Acts 23: 1-11: Punch in the Mouth ('The Terrible, Horrible, No Good, Very Bad Day)

Presented to each the Nipawin and Tisdale Corps 23 September 2007
and the Swift Current Corps on 31 July 2011 and 14 June 2015
by Captain Michael Ramsay

to view the updated version, click here: http://sheepspeaks.blogspot.ca/2015/06/acts-231-11-punch-in-face-2015.html

There’s a children’s book by Judith Viorst entitled “Alexander and the Terrible, Horrible, No Good, Very Bad Day”[1] Have you ever had one of those days, where it doesn’t matter what you do you just seem to get in trouble? … I remember grade 2.

Now grade two admittedly was not my finest hour. It seemed that I was a permanent member of the detention club. And I remember one day, I just couldn’t win for losing. It was my birthday and many of the grade twos were coming to my party after school so we were told, ‘no dawdling’. We had to be home right after school.

Well, Mrs Leung gave me a detention – and it wasn’t even my fault! You see, Clinton had been chewing gum in school. Now, I hate gum. He gets in trouble for it and he tells Mrs. Leung that he isn’t actually chewing GUM; he is chewing his cheek. She believed him! I thought it was a strange thing to do - chew your cheek so, like any curious 8 year-old, I have to try it and, of course, … And Mrs. Leung catches me and says “Michael no chewing gum” and I say, “I’m not – I’m chewing my cheek” (which I was) and do you think she believes me NOOOO! So I have a detention after school on my birthday and it wasn’t even my fault!

Now, it is my birthday so Mrs. Leung has pity on me and lets me get out at the regular time and this would be fine except two friends of mine in the class – Wade and Clinton – go and get detentions and Mrs. Leung isn’t going to let them go. So sure I get out at the normal time but we all have to wait anyway.

Well, so there we are waiting just INSIDE the exterior door for Wade and Clinton – and now apparently there is a rule that you are not supposed to wait INSIDE the school for anyone – you have to wait OUTSIDE. So guess what? Wade and Clinton finish serving their time and are on their way out of detention hall only to find out that the rest of us our now on our way into detention…so much for getting home on time for my birthday party! But that is not the end of the story either!

You see Wade and Clinton are waiting for the rest of us and guess what? They decide to wait for us INSIDE the school – so guess what…we all wind up spending the first part of my Birthday in detention hall

Well, more than ½ an hour later we all show up for my party…it was just like the children’s book says, “a Terrible, Horrible, No Good, Very Bad Day.”

In Acts, today, up to and including Chapter 23, you will notice that Paul has been having a little bit of a run like that himself.

In Chapter 16, as we read about last week Paul winds up in detention in Philippi and again in Thessalonica after being attacked by a mob there and again in Berea all in Chapter 17. By Chapter 19 Paul is in the centre of a riot in Ephesus and by Chapter 21 he is now in Jerusalem again and arrested again after being attacked again by still more mobs. Paul really seems to be having “a Terrible, Horrible, No Good, Very Bad” time of it.

Now Paul is arrested when he is spreading the good news. But it is not the gospel that gets him in trouble with the secular authorities really. They are just trying to keep the peace and save his life. The gospel is getting Paul in trouble with some of the religious leaders.[2] It is they who God delivers Paul from, through the Romans.

Paul is saved[3] but the Romans really have no idea why the religious people want to kill him;[4] so, they keep him under a full, armed guard. He is in the custody of the Superpower of his day[5] and because they do have a vested interest in keeping the peace and because he is a Roman citizen himself, they REALLY want to find out exactly what he has been accused of here; so, they order the Sanhedrin to convene to try to shed some light on the situation.

Now in our text today then, Chapter 23, it opens with this fact-finding hearing with the Sanhedrin and the Sanhedrin (you’ll note from your ‘Sermon Helps’ in the bulletin) is a council of the chief priests of Judaism. They are the Jewish authority.

So with the occupying Roman authorities looking on as official observers, the trial begins. Paul begins. He looks straight at the Sanhedrin (23 vs. 1) in his opening statement and says, “My brothers, I have fulfilled my duty to God in all good conscience to this day.”[6] … and then the High Priest (vs. 2) orders someone to punch him in the mouth. What?

The Romans are asking, ‘what’, too, I’m sure; when I first read this I was asking, ‘what’? So I turned to my reference books and poured through Acts to see if I could find out what Paul said that was so offensive. Yeah… No luck. All I can guess is that they perceived Paul as misrepresenting God in some way here – but that is just a guess – however, we do know that whatever it is, it obviously offends Ananias,[7] the High Priest, so much that he gets someone to punch Paul in the mouth.

Now Paul, as we already said, is apparently not really having a particularly good day and so he does not maintain his usual composure under pressure.[8] He lashes out at the High Priest – this is pretty bold – he says, verse 3, “God will strike you, you whitewashed wall! You sit there to judge me according to the law, yet you yourself violate the law by commanding that I be struck!” and look at what happens after this in verses 4 and 5: Those who are standing near Paul said, “You dare to insult God’s high priest?” Paul replies, “Brothers, I did not realize that he was the high priest; for it is written: ‘Do not speak evil about the ruler of your people.’ (Exodus 22:28; cf. also Hebrews 13:16; Romans 13:1, 5; Titus 3:1)

So… now… this is interesting: Paul says that he doesn’t realize that he is the High Priest. Unlikely, I think. Paul is a Jew. Paul is a Pharisee. Paul is a Roman citizen in Roman custody. Even if the Romans didn’t tell him that he was to be in front of the Sanhedrin, which they probably would, Paul would know where he is and Paul would know that the High Priest usually chairs the Sanhedrin.

It would be like us winding up in front of the Supreme Court of Canada, and looking at the person in the wig and the black robes in front of us and after insulting her saying, “Oh, I didn’t realize that you were the judge. Far be it for me to insult the judge.” I think he knew and I think he is being intentionally sarcastic here.[9]

But, however, when he is reminded of the Priest’s authority, he certainly doesn’t push it any further. Luke is painting a portrait of Paul in Acts as ‘a good Jewish boy,’ and this is what he is conveying at this juncture – that Paul will defer to Ananias’ authority.

