ST. PETER goes to LYDDA and JOPPA

St. Peter goes to Lydda and Joppa

The Passage: Acts 9:32-43

Structure:

a. 9:32, Travel of St. Peter

  b. 9:33-35, Healing of Aeneas, people turned to the Lord

    c. 9:36, she is occupied with good works and almsgiving

      d. 9:37a, she died, and was brough to the upper room. 

    c’. 9:38-39, showing the tunics and cloaks that Dorcas made

  b’. 9:40-42, Healing of Tabitha, people turned to the Lord  

a’. 9:43, Stay of St. Peter

Historical and geographical context:

Interesting fact, St. Peter undertakes his trip when Jerusalem congregation together with the churches in Judea, Galilee, and Samaria reached peace. Then the apostle decided to visit them all (v.31). [On singularity of this decision see below…]. Going around the land – again, visiting all – the author of Acts paid attention only to two accidents – in Lydda and Joppa.     

Lydda – modern Lod and Joppa – Jaffa in Israel. Lod is a city within the boundaries of the tribe of Benjamin. Interesting, it is not mentioned in a list of cities given to the tribe during the Conquest (Josh. 18:11-28). It is one of the dominant places for the returnees from the Exile (Ezra 2:33). Jaffa is technically a part of modern Tel-Aviv. Historically, it is believed that Joppa was built by one of the sons of Noan – Japheth (cp. Gen. 10:2-5). It is the city that prophet Jonah ran into for his attempted escape to Tarshish (Jonah 1:1-3).          

Theology:

Trip of St. Peter. Worthy to note that the apostle makes his trip singlehandedly. Lenski noted the work was so abundant that apostles had to spread themselves so thin – take the tours one by one (Lenski, Acts, p. 381-382). It does not sound convincing. The mission field of St. Paul is even widespread, yet he is always accompanied by other people (cp. 2 Tim. 4:11). Honestly, I don’t know what to make out that. Personal gain? Unlikely. Pride? He is not maintaining his fame. Being first among the even ones? Don’t know…     

Healing. St. Peter did not exercise his own healing abilities. He states: Jesus Christ heals you. Two things should be remembered here. First, Luke from the very beginning carries the idea that the Book of Acts is a continuation of the work of Jesus Christ. Second, the healing is similar to the healing in 3^rd chapter, where the apostle heals the lame in the name of Jesus Christ of Nazareth.    

Aeneas and Dorcas’ healing and (her) resurrection – double stories. This is not the first parallel (or sandwich-type) story. Mark tells us (5:21-43) how Jesus goes to heal Jairus’ daughter. His attempt is intervened by a woman who suffered for 12 years of a blood discharge who is healed. Then the story returns to the resurrection of Jairus’ daughter. She is raised by Jesus’ command – Talitha cumi (Mark 5:41), while Dorcas is raised by St/ Peter’s command – Tabitha cumi (9:40). Note the similarity of beth and lamed in Hebrew/Aramean letters.    

Resurrection of Tabitha. First, a disciple is not an apostle or a minister. Tabitha is called a disciple. It does not mean that she should be “labeled” as a “worship leader” of their church. Second, her Aramaic name has a Hebrew parallel – Zibiah (2 Kings 12:1; 2 Chr. 24:1). Historical books mention Beersheba in both passages. Michael Kochman believes that it was given as a sign to gather control over all the land by Judean kings. If it is true, Tabitha’s death and resurrection consolidates and invites more believers into the fellowship of the saints.           

Other themes:

Burial customs – bringing a person to the upper room and having “criers” in the room for a period of time. Usually, in a warm climate people are buried fast (cp. John 11). Yet, Bible has a few stories of falling asleep “ascending to the upper room” (1 Kings 17:17-24; 2 Kings 4:32-37). The resemblance with these stories leads us to believe that the resurrection of Tabitha is done not for her sake but for the sake of the community. In the similar way it forces us to rethink the Upper Room dinner of Jesus and apostles – He did everything for their (and our) sake.

Luke uses an ambiguous phrase – for many days – to identify how long of St. Peter lived in Joppa (cp. St. Paul’s stay in Damascus, 9:19,23). IMHO, Luke wants to make an impression of a prolonged period of time of peace and tranquility for the Church.

SAUL in JERUSALEM

Saul in Jerusalem  

The Passage: Acts 9:23-31

Structure:

a. 9:23-25, the Jews conspired to kill him

  b. 9:26, they were all afraid of him

    c. 9:27, his report about the road to Damascus 

  b’. 9:28, he moved freely with them

a’. 9:29-30, they tried to kill him

Conclusion: v.31 – the church grew

Historical and geographical context: Geography – from now on Saul (later Paul) will not be able to stay in one place for “too long”. Either because of danger or due to the Gospel call, he will travel allover Mediterranean region. From Damascus to Jerusalem, from Jerusalem to Caesarea etc. Therefore, from the locality of Jerusalem narrative we are shifting to a travel log of Saul, Peter and Paul.

