this summary? How helpful is it? It may be helpful to see where these words were used previously in Acts—although looking at the Gospel according to Luke would also be helpful.

This is almost like looking up the words in a dictionary. Now only the two verbs will be studied, ‘proclaim’ and ‘teach’. And the first one will deserve more focus, since the second is somewhat vague with the phrase ‘teaching the things concerning’. Some of the verses below have been summarized, so you may wish to look up some of these verses in a Bible. The words in bold are the basic things that were proclaimed.

PROCLAIMING (kingdom of God):
8:5       Phillip in the city of Samaria proclaimed to them the Christ.

9:20     In the synagogues Saul immediately proclaimed Jesus, that this one is the Son of God.

10:37   John proclaimed a baptism.

10:42   Peter relates that he was commanded to proclaim and solemnly witness to the people that Jesus was the one designated by God to be judge of the living and the dead.

15:21   Moses, for many generations, had the ones in each city proclaiming him.

19:13   It is said that Paul proclaims Jesus.

20:25   Paul was among the Ephesians, proclaiming the kingdom.
​

TEACHING (Lord Jesus Christ):

1:1       In the Gospel according to Luke, there was a record made of the things that Jesus started to do and teach.

4:2       Peter and John were teaching the people about Jesus’ resurrection from the dead.

4:18     They were teaching ‘upon the name of Jesus’.

5:21     The apostles are teaching again in the temple.

5:25     The apostles are teaching the people, while standing in the temple.

5:28     The apostles were charged not to teach ‘upon this name’, and they are accused of having filled Jerusalem with their teaching.

5:42     The apostles did not cease to teach and evangelize the Christ Jesus.

11:26   Barnabas and Saul met with the Christian Church at Antioch for a whole year and taught a considerable crowd.

5:1     Some men came down from Judea and taught the brothers that circumcision was necessary for salvation.

15:35   Paul and Barnabas stayed in Antioch, teaching and evangelizing the word of the Lord with many others.

18:11   Paul ‘sat’ [this basically means ‘stayed’] for a year and six months, teaching the word of God among the people of Corinth.

18:25   Apollos was instructed in the Way of the Lord, and burning in spirit, he spoke and taught accurately the things concerning Jesus, knowing only the baptism of John. Priscilla and Aquila took him and more accurately explained to him the Way of God.

20:20   Paul did not keep back the beneficial things, to announce and teach to the people in Ephesus.

21:21   The zealous Jews were informed that Paul was teaching a rebellion from Moses throughout the nations that they should not circumcise their children and walk according to their Jewish customs.

21:28   Paul is accused of being one who is teaching all men everywhere against the people and the law and the temple.

I hope it is obvious that both words, ‘proclaim’ and ‘teach’, are strongly connected to Jesus. Two notable exceptions that start things in a different direction are Moses being proclaimed and that some people were teaching the brothers that circumcision was necessary in Acts 15. But that is an important chapter that eventually points to the importance of the gospel and the gospel accounts. And that connection could be investigated some other time. For now, we rejoice that Jesus is proclaimed quite clearly. Alleluia!

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April 9th, 2022

4/9/2022

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This Sunday is Palm Sunday, and it is also known as the Sunday of the Passion. And we will be looking at the last step of St. Paul’s important—and predicted [See Acts 23:11]—journey to Rome, and that has been laid out for us in the book of Acts.

This journey was a long journey. And at times it was also a fearful one. At one point in time on this journey, ‘all hope was lost [See Acts 27:20]’. How much worse could it get?
Last week we looked at the start of Acts 28[:1-10], when Paul and the people on the ship ended up on the island of Melita, and although the people there were called ‘barbarians’—a word with some negative connotations—these people were extremely helpful, and the group was on their way again.

Then comes Acts 28:11-14. And what follows is a somewhat-literal translation:

And after three months, we set sail in a ship, having wintered in the island, an Alexandrian, with an ensign, Dioscuri. And having been landed into Syracuse, we remained three days, from there, taking away, we arrived into Rhegium. And after one day, having come up a south wind, on the second [day] we came into Puteoli, where, having found brothers, we were entreated with them to remain seven days; and thus, we went into Rome.

You are probably not familiar with most of the place names that are given here. The most familiar city (after Rome), of all the places listed above, is probably Alexandria, and that word is somewhat hidden in the text, since it is connected to the ship that was involved. But of all the unfamiliar words given above, the ‘ensign’ or sign of ‘Dioscuri’ is probably the most unfamiliar. And it is probably the most important.

