Acts – An Informed Faith

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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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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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 ******

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.

*****

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/

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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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Pentecost, the Spirit, and the people of God (Acts 2; Pentecost B)

Pentecost is about the Spirit. That is the focus in the Christian Church, where this festival day provides the most concentrated occasion for celebrating the work of the Holy Spirit. However, often this focus on the spirit leads people to think that this was the first appearance of the spirit—on the day of Pentecost, the beginning of the church.

And let us not forget that Pentecost itself was already a well-established Jewish festival day, for the Feast of Weeks, or the Feast of Ingathering (Exod 23:16). Provisions for this festival are set out in Leviticus 23:15-22, Numbers 28:26-31, and Deuteronomy 16:9-12. The name Pentecost (meaning the fiftieth day) is used at Tobit 2:1 and 2 Maccabees 12:32, two books included in the Old Testament in the Roman Catholic Deuteroncanonical books.

The spirit was not a new entity arriving for the first time on the first day of Pentecost. The spirit had been active throughout the life of the people of Israel. In fact, the spirit is mentioned very early in Hebrew Scripture, in the opening verses. The Priestly writer attributed the spirit with a key role in creation. The story of creation which opens the scriptures of the Hebrew people affirms that creation took place when “the spirit moved over the face of the waters” (Gen 1:1-2; see also Job 33:4).

Later, the Psalmist envisioned the spirit as playing an eschatological role at the end of time (Ps 104:30). The spirit bookends history, as understood in the biblical texts, being noted both at the very beginning and at the very end. So, the spirit joins with “the bride” (that is, Jesus), to utter the closing invitation at the end of the scriptures of the Christians: “the spirit and the bride say, ‘Come’ … let everyone who is thirsty, come; let anyone who wishes take the water of life as a gift” (Rev 22:17).

The spirit was an important element in the ancient Jewish worldview. Moses and the elders whom he appointed as judges were filled with the spirit (Num 11:25), and subsequently the spirit was given to Joshua (Deut 34:9). Various prophets were anointed by the Spirit to declare “the word of the Lord” for the people of their time; the former prophets (Zech 7:12); the prophets Micah (Micah 3:8) and Zechariah (Zec 4:6); the prophet Ezekiel (Ezek 2:2, 3:24, 11:1, 36:26-27, 37:1, 14); and the later prophet speaking in the name of Isaiah (Isa 61:1-3), who most famously declares “the spirit of the Lord is upon me”.

The promise is given that the spirit will rest upon the future Davidic leader (Isa 11:2-5), the servant whom God has chosen (Isa 42:1), and still later, on Daniel (Dan 4:8-18). Wisdom promises to give the spirit to those who listen to her (Prov 1:23) and Joel prophesies that the spirit will be poured out on “all flesh … your sons and your daughters … your old men … and your young men … even on the male and female servants” (Joel 2:28-29).

In a time of difficulty, Isaiah declares that the spirit will be poured out on the people of Israel, to turn their wilderness into a fruitful field (Isa 32:15, 44:3). So the promise that God makes through the prophets is striking: “my spirit abides among you; do not fear” (Haggai 2:5); and “my spirit that is upon you, and my words that I have put in your mouth, shall not depart out of your mouth, or out of the mouths of your children, or out of the mouths of your children’s children, says the Lord, from now on and forever” (Isa 59:21).

The spirit was an important element in the ancient Jewish worldview. In the process of creating “the heavens and the earth”, God “gives breath to the people upon [the earth] and spirit to those who walk in it” (Isa 42:5). All human beings are created with the spirit of God within us (Gen 1:20, 21, 24, 30, 2:7). Job affirms this belief unreservedly and extends it to all creatures, not just human beings: “in [God’s] hand is the life of every living thing, and the breath of every human being” (Job 12:7-10).

That is an incredibly important affirmation for human beings to make. Perhaps the sense of this divine in-breathing has led humans to reinforce our sense of human beings as being at the pinnacle of the order of animals, birds, and fish. However, we need to remember that we share this creative force with all of them; we sit on the spectrum of existence alongside all of them, each of us equally God-breathed at our conception.

Certainly, our human identity is grounded in the creative work of God’s spirit. Who we are is how God has made us to be—each human being is made in God’s image (Gen 1:27; Sir 17:3). The breath we breathe is an expression of the divine spirit implanted within us at creation. These words also provide every human being with an affirmation of each of us as exactly who we are, however we identify within the spectrum of LGBTIQA+ identities, for instance. We are as we are, just as God made us and intended us to be. We can each rejoice in our unique individual identity.