Also, note how the narrative intertwines historically – we saw St. Peter as a “spokesman” of the church on multiple occasions. Then the attention shifts to Stephen, then Philip, now to Saul. Next block will introduce Peter again and, after the death of king Herod, St. Luke will be mostly concerned with the travels and preaching of St. Paul. At the same time, it is Barnabas (who was a faithful financial supporter of the church, ch. 4 [cp. lesson “the Believers share their possessions”]) who is introducing/vouching for the discipleship status of Saul.   

Last but not least, from Caesaria Saul is sent to Tarsus (his hometown). Later (11:25) Barnabas will take a trip there to bring him to Antioch. Some believe that this time lag took as long as eight years (Lenski, Acts, p. 377). The length of this period is debatable, and we’ll discuss it at more length later. Yet, it is important to say that it was appointed for Saul to spend some lengthy time outside of Jerusalem, Galilee or, even Samaria, to work through his own convictions and theological presuppositions prior to his active immersion into mission.      

Theology: Jerusalem as a center of apostolic ministry. So far, the life of the church still revolves around the Jerusalem headquarters. Later on, when Paul will get into a dispute about the place of Gentiles in the church, the only place where it could have been solved was Jerusalem – which was the reason and the background for the Jerusalem council (Acts 15).

Fear separates. It is the first time when the disciples in Jerusalem are afraid of a person. The only fear they used to have been the fear of the LORD (and they will restore the balance by the end of the story, cp. 9:31). The immediate effect of this fear is separation – the disciples want to stay away from Saul. They needed an intervention of Bar-Nabas (cp. 4:36), namely “Son of Encouragement” who told them the story of Saul’s conversion – his experience on the road to Damascus and his subsequent preaching of Jesus the Messiah in the city.  

The enemy of my enemy is my friend. Same as unlikely “friends” gathered around Jesus during His trial, Saul attracts equal wrath from both High-Priestly partly and the Hellenists – two groups that would not be in union. Trial of Jesus attracted Herod and Pontius Pilate – king of the Jews and appointee of Rome over the Judea. And the same time – Herod (civil ruler, and a Jew by blood) and High Priests – Annas and Caiaphas (who did their best to maintain the authority of the Temple over the people).       

Short dispute with the Hellenists. Hellenists were the Jews who were born and raised in Diaspora. Therefore, their prime language was Greek and the Bible they read was LXX (not MT). It is possible to imagine that Saul engaged in discussions with them here and there based on his diaspora background. We don’t know what exactly triggered their disapproval, but the result was very close to the similar discussion St. Stephen got into (cp. 6:9).   

Other themes: Fear of the LORD and comfort of the Holy Spirit (v. 31). Two things can be said about it. First, the phrase “fear of the LORD” shows the continuity between the believers of Old Testament and the Church. Psalms and Proverbs carry this as a reacquiring phrase, often in connection with wisdom (Ps. 19:9; 111:10; Pr. 1:7; 9:10; 10:27; 22:4). This concept will be used later by St. Paul (cp. 2 Cor. 5:11). Second, Dr. Martin Luther uses the same structure explaining the 10 Commandments: we should fear and love God so that we… do and don’t… These two parts and not in contradiction with each other – they are two complimentary features of God’s character. He has it in perfect balance, we very often go into one of the extremes – either fear or love/comfort. Also, note that the Holy Spirit here is presented as the one who was promised by Jesus – the Comforter (John 14:26).

RECONCILIATION in ONE BODY

Reconciliation in One Body

Based on Ephesians 2:11-22

Some years ago (February 2011) I proposed a structure of this passage

a. 11-12, uncircumcised, alien to Israel, no hope  

  b. 13, were far, became close

    c. 14-15a, He is peace, breaking the partition, stopping the hostility

    c’. 15b-16, in Himself, reconcile both to God

  b’. 17-18, blessings to those who are near and far

a’. 19-22, not strangers, but fellow citizens and members of God’s household

Most important – Jesus is the One who in Himself reconciled to God, giving access to the Father by the Holy Spirit.

Reading Thomas M. Winger commentary on Ephesians got me to re-consider the structure.