Whether he is sarcastic in his approach or not (and he may not be) he certainly ceases insulting authority here when confronted and acknowledges God’s directive (of Exodus 22:28) that we do not speak evil of those in authority over us.[10]

And this I think is important for us.[11] For what do we do when people in authority over us attempt to limit our freedom of religion and in so doing symbolically punch us in the mouth – and let’s not kid ourselves this is happening more and more in our society. I think of when the Swissair flight crashed in the Maritimes not too many years ago.[12] The Jewish, Muslim, and Aboriginal/New Age clergy/spiritualists were all allowed to invoke the name of their supposed deities at the ceremony but the Christians were prohibited from mentioning Christ. This is a punch in the mouth by those in authority over us.[13] More recently during the official Canadian 9/11 ceremonies that religious right of expression was denied again.

I think also of the atheists in central Canada, who have literally been spying on meetings of city counsellors to make sure that they don’t catch anyone praying. If they do, they punch them in the mouth, they call the authorities who enforce the ‘no praying’ legislation.[14]

There has already been talk on parliament hill even – some of you will remember - about deeming the Bible hate-literature.[15] Susan mentioned last week that whenever we see Christians portrayed in the media or by the American (our days’ Superpower) entertainment industry, it seems to be only in a mocking or belittling fashion. And I have heard stories recently and stretching back almost 20 years now, as well, of people standing up for their Christian beliefs and being kicked out of classes or even whole university faculties,[16] or even worse!

I think also personally of my time working in schools in BC. We were told not to mention Christ in the classroom. We were involved in a tutoring outreach to children in Vancouver’s DTES, among other places, and our tutors were told not mention Christ in the public schools and we didn’t….

People, from other faith perspectives, I witnessed myself, are free to mention and even invite children to partake in their traditions in the classroom and secular-atheism certainly does seem to have a privileged spot – more and more so everyday. And with this privilege extending more and more to the secular humanists, like in Ontario, don’t think the atheists won’t drag you before the courts and have you punched in the mouth for disagreeing with their religion.

This persecution is happening - but what can we do about it? Really, what can we do about it? What can we do, particularly when it is from those in authority over us – such as school boards, municipal, provincial, and federal governments? What can we do when the authorities order us to be punched in the mouth? What can we do?

Paul was punched in the mouth. And Paul did not shrink from persecution he declared unequivocally that he is not ashamed of the Gospel (Romans 1:16,17)– He did not avoid persecution at all from even within his own religious community - and don’t be so naïve as to believe that our communities are any more unified or less likely to persecute us than the Sanhedrin of Paul’s day. But here’s the thing… how did he stand up to the persecution? What did Paul do when he was punched in the mouth by those in power? He quoted scripture saying that you should not speak evil of those in authority (vs. 5) and then – after his initial outburst - he did not.

So this is the dilemma isn’t it? I know Christian friends of mine (some who are clergy) who have strong feelings – for instance, as we discussed in the Thursday night Bible study – about such issues as gay marriage, abortion, and the prosperity gospel.[17] And as their religious authorities, their denominations, developed different viewpoints, well I confess that I nodded while they were speaking evil of those in authority over them.

But what did Paul do because his leader ordered him punched in the mouth? This is neat actually. He isn’t distracted by the punch, instead, just like we were reading last Sunday in Adult Sunday School[18] (Acts 16:6-10) – he is listening to God and looking for God’s direction in what to do.[19] He is not looking to his attackers, he is looking to what God is doing and what does he see? Verse 6 – he sees opportunity to be delivered from his persecutors and he sees opportunity to proclaim to Gospel some more. He neither shrinks from persecution nor is he distracted by disobeying those in authority here. He keeps his eyes on Jesus and sees opportunity to proclaim to Gospel.

Look at verse 6, it says:
Then Paul, knowing [or noticing, NRSV] that some of them were Sadducees and the others Pharisees, called out in the Sanhedrin, "My brothers, I am a Pharisee, the son of a Pharisee. I stand on trial because of my hope in the resurrection of the dead." [This is true. He stands on trial for just that: proclaiming that Jesus rose from the dead and that He is the Christ for whom we have been waiting] 7When he said this, a dispute broke out between the Pharisees and the Sadducees, and the assembly was divided. 8(The Sadducees say that there is no resurrection, and that there are neither angels nor spirits, but the Pharisees acknowledge them all.)
9There was a great uproar, and some of the teachers of the law who were Pharisees stood up and argued vigorously. "We find nothing wrong with this man," they said. "What if a spirit or an angel has spoken to him?" 10The dispute became so violent that the commander was afraid Paul would be torn to pieces by them. He ordered the troops to go down and take him away from them by force and bring him into the barracks.
Isn’t that neat? God delivers him. Paul keeps his eyes on Jesus. He isn’t distracted by the actions of others. He doesn’t attack the authorities or hide behind his Roman citizenship, which he could. He defers to the Jewish authorities over him and he is delivered by God through the Roman authorities over him. Paul was, like the holy scriptures say we should be, as wise as a serpent and as gentle as a dove (Matthew 10:16). He did not respond to a punch in the mouth with a punch in the mouth (Exodus 21:24, Matthew 5:38). He defers to the authorities and God delivers him AND lets him proclaim the gospel.

And what should we do? Should we mock, malign, and speak evil of our leaders, our bosses, our families, when they punch our beliefs in the mouth? No. We should rather be as wise as serpents and as gentle as doves and look to the Lord and see what we notice.

Back to a story I was telling you earlier. When I was teaching with the Salvation Army in Vancouver schools. We obeyed the authorities. We did not speak evil of those who we felt were persecuting us and we did not mention Christ in the classrooms. We did however build relationships with teachers, parents, and students alike. We did however invite the students to our facilities. We did however get invited into the homes of students and their parents and we did get to present the gospel and we did however see many of them invite Christ into their lives. The Lord is good.

We did not speak evil of those over us. We did not disobey the authorities after their ‘punch in our mouth.’ We were not distracted by them. We kept our eyes on Jesus and we were delivered in order to present the gospel and halleluiah, many of our students were delivered unto salvation.

And it is the same here in Tisdale[20] today, we are servants of the Lord. He knows our predicaments and situations and so then instead of being distracted by and then maligning our attackers –whomever they may be - our leaders, our bosses, our families, –when we are punched in the mouth, we should rather keep our eyes on the Lord and see where he is leading for he will never leave us nor forsake us (Hebrews 13:5). Let us all turn our eyes upon Jesus.

