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. 

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.

1 Corinthians: Church's Hope

The Word of the Cross is

the foundation of the Church's hope

Text: 1 Corinthians 15

Outline:

A. 15:1-11, Resurrection of Christ

B. 15:12-30, Resurrection of the dead

C. 15:31-58, the Body of Resurrection

Comments: St. Paul concludes his epistle (apart from the final greetings) with laying the foundation for the Christian's hope. As he begins with the Crucified Lord, he ends with the message of the Lord Who was raised from the dead. The apostle delivers his message in three stages. He brings up the historicity of the resurrection of Jesus. His resurrection builds up the foundation of the Christian's theology – our resurrection. Then he goes even farther – he not only gives hope, we will be raised, following out LORD, he talks about the resurrection as the outcome of faithful life of a believer. These three stages are the 3 steps of the Biblical Waltz: foundation, filling, glorification (see Genesis 1:1-2).

A. Resurrection of Christ.

a. 15:1-2, unless you believe in vain

  b. 15:3-8, things of first importance

a'. 15:9-11, we preached and believed

St. Paul lays a foundation of Christian faith by drawing from two sources: Scripture and eyewitnesses. Both parts of his arguments form our New Testament Scriptures. It is important to note – we, being that far from the time and place of the Crucified and Risen LORD, can not interview the eyewitnesses. But the cool part – we don't need to. Luke, St. Paul etc. did the homework for us. St. Luke opens up his Gospel with the statement of his methodology (Luke 1:1-4). Then he follows with the Book of Acts, continuing with the same methodology (Acts 1:1-3). In the similar way St. Paul mentions Cephas, the 12, more than 500, James, the apostles, and Paul himself. Most of the people were still alive at the time of 1 Letter to Corinthians was written (1 Corinthians 15:6). It would be very easy to come up with the disclaimer of the Christian message – show the Body of Jesus and/or provide at least as many eyewitnesses the Church relies on who can state [under oath] that they saw the Body.

Also, Paul's bases his case for the resurrection of Jesus on the Scriptures. Which Scriptures? There is a number of Psalms (4, 11, 16, 23 etc.) which talk about life eternal with the LORD. Jesus Himself brought up the call of Moses as a biblical foundation for resurrection (Matthew 22:29-33).

B. Resurrection of the dead.

a. 15:12-19, If Christ was not raised from the dead

  b. 15:20-22, death came through one man, resurrection came through one man

    c. 15:23-25, He hands over the Kingdom to God the Father

  b'. 15:26-28, the last enemy to be destroyed is death

a'. 15:29-30, If dead are not raised

The resurrection of Christ gives the foundation for the resurrection of the dead. Our connection with Jesus runs both ways. We will follow Him, because He came for us. Jesus came to the world not in an angelic form, our in a form of a tree, rock or talking donkey. Not even in a form of great mother or Lady Wisdom. He came as a second Adam – He had to undo the damage done by the first Adam. The first one should've develop and protect the world and at the end submit the results to the Creator. He failed. That's why Jesus comes as the second Adam, follows through with all the aspects and stages of life, including death, to reconcile and transform the world, delivering it to the Father (1 Corinthians 15:24, 28). Jesus is risen! He is risen indeed! Therefore, our creed states we believe “in the resurrection of the dead.”

C. The Body of the Resurrection.

a. 15:31-32, in the LORD

  b. 15:33-34, Sin

    c. 15:35-43,death and resurrection

      d. 15:44-49, nature and spirit

    c'. 15:50-53, death and resurrection

  b'. 15:54-56, Sin

a'. 15:57-58, in the LORD

The resurrection of Jesus will lead to our life awaiting the resurrection of the dead. This live results in three major changes, First, based on the faithful convictions one is invited and encouraged to live a pious life fighting with sin (1 Corinthians 15:33-34, 54-56).

Second, St. Paul gets a assuming question: “With what kind of body do they [resurrected people] come?” (1 Corinthians 15:35). In the very elaborate answer he presents a case about our resurrection with the spiritual bodies. He calls it mystery (1 Corinthians 15:50-51) – something that we know only partially, we can talk about it with somewhat certainty, at the same time we rely on God's final authority and decision on the ultimate execution.

Third, Christians are waiting for the resurrection. Yet, while we await for the resurrection, we aren't to be lazy. Following our LORD Jesus, Who came as the second Adam, we are to beautify and protect the world in accordance with God's will, knowing that in the LORD our labor is not in vain (1 Corinthians 15:58).

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. 

