Book of Acts: Paul meets James at Jerusalem

Paul meets James at Jerusalem

The Passage: Acts 21:18-26

Structure:

a. 21:18, God completed the ministry

  b. 21:19-21, Gentiles and the Law

    c. 21:22-24, you yourself live in obedience to the Law

  b’. 21:25, Gentiles and the Law

a’. 21:26, offering made for each of them

Historical and geographical context:

James. Jesus had two disciples with this name: James, the son of Zebedee, brother of John and James, son of Alphaeus. The first one died from the hand of Herod Agrippa I (Acts 12:1-2). Which leaves James, son of Alphaeus, to be a speaker at the council of Jerusalem (Acts 15:12-21) and a leader of Jerusalem community at the time of Paul’s arrival. Some scholars identify him with James, the brother of Jesus (Mk. 6:3, 15:40). On the other hand, there is a possibility that he is the brother of Matthew/Levi, the tax collector (Mt. 10:3; Mk. 2:14).

Important to note that Jerusalem church re-gained their membership really fast. To understand it we need to compare 8:1-2; 15, and 21:20. St. Luke writes that Jerusalem congregation recovered from a devastating hit on the church by Saul, when only 12 apostles stayed. In chapter 15 we see that the church had both apostles and elders – giving an impression of well-developed leadership, assuming the need for it with a large number of returned or new members. Here James mentions 20,000+ people (21:20). Most of the translations (ESV included) take Greek “murias” as thousands, while in other passages of the Bible rendering it as “tens of thousands” (Acts. 19:19; Rev. 9:16). [it is also interesting to see an avoidance of translation in Rev. 5:11].

Theology:

The Law. In the next stories we need to understand that “the Law” is not simply a set of rules and regulations, it is the Five Books of Moses – Torah, the foundational cornerstone of Jewish way of life, thinking, and acting (Ps. 1:2; Pr. 31:26; Acts 21:28). James said that Jerusalem congregation had at least 20,000 who are zealous for Torah – meaning they belonged to the Pharisees. St. Paul will identify himself as the one in the next story (22:3). He will use the distinction between the Pharisees and Sadducees to his advantage during his defense (23:6-10).

Paul was an observant Jew. The main accusation/suspicion that Jerusalem church had to deal with was teaching the Jews to act like Gentiles. We know he didn’t do that (cp. Eph. 4:17), but to disprove these claims he would participate in the ceremony of the ending of a temporal Nazarene vow by paying the expenses of those who took the vows upon themselves (v. 23-24). Also, it is possible that these guys did not end their vows but – for whatever exact reason – had to start over. The reason for this understanding is based on the reading of Num. 6:6-12. This would explain the reason for “seven days” mentioned at the beginning of the next story (Acts 21:27). The whole company should’ve gone to the Temple to shave their heads and have the arrangements for the next day sacrificial ceremony. If this understanding is correct, then St. Paul did not pay a huge sum of money – 4 pairs of turtledoves or pigeons (Num. 6:10). The payment for the conclusion of the vow is listed in Num. 6:13-15.

At the end of the day – it was not a question about the Gentiles. James simple re-states the same requirements to become a member of the church for the one who did not have Jewish origin, mentioning the Letter of Jerusalem council which he himself proposed (cp. Acts 15:19-21, 23-29; 21:25).

Other themes: Nazarene vows. The full description can be found in the Book of Numbers 6:1-20. Two important notes: vows can be for life (taken by parents) and temporal. We have at least three people who were under the life-long vows: Samson, Samuel, and John the Baptizer. We have examples of people taking a temporal vow (Judg. 5:2 [lit. they let their hair grow loose]; a needed piece of information for a better understanding of 2 Kg. 2:23-25). Then there is a question about Jesus and his possible Nazarene status. He definitely was not a long-life Nazarene (Mt. 11:18-19). Thou, it is possible to read Mt. 26:29 as a part of the vow. This can be a reason why the final drops of vinegar during crucifixion are connected to the completion – therefore, beginning of His kingdom (Mt. 27:48-50; John 19:29). On the other hand, the Nazarene vow does not promote a perpetual sobriety of Jesus – as claimed by SDA and other churches. Num. 6:3 equally prohibit wine and juice, and grapes and raisins. 

