Book of Acts: Paul meets James at Jerusalem

Paul meets James at Jerusalem

The Passage: Acts 21:18-26

Structure:

a. 21:18, God completed the ministry

  b. 21:19-21, Gentiles and the Law

    c. 21:22-24, you yourself live in obedience to the Law

  b’. 21:25, Gentiles and the Law

a’. 21:26, offering made for each of them

Historical and geographical context:

James. Jesus had two disciples with this name: James, the son of Zebedee, brother of John and James, son of Alphaeus. The first one died from the hand of Herod Agrippa I (Acts 12:1-2). Which leaves James, son of Alphaeus, to be a speaker at the council of Jerusalem (Acts 15:12-21) and a leader of Jerusalem community at the time of Paul’s arrival. Some scholars identify him with James, the brother of Jesus (Mk. 6:3, 15:40). On the other hand, there is a possibility that he is the brother of Matthew/Levi, the tax collector (Mt. 10:3; Mk. 2:14).

Important to note that Jerusalem church re-gained their membership really fast. To understand it we need to compare 8:1-2; 15, and 21:20. St. Luke writes that Jerusalem congregation recovered from a devastating hit on the church by Saul, when only 12 apostles stayed. In chapter 15 we see that the church had both apostles and elders – giving an impression of well-developed leadership, assuming the need for it with a large number of returned or new members. Here James mentions 20,000+ people (21:20). Most of the translations (ESV included) take Greek “murias” as thousands, while in other passages of the Bible rendering it as “tens of thousands” (Acts. 19:19; Rev. 9:16). [it is also interesting to see an avoidance of translation in Rev. 5:11].

Theology:

The Law. In the next stories we need to understand that “the Law” is not simply a set of rules and regulations, it is the Five Books of Moses – Torah, the foundational cornerstone of Jewish way of life, thinking, and acting (Ps. 1:2; Pr. 31:26; Acts 21:28). James said that Jerusalem congregation had at least 20,000 who are zealous for Torah – meaning they belonged to the Pharisees. St. Paul will identify himself as the one in the next story (22:3). He will use the distinction between the Pharisees and Sadducees to his advantage during his defense (23:6-10).

Paul was an observant Jew. The main accusation/suspicion that Jerusalem church had to deal with was teaching the Jews to act like Gentiles. We know he didn’t do that (cp. Eph. 4:17), but to disprove these claims he would participate in the ceremony of the ending of a temporal Nazarene vow by paying the expenses of those who took the vows upon themselves (v. 23-24). Also, it is possible that these guys did not end their vows but – for whatever exact reason – had to start over. The reason for this understanding is based on the reading of Num. 6:6-12. This would explain the reason for “seven days” mentioned at the beginning of the next story (Acts 21:27). The whole company should’ve gone to the Temple to shave their heads and have the arrangements for the next day sacrificial ceremony. If this understanding is correct, then St. Paul did not pay a huge sum of money – 4 pairs of turtledoves or pigeons (Num. 6:10). The payment for the conclusion of the vow is listed in Num. 6:13-15.

At the end of the day – it was not a question about the Gentiles. James simple re-states the same requirements to become a member of the church for the one who did not have Jewish origin, mentioning the Letter of Jerusalem council which he himself proposed (cp. Acts 15:19-21, 23-29; 21:25).

Other themes: Nazarene vows. The full description can be found in the Book of Numbers 6:1-20. Two important notes: vows can be for life (taken by parents) and temporal. We have at least three people who were under the life-long vows: Samson, Samuel, and John the Baptizer. We have examples of people taking a temporal vow (Judg. 5:2 [lit. they let their hair grow loose]; a needed piece of information for a better understanding of 2 Kg. 2:23-25). Then there is a question about Jesus and his possible Nazarene status. He definitely was not a long-life Nazarene (Mt. 11:18-19). Thou, it is possible to read Mt. 26:29 as a part of the vow. This can be a reason why the final drops of vinegar during crucifixion are connected to the completion – therefore, beginning of His kingdom (Mt. 27:48-50; John 19:29). On the other hand, the Nazarene vow does not promote a perpetual sobriety of Jesus – as claimed by SDA and other churches. Num. 6:3 equally prohibit wine and juice, and grapes and raisins. 

Book of Acts: Paul goes to Jerusalem

Paul goes to Jerusalem

The Passage: Acts 21:1-17

Structure:

a. 21:1-3, Journey of St. Paul

  b. 21:4-6, “don’t go to Jerusalem”

    c. 21:7-9, Visit to Philip (the Deacon)

  b’. 21:10-14, owner of the belt will be bound in Jerusalem

a’. 21:15-17, Journey of Paul

Historical and geographical context:

Many travels: Cos, Rhodes, Patara, Phoenicia, (passing by Cyprus, possibly they got lost), Syria, Tyre, Ptolemais, Caesaria, Jerusalem. About a month of travel.

Visit of Philip. Philip is mentioned as one of the deacons of Jerusalem congregation (Acts 6:5). Then he ministered outside of Jerusalem, preaching in Samaria and converting the Ethiopian eunuch (Acts ch. 8). Apparently, he settled in Caesaria serving an evangelist (a person who proclaims the “good news”, cp. Eph. 4:11), being an active part of the congregation started by Cornelius (Acts 10).

