Gospel of John: First Passover

First Passover

text: John 2:13-25

Structure:

A. 2:13, Passover at Jerusalem

  B. 2:14-16, Jesus is in the Temple

    C. 2:17, Disciples remembered

  B'. 2:18-21, Jesus talks about the Temple

    C'. 2:22, Disciples remembered

A'. 2:23-25, Passover at Jerusalem

Comments: The Gospel of John is structured around three Passovers. First one is here, in chapter 2. The second one is a Passover-related – chapter 6. And thirst one is the longest of Gospel's story, John 12 – 20. There are four main themes in the first Passover: Passover itself, the Temple, signs of Jesus, and people coming to faith.

Passover of the Jews. The original Passover happened about 1400 years prior. Since then the Feast was a commemoration of the Exodus (remembering the past) and celebration of the work of God in the present. Even secular master minds use this paradigm – Isaac Asimov's short story “Anniversary” (1959) sets the plot in a house where three friends “recreate” the events of their rescue, living through them year after year as a symbolic ritual. The Sons of Israel supposed to live through the events of the first Passover as one of the three “required” feasts to attend (Deuteronomy 16:16-17).

Temple. This is the Second Temple. The first one – as everyone knows was built by king Solomon. And it was destroyed in the time of Jeremiah (587 BC). The Second Temple was built after the exile (see Books of Ezra and Nehemiah) and really beautified and expanded by king Herod (at least something good done by him). He ended up creating a large complex about 36 acres. Pilgrims from the whole world would come there. Therefore, the people who provided the possibility for fitting sacrificial animals were a blessing to worshiping community. But (!) as usual, people, being very creative in perverting the God's gifts, subverted the whole purpose of the sacrificial system into the money flowing enterprise.

Again, the problem was not with the money per se, the problem was that they would sell the animals in the sanctuary. What is the problem with this? Two things. People were more concerned with the getting the right/perfect lamb or ox than the meaning and reason for these sacrifices.

Also, the altar of the LORD WAS a place of exchange – people confessed their sins, getting absolution in return. But (!) having a trading outpost in the sanctuary created a sense of even exchange – I paid money, got an animal, then got my blessings. This procedure clouded the sense of grace that was engraved into the system. That's why Jesus rebukes them “do not make my Father's house a house of trade” (John 2:16).

Signs of Jesus. The theme of signs began in the previous passage (the first sign – turning water into wine in Cana of Galilee, John 2:1-12). Surprisingly, the Jews (the leadership of the community) were not upset with Jesus, they were looking for an explanation (John 2:18). They took His cleansing right – as a symbolic act. Now, can Jesus give them an explanation? Yes, He can, and He did. But – as we say – it went over their heads. It went over the heads of the Jews, but also went over the heads of the disciples. That's why St. John points out that the disciples remembered His phrase when they witnessed the resurrection of Jesus (John 2:22).

So, what was the meaning of His “sign”? Destruction of the Temple corresponds to the Temple's restoration in three days (John 2:19). Just on the surface, there are at least three aspects that should be taken into an account. First, when Jews emotionally respond to Christ statement, they bring up the factor of 46 years of previous construction project activities. They are not ready to see in the Temple anything but stones, furniture, etc. Jesus talks about [the Temple of] His body (John 2:21). The divine interpretation of His words points to two other aspects. First of all, His bodily resurrection – that's what disciples remembered. But remembrance in the Bible is the verb of action – making steps based on what was remembered. Therefore, third aspect is formation of the Temple of Jesus or Body of Christ – the Church.

People coming to faith. These bold actions (words included) brought many people to faith. Yet, Jesus didn't trust them. He knew their nature... even His disciples left Jesus at the Garden of Gethsemane, and the denial of Peter is a factor for an interpretation of this phrase. Also, they believed seeing His glorious actions. They did not witness the trial, flogging, and crucifixion yet... again, even His disciples did not interpreted the empty tomb right. At best, they were puzzled... Therefore, the fact of Jesus being the Christ is not based on the testimony of man – His actions, words, and testimony of the Father and the Holy Spirit are the formative reasons for our faith. 

1 Timothy on Prayer

1 Timothy: On Prayer

Speaking about the prayer we can identify a few sub-topics:

Types of prayer – this will/might determine the content of prayers

Prayerful posture – kneeling, hands up, and what about Abrecht Durer?

Place of prayer – special building/room or where?

A. Types of prayer. In 1 Timothy St. Paul identifies four types of prayers: supplications, prayers, intercession, and thanksgiving (2:1, cp. Phil. 4:6).