The same goes when we consider ethnicity. The Black Lives Matter movement has reminded us that we need to especially value the lives of people who have experienced intense persecution, marginalisation, and oppression, over many centuries. The colour of a person’s skin and the cultural patterns of their ethnicity do not diminish their worth. God has made each of us just as we are, and we can celebrate that fact.

*****

When the story is told of the spirit coming on the Day of Pentecost (Acts 2:1-4), any Jew who had listened carefully to the stories in their scriptures would have known that “the coming of the spirit” had happened before, and that it would happen again, as the story of Acts continues. This is not the first manifestation of the spirit; nor would it be the last. The spirit of Hebrew scriptures continues as a dynamic force at work amongst the earliest followers of Jesus.

Yet, there is something striking and significance about this Pentecost story of the coming of the spirit. This spirit has already twice filled the messianic community gathered in the Jewish capital, Jerusalem. The first occasion is the best-known of all the times that the spirit came: on the day of Pentecost (2:1-4), and subsequently (4:31). The spirit gifts people with the capacity to hear and understand across the barriers of human language (2:5-13), enabling the followers of Jesus to speak with unfettered boldness (4:31).

Later, it was the spirit who had been gifted to believers in Samaria (8:17), and then the spirit who took Philip from Samaria to Caesarea (8:40). This latter city, of course, is where Peter preaches and the Spirit moves amongst Gentiles (10:44-48; 11:15-18). When the spirit is poured out on the Gentiles in Caesarea, the gentile capital (10:45), it is clear that this is an act of God (2:17; 11:15-18).

Caesarea is a pivotal location in the overarching story of Acts. This is where God provokes the leadership of this movement to reach out and encompass new people, different people, into the community of faith. The sequence of events narrated in Acts 10:1-48 (and immediately reported to the believers in Jerusalem, 11:1-18) is replete with many important consequences for this fledgling movement.

Being filled with the spirit, or having the spirit poured out, to enable particular activities, had been a regular biblical refrain in the stories of the Hebrews. That emphasis comes to the fore, particularly, in the two-volume narrative that Luke constructs. He signals the strategic role of the spirit in the lives of Jesus (Luke 4:1) and John the baptiser (Luke 1:15), as well as of John’s parents (Elizabeth, Luke 1:41; Zechariah, Luke 1:67).

The traditional hopes and expectations of the people are articulated in spirit-inspired hymns sung by Mary (1:46–55, known as the Magnificat), Zechariah (1:67–79, known as the Benedictus), and Simeon the righteous (2:29–32, known as the Nunc dimittis, or the Song of Simeon). Mary is “overshadowed” by the Spirit (1:35), Zechariah and Elizabeth are both “filled” with the Spirit (1:41, 1:67). Simeon is “righteous and devout” (2:25); the Spirit “rested on him” (2:25), then “revealed to him” the words he then speaks (2:26) before “guiding him … into the temple” (2:27).

The words of Anna, although unreported in detail by Luke (2:38), are likewise spirit-inspired (as are all prophetic utterances). The children who are born—Jesus and John—bear the weight of these traditional hopes and expectations as they come into being. They, too, are “filled with the Spirit” (John, 1:15; Jesus, 4:1, 14). This is the same Spirit which, according to old traditions in the Hebrew Scriptures, has been active since the time of creation (Gen 1:2) and which is still at work in the creation of every living creature (Ps 104:30).

The giving of the spirit at Pentecost thus stands in continuity with God’s actions in Israel; it also prefigures the state of many individuals later in the narrative of Acts. Peter is the first individual who is so filled (4:8); after him will come Stephen (6:3,5; 7:55), Saul (9:17; 13:9) and Barnabas (11:24).(4:8; 6:3,5; 7:55; 9:17; 11:24; 13:9; and cf. 18:25). Indeed, all the members of this community in Jerusalem were “filled with the spirit” (4:31). That comment, along with the Pentecost narrative (2:1-4), signals that the spirit is to be an integral factor in leadership of this messianic movement of followers of Jesus.

Being “filled with the Spirit” is then referenced in a number of the letters attributed to Paul that are collated in the New Testament: Rom 5:5; 1 Cor 2:9-13, 12:1-13; Gal 4:6, 5:22-26; 1 Thess 1:5; Eph 5:18. The anonymous author of Hebrews indicates that the spirit has distributed gifts to those who follow the way of Jesus (Heb 2:1-4). “Life in the spirit” receives detailed attention for Paul (Rom 8:1-17) and his discussion of “all creation groaning” along with the groaning of the spirit (Rom 8:18-27) is a crucial passage.

