An Orderly Account: Gospel of Luke – Page 10

Baptised, welcomed, fed, and celebrated (Acts 16; Easter 7C)

The section from Acts which we hear this coming Sunday (Acts 16:16–34) recounts various incidents from the time that Paul spent in Philippi (16:11–40). Last week we heard of the decision to “cross over” from Asia Minor into Macedonia (16:6–8). This week, we learn of the interaction of Paul and Silas with a slave woman and her owners, resulting in their arrest and imprisonment—and subsequent interaction with the gaoler. It’s a section of acts filled with dramatic tension and entertaining scenes, even whilst it provided illumination about the mission undertaken in the early years after Jesus.

1 The demon-possessed slave woman (16:16–18) recognises Paul and his companions as “slaves of the most high God” (16:17), just as Jesus had been identified by demon-possessed characters as “the son of the most high God” (Luke 8:28; cf. 4:41). Their message is identified as the “way of salvation” (16:17), a phrase consistent with the terms already used to describe the movement and its message. (On “salvation”, see 2:21; 5:31; on “the Way”, see https://johntsquires.com/2022/04/26/people-of-the-way-acts-9-easter-3c/)

The subsequent casting-out of this spirit (16:18) reinforces the perception that Paul exercises the divine power, in the manner already shown by Jesus (Luke 4:41; 8:26–33), Peter (5:16) and Philip (8:7). However, it also precipitates the ensuing drama.

2 The arrest, trial and imprisonment of Paul and Silas (16:19–24) is a scene with drama aplenty, as the owners of the slave woman protest the actions of Paul and Silas (16:19) and accuse them of “disturbing our city … advocating customs that are not lawful for us as Romans to adopt or observe” (16:19–20).

The accusation against Paul and Silas (16:20–21) anticipates the later claim from the Thessalonican crowd, that they are “people who have been turning the world upside down … acting contrary to the decrees of the emperor, saying that there is another king named Jesus” (17:6–7), and reflects the claims of the crowd in Jerusalem, that Jesus was “perverting our nation, forbidding us to pay taxes to the emperor, and saying that he himself is the Messiah” (Luke 23:2). Social upheaval appears to have been integral to the proclamation of the good news of the kingdom!

The scene builds feverishly to the dramatic climax of their imprisonment by the local authorities, here identified as strategoi (16:20), the same term that is used on inscriptions from Philippi. Paul and Silas are placed in stocks “in the innermost cell” (16:24). This is the first imprisonment for Paul in Acts; others await him (20:23; 21:27–28). Such imprisonments are also referred to in Paul’s own letters (Phil 1:7,13–14; 2 Cor 11:23; Phlm 1,9–10,23; and see Col 4:3,10,18; 2 Tim 3:11).

In the course of this scene, a fleeting reference to Roman customs is made (16:21). The crowd believes that the Jewishness of Paul and Silas places them outside of Roman customs; that they are misguided will become evident when Paul and Silas are released (16:37–38). Until this point in the narrative, the only explicit reference to Rome has been at Pentecost (2:11). After this point, there will be no further such reference until the very end of this section (21:16), at the moment when Paul’s long journey to Rome comes into view.

In this Philippi scene, then, the Roman citizenship of Paul is established (16:37; see also 22:25–29). The opposition he encounters from this point onwards is thus to be seen in light of his Roman right of appeal to the Emperor. What is established as obvious for Luke and his readers will only become gradually apparent to Paul’s opponents in the narrative—in much the same way as the inexorable plan of God is worked out, scene by scene, in apparently disjointed ways which can eventually be seen within the overall plan of God.

3 Paul and Silas in prison (16:25–34) exhibit the typical attitude of praying (16:25; see 2:42). Suddenly “a great earthquake” shakes open the prison doors (16:26). The universal scope of the earthquake’s impact (“all the doors opened … everyone’s chains unfastened”) is striking, but perhaps a Lukan exaggeration (see 26:4). Although there is no explicit indication of divine guidance at this point, an earthquake was widely considered to be a portent of the divine will.

In Hebrew Scriptures, Psalmist expresses the common scriptural view that God was the initiator of earthquakes: “O God, you have rejected us … you have caused the land to quake, you have torn it open” (Ps 60:1–2; see also Judg 5:4–5; 2 Sam 22:8–16; Pss 18:7–9; 29:3–9; 68:7–8; 97:4–5; 104:32; 144:5-6; Isa 13:13; 29:4-6; 64:1-3; Jer 4:24; 10:10; Ezek 32:7; Joel 2:10–11; Nah 1:5–6; Zeph 1:14–15; Hag 2:6–7, 20–23; Zech 14:5).

In hellenistic literature, we find a similar view often expressed. The historian Dionysius of Halicarnassus articulates such a view, when he lists among “the terrible portents sent from the gods” such phenomena as “flashes shooting out of the sky and outbursts of fire … the rumblings of the earth and its continual tremblings” (Rom. Ant. 10.2.3; for descriptions of such portents, see Cicero, De div. 1.33.72-49.109, De nat. deor. 2.5.13-14; Minucius Felix, Oct. 7.1-6).

Indeed, the narrative of Acts has already reported how God can sovereignly release a person from prison (as with Peter in Jerusalem, 12:6–11). Although it is not described with explicit reference to God, the earthquake in Philippi is nevertheless a clear portent of divine providence.

The melodramatic response of the gaoler (16:27) enables Paul and Silas to speak the word of the Lord (16:32), explaining that what must be done to be saved is to “believe on the Lord Jesus” (16:31). The ensuing scene replicates familiar elements: the gaoler and his household were baptised (16:33; see 2:38), he set a table (16:34; see 2:42,46; also 10:23,48), and they rejoiced (16:34; see 5:41). His conversion now makes him “one who has come to belief in God” (16:34).

The section offered by the lectionary ends at 16:34, with the conversion of “the entire household” of the gaoler; but the story needs to be read and heard through to the end of the chapter, when Paul and Silas are released from prison and are able to continue their journey (16:39–40).

4 The release of Paul and Silas (16:35–40) actually takes place, not by divine intervention, but through the invocation of Paul’s Roman citizenship (16:37-38). Roman writers documented the prohibition against flogging a Roman citizen (Livy, Hist. 10.9.4; Cicero, Pro Rabiro 4.12-13). Paul’s mention of his Roman citizenship brings the police up with a start; they immediately hand him, and Silas, over to the magistrates, who immediately apologised for their actions (16:38–39).

The name Paul may well have been the Roman name adopted by the Jew, Saul of Tarsus. But he nowhere makes this claim in his letters, nor does Luke in his orderly account. How do we assess Paul’s claim to be a Roman citizen? He makes no reference to it in his letters—but there is no need for him to have done so in those contexts. Was it historical? Could it be yet another Lukan history-like claim that we cannot corroborate from any other source?

Certainly, Paul’s claim plays a strategic role in Luke’s narrative at two points (here, and in Jerusalem, 22:25–29), as it plants the seeds for Paul’s eventual journey to Rome. This scene (as also the scene in Jerusalem) is shaped by Luke’s rhetorical purposes, to put the spotlight on Paul as a positive role model.

After an official apology (16:39), Paul and Silas leave the prison, paying a parting visit to Lydia’s home where, in typical fashion, they exhorted the community members (16:40; see 13:15). Paul’s own description of his time in Philippi notes that he “had suffered and been shamefully mistreated” (1 Thess 2:2), but his letter to the Philippian believers rejoices in the fellowship that they shared with him (Phil 1:5,7; 4:14–16).

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This blog is based on a section of my commentary on Acts in the Eerdmans Commentary on the Bible, ed. Dunn and Rogerson (Eerdmans, 2003). I have also explored the theme of the plan of God at greater depth in my doctoral research, which was published in 1993 by Cambridge University Press as The plan of God in Luke-Acts (SNTSM 76).

God had called us to proclaim the good news (Acts 16; Easter 6C)

In the reading from Acts offered by the lectionary this coming Sunday, we have a curious selection of verses (Acts 16:9–15). We start at verse 9, in the midst of a story (16:6–10) which recounts how Paul undertakes a highly significant geographical shift, moving from Asia Minor (Phrygia and Galatia, 16:9—that is, modern-day Turkey), across the northern Aegean Sea, into Macedonia (16:10—that is, modern-day Greece).

