STORY of TWO WOMEN

STORY of TWO WOMEN

Mark 5:21-43

This is an example of so-called sandwich story – within the story about the resurrection of the Jair’s daughter, there is a narrative of a bleeding woman.

a. 5:21-24a, Jair invites Jesus to cure and save his daughter

  b. 5:24b-34, woman touches Jesus and is healed

a’. 5:35-43, Jesus takes/touches a girl by the hand, and she is healed/raised from the dead

A couple of notes on the text.

v. 24 has two verbs in relation to the crowd’s behavior toward Jesus – followed Him and thronged. Some of the translations prefer a better verb – pressing in on Him (NASB). St. Augustine comments: Few are they who by faith touch Him; multitudes are they who throng Him. (ACCS, NT-II, p. 75).

v. 26. Mark notices that she wasted all her financial resources on the doctors. Luke, probably being a doctor (Col. 4:14), avoids the mentioning of this fact (Lk. 8:43).

v.27-28. Interesting that none of the Church Fathers (referring to ACCS selection) made a connection between her desire to touch His garment and the prophecy of Zechariah 8:23. The Zech. Passage itself is based on Num 15:37-40. The outer garments of a faithful Jew were symbolic representation of the YHWH’s covenant with the people. As a result, the people wearing this covering were to witness His presence in their lives and thus lead the Gentiles to the God who is present among the people. That’s why the woman did not need to touch Jesus, but her goal was to touch the garment.

v. 36. Jairus’ name comes from the Hebrew Jair (or Yair, cp. Num. 32:339-41, 1 Chron. 2:21-23), meaning: He (Yah) enlightens (gives vision/sight). People perceiving his daughter dead, and Jesus “overhearing” them (some manuscripts say “ignored”) tells Jairus to “believe”. This narrative simple illustrates what later St. Paul will put so gallantly: Faith comes from hearing, hearing of the Word of God (Rom.10:17) and we walk by faith and not by sight (2 Cor. 5:7).     

Parallels/contrasts between the woman and daughter:

	Woman	Daughter
1	No name	No name
2	Daughter (v. 34)	Daughter (v. 23,35); little girl (v. 41)
3	12 years of sickness	12 years old
4	Bleeding (spiritually “dead”)	dying
5	She touches Him	He takes/touches her by her hand
6	Jesus heals her using “talith”	Jesus calls her “Talitha”
7	Great crowds	Limited (7) number of people

 

  Picture: The Raising of Jairus' Daughter (twelfth-century mosaic) (datail) Byzantine school (from Peter Stanford, A Life of Christ, (London: Quercus [2009], p. 92).  

My sermon from 2021 on the text (go to 34:20)        

  

Psalm 30

PSALM 30

The picture is taken from "The Book of Psalms in the Authorized version", New York, NY: Henry Holt and Company, 1986, p. 46.  

I think, when Jesus was talking to His disciples about His death and resurrection referring to the Law of Moses (Torah), Prophets, and Psalms (Lk. 24:44-46), He was referring and/or using this psalm.

As a fan of structural analysis, I am happy to present a case where two (or even three) layouts are possible.

AUGSBURG CONFESSION PRESENTATION

 AUGSBURG CONFESSION PRESENTATION 

Every year we commemorate Augsburg Confession Presentation. The confessors gathered together in Augsburg on June 25th 1530 for the presentation of their statement of faith to the Emperor - Charles V. He was not really excited that some of his electors and rulers uphold the ideas of Luther's reformation (who, by the way, was still outlawed since 1521). Luther himself had to "hide" in Coburg - for this very reason, being an outlaw was not a status one wants to take lightly in the Medieval Europe. Here is a link to a good (and short!) article that retells the background and story of the presentation. 

So, it was a very pleasant surprise, when one of the members of Zion's family of faith gave a portrait of Dr. Martin Luther (originally made by Lucas Cranach the Elder) that he made himself. Again, Luther could not be at Augsburg for obvious reasons, yet - he was the engine behind the Reformation movement of the Church. Ecclesia semper Reformanda! (Always Reforming Church!).       

