ACTS: RIOT in EPHESUS

Riot in Ephesus

The Passage: Acts 19:21 – 20:2

Structure:

a. 19:21-22, Journey to Macedonia

 b. 19:23-27, Agitation of Demetrius

  c. 19:28, Great is Artemis of Ephesus

   d. 19:29, city was filled with confusion

    e. 19:30-31, Paul was prevented from going to the crowd

   d’. 19:32, assembly was in chaos

  c’. 19:33-34, Great is Artemis of Ephesus

 b’. 19:35-40, persuasion of city clerk

a’. 20:1-2, travel to Macedonia  

Historical and geographical context: St. Paul is planning to leave toward Macedonia and Greece. He sent two of his companions ahead while (for unknown reason) staying in Ephesus a little longer. We know the name of one of the companions: Timothy. Acts 19:22 name one more person: Erastus. Later we find out the names of two other Pauline companions: Gaius and Aristarchus (Acts 19:29).

ROMANS: The RIGHTEOUS JUDGEMENT of GOD

The righteous judgement of God  

Passage: Rom. 2:1-16

Structure:

a. 2:1-5, the day of God’s judgement

  b. 2:6, who will repay to everyone

    c. 2:7, patiently doing good

      d. 2:8, wickedness

      d’. 2:9, everyone who does evil

    c’. 2:10, everyone who does good

  b’. 2:11, there is no partiality with God

a’. 2:12-16, the day of God’s judgement   

Important terms and concepts:

Why suddenly, “out of the blue,” St. Paul shifts from third person plural (they, them) to second person singular (thou/you)? Later, the apostle will use first person plural (“we”, ch. 6:1 “are we to continue in sin that grace may abound?”). I think he does it to bring his listeners/readers into a conversation. His letter is not a “conference paper” nor it is a private correspondence between Paul and unknow “man” (2:1, 3). It is a “written sermon” that should’ve been read aloud in front of the whole congregation (cp. Rev. 1:3).   

ACTS: Beginning of the 3rd Missionary Journey. St. Paul comes to Ephesus

Beginning of the 3rd Missionary Journey. Paul in Ephesus.    

The Passage: Acts 18:23-19:20

Structure:

a. 18:24-28, grow in faith

 b. 19:1-5, [baptism in] the name of the Lord Jesus

  c. 19:6-7, Gift of the Holy Spirit

   d. 19:8-10, All the inhabitants heard the Word of the Lord

  c’. 19:11-12, miracle of Paul

 b’. 19:13-17, the name of the Lord Jesus [held in great esteem]

a’. 19:18-20, grow in faith  

Historical and geographical context:

By now the church or messianic movement has become universal in character. Apollos came from Alexandria (Africa) to Ephesus. He is catechized by Aquilla and Priscilla who came from Rome through Corinth (cp. 18:1). Prior to Paul’s arrival Apollos goes to Corinth with the letters of recommendation. Then Paul came to Ephesus from Antioch, coming through inland country. On his way he most likely visited the saints in Debre, Lystra, Iconium, and Antioch of Pisidia – the congregations that he established together with Bar-Nabas during his first missionary journey (cp. Acts 13-14, 16:1-5).  

Theology:

Constant growth. It is vital that the believers will not consider themselves to be fully mature at any point in their life. It does not mean that we cannot have an assurance of salvation. It’s like being a child in a family – from the time of conception and birth, one is born into the family. At the same time if a five-year-old does nothing but sleep and wants to breastfed, you might want to consult a doctor. Same thing here, Apollos comes with an accurate knowledge of the Way, competence in the Scriptures, and preaches Jesus (Acts 18:24-25). Yet, Aquilla and Priscilla catechized him. There is always something else to learn or adjust in skills. Yet, his background raises some questions: being from Alexandria, how did he learn about the Way, and how come he is baptized by St. John the Forerunner? First, he was a faithful Jew knowing the Scriptures. The theology of the Way should’ve been familiar to him from Torah (Deut. 30:11-20), Prophets (Jer. 6:16-21), and Psalms (1:5-6). Also, he could’ve visited Jerusalem during the Pentecostal sermon of St. Peter or hear it [if he didn’t go] from someone else.

