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May 22nd, 2022

5/22/2022

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.

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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