1 A call to cross over

The earlier verses not included in the lectionary (16:6—8) are important for setting the context of what follows. The move that takes place, from Troas, in Asia Minor, across to Macedonia, is highly significant. In these verses, there is a concentration of references to God, which demonstrate that this move is completely in accord with the plan of God. Paul’s separation from Barnabas and co-option of Timothy will continue his earlier work and will open up new avenues for fruitful work.

Three injunctions are given; each one is from a divine source. The first of these, an instruction not to speak in the southern region of Asia, comes from the holy spirit (16:6). The second direction, a prohibition against any attempt to head north and enter Bithynia, comes from the same spirit, here described as “the spirit of Jesus” (16:7).

The third divine interjection takes place at Troas, where a vision is seen in the night with a petition to “come across into Macedonia” (16:9). Being guided by the spirit and seeing visions are common occurrences in Acts. The nature of such phenomena has already been established as divine in origin (2:14-21); the move into Macedonia is thus in accord with the divine will.

This understanding is explicitly underscored as the transition ends with the succinct statement that “God has called us to preach the good news to them” (16:10). Events still to follow are thus introduced in as strong a manner as possible through the use of explicit language about God.

2 The ‘we sections’ of Acts

This statement (16:10) begins the first of the so-called ‘we-sections’ of Acts, which are narrated in the first person plural. Three of these are but brief notes concerning journeys (from Troas to Philippi, 16:10-17; from Troas to Miletus, 20:5-15; from Miletus to Jerusalem, 21:1-18). Each of these passages contain lists of the places visited and the means of travel (16:11-12; 20:5-6,13-15; 21:1-3,7-8,15) and small vignettes concerning one incident that took place on the journey (16:13-15; 20:7-12; 21:4-6, 10-14).

The fourth ‘we-section’ encompasses the extensive series of journeys by which Paul travels from Caesarea to Rome (27:1-28:16). It also includes mention of places and means of travel, as well as a number of particular incidents.

Scholarly opinion over the historical value of the ‘we sections’ is divided. Some have argued that there is evidence for an ancient literary convention, by which an author can alternate third person (“he”, “they”) and first person (“I”, “we”) narratives. In this view, Luke makes use of the first person narrative to strengthen the sense of unity felt between author and audience, and the characters in the events narrated.

However, others have criticised this claim and argued that the use of “we” indicates that these passages, at least, must go back to an eyewitness. The likelihood of ever being able to prove that the author of Acts was himself present with Paul in these journeys is low; at best, we might conclude that Luke had available to him a very brief source which may possibly have had its origins amongst Paul’s fellow travellers. (See also 20:5).

3 Paul in Philippi

The group crosses over into Macedonia, an ancient province of Greece which had been the dominant political power four centuries earlier. They arrive in Philippi (16:12), a city founded by Philip of Macedonia in 356 BCE, taken under Roman rule in 167 BCE, and declared a Roman colony (as Luke accurately notes) in 31 BCE. The group proceeds, in typical fashion, to find a place of worship on the sabbath (16:13)—not, as expected, a synagogue (see 13:5), but “a place of prayer” (16:13) for some women.

One of this number, Lydia, is singled out for attention. Lydia is a godfearer (16:14), as was Cornelius (10:2) and probably the Ethiopian (8:27). Lydia is the first individual convert identified once Paul, Silas and Timothy, under divine guidance, have crossed over into Macedonia (16:6-10). She presents a paradigm for the process of conversion and leadership; as the first convert in Europe, she models a faithful response to the message that Paul proclaims.

Lydia is one of a number of significant women in Acts who are presented as positive models of faithfulness. These include Tabitha of Joppa, who was raised from the dead (9:36–42); Priscilla, who with her husband, Aquila, teaches Apollos in Ephesus (18:26); and the four female prophets in Caesarea (21:9). Each of these women exercise a leadership role in the early church.

What takes place as Lydia encounters Paul is directly interpreted as an act of God, for “the Lord opened her heart” (16:14) to listen eagerly to Paul’s words. The “opening of her heart” (16:14) echoes the discoveries made by the archetypal disciples on the walk to Emmaus (Luke 24:31,32) and by the larger group of followers gathered in Jerusalem later that day (24:45). Her “eager listening” (16:14) repeats the response evoked by Philip in Samaria (8:6).

Lydia is judged as being “faithful to the Lord” and, with her household, is baptised (16:15), in accord with the programmatic declaration of Peter’s Pentecost exhortation (2:38-39). The baptism of her household follows the pattern already seen in Caesarea (10:24-48; 11:13-16) and foreshadows a pattern which will be repeated soon in Philippi (16:31-33), and subsequently in Corinth (18:8).

Her belief leads to the offer of hospitality (16:15), as was also the case with the Gentiles in Caesarea (10:48); this same pattern follows in the story of the conversion of the Philippian gaoler and his household (16:34). Belief, baptism and table fellowship have also been linked in the accounts of the conversion of Saul (9:18-19), Cornelius and his household (10:24-48) and the events on Pentecost in Jerusalem (2:41-47).

Lydia’s role as a patroness echoes that of Mary, the mother of John Mark, in Jerusalem (12:12) and prefigures that of Priscilla (with Aquila, 18:13). Paul will encounter, and convince, other women of relatively high social status later in Thessalonika (17:4) and Beroea (17:12). And women, often of high social status, figure also in the letters of Paul (Rom 16:1-2, 3-4, 6, 7, 12, 13, 14, 15; 1 Cor 1:11; Phil 4:2-3; and see Gal 3:27-28).

See https://johntsquires.com/2022/01/27/lydia-dorcas-and-phoebe-three-significant-strategic-leaders-in-the-early-church/ and https://johntsquires.com/2020/11/19/women-in-the-new-testament-1-the-positive-practices-of-jesus-and-the-early-church/

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Even to the Gentiles (Acts 11; Easter 5C)

This coming Sunday, we hear a story about a meeting that takes place in Jerusalem (Acts 11:1–18). In my view, what takes place in this meeting should be called the First Jerusalem Council. Quite often, the event recounted in the narrative of Acts 15 is identified as the first council of the church in Jerusalem. But in my mind, it is this gathering in Acts 11 that should have the title.

The council is necessary because of doubts raised in Jerusalem about Peter’s activities in Caesarea—specifically, that “the Gentiles received the word of God” (11:1). During this gathering, an accusation against Peter is raised from within the assembly for the first time. The meeting comes to a point of view that supports the radical action that Peter has taken. It is a watershed moment in the life of the early church, that confirms the place of the Gentiles alongside the Jews.

An apology. Those of the circumcision are critical of what Peter has done (11:3). In reply, Peter’s speech in Jerusalem (11:4-17) has the nature of an apology—a defence of the faith—although Luke refrains from employing the technical term (apologia) until the apologetic speeches that he includes in hellenistic settings, where Paul makes his later defence speeches.

In the last section of Acts, after his arrest in the Jerusalem Temple (21:23), Paul delivers a series of apologies: to the tribune and a large crowd in Jerusalem (Acts 22); before the High Priest Ananias, his lawyer, Tertullus, and Governor Felix, in Caesarea (Acts 24); and then two years later, still in Caesarea, before King Agrippa, his consort, Bernice, and the Roman Governor, Festus (Acts 26).

The rhetorical forms used in apologetics were designed to meet a criticism with a strong counter-argument that would win the day. The form was developed amongst Jews in the hellenistic period—that is, after the troops of Alexander the Great had taken control of Israel in the year 333 BCE.

It was used to good effect by Jews such as the historians Artapanus, Aristobulus, and Josephus; ethical writers whose work survives in Pseudo-Phocylides, the Sybilline Oracles, and the Wisdom of Solomon; and the philosopher and exegete Philo of Alexandria. Such individuals were concerned about the influence that Hellenism was having on the forms and beliefs of their faith. They wrote apologies which provided a defence of their faith in the face of these various hellenistic influences.

So Peter here offers an apologetic speech, setting out his defence in response to criticism concerning his breach of the food rules (11:2). The criticism comes from those of the circumcision (11:2); the use of the same phrase by Paul at Gal 2:9 suggests that it is James who is behind the criticism. Such criticism requires an explanation “in order” (11:4; NRSV “step by step”), in line with the overall Lukan programme (Luke 1:3).

