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. 

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.

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.

Gospel of Mark: Transfiguration

Transfiguration

Text: 9:2-13

Comments: A. Context. We see this as a follow up to the first foretelling of Jesus' death and resurrection. Jesus got two responses: First, Peter rebuked Jesus. Second, there is no other response whatsoever. To give them a better understanding of the resurrection glory He takes 3 of His closer disciples to a mountain.

The mountain experience is overwhelming for them, and Jesus “charges them to tell no one until the Son of Man had risen from the dead” (v. 9). This triggers a conversation and He leaves it with a cliff hanger (v. 10-13).

B. Jesus and 3 others. Jesus selects James, John, and Peter as His “mighty men.” He spends more time with them and they see His glory of transfiguration. This is a pinnacle of Biblical leadership model. David had 3 mighty men: Josheb-Basshebeth a Tahchemonite, Eleazar son of Dodo, and Shammah son of Agee the Hararite (2 Samuel 23:8-12).

If we go even further in history, we should remember Moses and his three supporters: Aaron (his brother), Hur (community leader), and Joshua a son of Nun (military leader), helping Moses to pray and win the first battle of Israel after crossing the Red Sea (Exodus 17:8-16). Also, we should remember Noah and three of his sons: Shem, Ham, Japheth (Genesis 6:9). Or Daniel with three of his friends: Shadrach, Meshach, and Abednego (Daniel 1:6-7). In the royal court we can see the following model: monarch, prime-minister (dealing mostly with the internal affairs), minister of foreign affairs, and chief military commander.

Ultimately this paradigm comes from the order of creation, however in reversed order. In human world/terms we have a leader and three supporters. In creation order we have Trinity who invites Adam into fellowship of God's counsel. So, if we begin from the Creation account we need to notice other stories of the Bible where a human was given this privilege: Abraham and three visitors (Genesis 18), Isaiah who see the LORD Sabaoth (Isaiah 6 and Isaiah 53:1).

C. Seven persons. We know that Jesus was met by Moses and Elijah. So. So far we have 6 personalities: Jesus, 3 disciples, Moses, and Elijah. Then the Father speaks, making seven persons total. This completeness is important. Because prior to that Peter said something really strange – he did not know what to say, and have decided to say something. Proverbs 17:28 says: even a fool who keeps silent is considered wise. Peter should've take a class on the Books of Wisdom... What's so strange about his words? The problem is that he equalized Jesus, whom he just confessed to be the Messiah, with Moses and Elijah. These later guys are great BUT (!) Christ is greater, far superior. Author of the Letter to Hebrews, comparing Jesus and Moses put it this way: For Jesus has been counted worthy of more glory than Moses – as much more glory as the builder of a house has more honor then the house itself (Hebrews 3:3).

That's why the voice of the Father is SO important – He rearranges everything to it's proper place: this is My beloved Son, listen to Him (Mark 9:7). Moses, Elijah, David, all the other writers of the Holy Scripture have no glory of their own. They are as important as long as they point to Jesus as Messiah.

D. Why Moses and Elijah? Why these two? Why not Abraham or David? I think there are at least two reasons for it. Moses and Elijah represent two very distinctive periods in Israel history enveloping (more or less) all of its span. Moses is the one who brought them from patriarchal period to the LAND. Elijah ministered in the period of divided kingdoms preparing Israel for the first (Assyrian) exile.

Second, both Moses and Elijah have “weird” death stories. We are told that Moses died, but no one knows where his grave is. Who dug the grave? OK, maybe Moses, but who put the dirt back into the grave?? With Elijah it's not simpler – if Jesus is the first being raised from the dead, where did the prophet go to await for the resurrection of Jesus? We have many questions... AS a result we end up with two mysterious people who passed through death in some different way – so, they are the perfect representatives to talk to Jesus about death and resurrection.

E. Bright glory of Jesus – a foretaste of the glory of resurrection. As I said in the very beginning, the mountain experience of the apostles and Jesus' request not to share it with anybody until resurrection triggered a thought process in the right direction – what this rising from the dead means? (9:10). What Jesus did is gave them a foretaste of His resurrected glory. When we compare this passage with what we see in the Book of Acts 9:3-6 and Revelation 1:9-19, the purpose of Jesus becomes clear.

