The Twelve: Simon the Zealot

Simon the Zealot

Name meaning: We had that name before, his name literally means “the one who was heard.” To some extend it is a reflection on the suffering of matriarch Leah who said “[God has] heard...” when she conceived and bore the second boy (Genesis 29:33). There are two things in this “zealot” addition. First, the Gospel authors wanted to separate him from Simon that Jesus renamed into Peter. Second, there is an identity “marker” behind this word, which is accompanied with a very loaded meaning. Let's talk about the meaning.

Life story: The last apostle (before Judas Iscariot) has almost NO story. He is mentioned in the list of the 12 disciples (Matthew 10:1-4; Mark 3:16-19; Luke 6:12-16; Acts 1:13). And apart from that we have no mentioning of him at all.

So, what can we learn from the fact that his not mentioned?

First, he should not be confused with Simon Peter. What do we know about Simon Peter? He stands out for his many of his qualities, but the main one is “jumping the gun.” Sometimes it is good – he was the first to confess Jesus as Christ, the Son of God, the Living One (Matthew 16:13-20). Sometimes it is not so healthy – everyone remembers the situation at the Last Supper (Mark 14:26-31). So, it is possible that Simon the Zealot is distinguished from St. Peter because he thinks through, not making rush decisions, calculating every step of the way.

Second, the importance of “zealot” designation. Zealots were a terrorist organization founded 6AD by Judas of Galilee. They would not refrain from violence. Their “methods” were based on Numbers 25:1-15. They were fighting for the independence of Israel from the Pax Romana – Roman rule in Mediterranean world. What is interesting is the fact that he did not have a single argument with Levi Matthew – the tax collector [for the Roman government]. The presence of Jesus united those who had opposed political views in the civil realm. They both made a choice of a better and more important part of their lives – being the apostles of the Savior of the world.

Third, St. Paul wrote to Titus about being zealous for good works (Titus 3:14). A few verses prior St. Paul talks about being saved by grace which was given to us in the Sacrament of the Holy Baptism. At the same time, he encourages the believers to be fruitful in their lives. In a sense, he points toward St. Simon – he was called from being a terrorist to the preacher of the Good News of Jesus. St. Paul invites the pastor and his congregation on Crete island to follow his example of being zealous for the LORD.

Tradition: Death and symbol. Traditionally, St. Simon is pictured with a saw in his hand, for his martyrdom was achieved by being sawed in half.

Date – as talked about this last time – the date of commemoration for St. Simon is the same for St. Jude, October 28.

Prayer: Almighty God, You chose Your servants Simon and Jude to be numbered among the glorious company of the apostles. As they were faithful and zealous in their mission, so may we with ardent devotion make known the love and mercy of our Lord and Savior Jesus Christ. Who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen.

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. 

Gospel of Mark: Two stories of healing

Two stories of Healing

Text: Mark 4:35 – 5:43

Outline:

A. 4:35-41, Calming down a storm

B. 5:1-20, Healing a man with a demon

C. 5:21-43, Healing of two “girls”

Comments:

I told you I am a fan of Creation. Here we go again. Just look at the outline. Nature, then Man, then Woman (actually two of them – God loves His daughters). Now, let us go to the text.

Psalm 13

Psalm 13 – How Long?

It is a difficult psalm for interpretation. The first two verses begin with 4 questions. Or ONE question, repeated four times: HOW LONG? 

How long? Will you forget me forever?

How long will you hide your face? (Numbers 6:24-26)

How long must I take counsel in my soul (being self-taught) and have sorrow in my heart all the day? 

How long shall my enemy be exalted over me?

In a square shaped world (four corners), every corner of psalmist’s life is in distress. He feels that God forgot about him and hides His face. There is no other source of comfort but his own soul, but his heart (decision making organ) is in distress. Then the worst comes: his enemies exalt over him – they feel victorious!