Gospel of John: Woman at the Well

Woman at the Well

text: John chapter 4

Outline:

A. 4:1-6, Geography remark on the reasons to go through Samaria to Galilee

  B. 4:7-26, Conversation with Samaritan woman at the well about Christ

    C. 4:27-38, Food discussion with the disciples

  B'. 4:39-45, Samaritans believe “for themselves”

A'. 4:46-54, Jesus comes to Galilee, healing of a boy.

Comments: This is one of the most complicated chapters in the Gospel of John. There are few pairs of tensions: Jews vs. Samaritans; man vs woman; wells vs mountains; faith of Samaritans vs Ministry in Cana. Let us walk through the chapter to see the beauty of the Gospel.

Woman at the well. There is a symbolic level of this story. We have at least three stories in the Books of Genesis and Exodus when a man meets with a bride at a well. Abraham sent a servant to find a wife for Isaac, and he meets Rebekah by the well (Genesis 24:11-15). Jacob meets Rachel by the well (Genesis 29:9-10). Moses meets his wife by the well (Exodus 2:17-17).

Add to this – Jesus became the seventh man in the life of the woman. She was married five times, now there is another (sixth) man, then comes Jesus – the man of Sabbath. He gives her rest. To understand it we should note that she comes to fetch the water at noon – she preferred the heat of the sun vs. heat of the remarks of the local women. But at the end of the story she runs to the city and – what is very important – people believe her and take words respectfully.

Wells turned into mountains. What began at the well under the blazing sun turned into a conversation about the mountains. From one of the lowest places they shift the attention of their dialog to the highest. And Jesus leads her to the ultimate understanding – the point is not for US to climb a mountain, the point is to meet with the Father, who is actively seeking the worshipers in the Spirit and the truth through Jesus the Messiah (John 4:23-26, cp. John 14:6).

Evangelism “questions” of Jesus. To bring her to this realization Jesus leads the woman through the maze of question. He starts with a simple proposition – asking for the water. John explains it in the most obvious way – disciples are gone and He wanted her to help Him. She could've simple give Him a drink – and that would be the end of the story. Yet, she is a smart and a curious woman. She engages in a conversation. Every request, question, or statement Jesus makes has an open-ended character. She could stop Him at any given point – being upset, or offended, or... fill the blank... But she doesn't end until Jesus reveals Himself as the Messiah. This news frees her to rush to her hometown, sharing this Good News or the Gospel (John 4:29-30).

After two days the people of Samaria, Jesus leaves (on the third day). Two things worthy to be noted here: first, their personal encounter of Jesus (John 4:42); second, the faith of Samaritans vs the rejection of the Pharisees (cp. John 4:1).

Food as doing God's will. While she is gone and the people of Samaria didn't come yet, the disciples got an important lesson, a lesson on the food from God. When we think about the food – it is something that we eat. We eat to get “fuel,” for pleasure, for the joy of fellowship. All of this three aspects of food are given in Jesus' statement about doing the will of the Father (John 4:34). Then the Father prescribes the actions to do – they feed us, as the sacrament of the Altar.

Son of Capernaum official is healed at Cana. The distance between Cana and Capernaum is about 20 miles – a day of travel. The official came to Cana to meet Jesus, as the healer. There is a short conversation between them, where Jesus tries to point him toward faith, believing in the Son of God (John 4:48). But it doesn't look like the man is interested in Jesus as the savior – he simply wants his son to be healed. And what is interesting, is Jesus grants him his request. Son will be healed, but nothing else.

This shows Jesus as a compassionate Savior of the world – He responds to people's requests (not always grants all of them), but He never forces people to relate to Him. He man was looking for son's wellness, and nothing else. Jesus grants his request, which leads to man's realization that Jesus didn't requires anything in return, healing his son immediately by His mighty Word. This resulted in faith of the man and his [whole] household (John 4:53).

This sign-faith connection is going to be expanded when Jesus will address Thomas – blessed are those who didn't see but believed (John 20:29), speaking about us. We believe because of the Word reviled in the Bible and the Sacraments (AC V:2). This faith gives us the reason to ask and pray to the LORD for the health, help, and support of our loved ones and ourselves.