Therefore, we can identify a few elements of heavenly glory: bright glorious apparel and profound conversations with the spiritual giants of all, and most importantly – fellowship with the beloved Son of God, our Lord and Savior! 

Gospel of Mark: Jesus foretells His death and resurrection

Jesus foretells His death and resurrection

Text: 8:22 – 10:52

Outline:

A. 8:22-26, Jesus heals a blind man @ Bethsaida

 B. 8:27-30, Peter confesses Jesus as the Christ

  C. 8:31 – 9: 13, 1^st Foretelling of Jesus' death and resurrection + Transfiguration

   D. 9:14-29, Father with demon possessed son

    E. 9:30-50, 2^nd Foretelling of Jesus' death and resurrection + Who is greater?

   D'. 10:1-31, Family issues: divorce, little children, and rich YOUNG man

  C'. 10:32-34, 3^rd Foretelling of Jesus' death and resurrection

 B'. 10:35-45, James and John ask for positions at the throne of resurrected Christ

A'. 10:46-52, Healing of blind man – Bartimaeus (son of Timaeus) @ Jericho

Comments: Since we have this long passage, I will divide it into three blocks. First we are going to talk about healing of the blind men. Then I will show the progression of Jesus' foretelling of His fate and the response He got from His disciples. Third, we will address some family issues. Transfiguration we will save for the next time – it is too important...

PSALM 11

PSALM 11

s [superscription] – chief musician to David

a. 1, I trust, my soul

  b. 2, wicked

    c. 3, what can righteous do?

      d. 4a, LORD is in His temple, His throne is in heaven

      d’. 4b, His eyes behold and tried the children of Adam

    c’. 5a, righteous is tried 

  b’. 5b-6, wicked

a’. 7, the LORD loves the righteous

In the times of David there were worship in the hills. That’s why “you/they” suggest that his soul should flee to the hills.

It is not obvious in English translation but “the wicked” is plural. “They” are wicked. Wicked set the bow and arrows to shoot the upright in the heart – cp. Ephesians 6:16, arrows of the wicked. What defends from the arrows? Using the shield of faith – creed.

What can righteous do when the foundations are destroyed?

Flee to the LORD

Who is in His Holy Temple, while His throne is in heaven (v. 4).

The LORD tries the righteous – righteous goes through training, development, and path of maturation. Cp. James 1:12.

The wicked is caught by snares, burned by brimstone, and dismissed by the wind (spirit), cp. Ps.1:4.

The LORD is righteous, Loves the righteous deeds, and the upright looks at His face, cp. Num. 6:24-26. We are not hiding from God, unlike Adam (or sons of Adam, see v. 4b). We are righteous in Christ and through Christ – the second Adam, therefore we can trust in the LORD, Who rules from His heavenly throne. 

Advent Readings: Luke 14

 Luke 14

The chapter begins with a story of Jesus healing of a person with dropsy on Shabbat. This is not the first time when He attempts to heal someone on the Sabbath. The first ones were met with hostility and resistance (Lk. 6:6-11). This time the scenery is a bit different – Jesus addresses the lawyers (the specialists in Torah) and Pharisees with a question: is it lawful to heal on the Sabbath? His question was met with silence. They were thinking… Thinking about the question, thinking about a chance to get upset the crowds, thinking about Jesus’ status (I hope…).

To help them Jesus shares two parables: the parable of the wedding feast (Lk. 14:7-11) and the parable of the great banquet (Lk. 14:12-24). The first one addresses the issue of status. People of Greko-Roman culture would sit at the table according to the level of their relationship with the host. The most honorable guest would have a seat right next to him on the right side. Then – let’s say A- guest – would sit closest to the host on the left. And so on and so forth…

Jesus didn’t go against the custom of the day, but he presents a parabolic commentary on Proverbs 25:6-7. The place at the table should not be taken based on self-assessment of a person (or high self-esteem) but based on one’s humility. And if a host would desire to elevate one to another position – so, be it. If not, not – the humility prevails, and the guest ends up in a win-win situation. But there is more to the lesson than a mere promotion of practical psychology skills. What Jesus teaches his listeners is the fact that in the presence of God we all should exercise humility but not pride (cp. James 4:10).