An explanation. Accordingly, Luke has Peter explain events in order by turning first of all to the vision he saw in Joppa, and recounting it almost verbatim (11:5-10; cf. 10:9-16). This repeated account retains the essential elements. The detailed description of the vision of the animals, reptiles and birds is repeated (11:5-6, par 10:11-12); a reference to “beasts of prey” is added at 11:6.

The command to “kill and eat” (11:7) parallels 10:13. Peter’s objection on the basis of the food laws (11:8, par 10:14) is modified so as to emphasise the food law requirements, placing them first in his response.

The insistence that he must accept “what God has cleansed” (11:9, par 10:15), and the note that this happened three times before being “drawn up again into heaven” (11:10, par 10:16) are then repeated exactly. This full repetition but slightly changed order highlights Peter’s vision as the primary one; by contrast, he truncates his reports of the visit of Cornelius’ messengers (11:11-12; cf. 10:17-29) and the vision to Cornelius (11:13; cf. 10:1-8), as well as his own speech in Caesarea (11:14; cf. 10:34-43) and the subsequent giving of the holy spirit (11:15; cf. 10:44-48).

The Spirit. Yet Peter’s speech is not simply a shortened summary of what Luke has already reported in Acts 10, for it offers an interpretation of these events which stresses that they took place under divine initiative. In reporting the arrival of messengers from Cornelius (11:11-12), Peter notes simply that “the spirit said to me to go with them without criticism” (11:12; cf. 10:19-20). His omission of many details (character traits, travel details, conversation and personnel; even, surprisingly, the name of Cornelius) places the focus on the role of the spirit.

Cornelius remains anonymous when Peter reports the vision he saw in similar fashion, with a stark summary of what the angel had told him (11:13). The substance of Peter’s speech in Caesarea is summarised as “words by which you and your household will be saved” (11:14); rather than the content of the speech, the emphasis here is on the fact that Peter was given these words to speak by the angel.

Peter’s version of the outpouring of the holy spirit is short on factual reporting, as it were; he simply states that the spirit fell on them (11:15). His report abounds in interpretation of the significance of the event, however. The earlier narrative of this event has already noted that the spirit was given as a gift (10:45); Peter now reinforces the divine source of this gift as that which God gave them (11:17; see 10:45).

This gift fulfils the prophetic word of Jesus, that “John baptised with water, but you will be baptised with holy spirit” (11:16, quoting 1:5; cf. the similar, but longer, saying of John at Luke 3:16). Twice Peter parallels this act of the spirit on “them” (Gentiles) with the events that happened to “us” (Jews) at Pentecost, when he notes that the spirit “fell on them just as on us at the beginning” (11:15), and when he states that “God gave them the same gift that he gave us who believe” (11:17).

The place of God. The motif of necessity concludes Peter’s speech, with the rhetorical question, “who was I that I could hinder God?” (11:17). Such a question is a reminder of Peter’s unquestioning and faithful attitude expressed at 4:19-20 and 5:29.

Peter thus validates the events in Caesarea through his use of language about God. The turn to the Gentiles is authorised by God working through an angel and the holy spirit, as well as by the inexorability of Peter’s response to God.

This understanding (which is entirely Lukan) is further reinforced by the concluding summary (11:18) which follows, in which language about God defines the significance of what has taken place.

Peter’s audience have moved from criticism (11:2) to silence, before they now “glorify God” (11:18), a believing response seen already in Jerusalem (4:21). Glorifying God will recur later in Antioch (13:48) and Jerusalem (21:20); it has appeared often in Luke’s Gospel, as a response to Jesus (Luke 2:20, 4:15, 5:25-26, 7:16, 13;13, 17:15, 18:43, 23:47). The words of the audience concisely express Luke’s understanding of the occasion: “Surely God gave repentance to life even to the Gentiles” (11:18).

God’s prominent role, as the one who sent the angel, gave the gift of the spirit, and enabled the Gentiles to repent, validates what has taken place. An inclusive community has been established; this will provide a key model for preaching in the Dispersion, and for the nature of the church in the decades—and centuries—to come.

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With regard to Revelation … and the “great multitude that no one could count” in Rev 7 (Easter 4C)

The book of Revelation is currently appearing as the “second reading” in the Revised Common Lectionary. That’s the spot where we usually find excerpts from the various New Testament Letters, mostly by Paul, occasionally by James or John or Peter. This coming Sunday, we will read and hear some verses from the section of the book that describes the opening of the seven seals (6:1–8:5); specifically, a vision of a great multitude of people, “robed in white, with palm branches in their hands”, praising the Lamb who is seated on the throne (7:9–17).

The book of Revelation has probably become the most misunderstood book of the New Testament—because of the enigmatic nature, and the dramatic power, of the graphic visionary descriptions it contains. There are numerous theories seeking to ‘explain’ the meaning of the visions and to ‘prove’ the identity of the various figures who appear in these visions.

In particular, this most misused book of the New Testament has been misinterpreted by groups of fervent believers throughout the centuries as evidence that the end of the world was at hand.

If we turn to scripture with an expectation that we will find clear doctrinal statements, this book could be mined as a source for teachings about “the last days”. But I don’t think this was the intention of the book’s author.

Or perhaps we hope to encounter stories which help us to understand what has transpired in history? In which case, we will look for evidence that pins down the content of this book and grounds it in real-life events. But that is somewhat fraught.

Both of these approaches require us to develop an extensive system of interpretation for reading this book. This is not a simple or straightforward task.

An alternative (and often employed) way of reading this book is to consider that it is prophecy which provides a set of predictions about the future. Sometimes this is seen to relate to the times immediately in the future of the writer, in the late 1st century. Other interpreters claim that the book is pointing forward in time, to events that will take place beyond the time of the reader, in our own times (that is, the 21st century). Even more fraught, I reckon.

Some people will want to read the book simply as literature in its own right; as a work of art, it has the power to generate ideas and responses without necessarily tying these down to what is “true” or “accurate”. Ideological critics might wish to engage in dialogue with the book in relation to the violence which runs throughout the visions.

Some readers have considered this book to be an expression of patriarchal power, caught up in the masculine enterprise of solving disputes through coercion and violence. Others have undertaken a search for an alternative vision of peacemaking in the midst of human warfare, as the lamb who was slaughtered is the one who ultimately triumphs.

How do you come to this book? What is the lens, the perspective, that you employ, to read this dramatic and different book?

Whatever the way is that we seek to approach our reading of this book, it will influence the kind of understanding that results. Because the work does not lay down one simple narrative line; because it is so rich and intricate in its symbolism; because it places layer upon layer, image upon image, it will produce multiple readings with multiple appreciations. Such is the complex nature of interpreting biblical texts.

See my reflections at https://johntsquires.com/2022/04/29/images-drawn-from-the-past-looking-to-the-future-as-a-message-for-the-present-revelation-easter-year-c/

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It is clear to me that, as we read the book of Revelation, we can identify certain literary features which are quite characteristic of apocalyptic literature. The authority of the author is a key concern (1:9–10; 22:8–9) and the declaration is made that what is now being revealed is a mysterious secret (1:20; 10:7; 17:5, 7). This revelation comes direct from God through his authorized messenger (1:1–2, 11–20; 22:8–10).

The warning not to change the text (22:18–19) is characteristic of apocalyptic, as is the regular reminder of the author’s expectation that the present era is coming to an end (2:26; 21:1, 4) and his description of a vision of the beginning of a new era (1:1; 7:9–17; 11:19; 21:1–22:7; 22:12, 20). The role of angels and visions reflects typical apocalyptic features.

Also typical of apocalyptic are the many coded depictions which are conveyed in numbers: four (4:6–8; 5:6, 14; 6:1–8; 7:1–3, 11; 9:14; 14:3; 15:7; 19:4; 21:16); ten (2:10; 12:3, 18; 17:3, 12–16); twelve (12:1; 21:12–14, 21; 22:2); twenty-four (4:4, 10; 11:16; 19:4); 144,000 (7:4–8; 14:1–4); the intriguing 666 (13:18); and, of course, seven, which recurs in numerous places throughout the book (seven letters, 1:11; golden lampstands, 1:12, 20; stars, 1:16, 20; 2:1; angels, 1:20; 3:1; 15:7; spirits, 1:4; 3:1; seals, 5:1; horns and eyes, 5:6; trumpets, 8:2; thunders, 10:3–4; diadems, 12:3; plagues, 15:1, 6; golden bowls, 15:7; 16:1; and seven heads, 17:3, 9–10). Finally, as we have noted, there is the appearance of Babylon as a symbol of Rome (17:5, 18).