Reformation Day Remembrance: Resting in God’s Promises

Reformation Day Remembrance: Resting in God’s Promises

In the Lutheran church, the month of October is always remembered as the month of Reformation. We are not tired of hearing that on October 31, 1517—on the eve of All Saints Day—Dr. Luther nailed the invitation to discuss the 95 theses. The theses were concerning the practice of Indulgences—an attempt to financially smooth the way to heaven for the living ones and their relatives who passed away. Nowadays, this practice is very rare. But the attempts to achieve heaven by doing more and more, better and better, are deeply rooted in our hearts. Therefore, we need to remember the Reformation time and time again.

Why We Still Need the Reformation

Reformation is not simply a set of theological propositions. Even though Martin Luther had a Doctor of Theology degree, he cared for the daily lives of the people of God. He first re-introduced the sweet teaching of the Bible to men and women of Wittenberg. Then his teaching went across Germany, Europe, and the whole world. And the sweet teaching of the Bible is the Gospel—the Lord's forgiveness He extends to us in Jesus Christ. Being united with Jesus, we are adopted into the Family, the Church.

The Gospel at the Heart of the Reformation

With the Day of Thanksgiving and the Christmas season approaching, the life of LWML members picks up a faster pace. More and more events fill the calendar: Congregational meetings, LWML sessions and rallies, Christmas parties at the church and school for children and grandchildren, family gatherings…and so on and so forth. And sometimes, one might feel all the events are great and needed for you, the family and children, the church, the LWML. And they are probably great, but I want you to pause for a second and go back to the achievements of the Reformation.

Vocation Frees Us from Holiday Pressure

Luther spent much time trying to explain the ideas of vocation, being a beloved child of God. We are to do many godly acts, but we do them not to become the children of God or to prove that we are. We do not need to prove it—for the proof is found at the Baptismal font where God promised us His love and care. Being the daughter of God frees you to take a deep breath and assess what will be godly and beneficial for you and your family this year.

Planning from Your Identity as God’s Child

Usually, it is the mother's or grandmother's task to plan the festive part of the year. But a mother's vocation is to present the gracious presence of God to the family. So, going through the calendar, you can see what events can be postponed to next year or which responsibilities can be delegated to others.

Resting in God’s Promises

Neither Thanksgiving nor the Christmas season should be seen as a race. We can truly enjoy them, knowing that our status as children of God is safe and secure in God's promises fulfilled in Jesus. And that's why the Reformation is so important—to remind us, time and time again, of the Biblical discovery made by Dr. Martin Luther.

2 Corinthians: Concerns about the Corinth congregation

Paul's concerns for the church at Corinth

text: 2 Corinthians 1 – 2

Outline:

Introduction: 1:1-2

a. 1:3-5, Blessed be the God and Father of comfort

  b. 1:6-11, Coming to Asia, being help by prayer

    c. 1:12-14, simplicity and sincerity

      d. 1:15-22, I wanted to come to you

        e. 1:23-24, I call God to witness against me

      d'. 2:1-4, I made up my mind not to make a painful visit to you

    c'. 2:5-11, Sorrow and forgiveness

  b'. 2:12-13, I came to Troas, looking for Titus

a'. 2:14-17, Thanks be to God

Comments: As St. Paul begins, he greets the congregation in union with Timothy – a regular “model” from the apostle, he comes to the people of God with two or three witnesses. Then, he addresses the issues of suffering in the world and the comfort we receive in God. Therefore, his previous letter that caused some pain should be seen as a tool of God for their repentance and forgiveness.

Following the introduction, St. Paul points out that God is the Father of Jesus, and He is the Father of all comfort. We know that the Comforter is sent into the world – the Third person of the Trinity, Holy Spirit. The Holy Spirit unites us in the sacrament of Holy Baptism with Jesus's suffering and death (Romans 6:3-5). It is the same Holy Spirit that comforts us when we go through the trials of life.

The apostle doesn't want to look “theoretical.” He shares with them the afflictions they experienced in Asia. Depending how one dates the letter, it might include the two hour roar of angry men in Ephesus (Acts 19:28-34); or, he could've meant being jailed in Philippi (Acts 16:19-34); or, being stoned to death in Lystra (Acts 14:19-23)... So, when he says “we felt that we received the sentence to death,” (2 Corinthians 1:9) he means business. And he mentions trial not to boast in his super-powers, but to underline the hope/reliance they had on God who raises the dead (see the last paragraph).