Second, the knowledge of the baptism of John does not mean that he was baptized this way. It can mean that he was aware of it and understood how it worked theologically.  

Baptism in the Name of Jesus. Turns out that St. Paul also practiced constant growth. When he found the disciples who were baptized by St. John the Forerunner only, he asks them about their understanding of the Holy Spirit. Confessing that they did not hear anything of the Holy Spirit, they were baptized in the name of the Lord Jesus. Notice that Jesus is the one who reveals the fullness of Godhead (Col. 1:19). As a result of the baptism in His name disciples experienced the descending of the Holy Spirit.

The reality of the spiritual world. Jesus during the time of his earthly ministry had cured/cleaned the people of demonic oppression (Mk. 1:21-27). So did the apostles, for example St. Paul heals a girl at Phillipi (Acts 16:16-18). Apparently, the seven sons of a High Priest also decided engaging in exorcism. Evil spirit acknowledged the power of Jesus and Paul, but questioned their stand in the faith: Who are you? (Acts 19:15). That’s a question of identity – a weak spot for those priests. Exorcism is a frontier of spiritual warfare… people should be additionally trained and prepared, like special forces in the military.     

Other themes:

Two interesting practices: (1) shawls of St. Paul and (2) the usage of financial means [burning the books] for the glory of God. First, it is helpful to understand that an apparel of a Jew had a symbolical dimension (cp. Num. 15:37-41; Zech. 8:23). The covenantal presence of God was revealed via prayer garment of St. Paul – faithful apostle.

Second, we can (and probably should) make a connection with Judas wanting to sell the oil instead of anointing the Messiah (John 12:1-8). Instead of selling the books that would mislead others to the ways of magic, disciples made an “ascension offering” (cp. Lev. 1), sacrificing the financial gain [50,000 silver pieces] for the glory of the Lord. As a result, the Word of the Lord (Logos, cp. John 1:1) continued to increase and prevail.

ACTS: Paul in Corinth. Conclusion of the 2nd Missionary Journay

Paul in Corinth. Conclusion of the Second Mission Journey

The Passage: Acts 18:1-23

Structure:

a. 18:1a, Paul travels alone

 b. 18:1b-4, Aquila and Priscilla, discussion in the synagogue

  c. 18:5-6, they opposed and reviled him

   d. 18:7-8, many of the Corinthians who heard believed and were baptized

    e. 18:9-10, vision of the Lord

   d’. 18:11, for a year and a half he taught them

  c’. 18:12-17, the Jews rose up against Paul

 b’. 18:18-21a, discussion with the Jews, Aquila and Priscilla  

a’. 18:21b-22, Paul travels alone

Historical and geographical context: Claudius commanded for Jews to leave Rome. Claudius dies on October 13, 54 AD. This means that from the Pentecost to the end of second missionary journey of Paul is about 20-25 years.

At first, Paul acts alone (staying at the Aquila and Priscilla’s place). Then Silas and Timothy arrived. When they come to Corinth they saw for the first time when St. Paul openly states that he is changing the focal point of his mission – from Jew to Gentiles (cp. Rom 1:16). The final claim along the same lines will be made by the end of the Book (28:25-28).   

Note that Aquila and Priscilla were left in Ephesus, where Paul returns during his third missionary journey.

Overall, this part of the journey looked like this: Corinth – Cenchreae – Ephesus – Caesarea – Antioch (this concludes the second missionary journey).      

Theology:

The central point of theology – Christ crucified (1 Cor. 1:23). To understand Acts 18:5 we need to take into account the difference of our context. We know about Jesus, and the evangelism is to “prove” that He is the Savior/Christ. For Paul and his listeners, the theology of Christ/Messiah was an integral part of their upbringing. The question was who would fit this “job description”? Paul presented his arguments that it was Jesus.

We see a mentioning of two symbolic acts: shaking out the garments and spilling of the blood. The first one is a symbolic act of disassociation of oneself from the environment (cp. Gen 3:17, Matt. 10:14-15). Mentioning of blood should be taken in the context of a sacrifice – either your blood is represented on the altar in a substitutionary manner (cp. Lev. 17:11 and Heb. 9:22), or “Your blood is on your heads” (you represent yourself to the Judge).