LET THERE BE LIGHT

LET THERE BE LIGHT

Everyone of us knows this verse from the very beginning of Creation account (Gen. 1:3). God provided illuminated His world. He spoke the light into the world - connecting forever the light and the word. No wonder psalmist exclaims: Your Word is a lamp to my feet and a light to path (Ps. 119:105). 

We are created in the image of God (Gen. 1:26). Therefore, the light has vital importance for us. Light in the house, lights on the road, industrial lights, or the huge light over a stadium where your favorite team plays and wins. 

Yet, there is a special place on earth where the forgiveness of God shines forth, where the Word is read, and Christ Himself comes to us illuminating our way - the local church chancel. We just got our lights fixed! Now, let it shine! Let it shine!! Let it shine!!!        

LUTHERAN PHILOSOPHER

 I was taking a CE class in Anaheim, CA. Prof. John T. Pless taught on "Psalms as Pastoral Theology". 

During the discussion of Ps. 51 - the penitent psalm of king David - Dr. Pless mentioned that if we are to look for a Lutheran philosopher we can find one in Johann Georg Hamann, but not in Emanuel Kant. 

Honestly, I never heard this name before, and begun to look for the info. Turns out, Oswald Bayer wrote a book on Hamann that was translated to English in 2012 - here is the link.

Then a few years ago (2021) Dr. Kleinig translated and published his London Writings, where Hamann presented the story of his conversion and return to faithful life in Christ. 

Here is wiki page on the Lutheran Philosopher.  

Philip and Ethiopian Eunuch

Philip and Ethiopian Eunuch  

The Passage: Acts 8:26-40

Structure:

a. 8:26, road to south from Jerusalem to Gaza

  b. 8:27-29, Spirit said to Philip

    c. 8:30-31, he invited Philip to sit with him (on the chariot)

      d. 8:32-33, Reading the Scripture passage

        e. 8:34, about whom is the prophet speaking here?

      d’. 8:35, Beginning with this scripture passage, he proclaim him Jesus  

    c’. 8:36-38, he ordered chariot to stop

  b’. 8:39, Spirit snatched Philip

a’. 8:40, all town until he reached Caesarea   

Historical and geographical context:

The understanding of “they” in v. 25 will determine the location of Philip when an angel of the Lord commissioned him to go to the road between Jerusalem and Gaza. The road was a desert place, which can be understood in two ways. Either the road went through the desert, or it was an abundant road.   

Also, as we will see in the next story, here we have a split or overlap of the narrative – Philip goes south, while Saul – at the same time – will go to the north, toward Damascus.      

Theology:

Angel of the Lord can have two meanings: (1) a messenger sent by God saying or acting in accordance with His will, or (2) the incarnate Second Person of the Trinity. The second one appears to Abraham (Gen. 22:11, 15-16), Moses (Ex. 3:2-6), etc. Here, most likely, we have an appearance of a messenger who had to guide Philip to the place where should’ve meet with the official of Ethiopian queen.    

A road from Jerusalem to Gaza. In the times of Old Testament Gaza was part of Philistia along with four other cities – Ashkelon, Ashdod, Ekron, and Gath. On the way back Philip went through at least two of these cities, then to Joppa and finally to Caesarea. When he goes through the cities, he preaches the Gospel. Gath was converted in the days of David (1 Sam. 27:1-4; Amos 1:6-8). Now Philip saves the rest of Philistine.     

Ethiopia and the queen. Cadence is not a name – it’s title “great woman”. Bible sometimes uses the title vs the name (Abimelech – Gen. 20; 26:6-33; Ahasuerus – Esther). The name of the queen was most likely Amantitere who ruled from 20 to 49 AD. The history of Biblical impact on Ethiopia begins with queen of Sheba who came to king Solomon for the wise interaction (1 Kings 10:1-13).      

The importance of Isaiah for New Testament message. After the Psalms, the Book of Isaiah is the most quoted Old Testament book in the texts of New Testament. Here eunuch reads Is. 53:7-8. The passage gives a description of the suffering of the Messiah. Using these verses of Isaiah, Philip shares the Good News with the eunuch, without referring to New Testament (because New Testament was not written yet!).     

