Reader’s Guide: “The Word for Today” Friday, May 31, 2013 Read – Psalm 11 Psalm 11 invites us to remember again that God is in control in a world that sometimes appears to be out of control. Of course that does not mean that God does everything and human beings have no responsibility or no power. God chooses to make human beings really significant. But human beings are not on the same level as God. Human beings have power but it is a limited power. God remains supreme. I am drawn to verse 4. The words of the psalmist bring assurance to us. The first followers of Jesus may well have taken courage from the words of a Psalm like this one. Their lives were nurtured through their use of the OT.

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Reader’s Guide: “The Word for Today” Thursday, May 30, 2013 Read – Psalm 10 Psalm 10 is connected to Psalm 9. Those who know Hebrew tell us that together they form an acrostic writing where each line begins with a new letter of the alphabet. Of course that is lost in the translation to English. While Psalm 9 puts things in a more positive light – Psalm 10 sounds a word of despair and lament. As the first followers of Jesus lived out their days, there must have been plenty of times when all they could do was lament. The book of Acts sings of the more joyful moments – but likely there were also moments of doubt and sorrow. Knowing that a psalmist like the writer of Psalm 10 can express words questioning God is important for all of us to remember. God is not bothered by our questioning and lamenting. In fact, I think God welcomes it! It is apathy and disinterest – and maybe overconfidence that trouble God and bring trouble to our relationship with God. So meditate on the words of this psalmist knowing that when your life is in disarray God hears.

Reader’s Guide: “The Word for Today” Wednesday, May 29, 2013 Read – Psalm 9 One might wonder where the first followers of Jesus found the courage to witness to Jesus in the face of powerful opposition. Of course the first answer to that question is that it was God’s Holy Spirit that empowered them. That is true. However, I would suspect that their experience of the Spirit’s presence was a lot like ours – there is always an ambiguity to it. To know the Spirit’s presence we need to step out in faith. We can’t know for sure if the Spirit will be there until we take the risk of trusting that will be the case. There is a way in which followers of Jesus can nurture their trust in the Spirit. Reading and contemplating the Bible is a good way to strengthen our faith and to experience the Spirit in a new and powerful way. I suspect that the first followers of Jesus poured over the OT and in the process the Spirit became more accessible to them. The Psalms were a likely place where many of them spent their time. The Psalms are filled with the ambiguity and the reality of human emotion and experience. The Psalms are the words of human beings long before they can become the word of God. In the next few days we are invited to meditate upon a few Psalms. I don’t think any of them were quoted in the NT. That’s part of why I chose them. I invite you to ponder these Psalms and let them speak to you. We begin with Psalm 9. I am especially drawn to verse 7. The book of Acts tells the story of the Holy Spirit’s work among the first followers of Jesus – this Psalm reminds us that God is in control. Even when it may appear otherwise we can trust in God’s presence.

Reader’s Guide: “The Word for Today” Tuesday, May 28, 2013 Read – Psalm 2 We noticed yesterday that Psalm 2 is quoted by Luke in the response of the followers of Jesus to the release of Peter and John when the religious establishment had attempted to intimidate them and prevent them from witnessing to Jesus. Psalm 2 has a long history within the experience of God’s people. At its beginning the Psalm was used at the coronation of the new king. It was the promise of God that the new king was God’s anointed through whom God would exercise his rule in the world. The Psalm speaks both of the power of God and of the assurance to the king that God would reign through him. Eventually, when kings no longer ruled, the Jewish people came to see this Psalm as a Messianic Psalm. The hope was that eventually God would once again reign through the Messiah – the anointed one! When the followers of Jesus read Psalm 2 through the filter of their experience of the death and resurrection of Jesus they recognized Jesus in the Psalm. Jesus was the anointed one whom God had declared to be his Son. These are the words that are spoken at the baptism of Jesus. Jesus is God’s Son – the one who is longed for, who fulfills the promise of Psalm 2. But, more than just those words from the Psalm, the followers of Jesus also heard the first words of Psalm 2 in a new way – Herod and Pilate became the “kings of the earth who set themselves against the LORD” (Psalm 2:2). And, they conspire to take counsel with the rulers – the religious establishment in Jerusalem (Psalm 2:2). The Psalm fits the experience of Jesus and his followers – so they recall it here as more evidence authenticating Jesus and his mission. Luke has made a great deal of the claim that all that has happened is “according to the scripture.” Jesus said, “Everything written about me in the law of Moses, the prophets, and the Psalms must be fulfilled” (Luke 24:44). Jesus “interpreted the things about himself in all the scriptures” to the Emmaus road travelers (Luke 24:27). Jesus “opened their minds to understand the scripture” that it was “written that the Messiah is to suffer and rise from the dead on the third day” (Luke 24:45). All of these passages are used by Luke to bear witness to this claim. Though none of them specifically speak of the suffering, death, and resurrection of the Messiah; together they witness to Luke’s claim. We have spoken of this earlier as “Messianic Exegesis” – seeing more in the OT than was possible for the original writers to have known and also letting the OT scripture help interpret and tell the story of Jesus. Psalm 2 is an important part of that process.

Reader’s Guide: “The Word for Today” Monday, May 27, 2013 Read – Acts 4:23-31 The first ministry venture of the followers of Jesus was over. They had been moved beyond the doors and into the public sphere. And their witness, though it had unveiled the opposition, had been successful. The followers of Jesus respond with praise. Careful readers of Acts might wonder how they could have responded together in one voice all saying the same words. But to wonder about that is to miss the point about how Luke operates as a writer. Luke has likely summarized all the words of joy and praise by putting a speech in to the mouth of the group that is appropriate for the occasion. This is what ancient historians did – provide speeches that sum up the truth of what had happened. The core of the crowd’s speech comes from Psalm 2 – another of those Psalms that the followers of Jesus read with new eyes as they filtered it through their experience of the death and resurrection of Jesus. We’re going to look more closely at Psalm 2 tomorrow. Luke’s point is that the first ministry venture has brought joy and success. The witness is moving – still in Jerusalem – but that witness will soon reach out into Judea and to Samaria and eventually to the ends of the earth. As the scene closes Luke tells us that “the place in which they were gathered together was shaken; and they were all filled with the Holy Spirit and spoke the word of God with boldness” (Acts 4:31). Sounds like Pentecost all over again. The giving of the Spirit is not a one-time occurrence. The Spirit travels with the church and who knows when the Spirit will move?

Reader’s Guide: “The Word for Today” Sunday, May 26, 2013 Read – Acts 4:1-22 The response of the people to the mighty act of the lame man’s healing and Peter’s proclamation which interprets it is overwhelmingly positive – Luke tells us about 5000 people believe! It is unclear whether we should add these to the 3000 who had believed earlier making the number over 8000 or leave it at 5000. Either way, Luke is picturing a growing number of faithful Jews who have received the Messiah! Ultimately the question is going to need to be asked – which group represents that true Israel? Luke’s contention is that it is the believers in Jesus. When Christians imply that the Jews rejected the Messiah – as if that rejection was a blanket rejection by all Jews – Luke would rise up and say, “Not true!,” the Jews did welcome the Messiah and they are the true Israel into which the gentile world will soon be invited. Luke’s point is that Christianity is the true expression of Judaism. To think otherwise would be wrong in Luke’s opinion. While the response of the people is overwhelmingly positive, the response of the religious authorities is not. We need to carefully notice who Luke includes in the group or religious authorities. They are the priests, the captain of the temple guard, the Sadducees, the rulers, the elders, the scribes, and the high priest along with his family (Luke 4:1; 5-6). It is important that we see that no Pharisees are mentioned. This is the same group of religious authorities that apprehended Jesus and handed him over to Pilate to be crucified. Luke makes a distinction within Judaism – the “enemies” of Jesus and of his followers are essentially only the religious establishment in Jerusalem. It is this religious establishment that arrest Peter and John. As readers we should notice that, just as was the case with Jesus, they are arrested at the end of the day and kept in custody overnight to be tried the next day (Luke 22:54, 66; Acts 4:3, 5). Luke wants us to notice this parallelism. It is also important to notice that just as the crowd protected Jesus from the religious authorities, at least for a time, (Luke 20:19) the presence of the people protects Peter and John (Acts 4:21). Again Luke wants his readers to see the parallel stories. As they did with Jesus they will do with his followers. As earlier, Luke goes to great ends to make it clear that it was not by their own power the Peter and John were able to heal this man – “this man is standing before you in good health by the name of Jesus Christ of Nazareth” (Acts 4:10). And then comes the core message – “whom you crucified, whom God raised from the dead … salvation is in no one else, for there is no other name under heaven by which you must be saved” (Acts 4:10). It should be apparent to us by now that this core message is at the center of Luke’s message. Of course it is likely that Peter and John hoped that the religious authorities would respond positively – however tucked into the midst of the core message are words first spoken in Psalm 118. These words were also used by Jesus as he confronted the same religious authorities in Jerusalem. As Jesus concluded his parable of the wicked tenants he ends with the words, “the stone that the builders rejected has become the cornerstone” (Luke 20:17 = Psalm 118:22). Hearing those words from Peter and John must have stung the ears of the religious authorities. The response of the religious authorities was not positive – although their response will grow in harshness as the story of Acts proceeds. Here, Luke tells us they were amazed that such uneducated men could speak with such boldness. And they are baffled about what to do when the evidence of a man healed is so apparent. They are left defenseless – much as Jesus overwhelmed them in the Temple earlier – again Luke wants his readers to note the parallelism. Unable to go any further, the religious leaders attempt to intimidate Peter and John and command them to stop speaking or teaching any further in the name of Jesus (Acts 4:17-18). Readers of Luke’s gospel remember how Peter had crumbled under pressure before. Will it happen again? But Luke’s readers also remember the promises of Jesus. Peter would turn back and strengthen his brothers (Luke 22:32) and the followers of Jesus were not to worry when they were brought before leaders because the Holy Spirit would give them the words and the courage to respond (Luke 21:12-15). That is exactly what happens here – Peter is “filled with the Holy Spirit” (Acts 4:8). With all boldness Peter and John respond by saying, “Whether it is right in God’s sight to listen to you rather than to God, you must judge; for we cannot keep from speaking about what we have seen and heard” (Acts 4:19). With that they are released – but readers of Luke know that the battle is not over. We will hear from the religious leaders again.

Reader’s Guide: “The Word for Today” Saturday, May 25, 2013 Read – Acts 3:11-26 The actions of Peter and John bring together a crowd of people who Luke tells us where “utterly astonished” at what had happened. When people come together it is time to proclaim. Mighty acts are meaningless unless proclamation is made to interpret them. Luke maintains a strong connection between action and proclamation. In today’s reading we hear another of the speeches of Peter. The first thing we need to notice is that the core pattern is repeated. Jesus, “whom you handed over and rejected … God has raised from the dead” (Acts 3:13-15). Peter says that he knows it was out of ignorance that the people did this (Acts 3:17), but now is the time for repentance so that sins might be wiped out (Acts 3:19). This is the core message – the message repeated in all of the speeches in Acts as we have noticed. Beyond this core message comes the detail of this particular incident. Once again, Peter states with utmost clarity that it is not by his or John’s power that this man has been healed. God has acted. The God who has acted is the God of Abraham, Isaac, and Jacob – the God all Jews worship. It is by faith in this God that this man is healed. Credit does not go to any of the followers of Jesus – they are merely vehicles through whom God acts. The fact that Peter and John have done this in Jesus name vindicates and authenticates Jesus as the Messiah. The very one whom the people have murdered even though he was innocent and Pilate sought to release is the one who is now acting. It is only because God has vindicated Jesus by raising him from the dead that this great act could be done. We can imagine the people asking again – “What are we to do now?” Just as at the time of Pentecost the only proper response is to repent. And God is gracious – God will forgive. In fact, it is for this very reason that God has sent Jesus. Luke’s connection of the mighty act with proclamation helps Luke’s readers to a deeper insight – the man’s healing is wonderful, but it is secondary to the greater result. The man is healed so that repentance might be proclaimed. The healing is not just about the man – it is in order that the core message might be repeated once again – “this Jesus who you crucified God raised from the dead and now repentance and salvation is available in his name!” Peter now points to another OT passage – the proclamation of Moses that God would raise up a prophet like Moses (Deuteronomy 18:15). Jesus fulfills these words of Moses – God has raised Jesus up. When Jesus was brought to the Temple for circumcision, Simeon had said that he would cause the “rise and fall of many in Israel” (Luke 2:34). Peter’s words are ominous and repeat Simeon’s message – “everyone who does not listen will be utterly rooted out” (Acts 3:23). The action of the followers of Jesus, just like the actions of Jesus, will meet either with repentance and acceptance or they will be rejected. Peter’s plea is for acceptance. We will see how people react to what has happened. If we remember the reception of Jesus in Nazareth, we can anticipate that not everyone will find favor in what the followers of Jesus have done. That is the topic for tomorrow’s reading.

Reader’s Guide: “The Word for Today” Friday, May 24, 2013 Read – Acts 3:1-10 The story of the healing of the lame man and the aftermath of it is told in the next two chapters of Acts. We should read it as one continuous story – I invite you to do that now if you would like (Acts 3:1-4:31). We are going to look at it in four parts over the next four days. This story is the first ministry venture of the followers of Jesus after the Holy Spirit has empowered them for mission. In that way it is something like the first ministry venture of Jesus after his baptism and testing in the wilderness. We should recall that in Luke’s gospel that story was of Jesus going to his hometown of Nazareth and declaring, “The Spirit of the Lord God is upon me because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord’s favor” (Luke 4:18-19). Jesus was quoting from the prophet Isaiah (Isaiah 61:1-2). We have observed that Isaiah was likely Luke’s favorite gospel. In this story Peter and John are on the way to Temple for prayer – another of Luke’s examples of the faithfulness of the followers of Jesus as true Jews. They meet a man who is lame. How are they to respond to the man? The man expects perhaps they will give him money to support his living. He receives much more. In the name of Jesus, Peter and John bring healing to the man. It is significant that Luke tells us that following his healing the man went with Peter and John, leaping and praising God. We need to direct our attention to Isaiah 35. The vision of Isaiah in Isaiah 35 is of a time when “the eyes of the blind will be opened, the ears of the deaf unstopped, and the lame will leap like a deer” (Isaiah 35:5). It was to these very signs that Jesus pointed when the disciples of John the Baptist came questioning him (Luke 7:22). The leaping of the man fulfills the words of Isaiah. Luke’s point is that, just as Jesus came fulfilling the words of the prophets, especially the prophet Isaiah, just so the followers of Jesus carry on the mission of Jesus. In fact, Luke makes it abundantly clear that it is not Peter and John who have done this act, it is Jesus acting through them – it by the name of Jesus that the lame man rises up to leap. What will be the reaction of the people to this healing? We will begin looking at that reaction tomorrow.

Reader’s Guide: “The Word for Today” Thursday, May 23, 2013 Read – Psalm 110 We have encountered Psalm 110 before in the gospel writings – Mark tells us that Jesus used this Psalm to confound his opponents (Mark 12:35-37). Luke repeats Mark’s words in his gospel (Luke 20:41-44). Jesus used the Psalm to claim that only he could fulfill its meaning. Once again the thought that David is the author of the Psalm is crucial to its usage. Jesus’ question is how the Messiah could be both David’s LORD and son at the same time. The only way that could be true is if the Messiah was both a human being, a descendant of David, and also the Son of God, a divine being. Jesus claim is that he was both. Here, Luke points out that David was never said to ascend into heaven – Jesus did. So in this way Jesus fulfills Psalm 110. By the time of Jesus most people understood Psalm 110 as a Messianic Psalm – it was about the Messiah. As the followers of Jesus contemplated their experience of the death, resurrection, and ascension of Jesus it took very little effort to see this Psalm as referring to Jesus – most of Judaism already had made the connection with the Messiah.

Reader’s Guide: “The Word for Today” Wednesday, May 22, 2013 Read – Psalm 16 Psalm 16 is a lament spoken by a person who knows the difficulty of attempting to remain faithful in the midst of an unfaithful people. It is a call for all people to let the Lord be their chosen portion. Like most laments Psalm 16 gives way to praise of God. The psalmist’s praise is centered around the experience that God has rescued the psalmist from death – “for you do not give me up to Sheol, or let your faithful one see the Pit” (Psalm 16:10). The translation that Luke used was known as the Septuagint – a Greek translation of the Hebrew Bible. In the process of translation the Hebrew images give way to Greek images. “Sheol” becomes “Hades” – both are the place of the dead. And, more significantly the “Pit” becomes “corruption” since the Pit was the place where decay would occur. The Psalm works well for Luke. Jesus’ body was dead – but it did not remain entombed long enough to decay. So, God’s vindication of Jesus in the resurrection fulfills the Psalm literally! It is unlikely that the original psalmist meant it exactly that way – his song of thanksgiving and praise is that God spared him from death itself. But that does not matter to Luke – he can use the Psalm to point out first of all that the psalmist could not be talking about himself – especially if the psalmist was David since David’s tomb was available for all to see. The psalmist, David, certainly meant someone else – for Luke that someone is Jesus, the Messiah. Old words take on new meaning. We might quibble about seeing something in a Psalm that its original writer may not have meant. For Luke, the words of the Psalm could take on this new meaning and help in the proclamation of Jesus the one God has made Lord and Messiah.

Reader’s Guide: “The Word for Today” Tuesday, May 21, 2013 Read – Joel 2:28-32 The book of Joel is a difficult book to place in the OT. No one has been able to determine exactly when the book was written. Essentially, the book is about an infestation of locusts that has brought ruin upon the land. Joel sees in this infestation the demise of God’s people because they have not been obedient to God. The book is a call to repentance. And that repentance brings with it the promise of God. The words that Peter’s quotes from Joel are part of that message of promise. God will restore his people. Luke sees in the experience of the death of Jesus the same failure of God’s people to be obedient to God. – they have not welcomed the visitation of God and they have killed the very one God sent. But God has overcome the rejection of his people – just as was promised in Joel – and Jesus has been raised from the dead. And Jesus had promised that his followers would be clothed with power from on high – a power that would lead them to witness to the salvation that is in Jesus. In the Pentecost experience the promise of Jesus has been kept and the Holy Spirit has been poured upon God’s people. The image that Joel used to convey his message of renewal has come true. When Luke read Joel he saw the meaning of Pentecost revealed. We ought to notice that Joel’s vision is really about the Day of the Lord – the end of time in which God will fulfill his promises. Talk of the sun being darkened and the moon turning to blood are code words used in the OT to talk about that event. Two things to note are these. First of all, in the death of Jesus, the sun was darkened for three hours. So, for Luke and for the other writers of the NT, the words of Joel were about that event – a past event from the point of view of the book of Acts. Luke and the others heard Joel’s words with new ears as they contemplated them in light of the death and resurrection of Jesus. But, the Day of the Lord remains to come in its fullness. Luke knew that – and so the words still have promise of more to come. That’s the second thing we need to hear in these words. It is important to notice that Luke stops his quote from Joel almost in mid-sentence. Joel had more to say. Luke stops with Joel’s words, “everyone who calls on the name of the Lord shall be saved” (Joel 2:32). Enough of Joel has been heard – it is now time for proclamation – for interpretation.

Reader’s Guide: “The Word for Today” Monday, May 20, 2013 Read – Acts 2:14-47 Once again it is Peter who steps forward to speak. This is the same Peter who had denied Jesus in the courtyard – and had received the promise of Jesus that “once he had turned back he was to strengthen his brothers” (Luke 22:32). The events of Pentecost left those who experienced them with one question, “What does this mean?” The followers of Jesus were given ability to proclaim in the language of all. It was a miracle of proclamation – but what does it mean? Before we think our way through Peter’s “sermon” it is important for us to notice that throughout the book of Acts there are several “sermons” spoken by a variety of people. How are we to understand these “sermon” or speeches? Likely we simply assume that what we have are the very words that were spoken at the time by this variety of speakers. When we begin to examine all of the speeches a striking reality begins to dawn upon us – they all sound essential alike and proclaim the same identical message. Of course there are small difference and details that differ between the speeches – but the core message is the same. How might we understand or explain this? One possibility is, of course, that what we have is the very words of each speaker. Perhaps a better way to look at this, however, is to think of all of the speeches as the work of Luke. He has simply provided what each speaker would have said in a general way without providing their verbatim words. This is the way ancient historians all operated. And Luke did think of himself as a historian – he writes like all the others. Everyone in that day knew that no one could remember the exact words of any speaker – they had no recording devices. So, a good historian provided a synopsis of what it would have been appropriate for the speaker to say. In the process, of course, a core message shines forth. The core message in every one of the speeches in the book of Acts can be summarized as follows – “This Jesus, whom you crucified, God raised from the dead. And repentance in forgiveness of sins is available to all who now hear.” As we move through the book of Acts let’s listen for the pattern in the speeches. In his Pentecost sermon, Peter begins by explaining the amazing phenomenon that had occurred – they all heard in their own native language. What could possibly have given such uneducated Galileans the ability to do that? Some had sneered that they were filled with new wine. Peter’s response has a measure of humor in it – it can’t be true that they were filled with new wine because it is only nine o’clock in the morning – later perhaps, but not so early in the day. But Peter’s response is also very serious. Peter points to the OT scripture. First he quotes from the book of Joel. Once again we can imagine the first followers of Jesus reading the OT through the lens of the death and resurrection of Jesus. The words of Joel must have “jumped off the page” when they read them. Of course Joel’s words had meaning in his day too, but did they not describe what had happened in the death of Jesus, and now in the outpouring of the Spirit? We are going to look more closely at Joel tomorrow. Having anchored the meaning of the events surrounding the death and resurrection of Jesus and the outpouring of the Spirit in the OT, Peter goes on to interpret what had happened to Jesus. Once again we hear Peter’s claim that all this happened according to “God’s definite plan and foreknowledge” (Acts 2:23). It is likely that Luke is simply assuring his readers that nothing happens that is beyond God’s control – not necessarily that human being are like puppets on a string and God is doing all the acting. In fact, the next words of Peter are accusatory – “you crucified and killed” Jesus. The people are not without responsibility – nor are we. But that is not the end of the story – “God raised him up, having freed him from death.” As I mentioned, this is the core of all the speeches in the book of Acts – it is the core of all Christian preaching. Luke now reaches out for another OT passage – this time from Psalm 16. We will look at the Psalm more closely in a few days. Peter’s point is that the Psalm, which he attributes to David, could not possibility be about David but must be about another, the Messiah, because everyone knows that David indeed did die and his grave is still available for those want to visit it. Everyone knows that within David’s tomb there is a corrupted skeleton of one who wasted away over time. So, David’s Psalm must speak of someone other than David. Peter’s claim is that the other of whom David wrote is Jesus – the one whom God raised from the dead. Finally, Luke draws his readers to another OT Psalm, Psalm 110. This Psalm had figured prominently in the controversy Jesus found himself engaged in when he entered Jerusalem just prior to his crucifixion. We will look at Psalm 110 more closely in a few days as well. Peter caps off his sermon with these words, “Therefore let the entire house of Israel know with certainty that God has made him both Lord and Messiah, this Jesus whom you crucified” (Acts 2:36). The implication of Luke’s statement here is that the events of the death, resurrection, and ascension of Jesus are the means through which Jesus has come to be the Lord and Messiah. For Luke, more than any other gospel writer it is this trio of events that mark out who Jesus is. Death/Resurrection/Ascension is a single event for Luke. If one part is omitted, the whole fall to the ground. We will need to think more about Luke’s understanding of Jesus as we move forward in the book of Acts. Peter’s message hits home. Those who hear are “cut to the heart” which leads to a second question – not unlike the first question. “What does this mean?” lead to “What should we do?” Readers of Luke’s gospel are reminded of a little statement Luke made regarding the crowds of people who left from the crucifixion scene. Only Luke tells us that they “returned home, beating their breasts” (Luke 23:48). Jesus died as an innocent man in Luke’s gospel – it was his righteousness, his obedience that made the difference. And, for Luke, his resurrection is more of a vindication than a victory. In a way, in Luke’s understanding, Jesus is more “acted upon” than the “actor.” Paul’s theology centers upon the victorious act of Jesus in his death – defeating sin and death. For Luke, Jesus is the faithful one who trusts in God and is vindicated for his trust. Remember, the last, dying word of Jesus in Luke’s gospel are “Into your hands I commend my spirit” (Luke 23:46). Followers of Jesus are to put their trust in God too. Like those who left the cross beating their breasts, Peter’s call is for repentance. Such repentance is to recognize what they had done – killed the innocent Messiah – and to rejoice that God gives opportunity to now trust in that same Messiah for life. We need to remember that Luke’s theme has been the visitation of God to his people. In that visitation God’s people had killed the one who came in the name of the Lord. Now there is opportunity to see things anew – to repent and welcome the visitation of God. And many did. Luke tells us that 3.000 persons were added to the number – 3,000 faithful Israelites! Luke summarizes what happened by telling his readers that the first followers of Jesus now had all things in common and distributed to each according to their needs. Luke has been concerned about the proper use of possession and the dangers the wealth pose to those who follow Jesus. He will visit this theme again his story. But for now, a wonderful scene of harmony is expressed. And, readers of Luke’s Acts need to notice that they “spent much time together in the Temple” (Acts 2:46). The Temple is not foreign territory – the enemy “stronghold” that must be destroyed as was the case in Mark’s gospel. The Temple is a positive place and Luke pictures the followers of Jesus as faithful Jews spending their time in the Temple. They also spend time together in their homes, breaking bread together. The fellowship of eating has been an important theme in Luke’s gospel – and that continues now in the book of Acts. It is likely that we should see this eating together as sometimes an ordinary meal and sometimes the Lord’s Supper. It seems in the early church that often the Lord’s Supper was experienced in the midst of a much longer meal – something like the Passover meal. The promise of Jesus has been bestowed upon his people – the Holy Spirit has been poured out upon them. The first stanza of the “song of the Spirit” is a positive one. Luke concludes by telling his readers that more were added day by day. But the story will soon meet opposition. It is important at this point to bask in the amazement of God’s faithful people.

Reader’s Guide: “The Word for Today” Sunday, May 19, 2013 Read – Acts 2:1-13 Jesus had told his followers to remain in the city until they were clothed with power from on high (Luke 24:49; Acts 1:4). The message in those words is that the ministry of Jesus is not accomplished because of the ability of his followers. We can take great comfort in that. Now, the time has come for the empowering. Luke tells us it happened on the Day of Pentecost – an OT festival that happened 50 days after Passover. It was actually a harvest festival when the first fruits of the barley harvest were to be brought to the Temple to honor and thank God for his giving of another crop. What an appropriate day for the outpouring of the Holy Spirit and the coming “harvest” of believers in Jesus! Luke reminds his readers that the disciples were following Jesus’ instruction to remain in the city until they were clothed with power from on high – they are all still together, apparently once again in that upper room. But this day was different. Luke tells us that there was a rush of a might wind – actually a “violent” wind. It is important for us to know that the same word in both Greek and Hebrew is used to speak about “wind” and “spirit.” To speak of the physical wind, like we experience here in Iowa, we would use the same word as we would to speak of the spirit within a person. Maybe thinking in terms of “breath” is better. We breathe in air (wind) and so we have the breath (spirit) of life. As we listen to Luke’s description of the events we can’t help but be reminded of the story of creation when the “wind” of God was blowing over the face of the waters as chaos is harnessed by God into the creation. Or, when God made a lump of clay and “breathed” into it the wind/sprit of life. Or, when the dry bones in Ezekiel’s vision come to life as the wind/spirit is breathed into them. Luke wants us to be remembering these images. Something new is being created, birthed in the Pentecost event. Not only wind/spirit but tongues of fire accompany the event. John the Baptist had said that he came to baptize with water, but the one who was coming after him would baptize with the Holy Spirit and fire (Luke 3:16). When the OT writers wanted to talk about the appearance of God they often spoke in terms of the coming of fire – the best example is the story of the burning bush. That is Luke’s point – this is God’s doing, God’s coming, God’s empowering. Jesus’ promise was being fulfilled – they were clothed with power from on high. And the result of the empowering was that they were given the ability to proclaim! They spoke in the languages of those who gathered. Proclamation is the most important function of the followers of Jesus. They will do other wonders and signs – which are most curious to us – but it is primarily a word event. God needs proclaimers of a word, and that is what happened that first Pentecost. To whom were they to proclaim? Luke now lists people from all over the known world. However, it is important for us to notice that Luke is careful to state that they were all Jews, some of the proselytes who are gentiles who have converted to Judaism. None of these first hearers were gentiles! One of Luke’s themes in this gospel and in the book of Acts is to tell his readers that there were Jews who received the Messiah. This is still a fully Jewish event! And like with the experience of Jesus, there are some who respond positively and others who don’t. That pattern will persist throughout the book of Acts – and it persists to this day! But Luke’s point is that there were those who responded positively to what happened. And such an event needed interpretation. The question rings forth, “What does this mean?” Readers of Luke will soon hear the words of Peter. Before we leave the story of the outpouring of the Holy Spirit on Pentecost we need to notice one more thing. Careful readers of the Bible may remember the John also tells of the giving of the Holy Spirit. John’s story is very different from Luke’s. The event in John happens on the evening of Easter day. The disciples are in the upper room when Jesus appears. And during that appearance Jesus breathes upon his disciples and they receive the gift of the Holy Spirit (John 20:22). The gift of the Holy Spirit was a very important theme in John’s gospel – as it is in Luke’s. Jesus had promised that he would give the Holy Spirit to his followers (John 16). John’s story in John 20 is John’s version of the gift of the Holy Spirit. Once again we are confronted with different versions of the same event. We are only troubled by these differences if we insist on a kind of accuracy that the gospel writers were not concerned about. Of course that means that our attempts to reconstruct exactly what happened to Jesus will fall short. But the issue is not about reconstructing the story but about letting the impact of the story influence our lives.

Reader’s Guide: “The Word for Today” Saturday, May 18, 2013 Luke 22:28-30 I referred to this passage in reference to the reason why the Twelve needed to be restored. Only Luke tells us these words of Jesus. In many ways they are unimportant – but they do reveal a belief on the part of Luke. That belief was that the Twelve were significant beyond mere symbolism. In Luke’s mind they have a function that goes beyond their time. We have already seen how they function as those who authenticate the ministry of others. The book of Acts is a marvelous story of the outpouring of the Holy Spirit which leads to ministry in ways not anticipated by the first followers of Jesus. We might call the action in the book of Acts a “pentecostal” event. But it is not without control! The Twelve represent that control or authentication that the church, in its “pentecostal” experience needs. It is not a matter that anything goes – anything “spiritual” that is. There is a grounding of events and the Twelve represent that grounding.

Reader’s Guide: “The Word for Today” Friday, May 17, 2013 Read – Luke 6:12-16 Our reading for today is the original choosing of the Twelve by Jesus. We note that the decision was made after a night of prayer. Luke has connected the restoration of the Twelve with a time of prayer as well – and the casting of lots to make the final determination is a way of saying that Jesus did the final choosing in that restoration. The names listed are essentially the same. In the list in Luke’s gospel, the name Simon is used with the caveat that Jesus renamed him Peter. In Acts only Peter is used. And we also noted that John is moved forward to be listed second in the list in Acts – mostly because John plays a prominent role in the story. We have noted elsewhere that Luke’s lists do not match either the lists in Mark and Matthew or in John. Attempts to provide double-names for the discrepancies are mostly done because of our passion for correctness – a passion apparently none of the gospel writers share with us. We simply don’t know why the lists are not the same. There is much that slips beyond our ability to reconstruct in the story – and that’s just fine!

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Reader’s Guide: “The Word for Today” Thursday, May 16, 2013 Acts 1:21-26 In actuality the words about the fate of Judas are somewhat of an aside in Luke’s telling of the story. Perhaps they simply provide a way to bring some resolution to the episode of Judas. The real matter for Luke is the need for a replacement for Judas. Luke tells us that it was necessary that Judas be replaced and that the fellowship of the Twelve be restored. One might wonder if this is only for symbolism sake or does Luke have something more in mind. Why must there be the Twelve? As one reads through the book of Acts it becomes apparent that the Twelve are the ones who authenticate the mission of the church. So they have a function beyond mere symbolism. When the gospel is preached to the Samaritans the Twelve go to Samaria to verify the ministry. When Cornelius, the gentile, is converted Peter needs to return to Jerusalem and face the Twelve and defend his actions. When the ministry of the church in Antioch takes place the Twelve verify what happens and eventually when Paul’s ministry has begun, he too must come to Jerusalem and his ministry is finally authorized by the Twelve who are there in Jerusalem. The Twelve have a function of authentication in Luke’s story. It is for this reason that it is essential that someone be appointed to take the place of Judas. Jesus had said that the Twelve would sit on thrones and judge the twelve tribes of Israel (Luke 22:28-30) – to them the kingdom had been given, so there must be twelve to fulfill this function. Luke goes on to lay out the criteria upon which the decision was to be made. To be a member of the Twelve one needed to have been with Jesus from the beginning and witnessed all things up to the time when Jesus was lifted up into heaven. In Luke’s perception there is a difference between eyewitnesses and other witnesses. He has told us that he is passing on what has been reported by eyewitnesses (Luke 1:2). The report of eyewitnesses again is a matter of authentication. Even though Luke himself is telling the story “second-hand” it is important that there were “first-hand” witnesses, eyewitnesses to the event. Two men are put forward as fulfilling the criteria. We don’t know if there were more than two who would have fit the need. And, perhaps there were women who may have fit the criteria as well – Luke has told us that they traveled with Jesus from the beginning (Luke 8:1-3). Wouldn’t it have been amazing if a woman had been suggested? – but perhaps that was way ahead of possibility. At any rate two men are put forward. The final selection is placed in God’s hands – lots are cast and the lot fall to Matthias. The Twelve are restored – the mission can begin. And one of the surprising things is that Matthias is never heard of again. In fact, most of the Twelve are silent in the book of Acts. The main characters in the book of Acts are others – Barnabas, Stephen, Paul to name a few. None of them were members of the Twelve. One more note to make is the way in which Luke uses the title “Apostle.” Luke is careful, with one exception, to use the title “Apostle” only when referring to the Twelve. So, Paul is not referred to by Luke as an “Apostle”. Paul, himself, insisted that he was an Apostle and defended his apostleship in his letters. We need not make much of this difference. Luke and Paul were talking in different ways. For Luke, an Apostle was a member of the Twelve. For Paul, an Apostle was simply one who was sent – which is what the word apostle means.

Reader’s Guide: “The Word for Today” Wednesday, May 15, 2013 Read – Psalm 109 If we think yesterday’s Psalm was a challenge today’s Psalm is much worse! Psalm 109 is one of those Psalms that is filled with venom. One wonders if a person should ever talk like this psalmist talks. Certainly Jesus would not approve, would he? Of course a closer look at the Psalms as a whole and in particular the use of Lament Psalms is helpful. The psalmists hold nothing back – which is a very healthy thing. But how is one to find in this Psalm evidence that Judas’ actions were “according to scripture?” The verse Luke selects out of this Psalm is verse 8, “May his days be few; may another seize his position.” Actually it is only the last half the verse that Luke finds helpful – “let another take his place.” Luke’s whole point is precisely that another must take Judas’ place among the twelve – and so this obscure verse becomes the avenue to justify that fact – it “fulfills scripture.” We may never fully understand why Luke has done what he has done with these two Psalms – why pick them at all? Actually, Peter’s words about Judas are not what is finally important in this story – what is important is the selection of Matthias to become one of the Twelve. We come to that story tomorrow.

Reader’s Guide: “The Word for Today” Tuesday, May 14, 2013 Read – Psalm 69 Psalm 69 is one of those Psalms that the followers of Jesus read through the lens of Jesus’ death and heard in a new way. The Psalm is used in other places in the gospel stories – you may recognize some of those uses. It is Psalm that does speak of suffering and rejection and is therefore useful in telling the story of Jesus. The Psalm, however, bursts forth in what might be an unexpected outburst of vitriol toward the psalmist’s enemies. Beginning with verse 22 the psalmist cries out wishing an abundance of bad things to befall those who have caused his suffering. None of those words are ever used to help think about Jesus – they would simply be inappropriate. Yet, it is from these words that Luke finds justification for understanding the betrayal by Judas as being “according to the scripture.” The verse Peter quotes is verse 25, “May their camp be a desolation; let no one live in their tents.” What the psalmist wished upon his enemies becomes the fate of Judas. It is difficult for most of us to follow the logic of Luke and Peter with respect to this Psalm. Most of the time, these words of imprecation are excused as being the ravings of someone in pain – not as directives that must be fulfilled. In a strange way, however, the words of this Psalm may fit Judas – at least the Judas that Luke tells about. Judas was “over his head” in a way – the one who was fated to betray Jesus. My guess is that Luke did not think in the way that I have just written. I must confess that I have trouble with Luke at this point in his story. I am thankful that the episode of Judas is not crucial for either understanding or following Jesus. I will just have to take Peter and Luke at their word and go from there.

Reader’s Guide: “The Word for Today” Monday, May 13, 2013 Read – Acts 1:15-20 Peter emerges as the spokesman of the group – Jesus had told Peter that after he had turned back from his failure in denying Jesus he was to strengthen his brothers (Luke 22:32). Now he begins his work. We find out that the group is not large, but it is likely larger than we might have imagined. There are about 120 people in the group. Significantly, that is just enough to constitute a synagogue. Perhaps Luke has that in mind. Peter begins by addressing the question of Judas who had been one of the Twelve. Peter interprets that the actions of Judas to have been necessitated by the scripture. Others have speculated that the motives behind Judas’ betrayal were his love of money. Luke never mentions anything like that. Instead, Luke portrays the betrayal by Judas as fated by the demands of scripture. In Luke’s view Judas is a tragic character – perhaps more tragic than any other character who has ever lived. Luke points to two rather obscure OT Psalms as evidence that Judas’ actions fulfilled the scripture. We will listen to those two Psalms in the next two days. Listening to this reasoning is not easy for us. Did Judas have no choice? Do we have choices? This is one of those places in the Bible where readers are brought to silence. Perhaps the wonders of God are beyond our ability to fully comprehend. It is tempting to try to make Luke say something that he does not say. We will need to take him at his word – as uncomfortable as that may make us feel. Almost as an aside, Luke tells of an action of Judas following his betrayal. Luke tells us that as a “reward for his wickedness” Judas bought a field. Luke has just told us that it was because it was necessary to fulfill the scripture that Judas did what he did – now the implication is that he was wicked. Again we are puzzled. At any rate Judas does not get to enjoy his purchase. In a fate that is reminiscent of the fate of Herod Agrippa which Luke will narrate later, Judas’ body swells and he burst open and dies. The field was known from that time forward as the Field of Blood. Again, careful readers of the Bible may remember that Matthew has also told of the fate of Judas (Matthew 27:3-10). The story that Matthew tells us is significantly different – there is no way to reconcile the two. In Matthew’s story Judas attempts to repent by bringing the money back to the Temple authorities after he realizes that Jesus has been condemned through his actions. They will not let him return it so he throws it on the Temple floor and goes out and hangs himself. It is the religious leaders who pick up the money and buy the field – called the Field of Blood in Matthew as well, one of the few likenesses between the stories – as a cemetery for foreigners. Instead of pointing to the Psalms that Luke uses, Matthew points to Jeremiah who had spoken of the thirty pieces of silver as the blood money. Once again the best explanation for these differences is to realize that both Luke and Matthew found stories of the fate of Judas in the traditions that were handed down to them. Each used them in differing ways. Neither was much bothered that the stories contained contradictions – neither should we.

Reader’s Guide: “The Word for Today” Sunday, May 12, 2013 Read – Acts 1:12-14 We return today to the story Luke is telling us in the book of Acts. Following the ascension Luke tells us that the disciples returned to Jerusalem just as Jesus had told them to do. We learn that they have been staying in an upper room – likely in Luke’s mind the same upper room in which Jesus had celebrated Passover with them. They are still waiting for the power from on high to come upon them. Waiting is not easy for any of us. It probably was not easy for those first followers either. And what likely made it more uncomfortable was the fact that Jesus was no longer with them in his resurrected body. We have no reason to believe that Jesus was a constant presence during the 40 days, however, the way Luke tells the story his presence would have been often enough to provide assurance. And, Luke has told us that Jesus had been “speaking about the kingdom of God to them” while he “presented himself alive to them by many convincing proofs” (Acts 1:3). One could only wish to have sat in on those conversations. Luke proceeds to list the followers of Jesus beginning with the “Twelve”. Previously in his gospel he had provided the same list – although the order is now slightly changed. Peter takes first place, followed now by John who will take a prominent place in the story in Acts. Of course Judas Iscariot is not listed since he had betrayed Jesus – we do not know his fate as of this point in Luke’s story. Luke tells us that they were constantly in prayer – we recall that prayer had been a feature of Luke’s story regarding Jesus. It is significant that Luke tells us that women were included in the group. Women had played a major role in Luke’s gospel as well. Finally Luke tells us that Mary, the mother of Jesus, and his brothers were also there. The place of prayer in the life of the early church is a constant feature of Luke’s story in the book of Acts. More will be said about that later – but at least at this point we can gather that Luke is encouraging the church of his day – and us – to prayer.

Reader’s Guide: “The Word for Today” Saturday, May 11, 2013 Read – 1 Kings 8:1-13 One last OT image comes to mind as we listen to our reading for today. In the dedication of the Temple during Solomon’s time it was said that God came as a cloud and filled the Temple with his presence. There are many other images in the OT of God associated with a cloud – the pillar of cloud and fire to name one more. All of these images of God associated with the cloud are important to remember as we ponder the ascension of Jesus on a cloud. Of course we are also reminded that God came in a cloud and spoke to Jesus on the Mount of Transfiguration. We begin to see the broad connections that writers like Luke likely envisioned as they told their story.

Reader’s Guide: “The Word for Today” Friday, May 10, 2013 Read – Exodus 34:29-35 In the story of the Transfiguration Luke tells us that the appearance of Jesus’ face changed and his clothes became dazzling white. Only Luke mentions that the face of Jesus was changed. In our reading today we are reminded of how Moses’ face began to shine with a light that made it difficult for those he was leading to look upon. I have suggested that Luke wants us to be remembering the Transfiguration of Jesus and all that goes along with it as we contemplate the ascension of Jesus. Our reading for today helps us make one more connection within the Bible and helps us see how the first followers of Jesus both used and were shaped by the OT story.

Reader’s Guide: “The Word for Today” Thursday, May 9, 2013 Read – Luke 9:28-36 Today, we are invited to revisit Luke’s story of the Transfiguration of Jesus. I think Luke wants us to remember this story as he tells the story of the ascension of Jesus. Both stories come at crucial points in the larger story Luke is telling. At the Transfiguration Moses and Elijah tell Jesus about what he will accomplish in Jerusalem. In Luke’s telling of the story of Jesus it is the Transfiguration that motivates Jesus to “set his face toward Jerusalem” and to fulfill his ministry there (Luke 9:51). In the story of the ascension of Jesus his followers are also told what they are to do – they are to be his witnesses in Jerusalem, Judea, Samaria, and to the ends of the earth. The ascension of Jesus along with the promise of the coming Holy Spirit is what motivates the followers of Jesus toward their mission.

Reader’s Guide: “The Word for Today” Wednesday, May 8, 2013 Read – 2 Kings 2:1-12 Our reading for today is of the ascension of Elijah into heaven in a chariot of fire. I have suggested the Luke wants us to be thinking of Moses and Elijah as he tells us of the two men who appeared to the followers of Jesus as Jesus was lifted up to heaven in a cloud. We begin to see how a story from of old shapes the telling of a new story.

Reader’s Guide: “The Word for Today” Tuesday, May 7, 2013 Read – Daniel 7:9-14 In the story of the ascension of Jesus Luke spoke of Jesus rising up to heaven on a cloud (Acts 1:9). Although Luke had omitted it from Mark’s story, Mark tells of Jesus announcing to the High Priest that he would see him coming on the clouds of heaven (Mark 14:62). Readers of the gospels might wonder where those images come from. In our reading for today we find the most likely source. Years earlier, in one of his visions, Daniel had seen one like a human being coming with the clouds of heaven to the very throne of God. The meaning for Daniel was to pronounce judgment upon the evil kingdoms of the world – in particular upon Antiochus Epiphanes who had desecrated the Temple in Jerusalem in 168 BC. Once again we are led to see how the first followers of Jesus read the OT through the lens of the death and resurrection of Jesus. In fact, we can see how Jesus used the OT to talk about himself. Without losing the fact that the writing in Daniel had meaning in its own time we can see how Christians would read Daniel and remember the events of Jesus – interpreting them through these words.

Reader’s Guide: “The Word for Today” Monday, May 6, 2013 Read – Acts 1:6-11 One of the great challenges for the first followers of Jesus was learning how to deal with the fact that Jesus did not return in glory as quickly as they expected. That challenge still has power in our time, two-thousand years later – and we can scarcely imagine the pressure that must have been building in those first years of delay. It is a mystery that time flows on – of course had that time been shorter none of us would be here! In his gospel at the time when Jesus was being tried before the Sanhedrin, Mark tells his readers that when Jesus was confronted directly about whether or not he was the Son of God his answer was, “I am, and you will see the Son of Man seated at the right hand of the power and coming with the clouds of heaven” (Mark 14:62). It is significant that when Luke tells the same story he omits the part about Jesus “coming with the clouds of heaven” (Luke 22:69). That image appears here in the book of Acts – Jesus ascends into heaven on a cloud and will return in the same way (Acts 1:9-11). Earlier in his gospel Mark had spoken about the destruction of Jerusalem and of the coming of the Son of Man on the clouds with great power (Mark 13:26). Jesus had said, “This generation will not pass away until all these things have taken place” (Mark 13:30). There is little doubt that the first followers of Jesus anticipated his immanent return. In his gospel Luke has already been dealing with the challenge of the delay of the return of Jesus (Luke 17 and Luke 21). Here in Acts, Luke confronts the issue directly. The disciples ask if the now resurrected Jesus will restore the kingdom to Israel. Luke’s answer is bold and straightforward! To ask such a question is not only foolish – it is wrong because it distracts the followers of Jesus from their mission! Actually, Mark had said as much when Jesus concluded his warnings about the impending “end” with the words, “But about that day or hour no one knows, neither the angels in heaven, nor the Son, but only the Father” (Mark 13:32). Luke undermines every attempt to speculate about the end of the world and points the followers of Jesus in a different direction. How tragic it is that much time has been lost over all the centuries over speculation about the end of the world! Will we never learn? We would do well to listen to Luke. The new direction in which Jesus points his disciples is toward mission. They will receive power when the Holy Spirit comes upon them and they are to be witnesses in Jerusalem, Judea, Samaria, and to the ends of the earth. Again, Luke highlights that the ability to witness does not come from within. To witness is a gift of the Holy Spirit – it is something God does through the followers of Jesus. In these few verses Luke has laid out the outline of the story in the book of Acts. It begins in Jerusalem and radiates out from there to all of Judea, to Samaria, and eventually to the ends of the earth. That is the story we will hear. That is also likely why Luke has restricted the resurrection appearances of Jesus to Jerusalem. The story starts there and radiates outward. It is only after this call to witness that the resurrected Jesus departs for the final time from his followers. His departure is via a cloud. Luke has taken the image from Mark and through Mark from the book of Daniel, and inverted it to speak of the ascension of Jesus. For Luke, the ascension of Jesus marks the end of the “interim” during which Jesus made resurrection appearances. Jesus will still be present and Luke will speak of Jesus appearing to Paul on the Damascus Road, but all of those appearances are of a different nature. Luke would envision Jesus appearing to us today but that appearance too would be of a nature different from the resurrection appearances during the “interim” between the resurrection and ascension of Jesus. We will explore later why Luke has come to this understanding when we hear of the restoration of the Twelve in the next section of Acts. The story of the ascension is freighted with meaning by Luke. Two men suddenly appear. Readers of Luke’s gospel are immediately reminded of Luke’s story of the Transfiguration of Jesus (Luke 9:28-36). There the two men are Moses and Elijah – two Old Testament heroes whose deaths were unusual. Moses was said to be buried by God. Elijah was lifted to heaven in a chariot of fire. Luke wants his readers to be remembering the Transfiguration and Moses and Elijah. There were also two men at the tomb to greet the women on Easter Sunday morning. Readers of Acts are to remember that Luke had edited Mark’s story where only one young man appears. Luke intends to hook all these stories together and let one amplify another. The words of the men are instructive. Once again there is a warning not to be preoccupied with longing for the return of Jesus. Time is not to be wasted looking up into heaven. Yet, there is the promise that Jesus will come again. Luke wants followers of Jesus to live with the promise but not to be overwhelmed by it – distracted by the promised return. There is one last thing we need to touch upon. Careful readers of the Bible will notice that the story of the ascension of Jesus in Luke’s version runs into conflict with another version told in the book of Matthew (Matthew 28:16-20). While there are similarities there are also marked differences. Matthew’s version takes place on a mountain in Galilee where Jesus told his disciples that he would meet them. Luke had edited Mark so that the disciples never leave Jerusalem – there is no mention of Galilee in Luke’s story following the resurrection. All of this need not trouble us – unless we are stuck on trying to determine exactly what happened when, and we are unwilling to accept the words of Luke and Matthew as truth unless we can somehow reconcile the differences. The important point is that both Matthew and Luke had material handed down to them that spoke of the ascension of Jesus. Both shape that material to their own ends. The more we investigate the story told in the gospels the more we come to realize that there is much we will never know exactly, and the more we realize that the writers of the gospel are not one bit concerned about accuracy in that sense – they are concerned about telling the meaning of Jesus.

Reader’s Guide: “The Word for Today” Sunday, May 5, 2013 Read – Acts 1:1-5 We may be tempted to skip over passages in the Bible like the one assigned for our reading today. We want to get to the real action. But, like the preface to Luke’s gospel (Luke 1:1-4) our reading for today is crucial. We can learn a lot from pondering it. First of all, Acts 1:1 leaves no doubt that this book is the continuation of the gospel of Luke. The same author who wrote the gospel wrote the book of Acts. That leads us to contemplate how we should view the relationship between these two books. Do each of them stand on their own – the book of Acts being simply a second attempt at writing? Or, did the author intend them to be read together as one writing? The most likely response to that question is that Luke intended his gospel, “Luke,” and this book, “Acts,” to be one unit. That means, of course, that we cannot understand the gospel of Luke fully without Acts and that the book of Acts is continually reaching back into the gospel of Luke, assuming that the reader will make the connections between the two. It is my assumption that Luke intended us to see Luke and Acts as one unit – both books dependent upon the other. As we read through the book of Acts we discover that the same themes that we find in the gospel of Luke appear in the book of Acts. In fact, the gospel of Luke is not fully complete without the book of Acts. Together, “Luke-Acts,” is one book! That’s why we are spending time with the book of Acts during the upcoming summer months, even though we traditionally “stop for the summer” when it comes to education. It is somewhat unfortunate that the gospel of John has been placed between Luke and Acts in our Bible. There are good reasons why that happened. Matthew, Mark, and Luke are gospels that belong together – they tell basically the same story in the same order and, as we have seen, are related to each other in a close dependency – they belong together. John is also a gospel story and belongs with the other three. Acts is unique. In one way Acts does not belong with the four gospels. In another, because Luke intended his books to be one book, Acts belongs with Luke. But we can’t have it both ways – so from nearly the beginning of the church Matthew, Mark, Luke and John have been grouped together in that order leaving Acts to follow. Knowing this, we can easily accommodate ourselves and read Luke and Acts as one. Luke has made a strong and clear connection between his gospel and the book of Acts. The gospel ends with Jesus taking his disciples out to a mount near Bethany and telling them that they are to be witnesses, proclaiming repentance and forgiveness of sins to all nations, but that they are to wait until they have received power from God. Having said that, Jesus is lifted from their presence into heaven. All of this happens on Easter Sunday in Luke’s gospel (Luke 24:44-53). Now, as Luke begins the book of Acts he reminds his readers of these very things – however, careful readers will notice that Luke has expanded on the time-frame. He tells us that Jesus spent 40 days with his disciples after the resurrection before his ascension (Acts 1:3). How are we to understand this discrepancy? Is Luke careless? Probably not! The very presence of these two ways of telling the same story tells us a lot about Luke’s style of writing “history” and likely about all the other writers besides Luke. Exact detail is not important and surrendered to literary and theological needs. It is important for Luke in his gospel to wrap up the proclamation of the resurrection on one day. All of chapter 24 of Luke’s gospel happens on one day – and what a day it must have been! There is great literary impact in reading the story as Luke has told it in his gospel. So, telling of the “lifting of Jesus to heaven” on that day is appropriate for Luke’s gospel. But Luke is also aware that others have written of appearances of Jesus in the days after Easter Sunday. John and Matthew both tell of appearances that Luke does not mention. Paul’s letters share even more. It is likely that Luke did not have copies of John’s and Matthew’s gospels, or even Paul’s letters – but the stories were there in the tradition that Luke has been investigating – remember that he told us in his preface to Luke that “others have written” and that he has followed all things closely (Luke 1:1). Here in Acts, it is theologically important to Luke that an “interim time” be marked out to speak of the appearances of the resurrected Jesus and that there came a time when they ceased. Actually, when we read his gospel, Jesus not only disappears at the end but he has also disappeared from the Emmaus travelers (Luke 24:31). Luke’s intention in the gospel is different from his intention in Acts – so he feels free to tell the story in two different ways. The likely truth is that neither Luke nor anyone else actually knew how long the resurrected Jesus appeared and that it really didn’t matter. Once again we are confronted with our passion for exactness and the gospel writers’ lack of concern about that. We want to know exactly what happened – as if that is somehow important to the truth. They don’t seem to care and tell the truth about the meaning of the events even though they do not know exactly what and when things happened. The number 40 is probably Luke’s choice. After all, Moses was on the mountain 40 days receiving the Ten Commandments, Elijah was on the mountain 40 days until God spoke to him in the voice of stillness, Jesus was in the wilderness 40 days tested by Satan – we could add a whole lot more of these 40 days/years episodes. What better choice than to speak of the resurrections appearances of Jesus lasting for 40 days? Luke’s point it that the appearances of the resurrected Jesus ended – there was a unique time in which Jesus appeared after which those kinds of appearances happened no more. Luke will tell us that Jesus appeared to Paul on the Damascus Road but that is an appearance of a different type. Luke is also aware of a great event that happened in the church when the promised Spirit of God actually was poured out upon the first followers of Jesus. That event was connected with Pentecost which happened 50 days after Passover. Theologically, it is important to Luke that Jesus ascended to the right hand of God in order that the ascended Jesus might send the promised Spirit. So, limiting the appearances of the resurrected Jesus to 40 days serves Luke, both to acknowledge that resurrection appearance stories happened after Easter Sunday and to delineate a time when they ceased. Through this “interim” period Luke has bridged the story from the events of Jesus to the events of the Spirit led church. Luke has made clear that the power of the church does not reside with the people who make up the church. Jesus is still acting – though now he is acting through the Holy Spirit he had promised his followers they would receive. How precious it is for us to know too that it is the Spirit that empowers the church! It is not dependent upon us – and sometimes we need to wait for the Spirit too. But, of course, we need to move when the Spirit moves!

Reader’s Guide: “The Word for Today” Saturday, May 4, 2013 Read – Ephesians 6 Paul was well aware of the struggle that faith entails – therefore he tells us to put on the armor of God so that we might be able to stand. How are we to put on this armor? Once again we are driven into the scripture. Reading and understanding the Bible is hard work – but it is well worth the effort. We are blessed on our journey. May God continue to bless you as you work your way through the Bible!

Reader’s Guide: “The Word for Today” Friday, May 3, 2013 Read – Ephesians 5 Throughout Paul’s letters we find Paul’s advice about how Christians are to live. At times it may be challenging to listen to Paul. Are our circumstances the same as his? Do we understand the circumstance into which Paul was writing his letters? Are there other voices within the scripture which speak to us – sometimes providing a different word of advice? One of the striking things about the Bible is that sometimes the Bible seems to argue with itself. We should not be troubled by this – life is complicated and God expects us to take charge of our own faith. What we need to remember first and foremost is what is at the center of our faith – the death and resurrection of Jesus. The peripheral things are really not the place to dwell. So if we find ourselves confused we need to know that we have good company. And God is gracious. We don’t have to get it right to be God’s people – what we do need is faith and trust in Jesus.

Reader’s Guide: “The Word for Today” Thursday, May 2, 2013 Read – Ephesians 4 Paul’s vision of the body of Christ is a wonderful vision for us to hold on to. If we desire to hear more, the book of 1 Corinthians provides us a more sustained picture. Here in Ephesians Paul reminds us of God’s intention that all of his followers be in unity with one another. Unity does not mean uniformity. Though God has made each of us unique and different from others, it is precisely this uniqueness that makes the body of Christ work.

May 2013 Echoes Newsletter

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Reader’s Guide: “The Word for Today” Wednesday, May 1, 2013 Read – Ephesians 3 It is difficult for us these many years later to imagine how challenging it was for the first followers of Jesus to understand that in the death of Jesus the gospel had been extended to all people. We need to remember that all of the first followers of Jesus were Jews – they had their traditions and, as we all know too well, those long-held traditions are difficult to change or to give up. The story of the book of Acts is of that journey to the ends of the world. And Paul is the vehicle through which God accomplished this bridging of the gap. As we listen to the third chapter of Ephesians we are given a glimpse into this struggle.