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[1] You can read an on-line version at: http://www.kennedy-center.org/programs/family/alexander/
[2] It is they -the religious leaders- who are afraid. It is they who think that he is leading people away from God. It is they that want to stop the spread of the gospel. It is they who are trying to kill him.
[3] And he is not only saved by them but also from them: 22:25 states that he is actually spared a beating by the Romans themselves by identifying himself as a citizen of that Superpower - Rome. Superpowers tend to grant special privileges to there own. Through all this then and the occupying Roman armies save him.
[4] I always find this an interesting parallel to today where in our news countries, who like to think of themselves as religious, are often the most addicted to violence. I also find it interesting that a nation that most of the world considers to be Christian has the highest consumption of violent and pornographic images, the highest percentage of its people behind bars, and among the greatest income disparity between the rich and the poor.
[5] As he was in the custody of the Superpower of his day and he would probably be almost as vulnerable as the people in Guatanamo, Abu Garib and other such terrifying places in our world today - except that he has the foresight to speak up and let them know that he’s one of them.
[6] See 20:18-21, 26-27; 24:16; Rom 15:19b, 23; Philippians 3:6b; 2Tim 4:7 for similarly bold claims made by the Apostle Paul.
[7] Ananias the son of Nedebaeus was as high priest from A.D. 48-58 and was known for his collaboration with the occupying forces, avarice and liberal use of violence. When the rebellion against Rome began in 66, the nationalists burned his house and forced him to flee to the palace of Herod the Great where he was found hiding in an aqueduct and was killed along with his brother Hezekiah (cf. Josephus War II).
[8] Contrast this to what Peter reports about Christ’s actions in front of his accusers (1Pe 2:23) : When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats. Instead, he entrusted himself to him who judges justly.
[9] Cf. Theodore Zahn, Die Urausgabe der Apostelgeschichte des Lucas [Leipzig: Deichert, 1916], p. 763.
[10] cf. Ecclesiastes 8:1-3; but see also 1 Chronicles 21:6 where Joab does not heed David’s disobedience of God’s command; this is not a matter of denying God, but it is an ethical dilemma that Joab faced concerning obedience to God’s commands versus a godly man’s commands: David after all was a man after God’s own heart, 1 Kings 11:4
[11] The Apostle Paul teaches unequivocally that “it is necessary to submit to the authorities, not only because of possible punishment but also because of conscience” (Romans 13:5) and further that “everyone must submit himself to the governing authorities, for there is no authority except that which God has established” (Romans 13:1; see also Titus 3:1).
[12] Cf. The Ethics Centre 2000, 156-158.
[13] Cf. United News 1999, rockies.net/~united/united/articles/ 9810news.html
[14] Sheep Speak Commentary: Christian Persecution (Part 1), Jan 26, 2007.
[15] This was a concern mentioned around a piece of legislation (particularly relating to some of the language around people’s natural objection to certain kinds of sexual expression) from which Svend Robinson garnered a lot of publicity.
[16] I can readily think of two testimonies that I have heard of this – one of a friend of mine in university and the other of a high school student that I just heard word of the other week.
[17] The former two, I think of friends of mine in the Anglican and United traditions. The latter example I think of various members of Canada’s new Conservative party who transferred a billion dollars in tax revenue from the poorest in society to the wealthiest. Cf. Matthew 25:31-46 and see also the NCR’s comments (http://ncrcafe.org/node/1296) which were referred to in the Sheep Speak Commentaries of September 10th and September 20th.
[18] Now those who have been studying the book of Acts along with us will be familiar with the acts of the Holy Spirit and the resurrected Christ to date. We know about all those who have been saved. We remember, from Acts 16, particularly, how Paul, Silas, and Timothy are becoming quite intentional about listening to the Spirit –even to the point where he does not preach in places where God doesn’t want him to do so.
[19] Even after Paul has had his big fight with the other believing Pharisees and then with Barnabus (Acts 15) who was the one who took a chance on Paul when no one else would (Acts 9:27ff). Even after all this, he is listening to God.
[20] Or Nipawin, SwiftCurrent, or wherever you happen to be, I’m sure.

Note: of course the sermon varied somewhat depending on time and place.

Acts 10&11: Chocolate Cake - Devotional Thought

This devotional thought was presented to the Nipawin Leadership Team and Tisdale Corps Council meetings on the week of September 2nd.

We have all had the opportunity to read through the book of Acts together these past couple of weeks. I just wanted to open up today by sharing some devotional thoughts on Acts chapters 10 and 11 for us.

Do you remember the story of Peter and the Cornelius? Here is Peter, not only a good synagogue-going person but also a devout follower of Jesus and one day he has a dream. It is a most peculiar dream. One day he dreams of all these foods that he is not supposed to eat - now I am not talking about chocolate or cake or things that were bad for his diet - but I am talking about things that, in his day, good people who followed God wouldn't touch because well, they were just that; they were good, God-following people.

So Peter has this dream and in his dream the Lord's voice from heaven has asked him to eat this stuff three times. Now Peter isn't stupid and he not too long ago had just been caught denying Jesus three times before the rooster crows (Matt. 26:15, Mark 14:72, Luke 22:61), if you remember, and he is not going to race into any rash decisions here about this kind of thing; he shows the Lord that he is faithful to his Jewish covenant and declines the invitation three times. This is not what is wanted here though and this is not what the dream, it turns out, is about at all.

This passage not about dietary laws and what foods a good follower of Jesus will or will not eat and Peter should actually know this because he was there when Jesus fulfilled/abolished the dietary laws (Mark 7:19) by declaring all foods clean. Peter knows that what the Lord's voice is saying here is true that he should 'not call anything impure that God has made' he knows that. This is not here a new piece of information. But there is something else here.

What Peter and the resurrected Jesus are talking about here is something much more profound than diets. They are discussing the salvation and role of the Gentiles. You see the Jews had not thought to this point that the Gentiles, as they were, could be saved. They knew always that salvation was possible for them; Judaism always had proselytes. There were always people converting to Judaism but here in Cornelius' household, we have God-fearing people who are not like the regular synagogue-goers.

You see with every other Gentile to this point who converted/repented/changed, they all started to dress like the Jews, pray like the Jews, talk like the Jews, eat like the Jews and the men were even circumcised like the Jews - they joined the religion on Judaism's terms.