You may wish to look at what other translations do with this word. The Greek-English Lexicon of the New Testament and Other Early Christian Literature gives us a little help here. The word ‘Dioscuri’ means ‘sons of Zeus’. This word refers to the twin gods of Castor and Pollux, the twin sons of Zeus and Leda. In the sky they are the Gemini constellation. What is quite interesting is that they were known as ‘the Savior Gods’. And these gods were thought to be helpful to sailors [Revised and edited by Frederick William Danker; third Edition; Chicago, Illinois, USA: University of Chicago Press, 2000; page 251].

Did St. Paul go through all that difficulty on his first ship, hear all the wonderful promises of God, and then see the false gods on this new ship, and think that he could not step foot on it because of that ensign? Obviously not. But did he trust in those other gods to save him now? I think you know the answer to that question.

The writer of Acts did not need to include this small piece of information about this Alexandrian ship. But he did. And it is also interesting that the rest of the trip goes well. Is that because the twin gods were helping him? I think you know the answer to that question as well.

The true God promised at the beginning that St. Paul would make it to Rome. And some people called it a miracle that all the people on that ship made it through that terrible storm. But God did not make himself incredibly obvious through it all. And the number of miracles in the book of Acts seems to be fewer as we get farther along in the book.
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But how something looks does not determine the actual number of wonderful and amazing things that God is doing. And God, the Father, certainly does not want to overshadow the greatest miracle of his Son on the cross, his payment for all sin. He is the TRUE Savior God.
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April 3rd, 2022

4/3/2022

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This Sunday is the Fifth Sunday in Lent, and next Sunday will be Palm Sunday. And during our Lenten journey, we have been looking at St. Paul’s extremely important journey at the end of the book of Acts, and we are getting extremely close to the end of that journey. St. Paul will stand before Caesar and be a witness in Rome (see Acts 23:11). After the terrible storm that Paul and his companions endured in Acts 27, they find themselves safe—saved, as it were—and they find out where they actually are. Next week, we will be looking at their arrival into Rome. But this week we find St. Paul coming up against what might be called a slight problem; he is called both a murderer and a god.

What follows is a somewhat-literal translation from Acts 28[:1-10], starting at the point where St. Paul and all the other people in the ship made it safely to land. Now this is just a reminder that the angel of God said to Paul: ‘God has granted to you all the ones sailing with you.’ But what about Paul himself?

And having been thoroughly saved, then we knew thoroughly that Melita the island is called. And the barbarians showed not the ordinary philanthropy to us; for having fastened a fire, they took in all of us because of the rain standing over and because of the cold.

And Paul, having gathered together a certain number of sticks and putting them on the fire, a viper, having come out from the heat, fastened on the hand of him. And when the barbarians saw the beast hanging from the hand of him, to one another they were saying: “Certainly a murderer is this man, whom, having been thoroughly saved from the sea, the justice did not allow to live.”

Therefore, he, on the one hand, having shaken off the beast into the fire, he suffered no evil. They, on the other hand, were expecting him to be about to swell up or to fall down suddenly dead. And for much they were expecting, and beholding nothing unusual happening to him, having changed their minds, they were saying him to be a god.

And in around that place, were lands to the prominent one of the island, by name, Publius, who, having received us, three days friendly lodged.

And it happened, the father of Publius, by feverish attacks and dysentery being afflicted, lying down, to whom Paul, having entered and having prayed, having put on the hands to him, cured him. And this happening, the rest in the island, having illnesses, came up and were healed, who also with many honors they honored us, and putting us out [to sea], placed on us the things for our needs.

Another litotes (a double negative) comes near the beginning of this section when the group’s extraordinary kindness is mentioned. And this double negative (‘not the ordinary’) helps us so that we do not focus too much on these people. It certainly becomes easier not to focus on this particular group when they are called ‘barbarians’, but that may simply be a designation for a group of people who do not speak the Greek language. (How biased is that?!)

God granted to St. Paul the rest of the people on the ship. But what about Paul? It was necessary for Paul to stand before Caesar. This was a promise that Paul would visit Rome when he was still alive, since he would STAND before Caesar. How Paul actually gets the rest of the way will be slightly unusual, and we will look at that next week.

Earlier in the book of Acts (14:11-18), St. Paul had the same problem of people calling him a ‘god’, so this is nothing new. And Paul will have none of this. Much was probably said by him to the people of Melita, and it probably is quite similar to what was said in Acts 14. He certainly does not want people to focus on him (see especially Acts 14:15).

Within this section of Acts 28 there is a great contrast between being saved and being killed. And God is intimately involved with that contrast. If we are not to focus on the ‘barbarians’, or on St. Paul, what we have left is a gracious God who keeps his promises. He is also a God who kills and makes alive with his law and his gospel.
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March 26th, 2022

3/26/2022

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When we are at the Fourth Sunday in Lent, we are closer to the end of our Lenten journey than to its beginning. And that is the same way with our look this week at St. Paul’s journey to Rome in the book of Acts. He is almost there, but he is also a bit off-track. In fact, he is not quite sure where he is. Last week we took a close look at St. Paul’s words to the others on the ship during that terrible storm. He focused on both necessity and God, and those two things are very closely related.