We face these kinds of situations in our lives: when friends fail us, spouses are very sick, or there is a threat of losing a job with nowhere to go… All of these feelings resurface one after another…

But ultimately, this is what Jesus experienced on the Cross – My God, my God, why have You forsaken me? (Matthew 27:46). There is no inner source of comfort – for death is near (cp. v. 3b, sleep of death). And enemies were sure of their glorious victory.  

Reaction to “absence” of God – prayer

David wants to stay “in touch” with God: consider and answer… as a result of this communication – light up my eyes! Make my eyes shine – the second part of the Aaronic blessing (Numbers 6:24-26).

Then come three “lest”

Lest I sleep the sleep of death

Lest my enemy say, “I have prevailed over him,”

Lest my foes rejoice because I am shaken.

The ultimate collapse – death – is a threat to the psalmist. The way it is written tells that it is not the final and peaceful rest (that’s why Christians write Rest in Peace [RiP]). It is an expectation of distress, collapse, and separation from God.

This might look like enemies prevailed… That the psalmist is shaking – unstable… 

But in the midst of his troubles his confession is strong:

I trusted in Your steadfast love.

My heart shall rejoice in Your salvation. God is the One who restores – us on our paths, life to life eternal, even the Son of God was brought back to live, to ascension, to sit at the right hand of the Father. 

I will sing to the LORD – worthy to note that there is a shift from proclaiming in Revelation 4 to singing in Revelation 5, just as the Lamb comes to the Throne of God. 

Because He has dealt bountifully with me – when we talk to other people about God, His love and care for us we share our personal interaction with Him. How blesses us day after day, providing food, roof, clothing etc. And never leaving us, no forsaking – regardless of how we feel…  

ROMANS: Salvation of Israel

Salvation of Israel

Text: Romans 11

Structure:

a. 1-5, God is the source of Israel’s salvation  

  b. 6-10, gracious gift of salvation

    c. 11-12, Salvation of Gentiles to provoke the Jews

      d. 13-16, image of olive branches

      d’. 17-21, application of the branch imagery

    c’. 22-24, They will be grafted in if will not abide in unbelieve

  b’. 25-32, Covenant of salvation

a’. 33-36, He is the unsearchable source of all      

vv. 1-5 – this is not the most boasting phrases of St. Paul, the real fun is in Philippians 3:5-6. The apostle refers to a very dark moment in Israel’s history – the kingdom is split, and the Northern one is under a severe spiritual oppression. Yet, even then the Lord has preserved and protected 7000 men of true worshiper (they did not bow their knees to Baal) (1 Kings 19:10,14,18). 

vv. 6-10 – St. Paul draws a distinction between Israel as elect group of people and the rest – similar to his example from the Book of Kings. To support his idea, he quotes from Deut. 29:3(4) followed by psalm 69:22-23. Therefore, it is not even the response that makes them the recipients of the gift, but the grace extended to them. If it would be response based – then salvation would be based on works/achievements.    

vv. 11-12 – on the other hand, there is a responsibility of their response. As a result of their fall Gentiles were brought into salvation which made Israel jealous. It could’ve been “good” jealousy – they would be even more zealous to save their Jewish neighbors, showing who were the “founders” of the covenant. Unfortunately, they ended up with bad jealousy – my way or highway attitude. Yes, it would be way more glorious if Jews and Gentiles were united around the Gospel (v. 12).        

vv. 13-16 – Introduction of the Branch imagery. Apostle, actually, begins with an image of the sacrificial dough – part of which is offered as the rite of the first fruits (Lev. 2:12; 23:10; Num 15:17-21; Deut. 18:4). His logic is if the offering is holy the whole lump is holy – because the offering represents the whole. Therefore, the holiness of branches depends on the holiness/sanctity of the root (v. 16) – thinking of an image of Psalm 1.    

vv. 17-21 – on the other hand, this should not be a reason for boasting among the Gentiles. Being an Apostle of Gentiles, St. Paul expresses his pastoral heart rooting for his team – for their spiritual benefit, but not to their pride.  

vv. 22-24 – same what happened with them – being cut off – can happen with the Gentiles if pride prevails (v. 22). Their repentance and return will be graciously accepted, and they will be grafted back in.  