But now, however, there are people who do not eat like them, do not look like them, do not act like them and who are already in a relationship with God. How can that be? They don't dress like the Jews, pray like the Jews, talk like the Jews, eat like the Jews, and the men aren't circumcised like the Jews and yet they have already received the gifts of repentance and the Holy Spirit.

My question that I am going to leave us with - that we're not going to answer today is - who are these 'Gentiles' in our society that don't dress like us, pray like us, talk like us, eat like us, and otherwise act like us and how do we ensure that we are following God's Spirit in extending His mission to them like Peter did after his dream?

Acts 15:1-19 - The Chihuahua Barks Again

Presented to each the Nipawin and Tisdale Corps 09 September 2007
Presented to Swift Current Corps of The Salvation Army 26 May 2013
by Captain Michael Ramsay

Calvin and Hobbes: this image from http://calvinandhobbes.awardspace.com/#ch900321

I have a friend of mine, Cory, back on the Island where I used to live, who is a hunter. Every once and a while, he would get a deer or a moose and would give us some great venison sausages or steaks or something – it was nice.

Well, one day Cory meets me for coffee and he is really excited; he tells me that he has won the goat lottery.

Great …you won a goat?’ I ask.

‘No.’ He then explains what he means to me. You see there are only so many mountain goats so hunters buy raffle tickets and the winners are allowed to hunt for goats and this year Cory won so he invites me to go with him.

Now back then Cory and I were both a little bit out of shape and the thing about mountain goats is that mountain goats tend to like to live at the top of… mountains; so away we go up to the top of the mountain and we are really starting to feel it. It is tough work. It is a bit of a hike. We are tired.

We are exhausted actually but I tell you that the view from the summit is just beautiful. One of the most beautiful things in the world. It is our reward for struggling and making it all the way to the top. You can see all the summits and valleys around, and the untouched land. You can see the majesty of God reflected in His creation. As we are sitting there absolutely exhausted from our hike and enjoying the beauty of the scene, Cory turns to me and says, “You know, Mike, we are probably among the first people to ever climb this mountain.” And at that moment bounding in front of us comes …a Chihuahua – a Chihuahua, and a five year-old, and a four year-old, and a 3 year-old… who, by the way, didn’t seem to be near as tired as we were from climbing the mountain. Next came the parents and a parade of tourist - So much for being the first ever people at the top of the mountain.

Now Cory is feeling a little embarrassed for saying that we were the first to ever reach this spot and then at that exact moment having the Chihuahua appear. So we quietly pick up our stuff and walk a few steps away from the crowd and I, in my most comforting voice, say, ‘Cory, you know, I bet we’re the first people to ever step here, on this spot.’ I laugh – and then I duck as Cory’s mood from switches quickly from awe and wonder to wanting to throttle me. And that is not entirely unlike our text today. If you’ll turn with me to Acts 15.

You see just like with Cory and I viewing God’s untouched creation and Calvin seeing the first Robin of Spring, the church here is excited to see God’s wonder as the gospel is spreading among Jews and Gentiles alike - but now comes our Chihuahua (Acts 15:1) in the form of some men from Judea and, it says in verse 2, that there is no small dissention and debate.

This then is a pivotal moment in a pivotal chapter in the book of Acts. Now, remember a couple of weeks ago when we began studying Acts. Remember the momentum and the success. It was truly amazing. When Peter first stood up to address the crowd in Acts I, there were one hundred and twenty of them. Then on one day, the day of Pentecost, 3000 more were added to their number. By the end of the second chapter of Acts, everyday the Lord was adding to their number the people being saved. It was like a wave of salvation sweeping over the land [or an undefeated football season for… your favourite team.]

I remember before I began work for The Salvation Army, I worked for the association of international schools. It was a great job. I got to be like Santa Claus. You see we gave our schools all kinds of gifts: resources, conferences, passes to restaurants, recreational and sporting activities [Lion’s games] all for free. Because of all this, you know that whenever I show up at the door with my gifts, I never have to wait to see anyone. All the staff are eager to see what is in my bag of goodies. Good news spreads fast.

Of course it takes us a little while to be accepted like that. At first we are on the phone all the time trying to drum up business but then -fairly quickly - schools do recognise the good news. They see that these are really FREE gifts and they are saved - time and money - and many that we had never targeted for membership are NOW calling us to ask if they can join? They hear our good news and are coming to us to be saved - time and money.

And this is exactly what is happening in Acts up until this point in the text: as you have been reading along you will have noticed that even though Peter and the evangelists are only approaching fellow Jews and proselytes,[1] about the good news of repentance and salvation, an interesting thing is happening,[2] uncircumcised gentiles are also hearing this good news are wanting to be saved.

You may have noticed from our homework this week that in chapter 10 (verse 44) it says that the Holy Spirit comes to the Gentiles, just like it came upon the Jews in Acts 2, and in 11:18 it records that God gives the Gentiles repentance. The evangelists are only intentionally telling their fellow Jews the good news (see 11:19-10) but all of a sudden other people, different people, start to hear this good news and repent; they change their whole way of thinking (cf. Gen 12).

Now, when people in Jerusalem hear all this (11:20), they send Barnabus and Paul to see what was going on and before the end of chapter 13 a shift in the mission is recorded (cf. Acts 2).

In Acts 13: 43-55 it says…many of the Jews and devout converts to Judaism followed Paul and Barnabas…AND…almost the whole city gathered to hear the word of the Lord. [But] When the [non –believing] Jews saw the crowds, they were filled with jealousy and talked abusively against what Paul was saying. Then Paul and Barnabas answered them boldly [This is the important part, they said:]

(Vs 46:) “We had to speak the word of God to you first. Since you reject it and do not consider yourselves worthy of eternal life, we now turn to the Gentiles. [IT IS FROM THIS POINT ON THAT THEY INTENTIONALLY SHARE THE GOOD NEWS WITH THE GENTILES] (Vs 47:) For this is what the Lord has commanded us: “ ‘I have made you a light for the Gentiles, that you may bring salvation to the ends of the earth.’” - When the Gentiles heard this, they were glad…and all who were appointed for eternal life believed.

So everyone is accepted and now it is understood that even the Gentiles are accepted into fellowship.[3] This is exciting. This is the background for Acts 15.