This resurrection message should be received with simplicity and sincerity. Here St. Paul juxtaposes these virtues to worldly wisdom. To some extent, he follows his own line of thought from the First letter – 1 Corinthians 1:18-31. He encourages them to read the letter as is – not looking for the philosophical layers (2 Corinthians 1:13). Then they will be able to boast in their father of the Gospel (1 Corinthians 4:14-15), as he will boast of them.

The resolute St. Paul shows in his intent to see the Corinthians is based on God's faithfulness. All of His promises are fulfilled. And all them are fulfilled in Jesus Christ (2 Corinthians 1:20). This is a very important verse one needs to bear in mind, discussing the question of modern “fulfillment” of Biblical prophecies.

His desire was not to bring them pain – he, actually, suffered and endured pain himself, thinking about their situation, described in the first letter. Yet, he is not the reason for the pain, because his pain does not really concerns the apostle. He cares about their spiritual well-being. And the pain was brought to the whole congregation (cp. 1 Corinthians 5:1 – most of the interpreters connect these two dots, by the singularity of the one who sinned and usage of title Satan in two letters). He encourages them to come back to mutual love with the apostle and among themselves (2 Corinthians 2:4-5,8-9).

This raises the question of forgiveness – as Peter asked Jesus: “Lord, how often will my brother sin against me, and I forgive him? As many as seven times?” And we know the answer – 77 (Matthew 18:21-22). In the first letter St. Paul was dealing with their indifference to a grave sin. Apparently, they took some steps to implement a discipline. But now they got to another extreme – not receiving a fallen brother into the fold. As a result, they played into Satan's design – creating another instance of disunity. St. John Chrysostom commenting on this says: Satan can destroy us even under the show of piety (ACCS, NT:VII, 206, also, LC III: 62-63).

Giving them a personal example, the apostle points out that he is the one seeking unity. He couldn't even preach properly in Troas unlit he found Titus, who should've been there (2 Corinthians 2:12-13). Troas is in Asia, but searching for the co-laborer brought him to Macedonia. This is how much St. Paul valued unity among the brothers.

He concludes with giving thanks to God – matching the blessings of God in the opening statement. God leads us in triumphal procession – very beautiful liturgical terminology. He also spreads through us the fragrance of the knowledge of Him everywhere. This phrase has a sacrificial meaning. The Book of Leviticus states the the sacrifice of ascension is sweet aroma to the LORD (1:9). Which means that a minister should be ready for a sacrificial life (cp. Romans 12:1-2). St. Paul puts this two aspects together in his letter to Ephesians (5:2). Having a personal experience of receiving a death sentence (see above) and showing the example of faith in God who raises the dead (2 Corinthians 1:9). When people see how Christians go through their “death-and-resurrection” experiences, relying on God of resurrection, the aroma of the risen Jesus spreads among the people – those who are saved see the suffering as a sign of life, while the unbelievers see nothing but death. And the example of this is sufficiently presented by His ministers, commissioned by God, speaking in Christ (2 Corinthians 2:16b-17). 

Book of Acts: Paul goes to Jerusalem

Paul goes to Jerusalem

The Passage: Acts 21:1-17

Structure:

a. 21:1-3, Journey of St. Paul

  b. 21:4-6, “don’t go to Jerusalem”

    c. 21:7-9, Visit to Philip (the Deacon)

  b’. 21:10-14, owner of the belt will be bound in Jerusalem

a’. 21:15-17, Journey of Paul

Historical and geographical context:

Many travels: Cos, Rhodes, Patara, Phoenicia, (passing by Cyprus, possibly they got lost), Syria, Tyre, Ptolemais, Caesaria, Jerusalem. About a month of travel.

Visit of Philip. Philip is mentioned as one of the deacons of Jerusalem congregation (Acts 6:5). Then he ministered outside of Jerusalem, preaching in Samaria and converting the Ethiopian eunuch (Acts ch. 8). Apparently, he settled in Caesaria serving an evangelist (a person who proclaims the “good news”, cp. Eph. 4:11), being an active part of the congregation started by Cornelius (Acts 10).