Bible-Based Reformation Movement

Bible-based Reformation Movement

Every October we remember the act of Dr. Martin Luther that we recognize in our calendars as Reformation Day. On October 31, 1517 Luther nailed it! He posted an invitation to discuss his 95 Theses – Biblical assessment of the Indulgences. The practice of Indulgences is not as widespread anymore, therefore I don't have a serious reason to address it. What is more important is to appreciate his approach, assessing everything through the Biblical lens.

Luther was a good theologian. He knew the Scriptures (including the languages), was well-versed in the Ancient philosophers, Church history, and he had a great pastoral heart. Of all these sources of knowledge, Luther concluded that the Bible is the most solid and secure foundation.

We might ask, why? Philosophers contradict each other, and different schools have different worldviews. St. Paul had to address it on Mars' Hill (Acts 17: 16-34). History—even within the church—is full of examples of curious decisions. And the heart, left to itself, is open to extravagant ideas.

There are people who believe that God talks to them outside of the Word and the Sacraments: “God told me to this,” or “God told me to do that.” Luther called such people “enthusiasts”, a dangerous movement for any church body. That's why when people say “God told me,” the next thing I need to hear is a quote with a reference: What Book of the Bible? What chapter? What verse? Otherwise, it's just an opinion.

Like a swimmer jumps from a diving platform to gain a good start, Luther found his foundation in the comforting and encouraging words of the Bible. He had a deep knowledge of Hebrew and Greek, lectured on different Scriptural Books, and provided his own translations of Biblical passages. This work eventually resulted in a translation of the whole Bible into German.

Be it the mass, Church traditions, relics, or new spiritual movements, every assessment he made was grounded in the Bible. He did not simply select random proof texts taken out of context. Instead, he searched diligently for the passages that would deliver the gracious and instructive application of God’s love in our Lord Jesus Christ to suit each particular situation.

Luther did not want to abolish something just for the sake of novelty. If a practice did not contradict the Bible, it should be retained. That is why our confessions state “we retain the mass” (Augsburg Confession, Article XXIV). On the other hand, Luther was firmly for rejected all weird and unbiblical practices.

A famous quote attributed to Dr. Luther says: “If we collected all the splinters said to come from the Cross of Christ, we could build new Noah's Ark.” Luther’s conscience was framed by the words of the Holy Scriptures.

The issues have changed, but this method stands true even today. We may no longer deal with Indulgences, but the human heart still indulges itself with challenges only Christ can deliver it from.

So, to go into the future, we need to return to Scripture and look for the Biblical Christ revealed there: that Jesus who was predicted in the Law of Moses and the Prophets; that Jesus for whom the poets of the Old Testament sang their psalms; that Jesus of the Epistles of Paul, and Peter, and James, John, and Jude; that Jesus we find in the four Gospels.

Only by putting together what all 66 books of the Bible say about God’s gracious act of redemption, are we able to appreciate His exhibition of love in Christ Jesus. And we are called not only appreciate that love, but to apply His grace in our lives. We should look at the cultural phenomena of out days through the lens of the sacred pages of the Bible, just as Dr. Martin Luther did. 

The Twelve: St. Thomas

St. Thomas

Meaning of the name: St. Thomas' name comes from the Greek Thomas, which comes from similar sounding Aramaic word meaning Twin. Apart from the list of the Twelve, he is mentioned four times as an actor – only in the Gospel of John. Three of out four times John add “twin” to his name. What it is? A translation of his Aramaic name? Or a description of his friendship with Matthew (they are listed together in all the lists on the 12). Or, as some suggest, as duplicity of his character? Did he ever had a twin brother? There are many things in the Bible that we might have find the answers only when we see the communion of the Saints in heaven. So far, the real answer is we don't know – it is the answer we should not be ashamed of. People who believe that they know THE ANSWERS – they just didn't study long and thorough enough.

Life story: We don't know how Jesus found Thomas. We meet him the first time as a member of the Twelve – so, at the very beginning, it looks like a name in the list. Therefore, we can safely assume that he went with a partner to the mission trip (two by two), being successful (Mark 6:12-13, 30-31; if he would fail the mission, either Mark or another Gospel writer would've notice that). As stated above – we have four stories that involve Thomas as an actor. Let us go through them, one by one.