So the celebration of the coming of the spirit on the Day of Pentecost is indeed a “filling up to overflowing” of the promises of God, coming to expression as fulfilment of ancient hopes. (That is my translation of the single Greek word in Acts 2:1, sumplerousthai, which the NRSV rather lamely renders as “when the day had come”. It needs to convey the sense of rich, deep fulfilment, coming to pass in this narrative.)

The same Spirit which has been active since the time of creation (Gen 1:2), been active throughout the stories recounted about the people of Israel, and which is still at work in the creation of every living creature (Ps 104:30), continues to enliven and enrich the lives of the faithful people of God.

https://johntsquires.com/2020/05/29/pentecost-the-spirit-is-for-anyone-for-everyone/

https://johntsquires.com/2019/06/03/ten-things-about-pentecost/

Even to the Gentiles! (Acts 10; Easter 6B)

The scene from Acts which is offered by the lectionary this coming Sunday (Acts 10:44–48) reports what occurred in Caesarea after an impassioned speech to Gentiles, by the Jewish man, Peter (10:34-43). What takes place in this scene needs to be understood in the context of the speech just given, and indeed in terms of the whole span of events recounted in this volume.

1 Preach it, Peter!

Peter’s speech begins in the characteristic style of previous speeches, by announcing God as its subject (see https://johntsquires.com/2020/04/16/what-god-did-through-him-peters-testimony-to-jesus-acts-2/ and https://johntsquires.com/2020/04/14/what-god-did-through-him-proclaiming-faith-in-the-public-square-acts-2/)

As its particular theme, it employs “the impartiality of God” (10:34), a scriptural theme (Deut 10:17; Job 34:19; Wisd 6:7; Sir 35:13-15). This theme reinforces the message of the vision (10:11-16) which rebutted the levitical holiness motif and validated table-fellowship as being consistent with divine impartiality, a key aspect of God’s nature.

This divine impartiality is especially evident in Jesus, who can be affirmed as Lord of all (10:36). Peter interprets the life of Jesus as the action of God, who anointed him, was with him, raised him and made him manifest (10:37-43).

Peter affirms the apostolic witness (10:39,41; see 2:32, 3:15, 5:32) and the prophetic witness (10:43; see 2:25-31,33-35, 3:18,21-25, 4:25-26); once again, Luke has him make the exaggerated claim that “all the prophets testify about him” (10:43; see 3:24). These prophets testify to “the forgiveness of sins” which is essential to the proclamation (2:38, 5:31, 13:38).

Jesus has been “ordained by God” to be the eschatological “judge of the living and the dead” (10:42), a concept which Paul will later express (17:31; cf. 24:15). The speech thus comprises a consistent exposition of God’s activities in Jesus, extensively in the past as well as (briefly) in the future.

2 Spirit, come!

The response to this speech is both unequivocal and not unfamiliar when the spirit falls on the Gentiles (10:44-48). At the beginning the spirit had instructed Peter to accompany the messengers from Cornelius (10:19-20) and initiate contact with this household of the Gentiles in Caesarea; at the conclusion of the speech to this group “the holy spirit fell upon all who heard the word” (10:44).

The spirit, of course, was an important element in the ancient Jewish worldview. The creation story of the Hebrews affirmed that creation took place when “the spirit moved over the face of the waters” (Gen 1:1–3). Moses and the elders whom he appointed as judges were filled with the spirit (Num 11:16–17, 25) and judges were filled with the spirit (3:10; 6:34; 11:29; 13:25; 14:6, 19; 15:14).

Prophets were anointed by the spirit to declare “the word of the Lord” for the people of their time (1 Sam 19:20, 23; Isa 11:2; 59:21; 61:1; Ezek 2:2; Joel 2:28–29; Micah 3:8; Zech 7:12, referring to “the former prophets”). Indeed, the servant of the Lord himself is guided by the spirit (Isa 42:1).

This coming of the Spirit had happened before, and it will happen again, as the story of Acts continues. But there is something striking and significance about this story of the coming of the spirit.

This has happened before. The spirit has twice filled the messianic community gathered in the Jewish capital, Jerusalem (at Pentecost, 2:1-4, and subsequently, 4:31). When the spirit is poured out on the Gentiles (10:45) in this gentile capital, it is already known that this is an act of God (2:17).

In both previous cases, God had acted through the spirit in relation to Jews. That this current outpouring of the spirit, outside of Judaea, amongst Gentiles, is still an act of God, is emphasised by a series of narrative comments. The Jewish believers present express surprise at “the gift of the holy spirit” (10:45), but the reader already knows that such a gift is from God (2:38, 8:18).