Staying with Mnason of Cyprus. The man is mentioned only once in the Bible. Recently, scholarship got into a heated debate. Was he of a Greek origine (being from Cyprus) or a Jew (cp. Acts 4:36)? Where was the house: between Caesaria and Jerusalem or next to Jerusalem? With the shortness of the Biblical background, we can say definitively very little. First, Luke calls him “early” disciple (ESV), lit. “old” (or from of old). Which can mean – one of the unnamed 70/72 that Jesus sent on a mission (Lk. 10:1-20). Or, he could’ve been one of the “converts” of Pentecost or visits of Peter (Acts 9:36-10:48). IMHO, the MOST important take away – St. Paul and his companions (including St. Luke) did not use the system of inns (cp. Lk. 2:7; Mt. 2:9). Together with the previous note (on Philip) and other Biblical passages (Heb. 13:2-3; 2 John 9-11; Gal. 6:10) we can see that the Church creates its inner connectedness between the members of the Kingdom.

Theology:

Postures for prayer. Second time in a row we see that people praying for the travels of St. Paul and his companions kneeling. There are a few postures mention in the Scripture: standing (Rom 14:10-12; note that St. Paul quotes Is. 45:23 mentioning that “every knee shall bow”), prostrating (Neh. 8:9; Mt. 2:11), raising of hands (1 Tim. 2:8). Different postures are applicable for different situations.

Theology of New Testament prophecy. In the times of the Old Testament prophets were people from “the counsel of God” – He valued their opinion (cp. Amos 3:7; 7:1-6; Abraham is an example of the prophet – Gen. 18:17-19; 20:6). Then they would deliver the will of the Lord to the people in their speeches/sermons and/or writings. Sometimes they would be given a glimpse of the future (Dan. ch. 7 through 12). In the New Testament their role is basically the same – familiarize people with the will of God and (very rare) foretell the future. Thou Agabus appears twice in the Book of Acts and both times delivers a sad message (below).

Paul follows the footsteps of Jesus. Nobody tried to talk St. Peter from his arrests or afflictions. This is the second time we have seen people attempting to change Paul’s decision to appear in Jerusalem. His response is similar to the response of Jesus – basically, we encounter “get behind me Satan” scene (cp. Mt. 16:21-23). Also, see the parallel between what the companions of Paul say accepting his determination and the prayer of Jesus in the Garden (Mt. 26:36-44; Acts 21:14).

Brothers vs. disciples. St. Luke uses two different terms describing the members of the church. It is possible that these terms indicate a somewhat different status within the community of believers. On the other hand, he might have a different nuance in mind – he mentions “disciples” pointing out their respect toward the apostle. When he uses “brother”, St. Luke refers to the family status of all the members of the church, stating equality of the Pauline status in relation to the status of Jerusalem and Caesarian leadership.

Other themes: Agabus – sad prophet. First, he appears in Acts 11:27-30 (lesson 25). Back there he brought sad news about the famine. Here, he predicts the imprisonment of “the owner of the belt” (Acts 21:11). Looks like God trusts him with a delivery of sad news to the brothers. It is a very difficult ministry – to carry out it faithfully is a great achievement, however unpleasant. Also, see an example of the ministry of Jeremiah the prophet; and the ultimate example of prophetic ministry of Jesus. 

Gospel of John: Night meeting with Nicodemus

 Night meeting with Nicodemus

Text: chapter 3

Outline: First of all, it is a good time to state that chapter three is a part of a larger unit – chapters 2 to 4 – seven parts, again.

A. 2:1-12, Jesus at Cana of Galilee

  B. 2:13-25, Jesus at Jerusalem

    C. 3:1-21, Nicodemus (man, night meeting)

      D. 3:22-36, St. John glorifies Jesus

    C'. 4:1-42, Woman of Samaria

  B'. 4:43-45, Jesus goes to Jerusalem

A'. 4:46-54, Jesus comes to Cana in Galilee

Chapter three itself can be outlined as following:

A. 3:1-2, Nicodemus: You are the teacher from God

  B. 3:3-8, Born of the Water and the Spirit

    C. 3:9-15, Bearing witness on whoever believes has eternal life

    C'. 3:16-21, Whoever believes in the Son has eternal life.