Supplication – lit., entreaty or petition. Something one asks of the LORD, 1 Peter 3:12.

Prayer – very general term. Time, dedicated to a formal ceremony at a specific place (Acts 16:13,16).

Intercession – petition (on a person’s behalf). Later St. Paul will use this word to describe a prayerful engagement (4:5).

Thanksgiving – lit. good gifting. This is what Adam and Eve failed to do in the Garden of Eden. What Jesus had to restore for the disciples at the Last Supper (Luke 22:19).

B. Prayerful posture. Modern culture promotes minimalism as it pertains to spirituality. Hiking, fitness, diet, exercises – anything that is related to body life should be done actively. But the spiritual exercises – the less action, the better. That’s a reflection of materialistic worldview that penetrated the church. Along with turning a church into a lecture hall, the main posture for the people is sitting.

In the Bible the only “person” who sits is a king. Everyone else is either prostrated, kneeling, or standing up. Therefore, the apostle picks up on that in 2:8, since we are in the presence of the King, we should stand, and the worshiping attitude can be expressed by raising “holy hands.”

At the same time, we can enjoy the care of the Church for the varicose veins of her members, allowing people to sit during a lesson or a sermon. Side note, as you might know, benches came to church gradually beginning XIII-XIV century. It was the Protestant Reformation (not Lutheran) that, shifting the accent of the service from Lord’s Supper to sermon, sprang a wide pew installation project. It resulted in the architectural collapse of modern church buildings, which look like a warehouse (outside, and what is worst of all – inside). People come to be fed, to listen, to consume, creating “what did I get from the service?” attitude. Apostolic Church was the church of prayerful engagement of the congregation as a whole, going through words and motions of the liturgy (Psalm 136). Yet, even now, some Lutheran churches keep the kneelers (cp. Bethey, Lompoc-CA) to maintain a variety of prayerful postures.

C. Place of prayer. St. Paul does not address the question of a dedicated building in the letter. At the same time, when the apostle talks about the Church, he brings up “building” references – pillar and buttress of the truth. On one hand, it is a good visual. People of the I century AD were very familiar with the temple structures.

This is not the first time Scripture uses construction terminology as a description of metaphysical realities. Solomon talks about the wisdom is a “house builder” (Proverbs 9:1).

On the other hand, as mentioned above, first church communities had special/dedicated places or buildings for “prayer. See Acts 16:16). When St. Paul speaks of “every place” (2:8) he does not mean wherever you are individually. He means that in every city, town, and community men (note the plural form) should get together for prayer and teaching. There is no deviation from the service of the sacrament – the prayer includes the eucharistic part (the last one), as we talked before.

Advent readings: LUKE 1

LUKE 1

St. Luke begins his story of Jesus, introducing himself as a true historian. He interviewed, compared his notes, and did diligent research, trying to achieve one goal – that you, most excellent Theophilus, may have certainty concerning the things you have been taught (Lk. 1:3b-4).

Then he begins a story of John Baptizer’s birth and sandwiched within the story there a prophesy of Jesus’ birth. The chapter has a general chiastic structure:

a. 1:5-25, Birth of John the Baptizer foretold

  b. 1:26-38, Mary listens of Jesus birth

    c. 1:39-45, Mother of John the Baptizer and mother of Jesus meet

  b’. 1:46-56, Mary talks/sings about “visitation of God”

a’. 1:57-80, Birth of John the Baptizer

For a great detailed analyses of these passages, I recommend commentary of Arthur Just on the Gospel of Luke in 2 volumes.

I will just mention two things. First, we meet Zechariah [father of John the Baptizer] in the Temple. It is important to see that Jesus came in the “templish” environment. Sacrifices, psalm singing, fellowship of believers in the Temple courtyard etc. The Messiah came not to abolish the LAW (Torah, the Teaching of God), but to fulfill it (Mt. 5:17). Zechariah is a priest (not a High Priest), who served and waited faithfully the realization of the Old Testament prophecies. To whom much is given, much is required (Luke 12:48) – this is why his is discipled with a vow of silence as a result of questioning the abilities of the Creator. When his son is born and John receives his name, Zechariah bursts out with a beautiful hymn, Luke 1:67-79.

Our liturgical tradition kept this song in the rites of Matins and Morning Prayer (cp, LSB 226 and 238). Unfortunately, not many of our churches have morning services on weekdays or prior to Sunday Divine service. That’s why not many people are familiar with this deep theological confession of faith.