The passage from Revelation set for this Sunday (7:9–17) is one of these passages which plays with symbolism in numbers. Just before this passage, the foreheads of 12,000 people from each of the twelve tribes of Israel are sealed by the lamb (7:1–8). This crowd of 144,000 who had been sealed by the lamb reappear in a later vision (14:1–4). However, the vision of 7:9-17 concerns “a great multitude that no one could count, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, robed in white, with palm branches in their hands.”

On receiving an enquiry as to the identity of these people, the author responds, “These are they who have come out of the great ordeal; they have washed their robes and made them white in the blood of the Lamb” (7:14). I have already reflected on the significance of the theme of sacrifice within the visions of Revelation (see https://johntsquires.wordpress.com/2019/05/01/worthy-is-the-lamb-that-was-slaughtered-a-paradoxical-vision-rev-5/)

This huge, uncountable crowd, drawn from all cultures and nations, surely reflects what we declare in our preaching of the Gospel: the wide expanse of divine grace and love which extends far beyond our immediate, parochial context. And that vision is one that ought to inspire us to be ever-generous and ever-faithful in our ways of relating to other people, for we are all part of this “great multitude that no one could count”.

Another resurrection! (Acts 9; Easter 4C)

Easter is the time to celebrate the resurrection of Jesus. The claim that Jesus was raised from the dead was part of the earliest preaching of his followers. Paul includes the affirmation ”that he was raised on the third day in accordance with the scriptures” in his credal-like recitation of what he had received from earlier witnesses (1 Cor 15:3).

Stories about how Jesus appeared after his death and burial are told in the Gospels of Matthew (28:16–20), Luke (24:13–53), and John (20:11–29).

Even though John 20:30–31 provides a definitive conclusion to the book of signs, an editor subsequently decided that a further account of an appearance by the risen Jesus should be added on (John 21:1–23). (See https://johntsquires.com/2022/04/28/the-third-time-that-jesus-appeared-to-the-disciples-john-21-easter-3c/)

Later on, scribes copying Mark’s Gospel obviously felt dissatisfied with the apparently inconclusive ending of Mark’s Gospel; a number of attempts were made to conclude the work appropriately: a “shorter ending” with a brief reference to an appearance of “ Jesus himself”, and then a “longer ending” in which the various resurrection appearances of Jesus from Matthew, Luke, and John are included (Mark 16:9–20).

The resurrection of Jesus plays a dominant role in drawing the narrative flow of all four Gospels to a climactic conclusion. But there are other stories about resurrection included in the New Testament. The most famous, of course, is the story found in John’s book of signs, about Jesus raising Lazarus from the dead. This story, told in some detail, is very well-known and clearly entrenched in the regular lectionary cycle (see https://johntsquires.com/2020/03/25/holding-out-for-hope-in-the-midst-of-turmoil-john-11/)

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As well as the central narrative of the resurrection of Jesus, Luke has two other stories of resurrection in his two-volumed orderly account of the things coming to fulfilment amongst us. First, there is the story of the widow of Nain (Luke 7:11–17). Having already lost her husband, this woman now finds that her son is dead. The story comes straight after the account of Jesus healing the servant of a centurion who was “ill and close to death” (Luke 7:1–10). The two accounts focus attention on the remarkable healing powers of Jesus.

The exclamation of the people of Nain, after witnessing the miracle of Jesus raising the dead man, forms a suitable conclusion to both stories: “A great prophet has risen among us!” and “God has looked favorably on his people!” (7:16).

The key point of this story is to establish Jesus as a prophet who enacts the visitation of God for the people of Israel (7:16). It is strange that the NRSV renders this statement as “God has looked favourably”, but it is the same verb (episkopeo) which appears at 19:44, where it is more accurately translated as “the time of your visitation from God”. And in that passage, Jesus comes to pronounce judgement up the sinful city.

It is clear that Jesus, by raising this man from the dead, demonstrates his credentials as a prophet—and also signals that the divine is drawing near to the people of Israel. It is curious that this story sits so deeply within the shadow cast by that other story of raising a man (Lazarus): from the dead. This is a striking and dramatic story, as is attested in the response of the people, of whom Luke reports, “fear seized all of them, and they glorified God” (7:16). Fear, or awe, is the appropriate response to such an amazing act (see 1:12–13; 1:30; 1:75; 2:10; 5:10; 8:37, 50; 9:34; 21:25–26).

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For this coming Sunday, the First Reading offered by the lectionary is another biblical story about resurrection. It comes from the book of Acts, which features every year during the season of Easter, as the first reading, in place of the Old Testament passage which occupies that place throughout the rest of the year. The book of Acts tells a version of the story of the early church, as the followers of Jesus first regrouped in Jerusalem, and then began sharing their faith, travelling to places beyond the capital city, stretching out into Samaria, Syria, and across what is modern-day Turkey, into Greece, and eventually into Rome.

Jaffa, ancient Joppa, looking north.
Coloured lithograph by Louis Haghe
after David Roberts, 1843.

The story we have heard is set in Joppa, which was the Greek name for the town named Jaffa in Arabic. We know this place, today, as the southern suburbs of Tel Aviv, a large and growing port city in modern Israel, a city with a vibrant multi-cultural and multi-religious life. Tel Aviv-Jaffa is also the place where most nations base their embassies to the country of Israel.

This story in Acts, set in Joppa, sits within the season of Easter and recounts a resurrection, told along the lines of the way that the resurrection of Jesus is told. Tabitha, the woman in the story, becomes ill and dies. There is no doubt about this; she is dead.

As the story proceeds, the apostle Peter commands Tabitha to rise; and then, “she opened her eyes, and seeing Peter, she sat up. He gave her his hand and helped her up. Then calling the saints and widows, he showed her to be alive.” (Acts 9:40-41) There is also no doubt, that the one who was dead, is now alive.

As a result, Luke informs us, “this became known throughout Joppa, and many believed in the Lord” (Acts 9:43). What happened was striking, noteworthy, remarkable—miraculous!

Tabitha, or Dorcas, is introduced in this short narrative as a woman “full of good works and acts of charity” (9:36). The array clothing that she produced is noted (9:39). She is one of a number of significant women in Acts who are presented as positive models of faithfulness. These include Lydia in Philippi, who provides hospitality to Paul and his companions (16:15); Priscilla, who with her husband, Aquila, teaches Apollos in Ephesus (18:26); and the four female prophets in Caesarea (21:9). Each of these women exercise a leadership role in the early church.

The flow of the narrative in Acts 9 is the same as what we read in the accounts of the resurrection of Jesus, moving from death, to life. We have this story in our readings during the season of Easter, to help us maintain our focus on the resurrection, and to invite us to consider how the story of new life shapes our life of discipleship.

As Jesus died and was raised, as Tabitha died and was raised, so we are called to move from death to life within our own discipleship. The paradigm which is provided by the death and resurrection of Jesus provides a model for the way that we are to be, as disciples of Jesus in our own time. And this might very well be how “many believe in the Lord” in our own time. It is not so much the promise of some future life beyond death; it is the transformation of life here, and now, in this present reality, that is the promise of the risen Lord.

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“Worthy is the lamb that was slaughtered”: a paradoxical vision (Rev 5; Easter 3C)

The book of Revelation is currently appearing as the “second reading” in the Revised Common Lectionary. These readings invite us into a world of unfettered imagination, with evocative imagery, enticing language, and disturbing rhetoric. There are a number of visions within the book, each one containing graphic descriptions and dramatic happenings.

The first of these visions sets the scene set for what will later be revealed as a colossal, cosmic battle between good and evil. It opens with the striking claim that the door into heaven is opened (4:1). A disturbing and increasingly detailed dramatization of “what must take place after this” is revealed. The vision comes to a climax with an image of a slaughtered lamb, and this is the passage set in the lectionary this coming Sunday (5:11-14).

Gazing into heaven, the author views a magnificent scene of worship (4:2–5:14). The importance of this scene is signalled by gleaming jewels and a shining rainbow, golden crowns and white robes, thrones and torches of fire, a sea of glass, grumbling thunder and flashes of lightning (4:3–6).