  B'. 3:22-24, The disciples of Jesus and St. John baptize people (in different places).

A'. 3:25-30, John the Baptizer: He must increase, and I must decrease.

D – Conclusion, 3:31-36, repetition of the main themes: born from above, witness, Father loves the Son, eternal life.

Comments: Meeting of Jesus and Nicodemus gives a foundation for many dogmatic decision made by the Church – understanding of the Holy Baptism, the ministry of the Spirit and the Son. There are also a few misunderstandings – why night, etc. I'll try to address the main ones.

Let's start with the time of the meeting. There are propositions that Nicodemus came to Jesus by night because he was afraid. He was afraid for his position as a ruler of the Jews (John 3:1) or he was afraid for his life, like disciples after the crucifixion of Jesus (cp. John 20:19). I don't agree with this interpretation. The reason being – John has no problem to say that disciples were afraid, the parents of the blind man feared the Jews (John 9:22) etc. But he doesn't say anything like this about Nicodemus. So, why did he come by night? I think he came by night because he and Jesus were busy doing the ministry – in their own respected areas. The only possible time for them to meet was when every one else went to sleep.

The language of Jesus. The phrase “born from above” vs “born again” is a reason for misunderstanding. The Greek word “anothen” has two meanings – again and from above. Nicodemus obviously understands it as being born again – literally, from his mother – can a man second time come to his mother's womb? (John 3:4). Then Jesus explained to him the true meaning of the beginning of the spiritual life – being born from the water and the Spirit (John 3:5). This one of the foundational text for baptismal theology in the Book of Concord (AC II:2).

Wilderness imagery. Unlike other Gospels the Gospel of John does not have a wilderness story. At the same time there no lack of wilderness imagery – here is one of the examples. Jesus reminds Nicodemus of the Bronze serpent that Moses used to heal the wounds of the people of Israel (Numbers 21:4-9). Building on this example, Jesus foretells that He – the Son of Man – will be lifted up (John 3:14). What is He talking about? Crucifixion or Ascension? The way to solve it is to allow the Scriptures interpret the Scriptures – later, Jesus again will talk about Him being “lifted up” (John 12:32). There John will clearly point out that it was a reference to His death (John 12:33). That's why we use crucifixes in the Church – the Crucified Savior draws people to Himself.

The golden verse. Who doesn't know John 3:16? The extend of God's love in Jesus has no boundaries. Love for the [whole] world led Father to send His only begotten Son to be the source of eternal life. Yet, there are churches who misunderstand even this verse. The Presbyterian and Reformed churches believe that the World means a collection of the elect – only those who would receive Jesus by faith, for them and only for them Jesus died on the cross. We reject this notion – the world did not accepted Jesus (cp. 1:10). He died to bridge the gap between the rebellious world and the Creator (2 Corinthians 5:19). Some people would accept and have a life of faith, and some people would keep on fighting to the end (no pun intended...).

Ministry of John. The second title for John the Baptizer is John the Forerunner. He began the ministry prior to Jesus – to prepare the way (cp. Like 3:1-6). Also, his martyrdom would point to the ultimate sacrifice of Christ. In between he would minister to people, but his ministry was unique in a sense that he would always point to Jesus. It can be summarized in the phrase from this chapter - “He must increase, but I must decrease” (John 3:30).

Given vs reception. We already touched a little bit on the topic of election. There is another extreme – teaching of free will of reception. One of the most obvious implication of that is “we don't teach our children, they need to receive Jesus on their own.” But St. John the Baptizer explained it very plain – a person can not receive even one thing unless it is given to him from heaven (John 3:27). We teach our children, because it is given to them – since they are born in the family of the believers. The world without the knowledge of Christ is under the wrath of God (John 3:36). We don't want our children to be under the wrath, but to believe and to be obedient to the Son.                            