They hear the Gentiles “speaking in tongues” (10:46), a phenomenon already experienced as a divine event in Jerusalem (2:11). Peter draws this connection when he interprets the event: they “received the spirit as we also [did]” (10:47; see 2:38). Peter and his fellow Jews thus “exulted God” (10:47; see 5:13).

Indeed, the Spirit had come to these Gentiles after a striking sequence of events had taken place. Peter had a vision whilst praying in Joppa, that he was no longer to keep separate at table (10:9-16). No longer were Jews to eat separated from Gentiles. God had declared all foods clean (10:15), so separate table fellowship was now overturned. Peter receives this dramatic change to the status quo—and he faithfully acts on it.

Peter and his companions in Joppa share at table with the men from Cornelius (10:23; 11:4-11) and then, when they have travelled to Caesarea, with the household of Cornelius and those who were baptised with him (10:48; 11:12-18). Indeed, the very point of the vision seen by Peter is to establish an inclusive, all-embracing table fellowship in the Jesus movement, open to both Jews and Gentiles, from this point onwards (11:3).

This is a moment when the old is overturned, and the new is implemented. It is a strong moment of transition for the early church. From this time, the good news spreads amongst Gentiles; to the extent that it does, indeed, reach “to the ends of the earth”.

Baptism ensues (10:48; cf. 2:38). The deepest significance of this moment for Luke is identified as being that “the gift of the holy spirit had been poured out even on the Gentiles” (10:45). That God has acted even on the Gentiles signals that the ‘turn’ which has been anticipated since 8:4 has come about in a fulsome way.

*****

The author’s interpretation of the events that have taken place in Caesarea draws them into close relationship with the interpretation of Jesus which Peter has given (here, and in earlier speeches in Acts). The impartial God who has acted through Jesus (10:34-43) is the same God who declares all things clean (10:15), who shows this to Peter (10:28), who gifts Gentiles by pouring out the spirit (10:45), and who is exulted by the people (10:46). It is language about God which interprets the significance of the narrative at each key moment.

The consequence of this dramatic event is noted briefly: “they invited him to remain for some days” (10:48b). Table-fellowship with Gentiles and the breach of the food rules was considered to be the inevitable result of God’s actions (see also 11:15–18). Such hospitality continues to be one of the key markers of the church.

What happened after Philip met the Ethiopian? (Acts 8; Easter 5B)

The reading from Acts offered this Sunday takes us to the edges. The man who encounters Philip is from Ethiopia. The Israelites regarded Ethiopia as the furthest extent of the earth in the south-westerly direction (Isa 11:11-12). I’ve already pondered whether this passage might provide a clear Lukan pointer to how the Gospel went “to the end of the earth” (see https://johntsquires.com/2021/04/27/edging-away-from-the-centre-easter-5-acts-8/)

Although the man was a Gentile, he was returning from worship in Jerusalem (8:27); he is probably thus the first of a number of proselytes who appear in the narrative of Acts (10:2; at 13:50; 16:14; 17:4,17; 18:7).

He is travelling in the wilderness; the place where, by tradition, God could be encountered in a new way, a way that deepens faith and sharpens understanding. The journey through the wilderness figured in the songs of Israel, being regularly recalled in the Psalms (68:7, 78:15-20, 40, 52, 95:8, 106:14-33, 136:16). It also appears in various prophetic oracles (Isaiah 40:3-5, 41:17-20, 43:19-20, Jer 2:6, 31:2-3, Ezekiel 20:8b-21, Hosea 13:4-6, Amos 2:9-10, Wisdom of Solomon 11:1-4) and occasional narrative references.

The exodus from Egypt and the subsequent wilderness wandering, provided the foundational story for Israel, from long ago, and still through into the present. Journeying through the wilderness is how Israel encountered God, deepened their faith, and shaped new ways of obedience.

The wilderness was where Israel met God; where Israel’s commitment was tested; where Israel’s faith was shaped. And as the story continues, that is exactly what happens for the man from Ethiopia. In the wilderness, he encounters God, and is welcomed into community.

*****

However, when he was in Jerusalem, this man from Ethiopia would have been barred from entering the temple precincts because he was a eunuch (Deut 23:1). In the eyes of the Law, he was not perfect, and thus not able to present himself directly before the Lord. He could approach the temple, but not take part in its rituals.

And yet, we see that the man was reading from the book of the prophet Isaiah—from the Hebrew Scriptures. He was reading of the trials of the servant, suffering humiliation and injustice, before being sent to his death (Isa 53:7-8). Philip, of course, relates this poem to the story of Jesus.

But once Philip has left the man, I wonder: did he keep on reading?

If he had done so, he would fairly soon have come to this striking passage in chapter 56:

Do not let the foreigner joined to the LORD say,

“The LORD will surely separate me from his people”;

and do not let the eunuch say, “I am just a dry tree.”

