Book of Acts: Paul goes to Jerusalem

Paul goes to Jerusalem

The Passage: Acts 21:1-17

Structure:

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

  b. 21:4-6, “don’t go to Jerusalem”

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

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

a’. 21:15-17, Journey of Paul

Historical and geographical context:

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

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

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

Theology:

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

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

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

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

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

Gospel of John: Creation narrative

First story: creation narrative

Text: John 1:19 – 2:12

Structure:

Day 1 – 1:19-28, confession of John

Day 2 – 1:29-34, Firmament – the Lamb of God

Day 3 – 1:35-42, First fruits, first disciples

Day 4 – 1:43-51, Heavenly lights – Philip and Nathaniel

Day 7 – 2:1-11, Sabbath – Wedding at Cana

Conclusion, 2:12, Placement to the Garden – He and the “family” moves to Capernaum.

Comments: The first story picks up on the first story of Genesis – Creation. Usually, commentators separate the testimony of John the Baptizer, selection of the first disciples, and the Wedding at Cana of Galilee. Yet, if we pay attention to John's choice of words, we see creation narrative as a backdrop drapes for the stage.

Day 1 – 1:19-28, confession of John

Day 2 – 1:29-34, Firmament – the Lamb of God

Day 3 – 1:35-42, First fruits, first disciples

Day 4 – 1:43-51, Heavenly lights – Philip and Nathaniel

Day 7 – 2:1-11, Sabbath – Wedding at Cana.

Conclusion, 2:12, Placement to the Garden – He and the “family” moves to Capernaum.

The Twelve: St. Philip

St. Philip

Meaning of the name: Philip is a Greek name. It comes from two words: phileo – “to love” or “to be fond of” or “to be friend of” (Philadelphia – Brotherly Love), and hippos – “horse.” Therefore, a person, who is fond of horses. The name got historical significance after Philip II – ruler of Macedon (northern part of modern Greece), father of Alexander the Great. I am not sure that the horse plays any role in the life of Philip, but the fact that he has Greek name (along with Andrew) will be an important fact duting the Triumphant Entry of Jesus to Jerusalem.

Life story: In all of the lists of apostles Philip always has 5^th place (Matthew 10:1-4; Mark 3:13-19; Luke 6:12-16). First, the list has the triumvirate of Peter, James, and John. Then Andrew (we talked about him first, for he was called first). Then – always – Philip. Jesus picked the Twelve out of many disciples. Some have more stories – some have less, but each of them has a special place in the ranks of His followers.

Philip and Ethiopian Eunuch

Philip and Ethiopian Eunuch  

The Passage: Acts 8:26-40

Structure:

a. 8:26, road to south from Jerusalem to Gaza

  b. 8:27-29, Spirit said to Philip

    c. 8:30-31, he invited Philip to sit with him (on the chariot)

      d. 8:32-33, Reading the Scripture passage

        e. 8:34, about whom is the prophet speaking here?

      d’. 8:35, Beginning with this scripture passage, he proclaim him Jesus  

    c’. 8:36-38, he ordered chariot to stop

  b’. 8:39, Spirit snatched Philip

a’. 8:40, all town until he reached Caesarea   

Historical and geographical context:

The understanding of “they” in v. 25 will determine the location of Philip when an angel of the Lord commissioned him to go to the road between Jerusalem and Gaza. The road was a desert place, which can be understood in two ways. Either the road went through the desert, or it was an abundant road.   

Also, as we will see in the next story, here we have a split or overlap of the narrative – Philip goes south, while Saul – at the same time – will go to the north, toward Damascus.      

Theology:

Angel of the Lord can have two meanings: (1) a messenger sent by God saying or acting in accordance with His will, or (2) the incarnate Second Person of the Trinity. The second one appears to Abraham (Gen. 22:11, 15-16), Moses (Ex. 3:2-6), etc. Here, most likely, we have an appearance of a messenger who had to guide Philip to the place where should’ve meet with the official of Ethiopian queen.    

A road from Jerusalem to Gaza. In the times of Old Testament Gaza was part of Philistia along with four other cities – Ashkelon, Ashdod, Ekron, and Gath. On the way back Philip went through at least two of these cities, then to Joppa and finally to Caesarea. When he goes through the cities, he preaches the Gospel. Gath was converted in the days of David (1 Sam. 27:1-4; Amos 1:6-8). Now Philip saves the rest of Philistine.     

Ethiopia and the queen. Cadence is not a name – it’s title “great woman”. Bible sometimes uses the title vs the name (Abimelech – Gen. 20; 26:6-33; Ahasuerus – Esther). The name of the queen was most likely Amantitere who ruled from 20 to 49 AD. The history of Biblical impact on Ethiopia begins with queen of Sheba who came to king Solomon for the wise interaction (1 Kings 10:1-13).      

The importance of Isaiah for New Testament message. After the Psalms, the Book of Isaiah is the most quoted Old Testament book in the texts of New Testament. Here eunuch reads Is. 53:7-8. The passage gives a description of the suffering of the Messiah. Using these verses of Isaiah, Philip shares the Good News with the eunuch, without referring to New Testament (because New Testament was not written yet!).     

The need for hermeneutics. The need for what? Hermeneutics is a science of interpretation. Just a reading of Scripture is not helpful as an independent reading of the Bible – it should be guided (8:31). People, enlightened by the Holy Spirit – the Church – read “the letter to the Bride”. People outside of the Church can’t understand the spiritual meaning of Scripture.       

Other themes:

Other Biblical characters who were caried away by the Spirit?

Enoch – Genesis 5:24, Hebrews 11:5

Elijah – 2 Kings 2:9-12

Ezekiel – Ezekeil 8:1-4 (:3)

Jesus – Mathew 28:8-10, John 20:19, 26

St. Paul – 2 Corinthians 12:2-4   

Many Christians – 1 Thessalonians 4:17 

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).