vv. 25-32 – Appearance of the term “mystery” might be confusing. So, some people believe that currant Israel is THE ISRAEL. Yet, St. Paul is consistent with his usage of “mystery” (cp. Eph. 5:32) – the mystery of incarnation of Jesus Christ and salvation of the whole world. God called them in the times of their forefathers and is not going to change His mind (otherwise we would have unreliable capricious God). His mercy is open to all, same as all were “labeled” as disobedient. All sinned in Adam, and the sins of all have been pain in the Cross.  

vv. 33-36 – It is too rich and deep for us to understand – we use different scale for relationship: we like people and dis-like people. Very often we base it on their attitude toward us. But God is different – we all have rejected His will, judgements/standards, and gifts. That’s why His gift can not be “repaid” (v. 35b). That’s what amazes St. Paul, that’s what should amaze all of us – remember 5:8 (!). Therefore, to Him be glory forever (v. 36).  

Overview of the Bible: Numbers

 Book of Numbers

Title: Numbers – numbering the people in the wilderness,

Hebrew: B’midbar – in the wilderness (cp. Is. 40:3, Mt. 3:3, 4:1-11).

Date of writing: around 1406 BC

Date of Narrative: 1446 – 1406 BC

Structure:

A. 1 – 10:10, Census and Arrangement of the Camp 

  B. 10:11-36, Israel leaves Sinai

    C. 11 – 14, Bad leadership at the entrance into the land

      D. 15:1-36, Rules of proper conduct

        E. 15:37-41, A sign of royal priesthood

          F. 16, Rebellion of Korah (attempted power grab)

          F’. 17, Aaron’s rod blossoms (God’s answer to the attempt)

        E’. 18, Duties of Priests and Levites

      D’. 19, Rules of proper purification      

    C’. 20 – 21, Old leaders die

  B’. 22 – 25, Unfaithfulness at Moab

A’. 26 – 36, New census and arrangements in the Land

Main themes:

The presence of God in the midst of the structured and numbered encampment turned the people of God into His army (cp. Is.6:3). This will develop into the theology of Church Militant (cp. Mt. 16:18; Rev. 7).

Faithfulness and unfaithfulness of the leaders and the people (cp. Deut).

Centrality of God’s provision and redemptive grace regardless of the unfaithfulness of men.

Important role of women in the Israeli society.   

Main Characters: Moses, Aaron, Miriam, Joshua and Kaleb, Korah, Balak and Balaam, Eleazar and Phinehas, Daughters of Zelophehad, Tribes of Reuben, Gad and a half of Manasseh (trans-Jordan settlement).  

Reflection in other parts of the Bible:

Numbering the tribes has celestial meaning (f.ex. 1:36-37) as Gen. 5 (:23-24), the theme of people as lights.

God has given power and authority to the people in the ministry – Korah’s rebellion vs. Psalms of the sons Korah; John 20:19-23 and Acts 6.

The unity of “distant” tribes – Joshua 22 (:10-34).

Supremacy of the Word over the feelings/inclinations of the heart (15:37-31) – Jer. 17:9; Rom. 7:13-25; Heb. 5:11-14.

Lutheran teaching:

The proper relationship between the Nazirites and monastic vows – Ap. XXVII (XIII):58.

An example of typology of Christ-centered worship is found in the three-folded rite of daily offering, Num. 28:4-8 – Ap. XXIV (XII):36-37.

Christian oath as a proper use of God’s name: Num 30:2 – LC, I:64.

Lutheran hymnody:   

The Aaronic blessing is found in Num. 6:22-27

LSB 837 – Lift High the Cross (Num. 21:4-9 to John 3:14)

Relevancy of the Book:

The Book of Numbers shows that God takes the sin of disobedience very seriously, especially done by the leaders (priests and/or princes). Yet, regardless of people’s disobedience God will execute/complete His plans.  

Memory verses:

15:15, For the assembly, there shall be one statute for you and for the stranger who sojourns with you, a statute forever throughout your generations. You and the sojourner shall be alike before the LORD.