The need for hermeneutics. The need for what? Hermeneutics is a science of interpretation. Just a reading of Scripture is not helpful as an independent reading of the Bible – it should be guided (8:31). People, enlightened by the Holy Spirit – the Church – read “the letter to the Bride”. People outside of the Church can’t understand the spiritual meaning of Scripture.       

Other themes:

Other Biblical characters who were caried away by the Spirit?

Enoch – Genesis 5:24, Hebrews 11:5

Elijah – 2 Kings 2:9-12

Ezekiel – Ezekeil 8:1-4 (:3)

Jesus – Mathew 28:8-10, John 20:19, 26

St. Paul – 2 Corinthians 12:2-4   

Many Christians – 1 Thessalonians 4:17 

Philip preaches in Samaria

Philip preaches in Samaria  

The Passage: Acts 8:4-25

Structure:

a. 8:4-13, Philip went to Samaria

  b. 8:9-13, they received the Holy Spirit

  b’. 8:18-24, Simon wants to buy the power over the Holy Spirit

a’. 8:25, preached to many Samaritan villages    

Block a. (4-13):

a. 4-5, Philip went down to Samaria preaching Christ

  b. 6-8, They paid attention to his words and signs 

  b’. 9-11, they used to pay attention to the words of Simon and his magic

a’. 12-13, they believed preaching in Jesus Christ and were baptized

Historical and geographical context: An important geographical factor – Samaria is north from Jerusalem, but St. Luke said, “went down” (8:5). The reason is the Temple Mountain of Jerusalem is the highest point map, cp. Ps. 48:1-3, Is. 2:2-3.

The spread of the good news to Samaria was provoked by the persecution raised by Saul. Later, St. Paul – who used to be Saul – writes to the congregation in Rome that everything that happens with the believers God turns for good (Rom. 8:28).       

Theology:

Judean- Samaritan relationship. Samaritans began their life on that territory around 721 BC because of move of the Northern Israel Kingdom to Assyria. King Sargon II replaced them with the people from other nations who mixed up with the small group of Manasseh and Ephraim. After the return from the Babylonian Exile Samaritans were the ones who resisted the reconstruction of the Temple (Neh. 2:19, 4:1-2). To the time of Jesus their mutual dislike came to the highest point (John 4:7-9). Yet, people of different nations can reunite around worship of Jesus the Messiah (John 4:10, Acts 1:8).     

Reality of magic. People who reject the rule of God the Creator are ruled by the evil forces (Rom. 6:16). Magic is an attempt to control the realities of life avoiding submission to the One Who created the rules.  

Maturation in faith. Simon believed (8:13). He joined Philip, apparently learning the way of the Lord. Along with the others he received the Holy Spirit. But when he saw that the power of the Holy Spirit is given by the laying of hands, he wanted to have this power – power of the apostleship. Philip, being a deacon, had an authority to share the good news of Jesus Christ. Apostles had the power and authority to admit people to the Christian Church. Notice that the confession of the Holy Spirit is followed by the recognition of One, Holy, Christian, and Apostolic Church. To be part of the apostleship in those days one had to fit the criterion written during the replacement of the 12th apostle (1:21-22). The request of Simon is wrong not because he wanted to be a leader, for the St. Paul later wrote on the blessedness of leadership (1 Tim. 3:1). The request was problematic because he wanted to avoid the years of growth and maturation. Newly converted should not be placed in the offices of authority (1 Tim. 3:6). Money and financial gifts can’t replace years of education, experience, and – again – maturity.               

Importance of hierarchal approval. The Church sent Peter and John to see what happened in Samaria. It is St. Peter who rebukes Simon, not Philip or one of the local believers for neither of them had enough experience to catch the challenge Simon’s initiative could’ve create for the Church. Out of all the reformers Dr. Martin Luther was the one who did not separate from the Roman Catholic church. Unlike Calvin or Anabaptist who broke with the church, Luther stayed within the church as long as he could.      

Other themes:

Baptism and the Holy Spirit. From the account of the Book of Acts we see that the baptism of water and descending of the Holy Spirit are not interconnected facts – there is no stable paradigm. But, by the end of Time of the Apostles the baptism of water is intertwine with the emersion of the Holy Spirit (Tit. 3:5). 

