This was my second sermon this weekend, and as I suspect Church of All Nations recorded it, here it is in written form. Once more, please attribute it.

-When Visions Are Rare-

John 1:43-51 and 1 Samuel 3

It was a time when visions were rare. That's what the narrator of 1 Samuel tells us about the days in which Samuel is first called to be a prophet. It was a time when visions were rare.

In that time, patriarchy pitted woman against woman over who could bear the most children for to please her man. Women whose bodies would not bear were stigmatized as somehow less than whole, less than female, accursed. And priests of God mistook the genuine grief of women broken by systematic patriarchal oppression for drug addiction and wantonness. (see 1 Sam. 1) And visions, visions were rare.

In that time, the religious leaders swam in corruption. The priests, Hophni and Phineas, stopped sacrifices to take for themselves the privilege of the divine portion, not content with the overwhelming grace of the priestly portion. And they took for themselves the power of sexual predation, taking as their sexual partners whatever women happened to be serving the tabernacle at the time. Yes, the people protested, but what could they do? The leaders would not even listen to the high priest Eli. And corruption bloomed, and the priests got fat and powerful. And visions, visions were rare in those days. (see 1 Sam 2)

It is only in this context that the call of Samuel makes sense. Visions were so rare that the one called "shemu- el" -- God hears-- did not even know the voice of God when God came and stood next to him in the midst of the tabernacle. Visions were so rare that a boy who had grown up in the tabernacle mistook the voice of Almighty God for the call of an aging priest. Visions were so rare that it three calls before Eli understood Samuel was hearing the very voice of God.

For in days when visions are rare, when despair seems deep and and systemic oppression unassailable, who expects to hear the voice of God? In days when visions are rare, when the most vulnerable are not even safe within the house of the Lord, who expects to hear one's own name called? In a time when visions are rare, who in the world expects a boy given away by his mother and taken from the house of his father before his memory, a boy in a linen ephod with no rights and no family, a boy sleeping within earshot of the high priest so that he might rise and do his bidding, who expects THAT boy to hear the voice of God?

And yet, God chooses that boy, not the high priests, to speak a word of judgment and justice against corruption and exploitation. God chooses that boy, not the children of Peninnah, to be the seer for the people of Israel. God chooses that boy, that unlikely child in a linen ephod to be a prophet of the people. For God is yet alive and moving, testifies the writer of 1 Samuel, even in a time when visions are rare.

Again, it was a time when visions were rare. It was a time when empires could command pregnant women to travel for miles to pay a tax. (Luke 2:1-5) It was a time when women had to fear the cruel whims of a jealous monarch sentencing their infants to death for no other crime than the accident of an unfortunate birthday. (Matt 2:16-18) It was at time when kings sexually exploited of the wives of their brothers like so many pawns in a game of political chess and the imperial occupying force could kill so-called insurgents with impunity. (Matt 14:3-4)  It was a time when small towns like Nazareth became satellites of big Gentile cities like Sepphoris, and what good ever came out of Nazareth any way? Once more, it was a time, sisters and brothers, when visions were rare.

And yet in those days, the word became flesh and dwelt among us. In those days that incarnate Word, Jesus of Nazareth, called to himself Nathaniel, an guileless Israelite. In those days, Nathaniel receives the promise of a vision: the vision of Beth-el. For Nathaniel will see that Jesus himself is the very gateway to heaven upon whom angels descend and ascend. For not even the seemingly absolutely power of empire can stop the inbreaking of God, even when visions are rare.

Friends, this nation has known times when visions were rare. This nation has known times when white Christian men trafficked in African women, children and men, bringing them into chattel slavery on ships called Jesus. This nation has known times when white and brown Christian women and men have committed genocide on this nation's indigenous people, citing the book of Joshua as their pattern. This nation has known times when Christian people trafficked in Chinese and Korean men, coopted Mexican land, beat the maternal languages out of the heads of those speaking French, and Spanish, and Navaho, all in the name of Jesus, all and with the blessing of the church.

And there are some who remember that this nation required brown people to carry identification or be subject to random search and arrest. (see here; and here) There are some who remember that this nation stood back while 14 year old Emmett Till was beaten to death and lynched for whistling at a white woman. There are some who remember that this nation allowed its police to enter the bedrooms of private, legally married citizens at night and to arrest them because they were of different races. Yes, sisters and brothers, this nation has known times of deep corruption and systemic oppression, times when visions were rare.

And yet, time and time again, God spoke through the voice of the prophets calling to the people for change. Listen.

(The sermon passed at this point to members of the congregation who read the follow four quotations)

At the heart of racism is the religious assertion that God made a creative mistake when He brought some people into being.” – Friedrich Otto Hertz

Public domain, via Wikimedia Commons

"From my upbringing and the Bible I learned people should stand up for rights," she recalled, "just as the children of Israel stood up to the Pharaoh." – Rosa Parks

By New York World-Telegram and the Sun staff photographer [Public domain],

via Wikimedia Commons

“When I say I love Eastland, it sounds preposterous--a man who brutalizes people. But *you* love him or you wouldn't be here. You're going to Mississippi to create social change--and you love Eastland in your desire to create conditions which will redeem his children. Loving your enemy is manifest in putting your arms not around the man but around the social situation, to take power from those who misuse it--at which point they can become human too” --Bayard Rustin on segregationist James Eastland, Montgomery Diary, Liberation

By New York World-Telegram and the Sun staff photographer [Public domain], via Wikimedia Commons

A true revolution of values will soon cause us to question the fairness and justice of many of our past and present policies. On the one hand, we are called to play the Good Samaritan on life's roadside, but that will be only an initial act. One day we must come to see that the whole Jericho Road must be transformed so that men and women will not be constantly beaten and robbed as they make their journey on life's highway. True compassion is more than flinging a coin to a beggar. It comes to see that an edifice which produces beggars needs restructuring. - Martin Luther King, Jr., “Beyond Vietnam”

Yes, God spoke to the nation in those days that were not so long ago, even in a time when visions were rare.

And what today? It still feels sometimes like we live in a season when visions are rare, doesn't it? Today, in 2012, we live in a time when poll taxes and identification laws still threaten to disenfranchise the poor and black. Today, in 2012, we live in a time when the prison industrial complex devours far too many brown and black lives, and in a nation that imprisons more blacks than South Africa imprisoned at the height of apartheid.

Today, in 2012, we live in a time when Ron Paul can openly oppose the Civil Rights Act and defend his virulently racist publications and be cheered by so-called progressives (warning -- adult language). Today, in 2012, we live in a time in which Wisconsin congressman Jim Sensenbrenner can dare to comment derogatorily in public about the size of the posterior of another man's wife; a time when the Speaker of the Kansas House can pray in the words of Psalm 109 that the same man's days be short, that his wife be left a widow and his children fatherless all because that man, Barack Hussein Obama, has committed the cardinal sin of occupying 1600 Pennsylvania Avenue while black. Today, in 2012, we can see in the trailer of the 2011 documentary Dark Girls that at least one young black girl still identifies a picture of a dark child as ugly and stupid and bad. Today, in 2012, one of India's greatest exports is hair, collected from women who make vows at temples, processed and purchased in the millions of dollars by black women who are told, both here and in nations all over the world, that African-textured hair is unacceptable and that beauty requires that they weave or sew in other people's hair, wear a wig or use toxic chemicals to straighten their hair so that it looks professional, that is, white.

And in case you think this is merely a black thing, today, in 2012, we still live in a time of pass laws, although the pass holders now speak Spanish and are called illegal, as if any child of God can be called illegal. Today, in 2012, Asians students in a California Chik-fil-A restaurant face having the names Ching and Chong randomly assigned to their computerized receipts by a white cashier who did not even bother to ask them their names. Today, in 2012, the system of white male supremacy practices an imperial divide and conquer, leading us to fight against each other rather than against the system that leaves all of us oppressed.

So, like Penninah and Hannah we fight for the attention of “the man” who gives us what we think is validation rather than turning to the God of our understanding who calls us beloved. Like Hophni and Phineas, we secure to ourselves unjustly unearned and maintained privileges of race or class or gender, as though they were divine benefactions, theologizing them as evidence of God's blessing. Like Rome, we build our empires on the deaths of brown people that our soldiers are taught to call “sand n****” while our would-be leaders trade-in used wives like so many used cars. Today, in 2012, we live live at the mercy of bigger political forces that feel irresistible and uncontrollable, and what good ever comes out of immigrant, multicultural churches run by radical Koreans in the frozen tundra of Minneapolis anyway?

And yet, when visions seem rare, the scriptures call to us: remember that the God who spoke to Samuel is yet alive. When visions seem rare, the scriptures call to us: remember that the God who became flesh and dwelt among us is Jacob's ladder, the way to the house of God. When visions seem rare, the scriptures call to us: remember, God is alive and speaking to us today, calling us to move from dream to action until justice rolls down like waters and righteousness like flowing streams.

But this work of putting your body on the line in opposition to the demonic force of empire, of white supremacy, of patriarchy and classism and all of those powers that deny our humanity or the humanity is exhausting. It can seem hopeless, useless. We can, find ourselves one night at a kitchen table like Martin Luther King Jr did one night after a death threat. He was ready to give up, ready to accommodate the forces of racism that wanted him to stay in his place. But God showed up for Martin Luther King that night. God showed up at that kitchen table and, as Martin Luther King Jr. testified: It seemed as though I could hear the quiet assurance of an inner voice saying: ‘Stand up for justice, stand up for truth; and God will be at your side forever.’” Martin Luther King Jr testifies that even when visions are rare, God is yet alive, strengthening the prophets to do the work of justice in this God-beloved world.

We too will get exhausted, sisters and brothers. We too will fall. We too will have our kitchen table moment when we can't face one more truth about our own privilege or about the structural racism in which we live. But God meets us too, just as God met Martin. And just as God claimed us through these waters of baptism, God calls us by name. Just as Christ fed us with bread and wine, his own body and blood, God nourishes and forgives us. Just as the Holy Spirit has enlivened us to be the church, so that spirit blows again, blowing us into prophetic speak, and blowing us out into the world, giving our old people dreams and our young people prophetic visions.

Then, sisters and brothers, let us dare to answer the divine call. Then, sisters and brothers, let us dare to hear the word of prophecy – of judgment and redemption. Then, sisters and brothers, surrounded by Martin Luther King Jr, Coretta Scott King, Dietrich Bonhoeffer and so great a cloud of witnesses, let us dare to stand against the demonic racist, imperialist, classist, sexist systems that tear us apart. And let us become, like Samuel and Nathaniel, visionaries and prophets, dreaming dreams and prophesying truth in a time when visions are rare.

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NB: I do not typically post my sermons. This one is posted because of a particular request. If you quote it, please attribute it.

Do Something

A Sermon on Jas 2:1-17

for the Presbytery of Twin Cities

Friends, the political season is upon us? I'm sure you've noticed. Even Barb and Jim, the pitch people for ketchup on Minnesota's own A Prairie Home Companion are beginning to talk about politics. One of the phrases being batted around these days is that we are living in a time of a “Do Nothing Congress.” A Do Nothing Congress.

Sisters and brothers, as Christians, we will disagree on whether on not Congress deserves the “do-nothing” charge. But there is a more serious charge that we cannot ignore. For, if we as the church are not careful, Congress will not the only institution charged with “doing nothing.”

To be fair, “doing nothing” has always been a temptation in the church. James points this out candidly in the second chapter to his much-maligned epistle. Now, I know James sometimes gets a bad rap, but perhaps it is because our practice of faith is so very different today than it was back in the first century CE. You see, in James' day, it was possible for good Christian people to walk up to someone who was in need, wish them well, and then do nothing. In James' day, it was possible for good Christian people to see the practice of class favoritism blatantly practiced in seating at worship and do nothing. And I know you cannot imagine this ever happening in the Twin Cities, but in James' day, it was possible for good Christian people to argue that their faith in Jesus Christ and his redemption of them entitled them to do nothing.

And so James pushes back. He pushes back against a faith that threatens to become a vestigial appendage – an eyebrow or an appendix for example – an appendage whose only purpose is ornamentation at best; or that, at worst, festers, swelling up like a raisin in the sun, exploding spewing deadly poison everywhere. It is against this kind of faith that James is preaching when he says faith without works is dead. Doing nothing, says James, is simply not an option for the Christian church.

The history of the church bears this out. The ancient church thrived when it refused to do nothing. Facing a diverse membership filled with those who had more than they needed and others who were lucky to get their daily bread, the church could have simply done nothing and left its members to fend for themselves. But the testimony of the Acts of the Apostles is that Christians shared their resources not out of class-based patronage but out of an understanding of themselves as the interdependent indivisible body of Christ.

Facing questions of allegiance to the power of empire, the church could simply have done nothing and escaped attention. But the testimony of Perpetua, Felicitatis, Justin and all the marytrs is that the church understood its allegiance not to empire or nation of any kind, but to Jesus Christ as Lord.

Facing deadly plagues, the church could simply have done nothing, and saved its own life. But the testimony of history is that the church refused to flee even the plague, tending the sick and the dying, and nursing many back to health even though many Christians paid for this ministry with their lives.

These ancestors along with our brother James remind us of the royal Law to which Jesus referred his disciples, the royal law to which we are beholden: You shall love your neighbor as you love yourself. And love, in that Leviticus text is not a Valentine's day card. Love is a call to a do-something faith, a faith that practices just action on behalf of our neighbor. Love is a call to DO something.

And the truth is, there is plenty to do. The truth is, the church has more than enough to occupy itself with until Jesus comes again. We live in a world in which white men elected to political office with power and authority think it appropriate to comment publicly and derogatorily on the anatomy of another man's wife and pray for that man's death, for his children to become fatherless and his wife to become a widow because that man is perceived as being the wrong race to occupy 1600 Pennsylvania Avenue. We live in a world in which little black children are still taught that to be dark is bad and to be light is good; and championship women's basketball players can be called nappy headed hoes. We live in a nation where race and class and power continually collide and yet, we as a Presbyterian church are so caught up in our internal bickering that we cannot even manage to adopt a prophetic confession that names racism as sin. Are we not in danger of becoming a do-nothing church?

Friends, we live in a world where anonymous strangers on youtube to tell bullied children, some of whom are gay, some of whom are just different, not to kill themselves because our churches do not. We live in a world where children are regularly thrown out of their houses and into the streets into the hands of the sex traffickers that infect the streets of Minneapolis, St. Paul and yes, especially my city of Atlanta, thrown out on the suspicion of homosexuality, thrown out because their Christian parents would rather discard their children like last night's shrimp shells than to find a way to love and understand. We live in a world in which children are preyed upon by men made demigods by football games played for too much money; and when they are held up to justice, it is their ouster, not the impact on the victims that causes riots in the streets. We live in a world, sisters and brothers, where the parents of rich children defend their right to keep all of the wealth within their neighborhood schools; and poor children, poor black and brown and white boys, fill and fuel the demon that is the prison industrial complex. And meanwhile churches are more interested in getting families with the right demographic in the door than they are with those children for whom the world cares little or at all. Are we not in danger of being a do-nothing church?

As our Reformed brothers and sisters from around the globe confessed in 2004,

We live in a scandalous world that denies God’s call to life for all. The annual income of the richest 1 per cent is equal to that of the poorest 57 per cent, and 24,000 people die each day from poverty and malnutrition. The debt of poor countries continues to increase despite paying back their original borrowing many times over. Resource-driven wars claim the lives of millions, while millions more die of preventable diseases. The HIV and AIDS global pandemic afflicts life in all parts of the world, affecting the poorest where generic drugs are not available. The majority of those in poverty are women and children and the number of people living in absolute poverty on less than one US dollar per day continues to increase. (Accra Confession)

This has not changed. And yet, so-called Christian leaders blaspheme the name and message of Jesus Christ by arguing that Jesus would have supported this status quo and the system of unregulated global free-trade that caused it, trade that is only free to those who have power, and enslaves those who have none. We live in a world where we walk around with iPhones and Androids, iPads and Kindles oblivious to the women and men of Congo mining the minerals for our expensive so-called necessities under the rape-filled domination of gangs or of the ruined hands of 30 year old Chinese factory workers building our latest Apple product laboriously by hand in a factory so filled with despair that the roofs are surrounded by nets to catch potential suicides. And meanwhile that which calls our church together in urgent summit are not these real human crises but manufactured crises about race, class and gender privilege that we tweet and text and facebook about with our own manufactured urgency on these same blood-filled devices. Are we not in danger of becoming a do-nothing church?

And time does not allow me, friends, to speak about the warming earth that led to 52  degree December weather in Minneapolis , and threatens the snow pack on which the Colorado basin relies for water. Time does not allow me to speak about the drumbeat of the next war as we systematically take sole possession of the oil reserves of Western Asia. Time does not allow me to speak of Haiti or Indonesia, of the human rights struggles in Ethiopia and North Korea. Indeed, there is more than enough to do until Jesus comes back. And yet we as a denomination find ourselves distracted by first-world problems of property rights and per capita giving and power. How is this any different from the church that was showing favoritism to the rich man in fine clothes while humiliating the poor brother in James 2? How, my friends, can we avoid seeing that we are in danger of becoming a do-nothing church?

http://nobelprize.org/) [Public domain or Public domain], via Wikimedia Commons">

By Nobel Foundation (http://nobelprize.org/) [Public domain or Public domain], via Wikimedia Commons

You know, sitting in a Birmingham jail five years before his death, a young black minister named Martin Luther King Jr. wrote: “If today's church does not recapture the sacrificial spirit of the early church, it will lose its authenticity, forfeit the loyalty of millions, and be dismissed as an irrelevant social club with no meaning for the twentieth century.” If this was so in 1963, how much more so is it today? How much more true is it that, in his words, “We will have to repent in this generation not merely for the hateful words and actions of the bad people but for the appalling silence of the good people.”

Some will say of this sermon that it is not Reformed enough, that is is a sermon about so-called works righteousness. Friends, if I am preaching works righteousness, so also did Jesus when he warned that in the last days, when the sheep are separated from the goats, the sheep will be known because they did something. If I am preaching works righteousness, so also did Jesus when he told a story of a rich man in the fires of Gehenna who had Lazarus at his gate everyday but failed to do something. If I am preaching works righteousness, so also did Jesus when he warned that discipleship requires more than belief. Discipleship requires the conscious act to take up one's cross and follow. Discipleship requires us to do something.

Martin Luther King Jr. Day is often referred to not as a “Day off” but as a “Day on.” However, the challenge of James, the challenge of the gospel, the challenge of the gospel in this time of global crisis is to see every day as a day on. For every day is a day to live out our faith not only with our lips but in our lives, to actually act in love toward as neighbors as toward ourselves.

So today, I challenge all of us to add two words to today's theme for the Presbytery meeting. Acknowledge, Confess, Lament, Celebrate – yes. And then, church, rise up! And in the name of the Triune God, do something. Amen.

Soli Deo Gloria

M. Aymer, 1/14/2012

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ACTS

Chapter 14

Words not in Croy that occur less than 10x in Acts (for Acts Words, click here):

>40x: γενεά; θλῖψις;

30-39x: n/a

20-29x: ἡγέομαι; κοιλία

10-19x: ἀδύνατος; ἀναγγέλλω; ἀπειθέω; ἐάω; ἐπαίρω; ἐπειδή; θύω; νομίζω; ὅθεν; ὁμοιόω; οὐδέποτε; παρατίθημι; πυλών; σχίζω; τέρας; τροφή; χωλός

2-9x: ἀγαθοεργέω; ἅλλομαι; ἀποπλέω; διαρρήγνυμι; διατρίβω; ἐμμένω; ἐμπίπλημι; ἐπεγείρω; ἐπέρχομαι; ἐπιστηρίζω; εὐφροσύνη; θνῄσκω; καίτοι; κακόω; καταπαύω; καταφεύγω; κυκλόω; λιθάζω; λιθοβολέω; μαθητεύω; μάταιος; μόλις; νηστεία; ὁμοιοπαθής; ὀρθός; ὁρμή; οὐρανόθεν; παρρησιάζομαι; περίχωρος; συνοράω; σύρω; ταῦρος; ὑβρίζω; ὑετός; χειροτονέω

HL GNT: ἀμάρτυρος; ἐκπηδάω; καρποφόρος; παροίχομαι; στέμμα

Names and Proper Nouns: Ἀττάλεια; Δέρβη; Ἕλλην; Ἑρμῆς; Ζεύς; Ἰκόνιον; Λυκαονία; Λυκαονιστί; Λύστρα; Παμφυλία; Πέργη; Πισιδία

Cultural Anthropology

About Ioudaioi: “the general outgroup name for Israelites used by non-Israelites was Ioudaioi. To non-Israelites, all Israelites were Ioudaioi. In ingroup Israel of the diaspora, “Ioudaioi” were those Israelites who followed the customs and behaviors of Ioudaia rather closely, while Hellenistai were those Israelites who followed the 'civilized' usages of Hellenstic culture.” (M&P, 99)

In Ikonion, Paulos and Barnabas have success with Ioudaioi and Hellenistai, that is, with Israelites who follow closely the traditions of Ioudaia, and Israelites accommodated to the Hellenized culture in which they find themselves.

Gentiles = non-Israelites. These are probably the citizens of Ikonion, stirred up by Israelite migrants against a group of agitators that could have caused problem for them as a minority group.

Notice the fictive kinship in the use of the word αδελφοι= sisters and brothers.

Note again the “boldness” of the speech of Paulos and Barnabas, thus offending whatever superiors they had in Ikonion including the elites.

In this case, the word of “grace” is the news of God being a generous patron, willing not to demand satisfaction for dishonor because of the intervention of Iesous as Anointed.

Acts 14:5 is one of the few places that Luke calls Paulos a delegate. He tends to treat him, rather, as a prophet saving the title delegate for the eyewitnesses of the resurrection.

After the healing of the man at Lustra, it would not be unusual for a priest to want to offer sacrifice to Paulos and Barnabas. “It was a common belief among first-century Mediterraneans that the gods might visit people disguised as human beings.” (M&P, 103)

Tearing one's himation “is a sign of protest against some social evil.” (M&P, 103)

Notice that in Paulos' message to the non-Israelites (aka Gentiles), he says “nothing of Iesous or God's raising Iesous from the dead, or about the forthcoming theocracy in Israel.” (M&P, 103)

The stoning of Paulos is again evidence of establishment violence.

The appointment of elders is a first step in group formation, although the word “elder” does not appear in any of the undisputed Pauline letters (M&P, 104)

Post-colonial Feminism

Political imperialism: Although the two protagonists of Acts 14 face many incidents of establishment violence, not once does Luke address questions of political imperialism, not even in Paulos' address to the non-Israelites of Lustra.

Travel to distant and inhabited lands: travel, here is justisfied by commission to spread the gospel as seen in Acts 13. There is no examination of the impact of this travel, although it is clear that the delegates are not universally well-received.

Difference: difference here, as in most of Acts, is constructed both by citizenship of particular towns, and by relationship to Israelites and the particular traditions of Ioudaia with the Temple. You have, at the very least, three groups: Ioudaioi – those Israelites who are most linked to Ioudaia both in family and in practice; Hellenistai – Israelites who act in ways consonant with the Hellenized majority; and Gentiles (ethnoi) – non-Israelites.

Intersectionality: Those living at the intersections of multiple oppressions are invisible and silenced in this text, although, doubtless they would have existed in Ikonion, Lustra, Lukaonia, etc.

Dialogue or condemnation of the foreign: In his speech to the people of Lustra, Paulos clearly condemns the foreign, calling their religious traditions futile. There is no attempt to come to a place of consensus. Rather, this is a zero-sum game.

Gender and divine representations / subordination and domination: throughout Acts, God is portrayed as a male patron to whom the entirety of humanity is subordinate. In addition, the author of Luke depicts the two preachers as dominant over their students, and able to appoint elders as leaders of the gatherings.

Sacred Texture

Deity: The Deity remains silent in Acts 14, but testified to by Paulos, who depicts the Deity as a masculine, long-suffering patron who, although he has allowed his wayward clients to do what they wish in the past, will no longer do so in the future.

Holy persons: As usual there are several groups of holy persons. Certainly, Paulos and Barnabas are holy, but so also are those gathered in the gatherings of Ikonion, Derbe, Pamphulia and other places, both those who oppose Paulos and Barnabas and those who support them. Of note, also, is the priest of Zeus who wishes to fulfill the rites of the majority religion by making sacrifice to Paulos and Barnabas. The entire chapter is an attempt (usually unsuccessful) of Paulos and Barnabas to persuade other religious persons to view the world through the lens of their understanding of religion.

Spirit Beings: There are no named spirit beings in this chapter, although Paulos and Barnabas are mistaken as such by the people of Lustra.

Divine History: A new telling of divine history, aimed at non-Israelites, emerges in this chapter – that the all-powerful God is no longer allowing the peoples of earth the right to worship as they see fit.

Human Redemption: As throughout, human redemption requires a belief in the testimony of Paulos and Barnabas. Interestingly, there is no mention of baptism throughout this chapter.

Human commitment: In this chapter, for the first time, we hear commitment during times of trial or oppression as a requirement of early adopters. We have not before heard that theme.

Religious community: The religious community is becoming more diverse, including Israelites who are both Ioudaioi and Hellenistai (see above), as well, in Lustra, as those who are non-Israelite ethnoi (Gentiles), some of whom might well have been worshippers of Zeus (contra M&P).

Ethics: Throughout, the ethics of these two preachers is to speak “with boldness” regardless of the cost, which is often persecution.

Migration and Diaspora Space

To Luke's migrant audience, this text depicts, again, a commitment toward interaction with the dominant culture, a move that calls the dominant culture to belief in a particular understanding of the Deity. In the text, two migrant preachers interact with both host cultures (broadly) made of persons of their political religious group and persons more broadly, inviting them to loyalty to Iesous as Anointed of Israel or, in the case of Lustra, to belief in the God who created the land, sky and sea. This does not always go well. The appointment of elders is also an example of creating tradition, forming groups and giving them structure so that tradition may be continued after the preachers have left.

A rough “Fem/Womanist” translation

And it happened in the same way in Ikonion when they went in to the gathering of the Ioudaioi women and men and spoke thus so that a great multitude believed both of the Ioudaioi and the Hellenistai women and men. And those [“but the chiefs of the synagogue of the...”: Western] women and men Ioudaioi [“and the rulers of the synagogue”: Western] who were disobedient (or unpersuaded) stirred up [“for themseves persecution against the righteous”: Western] and embittered the souls of the Gentiles against [“to mistreat”: Peshitta] the sisters and brothers. [“But the Master soon gave peace.”: Western] Therefore, they continued for a sufficient time while speaking with boldness about the Master who bore witness to the word of his grace, allowing signs and wonders to occur through their hands. And the multitude of the city, women and men, were split between those who were with the female and male Ioudaioi and those with the delegates [“cleaving to them on account of the word of God”: Western]. And as there was a desire of both the women and men Gentiles and Ioudaioi with their leaders to mistreat and to stone them, after they comprehended, they fled to the cities of Lukaonia, Lustra and Derbe and the [“whole”: Western] neighboring country, and there they were preaching the gospel [“and the whole multitude was moved by the teaching. And Paulos and Barnabas stayed on in Lustra.”: Western].

And a certain man sat in Lustra, powerless in the feet, lame from the womb of his mother, who had never walked. This one heard Paulos speaking, who, (in turn), gazing at him and seeing that he had faith that he might be saved said in a great voice, [“to you I say in the name of the Master Iesous”: Westermn] “Get upright on your feet.” And he lept up and walked. And the crowd, when it saw what Paul did lifted their voices, women and men, in Lukaonisti (the language of Lukaonia), saying, “The gods in the form of human beings have come down to us,” and they were calling Barnabas, Zeus and Paulos, Hermes since he was the one who led the word. The priest of Zeus who was in front of the city [“but the priests of the local Zeus-before-the-city”: Wetsern] after he brought bulls and wreaths to the gates with the crowds, wished to make sacrifice.

And when they heard, the delegates Barnabas and Paulos, after tearing their himations, rushed out to the crowd, crying out and saying, “Men, why are you doing these things. We are also human beings of the same name nature as you who declare good news to you to turn from these useless things to the living God who made the sky and the land and the sea and all things that are in them, who, in the past generations, permitted all of the nations to walk in their own ways, yet did was not left without a witness since [God] did good, giving them water from the heavens and fruitful seasons, satisfying their your hearts with food and gladness.” And saying these things, with difficulty did they stop the crowds so that they might not sacrifice to them.

And Ioudaioi came from Antiocheia and Ikonion and [“But while they were staying there and teaching, certain Ioudaioi cam from Ikonion and Antiocheia, and openly disptued; these persuaded the multitudes to withdraw from them, saying they were not telling the truth at all, but were liars at every point, and...”: Western] after they persuaded the crowds and they they, women and men, stoned Paulos, him they dragged outside of the city, thinking that he was dead. But when the disciples had circled him, getting up he went into of the city.

And the next day, he went out with Barnabas to Derbe. And when they were proclaiming the good news in that city and a certain number became students, female and male, they returned to Lustra and to Ikonion and to Antiocheia, strengthening the souls of the female and male students, encouraging them to remain in the faith and that, “It is necessary for us to enter into the kingdom of God through many trials.” After they appointed elders for them, female and male, for each gathering, praying with fasting, they commended them to the Master in whom they had believed.

And after they went through Pisidia, they came to Pamphulia and, speaking the word in Perge, went down to Attaleia [“preaching good news to them”: Western text], and there they sailed to Antiocheia where they had been entrusted to the grace of God for the work which they had fulfilled. And when they arrived, and the gathering came together, women and men, they related what God did with them and that [God] opened to the Gentiles the door of belief. And they continued not a little time with the delegates.

As always,

Soli Deo Gloria,

MAO

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Greek Picture

English Picture

ACTS

Chapter 13:26-52

Words not in Croy that occur less than 10x in Acts (for Acts Words, click here):

>40x: ἄξιος; γενεά; δεύτερος; μνημεῖον; σήμερον;

30-39x: ἀναγινώσκω; βλασφημέω; δικαιόω;

20-29x: ἀγνοέω; αἰτία; διότι; ξύλον; πίμπλημι; στρέφω; τελέω; χώρα

10-19x: ἀντιλέγω; ἄφεσις; βουλή; διαφέρω; διωγμός; ἐντέλλομαι; ἐξαποστέλλω; ἐπειδή; ζῆλος; κοιμάομαι; ὅριον; σέβω

2-9x: ἀναγκαῖος; ἀπωθέω; ἀφανίζω; διαφθορά; ἐκδιηγέομαι; ἐκτινάσσω; ἐπεγείρω; ἐπέρχομαι; εὐσχήμων; καθαιρέω; κονιορτός; μεταξύ; ὅσιος; παρρησιάζομαι; προσήλυτος; προσλαλέω; προσμένω; συναναβαίνω; σχεδόν; τάσσω; ὑπηρετέω; ψαλμός

HL GNT: ἐκπληρόω; καταφρονητής; παροτρύνω

Names and Proper Nouns: Ἰκόνιον;

Notes

Cultural Anthropology

In part 2 of his long speech to the synagogue at Antioch Pisidia, Paulos reveals the “new thing” God has done, in sending and raising Iesous from the dead, which he supports using the common scriptures of his people. In part 3, he promises that belief in Iesous allows people to be made right before God in a way that the law of Moses alone could not accomplish.

M&P insist that the proselytes in the audience are not “converts” to Judaism, but rather are respectful outsiders, the non-Israelites who live in an Israelite area. (M&P, 96)

What the skeptics in the crowd experience is not “jealousy” but rather “envy” – a state of begrudging someone else “the possession of a singular quality, object or relationship” (M&P, 97) – in this case, adulation. In a zero-sum world, a rise in favor for Paulos and Barnabas means a fall in favor for those currently in power. Thus the slander (blaspheming) is a means of dishonoring Paulos to revert things to the status quo.

Note the “boldness” with which Paulos and Barnabas respond, signalling that they are of a lower status than the leaders of Antiocheia Pisidia. The trading in acts of dishonor goes back and forth: Paulos and Barnabas repudiating the Israelites in favor of the non-Israelites; the Israelites inciting the town elite against Paulos and Barnabas and kicking them out of town; the two shaking the dust off of their feet. Each is a response to an act of dishonor.

Post-colonial Feminism

Political imperialism: In Paulos' speech, he implicates the leaders of Ierousalem as being in collusion with the Roman procurator Pilatos, convincing him to put Iesous to death. However, Paulos says nothing against the procurator himself nor against the Roman imperialism that he represents.

Travel to distant and inhabited lands: In this second part of chapter 13, travel is justified by Paulos' and Barnabas' being kicked out of Antiocheia Pisidia. Nevertheless, they do not go home to Tarsos and Cupros. Instead, as the beginning of the chapter suggests, they are on a divine commission to deliver the gospel.

Difference: Difference in this text is hard to determine. If M&P can be trusted in their analysis, then the differences in Antiocheia Pisidia are between those directly descended from the Abrahamic line (see 13:26) and those who, although not directly descended, fear the God of Israel and respect this community (also called god-fearers or proselytes). These latter are not strictly pagans; they are monotheists but are not part of the bloodline of Abraam. This may be the first group intended when Paulos and Barnabas say that they are going to the Gentiles (that is, the outsiders). In addition, one sees difference constructed by gender (although some of that is a false construction, as academics have shown women played important roles in ancient synagogues); and by class. In the last case, notice the instigation of the prominent God fearing women and first people of the town; these would have been the upper-classes, primarily non-Israelite.

Intersectionality: All of those in Paulos' audience are a minority by religion in the ancient world, however, in the context of the synagogue gathering, they are the ruling power. Those who might be of the minority religion and poor, or female, or in any other way oppressed by the pyramids of power of the ancient world are silenced by the author and invisible to the reader. Their presence must be imagined.

Dialogue and or condemnation of the foreign: If we take the teaching about Iesous to be “foreign,” then the crowd goes from dialogue to condemnation, among the Ioudaioi. If we take it to mean conversation with non-Israelites, then Paulos and Barnabas move from minor attention to shifting all of their attention to the non-Israelite. Luke writes speeches, rather than dialogues, so what is happening below the surface can only be imagined.

Gender and divine representations/ subordination and domination: In keeping the women in the synagogue gatherings invisible, Luke constructs a relationship of subordination between them and Paulos and Barnabas' audience. However, later in the narrative, Luke tells of both the women and the first people kicking Paulos and Barnabas out. The Deity, always portrayed as masculine, is the one who subordinates Dauid to Iesous, who threatens those who will not act, and who sends Paulos and Barnabas away with ascribed honor from non-Israelites to do ministry among non-Israelites.

Sacred Texture

Deity: In Paulos' speech, the Deity is credited with raising Iesous from the dead, and with fulfilling a promise made to Dauid as found in Psalm 2. The word that Paulos and Barnabas are speaking is identified as the Deity's word. And the Deity, in the form of Iesous the “broker” whom Paulos and Barnabas call “the Master” is also the one who sends Paulos and Barnabas to the Gentiles.

Holy persons: The primary holy persons in this text are Paulos and Barnabas. While Barnabas is mostly silent until the end of the chapter, Paulos acts as a teacher and exhorter. Both are said to be filled with Holy Spirit.

Spirit Beings: The Holy Spirit is the only spirit being in this section of Acts 13. It enables the bold speech of Paulos and Barnabas in which they declare that they are going to the Gentiles

Divine History: Paulos rehearses his understanding of how the resurrection of Iesous fits into divine history in this narrative. As Luke narrates it, Iesous' resurrection is a fulfillment of Psalms 2 and 16, particularly the part of Psalm 16 in which God is said not to let the holy one see corruption. Iesous, then, is a fulfillment of the promises made through Dauid to the people. So too is the mission to the non-Israelites, and Paulos and Barnabas style themselves in the role of the suffering servant of Isaiah.

Human Redemption: As before, human redemption attains to those who believe in Iesous as Master.

Human commitment: Paulos and Barnabas demonstrate human commitment in their willingness to stay in Antiocheia Pisidia until ejected by its prominent citizens; and in their unshakeable faith in their testimony.

Religious community: In Antiocheia Pisidia, the religious community consists of two groups – those born into the Ioudaioi and thos who respect but are not a part of that group. Some from each of these groups believe the message of Paulos and Barnabas. However, others in the religious community reject the message, are envious of the popularity of Paulos and Barnabas, and incite the town against them. Thus, the religious community is shown to be divided along lines of birth and culture.

Ethics: Paulos' and Barnabas' ethics require them to declare the gospel regardless of the consequence.

Migration and Diaspora Space

To Luke's migrant audience, this text is one of the pivot texts that explain how the gospel comes to be given not only the home culture (as fulfillment of the scriptures of home) but also to the host culture – how The Way goes from being strictly marginalized and alienated to being accommodationist, at least with respect to teaching the gospel. In this narrative, Paulos, the wandering preacher – the migrant – causes a ruckus within the group to which he would naturally affiliate – his home culture – by introducing teaching about the resurrection of Iesous. When he faces resistance from his home culture, rather than backing down in shame, he and Barnabas declare their leading to take this gospel to the host culture.

Paulos's explanation of how the gospel fulfills his own scriptures was always already a diaspora space, the reinvention of tradition. That tradition is now to be further reinvented as Paulos goes to those who are not born into the people called Ioudaioi.

A rough “Fem/Womanist” translation

Men, sisters and brothers, sons of the descendants of Abraam and those women and men among you who fear God, to us the word of this salvation was sent forth [“to you is the word of life sent”: Peshitta]. For those who sojourn in Ierousalem and their leaders, since they did not recognize this one and the words of the prophets (although every Sabbath they are read), condemning (him) they fulfilled [the writings] and although they found not one cause for death, they requested Pilatos that he be put to death. And as they completed all things that had been written concerning him, taking him down from the wood they placed him in a tomb. But God raised him from the dead, who appeared for many days to those who came up with him from the Galilaia to Ierousalem, those that are his witnesses for the people.

And we bring good news to you, the promise which was to the fathers, God has fulfilled this to us, the children, [“sons”; Peshitta] by raising Iesous [“the Master Iesous Anointed: Western] as also it has been written in the second psalm, “My son are you; I, today have sired you [“ask of me and I will give you the Gentiles/nations for your inheritance, and for your possession, the ends of the earth”: Western].” And because [God] raised him from the dead, no longer being about to return to corruption, thus has [God] spoken: “I will give you the holy and faithful things of Dauid (a quote of Isaiah 55:3) [“I will give you the faithful grace of David: Peshitta; “He has raised him up from the dead in such a way as never again to return to decay, that all the people may known and repent. For thus it stands written in the prophet Isaiah, I will make with you and everlasting covenant, the sure mercies of David.”: coptic].” Therefore, also, in another place [God] says, “You will not give your holy one to see corruption (Ps 16:10).” For David, after he served the will of God in his own generation, he fell asleep and was put with his fathers and he saw corruption, but he whom God raised did not see corruption. Therefore, let it be known to you, men, sisters and brothers, that through this one to you forgiveness from sins is proclaimed, from all things for which you were not able to be made just in the law of Moses, in this one, everyone who believes is made just. See, therefore, that what is written in the prophets [“what is said in Habakkuk the prophet”: Coptic] may not come on you. “Look, scoffers, and be amazed and perish, for I am working a work in your days, a work which you would not believe if someone told you.” (Hab 1:5)

And while they were going out, they besought them to speak to them these words the next Sabbath. [“while the Ioudaioi were going out, the Gentiles besought them..”: Textus Receptus, thus KJV]. And when the gathering/synagogue was dismissed, many of the Ioudaioi and the proselytes who worshipped followed Paulos and Barnabas [“asking that they be baptized”: Syriac], who, speaking to them, were persuading them to remain in the grace of God [“to be followers of the grace of God”: Peshitta; “and it came to pass that the world was spread throughout all the city”: codex Laudianus; “and it came to pass that the word of God went throughout the whole city. And the next Sabbath almost the whole city gathered to hear Paul. And when he made a long discourse about the Master and the Ioudaioi saw the multitudes, they were filled with jealous and contradicted the words spoken by Paul, contradicting and blaspheming”: codex Bezae].

And in the coming Sabbath, almost all the city gathered to hear the word of the Master [“of God”: Peshitta]. And when the Ioudaioi saw the crowds they were filled with envy and slandering, they spoke against the things that were spoken by Paulos, And speaking with boldness, Paulos and Barnabas said, “To you was it first necessary to speak the word of God. Since you reject it and you judge yourselves not worthy of eternal life, see, we will turn toward the Gentiles/nations. For thus the Master commanded us, 'I have set you as a light of the Gentiles that you may be for salvation until the end of the earth.'” (cf. Isa 42:6; 49:6)

And when the Gentiles heard they rejoiced and glorified [“received”: Bezae] the word of the Master and those who were determined for eternal life believed. And the word of the Master was carried [“was spoken”: Peshitta] through the whole district. But the Ioudaioi incited the prominent worshipping women and the first people of the city and stirred up [“great affliction and...”: Bezae] persecution against Paulos and Barnabas and threw them out of their region. And they, shaking off the dust from their feet at them, went to Ikonion, and the students were full of joy and Holy Spirit.

As always,

Soli Deo Gloria,

MAO

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Greek picture

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ACTS

Chapter 13:1-25

Words not in Croy that occur less than 10x in Acts (for Acts Words, click here):

>40x: ἄξιος;

30-39x: διάβολος; διδαχή; ἐχθρός; ἥλιος; σκότος;φυλή

20-29x: ἐκεῖθεν; ἐκλέγω; μετάνοια; νηστεύω; παράκλησις; πίμπλημι; προσκαλέομαι; σωτήρ; τεσσεράκοντα; ὑπηρέτης; ὑψόω; ὦ

10-19x: ἀνθίστημι; ἀφορίζω; βάπτισμα; δόλος; ἐκπλήσσω; ἐξάγω; ἐπιζητέω; κριτής; παραχρῆμα; παύω; ὑπόδημα; ὑψηλός; ψευδοπροφήτης

2-9x: ἀνάγνωσις; ἀνθύπατος; ἀποπλέω; ἀποχωρέω; ἀρχισυνάγωγος; βραχίων; δή; διαστρέφω; δρόμος; εἴσοδος; ἐκπέμπω; καθαιρέω; κατασείω; λειτουργέω; μάγος; μεθερμηνεύω; μεθίστημι; νῆσος; παροικία; πεντήκοντα; περιάγω; συνετός; τεσσερακονταετής; τετραάρχης; τετρακόσιοι; ὑπονοέω

HL GNT: ἀχλύς; κατακληρονομέω; προκηρύσσω; ῥᾳδιουργία; σύντροφος; τροποφορέω; χειραγωγός

Names and Proper Nouns: Βαριησοῦς; Bενιαμίν; Ἐλύμας; Ἡρῴδης; Ἰεσσαί; Ἰσραηλίτης; Κίς; Κύπρος; Κυρηναῖος; Λούκιος; Μαναήν; Νίγερ; Παμφυλία; Πάφος; Πέργη; Πισίδιος; Σαλαμίς; Σαμουήλ; Σαούλ; Σελεύκεια; Σέργιος; Συμεών; Χανάαν

Cultural Anthropology

Notes from Malina and Pilch, Social Scientific Commentary on Acts

The five prophets and teachers at the beginning of Acts 25 are all Hellenists, bearing Greek versions of Hebew names. (M&P, 88) Note: although Luke only mentions these five, there were likely others in the church, and surely some were female.

Saulos and Barnabas are commissioned by the laying on of hands for the work that the Spirit has called them to do.

Cyprus is Barnabas' home (4:36), so is an easy place for Saulos and Barnabas to start

“Synagogues of the Ioudaioi” reflects the reality that other groups gathered in synagogues also (since συναγωγη just means gathering together). (M&P, 89)

Magus can either be a “fire-priest” from Zoroastrianism or (as in this case) a magician, someone “who claimed to have and to have demonstrated extraordinary power or influence.” (M&P, 90) The conflict between Elumas and Saulos appears to be one regarding influence and power, both its source (Saulos who claims his power is from God and who polemicized the power of Elumas as being diabolic) and its scope, vis. over the Roman proconsul. The polemic ψευδοπροφητης (false prophet) is a Septuagintal invention that has no Hebrew equivalent (M&P, 90).

In 13:9, Luke stops referring to Saulos as Saulos (his Hebrew name from Sa'ul) and starts referring to him by his Greek name Paulos. “The connotation of the Greek adjective σαυλος ('loose, wanton'), which described the peculiar walking style of courtesans and effeminate males, might have prompted Luke (and Paul) to prefer to use 'Paul.'” (M&P, 90)

In their face-off, both Elumas and Saulos/Paulos put their honor on the line as well as the honor of their patrons (or sources of power). By successfully blinding Elumas, Paulos wins.

M&P describe the synagogue in Antioch Pisidia as a “men's social club,” however Bernadette Brooten and others have shown that not only were women part of ancient synaogues of Ioudaioi, but some had leadership roles. Thus their assertion that “only males were present in these community gatherings” is false. (M&P, 93)

Note: by “reading” Luke probably means “reciting from memory” as the African American slaves did in hush-harbor gatherings, since the bulk of the community would have been illiterate.

Paulos' sermon (up to where this segment stops) rehearse a history of Israel that prepares the people to understand Paulos' assertion that Iesous fits within and is a part of this history.

Post-colonial Feminism

Political imperialism: Rather than stand against the political imperialism of Rome, this text shows Saulos and Barnabas seeking to curry favor with the Roman elite, by wresting influence over a proconsul from local magus. While Elumas is criticized for being an “enemy of all justice,” no thought is given to the justice or injustice of Roman rule of Cyprus.

Travel to distant and inhabited lands: In Acts, the travel of Saulos and Barnabas is justified by a commission of the Holy Spirit to preach. Later, in Paul's speech in Antioch Pisidia, the leaving of Egypt and the taking of the land of Chanaan is justified as a divine act. In neither of these instances is travel questioned.

Difference: Difference in this text is embodied in its main characters, all of whom either have two names (Hebrew and Greek) or a Greek form of a Jewish name. This highlights the fact that the main characters in these texts are bicultural. Further, there is difference in rank or status throughout this text. The five named men (of all of the prophets and teachers of Antiocheia) at the beginning of the chapter outrank (it would seem) the rest of the gathering at Antiocheia. Not only do Saulos and Barnabas outrank Ioannes Markos, but he is called a steward or an assistant, a designation that caused some other manuscripts to specify that Ioannes was ministering to them. With regards to Elumas, difference is constructed by allegiance, but Sergios Paulos outranks them both.

Intersectionality: Acts 13, up to this point, does not deal with intersectionality at all.

Dialogue or condemnation of the foreign: the only “foreign” thing that Barnabas and Saulos confront this far along their journey is Elumas, and it is not so much he that is foreign as his source of power. That is roundly condemned as diabolic and he is blinded.

Gender and divine representations/ subordination and domination: One of the ways that gendered representation is preserved in this text is through omission. While Luke records five men who are prophets and teachers in Antiocheia, he omits mentioning any women of that gathering, although women most certainly would have been present. Similiarly, scholars have shown that, in ancient synagoges, women were present and sometimes quite powerful. Luke's silence on their presence in the synagogues that Saulos and Barnabas visit preserves masculine domination in this text. Further, it is telling that Saulos' name change to Paulos is, at least in part, to preserve his masculinity (so that he might not be associated with courtesans and effeminate men) and thus, one must assume, his place of dominance.

Throughout, the Deity acts as the Deity has always acted – as a masculine patron of the faith community. This is particularly highlighted in Saulos' rehearsal of divine history in the synagogue in Antiocheia Pisidia.

Sacred Texture

Deity: The deity is a silent presence throughout this section of Acts, but the actions of the deity are rehearsed by Saulos in the synagogue of Antiocheia Pisidia. These include choosing a people, leading them out of Aiguptos, putting up with them in the wilderness, destroying seven nations of people on their behalf, providing judges and kings and, most recently, providing Iesous.

Holy persons: There are several holy persons in this chapter. Barnabas and Saulos, the Africans Sumeon called Niger and Loukias of Curenaios and Manaen are all holy persons who, through the intervenation of the Holy Spirit, set aside Barnabas and Saulos for a special commission. Elumas/Bar-Iesous presents himself as a holy person, but is revealed to be a false prophet. In addition, the leader of the synagogue in Antioch Pisidia is a kind of holy person.

Spirit Beings: The Holy Spirit acts twice in this section of the chapter: to set aside Saulos and Barnabas; and filling Saulos before he announces the blinding of Elumas.

Divine History: Saulos, now called Paulos, rehearses a portion of divine history in the synagogue of Antioch Pisidia. His argument is that Iesous is a continuation of the Deity's provision for Israel from the days of the Exodus.

Human Redemption: If one can argue that Sergios Paulos becomes a convert (and it is not clear that he does), then human redemption comes both from the hearing of the word of the Master and from seeing evidence of the power of the master.

Human commitment: Human commitment is not discussed in this part of chapter 13.

Religious community: We see two kinds of religious community: the gathering of believers symbolized by the five men who set aside Saulos and Barnabas, and the gatherings called synagogues of those who come together to pray and listen to scripture.

Ethics: It is not entirely clear what kinds of ethics are upheld in these narratives.

Migration and Diaspora SpaceTo Luke's migrant community, this set of stories represents ideal interactions with both home and host communities. Whether in the presence of a Roman (Sergios Paulos) or of fellow Jews (at synagogues on Cyprus and Antiocheia), Saulos/Paulos holds fast to the teaching of The Way and willingly engages both cultures. Notably, Saulos is willing to be called by his Greek name Paulos, thus demonstrating facility with his own biculturality.

In this text, Paulos and Barnabas are migrants insofar as they are wandering preachers, intentionally interacting with Ioudaioi, God-fearers and others to spread the news about Iesous. In so doing, they are diaspora space – juxtaposing even in their names, multiple subject positions (Saulos or Paulos), and in the case of Paulos' speech, reinterpreing tradition to include Iesous, even as he claims its origins to be in from the mists of time.

A rough “Fem/Womanist” translation

And there were in Antiocheia, in the gathering that existed, [“certain”: Textus Receptus] prophets and and teachers: Barnabas and Sumeon called Niger and Loukios the Curenaios, Manaen the companion [“foster-brother”: Peshitta] of Herodes the tetrach and Saulos. And while they were serving the Master and fasting [“fasting and making intercession to God”: Peshitta], the Holy Spirit said, “Separate, now, for me Barnabas and Saulos for the work to which I have summoned them.” Then after fasting and [“all”: Western text] praying and placing hands on them [“they laid a hand on them”: Peshitta], they sent them away.

Therefore, they, after being sent out by the Holy Spirit, came down to Seleukeia, and there they sailed away to Kupros, and beginning in Salamis, they proclaimed the word of God [“the word of the Master”: Bezae] in the gatherings (synagogues) of the Ioudaioi men and women. And they also had Ioannen as an assistant. [“And Ioannen was ministering to them”: Peshitta].

And going through the whole island [“andwhen they had gone around the whole island as far as ...”: Western, Peshitta] until Paphos, they found a certain man, a magus, a false prophet, a Ioudaios [“a Jewish sorcerer”: Peshitta] to whom was the name Bar-Iesous [“Barshuma”: Peshitta] who was with the proconsul Sergios Paulos, an intelligent man. This one, summoning Barnabas and Saulos sought to hear the word of God [“asked to hear the word of God from them”: Peshitta]. But Elumas, the magus, opposed them (for this is the translation of his name) [“this sorcerer Barshuma whose name is interpreted Elymas”: Peshitta] seeking to turn the proconsul away from the faith. But Saulos, who is also Paulos, full of Holy Spirit, after gazing at him said, “Oh full of all treachery and all chicanery, son of a devil, enemy of all justice, will you not stop making crooked the straight ways of the Master? And now, look, a hand of the Master on you, and you will be blind, not seing the sun until an appointed time.” And immediately, a mist fell before him and darkness [“thick darkness and blindness fell”: Peshitta], and wandering around, he sought people to lead him by the hand. Then, when the proconsul saw what had happened, he believed because he was astonished by the teaching of the Master [“...believed in the teaching of the Master”: Peshitta].

And when they set sail from Paphos, those surrounding Paulos came to Perge and Pamphulia, and Ioannes, departing from them, returned to Ierosoluma.

And they, when they went through from Perge, they came to Antiocheia Pisidia, and going into the gathering/synagoge on the Sabbath, they sat down. And after the reading of the law and the prophets, the head of the synagogue sent to them saying, “Men, brothers, if you have any word of encouragement [“comfort”: Peshitta] for the people, speak.”

And Paulos, rising and motioning with his hand said, “Men, Israelite women and men, and those women and men who fear God, listen.The God of this people Israel chose our fathers and exalted [“...and multiplied”: Peshitta] the people in the sojourn in the land of Aiguptos and with an uplifted arm, led them out of it, and over forty years of time, bore with them in the wilderness [“or cared for them” – ἐτροποφορησεν vs ἑτροφοφορησεν: many important texts; “fed them” : Peshitta], and destroying seven nations in the land of Chanaan gave their land as an inheritance, for four hundred fifty years. And after these things (God) gave judges like Samouel the prophet [“and after that, he gave unto them judges about the space of four hundred and fifty years, until Samuel the Prophet”: Textus Receptus; KJV; “for four hundred and fifty years, he gave them judges until Samuel the prophet”: Peshitta]. And then, they ased for a king and God gave to them Saoul, son of Kis, a man of the tribe of Beniamin, for forty years, and after removing him, raised Dauid for them as a king, to whom, also (God) said, testifying, “I found Dauid of Iessai, a man after my heart, who will do all my wishes.”

Of this one, God from the seed according to a promise brough to Israel a rescuer, Iesous, while Ioannes was preaching before the face of his entrance, a baptism of repentance to all of the people of Israel. And as Ioannes was fulfilling the course, he was saying, “Who do you suppose that I am? I am not, but look, he comes after me of whom I am not worthy to loose the shoe of his feet.”

As always,

Soli Deo Gloria,

MAO

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ACTS

Chapter 12

Words not in Croy that occur less than 10x in Acts (for Acts Words, click here): 88

>40x: ἄρα; δεύτερος

30-39x: διακονία; εὐθέως; προσευχή; φυλάσσω

20-29x: ἀντί; αὐξάνω: ἐνδύω; μάχαιρα; πάρειμι; πάσχα; περιβάλλω; προάγω; ὑπακούω; χώρα

10-19x: ἀληθῶς; ἅλυσις; ἀνακρίνω; ἀπάγω; ἀφίστημι; βῆμα; ἐκπίπτω; ἐξάγω; ἐξαποστέλλω; ἐξίστημι; ἐπιβάλλω; ἐπιζητέω; ἐπιμένω; κοιμάομαι; παιδίσκη; παραχρῆμα; πατάσσω; πιάζω; πληθύνω; πύλη; πυλών; σιγάω; συλλαμβάνω;

2-9x: ἄζυμος; ἀρεστός; αὐτόματος; βασιλικός; δῆμος; διατρίβω; διηγέομαι; διϊσχυρίζομαι; ἐκτενῶς; ἐκψύχω; ἐξαιρέω; ἐπιφωνέω; ἐσθής; ζωννύω; κακόω; κατασείω; κρούω; λάμπω; μαίνομαι; μεταξύ; πλευρά; προέρχομαι; προσδοκία; ῥύμη; σανδάλιον; σιδηροῦς; συμπαραλαμβάνω; συναθροίζω; συνοράω; τάραχος; τάχος; τρέφω; ὑποδέω; φύλαξ

HL GNT: δημηγορέω; εἰστρέχω; θυμομαχέω; κοιτών; οἴκημα; σκωληκόβρωτος; τακτός; τετράδιον;

Names and Proper Nouns: Βλάστος; Ἡρῴδης; Ἰάκωβος; Μᾶρκος; Ῥόδη; Σιδώνιος; Τύριος;

Cultural Anthropology

Notes from Malina and Pilch, Social-Scientific Commentary on Acts.

Herodes' killing of people of The Way must have been in collusion with the Roman procurator, whose job it was to keep peace. (M&P, 84). The text suggests that, at least those Ioudaioi in the establishment also would have been in collusion with Rome. Still, the Romans are never specifically denounced; Herodes and the Ioudaioi bear the brunt of the author's vitriol.

Note that the gathering takes place at the home of Ioannes Markos' mother. She is a matriarch of The Way. Her son bears the dual name of a Hellenist: Ioannes (Yochanan), which is Israelite and Markos which is Roman. The mother of Ioannes Markos is a Hellenist woman, a slave holder and a property owner of no small property, one big enough to fit a portion of the gathering in Ierousalem.

Rhode the slave girl is intended as a comic character, not unlike Prissy in Gone with the Wind. That those gathered believed that Petros' messenger (or angel) was outside “points to the popular Mediterranean belief that individuals had guardian angels (or demons among Greeks, or genii among Romans.” (M&P, 85)

M&P suggest that the Iakobos to whom Petros relays his messages is Iakobos, the brother of Iesous. (M & P, 85). It cannot be the Iakobos who is the son of Zebedaios, because that one has been killed in the beginning of the chapter.

The death sentence for the soldiers would be in response to their negligence which would have shamed their master.

Unlike many traditional translations, M&P suggest that it is Petros who goes to Kaisareia, not Herodes. Since there is no clear antecedent, this is possible. They argue that, “with this mention of Peter, the writer concludes his 'Peter cycle,' at land's end.” However their argument does not account for Petros' presence in Ierousalem in Acts 15.

In the conflict with the Turioi and Sidonioi, Blastos acts as a broker for his patron the king. The king's status is indicated by his clothing (royal robes) and his seating (elevated on a bema). That he neglects to give to his patron the kind of adulation that his clients give to him is the reason for his death.

M&P call 12:25 “a Lukan suture connecting the narrative that follows with 11:30.” (M&P, 88)

Post-colonial Feminism

Political imperialism: This text's confrontation of political imperialism is a mixed bag. On the one hand, Herodes Agrippa I(aka Markos Iulios Agrippa) is shown to be vicious to The Way (killing Iakobos and nearly killing Petros), and an affront to the Deity who finally takes satisfaction by having Herodes die of worms. On the other, Herodes is clearly in cahoots with a group that the text calls Ioudaioi – likely a geographic designation, but probably more and more a group distinction as separate from the Anointed-ites or Christianoi as The Way is beginning to be called. The danger for contemporary Christians is to lump together all Jews, either of the ancient or the modern world with this group of Temple elites who collaborated with empire. Note that, in all of this, Rome is neither mentioned nor criticized.

Travel to distant and inhabited lands: Barnabas and Saulos travel to Ierousalem upon the completion of the ministry, probably to deliver the aid requested in Acts 11:30. The reason for either Herodes Agrippa I or Petros (depending on how you read 12:19) to travel to Kaisareia is unclear. M&P would argue that Petros' travel accomplishes the promise that the eleven male delegates would be witness to land's end in Acts 1. However, Petros has already been to Kaisareia and has no need to go back. There is also the possibility that Herodes Agrippa I went to Kaisareia to stay in the palace that his grandfather had built; this strikes me as a more likely solution.

Difference: There are clear differences being constructed between those that Luke calls Ioudaioi and the members of The Way. These are political religious differences, rather than racial or ethnic differences. In addition, there is difference between classes, as noted by the treatment of Rhode both by the narrator and by the characters in the story.

Intersectionality: There are two women set aside by this narrative for recognition: the mother of Ioannes Markos and Rhode the slave. Both live intersectional lives, as female members of a group facing persecution; as such, they both live at the intersection of political religious oppression and gender. Rhode the slave also faces the intersection of class, which is illustrated by the way in which the narrator makes her look ridiculous, both in front of the gathering and to the reader. She is, ostensibly, a member of The Way, but she is clearly lower than the others in importance. This text preserves the multiple oppressions of Rhode in a matter of fact mockery that, if taken seriously, can be disturbing. A second named slave in this narrative is Blastos, the one who serves in the bedroom of the king. As a man, and a member of the royal household, Blastos has a great deal more power than Rhode or even the mother of Ioannes Markos. Still, he is very probably a slave, the property of Herodes Agrippa I. Yet Blastos, perhaps because of his status and masculinity, is not treated with the kind of mockery that attends the story of Rhode.

Dialogue and liberating interdependence or condemnation of the foreign: Nothing foreign shows up in chapter 12 until the Herodian conflict with the Turioi and Sidonioi. In this case, there is no condemnation of the foreign, but there is also no clear dialogue. The king makes pronouncement. What negotiation has taken place has happened because of Blastos (or Sprout) the broker, but the reader is not privy to it.

Gender and divine representations /subordination and domination: Outside of the ongoing vision of the Deity as a masculine patron who must be satisfied when shamed (in this case, by Herodes Agrippa I), there are no specific ways in which gender leads to subjugation (Rhode may be subjugated because she is female, because she is a slave or both; it is not clear), or in which divine representations lead to subordination and domination.

Sacred Texture

Deity: In this text, the Deity functions as high patron, honoring the prayers of The Way by sending a messenger to rescue Petros (but not Iakobos), and exacting satisfaction on Herodes Agrippa I for public shaming, even as Herodes has done to the guards who let Petros go free.

Holy persons: The holy persons in this text are Petros, the mother of Ioannes Markos (matriarch of the gathering), Rhode the slave girl who is a member of the holy gathering, Iakobos the brother of Ioannes who is beheaded, and the other Iakobos to whom Petros sends the message. Petros and Ioannes function as delegates who, nevertheless, are at the mercy of the empire. The mother of Ioannes Markos serves as a matriarch of the gathering of the Way. Rhode the slave girl functions as truthteller, even if her truth is masked in comedic mockery of her.

Spirit Beings: Two spirit beings are at work in this text. The first frees Petros from prison. The second strikes Herodes Agrippa I with worms, both, ostensibly, at the behest of the Deity.

Divine History: There are echoes of the life of Iesous in the imprisonment of Petros at Pascha, but no other references to Divine History in this text.

Human Redemption: n/a

Human commitment: Human commitment takes the form of Iakobos and Petros who continue their work, even as they face arrest; it also takes the form of the mother of Ioannes Markos and the gathering at her house that prays for Petros; and in the form of Rhode the slave girl who testifies to what she hears.

Religious community: The religious community in this text is the gathering in Ierosoluma, that gathers in homes (in this case, the house of the mother of Ioannes Markos) to pray for one another. This is contrasted with the group that Luke calls the Ioudaioi, which may be a political religious and/or ethnic designation.

Ethics: The ethics of this group include continuing in prayer and worship, even when one of its members is in prison. They also include, by extension, not taking praise to themselves that is due to their patron the Deity.

Migration and Diaspora Space

Acts 12, like earlier chapters, provides a warning that the host culture of at least some members of The Way may choose to collaborate with the empire against the way. This is not a warning against accommodation, but rather simply a warning of what to expect.

The mother of Ioannes Markos and Ioannes Markos himself might be migrants. They are certainly acculturated Hellenists, bearing both Hebrew and Roman names. Barnabas and Saulos are also migrants from Cyprus and Tarsos respectively. Like the other bicultural persons, they interact well with their home culture, bringing aid from the Antiochene gatherings, while living the dual identity of bicultural people.

A rough “Fem/Womanist” translation

Abaout that time, Herod the king [“who was named Agrippa”: Peshitta] laid hands to do wrong to some of those women and men from the gathering [“in Ioudaia”: Western text]. And he killed Iakobos, the brother of Ioannes by the sword. And when he saw that it [“his attack on those holy and loyal persons”: Western text] was pleasing to the Ioudaioi, women and men, he proceeded to seize Petros [“Simon Peter”: Peshitta] – the days were of the Unleavened Bread –whom, after seizing, he put into prison, handing him to four detachements of four solders [“sixteen soldiers”: Peshitta] to guard him, for he wished, afterPascha, to offer him up to the people [“of the Judeans”: Peshitta]. Therefore Petros [“Simon”: Peshitta] was being kept in the prison [“by a cohort of the king”: Western texts], and there were prayers fervently from the gathering to God on his behalf.

And when Herod was about to lead him out, in that night Petros was sleeping between two soldiers, having been bound by two chains, and guards were keeping watch before the door of the prison. And look, a messenger of the master stood near [“to Petros”: Western text] and a light shone in the prison cell [“in all the building”: Peshitta; “from him”: Western text]. And striking [“nudging”: D and others] the side of Petros, it raised him, saying “Get up in haste.” And the chains fell from his hands. And the messenger said to him, “Gird up and bind on your sandals” And he did so. And it said to him, “Wrap your himation and follow me.” [“But it seized him and drew him along and took him out, and Petros followed”: coptic]. And going out, he followed him, and he waas not aware that this was truly happening through the messenger. But, he was supposing that he was seeing a vision. And after they went past the first guard and the second, they came to the iron gate that led into the city, which opened to them automatically (on its own accord), and going out [“they walked down the seven steps, and”: codex Bezae] they proceeded to one narrow street, and immediately, the messenger withdrew from him.

And Petros, coming to himself, said, “Now I know truly that the Master sent out his messenger and led me out of the hand of Herodes [“the king”: Peshitta] and of all of the expectation of the people of the Ioudaioi.” And when he realized, he went to the house of Maria, the mother of Ioannes who is called Markos, where there were many, women and men, [“brothers”: Peshitta] gathered together and praying. And after he knocked on the door of the vestibule, a female slave came [“came forward”: a few witnesses] to answer, by the name of Rhode, and when she recognized the voice of Petros, from joy she did not open the gate, but running in, announced that Petros was standing by the gate [“...but turned back quickly and said to them, “Behold, Simon is standing at the gate of the courtyard”: Peshitta]. But those with her, women and men, said, “You're mad! But she was insisting the situation to be thus. And they were saying [“perhaps”: Western text], “It is his messenger.” But Petros remained knocking. And when they opened, [“and they went out”: Peshitta] they saw him, women and men, and they were astounded. And when he motioned to them with his hand to be silent, [“and he entered”: Peshitta, Western text] he explained in full how the Master had led him out of the prison, and he said, “Tell Iakobos and the sisters and brothers these things.” And going out, he went to another place.

And when it was day, there was not a little disturbance [“a great uproar”: Peshitta] among the soldiers regarding what then became of Petros [“Simon”: Peshitta]. And when Herodes sought him and did not find him, after examining the guards he ordered them to be led away (to execution) and going away from Ioudaia, he spent time in Kaisareia.

And [“for”: manuscript D] he was angry with the Turioi and Sidonioi women and men. And with one accord, they came to him [“and those form both cities, in one accord, came to the king”: manuscript D et al], and after persuading Blastos, the one in the bedchamber of the king, they requested peace in order that their country might be fed by the royal land [“because the supply of their country was from the kingdom of Herod”: Peshitta]. And at a fixed day, Herodes after putting on his royal clothing, sitting on the bema, delivered as public address to them, [“on the occasion of his reconciliation with the Turioi and the Sidonioi” : Western] and the assembled people cried out, “A voice of a God and not a human being!” [“these are the voices of a god, and are not of men”: Peshitta] And immediately, a messenger of the master smote him, because he did not give the glory to God, and becoming worm-eaten, he expired [“and he came down from the platform and while he was still living, he was eaten by worms and thus died”: Bezae]. And the word of God [“gospel of God”: Peshitta] increased [“was preached”: Peshitta] and multiplied. And Barnabas and Saulos returned to Ierousalem [“returned from Ierousalem to Antioch”: Peshitta], after they fulfilled the ministry, bringing with them Ioannes who is called Markos.

As always,

Soli Deo Gloria,

MAO

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ACTS

Chapter 11

Words not in Croy that occur less than 10x in Acts (for Acts Words, click here): 54

>40x: ἄρα; δεύτερος; θηρίον; θλῖψις;

30-39x: ἀκάθαρτος; διακονία; δυνατός; καθαρίζω; περιτομή; ὥσπερ

20-29x: ἀκροβυστία; κωλύω; μετάνοια; μιμνῄσκομαι; σκεῦος;

10-19x: ἀριθμός; διακρίνω; ἕξ; ἐξαποστέλλω; ἐπιπίπτω; θύω; κατανοέω; κοινός; κοινόω; λιμός; οἰκουμένη; οὐδέποτε; πετεινός; πρόθεσις; τρίς;

2-9x: ἀναζητέω; ἀνασπάω; διασπείρω; δωρεά; ἔκστασις; ἐκτίθημι; ἐνιαυτός; ἐξαυτῆς; ἑρπετόν; ἡσυχάζω; ἴσος; καθεξῆς; καθίημι; μεταπέμπομαι; μηδαμῶς; ὀθόνη; ὁρίζω; προσμένω; σημαίνω; συνεσθίω; τετράπους; χρηματίζω

HL GNT: εὐπορέω; πρώτως

Names and Proper Nouns: Ἅγαβος; Ἑλληνιστής; Κλαύδιος; Κύπριος; Κύπρος; Κυρηναῖος; Στέφανος; Ταρσός; Φοινίκη; Χριστιανός

Notes

Cultural Anthropology

Notes from Malina and Pilch, Social-Scientific Commentary on Acts

Verses 1-18 are a recapitulation of chapter 10 with a focus on the action of God; Petros tells this recapitulation to justify his actions that have come to Jerusalem through the gossip networks

In verses 20-21, we have North African and Cyprian members of the way preaching to Hellenized Israelites in Antioch. Since this is being done by North Africans and Cyprians, they send Barnabas, a Levite from Cyprus (4:36), who is characterized as good and full of Holy Spirit. (M&P, 82)

Note that, in Antioch, people of the way are called “Anointed-ists” or “Christians” for the first time.

The willingness of the Antiochene sisters and brothers to help those in Ioudaia during the famine suggests that the mores of The Way have stayed in tact, although the group has expanded.

Post-colonial Feminism

Political imperialism: Nothing in this text speaks to or about the political imperialism of its day.

Indeed, the concern of the sisters and brothers of The Way in Ierousalem regarding Petros' recent association is that Kornelius has a foreskin, rather than that he has a commission from Rome.

Travel to distant and inhabited lands: The travel of the members of The Way is justified in Acts 11 by the oppression being experienced by those members. That is, they are traveling for the purpose of escape. Nevertheless, as they travel, they preach the gospel of Iesous Anointed.

Difference: The primary construction of difference in this text is between those (men) that have foreskins and those that do not. The is is the basis of the dispute in Acts 11:1-18. The other major difference is between Israelite members of The Way that are Temple- and Ioudaia focused (particularly those in Ierousalem) and Hellenistic-focused Israelites, to whom the Cypriot and North African men tell the gospel.

Intersectionality: Again, the author of Luke-Acts leaves out the stories of the women of different ethnicities. We hear, for instance, the acts of the North African men. What do the North African women do, those who are both women and potentially preaching the gospel to the Hellenized Israelites? We hear the desire to reject Kornelius for bearing a foreskin; had such a rejection taken place of him, what would have been the implications for his wife, his children?

Dialogue and liberating interdependence or condemnation of the foreign: The condemnation of the foreign is staved off not by dialogue but by divine intervention. The falling of the Holy Spirit, make the discussion of the welcome of Gentiles moot; God has already accepted them. As a result, no dialogue emerges and no interdependence is patterned for the reading audience.

Gender and divine /subordination and domination: In verses 1-18, Petros' dominance is challenged because of his associations. His response is to claim subordination to the Deity who's action caused Petros' associations. Since both he and his detractors are subject to the Deity, this leaves Petros in a place of dominance; and the Deity in the ultimate place of dominance.

For whatever reason, the author of Luke/Acts also choses to emphasize gender when speaking about the Cyprians and North Africans who were proselytizing in Antioch. Yet their dominance becomes subject to Barnabas and Saulos.

Sacred Texture

Deity: Although the Deity is not obviously active (except in Antioch), the actions of the Deity are the subject of much consternation on the part of the Ierousalem members of the way.

Holy persons: Petros as a holy person retells the story of Kornelios, denying guilt and pointing to the role of the Deity in the inclusion of Gentiles. Barnabas, as a holy person, serves with Saulos as a teacher in Antioch. The scattered members of The Way spread The WAY wherever they go, through teaching.

Spirit Beings: The Holy Spirit is said to have been poured over the family of Kornelius, to be present with Barnabas and the substance into which Iesous was baptized.

Divine History: Divine history is not specifically invoked. Nevertheless, there are clear connections with Acts 1 (being witnesses to the ends of the earth).

Human Redemption: Human redemption, “repentance for life” or the ability to turn to the Master seems to be a divine gift, given by the Deity but midwived by various persons. One need not be a delegate in order to lead someone else to human redemption.

Human commitment: Human commitment is first to the Deity, even if the actions of the Deity might seem strange or even antithetical to law; second to preaching and teaching the good news; and third to the religious community, particularly in a time of famine.

Religious community: Because of Kornelios, the religious community has expanded drastically, to include Gentiles as well as Hellenists and Ioudaioi. Nevertheless, the community is connected. Its original multinational origin allows Ierousalem to send a Cypriot to the men of Cyprus and North Africa who are reaching out to Hellenists. Yet when the needs of Ierousalem become known, those in Antioch can reciprocate with food.

Ethics: Oppression or not, the primary ethic of this community is to preach the good news of Iesous Anointed, and the mission has expanded to include preaching to all regardless of ethnic background.

Migration and Diaspora Space

The Lukan migrants had, until Acts 10, been focused on those who were like them – Ioudaioi and Israelites, people who followed (actually or marginally) the laws of Torah. Acts 10 (and Acts 11) demonstrates that the Deity intends for the community to be broader, to include home and host cultures, accommodating both as much as is possible. Thus, those with foreskins are not to be avoided but are part of the community. Within this text, the migrants are those who are fleeing oppression. Nevertheless, they too reach out, both to home cultures (fellow Ioudaioi), and to host cultures (Hellenistically acculturated Ioudaioi/Israelites). Thus The Way, or the Anointed-ites, are becoming increasingly accommodationist in this text. In so doing, they are recreating tradition, juxtaposing as coequal members of the community those who are circumcized and those who have foreskins, those who are culturally Ioudaioi and those who are culturally Hellenist.

A rough “Fem/Womanist” translation

The male and female delegates and the sisters and brothers who were in Ioudaia heard that the Gentiles had received the word of God [“And it was heard by the male and female delegates and the sisters and brothers in Ioudaia...”: Wst text; Pesh]. [“But Petros, for a long time, wished to go to Ierousalem. And after calling to him the sisters and brthers and after strengthing them, making many words, teaching them throughout the region... Who also went to meet them and reported to them the grace of God. But the women and men of the circumcision disputed with him, saying,...”: Codex Bezae]. And when Petros [“Simon”: Peshitta] went up to Ierousalem, those women and men of the circumcision disputed with him, saying “You went in with men who had a foreskin and you ate with them” [“he went in...he ate”: Peshitta]. And Petros, beginning, explained to them step by step, saying, “I was in the city Ioppa praying, [“while I was praying in Ioppa”: Peshitta] and I saw in a trance, a vision, a vessel coming down, something like large linen cloth with four corners being lowered from the sky [“I saw in a vision a certain garment which resembled a linen cloth, that came down. And it was held by its four corners...: Peshitta] and it came as far as me. Into which, gazing, I looked closely and I saw the four-footed things of the land and the beasts and the reptiles and the birds of the air. And I also heard a voice saying to me, 'Rise, Petros [“Simon”: Peshitta], kill and eat.' But I said, 'By no means, Master, for common or unclean [“unclean or corrupt”: Peshitta] have never entered into my mouth.' And a voice, a second time, responded [“to me”: Peshitta] out of the sky, 'What God has cleansed, you may not consider common.' This happened three times, and all was pulled up again to the sky. And look, at once three men stood near the house in which we were, sent from Kaisareia to me [“...who were sent to me by Kornelios of Kaisareia came and stood at the gate of the courtyard where I was lodged”: Peshitta]. And the Spirit said to me to go with them without disputing these things. And these six sisters and brothers went with me and we went in to the man's house. And he reported to us who he saw a messenger standing in his house and saying, 'Send to [“the city of”: Peshitta] Ioppa and fetch Simon who is called Petros, who will speak things to you by which you may be saved [“...by which you will have life”: Peshitta], you and all of your house.' And while I began to speak, the Holy Spirit fell on them [“overshadowed them”: Peshitta] as also on us in the beginning [“previously”: Peshitta]. And I remembered the saying of the Master as he was saying, 'Ioannes was baptizing in water, but you will be baptized in Holy Spirit (cf. Acts 1:5).' Therefore, if God [“equally”: Peshitta] gave the same gift to them [“to the Gentiles that believed in our Master Iesous Anointed”] as also to us who believe in the Master Iesous Anointed, who was I that I was able to forbid God [“that he should not give them Holy Spirit when they believed in him”: Codex Bezae]?”

And when they heard these things, they, women and men, were silent and glorifed God, saying, “Indeed, to the Gentiles, women and men, God gave repentance for life.”

Now those women and men who were scattered from the oppression that happened after Stephanos went through until Phoinike and Kupros and Antiocheia, not speaking the word except to Ioudaioi. And there were some men among them, Cuprioi and Kurenaioi, who, when they came to Antiochea, were speaking also to the Hellenistai, preaching the good news of the Master Iesous. And a hand of the Master was with them, and a large number who believed turned to the Master.

And the word was heard in the ears of the gathering [“church leaders”: Peshitta] that was in Ierousalem concerning them and they sent out Barnabas to Antiocheia. He, when he came and saw the grace of God, was overjoyed and exhorted all to remain in the purpose of the heart toward the Master [“begged them that with all their heart they should follow our Master”: Peshitta], for he was a good man and full of Holy Spirit and loyalty. And a considerable crowd was added to the Master. And he went out to Tarsos to look for Saulos, and when he found him, he led him [“he brought him with him”: Peshitta] to Antiocheia. And it happened, there was for them a whole year to be gathered in the gathering and to teach a considerable crowd, and the students were called, for the first time, in Antiocheia, “Christianoi.” [“And having heard that Saulos was at Tarsos, he went out to seek him; and when he had met him, he entreated him to come to Antioch. When they had come, for a whole year a large company of people were stirred up, and then for the first time, the students in Antioch were called Christianoi”: Codex Bezae.]

In these days, female and male prophets came down from Ierosoluma. And rising, one of them named Agabos indicated through the Spirit that a great famine was about to be in the whole inhabited world [“land”: Peshitta], which happened under Klaudios [“Kaiser”: Peshitta]. [“And there was much rejoicing; and when we were gathered together, one of them named Agabos spoke, signifying...”: manuscript D]. And of the students, female and male, just as each had ability, each of them determined in service to send to those sisters and brothers sojourning in Ioudaia, which also they did , sending to the elder women and men through the hands of Barnabas and Saulos.

As always,

Soli Deo Gloria,

MAO

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Greek Picture

English Picture

ACTS

Chapter 10: 24-48

Words not in Croy that occur less than 10x in Acts (for Acts Words, click here): 63

>40x: n/a

30-39x: ἀκάθαρτος; διάβολος; καλῶς; περιτομή; προσευχή;

20-29x: ἐκχέω; ἰάομαι; κωλύω; μιμνῄσκομαι; ξύλον; πάρειμι; φίλος; χώρα

10-19x: ἄφεσις; βάπτισμα; διαμαρτύρομαι; δωρεά; ἐλεημοσύνη; ἔνατος; ἐξίστημι; ἐπιμένω; ἐπιπίπτω; ἐπίσταμαι; καταλαμβάνω; κοινός; κολλάω; κριτής; μέχρι; μήτι; Ναζαρά; ξενίζω; προσδοκάω; πυνθάνομαι; συγγενής; τέταρτος

2-9x: ἀθέμιτος; ἀναγκαῖος; βυρσεύς; δεκτός; εἰσακούω; ἐμφανής; ἐξαυτῆς; ἐσθής; καταδυναστεύω; κρεμάννυμι; λαμπρός; μεγαλύνω; μετακαλέω; μεταπέμπομαι; ὁρίζω; προστάσσω; συγκαλέω; συναντάω; συνεσθίω; χρίω

HL GNT: ἀλλόφυλος; ἀναντιρρήτως; εὐεργετέω; προσωπολήμπτης; προχειροτονέω; συμπίνω; συνομιλέω

Names and Proper Nouns: Κορνήλιος;

Notes

Cultural Anthropology

Notes from Malina and Pilch:

Although Kornelios is not necessarily Gentile, Petros identifies him as αλλοφυλος (allophylos), of another people – or a foreigner.

“The meeting is a sacred meeting in which divinely commanded informaton will be imparted by a divinely sanctioned holy man to a divinely chosen audience.” (M&P, 79)

Petros' discovery is that God's impartiality extends beyond Israel to all peoples.

Petros calls the land of Roman Palestine Ioudaia, as was the custom of non-Israelites.

“The most significant feature of chapter 10 is that it was the God of Israel, at work though his Spirit, who was responsible for having non-Israelites join the Jesus group...” (M&P, 80)

Post-colonial Feminism

Political imperialism: As noted above, although Kornelios is the prototype of political imperialism – a Roman centurion, Luke's text avoids the subject. In the earlier part of this chapter, he spends many words attesting to the good character of Kornelios. In this section Luke chooses (in the critical manuscript) not to name the Romans as the ones who hung Iesous on wood (some manuscripts even name the Ioudaioi). The irony is particularly profound as doing justice (δικαιοσυνη – cf 10:35) is a criterion for being welcomed by the Deity into the community of worship.

Travel to distant and inhabited lands: In Acts 10, Petros is a visitor to the house of Simon the tanner by invitation (cf. Acts 9). Kornelios, by contrast, is a centurion of the Italian cohort stationed in Kaisareia. He is there by order of the Roman empire that he might “keep the peace,” that is the pax Romana, or peace to Rome and quiet to the provinces.

Difference: The clearest difference in this text is between the original members of The Way, called those “of the circumcision” – that is, who practice circumcision – and those called by Petros “αλλοφυλοι” or those of other nations/tribes (outsiders). Petros initially handles difference badly, presuming that Kornelios is worshiping him. However, as he enters the house, he begins to realize what the Deity is doing in bringing these different groups together. And, even before he finishes preaching, the Deity seals the work by pouring out Holy Spirit on the gathered women and men of Kornelios' house. Difference, thus, becomes overcome supernaturally by the intervention of the Deity.

Intersectionality: As usual, Luke and Luke's translators do everything in their power to write women out of the story. However, women are clearly present here. Even without a wife, Kornelios would likely have had female slaves in his household, as ancient gender roles made it unlikely that cooking would have been done by a man. Further, if the entire household is to be baptized, and as baptism involved stripping naked, one must assume the presence of female members of The Way among those who came with Petros. These would have been women “of the circumcision,” women whose men (brothers, fathers, sons, etc.) had been circumcised.

Dialogue or condemnation of the foreign: Petros begins with a line of condemnation of the αλλοφυλος, but quickly comes to the conclusion that the Deity is calling him not to condemn those persons that the Deity has cleansed. The mark of the Deity's cleansing is not only the theophanic experience described by Kornelios, but also the pouring out of Holy Spirit on those gathered to hear Petros. Petros moves from bewilderment and discomfort to being hosted by the foreigner that he would have previously called common.

Gender and divine representations/ subordination and domination: All characters are subject to the Deity who is portrayed using masculine pronouns. Beyond this, Petros and Kornelios treat one another with respect and no clear subordination takes place between them. Kornelios should, by status, be the dominant in this interaction, but, by being baptized by Petros and his party, submits himself to the rule of The Way.

Sacred Texture

Deity: throughout this text, the Deity is very active, primarily through the actions of the Holy Spirit. In addition, Petros uses the opportunity to frame a particular kind of collective memory around Iesous that includes separating Iesous somewhat from Deity, but highly elevating his power (as the judge of the living and the dead).

Holy persons: Petros and his party, Kornelios and Iesous are all “holy persons” in this story. It takes Petros a while to recognize this about Kornelios, but his hearing of Kornelios' theophany and his bearing witness to the fall of the Holy Spirit helps this process. Iesous is also identified as a holy person, anointed with Holy Spirit and power, killed, and raised by the Deity who has made him judge over the living and the dead, and in whose name all are to believe.

Spirit Beings: The Spirit Being of note here is the Holy Spirit which God pours out on Kornelios and his family, and which is manifested by their beginning to speak in other languages. The Spirit being acts to silence any remaining doubt either in Petros or in those “of the circumcision” with him.

Divine History: Petros' understanding of divine history includes prophetic testimony to Iesous, his rehearsal of Iesous' ministry, death and being raised, and Iesous' status with the Deity. This status allows Iesous to forgive sins. To enter into divine history, Kornelios and his family are to be baptized.

Human Redemption: Human redemption, in this passage, is forgiveness of sins – that is, a promise that the Deity will not seek satisfaction for those actions that would be shameful to a patron. The holy person that offers redemption is Iesous and this is received through belief and baptism.

Human commitment: Human commitment is signaled by being willing to undergo baptism; however, in calling together his entire household, Kornelios signals his commitment long before the waters of baptism are open to him. Petros is likewise committed, going to a house he would normally avoid and being a guest within it.

Religious community: Acts 10 explodes the nature of the religious community. Formerly entirely Israelite, The Way may now include not only foreigners but uncirmcumcised (that is not law-abiding) foreigners. This expands the boundaries beyond the traditions of the ancestors.

Ethics: with the explosion of the boundaries of religious community comes a new set of ethical norms for divine welcome – justice and the fear of the Deity. All other former barriers are dissolved, even though such a dissolution might be scandalous or puzzling.

Migration and Diaspora Space

To Luke's migrant community, this is the text that allows them to move from marginalization – staying strictly apart from the host culture while also rejecting home culture – to a stance of accommodation, with the rules of accommodation being those who fear the Deity and do justice. Just as Petros is able, through the intervention of the Holy Spirit, to move from marginalization to accommodation even of the occupying power, so too this text allows its audience to do the same. In so doing, the text reinvents tradition, juxtaposing Ioudaios and allophylos (foreigner), and pronouncing both aceptable to the Deity, having the prohibited (that which is common) interrogated by the Deity who grants permission, and allowing for “transgressive” acts in the name of the Deity, all of which is couched in the ancient language that affirms the Deity's lack of “face-taking,” or partiality.

A rough “Fem/Womanist” translation

And on the morrow, he went into Kaisareia. And Kornelios was waiting for them, having called together his kinsfolk and the intimate friends. And as it happened, when Petros came in, after he met him, Kornelios, falling near the feet, worshiped. [“as Petros was drawing near to Kaisareia, one of the slaves ran ahead and annound that he had arrived. And Kornelios jumped up and..”: Western expansion]. But Petros raised him, saying, [“What are you doing?”: manuscript D] “Stand. I myself am also human [“as also are you” : D and other add].” And talking with him, he went in and he found many women and men who had come together, and he said to them, “You understand [“very well”: manuscript D] that that it is unlawful for a Ioudaios man to be bound closely or to come to a foreigner [“man”: D, Peshitta]. But to me, God showed to call no human being common or unclean [Peshitta: unclean or corrupt]. Therefore, I came without hesitation even when summoned [“by you”: manuscript D]. Therefore, I ask for what logos did you send after me?

And Kornelios said, “Four days ago, in this hour, the ninth, I was praying in my house. [“From the fourth day until this hour, I was fasting, and praying the ninth hour in my house...”: Textus Receptus; Peshitta reads “four days have past”] And look, a man stood before me in bright clothing, and said, 'Kornelios, your prayer has been heard and your acts of mercy are a memorial before God. Therefore, send to Ioppa and summon Simon who is called Petros, this one who is a guest in the house of Simon, a tanner by the sea [“who, when he comes, will speak to you”: Western, Peshitta] Therefore, at once did I send for you, and you did well by coming. Therefore, now, we all, before God [“before you”: Peshitta], are present to hear all the things that have been commanded you by the Master [“God”: Peshitta].”