Staying with Mnason of Cyprus. The man is mentioned only once in the Bible. Recently, scholarship got into a heated debate. Was he of a Greek origine (being from Cyprus) or a Jew (cp. Acts 4:36)? Where was the house: between Caesaria and Jerusalem or next to Jerusalem? With the shortness of the Biblical background, we can say definitively very little. First, Luke calls him “early” disciple (ESV), lit. “old” (or from of old). Which can mean – one of the unnamed 70/72 that Jesus sent on a mission (Lk. 10:1-20). Or, he could’ve been one of the “converts” of Pentecost or visits of Peter (Acts 9:36-10:48). IMHO, the MOST important take away – St. Paul and his companions (including St. Luke) did not use the system of inns (cp. Lk. 2:7; Mt. 2:9). Together with the previous note (on Philip) and other Biblical passages (Heb. 13:2-3; 2 John 9-11; Gal. 6:10) we can see that the Church creates its inner connectedness between the members of the Kingdom.

Theology:

Postures for prayer. Second time in a row we see that people praying for the travels of St. Paul and his companions kneeling. There are a few postures mention in the Scripture: standing (Rom 14:10-12; note that St. Paul quotes Is. 45:23 mentioning that “every knee shall bow”), prostrating (Neh. 8:9; Mt. 2:11), raising of hands (1 Tim. 2:8). Different postures are applicable for different situations.

Theology of New Testament prophecy. In the times of the Old Testament prophets were people from “the counsel of God” – He valued their opinion (cp. Amos 3:7; 7:1-6; Abraham is an example of the prophet – Gen. 18:17-19; 20:6). Then they would deliver the will of the Lord to the people in their speeches/sermons and/or writings. Sometimes they would be given a glimpse of the future (Dan. ch. 7 through 12). In the New Testament their role is basically the same – familiarize people with the will of God and (very rare) foretell the future. Thou Agabus appears twice in the Book of Acts and both times delivers a sad message (below).

Paul follows the footsteps of Jesus. Nobody tried to talk St. Peter from his arrests or afflictions. This is the second time we have seen people attempting to change Paul’s decision to appear in Jerusalem. His response is similar to the response of Jesus – basically, we encounter “get behind me Satan” scene (cp. Mt. 16:21-23). Also, see the parallel between what the companions of Paul say accepting his determination and the prayer of Jesus in the Garden (Mt. 26:36-44; Acts 21:14).

Brothers vs. disciples. St. Luke uses two different terms describing the members of the church. It is possible that these terms indicate a somewhat different status within the community of believers. On the other hand, he might have a different nuance in mind – he mentions “disciples” pointing out their respect toward the apostle. When he uses “brother”, St. Luke refers to the family status of all the members of the church, stating equality of the Pauline status in relation to the status of Jerusalem and Caesarian leadership.

Other themes: Agabus – sad prophet. First, he appears in Acts 11:27-30 (lesson 25). Back there he brought sad news about the famine. Here, he predicts the imprisonment of “the owner of the belt” (Acts 21:11). Looks like God trusts him with a delivery of sad news to the brothers. It is a very difficult ministry – to carry out it faithfully is a great achievement, however unpleasant. Also, see an example of the ministry of Jeremiah the prophet; and the ultimate example of prophetic ministry of Jesus. 

1 Corinthians: Conclusion

Conclusion

text: 1 Corinthians 16

Outline:

A. 16:1-12, Unity in three gifts of God: material (1-4), time (5-9), people (10-12).

  B. 16:13-14, final encouragement to the Corinthian congregation.

A'. 16:15-20, Unity through greetings.

  B'. 16:21-24, Blessings.

Comments: At the very end St. Paul returns to the ultimate concern he had for the congregation in Corinth – unity. He will address it in a way of caring for the ministry – utilizing the three main gifts: material resources or money, quality time spent together, and people who dedicate their talents to the work in the Lord's field. At the same time unity can be seen in or even experienced through mutual participation in life of each other. All of this is surrounded by blessings and encouragements.

A. Three gifts. The apostle starts with a remark concerning fundraising for the benefit of Jerusalem church (at that time the believers underwent a period of persecution in Judea). He wants the fundraising to be organized ahead of time – then the collection of the offerings would be complete before his arrival. Same as he commanded the church in Galatia (16:1). This shows that, being in Ephesus, he encouraged all of the churches he had relations with collect donation for the sake of their brothers in Christ in Judea.

Also, he talks about the time he wants to spend with them. He openly states that he doesn't want to see them in passing. His intent to spend quality time, maybe even the whole period of winter (16:6-7). This phrase presents him not a modern fundraiser, concerned about money only, but a father caring for his spiritual children (cp. 4:14-15).

The third gift of God to the church is people or the ministers. At this point St. Paul brings up the names of two of them – Timothy and Apollos. We know that Timothy will eventually settle in Ephesus (1 Timothy 1:3). As of right now, he is a helper of St. Paul, and comes wherever the apostle needs him. Being young, probably even younger than he was during the time when St. Paul wrote him (cp. 1 Timothy 4:12), he needs an emotional support from more experienced minister, which Paul proved with gladness, ensuring that the congregation would care for Timothy.

Concerning Apollos, the apostle looks loose – Paul wanted him to come to Corinth earlier, but allows for the personal inputs from his colleagues. The mission can not be raced, it should be guided by the Holy Spirit (cp. Deuteronomy 20:8).