The second parable is even more to the point, building up the tension to another level. If the first one leaves any sense of worthiness on a part of a man in the presence of God, the second one leave no foundational stone for a human pride. For the man who set great banquet is the Son of Man – Jesus. He is the One who invites the people, while they decline shielding themselves with excuses (many of these excuses are compatible to being excused of a military draft, cp. Deuteronomy 24:5). Again, Jesus presents his parable in front of “lawyers” and Pharisees – they know Torah, and they totally understand catch “His drift” so to speak, when he brings up these examples.

The worst thing for his immediate listeners is the final statement of the Lord: “For I tell you, none of those men who were invited shall taste my banquet’ (Lk. 14:24). Unlike those who didn’t see themselves worthy and jump on the opportunity to be at the Great Banquet, the listeners of Jesus ended up outside of the fellowship with the LORD. How sad… Being raised in the tradition instituted by God Himself, being knowledgeable of the statutes and rulings of God, being the attentive listeners of the Messiah, and yet, ending up outside of the Banquet…

May His grace continue in us, delivering us safely to the heavenly realms (Philippians 1:6).

Advent Readings: Luke 9. Transfiguration

Luke 9

The center of the chapter tells us a story of Transfiguration. Jesus goes to the top of the mountain taking along three of His disciples: Peter, James, and John. They see Jesus speaking with Moses and Elijah about His exodus [ESV – departure] (Lk. 9:31). This is a unique feature of the Gospel of Luke, none of the Gospel writer pointed out this fact. There is an interesting thing – Moses is a leader of Exodus; Elijah had his own exodus experience (1 Kg. 19). Moses and Elijah had something to share with Jesus, Who was about to embark on His Exodus path toward Jerusalem.

Yet, the main point of the story of Transfiguration is an attack on the Sovereignty of the LORD. Peter’ suggestion, however good intentions guided him, presupposes that the glory of Moses, Elijah, and Jesus – the incarnate Word of God – is equal. Heavenly Father immediately intervenes, saying “This is my [beloved] Son, my Chosen One; listen to Him!” (Lk. 9:35). To visualize this intervention, the disciples saw no one when the voice from heaven had spoken.

Jesus only, Jesus of the cradle, Jesus of Transfiguration, Jesus of the Cross and Tomb, and Jesus of Resurrection and Ascension. 

Advent Readings: Luke 5

Luke 5

Well-structured chapter. Think about it. First Jesus calls Peter, James, and John as his first disciples. The story is structures by the usage of the word “boat(s)” – total usage 6 times! Fulness of manly impact on the world, as man was created on the sixth day.

Then Jesus heals two people – a leper (5:12-16) and a paralytic (5:17-26). Both of them re-gained access to the Temple. The first one was forbidden access for purity/cleanness reasons, while the paralytic simply couldn’t come on his own.

The third block is call of Levi – a tax collector. It is a unique call by itself – the Messiah invites as a disciple a person who collected money for the occupational forces of Rome. So scandalous! Especially taking into account the fact that he was from the tribe of Levi. He should’ve served as a local pastor of a synagogue, but the challenges of life made a correction of his path of life.

Then comes the conclusion – a parable about the Old and the New. Usually, the parable is interpreted as a strife for new things. Yet, the careful reading suggests that Jesus argues for the proper use of both. It is something new for Biblical history to call the fisherman (prior to Jesus, God more than often called shepherds: Abraham, Isaac, Jacob, Moses, David etc.), while calling a Levi “back” to ministry is an example of Old/good patterns (cp. Lk. 5:39). Change for a sake of change is not what Jesus is rooting for. What He introduced is an invitation of a new type of people as disciples, while maintaining the old flock close to Him. 