The fact that everyone can be saved is as breath taking as rarely seen mountains and the first Robins in spring. But with this vision comes the Chihuahua barking and friends laughing, ‘what should we do with these Gentiles? (Acts 15:1,5)’

This is the question to which the council in Jerusalem is trying to discern God’s answer here and the people in our text have different opinions. In verse one, it says that some believe that “unless you are circumcised, according to the custom taught by Moses, you cannot be saved.” They must become Jews. Paul and Barnabus disagree (verse 2) so they go to Jerusalem to ask the apostles and elders which view is right.

Aside: Now this is interesting because when they got to Jerusalem they right ran into (verse 5) some of the believers who said, “The Gentiles must be circumcised and required to obey the Law of Moses.” Now part of what makes this interesting is that these are believers and these believers are Pharisees – did you notice that? Some Pharisees here [who were often Jesus opponents in life] are saved.” They are believers and they are still Pharisees.[4]

You see the Pharisees are not bad guys. A Pharisee is, among other things, a Jewish person who believes in the resurrection of the dead – and Jesus was resurrected from the dead[5] - but here we have Pharisees disagreeing about ‘what to do with these Gentiles’[6] and this is very important – they want to see the gospel spread.

We have read in our readings to this point that the Lord has blessed the evangelistic efforts of the apostles beyond what would possibly be anticipated. Everyone at this council is pleased by that. They are pleased that more people are joining their congregation. Everyone wants to see these Gentiles saved and everyone is glad that they are being saved. So what’s the problem with these Pharisees?

Well, it is this. Remember that Jesus was a Jew. Remember that the only people (prior to chapter 13) that the evangelists were approaching were Jews. These Pharisees understand that Jesus is the Messiah and that salvation comes through the Jews (cf. Ro 1:16-17). So now that these Gentiles are saved, the Pharisees, expect that they will also become Jews.[7]

After all if you are saved, they reason, you will want to become a Jewish proselyte,[8] be circumcised, follow the Torah and God’s law and there are many Gentiles who already do – like for instance the Ethiopian that you would have read about in Chapter 8,[9] or the Gentiles worshipping in the Temple in Acts 1 and 2.

So the Pharisees’ viewpoint is not unusual by any stretch - [it reaches here from Jerusalem to Antioch and back] – and though it is well intentioned, it rings in Paul and Barnabus’ ears like sarcastic remarks about a barking Chihuahua.

Paul and Barnabus see the view from the mountain. They see that people – like Cornelius[10] – have received the gifts of repentance (11:18; cf. also15:12) and of the Holy Spirit (10:45).

As Peter says himself of the Gentiles, in our text today, in 15:8-11:

God, who knows the heart, showed that he accepted them by giving the Holy Spirit to them, just as he did to us. He made no distinction between us and them, for he purified their hearts by faith. Now then, why do you try to test God by putting on the necks of the disciples a yoke that neither we nor our fathers have been able to bear?

No! We believe it is through the grace of our Lord Jesus that we are saved, just as they are.”

This is neat too because Peter recognises what the Spirit of God is doing. He recognises that the promise made to Abraham that all nations would be blessed through him and the later expectations of a Messiah, whose rule would last forever, are now fulfilled (cf. 2 Samuel 7; Psalm 72; Isaiah 9:6).

Remember Peter is there when the Holy Spirit descends upon the Jews at Pentecost. The Holy Spirit brings Phillip to baptize the proselyte Ethiopian and the Holy Spirit descends upon the Gentiles with Cornelius. The Holy Spirit comes to the Jews, the proselytes, and the Gentiles.

Peter knows that it is not by our effort that people are saved anymore than the first Robin of Spring comes from our efforts. He sees that we don’t need to DO anything for people to be saved. Jesus already DID it. –‘it is by the grace of our Lord Jesus Christ that we are saved.’ ALL ARE ALLOWED TO REPENT, ACCEPT JESUS AND BE SAVED.

So do you see what the difference in the two points of view is and what Peter is getting at here? The believing Pharisees here know that the world will be saved through the Jews. They just think that only the Jews will be saved[11] (cf. Acts 10, 11) - the Pharisees think that in order to receive this salvation one must actually BE a Jew.

They believe that the only way to be saved by a Jewish Messiah is to become a Jew. And it is this assumption that is the barking in Paul and Barnabus’ ears here. Because, like Peter, they see with their own eyes (15:3-4) that this is not true. We know that people ARE saved without adherence to the Torah. We know that the same Spirit is descended on uncircumcised Gentiles as descended upon Law abiding Jews and we know - as Paul’s letters in the NT speak about plainly and frequently (cf. Ro 3) - that the adherence to the Law doesn’t save anyone. Only Jesus does that.

So at the conclusion of this conference they decide NOT to burden the gentiles with all the rules and regulations of the Jewish law. Halleluiah. They DON’T have to act like Jews to be saved. They can still be Gentiles.

This is Great! But what does it mean for us today, two Centuries and a continent away?

Well, what I think it means for us in Nipawin is…I think this text is begging us to ask ourselves who are these Gentiles in our community? Who are the one’s to whom the Spirit may be speaking and some in the churches might not be accepting.

I saw something that really troubled me this week. I saw this sign downtown, behind the Army Centre. It made me sad; It said ‘out brown skins’ - I wondered are these ‘brown skins’ any more popular in our churches in this town than the Gentiles were in the temple? Judging by the statistics, it doesn’t appear that way. When I was at court supporting a friend this week, I saw many poor people sitting outside the courthouse smoking– have we shared the gospel with them.

In reading this text, I’ve been asking myself this week, who is the ‘gentile’ equivalent in our society that we should be standing up for?[12] I think it is these people (the ‘brown skins’ and smokers in front of the court house on Wednesdays) some of who are already saved and – none of who, sadly, are in our congregation today.

My question for us is this: The Holy Spirit is available to everyone – are we?