B. Final encouragement. The apostle lists 5 features of a Christian living:

Be watchful – be vigilante, stay awake

Stand firm in the faith – a posture of being ready for whatever comes one's way (the word appears only 7 times in the NT).

Act like men – meaning, being mature

Be strong – resembles Joshua 1:6,7,9,18

all should be done in love (cp. Chapter 13)

A'. The unity of the church is not an abstract thing – it can and should be seen in the involvement of the congregations and districts (dioceses) in each other's life: praying for each other, helping and supporting the ministry of each other. St. Paul reminds Corinthians the people they new from previous or resent engagements. He starts with Stephanas and his household, the most resent convert in Achaia (the South Greece region around 1 Corinthians). He and two others (Fortunatus and Achaicus) came to see the apostle, which made him happy enjoying fellowship (16:17).

The churches of Asia (current Turkey) – Ephesians, Galatians etc. He also mentiones Aquila and Prisca (short for Priscilla), who at this time hosted a church gathering in their house (in Ephesus). They spent time with Paul at Corinth (Acts 18:1-3). It is always good to hear the familiar names – people you know who continue to work in the field of the Lord in every circumstance.

Then he concludes “all the brothers send you greetings” (16:20). All the brothers – wherever St. Paul is [most likely in Ephesus] + the people he knows about and associates with – they all extend their greetings to the congregation in Corinth. The unity of the brothers is an encouragement in itself to Corinthians to keep peace and unity among themselves.

B'. The blessing. It begins with acknowledgments that the greeting is written by his own hand – see more on this in “Epistolary Opening” lesson. Therefore, the concluding words have a special weight when he again reinforces the theme of love (cp. chapter 13). Yet, here it come even stronger – it is not simply meaningless to engage without love, but the person should be anathematized, same terminology he brings up in the Letter to Galatians talking about the Gospel (1:6-9).

Two last lines are grace of the LORD and my love be with you [in Christ Jesus]. God's grace IS the foundation of the Christian faith and life. And it should be expressed in love (once more, showing how much this word, theme, and attitude means to him). Amen – which is truly so.

Book of Acts: From Troas to Miletus

From Troas to Miletus

The Passage: Acts 20:15-38

Structure:

a. 20:15-18a, Arrival to Miletus and call for Ephesian’s elders

St. Paul’s speech:

parts 1 [v. 18b-24]:

  b. 20:18b-19, among you

    c. 20:20-21, I didn’t shrink

      d. 20:22-23, Holy Spirit

        e. 20:24, my life has no value

part 2 [v. 25-30]:

  b’. 20:25, among you

    c’. 20:26-27, I didn’t shrink

      d’. 20:28, Holy Spirit

        e’. 20:29-30, not sparing the flock

take away [31-38a]:

 f. 20:31, I admonished you with tears

  g. 20:32, I commend you to God

   h. 20:33-34, I coveted no one’s silver and gold

   h’. 20:35, I have shown that working hard we help the weak

  g’. 20:36, he knelt and prayed with all

 f’. 20:37-38a, weeping of all

a’. 20:38b, ship – departure from Miletus

Historical and geographical context:

This famous sermon is delivered in Miletus – we don’t have much information on St. Paul’s ministry here. Yet, he wants to avoid Ephesus – probably deciding not to risk his life there; his destination was Jerusalem (Acts 20:16,22).

There is also a minor chronological challenge – St. Luke reports in Acts 19:8 and 10 that the total time of St. Paul in Ephesus should account for 2 years and 3 months. At the same time, in his sermon he speaks of three years (20:31). This conundrum can be solved by understanding that he addresses leaders from the whole of Asia, not only the elders/bishops of Ephesus (cp. 20:16,18).

Theology:

Very personal speech. St. Paul is on his way to Jerusalem. Everyone tells him and everything points to the reality of the arrest. Meeting with people dear to his heart, whom he taught for about three years (see Historical and Geographical challenge), he is sharing his personal concerns or fears about the future of Asian congregations. On the other hand, they are sad to realize that most likely they won’t see him again…

Guidance of the Holy Spirit. On one hand, St. Paul encourages the leaders [elders and/or bishops] of the church saying that their ministry is not based on their own authority: it is the Holy Spirit that made them overseers to care for the church. Yet, the same Holy Spirit testified to the apostle that trip to Jerusalem will end up with imprisonment and afflictions (Acts 20:23). Establishment, comfort, and guidance during hardship of life are the elements of the ministry of the Third person of the Trinity.

Unity of the church. St. Paul addressing representatives from different congregations tells them that they are to care for the church – as we confess: one, holy, Christian (lit. universal/worldwide), apostolic church. One of the main challenges is a rise of men who will drive away disciples after themselves (Acts 20:30). For the apostle the unity of the church is based on the unity within the Godhead of Trinity – the relationship of the Father, the Son, and the Holy Spirit. Having example when his work (or the ministry of the Holy Spirit through him) was almost destroyed by schismatic distortions in the congregation of Corinth (cp. 1 Cor 1-4), he warns the leadership of the whole Asia to do “preventive maintenance”, commending them to God and the word of His grace (Acts 20:32).