Thunder and lightning were characteristic of the God of Israel (Job 37:1–5; Ps 29) and were associated with the foundational event of Israel, in the Exodus from Egypt (2 Sam 22:15–16; Ps 18:13–19; Ps 77:16–20). The biblical nature of the imagery is very clear.

Twenty-four elders and four six-winged creatures sing praises to “one seated on the throne” (4:2–11), and to a slaughtered lamb “with seven horns and seven eyes” (5:1–14). The hymns they sing appear to combine attributes of God which feature in scriptural songs of praise (holy, worthy, glory, honour, power, creator) as well as elements familiar from other New Testament texts in which early Christian thinking is developing.

Jesus is depicted in this book as the supreme authority, the one who has risen from the dead and is at one with God. Yet there is a stark counterpoint running throughout the whole book. Jesus is the one who has been pierced (1:7); perhaps this evokes the piercing of Jesus’ side as he hung on the cross (John 19:34–37, citing this as a fulfillment of Zech 12:10).

In this initial vision, the Lord God Almighty is seated on the throne, surrounded by four six-winged creatures (4:2–11), holding a scroll with seven seals, which no one was able to open (5:1–4). The author then introduces the one who has power to open the scroll: “the Lion of the tribe of Judah, the Root of David” (5:5)—phrases which clearly evoke the Davidic lineage of Jesus which the Gospel writers have so carefully claimed. (The same Davidic lineage is noted at 22:16.) Immediately, this “Lion” is described as a “Lamb standing as if it had been slaughtered” (5:6).

This paradoxical description of Jesus as “the Lamb that was slaughtered” recurs in hymns later in the book (5:9, 13; 13:8). His victory has been won, not through the power of force, but by submission to death. It seems that it is the fact that he has been slain which qualifies him to open the scroll. His power lies in his avoidance of violence, his submission to death.

The opening doxology affirms the redemptive power of the blood which Jesus has shed (1:5); this affirmation, of Jesus as the lamb who is sacrificed in order to effect redemption, is a common refrain (5:10; 7:14; 12:11; 14:3–4; 19:13). In the regulations for temple sacrifice, the purity of the sacrificial lamb was essential (Num 28:3; Lev 1:10).

The purity of this Lamb and his followers is symbolized in the white robes which they wear (3:5, 18; 4:4; 6:11; 7:9, 13–14; 19:14). The 144,000 who “follow the Lamb wherever he goes” are identified as virgins (14:4), another indication of purity.

Followers who maintain purity are linked closely with Jesus in the final scenes. When heaven rejoices at the fall of Babylon, preparations are made for the marriage supper of the Lamb (19:6–8) and it is the servants of the Lamb who are specifically and unequivocally invited (19:9–10).

When the vision of the new Jerusalem is proclaimed, and the Lord God the Almighty and the Lamb stand in place of the temple (21:22), the people who enter are “those who are written in the Lamb’s book of life” (21:27).

Yet the pathway into this heavenly celebration is daunting. The servants of the Lamb, in an earlier vision when the fifth seal is opened, are described as “those who had been slaughtered for the word of God and for the testimony they had given” (6:9).

When Michael slays the dragon and his angels, the victory of the Messiah and his comrades is won “by the blood of the Lamb and by the word of their testimony, for they did not cling to life even in the face of death” (12:11). They must be prepared to be taken into captivity and killed by the sword (13:10). Faithful discipleship requires a willingness to submit to death. This is the way of Jesus, according to Revelation.

This message is reinforced at the end of the laments over the fall of Babylon, in the declaration, “in you was found the blood of prophets and of saints, and of all who have been slaughtered on earth” (18:24). It was those who stood up to the might of Babylon who were killed for their faith.

Here is the key to the situation addressed by this book, and the key to the form of discipleship which it most values. For all its speculative visions, the work is a potent tract of political strategy. Discipleship can mean conflict with Empire. There are sufficient hints throughout that it is failure to offer due worship to the Roman Emperor which has brought persecution and death to the followers of Jesus. The book is both a call to faithful discipleship and a vision of hope in the midst of persecution.

With regard to Revelation … and the “great multitude that no one could count” in Rev 7 (Easter 4C)

https://ruralreverend.blogspot.com/2019/04/revealing-revelation.html

You will be told what you are to do (Acts 9; Easter 3C)

We continue exploring the readings from Acts that are offered by the lectionary in the session of Easter. The second main section of the second volume of Luke’s orderly account (8:1–12:25) outlines the steps taken by members of the Jerusalem community as they continue to fulfil the prophecy of Jesus (1:8), bearing witness to the good news as they move out from Jerusalem and Judaea to Samaria and beyond.

There are four main steps taken in this second section, recounting how selected community members begin to “turn to the Gentiles”, as Paul later describes it (13:46). These steps together form a pivotal moment in the narrative; they provide initial validation for the establishment of communities which are inclusive of both Jewish and gentile members. The readings for this Sunday include the narrative of one of these steps—the call and commissioning of Saul (Acts 9:1–6).

1 Turning to the Gentiles: four steps

The geography of this section (8:1–12:25) is structured in a spiral-like fashion, moving away from Jerusalem only to return to it before the next outwards movement occurs. In the first step (8:4–40), Philip enters the city of Samaria (8:5) but ends by returning to Caesarea (8:40). His actions in Samaria receive validation through a visit from the apostles in Jerusalem (8:14). The second step, concerning Saul (9:1–31), begins in Damascus (9:2) but returns to Jerusalem (9:26) before Saul leaves for Tarsus (9:30). This is the step that is in view in this Sunday’s lectionary offering.

The third step, focussed on Peter (9:32–11:18), begins in Judaea at Lydda (9:32) before moving through Joppa (9:36) to Caesarea (10:1). The action moves between Joppa and Caesarea before Peter returns to Jerusalem (11:2) and recounts what has taken place in Joppa and Caesarea to the Jerusalem community.

The final step (11:19–12:25) begins in Antioch (11:20), where the community receives envoys: Barnabas from Jerusalem (11:22) and Saul from Tarsus (11:25), followed by prophets from Jerusalem (11:27). The narrative then returns to Judaea (11:29–30) for the delivery of the “collection” and for an account of further events in Jerusalem. A brief visit to Tyre and Sidon (12:20) precedes the return of Barnabas and Saul to Jerusalem (12:25).

2 A pivotal figure: Saul of Tarsus

The second step in this section (9:1–31) recounts a key miracle: the complete turnaround of a persecutor, including his blinding and then restoration to sight, prior to his engagement in preaching activity amongst the messianic believers. The man who experienced this miracle has been introduced in passing at the point of Stephen’s death (7:58; 8:1a); the inference of this brevity may be that he was a character already well known to Luke’s audience.

At 9:1, the narrative returns to this individual, Saul. He will become the pre-eminent human character in the later narrative of Acts; for Luke, he will become the model par excellence of faithfulness in the face of opposition and persecution. So this is an account, not only of a conversion, but more than that (and most importantly, for a Luke), it is an account of the commissioning of this central figure, Saul.

But at this moment in Luke’s orderly account, Saul is simply a vigorous persecutor of “the disciples of the Lord” (9:1). The account of his conversion and commissioning (9:1–19a) begins on the road to Damascus, a predominantly Jewish town in the Roman province of Syria. This location foreshadows the ultimate move into the Gentile world. Luke appears to assume knowledge that Damascus contains “disciples of the Lord” (9:1). How they got there is not narrated, nor whether they were Jewish or gentile disciples.

These disciples are described, for the first time, as being of “The Way” (9:2), a term which recurs in later chapters of Luke’s narrative (18:25; 19:9,23; 22:4; 24:14,22). On the importance of this term, see https://johntsquires.com/2022/04/26/people-of-the-way-acts-9-easter-3c/

By using the term “the Way” for the first time in his account of the conversion and call of Saul, Luke emphasises the Jewish characterisation of those communities which declare Jesus to be Messiah, even if they are in gentile areas.

3 The conversion of Saul

When Luke introduces Saul, he is described as a fearsome opponent of “the Way” (9:1). The Greek of this verse reads literally, “he breathes a murderous threat” (9:1; NRSV, “breathing threats and murder”), precisely the antagonistic threatening attitude about which the Jerusalem community has already prayed (4:29). Saul has gained his authority from the high priest (9:1), already identified as standing in opposition to God’s agents, Peter and John (4:6; 5:21,24) and Stephen (7:1).