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[1] People who were not born Jews but who have been circumcised converted to Judaism. The congregations who were the original audiences for this sermon had a glossary of terms provided for them. We have also been studying the Word together and have established some prerequisite knowledge but not everyone does his/her homework.
[2] Christianity is a fulfillment of Judaism. The 12 disciples were all Jews and now the evangelists were telling their fellow Jews and proselytises that they no longer needed to wait for the Messiah, the law has been fulfilled.
[3] Gentiles were to share in the promises to Israel is a recurring theme of the OT (cf. Gen 22:18; 26:4; 28:14; Isa 49:6; 55:5-7; Zeph 3:9-10; Zech 8:22).
[4] Also of interest about this passage is that Paul, the one in conflict with them, is a Pharisee himself.
[5] As opposed to the Sadducees, who did not believe in the resurrection of the dead.
[6] Some of the viewpoints represented here are reminiscent of the so-called, ‘Jewish-Christians texts (The Gospel according to the Hebrews, The Gospel of the Nazoraens, The Gospel pf the Ebionites).’ Cf. also Andrew Gregory, ‘Jewish-Christian Gospels’ in the EXT Vol 118, No. 11, Aug. 2007. pp: 521-529.
[7] Cf. Richard N. Longenecker. The Expositor's Bible Commentary, Pradis CD-ROM:Acts. Book Version: 4.0.2: It is the “conviction of Judaism was that Israel was God's appointed agent for the administration of these blessings—that only through the nation and its institutions could Gentiles have a part in God's redemption and share in his favor. And there seems to have been no expectation on the part of Christians at Jerusalem that this program would be materially altered, though they did insist that in these "last days" God was at work in and through Jewish Christians as the faithful remnant within the nation. In the experience of the church, all Gentiles—with but one exception—who had come to acknowledge Jesus as Messiah had been either full proselytes or near proselytes (God-fearers).”
[8] A person of non-Jewish ethnicity who converted to Judaism is referred to as a proselyte (God-fearer).
[9] The role of the Spirit in this event should not be mineralized; it is important that the Spirit is involved with the repentance and baptism of the Jews (Acts 2), the proselytes (Acts 8), and the Gentiles (Acts 10).
[10] It, of course, was Peter rather than Paul who was present when Cornelius actually received the gift of the Spirit.
[11] Circumcision is a key outward expression of this as well as a symbol of adherence to Judaism and Islam. It originates from the divine covenant with Abraham.
[12] In the evening, after having heard this sermon, my wife brought Titus 1:13-14 to my attention: Even one of their own prophets has said, “Cretans are always liars, evil brutes, lazy gluttons.” This testimony is true. Therefore, rebuke them sharply, so that they will be sound in the faith.

Acts 2 - Act II, Scene 1

Presented to each the Nipawin and Tisdale Corps 12 August 2007
Presented to the Swift Current Corps 23 May 2010 and 17 May 2015
by Captain Michael Ramsay

Acts is a neat book. Did you know that It is the only history in the NT? Luke and Acts also were written by the same author and these books actually come together as sort of a two volume set that many scholars like to call ‘Luke-Acts.’ Together this set comprises more than 30% of the NT. Luke-Acts is thus important for us to understand.

Acts always reminds me of a play. Maybe it’s the name (Act 1, scene 2). But particularly in the first part, Acts reminds me of a Shakespearian play. Anyone remember studying Shakespeare in school?

All right, here’s another quiz for you. Who can name the play these quotes are from: ‘Friends, Romans, countrymen lend me your ears;’ “to be or not to be, that is the question” – here’s an easy one - “Romeo, Romeo, where art thou Romeo”?

Shakespeare wrote very dramatic plays and some of the tragedies are pretty tragic like Hamlet. Remember, his ‘to be or not to be’ speech where, of course, he is either pretending to be insane (or actually goes insane) while trying catch his father’s killer who happens to be his uncle and is also married to his mother. (Sounds like a soap opera actually) And in the end - everybody dies…

Or on a happier note, there is Romeo and Juliet. Young love. But their parents object so they sneak around for a while and then eventually (pause) kill themselves…okay so not a lot of happy endings…but they are very dramatic and neat stories nonetheless.

Shakespeare was a master playwright. And Acts reminds me of Shakespeare’s work. (Only its better) God uses Luke to communicate the VERY dramatic REAL events that happen here and Luke attributes to Peter some amazing speeches that could cause the post-modern reader to recall Mark Anthony, Lady MacBeth, or Hamlet.

And he uses the scenes and speeches that we will look at today and in the weeks to come to tell the readers how God’s Spirit comes at Pentecost and releases the disciples to proclaim the gospel of Jesus’ death resurrection and the forgiveness of sins.

As the curtains open on Acts 1’s scene one. The narrator recaps the miracles of the end of Luke (1:1-5) and the resurrection that Susan spoke about last week. He then further explains Jesus’ ascension to heaven (1:6-12) and we now are invited to watch as the disciples, men and women alike (1:14), gather around in the upper room (1:13) casting lots to learn who God has chosen in place of Judas; the gruesome details of whose death unfold for the audience as the protagonist, the Apostle Peter[1] (1-15 of Vol. II) takes to the stage with this opening address (vs. 15-20).
he was one of our number and shared in this ministry.”

(With the reward he got for his wickedness, Judas bought a field; there he fell headlong, his body burst open and all his intestines spilled out. Everyone in Jerusalem heard about this, so they called that field in their language, Akeldama, that is, Field of Blood.

Peter - in his address - shows us all how Judas’ death fulfils the scriptures of Pss 69:25 and 109:8.[2] And then as he finishes speaking, the stage fades to black, ending Acts 1. …I trust that you are reading along at home.

Now just before we open the curtain on Acts 2, you should know a bit about the way the stage is set. When the curtain comes up not only will all the disciples still be together. But also in the scene will be ‘Jews from every nation under heaven (2:5)’ and they have come to celebrate Pentecost.[3]

And these Jews on the scene in Acts II here are very familiar with the tradition of the Messiah because they have been looking for someone to deliver them from the evils of the occupation. They have been looking for someone who could offer them freedom for their promised land. They have been looking for someone who can provide salvation for the Jews (cf. psalm 72, 2 Samuel 9). They have been looking for the Messiah, the Christ, the Saviour of Israel.

It is upon this crowd that we gaze as the curtain rises on scene one in Acts II: (I’m reading from the NIV, Acts II)

When the day of Pentecost came, they were all together in one place. Suddenly a sound like the blowing (sound effects) of a violent wind came from heaven and filled the whole house where they were sitting. They saw what seemed to be (pillars) tongues of fire that separated and came to rest on each of them. All of them were filled with the Holy Spirit and began to speak in other languages as the Spirit enabled them.

Now there were staying in Jerusalem God-fearing Jews from every nation under heaven. When they heard this sound, a crowd came together in bewilderment, because each one heard them speaking in his own language. Utterly amazed, they asked: “Are not all these men who are speaking Galileans? Then how is it that each of us hears them in his own native language?