Winger points out three main blocks in the pericope (p.340):

2:11-12, The Gentile Christians’ former status, alienated from God and His people

2:13-18, The reconciling work of Christ on the cross

2:19-22, the resulting new temple, Jew and Gentiles built on Christ

Now, the elaborate structure of the passage (p.341):

a. 2:11a, Gentiles in the flesh.

 b. 2:11b, Circumcision (made in the flesh, by hands)

  c. 2:12a, separated from Christ.

   d. 2:12b, alienated from Israel.

    e. 2:12c, strangers to covenant and promise.

     f. 2:12d, no hope and godless in the world

      g. 2:13, you were far off.

       h. 2:14, He is our peace, destroyed partition, the hostility, in his flesh.

        i. 2:15, nullifying the Law, creating two into one, making peace

       h’. 2:16, reconcile both… by killing the hostility in Him.  

      g’. 2:17, you were far off.

     f’. 2:18, access in one Spirit to the Father.

    e’. 2:19a, you are no longer strangers and sojourners.  

   d’. 2:19b, you are fellow citizens with the saints and members of God’s household.

  c’. 2:20, cornerstone being Christ Jesus Himself.

 b’. 2:21, grows into a holy temple, in the Lord.  

a’. 2:22, a dwelling place of God in the Spirit.

 

He also did a great job on putting a chart together of “then” (2:11-12) and “now” (2:13) (p. 339)

	Then, 2:11-12	Now, 2:13
1	In the flesh, 2:11	In the Lord, in the Spirit, 2:21-22
2	Separated from Christ, 2:12	Built up upon… Christ, 2:20
3	Alienated from… Israel, 2:12	Fellow citizens with the saints, 2:19
4	Strangers and sojourners, 2:12,19	Members of God’s household, 2:19
5	Godless, 2:12	Access… to the Father, 2:18
6	Far off, 2:13,17	Near 2:13,17
7	Hostility, 2:14,16	Peace, 2:14-17
8	Dividing wall of partition, 2:14	Joined together, holy Temple, 2:21

  

CONVERSION of SAUL

CONVERSION of SAUL

The Passage: Acts 9:1-22

Structure:

I. Intro, 9:1-2, people brought in chains to Jerusalem

  a. 9:3-4, call to Saul

    b. 9:5-7, response of Saul

      c. 9:8, open eyes, but can’t see

        d. 9:9, not seeing, not eating, not drinking 

  a’. 9:10-12, Call to Ananias

    b’. 9:13-16, Response of Ananias

      c’. 9:17-18, Saul regains his eyesight

        d’. 9:19-20, eating and recovery of strength 

I’. 9:21-22, Saul should be brought in chains to the high priest  

Historical and geographical context:

Damascus is about 200 miles north of Jerusalem. Saul got an appointment to the high priest asking him for the letters to the synagogues at Damascus. Apparently, the high priest had authority over the distant synagogues. The request of letters and reception of Saul by high-priest shows his high-profile position in the Jewish religious-political society.    

Theology:

Theology of the Way. Saul wants to capture those who belong to “the way”. On the way to Damascus, he meets Jesus who is “the way, the truth, and the life” (John 14:6). When Ananias came to Saul, he mentions Jesus who appeared to Saul on the road (ESV). The meaning of the road is a double entendre – the road which you came (meaning the Royal highway, between Jerusalem and Damascus) and the way of life that led to the persecution of Jesus and the Church (cp. Ps. 1:6).       

Persecution of the Church is the persecution of Jesus. Saul was like a dragon – breathing threats and murder (cp. Rev. 12:1-6). He was looking for the ones who would belong to the way, both men and women (very egalitarian). Later Ananias acknowledges to the Lord that Saul is famous for doing evil to the saints at Jerusalem (9:13). Yet, when Jesus meets him on the road, He claims that Saul persecutes Him personally (9:5). No wonder that St. Paul (former Saul) develops an idea of body of Christ – the Church (cp. 1 Cor. 12).   

Personal meeting with Jesus Christ. The persecution of the Church was based on Saul’s zeal for God. He was doing an evil thing but was not an evil man. Fighting for the honor of God’s congregation, he was granted the personal meeting with Jesus. And the Lord Jesus comes to him as a judge – the blinding light of condemnation. Yet, this condemnation, producing godly grief, was guiding him to repentance (cp. 2 Cor. 7:10-11).      

Creation theology. Saul, being blinded, not eating, and not drinking, is de-created. After his three days in the darkness (cp. Jonah and Jesus in the tomb) Saul was re-created as a disciple. The recreation began with “light” – re-gaining the ability to see, then like the earth he goes under the water being baptized. What followed light is eating and drinking – coming into filling stage. As Biblical creation paradigm suggests, filling is followed by enlightenment, which was realized by the preaching of the Gospel in the Damascus synagogues (cp. Gen 1:1-2, Acts 9:17-22).    

Theology of names. If you remember in chapter 5 there were Ananias and Saphira. They offended the Holy Spirit by hiding a portion of the sale price for their real estate. Regardless of name’s meaning – favorite of the Lord – Ananias of chapter 5 misused the favoritism in a wrong way. This story presents a good Ananias. The one who used favor and mercy of the Lord in a proper faithful way.   