Saul persecutes the Church

Saul persecutes the Church

The Passage: Acts 8:1-3

Structure:

a. 8:1a, SAUL approved the execution

  b. 8:1b, great persecution against the church,

    c. 8:1c, and they were all scattered, except apostles.

    c’. 8:2a, devout men buried Stephen 

  b’. 2, and made great lamentation

a’. 8:3, SAUL was ravaging the church 

Historical and geographical context:

Execution of the faithful Stephen was not enough. The nameless and faceless crowd began a GREAT persecution against the church in Jerusalem. This persecution triggered the movement of the disciples from the capital to Judea and Samaria (prior to this persecution faithful were in Jerusalem proper). As Jesus has told them, they became His witnesses in Jerusalem, Judea, and Samaria (1:8). The only difference is they [probably] could’ve begun the outreach in a more peaceful context.  

Theology:

Role of Saul. The previous story [Stephen at the Council] identifies Saul as a young man (7:58). This translation can be misleading. The word here is not necessarily refers to an age (in our modern sense), but more to a status. Bauer’s Greek-English Lexicon identifies a period of 24- to 40-year-old. Pairing this Greek word with the usage in Judges 16:26, we learn that this word should mean “someone under supervision authority” (cp. 1 Sam 2:17-18). That’s why his – Sauls’ approval meant a lot, but to engage in persecution of the church in other cities and town he had to be “commissioned” (cp. 9:1-2).         

Identification of “devout men”. The term is used in various places in NT (Lk. 2:25; Acts 2:5; 22:12). It should be distinguished from a similar term used to identify the Gentile God-fearers (10:2). Regardless of the identity of the target group that was persecuted (the whole church or Hellenistic part only), we know that the Apostles stayed in Jerusalem. Therefore, most likely, forming the core group of those who buried and lamented over the death of Stephen.     

Great lamentation over the buried Stephen. We do not know much about the burial rites and traditions of the I century Judaism. Yet, two things are apparent: there was a proper burial (to the ground or a tomb), and there was a lengthy process of lamentation. Current practice of lamenting for the loss of a loved one includes a year-long reading of KADDISH prayer. According to some historical sources (Mishnah: Sanhedrin VI:6) a lamentation over an executed person was forbidden. Apparently, “the devout men” held Stephen at such a high regard that their disapproval of the outburst resulted in his murdering led them to open resistance to the Council policies. There is another interpretation of this Rabbinical law. Knowing that Mishnah was composed in II-III centuries AD, it is possible that the restriction was a result of a lengthy lamentation followed the burial of Stephen. The High Council wanted to secure the ruling for the exclusion of Messianic believers from a regular mourning practices of Post-Second Temple Judaism.        

Future rapid growth. This passage raises an interesting question on the history of development of Christian/Messianic Jerusalem community: if everyone but apostles left, how come the church grew so fast? How do we know it grew fast – by St. Paul’s return from his third mission trip Jerusalem congregation consisted at least 20,000 members (cp. 21:20). Therefore, under a considerable pressure Apostles, preaching the Word and administering the Sacraments, were able to rebuild the Jerusalem messianic community to the point of hosting the Jerusalem council (Acts 15), and gaining tens of thousands new members.    

Other themes:

Stratification of the church. Seeing what Saul is doing to the church one should ask a question about the meaning of the church. It is possible to think that Jerusalem Messianic community owned real estate property (cp. 4:32-37). Yet, this is not what Saul goes after. He chaises the believers from house to house, disrupting and destroying families. This is an important example of the true meaning of the church – people in the context of their family and neighboring network. As later St. Peter will say: “As you come to him, a living stone rejected by men but in the sight of God chosen and precious, you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.” (1 Pet. 2:4-5).

FOOD and FAITH

Food and Faith - June 2024 Newsletter

20 years ago, a very small production company released a movie that changed the food industry. Written, produced, and directed by Morgan Spurlock, “Super-Size Me” featured him as the main character. Morgan undertook an attempt to stick to a 30-days McDonald’s diet. If you’ve seen the movie – you are familiar with the story. If you have NOT seen the movie – I would recommend reading Wikipedia page, takes less time with the same result.