Lazarus resurrection story. Thomas is the guy who, after a period of hesitation experienced by all the disciples, encourages other to join Jesus and go back to Judea. He is ready to die with Jesus. There is a reason for such a strong statement. Chapters 8, 9, and 10 are full of moments when the hostility level was about to overflow (8:59, 9:22, 10:31, 39). The Jewish authorities were ready to stone Jesus, arrest Him (I guess to be delivered to Romans), and to put out of synagogal community those who followed Him. In this context we should not be surprised that the first response of disciples to Jesus invitation “let US go...” was not taken enthusiastically (John 11:7-8). And after a small exhortation (John 11:9-15), Thomas is ready to go. He is ready to join Jesus (note that first Christ says “I am going (v.11), while concluding with an invitation to all of them (v. 15). In The Lutheran Service Book there is a hymn “Let us ever walk with Jesus” (LSB, 685) Stanza 3 goes like this:

Let us gladly die with Jesus Since by death He conquered death

He will free us from destruction, Give to us immortal breath

Let us mortify all passion that would lead us into sin

and the grave that shuts us in shall but prove the gate to heaven

Jesus, here with You I die; there to live with You on high

The last sermon. John 14 – 16 has the last sermon on Jesus to His disciples during the Last Supper. He just began to comfort them in the light of upcoming separation, then Thomas fires the first question: “Lord, we do not know where you are going. And how can we know the way?” (John 14:5). It is a bold statement. But his question gives us the wonderful statement of Jesus's identity: I am the way, the truth, and the life (John 14:6). The destination, the theology/teaching, and the lifestyle while we go toward heaven – all elements of our lives are here.

Doubting Thomas. This is the MAIN Thomas story – his stubbornness to accept the resurrection... Let's read slowly and carefully, and maybe we will learn something new. After the resurrection Jesus appears to the disciples. The doors are locked [for the fear of the Jews]. But (!) where is Thomas? What possessed him to step outside?? Again, I don't think we can have an answer for this question, but what is obvious is he was not afraid. Just like the trip to Lazarus' grave. So, we are coming back to his first quality – bravery. While he is gone, Jesus comes to the disciples. They “report” to Thomas about the Christ' visitation (maybe out of overwhelming joy or because he had some level of authority in the community). His response should not surprise us. What should surprise is a lack of response on the part of the disciples. Nobody tries to convince him – why? Because they know Thomas as a man of factual knowledge? Possibly. So, we are coming to his quality number two – deep thinking. Something like: “all things considered...” or “to get a full understanding he needed as much information as possible.” So, when Jesus returns He speaks directly to Thomas (John 20:27). the risen Lord does not confront him, but provides “the fullness of information,” in a similar way He did before the trip to Lazarus' tomb, or during the last sermon. Thomas' confession should be a confession of every godly Christian: my Lord and my God (John 20:28).

The last Biblical story is the fish and chips breakfast (John 21). We know this chapter as a story of reconciliation between Jesus and Peter. As Peter denied three times his association with the Galilean, Jesus at the shore of lake of Galilee asks him: do you love me? (John 21:15-17). Yet, John points out that there were others present at the event: Nathaniel [we talked about him earlier] and Thomas (John 21:2). When Peter jumps off the boat after seeing Jesus on the shore, the other disciples bring the boat back to the land. Reliable, thoughtful, and thankful – the features of the disciples who were present at the fish and chips breakfast. They apply to Thomas, to full extend.

Commemoration – December 21 (right before we SEE the newborn Jesus)

Prayer: Almighty and ever-living God, You strengthen Your apostle Thomas with firm and certain faith in the resurrection of Your Son. Grant us such faith in Jesus Christ, our Lord and our God, that we may never be found wanting in Your sight; through the same Jesus Christ, who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen.

1 Corinthians: Church's Worship

The Word of the Cross is 

the basis for Church's worship

text: 1 Corinthians 10 – 14

Outline:
Introduction: 10:1-14, Wilderness example for our instruction.

Part I: Lord's Supper

A. 10:15-22, Cup of blessing and Bread of breaking

  B. 10:23-32, Private dinner

  B'. 11:1-16, Private apparel

A'. 11:17-32, Eating of the Bread and drinking of the Cup.

Conclusion 1: 11:33-34, when you come together...

Part II: Spiritual gifts:

A. 12:1-11, Spiritual gifts

  B. 12:12-31, usage gifts in the Church

  B.' 13:1-13, Love of Christ as the foundation for the gifts

A'. 14:1-25, Usage of two particular gifts: tongues and prophecy

Conclusion 2: 14:26-40, when you come together...

Comments: St. Paul begins with examples of Wilderness experience. He starts with Crossing of the Red Sea. Then he follows up with reminding them of idolatry by the Golden Calf (v. 7 – Exodus 32:6). And concludes with the reference to the Bronze Serpent incident (Numbers 21:4-9). All of these happened to them – it is a historic reality. At the same time, the apostle uses these examples to show how we should interpret the Scriptures seeing the past as a lesson for our growth.