And this is the dramatic scene in the opening of Acts 2. And if this were a Shakespearean play, now, hundreds of years later, there would be - Cole’s Notes! - so that we can all understand the nuances of what is happening before us and there are many nuances…

If we had our Cole’s Notes with us today there would probably be an asterisk beside the word ‘Pentecost’ (vs. 1) because when we think of Pentecost we usually think of this very moment: the advent of the Holy Spirit in Acts – but it is more than that.

Your Cole’s Notes would probably say that Pentecost is also known by various other names: the feast of weeks (Exod. 34:22; Dt 15:10, 16:9-12; Nu 28:26-31), feast of harvest (Exod 23:16) and the day of first fruits (Exod 34:22; Nu 28:26; Lev 23:9-14) and this is neat: Pentecost occurs on the 50th day after the Sabbath Passover (Exod. 19:1)[4] and here (in Acts II) it is about 50 days after Jesus was crucified.

Now this Jewish festival[5], Pentecost, is a time actually to celebrate God giving the Law to Moses on Mt Sinai:[6] Remember the Ten Commandments and how Moses climbs the Mountain (twice; Exod. 19-20, 31, 34; Dt. 4-5, 10) and God writes the 10 commandments on the stone tablets[7] with his very own finger (Exod. 31:18; Dt. 4:13, 10:1) and when Moses returns from the Mountain his face is literally radiant (34:29-35): it’s shining.

While in our text it is now about 50 days after Jesus was crucified.[8] And as Pentecost is about the Ten Commandments, the covenant and an empowering of the Israelites for their new life outside of Egypt[9] and here now with the coming of the Spirit, in Acts II, the disciples are empowered for their new life in the Kingdom of God (Lk 24:49).[10]

This event certainly does link Jesus to Moses as a deliver of his people – and those present in this scene are probably beginning to understand that Jesus is that deliverer.

There is even more though for the curious reader here to link Jesus to Moses (verse 3): the tongues or pillars of fire above their heads. Remember as God was leading Israel away from Pharaoh’s Army, and parted the Red Sea for them. Remember as he led them around the desert for that generation (Exod 23:21, 33:14; Dt 4:7) what did God lead them with? …: A pillar of cloud by day and a pillar (or tongue) of fire by night. And here we have pillars of fire linking our minds again to Israel’s delivery and Israel’s covenant with God.[11] Isn’t that neat?

And even more – you see the Bible is REAL. These things really did happen but it is also a literary masterpiece with symbolism everywhere – really would we expect anything less from God’s own Word?

Look at 2:6: “each one heard them speaking in his own language;” some have compared this to an un-doing, as it were, of the tower of Babel (Gen 11:1-9) actually. Do you remember that story? The people provoke God through the building of this tower and as a result, all of a sudden they are babbling in different languages. God confuses their talk. It is kind of hard to work together when you don’t understand what other people are saying – but now what happens? In Acts II, it is reversed. Instead of language being confused, people can actually now hear the Gospel proclaimed in their OWN language.

And further, some people even relate this event to the giving of the law at Sinai again as, according to Jewish tradition, at that point every people heard the law in its own language.[12]
And now certainly we, as well as the much earlier readers of Acts too can understand here the implicit symbolism representing the truth that Jesus, like Moses, is deliverer of His people[13] - and actually he is the one that they have been waiting for.

But more than that. Your Cole’s notes would probably also have an asterisk beside the words ‘the violent wind’[14] in verse 2 where it says, “Suddenly a sound like the blowing of a violent wind came from heaven and filled the whole house where they were sitting”

Now, the passage does not claim that the Holy Spirit is a wind rather the Holy Spirit is like the sound wind makes but, this is neat, HERE in Greek, the word for wind is the SAME word for Spirit in the original Greek (cf. Gen 1:2; Eze 37:9, 14; Jn 3:8) so the SPIRIT (or wind) is coming like the WIND (spirit) and this same play on words occurs in the creation story of Gen 1:2[15] where it says that the Spirit (or wind) of God hovered there - over the waters. This passage is about a beginning, a creation, a new Kingdom, if you like, and Jesus here is not only linked to man, he is also linked to God. This very real act of the Spirit coming on Pentecost unites the symbolism of a messiah and of God himself[16].

So then lets recap: they are all together in one place. The Spirit blows in, sound like a violent wind, tongues of fire are settling on people -- Now lets join the scene in Acts 2:17. the Apostle Peter stands up with the 11 (2:14) to make his speech (Acts 2:17-21) He quotes from the Prophet Joel (Joel 2:28-32) [and Psalm 16:8-10]:

In the last days, God says, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your young men will see visions, your old men will dream dreams. Even on my servants, both men and women, I will pour out my Spirit in those days, and they will prophesy.

(It will be) the coming of the great and glorious day of the Lord. And everyone who calls on the name of the Lord will be saved.

As if in a Shakespearian soliloquy, Luke records here what Peter explains, from Scriptures. He explains for us exactly what we can see unfolding the scene before us. He explains that Jesus is from God and Jesus is Lord[17] and he explains that ‘everyone who calls on the name of the Lord will be saved.’

And in case we missed it still Peter says from verse 22 onwards – Jesus was a man accredited by God to you by miracles, wonders, and signs…and now, if not before, now people get it and so Peter turns to the common everyday people listening and says:
Jesus was accredited by God and you … (verse 23) you and wicked men put him to death by nailing him to the cross. You, You killed him.

This is tragic. This is as tragic as any play. The people get it now that Jesus was the messiah (and Peter goes on about it more in the rest of the chapter). They get it. He was the one who was supposed to deliver them. He was the one who was supposed to save them. He was the one who was going to lead them into the Kingdom to come. But there is one problem, he died. And not only that, ‘you’, Peter says, ‘you killed him.’

Can you imagine the sorrow, the guilt, the pain? It must be like Romeo and Juliet’s parents: they loved their children with everything in them. They pinned their future hopes on their children and now because of their actions, their unforgiveness, their very loved children are dead.

You see Jesus was to be our deliver, Peter says, and now you killed him. You wanted a deliver. You had a deliver and you killed him. But there’s more.

Peter makes it clear to us that ‘you’ killed the messiah but he also makes it clear (vs22-23) that he ‘was handed over to you by God’s set purpose and foreknowledge;’ He was ‘accredited by God with miracles, wonders and signs which God did.’ And (verse 24) God raised him from the dead. Jesus is inextricably linked to God and you killed Him and he was raised from the dead
And it’s not necessarily understood as good news yet for those listening[18] - The Judeans know that God is just. And so this could be a little scary really. They here are waiting for their deserved penalty for killing their Messiah.[19] They already saw what happened to Judas for betraying Christ (Acts 1:16-20).