SERMONS: How Tongue Works

 How Tongue Works

Texts: James 3:13-4:10                           Mark 9:30-37

I. Intro – Overview of the Series

Faith reflected in Deeds (let’s make it TC).

Deeds should be supported with the Speech.

 

II. St. James on wisdom.

The prime exhibition of wisdom is relationship with others.

St. James identifies two types of “wisdom” – heavenly and earthly.

The earthly is not “street smarts” – it is ambitious attempt to do it “my way”

It is no different from what the disciples went through – Mark 9:34, who is the greatest?

Jesus shows them the one who is growing – a child.

A child in faith who is meek (James 3:13), drawn to God, pure in heart, and humble before the Lord (James 4:8, 10).    

 

III. Take away.

I will leave you with an option.

Recently, the Board of Elders ran stats research for the last three post-covid years. With 5 to 10 people leaving Zion to Glory, with some families moving out of the state for a variety of reasons, we have a stable attendance. What does it mean? It means that so far God trusts us with new people…

Here is the option: 

are we going to treat our church as a dysfunctional family, 

or a family based on His love extending from the Cross forgiving each other and helping in the paths of maturation.

FAITH and TONGUE

Sermon on James: Faith and Tongue

the video is here (go to 29:20).

Texts: James 3:1-12

Mark 9:14-29

I. Intro – Rubik’s cube example. right color, right place on a surface, right place on in the cube. 

Like word: What? When? To whom?

 

II. St. James on tongue.

The rule of tongue – teachers first, but also everyone. James shifts really fast into “us” and “we all”.

Tongue twisters – not a set of educational phrases but a use of tongue for blessing of God and cursing the people (images of God) at the same time (James 3:10).

            Shakespeare, The Taming of the Shrew

Petruchio: Come, come, you wasp, i’faith you are too angry.
Katherine: If I be waspish, best beware my sting.
Petruchio: My remedy is then to pluck it out.
Katherine: Ay, if the fool could find where it lies.
Petruchio: Who knows not where a wasp does wear his sting? In his tail.
Katherine: In his tongue.
Petruchio: Whose tongue?
Katherine: Yours, if you talk of tales, and so farewell.
Petruchio: What, with my tongue in your tail?
(II.i.207–214)

            Mark 9 – foaming mouth (v. 20) – we are like a poor boy who was overcome by the evil spirit. Then father, friends, disciples of Jesus could not help – nothing could be done but to invite Jesus.

Coming to the Lord’s Supper we take Jesus Himself to our mouth and He touches our tongues, healing our speech.  

 

III. Take away.

The boy was saved by Jesus who teaches that these problems can be combated by the prayer. Not many-many-many words, but a set of Biblical passage that we speak to invoke the presence of God in our lives. The Liturgy teaches us how to use tongue.

Confessing Almighty Father who sent

His Son – for His sake we have the forgiveness and now

Guided by the Holy Spirit we can learn and grow in our godly usage of tongue 

JAMES: FAITH and WORKS

Faith and Works

(recording on YouTube [beginning 31:00]: https://www.youtube.com/live/E2CkpYqBJHI )

 Texts: James 2:1-10, 14-18 and Mark 7:31-37

I. Intro – we have three weeks of Epistle readings from the Letter of James.

Dr. Luther on the Letter of James – is it really “a straw epistle”?

Look at Luther Works v. 35, page 395: "I praise it [the Letter of James] and consider it a good book, because it sets up no doctrines of men but vigorously promulgates the law of God." 

Read it in the context of James 2:10!

 

II. Let’s cut to the chase – James 2:18

How do faith and works relate to each other?

It’s not what was first a chicken or an egg question –

it is more of a match or gas valve illustration.

Lutheran teaching – Augsburg Confession (AC) IV: Justification and

AC VI: New Obedience. 

 

III. Take away

What is a proper bridge between inner faith and external works – prayer

Mark 7:31-37 – God gives an ability to hear right and speak plainly.