The connection was made between St. Paul’s speech and God’s very close involvement with the creation account. The first verse of Genesis says that, ‘In beginning, God created the heavens and the earth.’ And it would be a totally different thing to say that ‘God was there while the heavens and the earth evolved over billions of years.’ The latter perspective easily leads to a huge focus on self and great selfishness. The centrality and intimate involvement of God is a totally opposite and unique thing, and that perspective works its way into the rest of St. Paul’s journey as well, although not in an obvious way.

In one part of St. Paul’s speech that he related to the others on the ship, he indicated that the angel of God had said this to him: ‘God has granted to you all the ones sailing with you.’ And it was mentioned that the word ‘granted’ is closely connected to the words ‘gift’ and ‘grace’, and that certainly makes it an amazing gift. And it is a huge gift as well, since it is revealed that there are two hundred and seventy-six people on this ship. That gift explains some of the actions of St. Paul as he receives this huge gift and takes good care of it. And he makes a good example for other Christians to follow when they receive both huge and wonderful gifts.

What follows is a somewhat-literal translation of a somewhat-lengthy section of text, from the time immediately following St. Paul’s talk to those on the ship to the safe arrival on land of those on the ship. They are still not in Rome, and we are still not celebrating Easter Sunday. [The text below is Acts 27:27-44; now since this is describing the travels of a ship, there is some rare and unique terminology, and you may wish to look at another translation; but an effort was made in the following translation to translate in the same way if the word was recently used.]

And as the fourteenth night came, we, being carried about in the Adria[tic Sea], toward the middle of the night, the sailors suspecting a certain country to come near to them. And, sounding, they found twenty fathoms. And having moved a little, also again sounding, they found fifteen fathoms.  And fearing, that not toward rough places we might fall out, throwing four anchors from the stern, they wished for day to come.

And the sailors, seeking to flee from the ship, and lowering the boat into the sea, pretending, as from the bow, being about to cast out anchors. Paul said to the centurion and to the soldiers: “If these themselves do not remain in the ship, you yourselves are not able to be saved.” Then the soldiers cut away the ropes of the boat, and they let it fall out.

And until the day was about to come, Paul encouraged all to partake of food, saying: “The fourteenth day is today, you continue waiting without food, taking nothing. Therefore, I encourage you to partake of food. For this is to your salvation; for of no one of you a hair from the head will be lost.” And saying these things and taking bread, he gave thanks to God before all, and having broken, he began to eat. And all becoming in good spirits, they themselves also took food. And we were, all the souls in the ship, two hundred, seventy-six. And, having been satisfied with food, they lightened the ship, throwing out the grain into the sea.

And when day came, the land they did not recognize, but they noticed a certain bay having a beach, onto which they were resolved, if they were able to push out the ship. And the anchors, having cast off, they left them in the sea, at the same time loosening the fastenings of the rudders, and raising the foresail to the breeze, they held course to the beach.

And falling into a place between two seas, they drove the vessel, and the bow, on the one hand, having got stuck, remained immovable, on the other hand, the stern was being destroyed by the force of the waves. And of the soldiers, the plan was that they would kill the prisoners, that not anyone swimming away should escape; and the centurion, planning to bring Paul safely through, he prevented them from the plan, and he commanded the ones being able to swim, throwing out first, to go out onto the land, and the rest, some on planks, others on some of the things from the ship. And thus it happened, all brought safely through to the land.

Right before St. Paul’s talk, there was mention that ‘all hope for being saved was taken away (27:20b).’ God started working through the mouthpiece of St. Paul, and positive things started to happen. The two hundred and seventy-six people were kept together, they ended up eating, and they ended up all being saved. And that is the way that this part of the journey ends. Although that could be called a miracle, it was also a ‘hidden miracle’, and while that phrase may be a type of contradiction, it was certainly due to a gracious God.
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March 19th, 2022

3/19/2022

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This week is the Third Sunday in Lent, and during this Lenten journey of 2022 we have been looking at St. Paul’s long and difficult voyage to Rome in Acts as a positive thing. He had made a case for Christianity before King Agrippa, and it was time to make that case before Caesar. And we have seen how the progression that occurs in the details of the beginning of that voyage has some connections to the beginning of the creation account—and THAT account is certainly a positive thing.