Saul was previously described as being “in agreement with their plan” (8:1a). The scene is thus set for a continuation of the conflict narrated in Jerusalem; Luke’s description of Saul’s activities (9:2) imports this conflict to Damascus in tangible ways.

In letters written later by Saul (under the name of Paul), he refers to this period of his life as “violently persecuting” the believers (Gal 1:13; Phil 3:6). His own references to his change of heart, to become a member of the messianic assemblies, are brief and lack any of the narrative colour and detail that Luke’s accounts provide (Gal 1:15–16; Phil 3:7–11; 2 Cor 4:4–6; and possibly 1 Cor 9:1).

The crucial event which takes place as Saul draws near to Damascus is initiated by an epiphany: an overpowering light shines and a voice speaks to Saul (9:3–6). The epiphanies which have already taken place in Acts (1:10–11; 5:19; 8:26) are described in a rather bare fashion. By contrast, this particular epiphany is recounted in detail (as is the later epiphany to Peter, 10:10-16). The divine origin of the epiphany is promptly identified: the light was from heaven (9:3). The voice which addresses Saul is that of Jesus, whom Saul (as did Stephen before him, 7:59–60) addresses as “Lord” (9:4–5).

4 The Lord: an ambiguous term

At this point in the narrative, the ambiguity of the term “Lord” is heightened. Until now, the vast majority of occurrences of “Lord” have referred to God. From this point on, the term can be used to refer to Jesus (20 times, of which 4 repeat the incident from ch.9), although more often it still refers to God (36 times).

When Luke reports that people “turned to the Lord” (9:35; 11:21) or “believed in the Lord” (9:42; 11:17; 14:23; 16:15,31; 18:8; 20:21), the phrase appears somewhat ambiguous as to its precise referrent. However, in each case the context indicates that “the Lord” is now referring to Jesus.

The later categories of christological thought (after Nicaea) introduce categories not relevant for the time when Luke’s text was being written. The most that can be said is that Luke never envisages any ontological unity of Jesus and God, but on some occasions (and certainly not always) there is an overlap of function—Jesus now functions as God has functioned in the past.

For the most part, Luke presents Jesus as an agent of God’s sovereignty, as one member amongst many (Peter, Philip, Stephen, Saul, Barnabas, and so on), who have functioned as agents of God’s sovereignty. Occasionally, Jesus is distinguished from these figures, such as when he appears as a divine messenger to Saul (9:5, paralleled at 26:15, and expanded at 22:8–10; also 9:10–17, 27).

5 The command to Saul: necessity is placed on him

The vision and command to Saul (9:3–6) find a parallel in the subsequent vision and command of the Lord to Ananias, instructing him to meet with Saul (9:10–16). God is at work in these events; Luke reports that it is the divine voice (speaking through Jesus) which addresses both Saul (9:4–6) and Ananias, when he speaks of Saul (9:15–16).

The theme of divine necessity has already been present in the Jerusalem narrative, both with reference to events narrated (1:22; 3:21; 4:12;19–20 5:29) and with reference to the death of Jesus (2:23; 4:28). This theme is stated in both divine speeches: to Saul, who is given a general charge: “it will be told to you what you must do” (9:6); and to Ananias, who is instructed to tell Saul “I will show him what he must suffer” (9:16), because “he is a chosen vessel for me” (9:15). Both statements establish that Saul must do what is prescribed, as a part of “the plan of God”.

6 The significance of Saul (Paul) in Luke’s story

Indeed, Saul is a critical agent in the execution of the necessary plan which God has for the believing communities in Jerusalem, Damascus, and beyond. Acts 13–28 is not solely about what was done by Paul (as he is then known); it is unambiguously about “what the Lord did through the activity of Paul” (14:27; 15:4,12; 21:19).

The other dimension of Saul’s role will become evident by implication throughout the latter half of Acts; that is, he stands as a model for what faithful proclamation and faithful discipleship entails. All that Paul does and says, and how he deals with what he encounters, functions as a role model for the readers of Luke’s narrative. Luke has Paul claim this explicitly in his final speech to the elders of Ephesus (20:35), soon before his arrest in Jerusalem. This is underscored by Paul’s two repetitions of the story of his conversion and call, with alterations and elaborations, in the final section of Acts.

7 Saul and Ananias

After being blinded, Saul is brought back to wholeness by Ananias, who acts in ways consistent with membership of “the Way”. Ananias lays his hands on Saul to heal him (9:17), a divinely-endowed ability (4:28) exercised by the apostles in Jerusalem (5:12) and Samaria (8:17). He tells him that “the Lord sent me” (9:17), a phrase which evokes the divine commissioning of Moses (7:34; cf. Exod 3:9-15, 4:13, 5:22–23), the sending of the angel Gabriel (Luke 1:19,26) and the task of Jesus (Luke 4:43; cf. 4:18).

Ananias then commands Saul to be “filled with the holy spirit” (9:17), repeating the divine action already evident in Jerusalem (2:4,38, 4:31) and Samaria (8:15–17). Like Peter (4:8) and Stephen (7:55), Saul is now filled with the spirit. Philip, too, is guided by the spirit (8:29,39), although the precise terminology of “being filled” is not applied to him.

The association of laying-on of hands with this spirit-filling is reminiscent of the account of how Joshua, “a man in whom is the spirit”, was commissioned as YHWH directed through Moses by the laying-on of hands (Num 27:18–23, esp. v.23). Like Joshua, Saul has been given authority over God’s people (Num 27:20) as “a chosen vessel” who will bear God’s name (9:15). Paul is then baptised (9:18), following the pattern set for new believers by Peter (2:38) and Philip (8:16). A new chapter in the story is unfolding.

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People of ‘The Way’ (Acts 9; Easter 3C)

When he recounts a key incident in the second volume of his orderly account—namely, the conversion and call of Saul—Luke describes the followers of Jesus, for the first time, as being of “The Way” (9:2). This is a term which he likes; it recurs in four subsequent chapters of Luke’s narrative (18:25; 19:9,23; 22:4; 24:14,22).

Why was this term used to describe the followers of Jesus? Adopting “The Way” as the name of the movement may owe its origins to scriptural usage in association with God’s activity. “Lead me, O Lord, in your righteousness because of my enemies”, the psalmist prays; “make your way straight before me” (Ps 5:8). In a song praising God for delivering victory to the King, we read, “This God—his way is perfect; the promise of the Lord proves true; he is a shield for all who take refuge in him” (Ps 18:30).

The Way figures in quite a number of psalms. “Good and upright is the Lord; therefore he instructs sinners in the way”, says one psalm. “He leads the humble in what is right, and teaches the humble his way. All the paths of the Lord are steadfast love and faithfulness, for those who keep his covenant and his decrees” (Ps 25:8–10). So the psalmist prays, “Teach me your way, O Lord, and lead me on a level path because of my enemies” (Ps 27:11), and sings, “Wait for the Lord, and keep to his way, and he will exalt you to inherit the land; you will look on the destruction of the wicked” (Ps 37:34). And so many other psalms invoke the image of the way of the Lord.

The term is also appropriated in the Dead Sea Scrolls as a means of defining the Qumran community (1QS 9.17-18,21; 10:21; CD 1:13; 2:6); this may reflect competing claims for being the authentic keepers of Torah amongst Jewish sects in the latter period of Second Temple Judaism. Members of the community who followed the instruction of The Teacher of Righteous believed that they were keeping faithfully to The Way of the Lord.

A particularly important passage to note is the declaration that opens the second main section of the book of Isaiah—the section which scholars call Deutero-Isaiah. In the opening verses of chapter 40, the prophet addresses the Israelites, in exile in Babylon. Life in the exile was not a happy time for many of the people of Israel. (Psalm 137 is the classic expression of this; note especially the anger expressed in verses 8–9.) The prophet offers them words of comfort and hope.

The people of Israel yearned to return home (Jer 29:10–14; 30:1–31:26). They looked back on the past with longing eyes. They remembered their years in the land which God had given to them. Now, they were living among Babylonians—foreigners, conquerors. Soon, the prophet declares, they would leave behind these memories, and grasp hold of the future that God has for them. In a later statement, he declares that God would “send to Babylon and break down all the bars” (43:14). God, the prophet declares, is doing a new thing! (43:19).

