Peter reports to Jerusalem Church

Peter reports to Jerusalem Church

The Passage: Acts 11:1-18

Structure:

A. 11:1-3, a complain of circumcision party

  B. 11:4-10, Peter’s report A: his vision – symbolic unity

    C. 11:11-12, Peter’s report B: timely arrival of messengers

  B’. 11:13-17, Peter’s report A’: realization of the vision – the real unity

A’. 11:18, silence and then praise   

Historical and geographical context:

St. Peter comes back to Jerusalem. Prior his arrival apostles and brothers heard about full unity with Gentiles. Therefore, by the time he came back from his “mission trip”, the circumcision party had prepared a set of complaints. This is a familiar Biblical paradigm – when the rumors travel faster than people (Gen. 50:16-17). Also, the way St. Peter responds we’ll discuss in Theology.      

Theology:

Receiving the Word of God. Two things: there are two terms that Bible use translated as “word” – Logos and Rhema. Logos is a conceptual Word – John 1:1. While Rhema is a preaching word – the word delivered in a sermon or proclamation. So, they received the Word – Jesus Christ. It is interesting to see how the accents begin to shift – from the theology of the Name we are moving to theology of the Word. Psalmist – king David – in a crisis appeals to the Word rather than to the Name (Ps. 138:1-2, lit. You have exalted Your Word above Your Name). Later in the Book of Acts we’ll see an even stronger accent on the Word (cp. Acts 17:11, note that they received the Word examining the Scriptures).    

Unity through eating. We already talked about the unity of believers as the heme for these three stories (see more, lesson 22: Visions of Cornelius and Peter, theology: Unity of believers). Here I just want to point out the parallel between the complaints of the circumcision party and the promotion of the [very] Closed Communion (11:3). For circumcision party the houses were micro-temples – eating together is a sharing of thanksgiving meal which should be dedicated to the only God the Creator and Redeemer.       

Pentecost as the beginning. Note how St. Peter draws a connection between the event of Pentecost and his current situation, using the reference to the beginning. It is interesting on a few levels. First, the refence to the beginning should direct us to the creation story – B’reshit, In the beginning (Gen. 1:1). For sure, both stories talk about the presence of the Spirit and Water (Gen. 1:2 and Acts 2:38). The new world/new creation came into existence with the outpouring of the Holy Spirit and emergence of the Church (cp, 2 Cor. 5:17).

On the other hand, the beginning of a new creation can be associated with the Incarnation (John 1:1, Mk. 1:1). This is one of the examples of two stage development of God’s plan – Moses then Joshua, David then Solomon, John the Baptizer then Jesus, Jesus then the Church (cp. Acts 1:1).         

Gift of the Holy Spirit. It is important to reiterate the difference between the gift of the Holy Spirit, the gifts of the Holy Spirit, and the fruits of the Holy Spirit. Here, the gift means forgiveness of sins (salvation). See more lesson 6, “other themes”.

Hard decisions – accepted through silence. The circumcision party came to the meeting with very heavy accusations. Yet, when St. Peter tells them the story of outpouring of the Holy Spirit on the Gentiles and reminds them of the words of Jesus, they had nothing to back up their understanding of the Law. Also, note how the apostle leads the discussion – in order (Heb. be-seder) and humility or, as he will put it later, with gentleness and respect (1 Pet. 3:15). 

Repentance [that leads] to life. Lutherans stress justification by grace through faith. It doesn’t mean that after baptism or conversion a believer can relax thinking “once saved – always saved”. Justification opens the doors to the path of sanctification.  

Other themes:

Interconnectedness of Scripture. St. Peter states that he remembered the words of the Lord (11:16). One can find these words in the Book of Acts 1:5. Right before His Ascension Jesus promises to the apostles that they will be baptized with the Holy Spirit. This promise is based on the teaching of John the Baptizer (Lk. 3:16).