Responsibility of the leaders of the church. Apart from keeping the unity in the Body of Christ (the church), St. Paul charges the leaders with paying close attention to themselves and to all the flock, caring for it (Acts 20:28). Close attention to themselves is not a sign of selfishness, but a practice of regular self-evaluation. Saying this in public, I believe, was Pauline attempt to establish and maintain the brotherhood mutual trust, commitment, and accountability. 

The Twelve: St. James, the Minor

St. James, the Minor

Meaning of the name: James is actually Jacob – don't ask me why the translators changed it. Jacob means “holder of the heel” or “supplanter.”

Mark (2:14) mentions that the tax collector's name is Levi, the son of Alphaeus. Comparing it with Matthew 9:9, makes it possible that Matthew (the Levi) and James were brothers. But, unlike James and John, they are not put together. This might mean that the connection to Jesus was stronger that the family ties.

A possible explanation to this might be a fact of rejection of Matthew's “vocation.” In those days the tax-collector was employed by Roman occupational government. No wonder that St. Luke, giving his list of the Twelve, places James together with Simon the Zealot (an extremist terrorist organization, trying to subvert or get rid of the Roman rule). It is possible that James was way closer with Simon in his political views than with his own brother. There are at least two lessons to learn here. First, we do not have a record of a single conflict between the brothers, regardless of the reason of their estrangement. Second, Jesus is the Lord for those who had or have good family life, and those whose family life is not the best.

Life story: We don't have much information about the apostle. He is present in all of the lists of the Twelve. This means that he was part of the first apostolic instruction and “deployment” (Matthew 10).

It also means that he was present at the calming of the storm (Mark 4:35-41) and feeding of 5000 (Mark 6:30-44). He was actively engaged in the life of Jesus' community. The apostles talked to one another after the storm about the exhibition of Christ' power. To participate in this conversation one need to know Psalm 107: 23-32. Which shows the depth of James' knowledge and reverence of the Scriptures.

His constant presence among the Twelve means his partaking of the Last Supper. Unlike Peter, who argued with Jesus about washing of the feet and then about the power to withstand the temptations (we know it didn't end well), James is a deep thinker, who takes the offered gifts contemplating the amazing measure of the love and care of the Lord toward fallen humanity.

This love led him to become a leader of Jerusalem church at the time of the First Jerusalem counsel (Acts 15), as well as St. Paul's return from the Third Mission trip (Acts 21). The reason we know it should him is the fact that James the brother of John was killed by Herod (Agrippa) a few years earlier to please the Jewish leadership of the capital (Acts 12:1-2).

This makes even more possible that he is the author of the Letter of James. For the letter addresses biblical principles of the Christian community in a hostile environment.

The epistle is important to us for at least three reasons. It sets the patterns of order in the congregation – not quarrelling, but relying on the wisdom from above, all matters should be solved in peace and reason (3:17). Second, the orderly life also can be reflected in the way the church treats the powerful figures of this world. James/Jacob argues for avoiding partiality. Which leads to the third lesson of the Epistle. The rich will assault the church, therefore, in the light of forthcoming tribulations, we need to learn and train ourselves to set aside zealotry, but practice patience in sufferings, confessing our sins, and calling back the wanderers.

Prayer: May 1, St. Phillip and St. James.

Almighty God, Your Son revealed Himself to Philip and James, and gave them the knowledge of everlasting life. Grant us perfectly to know Your Son, Jesus Christ, to be the way, the truth, and the life, and steadfastly to walk in the way that leads to eternal life; through Jesus Christ, out Lord, Who lives and reigns with You and the Holy Spirit, not and forever. Amen.

1 Corinthians: Church's Freedom

 The Word of the Cross is the basis for Church's Freedom

text: 1 Corinthians 8:1 – 9:27

Outline:

a. 8:1-3, what really builds up

 b. 8:4-6, rules of engagement

  c. 8:7-13, putting no stumbling block

   d. 9:1-2, “Am I not an apostle?”

    e. 9:3-7, My defense – 6 rhetorical questions

   d'. 9:8-12a, “my rights as an apostle”

  c'. 9:12b- 18, we put no obstacle

 b'. 9:19-23, rules of engagement

a'. 9:24-27, train myself

Comments: Interesting – Most often chapters 8 and 9 are treated separately – when 8 is treatment of the food concerns, while is totally something else – freedom a minister to be supported by his flock. As you can see from the outline, the apostle had a particular thought in his mind – defending his freedom to eat, to drink, and enjoy the regular benefits of life, provided by the community of the saints.

The Twelve: St. James (Jacob)

St. James

Meaning of the name: James is actually Jacob – don't ask me why the translators changed it. Jacob means “holder of the heel” or “supplanter.” At some sense he can be seen as such – when Jesus comes to Peter's home, it was Andrew who accompanied the Lord (together with James and John). Yet, later on, Jesus takes Peter, James, and John, forming the triumvirate of the leadership in the Church (we already talked about humility and absolute lack of vengeance on Andrew's side).

Also, he and his brother John (Johanan) had a nickname “sons of thunder” (see on St. John). It can be a sign of reverence toward God or a character feature (or a bug). Honestly, I don't think it should be an “either... or” choice. His passion can be a helpful tool for the advanced discipleship (see on the Letter of James) or an emotion that leads to destruction (see on Samaritan village).

Life story: He is born to the family of Zebedee and Salome. Turns out, Salome was Mary's sister, which makes James [and John] to be a cousin of Jesus. Since he is always mentioned first in a pair with his brother, it would be safe to assume that he was the oldest one.

