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. 

ROMANS 8. Part 2

ROMANS 8 (part 2, vv. 18-39)

the structure of the chapter as a whole can be found here.  

Part A’, vv. 18-30

St. Paul concludes the previous part with the claim of our heirloom in Christ, as long as we suffer with Him to be glorified with Him. Latin saying: “per aspera ad astra.” Through perils to stars…

Then he goes into a consideration of suffering and glory. Two things: (1) the level of suffering is not compatible to the “amount” of glory we will receive in Christ, example of groaning creation (vv. 19-25). 

(2) the Spirit (v. 26) helps us! For even do not know how to pray, but Spirit intercedes for us in our groaning…

For God knows us, predestined us, called us, being justified, and glorified! (vv. 29-30).

Conclusion (vv. 31-39). It begins like the other famous parts of Romans – 4:1, 6:1, 7:7. Later he will use it twice more in the next block (9:14, 30).

This paragraph can be an answer/conclusion to

Chapter 8, compare 8:1 reinforced by 8:38-39.  

Chapters 5-8, the name and the title if Jesus is the same in 5:1 and 8:39 (5:11, 21; 6:23; 7:25). So, it is the end of many-side discussion of the assurance we have in our LORD Jesus Christ. 

Chapters 1-8, it can be a answer to righteousness/faithfulness of God (1:17) set at the beginning and “challenged” in 3:1-8 (set of rhetorical question).  

God’s love shown in the sacrifice of Jesus is a proof and guarantee of our heirloom (v. 32):

Death and life

Angels or rulers

Things present or things to come (future)

Powers

Height or depth

ANYTHING in the created world – total 10 “units”

Can’t separate us from the love of God in Christ Jesus our LORD.       

ROMANS 8. part 1

ROMANS 8 (part 1, vv. 1-17)

a. 8:1-8, “Spirit” 5 times

  b. 8:9-11, “Spirit” 6 times

  b’. 8:12-17, “Spirit” 6 times

a’. 8:18-30, “Spirit” 5 times       Total: 22 times – 22 letters of Hebrew alphabet

c. 8:31-39, conclusion

a. Continuation of or response to the discussion of the law of flesh and sin.

Law of the Spirit set us free from the law of sin and death

Flesh vs. Spirit (vv. 3-8) – three (almost) pairs

1. life according to the flesh – set the mind on things of the flesh (cp. 6:16)

1'. life according to Spirit – set the mind on the things of the Spirit

2. Mind of the Flesh – death

2'. Mind of the Spirit – life and peace

3. Mind set on flesh – hostile to God

3'. The response is b. (9-11): mind set on the Spirit

v.9 Spirit dwells in you –

    Body is dead because of sin

    Spirit is life because of righteousness

v.11 Spirit dwells in you

c. Debtors vs. heirs (vv. 12-17)

Life according to the flesh – death

By the Spirit you put to death deeds of the body

Not the Spirit of slavery

Spirit of adoption – we cry “Abba, Father”

Spirit [of God] testifies to our spirit that we are children of God,

Children – then heirs,

            Heirs of God

            Heirs with Christ, when we suffer to be glorified. 

Romans 6: Gifts of the Spirit in the Baptism

Gifts of the Spirit in the Baptism

Romans 6 – intro

Structure:

a. 6:1-2, Persistence of sin for a greater grace? No

  b. 6:3-7, being absolved from sin

    c. 6:8-13, parts of your bodies as weapons of righteousness

a’. 6:14-15, Should we sin because we are not under the Law? No

  b’. 6:16-18, being freed from sin, you are slaves of righteousness

    c’. 6:19-23, present them as slaves to righteousness

 

Last time we talked about the concept of SIN.

This chapter approaches sin from two angles:

1. Status of dead to sin, being baptized – gift of status   

2. Not giving our members (parts of the body) to sin – gift of obedience

First, baptism – connection with the death of Jesus.

Pauline logic is simple: if we are connected with Him in His death, we – as the children of God – will be connected with His resurrection. This promise takes care of the past (including the original sin impact) and carries us into the future, pointing to our resurrection in the world to come.

Second part is more related to “the present”. Verse 17 summarizes the point, and the Formula of Concord, Solid Declaration IV:17 uses it the following way:

The people of the New Testament are to be willing (Psalm 110:3) and sacrifice freely (Psalm 54:6), “not reluctant or under compulsion” (2 Corinthians 9:7). They are to “obedient from the heart” (Romans 6:17). 

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.    