So in the opening chapter of this section of the book, the return from exile to the land of Israel is announced with a declaration of comfort. “Comfort, O comfort my people, says your God. Speak tenderly to Jerusalem, and cry to her that she has served her term, that her penalty is paid, that she has received from the Lord’s hand double for all her sins” (Isa 40:1–2).

Immediately after this, the prophet declares, “A voice cries out: ‘In the wilderness prepare the way of the Lord, make straight in the desert a highway for our God.’” (Isa 40:3).

The way of the Lord, granted to the people who have been faithful throughout the decades in exile, is that they will return to their homeland. The Lord makes “a way in the wilderness” (43:19), just as in the past God had “dried up the sea, the waters of the great deep; who made the depths of the sea a way for the redeemed to cross over” (51:10)— and so, “the ransomed of the LORD shall return, and come to Zion with singing; everlasting joy shall be upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away” (51:11).

This is, indeed, a powerful promise declared by the prophet. The pathway of justice, the way of understanding (40:14) is not hidden (40:27); indeed, the one chosen to be the servant of the Lord will make known this way, by declaring justice, by persisting with his mission to declare this way, “until he has established justice in the earth” (42:1–4).

It is by speaking through this servant (48:15) that the Lord “teaches you for your own good … leads you in the way you should go” (48:17). The servant’s mission is “to raise up the tribes of Jacob and to restore the survivors of Israel”; as a result, God declares, “I will give you as a light to the nations, that my salvation may reach to the end of the earth” (49:6). Indeed, through the person of the servant, all those who have “turned to [their] own way” will know that “the LORD has laid on him the iniquity of us all” (53:6); “the righteous one, my servant, shall make many righteous, and he shall bear their iniquities” (53:11).

This Way of the Lord, first declared in the late sixth century, is later proclaimed, in that same desert, by the wild desert prophet, John, as he announces the imminent coming of the one chosen by God, Jesus of Nazareth (Mark 1:1–3; Matt 3:1–3; Luke 3:1–6).

In similar fashion, the songs of the prophet in which the servant speaks (Isa 42, 49, 40, 52–53) are seen to provide prophetic insights into the person of, and the work undertaken by, Jesus. Phillip explains this to the Ethiopian court official as he reads a section from the fourth song. When asked, “about whom, may I ask you, does the prophet say this, about himself or about someone else?”, Philip’s reply is, “starting with this scripture, he proclaimed to him the good news about Jesus” (Acts 8:32–35).

In subsequent usage (beyond the first century) the phrase The Way has come to be completely overshadowed by a term used less often by Luke, that of “Christian” or “messianist” (11:26; 26:28). This is how the followers of Jesus are known, today, right around the world. But this was not the earliest term used to describe such people.

It is significant that this first use of the term comes at the point in the narrative when Luke introduces Saul, the person who (in his eyes) is the greatest proponent of the ‘turn to the Gentiles’. Although the movement would fan out across the Roman Empire, and eventually across the globe, its origins lie in a small group of faithful folk within Second Temple Judaism: the companions of Jesus who were following The Way.

Reflecting on this term, The Way, leads me to think about how the followers of Jesus have made the move, over time, from a movement of disciples faithfully following the way of Jesus, to become an institution of members belonging to “the church”. The shifts from movement to institution, from being people of The Way to being Christians in The Church, has had a profound impact on who we are, what we do, how we function.

It’s my hope that recapturing the essence of being the People of The Way might kindle a renewed commitment, a deeper discipleship, a more intentional form of community and social engagement, and a livelier life of faith, that perhaps has been the case in the church over many centuries.

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We must obey God rather than human authority (Acts 5; Easter 2C)

Pentecost, of course, means 50th, and it is actually a Jewish festival in origin; the festival of Pentecost was the Feast of Weeks (the spring harvest festival of Shavuot), taking place after seven weeks of weeks (7 x 7 = 49 days). So we have forty nine days to celebrate and remember Easter, and then the great feast of Pentecost, the 50th day!

One way that the church has devised to continue the celebrations of Easter Sunday throughout those seven weeks, has been to lay aside the First Reading from the Hebrew Scriptures, and provide readings from the book of Acts for that period.

Why? Because, in traditional Christian understanding, the church was brought into being on the Day of Pentecost, when the Spirit fell upon the followers of Jesus “gathered in one place” (Acts 2:1) Presumably they were in the Temple court for the festive celebrations, along with the crowd of “about three thousand persons” mentioned later in the narrative (2:41). They were certainly in the Temple at 3:1–4:3, and again at 5:20–26, and quite regularly according to 5:42.

From that event at Pentecost, the church grew and spread; and this is what the book of Acts recounts. So, in anticipation of that pivotal Pentecostal moment, the First Reading on each Sunday in Easter offers one of the important moments in the growth and spread of the church in its early years.

Each year, the lectionary offers selected incidents from the earliest days of the church in Jerusalem (Acts 2:43–8:3); in the early dispersion of disciples (8:4–12:25); and in the missionary travels undertaken by Paul and his companions (13:1–21:26).

This year, Year C, we have just such a selection: the early morning at the tomb of Jesus (John 20) and the journey on the road to Emmaus (Luke 24) on Easter Sunday; then an incident involving Peter and John (Acts 5), the early section of the life-changing call of Paul (ch.9), a striking account of the resurrection of Tabitha (ch.9), the report of Peter’s revolutionary vision to the church in Jerusalem (ch.11), and two stories from the time that Paul spent in Philippi (ch.16), before hearing again the story of Pentecost (ch.2). It is a rich fare!

1 Peter and John on trial

The reading from Acts this coming Sunday (Acts 5:27–32) is a small part of Luke’s account of the second trial of Peter and John (5:17-40). They had been brought to trial previously (4:1—22), but released because of the recognition that these “uneducated and ordinary men” were companions of Jesus and had effected a miracle in his name (4:13—14). Nevertheless, the antagonism of “the priests, the captains of the temple, and the Sadducees” (4:1) continued, so that the high priest once again intervened, having them arrested for a second time (5:17-18).

The account that Luke provides offers one of the most striking statements about the responsibility that followers of Jesus have, to give first priority to God (5:29). The authorities are “filled with jealousy” (5:17), indicating that they were at odds with the divine will (13:45; 17:5; 22:3-4), and contrasting with being “filled with the spirit” (see 4:8).

The apostles were released overnight by God’s intervention (5:19—21), and they resume their teaching in the temple (5:21a). The authorities order their re-arrest and return to the court (5:21b-26) on the charge of “standing in the temple and teaching the people” (5:25,28), in defiance of their earlier command (4:18).

2 Peter’s speech: “we must obey God”

A response to the charge is given in the fifth speech of Peter reported in Acts (5:29-32). Although brief, this speech nevertheless reflects the elements already established in Peter’s speeches, through the use once more of explicit talk about “the God of our ancestors” (5:30; see 3:13) who “raised Jesus” (5:30; see 2:24,32; 3:15) and exalted him” (5:31; see 2:33). There follow the standard references to repentance and forgiveness of sins (5:31; see 2:38), the apostolic witness (5:32; see 2:32; 3:15) and the gift of the holy spirit (5:32; see 2:33).

Most striking, however, is the introductory statement, “we must obey God” (5:29). Luke justifies the apostles’ action by having Peter employ this widely-known Greek proverb.

Plato includes this proverb in his Apology 29D: “I must obey God rather than you”; the proverb is used also by Sophocles, Antigonus 453-455; Herodotus 5.63; Epictetus, Diss. 1.30.1; Athenaeus, Deipn. 12.502A; Livy 39.37.17; Plutarch, Conviv. 125C. It was well-known in Greek literature. It is striking that this “uneducated and ordinary man” (4:13) has such erudite knowledge; surely a sign that the author of Acts has shaped the speeches himself.

The proverb also has strong resonances with the persistent scriptural language of obedience to YHWH. The language about the obedience that is due to God is particularly Deuteronomistic and prophetic. Abraham is told, “by your offspring shall all the nations of the earth gain blessing for themselves, because you have obeyed my voice” (Gen 22:18) and Moses warns the people of Israel, “like the nations that the Lord is destroying before you, so shall you perish, because you would not obey the voice of the Lord your God” (Deut 8:20).