This is a part of the world and understanding of the Jews. They understand that there is a punishment for sin.[20] They understand that there is a penalty for killing Jesus, whom those here –from what we’ve examined today – whom those here, are rightly convinced is the Messiah.

These people are now standing in front of Peter – like repentant children in front of the principal, realising that they’ve done something terribly wrong, hoping against hope to somehow make it right and maybe even avoid their punishment (cf. John 21:15-17 re: Peter’s own restoration): Verse 37, “When the people heard this, they were cut to the heart and said to Peter and the other apostles, “Brothers, what shall we do?””

What can we do?

We killed Jesus. We killed our Messiah. We killed God’s son. He died for our sins. He’s raised from the dead. Is there anything we can do to be forgiven by Him and by God and be accepted into His Kingdom?

Peter says, verse 38, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins.” Now this is significant. You see, as we looked at in Luke, Jesus is ushering in this Kingdom of God. And earlier in this chapter we saw the Spirit of God himself come down from Heaven (Acts 2:1-4, Lk 24). We saw the power of God manifest to announced the Kingdom of God is coming now; it is here.

And what does this Kingdom look like? It is a Kingdom of forgiveness. It is a Kingdom –like the Lord’s prayer says - where we forgive those who do things against us and God forgives us what we have done – even our sending [as was his purpose and with God’s perfect foreknowledge (vss. 22-23)] God’s own son to die on the cross.

What is it that one must do to be a part of this Kingdom? We just have to repent (This doesn’t just mean change your way of acting – it means change your whole way of thinking) – You must repent – you must now believe that Jesus died for our sins, rose from the dead and Jesus is Lord. You must believe and be baptised (which here is an initiation ceremony); you must be initiated into the Kingdom of Forgiveness of Sins and the Kingdom of God, in the name of Jesus – and that’s it.[21]

Peter says then “you will receive the gift of the Holy Spirit.” This same Holy Spirit that came down on Pentecost and even more than that he assures us that this promise isn’t just for them. “The promise is for you and your children and for all who are far off —for all whom the Lord our God will call.” And, like we read earlier, “everyone who calls on the name of the Lord will be saved”

And look what it says, just before the curtain closes on our scene here. It says in verse 47 “day by day the Lord added to their number those being saved.”

And may it be continue to be so. Come and pray for the Spirit in our lives.

Benediction: Galatians 5:22-26a.

www.sheepspeak.com
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[1] After Acts 15, Paul becomes the central apostle, whose acts we are following.
[2] “For,” said Peter, “it is written in the book of Psalms, “ ‘May his place be deserted; let there be no one to dwell in it,’ (Psalm 69:25) and, “‘May another take his place of leadership’ (Psalm 109:8).
[3] These Jews are probably members of the Diaspora: shortly after Jesus died, there was an unsuccessful Jewish rebellion (68-73 CE) against the Romans [which led to the destruction of the temple (70 CE).] As a result, many Judeans had to flee for their lives. This dispersion was throughout the Mediterranean world and these dispersed Jews are members of the now commonly called Diaspora. However, “We have seen that this Dispersion had [actually] begun six centuries before in the Babylonian Captivity, and had been renewed in the settling of Alexandria.” Will Durant, Caesar and Christ. (TSC 3: New York, NY: Simon and Schuster, 1944), 545. Those present here would be from the earlier group as Acts is set before the destruction of the temple and some even argue that the scene in Acts 2 actually takes place in the temple.
[4] Thus the name Pentecost from the Hebrew he pentekoste "fiftieth"
[5] There is much discussion about whether or not Luke was making specific reference to this event at the time of his writing; regardless of whether this was an intentional parallel drawn by the author of Luke, the symbolism seems to be divinely intentioned. Cf. Robert W. Wall, Acts. (NIB 10: Nashville, Tenn.: Abingdon Press, 2002), 57-58, for a thorough discussion of this.
[6] This continues to this day. Also cf. R.C.H Lenski, The Interpretation of the Acts of the Apostles. (Minneapolis, Minnesota: Augsburg Publishing House, 1961), 57.
[7] The first time (Exod. 31:18); The second time, according to the Exodus account, Moses is required to do the writing himself (Exod. 34:1; but cf. Dt. 10:1)
[8] In John’s narrative (John 20:19-23), The disciples receive the gift of the Holy Spirit before Jesus has gone to ‘his Father’s house.’ This may be a different record of the same event; however, it may not. This appearance of the Holy Spirit is not an act unique to Acts II.
[9] Robert W. Wall, p. 54. : [Some] interpreters posit a new dispensation has dawned when the Holy Spirit through the Messiah mediates a new covenant. (cf. Jer. 31:31-34; Rom. 8:2).
[10] Cf. Willimon, p. 28.
[11] These tongues are also an obvious fulfilment of Luke 3:16: ‘He shall baptise you with the Holy Spirit and with fire.’” They may however also represent the altar with its holy fire. Fire is also a symbol of purity and purification, cf. also Lenski, p. 59.
[12] Fredrick Frye Bruce, The Book of Acts. (TNICNT: Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1988), 54.
[13] Certainly readers of Matthew would understand this, as one of the themes of Matthew is that Jesus is ‘the new Moses.’
[14] Jesus himself compares the coming of the Spirit to the wind, see John 3:8.
[15] R.C.H Lenski, p. 58: “This mighty sound was surely a symbol of power, and we may recall that both the Hebrew and the Greek words for Spirit, Ruach and IIamven denote wind or breath.” Some also suggest that the ‘whole house’ referred to in this verse here may actually be an allusion to the Temple, which was destroyed in 70 AD.
[16] See John 3:8 where Jesus himself compared the coming of the Spirit to the blowing of the wind.
[17] It is significant here, I believe, that Luke quoted the Greek text. He was able to thus make a strong intentional link then with the word ‘Lord’.
[18] This is reminiscent of Jesus’ appearance to Peter right after Peter had denied him and he was crucified.
[19] Cf. Robert W. Wall. pp. 66-67.
[20] Cf. NT Wright, The Problem of Evil and the Justice of God.
[21] Ibid.