LENT: EXODUS 6

Lenten devotions: Exodus 6 

(please read the chapter before reading this devotion).

Chapters 5-6-7 begin a long action dialog between Moses and the LORD. God asks/tells Moses to do something – pharaoh retaliates – people complain – Moses goes to God, and ... circle repeats. So, you shouldn’t be surprised when the chapter opens with God’s answer (if you want to know what the “question” was, please read chapter 5). There are two main parts of the chapter: revelation of the name and the genealogy of Moses and Aaron. For the sake of time and space I’ll take upon a task to talk about the name.

To set the stage God promises to Moses that He will do triggering pharaoh to send them (sons of Israel) out and even drive them out (Exodus 6:1). Again, the post size doesn’t allow me to explain it in full, but please note the similarity of Adam’s exodus from the Garden [of Eden]. LORD God sent Adam out and drove him out… (Genesis 3:23-24).

ACTS: Paul's visit to Troas

Paul’s visit to Troas

The Passage: Acts 20:3-14

Structure:

a. 20:3-6, Journey of Paul

 b. 20:7-8, he kept speaking until midnight

  c. 20:9, when he was picked up – he was dead

  c’. 20:10, don’t be alarmed – there life/soul in him

 b’. 20:11-12, long conversation until daybreak

a’. 20:13-14, Journey of Paul

Historical and geographical context:

Within the few verses we see a long travel of St. Paul, surrounded by many companions from different congregations: Berea, Thessalonica, Debre and other Asian territories. The last two places raise an interesting question: did they come from the Asia to meet him at Macedonia, or did they accompany him during the whole Third Missionary journey?     

In this lesson we also see new places mentioned – the ones that were not on the mission trajectory before (v. 13-14), lit. Assos and Miletus.

There is something in the realm of chronology that we need to pay attention to: the bulk of the story develops within about 40 days. Starting chronological point is the feast of Unleavened Bread (Acts 20:6), while St. Paul hopes to conclude his travels BEFORE the celebration of Pentecost (Acts. 20:16). Well-known period 50 days long, meaning that he had to leave Troas within first 40 days.  

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).

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).

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.”   

ACTS: Uprising in Thessalonica

Uprising in Thessalonica  

The Passage: Acts 17:1-15

Structure:

a. 17:1, synagogue

 b. 17:2-4, discussion of the Scriptures

  c. 17:5-8, worthless men at public square

   d. 17:9-10a, Brothers sent them to Berea

a’. 17:10b, synagogue

 b’. 17:11-12, examination of Scriptures

  c’. 17:13, steering up the crowds

   d’. 17:14-15, brothers send him to seacoast.

  

Historical and geographical context: There is a need for two chronological comments:

First, in this one story we see that St. Paul escapes twice (to Berea and to Athens). Sometimes escape is the only way out – no shame in escape in the face of danger for life.

Second, we already saw in the previous passages how Luke introduces characters which will be important later. We read that Paul circumcises Timothy in Lystra (16:2). Luke notes that “Paul wanted Timothy to accompany them” (16:3). Turns out, Timothy was accompanying Paul and Silas (17:14). Which means that he witnessed Macedonian call, travels across the sea, Paul and Silas being imprisoned, realized, and baptizing Philippian jailer. Now he is with Paul and Silas in Thessalonica and Berea. 

Theology:

We always need to remember that one, holy, Christian (lit. world-wide), and apostolic church grew out of OT community of believers: Abraham, Isaac, Jacob, Moses, David etc. (Heb. 11 – cloud of witnesses). Their way of life was based on institutions and regulations of Torah (5 Books of Moses). Sabbatical worship was an integral part of their religious life. Therefore, we should not be surprised to see it as a regular practice of the apostles, Peter and Paul etc.

Paul – preaching in the diaspora – adjusts (not changes) the message. Peter, preaching in Jerusalem, regularly reminds the authorities: “Jesus whom YOU crucified.” Paul rephrases this into “Jesus, whom I proclaim to you, is the Christ.” It doesn’t change the substance (cp. 1 Cor. 1:23) but shows us how we can be sensitive to ministry contest.   

Going back to OT background of the Church. Paul reasons with Thessalonica Jews about suffering of Messiah, His death and resurrection (17:3). Not surprising. What is surprising to us is he did it reading the [Old Testament] Scriptures, constantly pointing to Jesus, both in Thessalonica and Berea (17:11). One more reminder for two valid points: (1) Bible should be read in unity (from Genesis to Revelation). (2) Bible should be read Christologically (1 Cor. 10:11; 2 Cor. 1:20). 

Noteworthy fact – it was not the theology of Paul that triggered the uprising in Thessalonica. Suffering, death, and resurrection of Messiah/Christ – these concepts were not foreign to synagogal community. The trigger was the conversion of many devout Greek – both men and women (in both cities).

Court of Jesus vs. court of Peter vs. court of Paul – worthless people, false accusation, another king (John 19:11?). Also, chasing Paul down from Thessalonica to Berea – apparently, there was an interconnectedness of the synagogues, some kind of synodical network.