St. Peter goes to Cornelius

St. Peter goes to Cornelius

The Passage: Acts 10:24-48

Structure:

a. 10:23b-24a trip to Cornelius’ home

  b. 10:24b-27, Cornelius fell at the feet of Peter

    c. 10:28-29, Peter’s initial enquiry

      d. 10:30-33, Cornelius describes his vision

    c’. 10:34-43, Peter’s answer/sermon

  b’. 10:44-47a, Holy Spirit fell upon them  

a’. 10:47, staying at Cornelius’ home     

Historical and geographical context:

Theology:

St. Peter did not travel alone this time. We noticed two lessons ago that Peter undertook the whole visitation journey by himself [singlehandedly]. It is important to pay attention to the fact that this time he is escorted not only by messengers from Cornelius but also by some brothers from Joppa congregation. I personally believe it is recorded to contrast these facts. Do know exactly why – that’s for the next generation of Bible students.        

Cornelius is a complicated character. On one hand, he has leftovers of pagan habits (even though he was introduced to a reader as a God-fearing gentile).  Yet, seeing Peter he bows down, and Luke has no hesitation to add that he worshiped the apostle (10:25). Note how Peter responds to this situation – no chewing up, at the same time no pride exhibition. He simply corrects his mistake (that’s how he takes it), lifting him with his own hands. Good leaders lift up people, not put them down.     

At the same time Cornelius “walks by faith” – the only commandment he got from an angel is to send for Simon-Peter. Similar to the situation of Abraham – father of our faith – when God told him to go to the land which he doesn’t know. In a sense the story of Cornelius is a NT retelling of a guy who was raised as a pagan and called by God to walk into an unknown situation – land or unfamiliar house, being fully transformed through this experience into faith heroes.

Peter’s initial statement goes back to the idea of unity within the community of believers. He does not interpret his vision on the roof (10:9-16) as a delicatessen challenge. His immediate interpretation is a challenge of associating with gentiles and God’s encouragement “not to call any person common or unclean” (10:28). As Cornelius describes his vision (10:30-33), Peter comes to an understanding that God has no partiality, because in Jesus Christ all the people of all the nations can be accepted to God for He – Jesus – is the Judge of the living and the dead (note the usage of this phrase in the Creed). Also, all the prophets prepared the OT Church by bearing witness about Jesus who is the reason for forgiveness of sins of the believers (10:43).

Outpouring of the Holy Spirit on Gentiles was a big surprise to the circumcised believers. Two things about that: first, they used to have converts in the community (proselytes, cp. 2:11) and God-fearing Gentiles (who were not allowed to come to Passover celebration). Now, when the Holy Spirit fell on the Gentiles, there should be no distinction between the believing Jews and Gentiles. Second, it is very interesting to notice the contrast between the First Church and current situation. Now the Gentiles have no problem to discuss the work of the Holy Spirit (one way or another), while the conversion of a single Jew leads people to shock (positive or negative).     

The baptism of those who are converted by the preaching of the Word is a seal of God’s promises. This historical account is accurate – the Bible is the Word of God, but it doesn’t contradict the statements of St. Paul (Col. 2:11-12) and St. Peter (1 Pet. 3:21) on efficacy of the Sacrament of Holy Baptism.         

Other themes:

Coordinated prayers – angel of God appears to Cornelius at the same time when Peter prays on the roof-top. Which tells us about the grandiose plan of Almighty God Who brings people to salvation then and there He desires (AC V). 

Philip preaches in Samaria

Philip preaches in Samaria  

The Passage: Acts 8:4-25

Structure:

a. 8:4-13, Philip went to Samaria

  b. 8:9-13, they received the Holy Spirit

  b’. 8:18-24, Simon wants to buy the power over the Holy Spirit

a’. 8:25, preached to many Samaritan villages    

Block a. (4-13):

a. 4-5, Philip went down to Samaria preaching Christ

  b. 6-8, They paid attention to his words and signs 

  b’. 9-11, they used to pay attention to the words of Simon and his magic

a’. 12-13, they believed preaching in Jesus Christ and were baptized

Historical and geographical context: An important geographical factor – Samaria is north from Jerusalem, but St. Luke said, “went down” (8:5). The reason is the Temple Mountain of Jerusalem is the highest point map, cp. Ps. 48:1-3, Is. 2:2-3.

The spread of the good news to Samaria was provoked by the persecution raised by Saul. Later, St. Paul – who used to be Saul – writes to the congregation in Rome that everything that happens with the believers God turns for good (Rom. 8:28).       

Theology:

Judean- Samaritan relationship. Samaritans began their life on that territory around 721 BC because of move of the Northern Israel Kingdom to Assyria. King Sargon II replaced them with the people from other nations who mixed up with the small group of Manasseh and Ephraim. After the return from the Babylonian Exile Samaritans were the ones who resisted the reconstruction of the Temple (Neh. 2:19, 4:1-2). To the time of Jesus their mutual dislike came to the highest point (John 4:7-9). Yet, people of different nations can reunite around worship of Jesus the Messiah (John 4:10, Acts 1:8).     