Turn toward Gentiles. As noted before, Paul’s strategy was always to go to the Jewish community first (Acts 17:1; 16:13). Even after this claim he didn’t change his “behavioral pattern” (18:19). On the other hand, having a severe resistance from the Jewish leadership, he shifts the focus of his attention – technically, the mission among the Gentiles should’ve been started long before Paul (Is. 2:2-3). And Luke immediately picks up the fact that Corithian community of Jesus begin gathering at a house of a God worshiping Gentile Titius Justus – next door to the synagogue. This place attracted both Jews and Gentiles alike.    

Paul as a new Jeremaih. Reading what Lord tells Paul in the night vision and comparing it to the call and persecution of the prophet, we can see some similarities. (cp. Jer. 1:4-10; 32).   

Rulers of the synagogue – Crispus vs. Sosthenes. Acts 13:15 tells us that there could be more than one ruler of a synagogue. Therefore, I believe these are two different people. Crispus accepted Jesus immediately, while it took some time for Sosthenes. Yet, Paul finds it important to mention his name as a co-author writing to the congregation in Corith (1 Cor. 1:1).     

What was Paul’s vow. The vow that involves the shaving of the hair is a Nazarene vow (Num. 6:1-22). He will perform a similar rite in Jerusalem (toward the end of the third missionary journey, Acts 21:20-24). Yet, this raises the question why he would do a rite of completion of his Nazarene vow prior to arrival to Ephesus (let alone Antioch).  

Other themes: Aquila’s name means Eagle. Maybe he can be compared to a great eagle of Ezekiel (17:1-4; 22-24), who provides a spiritual dwelling place for the Gentiles. Aquila first ministers for his Gentile wife (Luke mentions his Jewishness but not hers). Then two of them will minister to Apollos, also being mentioned by Paul in his writings (Rom. 16:3; 1 Cor. 16:19; 2 Tim. 4:19).

ROMANS: Wrath of God and the unrighteousness of men

Wrath of God and the unrighteousness of men  

Passage: Rom. 1:18-32

Structure:

a. 1:18-21, they did not acknowledge God

  b. 1:22-23, an exchange of glory  

    c. 1:24-25, blessed God the creator

  b’. 1:26-27, an exchange of natural relations for perversion

a’. 1:28-32, they did not acknowledge God   

Important terms and concepts: The very first word needs an explanation. There are two aspects of “wrath” (1:18) that should be mentioned. First, the fact that God can express such a strong emotion as wrath shows that God of the Bible is not a God of Greek philosophy. Aristotle in his Metaphysics developed this concept where God is presented as being perfectly beautiful, indivisible, and contemplating only perfect contemplation: self-contemplation. While some of these attributes can are applicable to Biblical God, we know that He exhibits personal characteristic – love, compassion, care, sorrow, anger, wrath etc. Second, thou God exhibits the features we used to attribute to humans only, His wrath is without sin – it can be shown being perfectly balanced by his love.    

The pairs St. Paul uses to build up his argument:

  Ungodliness and unrighteousness (1:18)

  Invisible attributes of God: Eternal power and divine nature (1:20)

  They did not honor Him or give thanks to Him (1:21)

  Became futile in their thinking and their foolish hearts were darkened (1:21)

  They worshiped and served the creature (1:25)

  Do and approve those who practice them (1:32)

Being filled with all manner of unrighteousness: evil, covetousness, malice, full of envy, murder, strife, deceit, maliciousness, gossip, slander, hater of God, insolent, haughty, boastful, inventors of evil, disobedient to parents, foolish, faithless, heartless, ruthless (20=2*10). 

Commentary:  St. Paul begins with a harsh statement about the wrath of God, stating that people have no excuse for His nature and power are quite obvious in created world. Then he follows with the statements of 3 exchanges. As a result of each exchange, God gives them up to their own desires, passion etc.  

Unholy exchange:

  Glory of immortal God for the images of men (then a tri-directional development): birds, animals, and creeping things.

  Truth about God for a lie.

  Women exchanged natural relations for those that are contrary to nature. Men likewise gave up natural relations  

The concept of being “given up by God” is deeply rooted in the Old Testament. For example, in the Book of Judges when people of Israel “exchange” their faithfulness for the longing after other cults/cultures, at first God “gives” them for a spoil (cp, Judges 2:11-14). Yet later He gives/delivers them into the hands of their enemies without any spoil or gives them up (Judges 6:1).