To remind you of the order of the first verses in Genesis, first there is an overview that God created everything. Then there is a brief description of the chaos. And then, there was the Spirit (literally the ‘wind’ or ‘breath’) of God over the waters. And then there was the creation of light. And then there was the calling of things ‘day’ and ‘night’.

The events of Paul’s trip are in reverse order to Genesis. It was previously pointed out in the talk of St. Paul to King Agrippa (and others) that Paul first used the word ‘day, and then ‘light’, and then, when he was traveling, there was the emphasis on the wind pushing the ship around. The section that was translated last week ends up with the ship in the midst of a terrible storm, and this is the last verse [27:20] that was included in last week’s writing (and, as I warned you before, it is quite depressing): ‘And neither sun nor stars appearing over many days, and not a little stormy weather was lying down hard [on us], finally all hope for us to be saved was taken away.’ If there is a deliberate literary connection to the reverse order of creation, this point is perhaps a connection to the chaos that was before creation. And those who have ever been out on the water in the midst of the storm may also be thinking ‘chaos’.

An additional point could be made about the double negative description of ‘not a little’, the peculiar description of the stormy weather that was happening. (These are called ‘litotes’ if you are interested—OR if you are not disinterested.) Do not focus too much on these descriptions. By using them, the writer does not have to use more attractive words such as ‘great’, ‘many’, etc. And using those words would probably attract too much attention to what is happening.

Now since these double negatives are much more frequent in the second half of the book of Acts, this may help the reader (or listener) focus more on the important first half of the work, when the church goes from Jesus leading his disciples to Jesus leading his Church with a clear statement of what the gospel is (see Acts 1-15). After all, the Gospel according to Luke is described as what Jesus BEGINS to do and to teach (see Acts 1:1). Although what happens later is most certainly true and important to some extent, it is not as important as the first half of this book.

The last part of that verse above is probably the most depressing, that ‘all hope for us to be saved was taken away.’ Now there is an appropriate response to such a thing. Given the reverse progression of the creation account, the next thing described is that God creates the heavens and the earth. The response, after all hope is lost, is that God definitely will be doing something. (He is, after all, the ULTIMATE starting point.) And, in the case of this storm, he chooses to do something through St. Paul.

Below is a somewhat-literal translation of Paul’s response to the very depressing situation of Acts 27:1-20. The following text is 27:21-26, and these are his words to those who are on the ship with him (and although it does NOT contain a LOT of sailor terminology, you may still wish to look at it in another translation; I have tried, in some places, to keep the order of the words in the same order as the Greek text):

And there being much abstinence, then Paul standing in the midst of them, said, “It is necessary, O men, not obeying me to set sail from Crete and to gain both this injury and loss. And now I urge you to be in good spirits; for throwing away of life there will be none of you, but of the ship. For stood by me, this night, of God, of whom I am, whom also I serve, an angel, saying, ‘Fear not, Paul; Caesar it is necessary for you to stand before, and, behold, God has granted to you all the ones sailing with you.’ Wherefore, be in good spirits, men. For I believe God that thus it will be in the way in which it was spoken to me. But into a certain island it is necessary for us to fall off.”

There are a LOT of things could be said about ANY words taken from the Bible. Both what is said and the way it is said is important. And, therefore, the order in which these words come is important.

With the emphasis on NECESSITY from the mouth of Jesus in the Gospel according to Luke from the beginning [at Luke 2:49] to the end [at Luke 24:26] shows how important that idea is in this talk as well. It is given THREE times in such a very short time.

It is first of all, the very first word that is recorded out of the mouth of St. Paul. In its first use, he is telling the group that they should have listened to him. But he does not continue to focus on that. In fact, there are two times that he encourages them to ‘be in good spirits’.

In the second use of ‘necessity’, St. Paul is sharing with those on the ship what the angel of God shared with him, that it is necessary for him to stand before Caesar. The angel, Paul, and Caesar are all mentioned quite close together. And all three of them—even Caesar—are certainly not as important as God. And he happens to be mentioned three times within this short text as well.

The third use of ‘necessity’ has to do with ‘falling off’ or, in sea-faring language, ‘running aground’, since it is a certain island to which St. Paul is referring. This is what happens, and we can certainly focus too much on the ability to predict the future. It is better to focus on the One behind it all.
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At the beginning of St. Paul’s talk, he says that those in charge of the ship should have ‘obeyed’ him. The word ‘to obey’ is made up of the words ‘persuasive’ and ‘ruler’. The people who ruled in some way had their chance. The same could be said about many people today. The fact that God still ‘granted’ to St. Paul all the ones sailing with him is a wonderful thing. And this word is very closely connected to the word for ‘grace’ or ‘gift’. And the verbal form of the word, in the so-called ‘perfect’ tense, makes this a lasting thing. And THAT is NOT a BAD picture of God.

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