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.