The attempted accusations (17:6-8) against Paul and his companions and brothers in faith were simultaneously right and wrong. They did not preach a rebellious sermon that would lead to uprising against Ceasar. Nowhere in the New Testament do we see an example of that. On the contrary – Paul teaches a prayerful dedication toward the authorities God in His infinite wisdom placed over the believers (Rom. 13:2; 1 Tim. 2:1-2). At the same time, he and all the apostles would recognize Jesus as the King of kings and the LORD of lords. Why the idea of The King was so important to the Jews? YHWH was the King of Israel. Paul could’ve used following messianic psalms to prove the Jesus is the King – Ps. 2; 24:8; 99:1-5. Also, it was rejection of Jesus as the king that led to crucifixion (John 19:15-16). To sum up, they – accusers – bring up charges that are phrased “right,” but construed in a misleading way to remove Paul as a contester of influence among the Gentiles.

ACTS: Paul and Silas in Prison

Paul and Silas in Prison

The Passage: Acts 16:11-40

Structure:

a. 16:11-15, Lydia is introduced.

 b. 16:16-18, I command you to come out

  c. 16:19-24, thrown into prison and ordered to keep the guard

   d. 16:25-27, Midnight event

    e. 16:28, words of Paul

     f. 16:29-30, what should I do to be saved?

    e’. 16:31-32, words of Paul

   d’. 16:33-34, an hour of the night

  c’. 16:35-36, Release those men

 b’. 16:37-39, led them out and asked to leave the city

a’. 16:40, They went to Lydia’s house   

Historical and geographical context:

Apart from St. Paul’s “travel”/prison escort to Rome, his missionary work covered three main areas: Asia minor (modern Turkey) with Cyprus, Macedonia (modern north Greece), and Achaia (modern south Greece – Athens, Corinth, etc.). He begins his witness in somewhat familiar area, Cyprus and Asia minor – people speak same dialect and have similar customs. But now we are on the other side of the Aegean Sea – Macedonia. It is the homeland for Alexander the Great and his father Philip II who defeated the alliance of city-states led by Athens in the battle of Chaeronea (338 BC). This resulted in unification of Greece, thou we’ll see the snobs of Athens acting up.    

Theology:

The meeting with Lydia “governs” the passage (see the structure, a and a’). Jesus said: “as my Father sent me – I am sending you” (John 20:21). We already seen how apostles repeat the patterns of Jesus, adjusting it for a particular situation. There is “Good/bad Friday” paradigm (ch. 5). Here, we see a gentile woman, Paul meets her by the water, talks to her, and she is converted – should sound familiar, John 4(!).

Inside of her story there is a theme that will be picked up and developed by the jailer narrative. She is the one who listens, but her household is baptized (!). She makes the decision for everyone. Same as parents for the children entrusted to them now. Same as jailer – vv. 31-34, the whole family is baptized. A valuable passage in discussion of “decision theology”.  

There is at least one more point of comparison between earthly ministry of Jesus and missionary journeys of St. Paul – their rejection of a witness by demons or possessed entities. In case of Jesus see Mk. 1:21-28. Here we have a girl. Later both St. Paul and St. John will teach on distinguishing of the spirits (cp. 1 Tim. 4:1-2; 1 John 4:1-4)  

It is noteworthy that the main “action” happened at midnight (v. 25). This adds to the list of midnight turning point events: Passover (Ex. 11:4), Samson carries the city gates of Gaza (Judg. 16:3), king Artaxerxes reads the memorial book (Esth. 6:1), birth of Jesus (Lk. 2:8), dialog with Nicodemus (John 3:1-2), the Last Supper (John 13:26-30). We see how step by step the important events in the biblical history turn from the nighttime into the day, as it was promised (Mal. 4:1-2).      

Other themes:

Reading the passage, it is hard to avoid a sense of mystery in Pauline relationship with the authorities. On the one hand, he allows the magistrates to beat him (and Silas) with rods being a Roman citizen (v. 22). Why did he not use his Roman citizenship card immediately? Did he forget? Did he leave his Roman passport in his luggage when was delayed in the previous airport? Ok, the last one is more a fun argument.

On the other hand, Paul and Silas demanded that the magistrates would apologize – it doesn’t look like “humility”. St. Paul used the same legal grounds to protect himself in a few other cases, see lesson 42 (Acts 22:28). At the end – the citizenship is the reason for his trip to Rome for a trial before Ceasar (lesson 45, Acts 25:12). Where is the dividing line when we should rely on the help from above and a permissible usage of governmental structures God Himself placed for the order of society? (cp. Rom 13:1-7 vs. Acts 4:18-20). 

 

VISION of MACEDONIA

Vision of Macedonia  

The Passage: Acts 16:6-10

Structure:

a. 16:6-8, Holy Spirit prevents preaching in Asia [Minor]

  b. 16:9, Vision of Macedonia

a’. 16:10, God call to proclaim the Good News   

Historical and geographical context: The second missionary journey began straight after Jerusalem council. Paul and Silas (not Barnabas) visit the cities of South Galatia (Debre, Lystra, and Iconium, end of the last lesson). Then they go to Phrygia (center/in-land part of modern Turkey). Luke has an interesting remark that they were prevented to “speak the Word” (see below). They also attempted to go to Bithynia – northern territories of Asia Minor. The Spirit prevented them from going there too. Interesting fact, later Nicaea (city in Bithynia) will gain its fame for hosting the First and the Seventh Ecumenical Councils.    