Reality of magic. People who reject the rule of God the Creator are ruled by the evil forces (Rom. 6:16). Magic is an attempt to control the realities of life avoiding submission to the One Who created the rules.  

Maturation in faith. Simon believed (8:13). He joined Philip, apparently learning the way of the Lord. Along with the others he received the Holy Spirit. But when he saw that the power of the Holy Spirit is given by the laying of hands, he wanted to have this power – power of the apostleship. Philip, being a deacon, had an authority to share the good news of Jesus Christ. Apostles had the power and authority to admit people to the Christian Church. Notice that the confession of the Holy Spirit is followed by the recognition of One, Holy, Christian, and Apostolic Church. To be part of the apostleship in those days one had to fit the criterion written during the replacement of the 12th apostle (1:21-22). The request of Simon is wrong not because he wanted to be a leader, for the St. Paul later wrote on the blessedness of leadership (1 Tim. 3:1). The request was problematic because he wanted to avoid the years of growth and maturation. Newly converted should not be placed in the offices of authority (1 Tim. 3:6). Money and financial gifts can’t replace years of education, experience, and – again – maturity.               

Importance of hierarchal approval. The Church sent Peter and John to see what happened in Samaria. It is St. Peter who rebukes Simon, not Philip or one of the local believers for neither of them had enough experience to catch the challenge Simon’s initiative could’ve create for the Church. Out of all the reformers Dr. Martin Luther was the one who did not separate from the Roman Catholic church. Unlike Calvin or Anabaptist who broke with the church, Luther stayed within the church as long as he could.      

Other themes:

Baptism and the Holy Spirit. From the account of the Book of Acts we see that the baptism of water and descending of the Holy Spirit are not interconnected facts – there is no stable paradigm. But, by the end of Time of the Apostles the baptism of water is intertwine with the emersion of the Holy Spirit (Tit. 3:5). 

Outpouring of the Holy Spirit

Coming of the Holy Spirit

The Passage: Acts 2:1-13

Structure:

A. 2:1-4, Began to speak in different tongues  

  B. 2:5-6, People are astonished  

A’. 2:7-11, People listen to different tongues

  B’. 2:12-13, People are astonished

  

Historical and geographical context:

Note that 120 were not at the Temple during the outpouring of the Holy Spirit. The Spirit came on the disciples in the house. The [large group of] people gathered by the house and engaged in a dialog with the disciples (2:2,6). Even though disciples spend much time at the Temple (ch. 3-4, 6-7, 21) – the Spirit’s presence designate the “Temple-like” or the New Temple gathering.

People gathered for the feast of Pentecost. More on Pentecost – read Lev. 23:15-22 and Num. 28:28-31. Three main things: delivering of the Covenant at Sinai, invite your neighbor (Ruth – both the Book [in connection with the feast] and the story [she comes to Judea during Pentecostal period]); common [sacramental] meal.       

Theology:

Pentecost is a reversal of the curse of the Tower of Babel. Gen. 11 tells us the story of separation of people according to their distinct “lips”. People who worship differently do not get along – even within our church-body we have fractions: confessionals, CoWo, pro-bishop, fully Congregationalists. The outpouring of the Spirit will unite people with a variety of backgrounds: Jews-Gentiles, men-women, slaves-free (Gal. 3:28).        

Picking up on different languages – representatives of different territories – Good News was preached to “all the world”, cp. Mark 16:15-16. On one hand, the sharing of the Good News in Jerusalem was an act of reaching out to the whole world, on the other the disciples had to be ready to follow up going out of Jerusalem to Judea, Samaria, and to the ends of the Earth (1:8) – as Jesus commanded them and showed in the non-verbal signs (Jn. 21:11). The disciples did not go out even after the [first] martyrdom of Steven (Acts 7).   

Rushing wind. God exhibited His power during the covenant at Sinia (Ex. 19) and the covenant of the Kingdoms (1 King 19). Therefore, we can see His involvement in the life of the whole creation (not only humans) – cp. Mk. 16:15; 2 Cor. 5:19.

Other themes:

Tongues of fire – tongues of language, cp. James 3. The tongues/languages can be used for the fire that worms up, cooks, or provides esthetical comfort. Or it can burn down, destroy, and kill.

The fire that rested on the heads of the Apostles turned them – visually – into the living sacrifices, cp. Lev. 1:1-9; Rom 12:1-2. We don’t burn people but are presenting ourselves as the ones fully consumed by the Fire of God and bringing His presence to the world.

The effect of the Spiritual intervention might look like being drunk (v. 13) – cp. Eph. 5:18. The outside people do not understand what the person is saying, not only because he/she says unclearly, but for the difference of the “influence”. As a result, we need to remember that the Divine Service first of all is a family gathering of the faithful children with God the Father for the sake of our “Brother” Jesus Christ, under the guidance of the Holy Spirit.