For thus says the LORD: To the eunuchs who keep my sabbaths,

who choose the things that please me and hold fast my covenant,

I will give, in my house and within my walls,

a monument and a name better than sons and daughters;

I will give them an everlasting name that shall not be cut off.

And the foreigners who join themselves to the LORD,

to minister to him, to love the name of the LORD,

and to be his servants, all who keep the sabbath,

and do not profane it, and hold fast my covenant—

these I will bring to my holy mountain,

and make them joyful in my house of prayer;

their burnt offerings and their sacrifices

will be accepted on my altar;

for my house shall be called a house of prayer for all peoples.

Thus says the Lord GOD, who gathers the outcasts of Israel,

I will gather others to them besides those already gathered.

What an amazing passage! What a delightful expression of the gracious opening-up from the old, valued traditions of Israel, to the new, more expansive, more inclusive community of faith. Outsiders, foreigners, even eunuchs, will be welcome in the house of the Lord. They will be gathered in, accepted, valued, and loved. They will be integral parts of the community of faith.

The story of Philip and the wealthy, privileged court official from Ethiopia is a story that moves this gracious welcome of God, promised in Isaiah 56, into a reality, as the story of Acts 8 is told. Coming from another nation, coming as a man considered not to fit into the predetermined categories of gender and purity in the culture of the time, Philip’s welcoming of this Ethiopian eunuch challenges the categories, opens the doors, and invites into the centre, this person from the edge.

Whether or not the man from Ethiopia continued reading until he encountered this passage in Isaiah 56, the story recounted in Acts 8 clearly indicates that he was welcomed into the community of faith.

*****

Here is the word of God for us, today. Tradition is important. History cannot be denied. Our inheritance is significant. We bring all of this into our life today, as a community of faith. And yet, the driving dynamic in this story is about the acceptance of the outsider, the integration of the edges into the centre, the reaching out for fresh and new expressions of faith.

This is a pivot story, taking us from the central religious site of the people of Israel, the Temple, in the capital of the nation of Israel, Jerusalem; out on the road, into the wilderness, heading out towards the edge of the known world, to the ends of the earth, with a man who came from the edges, from a land at the ends of the earth, of a different religion and culture, and of uncertain gender identity.

The story actually ends with Philip in Caesarea (8:40), which is where Peter preaches and the Spirit moves amongst Gentiles (10:44-48; 11:15-18). It is another pivotal location in the overarching story of Acts. This is where God provokes the leadership of this movement to reach out and encompass new people, different people, into the community of faith.

So this is the man who was baptised by Philip during his wilderness travels: a man on the edges, out of place, not fitting the expected “normal” categories. “What is there to prevent me from baptising you?”, Philip asks the man who has read scripture, asked questions, received answers, engaged in deepening engagement with the Gospel—and then, was baptised, dunked into the water, welcomed into the community of faith that was shaped by the teachings and stories of Jesus of Nazareth (8:36-38).

From the edges, into the centre. This is who we are to be, as church. Open to those we perceive as outsiders; inviting them in to become integral insiders. Accepting those whose patterns of life we might question—in his case, a person whose gender is uncertain, up for question—maybe even perceived as deviant, by those hardliners who hold fast, without breaking their grip, to the dogmatic way that they understand their faith.

(See https://johntsquires.com/2019/09/29/gracious-openness-and-active-discipleship-as-key-characteristics-of-church-membership/)

In the congregation where I worship regularly, we welcome all. We especially welcome rainbow people—people who do not readily identify with the dominant pattern of heterosexual male or female, but who name their sexual attraction to others as meaning that they are gay or lesbian, who are grappling with the challenge of being intersex, who have travelled the pathway of transgender identity, who are bisexual or asexual, or who happily adopt the once-derogatory term of being “queer” and use it in a positive, affirming way.

Within the total population of human beings, is a wide range, and amazing diversity, a kaleidoscope of sexual preferences and gender identities; and such diversity is represented within the community of the Tuggeranong Valley, and within the Tuggeranong Uniting Church community. And that is precisely the way that church is supposed to be.

And as we continue to reflect on this passage, we might also remember that this is but one way, this is but one sector in the community, to which we might carefully and intentionally open our doors. Alongside rainbow people, we are called to offer welcoming hospitality to families where issues of faith and spirituality are live and important, but for whom the traditional patterns of church do not satisfy; to those who have been scarred by traumatic experiences in life and who are looking for validation and valuing, for a safe place to belong with no questions asked and no demands imposed; to any who seek the deeper things of the dimension of spirit in their own lives.

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