Gospel of John: Healing at Bethesda

Healing at Bethesda

text: chapter 5

Outline: Here we have three main parts:

A. 5:1-18, Jesus heals on Sabbath

B. 5:19-30, The authority of the Son

C. 5:31-47, Witness to Jesus

Comments: Jesus comes to the Feast of the Jews. He heals a man in Jerusalem. But He heals him in a Sabbath – it gets Jesus in trouble, and He uses that to start a discussion about the nature of the Son of Man.

A. Jesus heals on Sabbath. Jesus found a man by the Sheep Gate at the pool which is called Bethesda – the House of Mercy. So, a lost sheep of Israel (who was wondering around for 38 years, the years of useless time in the wilderness, John 5:5) was restored by the Son of Man at the House of Mercy.

There are two curious things in the scene. First, when Jesus asks him about the desire to be cured, the man answers the reasons why “he” can't succeed. Sometimes people in need can not even state their need correctly. That's why Jesus simply commands him to pick up his bed and walk.

The second curious thing is Jew's obsession about the Sabbath is way stronger that the fact that a paralytic can walk now. At first they just make a comment to the cured man – you shouldn't carry your bed around the Temple on the Sabbath (John 5:10). Somewhat reasonable requirement. But when he says that he was healed, this news falls on death ears. But the man couldn't point to Jesus for He withdrew Himself.

Then the level of the Jews spiritual blindness passes beyond curiosity – they are ready to kill Jesus because He “was breaking the Sabbath” and making Himself equal with God. He did that by saying “my Father” (John5:17-18). They totally didn't understand the nature of the Son of Man. That's why Jesus followed up with the discussion on His authority.

B. The authority of the Son. The basic argument of Jesus is the His authority comes from the Father. First, Jesus continues with the idea that He doesn't do anything on His own accord, but does the will of the Father (John 5:17 and v.19).

Also, the Father and the Son both are sources of life. Raising people from the dead, giving life, having life in Himself. All of these descriptions are applicable both to the Father and the Son (John 5:21, 26).

Very important part of their equality is reflected in carrying out the judgment. The Father doesn't judge, but not because He is incapable. The Father doesn't judge because He gave His authority the Son. And Son uses it to save people and not to be damned. The one who believes passes from death to life by-passing judgment (John 5:24). So, the judgment is still coming (Nicean creed), but the believers have a safe promise of salvation, and his meeting with the LORD of lords will have a pleasant, blessed, and joyful result.

At the same time, Jesus is given this authority to judge because He is the Son of Man (John 5:27, emphasis added). The Lutheran Confessions pick up on this in the discussion on the Person of Christ (FC, SD VIII:55). This should be taken in parallel with the statements of St. Paul, stating that Jesus is the Second Adam (Romans 5:15). The man Jesus Christ is the first who reached the level of such a relationship with God that Adam was created for. Now, being restored in Christ, we have a promise to carry out the judgment even over the angels (1 Corinthians 6:3). Jesus the Messiah, who experienced the human life, not only can/able but also can/allowed to judge the fates of men.

C. Witness to Jesus. To prove His authority Jesus talks about the witness. The Biblical principle is the witness of [at least] two or three witnesses. Jesus talks about three “voices” here. First is the voice of John. Remember that the name “John” in the Gospel of John always belongs to John the Baptizer (the author John is called the beloved disciple or the other disciple, cp. John 19:26; 20:4, 8). Jesus compares John with the burning and shining lamp (John 5:35).

Second, even greater than John – the testimony of the Father. The works Jesus did were the accomplishment of the will of the Father (John 5:36-27). The task and the voice of the Father, which they heard during the Baptism of Jesus (Mark 1:11, cp. John 1:31-34).

Third voice is the Scriptures, most of all – Moses (John 5:39-47). The search through the words of the Scriptures lead to the understanding of the eternal life – the way to by-pass death, how cool that. This WAY is revealed in the person of Jesus. And even Moses testified about Him (cp. Deuteronomy 18:15).

Glory received from one another is NOT the ultimate glory. The ultimate glory comes from the only God – being restored, forgiven, and accepted – growing from glory to glory (cp. 2 Corinthians 3:18).

The Twelve: Simon the Zealot

Simon the Zealot

Name meaning: We had that name before, his name literally means “the one who was heard.” To some extend it is a reflection on the suffering of matriarch Leah who said “[God has] heard...” when she conceived and bore the second boy (Genesis 29:33). There are two things in this “zealot” addition. First, the Gospel authors wanted to separate him from Simon that Jesus renamed into Peter. Second, there is an identity “marker” behind this word, which is accompanied with a very loaded meaning. Let's talk about the meaning.

Life story: The last apostle (before Judas Iscariot) has almost NO story. He is mentioned in the list of the 12 disciples (Matthew 10:1-4; Mark 3:16-19; Luke 6:12-16; Acts 1:13). And apart from that we have no mentioning of him at all.

So, what can we learn from the fact that his not mentioned?

First, he should not be confused with Simon Peter. What do we know about Simon Peter? He stands out for his many of his qualities, but the main one is “jumping the gun.” Sometimes it is good – he was the first to confess Jesus as Christ, the Son of God, the Living One (Matthew 16:13-20). Sometimes it is not so healthy – everyone remembers the situation at the Last Supper (Mark 14:26-31). So, it is possible that Simon the Zealot is distinguished from St. Peter because he thinks through, not making rush decisions, calculating every step of the way.

Second, the importance of “zealot” designation. Zealots were a terrorist organization founded 6AD by Judas of Galilee. They would not refrain from violence. Their “methods” were based on Numbers 25:1-15. They were fighting for the independence of Israel from the Pax Romana – Roman rule in Mediterranean world. What is interesting is the fact that he did not have a single argument with Levi Matthew – the tax collector [for the Roman government]. The presence of Jesus united those who had opposed political views in the civil realm. They both made a choice of a better and more important part of their lives – being the apostles of the Savior of the world.

Third, St. Paul wrote to Titus about being zealous for good works (Titus 3:14). A few verses prior St. Paul talks about being saved by grace which was given to us in the Sacrament of the Holy Baptism. At the same time, he encourages the believers to be fruitful in their lives. In a sense, he points toward St. Simon – he was called from being a terrorist to the preacher of the Good News of Jesus. St. Paul invites the pastor and his congregation on Crete island to follow his example of being zealous for the LORD.

Tradition: Death and symbol. Traditionally, St. Simon is pictured with a saw in his hand, for his martyrdom was achieved by being sawed in half.

Date – as talked about this last time – the date of commemoration for St. Simon is the same for St. Jude, October 28.

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.

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.