I watched the movie about 15 years ago back in Russia. A friend of mine brought a DVD with him from his trip to the US. My point is not to fight with fast food industry. I can enjoy a fast-food meal from time to time. I would not bring it up, but something happened recently – Morgan Spurlock died being 53 years old. I am not sure that his death is related to his dietary experiments during the filming (it should be noted that on day 21 his doctor advised him to stop the experiment due to possible unreversible health/body changes). The news about Morgan’s death recovered some memories about the movie and got me thinking about the food.

One particular story that we find in the Bible in relationship of food and faith is found in the Book of Daniel in chapter 5. That’s where “king” Belshazzar has a great feast (literally – Bread, it is important). The reason for the gathering was an attempt to perform some kind of religious ceremony to appeal to any deity that would listen to be rescued from the Persians. Since there is only one God who listens, speaks, and acts this Babylonian gathering would’ve been a failure, but Belshazzar ordered to bring furniture from the Temple of Jerusalem that his grandfather – Nebuchadnezzar – brought together with the exiled Israelites. Now think about it: they had the furniture from the Temple, they had a special dedicated bread, they appeal to God. To their surprise, He answered… We know the answer: you are weighted and found light (without glory), and your kingdom will be given to the Persians. So, was Belshazzar doomed?

As a ruler – yes (the Persians took over the very same night), as a human on the brink of death whose eternal fate will be decided soon – I am not sure… for the very subtle reason – at the end of the story godly prophet Daniel (who did not authorize that “feast”) decided to receive the gifts of the ruler. This might indicate that God at the last moment saw he contrite heart, similar to the thief of the cross who died next to Jesus the Savior of all people, including Belshazzar, criminals, and us.

As we enter the second part of the Church year, we will more and more talk about God’s work in our hearts – this work will continue till the very last day on earth from all of us (everyone who has at least a little garden knows that the weeds should be pulled regularly, never ending process). As we come to the Lord’s table to partake consecrated bread and wine, let us think of a great sacrifice of the Lord for our freedom, which gives us ability to be consecrated too. Partaking this blessed feast leaves us with Christ living in us (Gal. 2:20). God who listens, speaks, and acts now works through us. May the food of Christ transform and empower us for listening to the troubled heart, sharing the wisdom of the Word with a lost one, and helping the trapped to overcome the obstacles in their life. 

Stephen at the Council

Stephen at the Council  

The Passage: Acts 6:8 – 7:60  

Structure:

a. 6:8-10, the spirit he spoke with

 b. 6:11-14, false testimony about prophecy of Stephen

  c. 6:15, his face was like a face of an angel

   d. 7:1-5, the Land of Promise

    e. 7:6-7, descendants will be enslaved in an alien land

     f. 7:8-19, immigration to Egypt

      g. 7:20-29, Who appointed you a ruler and a judge?

       h. 7:30-34, sending of Moses

      g’. 7:35-38, Who appointed you a ruler and a judge?

     f’. 7:39-41, heart back to Egypt

    e’. 7:42-43, exile in Babylon

   d’. 7:44-50, the House of God

  c’. 7:51-54, Law was transmitted by angels

 b’. 7:55, prophecy of Stephen

a’. 7:56-60, receive my spirit  

Historical and geographical context: Overall, the story is similar to Pentecost – people from many territories, under effect of the Spirit (6:10), but instead of baptismal death of their sins (cp. Rom. 6:1-4) they are going to push for the death of Stephen.   

Everything begins “somewhere in the city”, then Stephen is brought to the council at the Temple. Everything ends outside of the city with stoning (7:58).

Theology:

Now Stephen is doing signs and wonders, reflecting the activities of the Apostles. The Book of Acts begins with Apostles making miracles (cp. 3:1-11). Now it is the turn for one of the deacons. Same, as with apostles – miracle making is not the most important part of the ministry. Stephen is accused of preaching about Jesus of Nazareth (6:13-14).   

The Body of Christ is treated like Christ. I pointed out a few parallels between this event and Pentecost. We also can identify the parallels between the treatment of Body of Christ and Christ Himself. Good ministry, false witnesses, giving up one’s spirit, and death would constitute the pattern.   