This is one of the darkest passages in the whole Bible, showing that rejection of God’s order of creation leads to a disaster of personal and social aspects of life. It is not always become obvious immediately – the stronger a culture is grounded in the faith the better it is equipped to withstand the temptations. Yet, over time cultures “ware off” and become more susceptible to the temptations. Then a decline begins.                      

Book of Concord: 

1:18 – SA, III:3, Repentance. The New Testament keeps and urges this office of the Law, as St. Paul does when he says these words.

1:19-32 – FC, SD V:22, The Law and the Gospel. Dr. Luther diligently taught the difference one can have, being taught by the Gospel vs knowledge that comes from the Law.    

Hymnal:

LSB 562 – All Mankind Fell in Adam’s Fall

LSB 663 – Rise, My Soul to Watch and Pray 

ACTS: Paul in Athens

Paul in Athens  

The Passage: Acts 17:16-34

Structure:

a. 17:16-21, Response of Athenians

 b. 17:22-23, Unknowing worship

  c. 17:24-25, God the creator doesn’t live in the places made by hands

   d. 17:26-28, that people might seek God,

  c’. 17:29, Divine is not made of silver and gold by human hands

 b’. 17:30-31, God overlooked the times of ignorance 

a’. 17:32-34, Response of Athenians  

Historical and geographical context:

Athens was a cultural center of civilization. On the other hand, Paul first goes to the local synagogue (v. 17). While most often this passage is read as an evangelism attempt among highly intellectual Greeks (cp. 1 Cor. 1:22), we need to notice regular paradigm of Paul – synagogue first (cp. Rom 1:16).  

Areopagus – lit. Hill of Ares (or Mars hill, a god of war) a place in Athenes that might resemble our “city hall.”   

REFORMATION LIFE

Reformation of life

Dear brothers and sisters!

October comes very suddenly. We just had a spike in the temperature – a September heat wave. WOW week at Cal Poly passed, and then, to our surprise, October comes. Usually, it gets more obvious with toy pumpkins and other decorations on display at the stores. Every store tries to outdo the next in pushing merchandise related to the feast at the very end of October. And if you walk into a store and ask about the feast, you won’t get the answer that I prefer. Almost everything that is sold, one way or another, is related to death, while our heritage encourages us to concentrate on life.      

Dr. Martin Luther was thinking about the lives of his parishioners when he nailed the invitation for a discussion of his 95 theses to the Wittenberg church door. He knew that the church would be full that night, for the people used to come for the All the Saint’s Day Eve service. The posting of the 95 theses was not an exhibition of his pride – he was already a doctor of the Church, and his income did not depend on it. Also, it was not an attempt to present something controversial for the sake of intellectual discussion – some kind of brain teaser. It was genuine care for the lives on earth, and most importantly for the eternal destiny of his flock. Men and Women, families with and without children, rich and poor, German and non-German alike, clergy, monks, laity, etc.

Eternal lives were at stake – for the TRUTH will make you free, the truth which is found in the Word of God (John 8:32). “God’s Word forever shall abide,” a line in his most favorite hymn (LSB 657:4). For what will set your mind at ease? Government? Rulers come and go – good ones and the bad ones. The beloved Saxony of little Martin no longer exists, it’s Germany now. There used to be 13 original colonies of the British Empire, and now we live in the United States of America. There is no earthly power or authority – government, money, or army – that can survive the ultimate test of time. Yet, the Word of the LORD endures forever (1 Pet. 2:24-25).

This Word purifies the hearts, pointing to the remnant of sin in our lives, leading to confession, comforting with Words of forgiveness for Christ’s sake, and leading us to the path of maturation (2 Tim. 3:16). This purification of hearts combined leads to the purification of the Church. The Church of Luther’s times needed to be purged, the churches of the West need cleansing now. That is why every year on October 31, celebrating the Reformation Day, we gladly remember a humble attempt to turn people’s attention to the promises of the Gospel. The Gospel that soothes the soul, the Gospel that helps to fight overwhelming anxiety, the Gospel that shuts down any accusation toward the ones who want to live in peace with God the Father, Son, and the Holy Spirit.