The Twelve: St. Thaddaeus or St. Jude

St. Thaddaeus or St. Jude

Identity: Before we start to talk about the meaning of the name and life story, we need to identify who he really was. Modern scholarship (especially secular) make a big deal out of “confusion” with three lists of the apostles we have in the Gospels of Matthew (10:1-4), Mark (3:16-19), and Luke (6:13-16). Luke gives one more list in the Book of Acts (1:13). While Matthew and Mark talk about Thaddaeus, Luke mentions Judas the son of James in both of his books. Along with this John mentions Judas (not the Iscariot) as a part of the fellowship at the Last Supper (John 14:22). We also have the Letter of Jude – the last of the 7 General or Catholic Epistles. Therefore, if we believe that the Apostles and Gospel writers knew what they were talking about. We just need to assume that Judas, Jude, and Thaddaeus is the same person. This should not surprise us for we have multiple instances of people having more than one name – Simon being also called Peter would be a parade example.

Meaning of the name(s). Let us start with Thaddaeus. Depending on the origins it can mean “courageous heart” (if derived from Aramaic), or “gift of God” (if derived from Greek).

Judas – Greek form of Hebrew name Judah – means “praise the LORD.” It was the name of the fourth son of Jacob by Leah (Genesis 29:35). As you might remember Leah and Rachel got into to a racing competition for the love of their husband. Bible simply states that Jacob loved Rachel – it was the love from the first sight, and he was ready to serve seven years for her (Genesis 29:20). Leah was trying to gain Jacob's love by bearing him sons. First came Reuben, then Simon, then Levi – every time she hoped and hoped... Then Judah was born, and she praised the LORD. She finally can to the ultimate type of relationship – relationship with God. She stopped bearing.

Story: Part of the Twelve. We don't have many stories for Judas (Jude), but the fact that Lord Jesus Christ selected him to be one of the Twelve means something. What were the criteria? Apart from personal assessment of Jesus, St. Luke left us the list of features the apostles paid attention to when they replaced the traitor. In the first chapter of the Book of Acts the apostles are looking for someone else to be “on the team.” Let's see what they considered right to be qualified. There are two basic conditions: (1) be with the group from the very beginning (from the baptism of/by John [Baptizer]) (2) until the day of Jesus's ascension. Covering the time-span of the ministry of Jesus. But within this the apostle should be a witness of resurrection. For sure, when Jesus selected the Twelve, they didn't have the resurrection yet. But what we can certainly know is he was with the disciples from the time of Jesus being baptized by John. This means that he heard the voice from heaven: This is my beloved Son, in Whom I'm well pleased (Mark 1:10-11).

Conversation at the Last Supper. We also see Judas as an active participant at the Last Supper (John 14:22). It is very interesting that Judas listens very carefully, takes his time to process a very rich “spiritual food” of Jesus' sermon, and then asks the question. His question related to what the Lord said a couple sentences prior. But he didn't want to leave it alone, having “I'll ask later” attitude. And Jesus response to his question, taking him very seriously. The distinction between the disciples and the world is maintained by faith through the reception of the word, the word that came through the Son from the Father. When the disciples will receive the word and follow Jesus' commands, the love of Jesus will be manifested among the disciples – that's how the world will know about the Savior (John 13:34-35). This was the driving force for Jude's ministry – be it writing his Letter or preaching of the Gospel to unknown lands (Armenia included).

The Letter of Jude was written around 60AD. The apostle encourages the church not giving in to the evils of the world as it tries to penetrate the church and corrupt the church from within. But imminent judgment on the ungodly IS coming. Though it looks like the wicked prevail (at times and places), there is a greater judgment that is ultimately coming to the world (cp. Ps. 73).

As long as the Church is present on earth, the forces of evil will attack her from the outside and try their best to penetrate corrupting from the inside. The Letter of Jude is very helpful with the identification of these attempts, encouraging the “beloved” to hold fast to faith once delivered to the saints. Also, regardless of the difficulty and severity of the spiritual and life combat, we eagerly await the Second Coming of Christ which will complete the ultimate deliverance.

Tradition: Commemoration date for Jude and Simon (the Zealot, we'll talk about him next week) is October 28. Traditionally, the symbols for St. Jude is ship – for traveled extensively – or a spear – reflecting of the record of St. Michael's spiritual engagement with the devil.

Prayer: Almighty God, You chose Your servants Simon and Jude to be numbered among the glorious company of the apostles. As they were faithful and zealous in their mission, so may we with ardent devotion make known the love and mercy of our Lord and Savior Jesus Christ. Who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen.