Observations and Musings
from the Acts of
the Sent-forth Folks
Part Three
By Jonathan Mitchell
Chapter 8
This opens with a "state of the called-out community" report:
"Now on that day great persecution, pursuit and [D adds: pressure] was birthed (occurred) upon the called-out community [that was] within Jerusalem, so they were all - except for the sent-forth emissaries (representatives) [D* & 1175 add: who alone remained in Jerusalem] - dispersed and scattered as seeds down among the regions (or: territories) of Judea and Samaria."
Taken by itself, it would sound like there were no Christians left in Jerusalem, except the, perhaps twelve, representatives. But this may just be Luke's way of turning the narrative to the missionary work of Philip. In vs. 2 we are returned to the aftermath of Stephen's death, and it is ambiguously said that
"cautious but respected men joined together and collected Stephen and carried [him] in to be prepared for burial, and then they made a great lamentation..."
Some of these would naturally been members of the called-out community, but this description of these men leaves it open that the group may have included Jews that were not part of the followers of Christ. They all were obviously not part of the mob. Verses 3-4 continue the explanation of vs. 1 and the general missionary work of the community. An interesting parallelism can be seen in vss. 4 and 5: in the former we find them
"bringing the Word,"
while the latter has Philip
"publicly proclaiming to them the Christ."
We should also observe that Philip was not teaching in synagogues, so we might conclude that the message was also being proclaimed to non-Jews, or Gentiles - whoever was "publicly" present to hear. Also of note from this verse is that he was ministering outside of Judea, in Samaria. The MSS vary, some reading "the city of Samaria" (Sebaste), other reading "a" city of Samaria. The deliverance, the healings and the message produced
"much joy within that city" (vs. 8).
These happenings informed the Jerusalem group about the spreading of the movement:
"Now upon hearing that [the regions of] Samaria had welcomely received, accepted and taken to themselves the Word (Logos; Idea; message and information) of, and from, God, the sent-forth folks (emissaries and representatives) in Jerusalem sent off Peter and John on a mission to them" (vs. 14).
God's reign, through these few people being dispersed (vs. 1, above), was expanding into the hearts of more people beyond the core group in Jerusalem. So the Jerusalem group sends Peter and John on a mission to this city. Now since these folks had received God's Logos, they would have had God's Spirit, for
"God is Spirit," and "the Logos is God (Jn. 1:1)."
Yet it is apparent that the representatives in Jerusalem felt that these folks of Samaria needed something more, for vs. 15 explains the mission of Peter and John:
"who, after walking down, thought and spoke concerning, and with a view toward, their having goodness (or: prayed about them), so that they would receive a set-apart Breath-effect (or: in what manner and by what means they could accept or should take hold of [the] Holy Spirit and a sacred attitude)."
We should note that Peter and John did not "pray on behalf of these folks." The preposition is peri: about or concerning. As they walked together, they thought about these folks having the same goodness that they themselves had received, i.e., the Holy Spirit. They thought and spoke concerning (proseuchomai) this (or, they "prayed" concerning this). The next clause opens with the word hopos, which is either a relative adverb, or a coordinating conjunction, and thus means either: "so that," or "in what manner; by what means." Both readings make sense: the first speaks of their confidence in the result of their thoughts and words (or: prayers; impartations of spirit); the second shows us that they, being new to all of this, were not sure just how this could or should happen.
Luke inserts the reason for this in vs. 16, and in vs. 17 describes what happened:
16. For you see, it (or: It; He) had not yet fallen upon even one of them, yet, only being folks having been immersed, they were continually subsisting and were progressing from under that beginning into the Name of the Lord Jesus (or: they continued being a possession, progressing into the Name, which is the Owner, Jesus; or: Now only having been baptized, in making a beginning they continued belonging unto the Name which pertains to the Master: Jesus).
17. At that time they began placing (kept laying) hands upon them, and so, one after another, they began (or: kept) receiving a set-apart Breath-effect (or: [the] Holy Spirit; a sacred attitude).
These verses have long been points of contention between different theological camps, in organizational Christianity. It might be best to accept Luke's narrative, and let everyone decide for themselves on the issues of contention, should they wish to search them out - and of which we will pass over in this study - and let the Spirit speak to the reader. What is evident from the text is that these folks had a new experience, which was:
"receiving a set-apart Breath-effect (etc.)."
It seems to be an isolated incident. In 2:38, above, Peter had proclaimed:
"let each one of you folks be immersed (baptized) within the Name of Jesus Christ - into the midst of a release and sending away, a divorce and an abandonment, a cancellation and a forgiveness: of your failures, your mistakes, your times of missing the target, your errors, your deviations and your sins - and then you will proceed receiving and continue taking in hand the free gift of the Set-apart Breath-effect."
Apparently there was to be no set chain of events. We find in 10:44, below,
"During the middle of Peter's still speaking these gush-effects and results of the flow (or: declarations), the set-apart Breath-effect (or: the Holy Spirit; the Sacred Wind) fell upon all the folks presently listening to and hearing the Logos (the message; the Word)." [note: = a Gentile Pentecost]
When Peter saw this, he decided that since they received the Spirit, they might as well be baptized. In 19:5-6, below, we find Paul baptizing folks in Ephesus who had been baptized into John's message and yet had not heard of the Holy Spirit (19:1-3). Following their immersion into the Name of the Lord Jesus, Paul placed his hand upon them and then:
"the Set-apart Breath-effect (or: the Holy Spirit) came upon them and they began speaking in languages (or: with tongues), and then began (or: and continued) prophesying."
Our passage, here in chapter 8, seems exceptional, but testifies to the fact that the Spirit does not necessarily follow human rules or perceptions. As C.S. Lewis wrote, "Aslan is not a tame lion."
Verses 18-25 address an incident with Simon, who was introduced in vs. 9, above. Here we will quote just what Peter said to him when he offered money to Peter in order that he, also, would have the authority to lay hands on people so that they could receive the Holy Spirit through him:
20. But Peter said to him, "Your silver might (or: could) continue being with [you, as you yourself progress on the path] into loss or destruction, seeing that you suppose and presume from custom to proceed to obtain and acquire God's free gift through useful things (or: money; properties; = by buying it).
21. "There is neither a part nor a lot for you within this Word (or: this Logos; this Idea and Reason; this expressed verbal communication; or: this message; or: this matter). You see, your heart is not straight and level with a position answering to God (or: in front of God, in His presence).
22. "So change your mind and your way of thinking - away from this worthlessness (or: ugliness; baseness; badness of quality; malice) of yours - and then at once urgently ask of the Lord [= Christ or Yahweh] if consequently (or: since in that case) the thought and purpose of your heart will be caused to flow away (or: will be divorced from [you]; will be forgiven and sent away),
23. "For you see, I am presently seeing you existing (continuously being) [drawn] into [the] bile (or: gall) of bitterness as well as a close joint-bond of injustice (inequity and unfairness; that which is not in right relationship and contrary to the Way pointed out)."
24. So, making a decided response, Simon said to them, "I am now asking for help: would you men at once urgently make a request over me (or: on my behalf; for my situation; [D: concerning me]) to the Lord [= Christ or Yahweh; D reads: God] so that not even one of the things which you have said can (or: would) come upon me?" [D adds: - {He} could not cease shedding many tears.]
Luke's narrative leaves Simon's situation at this, but from vs. 24 it seems that Simon "changed his thinking" (repented) and asked for prayer. This may have been the turning point in his life. Verse 25 records more of what Peter and John did, and then narrates their return to Jerusalem:
25. Therefore, after indeed fully giving evidence (thoroughly witnessing and certifying) and speaking the Word of the Lord (or: = Yahweh's thoughts and ideas; = the message about Christ [p74, A & others read: God]; or: the Logos from The LORD), these men began returning unto Jerusalem, also repeatedly bringing the good news and announcing the message of goodness, ease and well-being [to] many villages of the Samaritans.
Now Luke returns to Philip's activities for the remainder of the chapter. Verse 26 informs us of
"an agent of, and from, the Lord," or "[Christ's or Yahweh's] messenger"speaking to Philip, giving him instructions, but in vs. 29 it is "the Spirit" that gives more instructions. Then after the encounter with the Ethiopian official, in vs. 39 we read that,
"[the] Lord's [or: = Yahweh's] wind (or: a Breath-effect or Spirit [of Christ]; or: a spirit from [Yahweh]) suddenly snatched Philip away (i.e.: carried him off)..."
with vs. 40 recording,
"But Philip was found (or: discovered) [entering] into Ashdod, and then continuing in going throughout [the territory], he was repeatedly bringing and announcing the good news to all the towns and cities - till the [occasion for] him to come into Caesarea [the Roman capital of Judea]."
Because of the common transliteration of the term angelos as "angel," and not translating it (it literally means "agent" or "messenger"), it is presumed that vs. 26 is referring to an envoy from "heaven," or the realm of the spirit, that speaks to Philip. Now this might have been the case, but it also may have been a brother or sister in Christ that was acting as God's agent, bringing him the logos (message) from the Lord that had been revealed to him or her. Just three verses later we find the Spirit speaking directly to Philip. So it may have been that prior to the incident in vs. 26, the Spirit had given instruction to this person who was to perform as the Lord's messenger. Either may have been the case. We bring this up to alert folks not to read traditions into the texts, but to listen to the Spirit without making unwarranted conclusions.
In regard to the Ethiopian, Philip finds him reading Isa. 53:7, but he doesn't know to whom the prophet is referring. So Philip
"beginning from this Scripture, presents to him Jesus, as the news of goodness, ease and well-being (or: declared to him the good news about Jesus)" (vs. 35).
Then he immerses the man, and after coming up out of the water, Philip was "snatched away." The description of this incident recalls the incident of the risen Christ and the two disciples on the road to Emmaus (Lu. 24:13-32). Both of these show that even folks studying the Scriptures, or following Christ, need either instruction or a personal unveiling of their eyes to understand the OT from a new covenant (or, Christ) perspective. This also shows us how the early followers used the OT to explain the significance of Christ as the Savior of the world and as the Inaugurator of the new creation (etc.).
Chapter 9
This chapter begins with the life, and then the conversion, of Saul and the beginning of his career as a representative of Christ. Verses 1-2 record his ongoing activities against the called-out folks, and not just focusing on their leaders. Verse 3 begins the event that forever changed his life: a theophany from the atmosphere, while he and his companions were walking along the road to Damascus.
"with unexpected suddenness a light from out of the midst of the atmosphere (or: sky; heaven) flashed around him as lightning, and having fallen upon the ground, he heard a Voice (or: sound) repeatedly saying to him, 'Saul... Saul... Why do you continue pursuing and persecuting Me?' So he said, 'Who are You, Lord (or: Sir; Master)?' Now He replied, 'I, Myself, am Jesus... Whom you continue pursuing and persecuting! Nevertheless, at once stand up and then enter into the city. Then it will proceed being spoken to you that which it continues binding and necessary for you to continue doing'" (vss. 3b-6).
Verse 7 gives the reaction from the men with him:
"the adult men... stood speechless and continued standing dumbfounded - while hearing the voice (or: sound; = Paul speaking?), and yet still, as spectators, gazing at not even one person (or: yet not viewing anyone)!"
His companions heard either the voice of Jesus, or of Paul. The text does not say "voices." However, this word also means "sound," so perhaps they did not hear distinct words. The event left them speechless and dumbfounded. They observed it, but apparently saw no one. Were they momentarily blinded by the Light? When Paul got up (vs. 8) only he was blind. Was he a living portrayal of the Jews? Had his "eye" (i.e., his view of these followers of Christ) been "offending him" (Mat. 18:9) so that the Light needed to temporarily blind him (Rom. 11:25)? We suspect that he had been embodying Mat. 6:23,
"Yet if your eye should continue being in a bad condition (or: unsound; wicked; gushed with misery and labor), your whole body will continue being dark (or: in the dark; full of darkness). If, then, the light [which is] within the midst of you is darkness (or: lack of Light), how thick [is] the darkness!"
The narrative continues:
"So, in progressively leading him by the hand, they conducted him on into Damascus."
By the way, had they been on horses, they could have lifted him on his mount and then led the horse. But they led him "by the hand." Apparently: no horses. Then, once in Damascus,
"he was three days still not seeing" (vs. 9).
Rackham (in Rieu, ibid p 134) makes an interesting correlation: "the three days of darkness are like three days in the tomb."
Verses 10-12 record the Lord speaking to Ananias, in a vision, instructing him to go to where Saul was staying, because,
"within a vision (the effect of something seen) he saw an adult man named Ananias coming in and putting [his] hands upon him so that he can look up, and see again!" Knowing Saul's reputation, Ananias objects, but the Lord informs him: "Be presently going (or: Go, and continue on your way), because this one is (exists being) a vessel of choice to Me (or: a picked-out and chosen instrument by and for Me) to lift up and carry My Name before (in the sight and presence of) the ethnic multitudes (or: nations; Gentiles; non-Israelites) - as well as [before] kings and [the] sons (= people) of Israel. For you see, I Myself will proceed underlining and pointing out (or: plainly showing) to him how many things it continues being binding and necessary for him to experience and be suffering - over [the situation of] (or: for; on behalf of) My Name" (vss. 15-16).
This statement by the Lord corresponds to what Paul would later write in Rom. 8:29,
"because those whom He foreknew (whom He knows from previous intimate experience), He also marked out beforehand (determined, defined and designed in advance) [as] copies (joint-forms) of the image (material likeness; portrait; mirrored image) of His Son (or: He previously divided, separated and bounded conformed patterns from the image of His Son)..."
The Lord appears to have laid out the rest of Paul's life, for him. This is what Paul referred to in Phil. 3:12b,
"I also was (or: am) taken down by hand (fully seized; forcefully grasped and taken possession of) by, and under [the control of], Christ Jesus."
Paul did not volunteer for this. Christ invaded his life. He did not choose Christ, Christ chose him. It was a situation that echoed what Jesus said to His first disciples,
"You yourselves did not choose Me, but to the contrary I, Myself, selected and picked out (or: chose) you folks and placed (or: set) you, to the end that you would progressively lead and bring [situations] under control (or: humbly go your way) and would be constantly bearing fruit..." (Jn. 15:16).
Verses 17-18 inform us of Ananias' visit to Saul, Saul's sight being restored, and his being immersed. Next, Saul spends time with the local disciples (apprentices) and then vs. 20 reports,
"then straightway (at once) [he] began publicly proclaiming Jesus within the synagogues - continuously heralding that this Man is God's Son."
This is what we call a 180 degree turnaround. Note that here Luke tells us that Saul proclaims that Jesus is, "God's Son." But in vs. 22b, below, he says that Saul was,
"proving conclusively that this Man is the Christ [= the Messiah]."
There would seem to be a direct correlation of these two titles. Did they mean the same thing to Saul? Or, to Luke? Was Saul endeavoring to primarily convince the Jews that Jesus was their long-awaited Messiah, or was he introducing to them a theological and ontological concept about Jesus? Perhaps it was both.
But now, the tables are turned, for vs. 23 informs us
"Now as a considerable number of days were, one after another, being fulfilled (= quite some time later), the Jews consulted together to assassinate him (to "take him up")."
But Saul found out about their plans, probably through his students (note that he already has disciples - vs. 25) who then helped him escape from the city. Between this verse and vs. 26 we are not told, here, how much time elapsed - perhaps years (cf Gal. 1:15 through 2:1ff). In vss. 26-31 Luke records Saul's visit to Jerusalem where he reports to the sent-forth representatives his conversion experience and his activities in Damascus. Then (vs. 30) members of the community
"led him down into Caesarea, and then sent him forth with a mission into Tarsus" [note: capital of Cilicia].
Was this, perhaps, to get him out of the way, before the Jews of Jerusalem caught wind of his presence among them? Verse 31 describes the next stage of development for the local and nearby followers of Christ:
"So then the called-out community down through [the] whole of Judea, Galilee and Samaria continued having peace from the joining (or: began possessing tranquility), progressively being built as a house and continuously edified, as well as habitually going their way, in and by the fear of the Lord [= Christ or Yahweh]. And so, in and by the comforting and encouraging relief and assistance of the set-apart Breath-effect (or: the Holy Spirit and Sacred Attitude), it continued being multiplied (or: was progressively increased and made full)."
Notice that it is described as a trans-regional single community, and how the set-apart Breath-effect functioned in multiplying its size. The Holy Spirit was performing as a Paraclete (i.e., comforting and encouraging, while giving relief and assistance; cf Jn. 15:26). This means that God (Who is Spirit) was actively interacting with the groups throughout those regions, and that the multi-district community was
"IN the Breath-effect."
This is how increase and multiplication happens. Described in this way we are carried back to Gen. 1:2 - and later Paul would call this a "new creation" (2 Cor. 5:17; Gal. 6:15).
The narrative now moves to the activities of Peter during this season, who
"continued going through all [the territories]"
and in Lydda healed a paralyzed man and the result was:
"all the folks presently inhabiting Lydda and the [plain of] Sharon saw him, which folks [also] turned back upon (= returned their lives to having a focus on) the Lord [Christ or Yahweh]" (vs. 35).
You will notice that in the brackets I often indicate that the term "the Lord" could refer to either Christ, or to Yahweh. The reason for this is that the LXX (Greek translation of the OT) used the word "Lord" for the name Yahweh. And the LXX was what Paul primarily used in his quotes of the OT, and Luke was a companion of Paul. So here, vs. 35 does not necessarily mean that all those folks became followers of Christ. Some may have simply turned away from the idols and influences of the Hellenistic culture, as well as the influences of the Roman Empire. Luke does not specifically say that all of them were "added to the called-out community." They realized that God was at work in Israel once again. Most likely many became followers of Christ, but not necessarily all - concluding this from the ambiguity of the text. In vs. 31, the phrase "the fear of the Lord" had up to this point always referred to Yahweh, for the Jews. But now this reverence was also being transferred to Christ.
In vs. 36 we find Peter in Joppa where he raised Tabitha from death (vss. 37-41) and then remained in that town for
"for a considerable number of days."
Again we see that this miracle had result that
"many folks placed trust upon (or: believed and had faith on) the Lord [= Christ or Yahweh]" (vs, 42).
There is a curious detail that Luke gives us concerning where Peter was staying:
"in Joppa - alongside of a certain Simon, a tanner" (vs. 43).
We wonder if Luke was setting the scene for Peter's adventure in chapter 10, for you see, a "tanner" would have continuously been "ceremonially unclean" because of being in constant contact with dead animals. Was Peter being "primed" for the vision of "unclean animals and insects" that he was about to see? Was this why the Spirit led him to stay with Simon?
Chapter 10
The setting for this chapter is a Roman officer's house in Caesarea. The incident described begins with two visions: first by the Roman Cornelius, the second by Peter, in Joppa. Then Peter visits this Gentile home, resulting in Cornelius and his household experiencing another "Gentile Pentecost," and THEN being immersed (baptized) - note the variance in the order of events. The Spirit seems to do things on His own schedule.
The first thing to observe is that, like Saul's experience on the road to Damascus, this whole episode is instigated by God, not by any of the people involved. However, both men were "devout and observant of Jewish customs" (as spoken of Cornelius, in vs. 2): Saul was a zealot at defending Judaism by stamping out the followers of the Way; Cornelius, in contrast,
"by habit fearing God, along with all his household, constantly performing many acts of mercy and making lots of gifts that express [his] compassion to the people, as well as repeatedly making requests of God (or: from God) throughout all times and situations."
But God had been observing and taking note of both of their lives. So let us read the first event:
3. In the midst of a vision - just about the ninth hour of the day (three o'clock in the afternoon) - he clearly saw an agent of (or: messenger from) God entering toward (or: coming in, face to face with) him, and then saying to him, "Cornelius!"
4. So he, gazing intently at him and then coming to be in reverent fear, said, "What is it, sir (or: [my] lord)?" Now [the agent] replied, "Your thoughts, words and actions toward having goodness (or: prayers) along with your gifts and acts of mercy ascended into a situation that has caused you not to be forgotten (or: unto a remembrance) in front of and facing God's presence.
5. "And so, at this time send adult men into Joppa, and then send after (or: change the sending to summon) Simon, a certain man who is now surnamed Peter.
6. "This man is currently being entertained as a guest at the side of Simon, a tanner, for whom there is a house beside [the] sea (or: ocean)."
Consider the agent's opening words, after addressing Cornelius by name:
"Your thoughts, words and actions... ascended into a situation that has caused you not to be forgotten - in God's presence!"
Neither had Saul's actions been "forgotten"! Do we live as though this is the case with regard to our lives? Recall Jesus' words,
"So during your customary making gifts of mercy... your Father - the One continuously looking within the hidden [realm; place] (or: observing amidst the concealed) - will continue giving back to you... So then your Father - the One continuously seeing within the secret [realm; place] - will continue giving back to and in you (or: = giving in answer for your expectation; or: will habitually be paying you)" (Mat. 6:3-6).
Cornelius and his household are about to receive a gift from their Father. Do we have this sort of expectation as we live in God's reign? Jesus spoke these words to the crowds that had gathered around Him and His disciples. Do we live our lives coram Deo, "in God's presence"? Now what we need to keep in mind is that God's agents are more often just other people, and we encounter them in our daily lives - not just in a vision. Saul's, Cornelius' and Peter's experiences are parabolic for us: to teach us the truth that God speaks to us (through whatever means He chooses, such as simply a thought that crosses our minds) and that He brings corrections, changes of direction, new experiences... and gifts. Verses 7-8 inform us that Cornelius acts immediately, sending folks to Joppa with a request that Peter come for a visit. While they are on the road, Peter ascends to the housetop and vss. 10-16 narrate the vision that was given to him:
10. But he became very hungry - almost ravenous - and began desiring to at once taste (= eat). Now during their being in the midst of preparing [a meal], an ecstasy happened upon him,
11. and he is now - as a spectator - watching the sky (or: heaven; the atmosphere) - having been opened up - and in the process of descending [is] some container, like a large, fine linen sheet, being gradually but progressively lowered down onto the ground by [its] four corners,
12. within the midst of which were continuing under [the directive, or, power] of [their] origin all the four-footed animals, as well as creeping things (perhaps: insects; reptiles) of the ground and flying creatures of the sky. [cf food prohibitions: Lev. 11:1-47; Deut. 14:3-21]
13. Then a voice was birthed to him (or: occurred, [directed] toward him), "After getting up, Peter, slaughter (or: sacrifice) and then at once eat [it]!"
14. But Peter said, "Not even one [of those], Sir (or: Lord), because I never eat (or: ate) all [that is] common (= what is not set-apart as food for Israelites and is forbidden by the dietary rules of the Law; profane) and unclean (meaning: ceremonially unclean)!"
15. Then again, a voice, forth from a second [one, saying] to him: "You are not to continue making, deeming or considering common (or: profane) [the] things which God cleansed (or: cleanses) and made (or: makes) clean!" [cf Mk. 7:18-19]
16. Now this happened on a third [time] (or: So this occurred three times), and immediately the container was taken back up again, into the sky (or: the atmosphere; heaven).
The mention of Peter's physical ascent is figurative of both his being in a "higher" place, and of his being separate from others - i.e., a "holy" situation for him (as Moses at the burning bush; as Jesus on the mount of Transfiguration). Also note the "divine passive" in vs. 10, an ecstasy "happened upon him." He did not begin meditating to have this experience. God brought it upon him.
The vision involved Jewish dietary purity-codes that distinguished Law-keeping Jews from non-Jews (Gentiles; the nations). But these codes were only for Israel, and only under the Law. Prior to the Law these distinctions did not exist; now, in the new covenant, they again no longer exist. As in the beginning, all creation is good and clean (Gen. 1:18, 21, 24-25, 31). Peter's response (vs. 14) was based upon the Law (see references at the end of vs. 12, above). But God had a message for him. It was basically what we read that was also revealed to Paul, in 2 Cor. 5:17,
"[There is] a new creation (or: [it is] a framing and founding of a different kind; [he or she is] an act of creation having a fresh character and a new quality): the original things (the beginning [situations]; the archaic and primitive [arrangements]) passed by (or: went to the side). Consider! New things have come into existence."
Peter was now in the new arrangement, the new covenant. God, through the death and resurrection of Jesus had cleansed all that had been common (i.e., profane and ceremonially impure) under the old arrangement (covenant; Law). The old rules no longer applied. What an "earth-shaking" experience and message that must have been for Peter. It's like our being told that sugar is really good for us - only more serious to Peter. In vs. 28, below, we will see that Peter understood the implications of this vision. All creation is clean. Jesus taught this, in Mark 7:18b-21,
"Nothing proceeding to enter into the person (human) continues having power or ability to ritually defile him (contaminate, pollute or make him common or unclean), because it is not passing on into his heart, but rather, into the stomach and intestines (the cavity), and then proceeds to pass out into the toilet (evacuation seat; latrine)?' Upon proceeding in cleansing (making ritually clean) all foods, now He continued saying, 'The thing normally issuing forth from out of midst of the person (human): that thing habitually contaminates the person (makes the person ritually polluted, unclean and common), for you see, from inside of the person (man; human) - from out of the midst of the heart - the worthless reasonings (base conversations; dialogues of poor quality; evil thoughts and schemes; bad ideas and designs) constantly issue forth (etc.)..."
Verses 17-19a describe the arrival of the men sent by Cornelius and Peter pondering the vision he and just seen. Then, in 19b-20, it is this time the Spirit that speaks directly to Peter, not an agent, as a second witness to him that these folks were sent to him by God, and then instructing him on how to respond:
"the Breath-effect (or: Spirit) said to him, 'Look, and take note! Three [B reads: Two] men are presently seeking you! But now, after getting up, you at once go downstairs (descend; climb down) then continue going your way together with them - doubting nothing and continuing in making no diverse judging, nor discriminating, nor divided evaluating, nor separating yourself in even one thing - because I Myself have commissioned them and sent them off on this mission.'"
Verses 21-27 narrate the arrival of Cornelius' men, the explanation of their mission and Peter's decision to go with them. We will let Peter explain to these Gentiles what had been the custom:
28. Thus he affirmed to them, "You folks continue well versed [in the fact] and are well aware of how illicit and inappropriate (impermissible and forbidden by [our] Law and contrary to [our] established order) it is for an adult man [who is] a Jew (or: is of the Jewish culture) to be intimately joined to, or to regularly come to (or: visit and associate with), a person from another race or tribe. And yet God pointed out and demonstrated to me NOT to continue saying [that] EVEN ONE HUMAN [is] common (or: profane; = socially or ceremonially unhallowed or defiled) or unclean (or: impure).
Observe: Peter made the final statement of this verse by extrapolating the message from all the creatures that were in the linen sheet of the vision. None of them were unclean, because God had cleansed them (vs. 15, above). Therefore, all humanity was now clean. Dan Kaplan made an inspired observation here, regarding how we should interpret any "creature" in the Scriptures: they ALL represent people. This is an important KEY for understanding all the symbolism that Jewish thinkers and writers of antiquity employed through the metaphors of animals - from "beast" nations (in visions), to the fox (Herod), to the vipers (Pharisees, etc.), to the dove (a harmless behavior), to serpents (wise behavior), to the Lamb, and sheep (Israel; disciples), to dogs (Canaanites), to fish (people), etc. Our present text is a classic example.
29. "Wherefore - and without speaking against it or debating the matter - I come, being sent over. I am now, therefore, inquiring to ascertain for what reason (or: to what matter or issue; by what word; with what Logos) you folks sent over for me."
Next, vss. 30-33 record Cornelius' explanation recounting the experience and instructions that he had received. The follow gives Peter's response, which records another of Peter's sermons:
34. At this Peter, opening his mouth said, "[Based] upon truth and reality, I continue grasping with force and fully receiving [understanding] that God is neither partial nor takes folks at face value (does not receive faces or appearances or show favoritism), [cf Deut. 10:17b]
35. "but to the contrary, within every nation and ethnic group the person habitually reverencing and fearing Him, as well as repeatedly doing works and performing acts of fairness, equity, justice, deliverance, or rightwised relationships which accord with the way pointed out (= covenant principles) is and continues being welcome and acceptable to Him.
36. "He sent forth the Logos (the Word; the laid-out Idea; the Thought; the Reason; the Message; the patterned Information) to, and then in, with, among and by the sons of Israel - repeatedly announcing the good news of ease and well-being: peace and harmony from the joining, through Jesus Christ ([the] Anointed One). This One is Lord (Master) of all humans, and Owner of all things! [cf Eph. 2:11-17]
37. "You yourselves have seen and thus know the thing happening (coming to be) - [the] result of the flow (or: spoken word; or: = the subject talked about) [going] down through the whole of the Judean [district], beginning from Galilee, after the immersion (or: baptism) which John, as a herald, publicly proclaimed -
38. "Jesus, the One from Nazareth - even as how God anointed Him with [a/the] set-apart Breath-effect (or: Holy Spirit; Sacred Attitude) even for (or: and with) power and ability - Who went throughout repeatedly doing works bringing goodness, ease and well-being, as well as constantly healing all the folks being continuously held down under power (tyrannized and oppressed) by the one that casts things through folks (the accuser, slanderer, adversary)... because God was with Him.
39. "And we ourselves [are] witnesses (or: folks who give evidence) of all [the] things which He did (and: performed; produced), both within the country of the Judeans, and in Jerusalem - Whom also they lifted up and assassinated, hanging [Him] upon a wooden pole (or: stake; tree).
40. "This Man (or: Person) God raised up on (or: in; [D reads: after]) [the] third day, and He gave (or: gives) Him to become (or: be birthed) visible within the midst (or: inwardly apparent) -
41. "not among (or: in; by) all the people, but rather among (or: in; by) witnesses (or: disclosed - not to all the people, but rather to, in and by folks giving evidence) having been previously hand-picked and elected by God - in us (or: to and by us) who ate and drank together with Him, after the [occasion for] Him to stand back up (rise again) out from the midst of dead folks.
42. "And He passed along the directive (the announced instructions) for us to publicly proclaim, as heralds - to, and among, the people - and to solemnly certify and vehemently argue, by personal evidence in thorough testimony and with witnessing throughout, that this Man is and continues being the very One having been definitely marked out and specified by God [as] He who decides ([the] Evaluator; a Sifter; Judge) concerning presently living folks, and currently dead people.
43. "To this Man (or: Person) all the prophets (those who had light ahead of time) continue bearing witness, giving testimony and presenting evidence: through (or: by way or means of) His Name, everyone (or: all humanity) - keeping on placing trust and faith into Him, progressively believing into the midst of Him, or remaining faithful unto Him - [comes] to receive (obtain) a divorce from failures (a sending-away of mistakes; a cancellation of errors; a forgiveness of sins; a flowing-off of deviations)."
Let the force of vs. 35 sink deep into your spirit. Peter is saying that we don't need religion or ritual, just treat people right and reverence our Creator/Father. Now take time to just stare at the last statement of vs. 36: Jesus is Lord of all humans; He is the Owner of all things. Nothing is left out here. As Peter said in vs. 34, God is not partial and does not show favoritism. The passage in Eph. that I've recommended explains the phrase "peace and harmony from the joining." The word "peace" comes from the verb "to join." Makes sense, doesn't it. It you are truly joined, you are "one spirit" (1 Cor. 6:17) and there is peace. But let us read this passage that Paul developed, in Eph. 2:
11. On which account, you folks must continuously call to mind (or: keep in mind; remember) that once you, the nations (multitudes; ethnic groups; Gentiles; non-Israelites) in flesh (= in your physical beings and cultural heritages) - the ones habitually termed "uncircumcision" by the one (or: that) habitually being termed "circumcision," in flesh (= body, culture and religion), [i.e.], made by hand -
12. that (or: because) you were, and continued on being for that season (or: in that appointed situation), apart from Christ (= [the] Messiah): people having been alienated from the state of being a citizen (or: estranged from citizenship in the commonwealth and society) of, and which is, Israel and [being] strangers pertaining to the arrangements of (or: foreigners from covenants and testamentary dispositions whose origin is) The Promise and the assurance, continually having no expectation (or: hope), and [were] folks without God (or: godless; atheists) within the ordered System (centered in the world of culture, religion and governments; or: in union with the aggregate of humanity).
13. But now, within, in union with and centered in Christ Jesus, you - the folks once being (continuously existing) far off (or: at a distance) - came to be (were birthed; are suddenly become) near, immersed within and in union with the blood of the Christ (= the Messiah).
14. You see, He Himself is our Peace (or: continuously exists being our joining and harmony [= Shalom]) - the One making (forming; constructing; creating; producing) The Both [to be] one, and within His flesh (= physical being; or: = system-caused crucifixion) is instantly destroying (unbinding; unfastening; loosing; causing to collapse) the middle wall of the fenced enclosure (or: the partition or barrier wall): the enmity (cause of hate, alienation, discord and hostility; characteristics of an enemy),
15. rendering useless (nullifying; rendering down in accord with inactivity and unemployment) the Law (or: the custom; = the Torah) of the implanted goals (or: concerning impartations of the finished product within; from commandments; which was inward directives) consisting in decrees (or: prescribed ordinances), to the end that He may frame (create; found and settle from a state of wildness and disorder) The Two into One qualitatively New and Different [p46 & others: common] Humanity centered within the midst of, and in union with, Himself, continuously making (progressively creating) Peace and Harmony (a joining; = shalom);
16. and then should fully transfer, from a certain state to another which is quite different, The Both - centered in, and within the midst of, One Body in God (or: make completely other, while moving away from what had existed, and fully reconcile The Both, in one Body, by, to, with and for God), through the cross (execution stake) - while in the midst of Himself killing the enmity and discordant hatred (or: killing-off the characteristics of enemies within it).
17. And so upon coming, He brings goodness and proclaims as good news (or: as a message of ease and well-being), Peace (harmony from the joining; lack of discord; [= shalom]) to you, the folks far off, and Peace (a joining; harmony; = [shalom]) to the people nearby,
18. that (or: because) through Him we, The Both, continuously have (hold and possess) the procurement of access (conduct toward the presence; admission, being led), within one Spirit (or: in union with one Breath-effect and Attitude), to (or: toward; face to face with) the Father.
In vs. 38, above, on offer is the rendering,
"the one that casts things through folks (the accuser, slanderer, adversary),"
which in bold is the literal translation, along with three secondary meaning given parenthetically, of the term diabolos. Bolos is from the verb ballo (to cast; to throw). The word bolis is "a dart; a javelin; a missile weapon." The prefix dia means: through; through the midst. A person who accuses or slanders uses words to cast harm through people. A physical adversary might use a weapon. But metaphorically, religious, political or societal means can oppress and tyrannize folks. The healing to which Peter referred was for all areas of life: spiritual, emotional, economic, political and physical. The message of goodness, ease and well-being (or: the Gospel) that Jesus taught and preached was to effect all areas of life. He brought freedom (Gal. 5:1) to all those areas of life. The whole world lay in a "gush of misery" for,
"the whole ordered System (or: the entire realm of the religious and the secular) is continuously lying outstretched (lying as asleep, idle or dead; reclining) within the gush of misery (within the disadvantageous, laborious and worthless situation; within the sorry plight; in union with wickedness and evil; in the midst of the misery-gushed [attitude and existence]), yet we have seen and thus know that God's Son has arrived and is continuously here" (1 Jn. 5:19-20a).
Verse 39 recounts Christ's crucifixion and 40a proclaims His resurrection, while 40b makes a wonderful statement:
"and He gave (or: gives) Him to become (or: be birthed) visible within the midst (or: inwardly apparent)."
Now the bold reading could refer to the resurrected Jesus becoming visible within the midst of His gathered followers. But it can also refer to His being apparent within people. The Greek word is emphanes, which comes from en (in; within the midst) plus the adjective form of phaino (to cause to appear; to be visible). So the risen Christ could also be "inwardly apparent" within the midst of His followers. Recall how Stephen's face looked just before he was killed. Verse 41 expands this:
"to, in and by folks giving evidence, having been previously hand-picked and elected by God - in us."
Peter makes a clear statement about who judges people, in vs. 42b,
"this Man is and continues being the very One having been definitely marked out and specified by God [as] He who decides ([the] Evaluator; a Sifter; Judge) concerning presently living folks, and currently dead people."
This is the One who while on the cross said,
"O Father, let it flow away in them (or: send it away for them; forgive them), for they have not seen, so they do not know or perceive, what they are now doing" (Lu. 23:34).
Notice in vs. 43 first the inclusionary "everyone," or "all humanity,"
"To this Man (or: Person) all the prophets (those who had light ahead of time) continue bearing witness, giving testimony and presenting evidence: through (or: by way or means of) His Name, everyone (or: all humanity) - keeping on placing trust and faith into Him, progressively believing into the midst of Him, or remaining faithful unto Him - [comes] to receive (obtain) a divorce from failures (a sending-away of mistakes; a cancellation of errors; a forgiveness of sins; a flowing-off of deviations)."
Next, observe the expanded renderings of what is commonly given as "forgiveness of sins":
a) a divorce from failures -- this means that people are liberated from their errors and failures;
b) a sending-away of mistakes - again, this frees the person that made them; they are no longer attached to what they had done (this removes both guilt and penalty);
c) a cancellation of errors - this implies a reversal of wrongs done in the past... a making things right;
d) a flowing-off of deviations - this is a removal of the effects of transgressions or of wandering; it flushes the results of the first Adam's disobedience (Rom. 5:12-21).
Moving on:
44. During the middle of Peter's still speaking these gush-effects and results of the flow (or: declarations), the set-apart Breath-effect (or: the Holy Spirit; the Sacred Wind) fell upon all the folks presently listening to and hearing the Logos (the message; the Word). [note: = a Gentile Pentecost]
45. Then the trusting (full of faith and loyal) folks from among [the] Circumcision (= those of the Jewish culture and religion) who came with Peter "stood out of themselves" in shocked amazement, that the free gift (the gratuity) of (or: which is) the set-apart Breath-effect (the Holy Spirit) had been poured out upon the nations (the ethnic multitudes; the non-Jews) as well.
Notice in vss. 44-45: the Holy Spirit simply fell upon the listeners - there is no indication that they did anything but listen. The observers made a broad, open-ended conclusion: the Holy Spirit had been poured out upon the nations of the ethnic multitudes. In other words, the Gentiles were included in something that had started among the Jews. Verse 46 gives the reasons for the observers' amazement and conclusion:
"for you see, they kept on hearing them continuously and repeatedly speaking with tongues (in languages; by ecstatic glottal utterances) and repeatedly magnifying (speaking great things about) God."
So in vss. 47-48 Peter decides that they should be immersed (baptized).
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