Getting the vision they move to Troas – a city on the West coast of Mysia to take a boat to Macedonia (Northeast part of modern Greece).   

Theology:

The Holy Spirit prevents them from speaking the Word (Logos). There are two ways to understand this phrase. First, as ESV suggests, the Holy Spirit prevented them from speaking the Word in the areas of Phrygia and Galatia. Theoretically, it is possible to read it this way, but then vv. 1-5 do not make sense – Debre, Lystra, and Iconium are important cities of those territories. Second, they went through Phrygia and Galatia – visiting the congregations established during the previous deployment. Where should they go next? First option: thought mainland of Asia Minor: Ephesus, Smyrna, Sardis, Thyatira, Pergamos etc. – see Lenski, Acts, p. 644. (Yet, Lenski doesn’t make a connection with Churches of Revelation, cp. 2 – 3).       

Driven by a night vision (dream). The question of Pauline visions is discussed below (Other themes). Here we need to touch on the general understanding of the dreams and visions in the Bible. Abram had dreams (Gen. 15:12), Jacob had dreams (Gen. 28:10-17), Joseph [the patriarch] had dreams (Gen. 37:5-11). Elihu teaches about dreams (Job 33:14-28). Joseph had dreams (Mt. 1:18-21; Mt. 2:13-15). So, it should not surprise a Biblical student that in the rare cases God reaches to godly people. When the Word was incomplete – God used many means to deliver His will to His servants. Nowadays, we have Scripture – holy, written, inerrant, and complete Word of God. It is possible to apply Elihu’s matrix to Pauline experience – Holy Spirit told them twice (forbidding to go through Asia Minor and Bithynia), then and only then Paul sees a dream.      

Verse 10 ends with the decision “to evangelize them”, where evangelize is a verb. ESV uses “to preach the gospel.” What’s the difference? Insertion of the verb “to preach” assumes that it can be done only by saying (writing) something – usage of the verbal methods only. Yet, the Bible doesn’t limit the evangelism to preaching, blogging, or sharing Bible tracts. Bible speaks of wholistic attitude toward Evangelism – how one hears the Word, what one says and how it’s done, and – very important – how the message that was preached relates to one’s personal daily life (are there any double standards?).   

Other themes:

Was St. Paul a visionary or a dogmatision? The short answer is “yes.” But it needs further explanation. On one hand, he left us with 14 letters (Hebrews included). These letters are full of dogmas/teaching and settings for the moral boundaries for Christian conduct. Most of the times he based this teaching on the OT Scriptures read by NT eyes – through the lenses of the Incarnation of Christ and embodiment of the Body of Christ in the Church.

On the other hand, he is very sensitive to the movement of the Holy Spirit (see examples in Acts and passages like 2 Cor. 12:1-10). With the closing of the Biblical canon, we operate in a bit different world. We have the fullness of the Word of God – therefore, we need to be way more careful with the visions and test them over the Scriptural testimonies and the opinion of mature brothers and sisters (both of present of the past), inviting the Church into the conversation.    

COUNCIL in JERUSALEM

Council in Jerusalem

The Passage: Acts 15:1 – 16:5

Structure:

a. 15:1-2, Circumcision

 b. 15:3, Visit of towns

  c. 15:4-6, report at Jerusalem

   d. 15:7-11, yoke

    e. 15:12, Paul and Barnabas

     f. 15:13-21, Words of Jacob/James

    e’. 15:22, Paul and Barnabas

   d’. 15:23-29, burden

  c’. 15:30-35, Report at Antioch

 b’. 15:36-41, Visit of towns

a’. 16:1-5, Circumcision

Historical and geographical context: Chapter 8 tells us that everyone left Jerusalem during great persecution but apostles. Two things to note here: first, during these years Jerusalem church re-gained more people (due to evangelism and return). Two: one of the strongest parties within the church became the Pharisaic party – Jews who accepted Jesus as the Messiah but pushed the necessity to obey “the customs of Moses” to be saved. Their “mission” to Antioch resulted in Jerusalem council.

Paul and Barnabas are the main proponents of Una Sancta – One and Holy church. Their mission experience impacted their theological presuppositions.

On their way to Jerusalem Barnabas and Paul go through Phoenicia and Samaria. Two Gentile territories whose representatives accepted Jesus – Syrophoenician woman (Mk. 7:24-29) and the woman at Samaritan well (John 4). 

Theology:

Development of the authority structure in Jerusalem church. It used to be apostles with St. Peter as a spokesman (see ch. 6 – decision about diaconal office). Now, it is apostles and elders. Knowing what duties St. Paul assigns to bishops/overseers (1 Tim.3) and elders (Tit. 2), we need to differentiate elders in the Bible from the elders in the LCMS (unfortunately). Yet, the point remains – by the time of Jerusalem council, the church was governed not only by the apostles who “saw Jesus” but also by the godly men who came to faith later on. 

To understand the point of the story, we need to ask ourselves: what was the question? The answer: the way people come into the com-unity, not their sanctification. It was a challenge for “admission office” of the church – who and how can be counted as a full-right church member. This chapter should not be used as a background for antinominalism (cp. FC, 6 [both Epitome and SD]). At the same time, we should not forget the immediate example of Timothy. Comparing it with Ex. 4, we can see his circumcision as a dedication to a particular mission.