Second, Magnificat or my soul magnifies the Lord (Lk. 1:46-55). This song is a part of Vespers or Evening service (LSB 231 and 248). On one hand, the song can be seen as a unique example when a Biblical saint exhibits not a humble behavior – think of how Mary states that all generations will call me blessed (Lk. 1:48b). On the other hand, she doesn’t say anything else but confirms what was said previously by Angel (Lk. 1:28) and Elisabeth (Lk. 1:42). I believe that Mother Mary shows us an example of a proper identification. She knows [to some extent] what awaits her as a mother of Messiah. Very often we think of too high or too low. Unlike us, Mary had a balanced view of herself. She neither calls herself a savior, or lordess, or goddess, not a worthless worm. She responds to Angel – “I am the servant of the LORD; let it be to me according to your WORD” (Lk. 1:38). 

Persecution of the Apostles

Persecution of Apostles

The Passage: Acts 5:12-42

Structure:

a. 5:12-16, miracles and teaching of Apostles

 b. 5:17-18, Apostles arrested

  c. 5:19-20, Help by angel of the LORD

   d. 5:21a, Teaching by apostles

    e. 5:21b, High priests

     f. 5:22-23, Report of “police”

      g. 5:24, Captain of the Temple guard and high priests

     f’. 5:25-26, Repost of others

    e’. 5:27-28, High priests

   d’. 5:29-32, Apology of apostles

  c’. 5:33-39, Help by Gamaliel

 b’. 5:40, Apostles dismissed

a’. 5:41-42, Apostles proclaim Jesus the Messiah

Historical and geographical context: The events of this passage happened in the Temple area. Solomon’s Portico was NOT built by king Solomon (first Temple was destroyed 587 BC). Apparently, the Temple also had a jail attached to it (5:17-18). 

Theology:

Apostles do signs and wonders. First, Jesus gave authority and power to the disciples for performing signs and wonders at the first call (Mat. 10:5-8). Second, they continue the ministry of Jesus (Mark 16:14-18). Third, even the false prophets and false ministers can perform signs and wonders (Mat. 24:24). Therefore, the miracles or special abilities do not testify to the integrity of the call from God. The main part of the ministry is forgiveness of sins and reconciliation with God and the others (5:42 – the ending bracket of the story).    

Apostles disappear from prison (5:19-21). First, it resembles the resurrection of Jesus – regardless of the presence of the Roman guard He walked out of from the tomb. Second, it happened in the middle of the night. One of many night events in the Bible (Passover [Exodus], sleepless night of Ahasuerus [Esther 6], Nicodemus [John 3], betrayal by Judas and arrest of Jesus [John 13:29-30]). Unlike Judas, St. Peter and other apostles are not overcome by the darkness of night. It is symbolically significant and chronologically accurate that they (the group as a whole) came back to teach and preach at daybreak – being the bearers of light.   

High priest (interesting, he remains un-named throughout the whole story) accuses the disciples that they want “to bring this man’s blood upon us” (5:28). It is important to see a connection between this phrase and claims of the crowd during the Trial of Jesus (Mt 27:25).

Speech of St. Peter gives an example of godly push-back. He presents the case of Jesus with two witnesses – apostles and the Holy Spirit (cp. Deut. 17:6 and 19:15). They claimed that Jesus is the “leader and Savior”. The word for leader lit. means someone who begins something or a founder (Bauer, p. 112). This reflects Trinitarian theology and Christian teaching of Incarnation.   

The wisdom of Gamaliel. He is a historic figure. The texts of Judaism attribute to him many important theological perspectives on Creation (Genesis Rabbah 4:7, 6:3, 14:5). Regardless his Christological preferences, in Acts he gives a wise advice to the “council” [cp. Sanhedrin when we talked about ch. 4]. His advice expresses a trust in the LORD who can and will carry out His plans. On the other hand, human endeavors are doomed to fail (cp. 1000-year Reich, USSR etc.).     

Suffering for Jesus’ sake. Apostles rejoiced in the fact that they suffered for the sake of the name of Jesus. The modern Western world doesn’t like the idea of suffering. Life should be positive and sense-pleasing. Together with apostles we need to re-learn that “in Baptism, our suffering, broken, sinful bodies are joined to Christ’s suffering, dying, and risen body, and in this communion with his flesh, we share in his suffering, death, and resurrection.” [Arthur Just, CTQ 83:3-4, p.252] (also, Mt. 5:10; 1 Pet. 3:13-17, 18-22)  

Other themes:

Theology of day and night (v.18-19) + apostles come at the daybreak (cp. With Jacob the wrestler, and Judah who walks into the night)

Shadow impact.

High priest is un-named (v. 17 + 22b +27)

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.