First: our faith is reflected in the acknowledgement that God exists, Jesus is the Way, and Holy Spirit is your Comforter

Then (!) we have four types of prayer – connecting faith to works  

1. Confession of sins – reconciliation 

2. Praise or Glorification – evangelism

3. Petitioning – acts of mercy

4. Thanksgiving – sharing    

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. PETER'S PRISON STORY

St. Peter behind the bars story  

The Passage: Acts 12:1-23

Structure:

a. 12:1-2, Death of Jacob, brother of John, by an order of Herod (by sword)

  b. 12:3-5, group of soldiers

    c. 12:6-10, Lord’s angel

      d. 12:11, Peter is released   

    c’. 12:12-17, His angel

  b’. 12:18-19, group of soldiers

a’. 12:20-23, Death of Herod (by worms)

JAMES

Letter of James   

Video: (YouTube) is here.   

Title: Letter of James should be called Letter of Jacob. This might bring up many associations of Jacob the Patriarch who had his fair share of trials, defending himself against the rich, relying on the wisdom from above.    

Date of writing: very early (30-33 AD), probably before St. Paul came to prominence. This is the reason why James 2:14-26 should not be read as a polemic against Rom 4 and 5. Unlike St. Paul, James had a very different audience in mind (the people who actually were brought to diaspora because of Saul [St. Paul], cp. Acts 7-8).   

Structure:

a. 1:1 Greeting to 12 tribes in dispersion.

  b. 1:2-15 Trials, wisdom, and riches

    c. 1:16-25, good gifts from above.

      d. 1:26 – 2:13, bridle the tongue.

        e. 2:14-17 faith without works is dead (v.17).

        e’. 2:18-26, faith without works is dead (v.26).

      d’. 3:1-12, taming of tongue.

    c’. 3:13 – 4:12   wisdom from above. 

  b’. 4:13-18, trials, riches

a’. 5:19-20, saving the wanderer.

Main themes:

Trials. How do we perceive them: is it God who smacks us, or our own lifestyle got us in trouble (1:13-15). Also, an important issue, how to respond if we are persecuted unjustly: push back or bear with patience? (5:7-11)  

Wisdom. The Letter of James sometimes is seen as a collection of random wise sayings, something like a NT reflection on the Book of Proverbs. Yet, both of them have a deep structure. Also, both bring up the fact that the Wisdom comes from above (3:13,17; cp. Prov. 8).

Relations with the rich. It is important to identify the rich. On the one hand James speaks of people in fine clothing with golden rings. It points to the earthly riches. At the same time these signs can point to “covenantal riches” (cp. Rom. 9:4-5).   

Order in the congregation achieved by the control of the tongues, by the leaders or teachers (rabbis) and the lay members of the community.     

Main Characters: Jacob; Brothers/my beloved brothers (he is not addressing a company or a firm, he appeals to the family); “rich” and traders (4:13-17). Historical examples: Abraham and Isaac, Rahab, Job, Elijah. 

Reflection in other parts of the Bible: God Who created everything, knows all things, controls everything, and guides our lives to the proper End. (Gen. 1:1 – 2:3). It can be seen in the times of trials – Job is sustained by his faith in his Redeemer (Job 19; 42:10-17; cp. James 4:10).

There are a few exiles in the Bible. Adam and Eve are “exiled” from the Garden (Gen. 3:23-24), Israel got into the Babylonian captivity. Yet, God always provided a “comforter” – Jeremiah sent a letter to the ones in diaspora (Jer. 29:1-23).    

Lutheran teaching: Luther is very often quoted for his “rejection” of the Epistle. It is true that at the time of translation of the New Testament, he used the analogy of “straw” to describe James. On the other hand, in his later works Dr. Luther stated that the Epistle is ‘a good book, because it sets up no doctrine of men but vigorously promulgates the law of God (LW 35:395).

Apology of Augsburg Confession has the whole section on relationship between faith and works based on the Epistle (Ap. V:123-132).  

Lutheran hymnody:

LSB 528 – Oh, for a Thousand Tongues to sing (1:26-27)

LSB 846 – Your Hand, o Lord, in Days of Old (5:14-16)

 Relevancy of the Book: 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.   

Memory verses:  

4:7 Submit yourselves therefore to God, resist the devil, and he will flee from you.