What does the restoration of the Tent of David point to? When Jacob refers to theology of Zion (vv. 16-17) he addresses two questions: first closeness of relationship with God, as the Tent of David allowed. Second, the other nations will be attracted to this closeness and will join Israel (cp. Is. 2:2-3).  

The very end of chapter 15 presents a sad story of a major disagreement between St. Paul and Barnabas. Two strong and godly men had a completely different attitude toward fitness of John Mark for the outreach ministry. So, this mission split – did it ruin or multiply the possibilities. The answer is “yes”. On one hand, the ruined unity was somewhat impactful – right after the unity of the church in decision over the acceptance of Gentiles into the full membership of the people of God, we see a story of breaking up the bond of togetherness. On the other hand, we know that Barnabas and [John] Mark were very active in their ministry. Therefore, God was able to use even this split for the spreading of the Gospel. To conclude, it is possible that apostle Paul and [John] Mark got re-united (2 Tim. 4:11; Philemon 23).   

Other themes:

Ecumenical Councils and Jerusalem council. There is an opinion that 7 Ecumenical councils are as authoritative as the Council in Jerusalem. This position leads to [at least] two opposing wrong conclusions: (1) the decisions of the Ecumenical councils are Divinely inspired. No, they are not. (2) the decision of Jerusalem council has only “suggestive” character. Again, being a part of the Bible, the description and the decision is fully inspired.

ST. PAUL and BAR-NABAS in LYSTRA and DEBRE

Paul and Barnabas in Lystra and Debre  

The Passage: Acts 13:50 – 14:28

Structure:

a. 13:50-52, Travel of evangelization

 b. 14:1-4, Increasing disciples

  c. 14:5-7, Stoning

   d. 14:8-13, crowd wanted a sacrifice

    e. 14:14-17, Words of apostles

   d’. 14:18, restraining crowd from a sacrifice

  c’. 14:19-20, Stoning

 b’. 14: 21-23, Increasing disciples

a’. 14:24-28, Travel of evangelization   

Historical and geographical context: This story concludes the First Mission trip. After St. Paul’s miraculous resurrection at Lystra (see below), he visits Debre, converting many, after which Paul and Barnabas begin their trip back. Passing through the same cities avoiding Cyprus they return to the church (Acts 14:27). Apparently, Antioch (of Syria) became a center of the church development.

The name of town Debre – the final destination – is derived from Persian Derbent which stands for “narrow gate” (lit. “barred gate”). It is interesting that the city with this name has accepted the Gospel without any hesitation or reservation. Debre is mentioned 4 times in the Book of Acts (14:6, 20; 16:1; 20:4). First time it is just a geographical pointer, then St. Luke simply states that “they preached the Gospel to that city and made many disciples”. Interesting, that the city with such name is fast to believe in Jesus (as He preached, Mt. 7:13-14).    

In comparison, two other cities mentioned in the story are Iconium and Lystra. The meaning of Iconium is based on “icon/image” – city of [the large or mass produced] Image. What is surprising is that regardless of the prohibition to create the images for “acknowledgement” (Ex. 20:4-6) there was a Jewish synagogue in town (Acts 14:1). The exact meaning of Lystra is lost, but it could mean something within a range of “loose goats, pain relief, or city of madness”. If the last one is true, no wonder St. Paul was stoned there. To conclude, Antioch of Pisidia, Iconium, Lystra, and Debre are Galatian cities St. Paul writes his famous letter to. 

PAUL and BAR-NABAS in ANTIOCH of PISIDIA

Paul and Barnabas in Antioch of Pisidia

The Passage: Acts 13:14-49

Structure:

A. 13:14-23, Israel is chosen by God (13:17)

 B. 13:24-25, proclaiming baptism of repentance (13:24)

  C. 13:26-30, God raised Him from the dead (13:30)

   D. 13:31-32, We proclaim this good news (13:32)

  C’. 13:33-37, Jesus is raised (13:33)

 B’. 13:38-41, proclamation of forgiveness of sins (13:38)

A’. 13:42-49, Word of God spoken to you first (13:46)  

Historical and geographical context:

By the time of Jesus (maybe even earlier) Jewish community developed Scripture reading calendar. It is mentioned here in v. 15 and 27. Books of Torah (5 books of Moses) were divided into 54 parashot – weekly passages. These readings were also supplied with readings from the Prophets (the block of books of Prophets differs a little from our understanding of prophets, see Overview of the Bible: Introduction). Our reading calendar is based on Gospels with additional readings from OT, Psalms, and Epistles.      

SAUL and BAR-NABAS COMMISSIONED

Saul and Barnabas commissioned  

The Passage: Acts 12:24 – 13:13a

Structure:

a. 12:24-25, They took with them John, called Mark 

 b. 13:1, List of the disciples

  c. 13:2-5, Holy Spirit

   d. 13:6, a magician

    e. 13:7, the Word of God

   d’. 13:8, a magician

  c’. 13:9-11, Holy Spirit

 b’. 13:12, becoming a disciple

a’. 13:13a, John left them and returned to Jerusalem  

Historical and geographical context:

Turns out that Barnabas and Saul were in Jerusalem when St. Peter was released from prison. The story of St. Peter being released from a prison by a hand of an angel is so beautiful that we can lose the chronological order. Barnabas and Saul came to Jerusalem with financial support for the suffering saints of Jerusalem.