Other themes:

Personal Pauline reflections on blindness. It is possible that St. Paul refers to his partially recovered eyesight when he mentions in 2nd letter to Corinthians (12:5-9). The reasoning is based on his adherence to the teaching of walking by faith and not by sight (2 Cor.5:7). For St. Paul the importance of hearing over seeing is also supported by Rom 10:17 – faith comes from hearing.

LSB 720:
We walk by faith and not by sight,

No gracious words we hear

From Him who spoke as none e’re spoke,

But we believe Him near. 

Thoughts on July 4th

BOTH PIERCED HANDS of JESUS

Every July I try to write an article for Zion’s newsletter related to our country in connection to July 4^th. I think that’s what makes an American – celebration of July 4^th, Thanksgiving Day, President’s Day, Memorial Day, Veteran’s Day etc. Days when we remember what it took to create the United States.

One can’t be a global Christian. God gave us a country to take care of and beautify. Going from the very beginning the New World was populated by people who wanted to enjoy the freedom of confession of Christ. We are citizens of the Church – one, holy, Christian (or lit. world-wide), and Apostolic church. At the same time, we are the citizens of the United States of America. That’s why the Lutheran doctrine differentiates between the kingdom of the right hand and the kingdom of the left hand. Kingdom of the right is the kingdom of grace, forgiveness, and reconciliation with God for the sake of Jesus. His sacrifice brought us back into the family and the kingdom of God. Kingdom of the left hand represents the earthly authorities and provisions – parents for raising children, different vocations (bakers, doctors, technicians) for our needs, instructors for students, government for peace and quietness of our lives (1 Tim. 2:2).

I often talk about the vertical pole and the horizontal beam of the Calvary cross. Today I want to direct your attention to the hands or arms of Jesus on the cross. Thinking about the Two Kingdoms we can’t but notice that both hands were pierced. Romans knew how to torture people. They nailed Jesus to the cross making sure to inflict the maximum pain. They couldn’t care less for the Biblical or doctrinal convictions of the Christian theologians. Yet, sometimes it is the most profound statement of faith made by the adversaries of the community of believers. My favorite one is “it is better for you that one man should die for the people, not that the whole nation should perish.” What a beautiful confession of substitutionary atonement! Made by… Caiaphas (John 11:49-50) – the High priest who secured the sentence of Jesus to the cross.

Both hands of Jesus were pierced symbolically reminding us of the brokenness of this world, in all its aspects – relationship with the Creator in kingdom of the right hand should be paid for and relationship in the kingdom of the left hand with the earthly should be restored too. The rebellion in the Garden impacted everything – Adam disobeyed God, but he also threw his wife under the bus of God’s wrath…

Both hands of Jesus were pierced that we can live in His kingdom. As a children’s song states it: this is my Father’s world. God through the sacrifice of Jesus reconciled us to Himself (2 Cor. 5:19). And now we can use this power of forgiveness to advance the Gospel that the petition of the Lord’s prayer “Thy will be done on earth as it is in heaven” will come true. As Dr. Luther put it in the Small Catechism “we pray in this petition that it may be done among us also.” This “among us” is not advanced by a rebellion against the earthly authorities because our heritage is the Reformation not a revolution. As the citizens of both kingdoms, we act lawfully, we pray for the government and the authorities, and we present the reasons for the hope that is in us (1 Pet. 3:15).

picture: fragment of the altar stain glass from Lutheran church of St. George, Koltushi (Russia). 

DEATH and RESURRECTION TUNNEL

DEATH and RESURRECTION TUNNEL 

We talked recently about the crisis in life. I said that if a person or a community goes through death and resurrection a proper or biblical way the level after the resurrection is higher than the one they entered the tunnel of death.

Job goes through his trials and tribulation and loses everything. But at the end of the story, he gets everything doubled (cp. Job 1:3 vs. 42:12).

Jesus, being God incarnate, was able to teach like no other, heal people like no doctor, even raise people back to life. Yet, after His resurrection He comes back to His disciples in a glorified body – walking through the walls, this was the body He was accepted into heaven at Ascension.  

Leo Tolstoy presents the similar idea in his “War and Peace.” He describes the return of Russian people back to Moscow (beginning of chapter 14, vol. 4, part 4). Here is the excerpt:

Within a week there were fifteen thousand inhabitants back in Moscow, within a fortnight  twenty-five thousand, and so it went on. The total rose and rose until by the autumn of 1813 the population exceeded that of 1812. (Leo Tolstoy, War and Peace, trans. by Anthony Briggs, New York, NY: Viking, 2006, p. 1236). 

Crisis belongs to life. We almost die taking the final exams before graduation. We came to the school as students, and leave – if everything, all the trials and tribulations, were passed properly – as graduates: bachelors, masters, or doctors.