Third use of the Law. It is interesting that the false witnesses accuse Stephen of preaching against the customs of Moses (6:13-14). But it was a false accusation, right? How do we reconcile the Law and the Gospel – by pointing out 3 uses of the Law (cp. FC, art. 6)

Knowledge of the history of salvation. Notice what a beautiful historically accurate sermon Stephen delivered! We can learn a few things about the history of Israel from the sermon. First, 400 years of “slavery” began with Abraham (7:6, cp. Gen 15:15-16, Gal. 3:17). It was not a slavery (in the beginning), it was a rule and domination of Egypt over the Canaan territory. Second, Moses was 40 years old when he had to escape from the wrath of Pharaoh. Third, 7:25 clarifies the reason why Moses took off – Pharaoh (correctly) assumed that Moses was ready to lead a revolt, but his “brothers” did not understand. Fourth, at the time of Jesus believers considered Minor Prophets is one book – the book of 12 (7:42). Fifth, historically our worship is patterned after the worship of heavenly choirs (7:44, 49-50, cp. Matt 6:10b). No wonder the class on Liturgics at CTSFW for SMP program is called “Heaven on Earth”.      

Any story should have a personal twist (v. 50 to 51-53). The high priest (nameless again, cp. 5:12-42) and the Sanhedrin (the council) were ready to listen relatively long historical excurse to the nation’s past. They became outraged when Stephen draws the connection between the previous generations rejecting and killing the prophets and them – those who rejected the Righteous One (betraying and murdering Him) and resisting the Holy Spirit (cp. Matt. 12:31-32).    

Other themes:

Death as falling asleep (cp. 1 Cor. 15:20; 1 Thes. 4:13). It looks like the phrase “falling asleep” was used to describe the death of the believers in the expectation of the final resurrection. Comparing with other parts of the Bible, it looks like what is falling asleep is the body, not the soul (cp. Lk. 16:19-31). 

Selection of Deacons

 Selection of Deacons

The Passage: Acts 6:1-7

Structure:

a. 6:1, the number of disciples continue to grow

  b. 6:2-4, instruction to select 7 men

  b’. 6:5-6, selection of 7 men – deacons

a’. 6:7, the number of disciples in Jerusalem increased greatly  

Historical and geographical context:

Adding up the numbers of the disciples looks like by that time the Messianic/Christian community of Jerusalem reached about 10,000 members (cp. 1:15; 2:41, 47; 4:4; 5:14). When the number grew, church encounters a challenge – distribution of “goods” among the needy – widows. So, two things are here: (1) it was not a distribution for all the members of the community. Many of them still had their jobs and properties. This distribution was beneficial only to widows. Yet, (2) it is the Greek-speaking men who raised the question of widows’ support.    

Theology:

Cross-cultural challenge. So far, we see the very first cross-cultural challenge. St. Luke is very careful noting that it is Hellenists who raised the question about the daily distribution. Interesting that the apostles didn’t get into a suppressed culture debate. They simply introduced another office in the ministry chart, making sure that everyone who needs will have access to the blessings of God. At the same time, they dedicated their time solely to be in the Word – to prayers and ministry of the Word (v. 2, 4).

Criterion for deacons. Unlike the selection of a new 12^th apostle, the selection of deacons did not have following of Jesus for full three years as a pre-requisite (cp. 1:21-22; 6:3). Two/three main characteristics: good repute, full of Spirit and of wisdom. Later on, St. Paul will elaborate on this and will come up with a longer list (1 Tim. 3:8-13). Twelve declare that they will appoint the 7 (v. 3), this “appointment” was realized but the laying of hands – an important part of the ordination rite to this day. Also, good to notice that the Seven were selected by the whole congregation (v. 2)

The Seven. Two of them had an important part in the Book of Acts. Stephen became the first martyr soon after his ordination (literally, next story). Philip was able to proclaim Christ to Samarians and strengthen the faith of Ethiopian eunuch. 

Gospel of Mark chapters 2 and 3

Gospel of Mark 2 and 3

Sometime ago I wrote about a possibly of 7 days of creation pattern in the Gospel of Mark chapter 1. Here are some thoughts on structure of the next block of the narrative – chapters 2-3.