Samuel laments to the disobedient Saul, “why then did you not obey the voice of the Lord? Why did you swoop down on the spoil, and do what was evil in the sight of the Lord?” (1 Sam 15:19) and instructs him, “surely, to obey is better than sacrifice, and to heed than the fat of rams” (1 Sam 15:22). Solomon is assured by God, “if you will walk in my statutes, obey my ordinances, and keep all my commandments by walking in them, then I will establish my promise with you, which I made to your father David. I will dwell among the children of Israel, and will not forsake my people Israel” (1 Kings 6:12)

Jeremiah persistently laments that the people “have sinned against the Lord our God, we and our ancestors, from our youth even to this day; and we have not obeyed the voice of the Lord our God” (Jer 3:25), whilst Ezra declares to those returning to settle in Jerusalem, “all who will not obey the law of your God and the law of the king, let judgment be strictly executed on them, whether for death or for banishment or for confiscation of their goods or for imprisonment” (Ezra 7:26).

(See also Gen 26:5; Exod 19:3-6; Deut 4:30, 9:23, 11:13,27-28, 13:4,18, 15:5, 26:14,17, 28:1-2,13,15,45,62, 30:2,8,10,16,20; 1 Sam 28:18; 1 Kgs 13:21,26; 2 Kgs 18:11-12; Neh 9:16-17; Jer 3:13,25, 7:23-24,28, 9:13, 11:7-8, 22:21, 25:8, 26:13, 32:23, 34:17, 38:20, 40:3, 42:6, 43:4,7,23; Dan 9:9-14; Hag 1:11; Zech 6:14.)

“We must obey God”. This proverb sounds forth the note of divine necessity which resonates throughout the book of Acts: obedience is a necessity. (I wrote about the various ways that language about God is used by Luke to validate the course of events he narrates, in my book on The plan of God in Luke-Acts). The speech is framed with references to God’s effort to persuade human beings (5:29,32). The authorities, however, are not yet persuaded; they seek to kill the apostles (5:33).

The necessity which presses upon the apostles ensures that they, and others in their movement, will be seen as “people who have been turning the world upside down” (17:6).

In this, they have remained faithful to the way set forth by Jesus, who regularly called people to follow him (5:27: 9:23; 9:59; 14:27; 18:22). Jesus himself was accused by the Jewish authorities of “perverting our nation, forbidding us to pay taxes to the emperor, and saying that he himself is the Messiah, a king” (23:2), of “stir[ring] up the people by teaching throughout all Judea, from Galilee where he began even to this place” (23:5). Following Jesus does require a way of life that others will perceive as political activism.

3 The speech of Gamaliel: “this is of God”

Unfortunately, the lectionary omits Gamaliel’s speech (5:34-39), which provides support to the apostles and ensures their release (39b—40). Gamaliel, a Pharisee in the council who is described as “a teacher of the law, respected by all the people” (5:34) provides a surprising witness in defence of the apostles.

Gamaliel refers to the Jewish uprisings under Judas and Theudas, which serve as warnings to the council (5:36-37).

Josephus calls Judas the Galilean the leader of “the fourth of the philosophies” (Ant. 18 §23; J.W. 2 §433). But let’s not be fooled by the description of Josephus; he was no armchair philosopher; Judas, son of Hezekiah the Zealot, was an activist, an insurgent, a renowned rebel, a clever and capable organiser of men bonded by a desire to rid the nation of the Roman overlords. Planning insurrection and leading rebellion was what Judas was on about.

Luke dates the activity of Judas to “the time of the census”, already referred to in Luke 2:1-3. This was probably around 6 CE. Josephus also refers to the uprising under Theudas (Ant. 20 §97-98), but places him at the time when Cuspius Fadus was governor (c.44-46 CE). This is more than a decade after the presumed date of the trial scene reported in Acts 5. So there is a problem with this dating.

Although the historical references are somewhat inexact, the apologetic purpose of this speech is clear. The Pharisee Gamaliel reinforces the claim made by Peter. His speech ends with a forthright exposition of the Lukan perspective: “if this is of God, we will not be able to resist them, and we may be found fighting against God” (5:39; cf. Luke 7:30). This sentence climaxes this subsection and holds the whole sequence of events in the temple (3:1-5:42) within the framework of God’s overarching sovereignty.

So the outsider, one who was not a follower of Jesus, underlines what the leader of those followers had claimed. “We must obey God”, the apostle Peter declared. “This may well be of God”, the Pharisee Gamaliel concurred. Insights from the outsiders are valuable; they may, in fact, confirm our hunches, consolidate our thinking, and lead us to creative and courageous ways of living.

It is a pity that the lectionary cuts short the excerpt that is offered. Perhaps you might include it in your reading, and sermon, if you are preaching on this passage?

*****

Readings from Acts during the season of Easter

Society celebrates Easter over a four-day holiday period, then packs it away, to be rolled out again next year. In the church, Easter is not a short-term holiday opportunity. It is a full-on season, taking place over seven full weeks. The season of Easter begins on Easter Sunday, and concludes with the Day of Pentecost. Pentecost, of course, means 50th, and it is actually a Jewish festival in origin; the festival of Pentecost was the Feast of Weeks (the spring harvest festival of Shavuot), taking place after seven weeks of weeks (7 x 7 = 49 days).

Forty nine days to celebrate and remember Easter! One way that the church has devised to continue the celebrations of Easter Sunday throughout those seven weeks, has been to lay aside the First Reading from the Hebrew Scriptures, and provide readings from the book of Acts for that period.

This year, Year C, we have just such a selection. We have already heard (on Easter Sunday) the scene at the early morning at the tomb of Jesus (John 20) and the journey on the road to Emmaus (Luke 24). From next Sunday, we launch into a series of scenes from Acts: an incident involving Peter and John (ch. 5), the early section of the life-changing call of Paul (ch. 9), a striking account of the resurrection of Tabitha (also ch. 9), the report of Peter’s revolutionary vision to the church in Jerusalem (ch. 11), and two stories from the time that Paul spent in Philippi (ch. 16), before hearing again the story of Pentecost (ch. 2). It is a rich fare!

So stay tuned for blogs each week during the Season of Easter, on the passages from Acts that lie ahead!

https://johntsquires.com/2022/04/19/we-must-obey-god-rather-than-human-authority-acts-5-easter-2c/

https://johntsquires.com/2022/04/26/people-of-the-way-acts-9-easter-3c/

https://johntsquires.com/2022/04/27/you-will-be-told-what-you-are-to-do-acts-9-easter-3c/

*****

I’ve posted blogs for readings from Acts in other years:

https://johntsquires.com/2020/04/16/what-god-did-through-him-peters-testimony-to-jesus-acts-2/

https://johntsquires.com/2020/04/14/what-god-did-through-him-proclaiming-faith-in-the-public-square-acts-2/

https://johntsquires.com/2020/04/20/repent-and-be-baptised-peters-pentecost-proclamation-acts-2/

https://johntsquires.com/2020/05/01/grace-towards-all-the-people-another-mark-of-community-acts-2/

https://johntsquires.com/2021/04/13/the-church-in-acts-easter-3-acts-3-times-of-refreshing/

https://johntsquires.com/2021/04/20/boldly-proclaiming-no-other-name-easter-4-acts-4/

https://johntsquires.com/2021/04/06/the-church-in-acts-easter-2-acts-4-unity-testimony-and-grace/

https://johntsquires.com/2021/04/27/edging-away-from-the-centre-easter-5-acts-8/

https://johntsquires.com/2021/04/29/what-happened-after-philip-met-the-ethiopian-acts-8-easter-5b/

https://johntsquires.com/2019/04/30/the-calling-of-saul-and-the-turn-to-the-gentiles-modelling-the-missional-imperative-acts-8-12/

https://johntsquires.com/2019/05/08/resurrection-life-economic-responsibility-and-inclusive-hospitality-markers-of-the-gospel-acts-9/

https://johntsquires.com/2021/05/03/even-to-the-gentiles-acts-10-easter-6b/

https://johntsquires.com/2019/05/29/on-literary-devices-and-narrative-development-divine-guidance-and-roman-citizenship-in-acts-16/

https://johntsquires.com/2020/05/11/the-unknown-god-your-own-poets-and-the-man-god-chose-paul-on-the-areopagus-acts-17/

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