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).
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