And when he opened his mouth, Petros said, “In truth I understand that God is not a “face giver” (one who shows partiality), but in every nation, the one who fears him and who does justice is welcome to him.” The logos he sent to the sons of Israel, which brought good news of peace through Iesous Anointed, (this one is Master of all), you yourselves know: the saying which was through the whole of Ioudaia, beginning with the baptism which Ioannes preached, Iesous from Nazareth, as God anointed him with Holy Spirit and power, who went around doing good works and healing all those who were oppressed by the devil, because God was with him. (Yes, the Greek is this badly constructed.) And we are witnesses of all the things which he did both in the region of the Ioudaioi and in Ierousalem. He whom also they killed, hanging on wood, [“this one the Ioudaioi hung on a tree and killed”: Peshitta], this one God raised on [“after”: Codex Bezae] the third day and gave him to be manifest [“caused him to be seen”: English; “allowed him to be seen openly”: Peshitta], not to all of the people but to the witnesses who were chosen beforehand by God, to us, such that ate and drank together with him [“and accompanied him after...for forty days”: Western texts] after the resurrection from the dead; and he commanded us to preach to the people and to testify solemnly that this is the one appointed by God as judge of living and dead women and men. To this one all of the prophets testify that all women and men who believe in him receive release from sins through his name [“whoever believes in his name will receive forgivess of sins”: Peshitta].”

While Petros was still speaking these things, the Holy Spirit fell on [“overshadowed”: Peshitta] all of those who heard the logos. And those faithful women and men of [those who practice] circumcision such that came with Petros were astonished that on the Gentiles had the gift of the Holy Spirit been poured out [“circumcised men” or “circumcised brothers'”: most English translations, but surely “of circumcision” vs. Gentile refers to more than men, but rather to the customs of whole peoples], for they were hearing them speaking in languages and praising God. Then Petros responded [“then Simon said,”: Peshitta], “Is anyone able the water to forbid that these may be baptized, such as received the Holy Spirit as also did we?” And he commanded that they be baptized in the name of Iesous Anointed [“our Master Iesous Anointed”: Peshitta]. Then they asked him to remain with them some days.

As always,

Soli Deo Gloria,

MAO

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Greek Picture

English picture

ACTS

Chapter 10:1-23

Words not in Croy that occur less than 10x in Acts (for Acts Words, click here): 53

>40x: δεύτερος; φωνέω

30-39x: ἀκάθαρτος; καθαρίζω; προσευχή

20-29x: αἰτία; δέομαι; πάρειμι; σκεῦος; ὡσεί

10-19x: ἀναλαμβάνω; γεύω; διακρίνω; ἕκτος; ἐλεημοσύνη; ἔνατος; θύω; κοινός; κοινόω; ξενίζω; οὐδέποτε; πετεινός; προσκαρτερέω; πυλών; πυνθάνομαι; τρίς

2-9x: βυρσεύς; διαπορέω; δῶμα; ἔκστασις; ἔμφοβος; ἐνθάδε; ἐξηγέομαι; ἑρπετόν; εὐσεβής; καθίημι; μεταπέμπομαι; μηδαμῶς; μνημόσυνον; ὀθόνη; οἰκέτης; παρασκευάζω; σπεῖρα; τετράπους; φανερῶς; χρηματίζω

HL GNT: διενθυμέομαι; διερωτάω; εἰσκαλέομαι; ὁδοιπορέω; πρόσπεινος

Names and Proper Nouns: Ἰταλικός; Kορνήλιος

Notes

Cultural Anthropology

Notes from Malina and Pilch, Social-Scientific Commentary on Acts

M&P point out that Kornelios may not, in fact, be strictly a Gentile although he is certainly Hellenistic. There were Hellenistic Jews who simply were so assimilated that they didn't follow Torah practice strictly. Regardless of whether he is or is not an Israelite, as a God fearer, his life may not have been radically different from the members of The Way. (M&P, 76)

Petros' protest, of course, is that the rules of Torah forbid him to eat non-kosher food. In his vision, he hears that the declaration of the Deity outweighs the words of Torah. Clearly, this puzzles him, and for good reason.

Post-colonial Feminism

Political imperialism: If anything, Kornelios is the epitome of political imperialism-- a centurion of the Italian cohort. Whether he is a true Gentile or an assimilated Hellenistic Ioudaios or Israelite, he is certainly one in league with empire. Rather than taking on Kornelios, the text goes to great lengths to excuse him as a righteous, pious, mercy-doing, constantly praying God-fearer, rather than a slaveholding, militaristic cog in great wheel of Roman oppression.

Travel: There are two and possibly three kinds of travelers here. Simon Petros is traveling as a visitor invited by the people of Ioppa (see chapter 9). Kornelios' slaves are traveling to fetch Petros by order of their master. If Kornelios is a Gentile and not an Israelite, then he is traveling “to keep the peace” --that is, the pax Romana. The text does nothing to question or challenge the rightness of Kornelios' travel, if in fact he is not a co-opted Israelite.

Difference: so far, the text draws a difference between Kornelios –who is described as a god-fearer but not as a Temple worshiper or a Ioudaios – and Petros, who observes the kashrut laws. Since neither has met the other, how they will interact is not yet shown.

Intersectionality: We know that Kornelios keeps slaves (as he sends two to summon Petros), and that his “entire household” consists of god-fearers. Whether his slaves observe this by duty or their own custom is unknown, and we cannot know what it would have been to be a woman and a slave in the house of a centurion.

Dialogue or condemnation of the foreign: Unless the slaves and soldier of Kornelios are foreign (which is possible), there is no dialogue with the foreign. If they are foreign, then their welcome suggests a willingness to dialogue with them on the part of Simon Petros and those of the household of Simon the tanner. As will be clear in the rest of 10: 24ff, Petros has also received a lesson on interaction with that which he considers “common” or foreign.

Gender and divine representations/subordination and domination: In the case of Kornelios, he clearly is subordinated to the holy messenger and to the Deity. The Deity acts as a patron about to grant the wish of a faithful subject. Kornelios is not allowed to question the vision he receives; he is simply instructed to send men to find Simon called Petros. Kornelios acts like a soldier responding to the order of someone of higher rank. Petros is less subservient, but nevertheless acts as he is commanded to do, despite his puzzlement over the vision he has received. Again, what is revealed is Deity as commander who can put all things, even Torah, beneath the divine command. The correct answer from Petros, as from Cornelius, is to obey.

Sacred Texture

Deity: In this text, the Deity is clearly up to something, sending divine messengers and visions to Kornelios and Petros respectively. In the first instance, the Deity tells Kornelios to send for Petros who will speak to him. In the second, the Deity tells Petros that Petros may not call common those things which the Deity has made clean.

Holy persons: the holy persons in this text are Petros and Kornelios. Each is visited by the Deity. Each acts on the command of the Deity. Kornelios' holiness is attested by the slaves he sends to fetch Petros.

Spirit Beings: The divine messenger at the beginning of the chapter is a spirit being, sent to deliver a message to Kornelios. In the case of Petros, he is instructed by Holy Spirit even after he has his vision, that spirit which tells him to go with the men from the house of Kornelios.

Divine History: Petros' dream serves as a significant diversion from divine history. Until this point, the narrative has been determined to show how The Way functions to strengthen old traditions. Petros' dream fundamentally questions the efficacy of divine ways including of divine law, that Torah which is at the heart of Divine History for Petros and the other Israelite members of The Way.

Human redemption is not discussed in this part of the chapter.

Human commitment, both in terms of Kornelios and in terms of Petros, consists of obedience to the direct commands of the Deity without question, regardless of how outrageous those commands might appear to be.

Religious community, in the case of Kornelios, consists of his household and anyone else who fears the Deity. It probably doesn't include the Temple elite, because he is described as a God-fearer and not a Ioudaios.

Ethics: The ethics of these religious people include doing what appears foolish because it is a command of the Deity. Deity trumps tradition.

Migration and Diaspora Space

To Luke's migrant community, the interaction of Kornelios was likely familiar. God-fearers were not uncommon around the diaspora – either fully-assimilated former Ioudaioi or true Gentiles interested in and faithful to the Deity of the Temple. What would have been surprising is Petros' vision in which the Deity essentially contradicts Torah, a significant break with home culture in favor of host culture. Both Kornelios' god-fearing and Petros' break with Torah set up the creation of a diaspora space in The Way, a space in which Hellenism is accommodated by how Torah is (or is not) enforced but full assimiliation (to polytheistic worship, for instance) is not an option. The recording of Petros' theophany in this way is a significant move toward the reinvention of tradition for The Way.

A rough “Fem/Womanist” translation

And a certain man in Kaisareia named Kornelios, a centurion of the cohort called “Italian,” pious and a fearer of God with all of his house, who did many acts of mercy (alms) for the people and petitioned God through all things, he saw, in a vision, appearing around the 9^th hour of the day a messenger of God coming in to him and saying to him, “Kornelios.” And gazing at it, being terrified, he said, “What is it, Master?” And he said to him, “Your prayers and your acts of mercy (alms) went up as a memorial before God. And now, send men to Ioppa and send for Simon who is called Petros. This one is being entertained by a certain Simon, a tanner, to whom is a house by the sea [“who will speak words to you in which you and all your house may be saved”: some manuscripts. Textus Receptus reads: “This one will tell you what it is necessary for you to do.”] And as the messenger that was speaking to him left, calling two of the house slaves and a pious soldier from those who stood with him, and after relating all things to them, he sent them to Ioppa.

And on the next day, while those people were on the road and nearing the city, Petros went up to the roof to pray around the 6^th [“9th”: a few manuscripts] hour. And he became hungry and wanted to feed himself. And they were being prepared, a trance came [“fell”: some minisucules] upon him, and he saw the heavens being opened and a vessel coming down [“tied”: Western text ; other manuscripts omit “coming down”], something like a large linen cloth, by four corners being lowered to the earth, in which were all the four-footed creatures and [“the beasts, and”: some manuscripts] reptiles of the earth and birds of the air. And there was a voice to him, “Petros, kill and eat.” But Petros said, “By no means, Master, for never eat anything common or unclean.” And a voice, again a second time to him, “Those things which God cleaned, you shall not declare common.” And this happened three times and immediately the vessel was taken up to the sky [“again”: some manuscripts].

And as, Petros was greatly perplexed in himself what this vision might be which he saw, [“and”: Textus Receptus] look, the men who had been sent by Kornelios after asking about the house of Simon, stood at the gate, and calling were inquiring if Simon who is called Petros was being entertained there.

And while Petros was pondering the vision, the Spirit said, “Look, three men seeking you, but after you rise, go down and go with them not doubting, for I have sent them.” And [“Then”: Western text] going down, Petros said to the men, “Look, I am whom you seek. What [“do you wish, or”: Western text] is the cause because of which you come?” And they said [“to him”: Syriac], Kornelios, a centurion, a just man and a fearer of God, and well testified about by the whole of the people of the Ioudaioi, was instructed by a holy messager to send for you to his hour and to hear words from you. Therefore, after inviting them in, he received them as guests. And on the morrow, rising, he went out with them and some of the brothers and sister from Ioppa went with him.

As always,

Soli Deo Gloria,

MAO

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Greek Picture

English Picture

ACTS

Chapter 9:22-43

Words not in Croy that occur less than 10x in Acts (for Acts Words, click here): 56

>40x: κλαίω; οἰκοδομέω; φωνέω

30-39x: ἀσθενέω; ἐγγύς; ἐκπορεύομαι; εὐθέως; πειράζω

20-29x: ἰάομαι; παράκλησις; χήρα

10-19x: γόνυ; εἰσπορεύομαι; ἐλεημοσύνη; ἐξαποστέλλω; ἐπιλαμβάνω; κατάκειμαι; κολλάω; κράβαττος; πληθύνω; πύλη; συζητέω; χιτών

2-9x: ἀνακαθίζω; βυρσεύς; διερμηνεύω; διηγέομαι; ἐνδυναμόω; ἐπιβουλή; ἐπιδείκνυμι; ἐπιχειρέω; καθίημι; κατάγω; λούω; ὀκτώ; παραλύω; παρατηρέω; παρρησιάζομαι; σπυρίς; στρωννύω; συγχέω; συμβιβάζω; συμβουλεύω; τεῖχος; ὑπερῷον; χαλάω

HL GNT: μαθήτρια; ὀκνέω

Names and Proper Nouns: Αἰνέας; Δορκάς; Ἑλληνιστής; Λύδδα; Σαμάρεια; Σαρών; Ταβιθά; Ταρσός

Notes

Cultural Anthropology

Notes from Malina and Pilch, Social-Scientific Commentary on Acts

Saulos' effective challenge of the Ioudaioi causes them to be shamed, lose face, and thus exact satisfaction – as they did with Stephanos. This is establishment violence. However, Saulos escapses.

It is not clear how Saulos would have garnered students this early. Even the Greek texts wrestle with this one.

Barnabas' confirmation of Saulos to the delegates includes a description of how Saulos spoke “boldly” in Damaskos – that is, challenged those higher in rank than he was rather than deferring to them. Such an act would face certain punishment and even death. (M& P 73)

The reason Saulos is sent off to Tarsus is the same reason that he is sent from Damaskos.

Meanwhile, Petros is acting as a holy man in Lydda, healing Aineas and thus garnering support for “the Way”

The raising of Tabitha is the first instance we have of Acts specifically naming a female member of The Way; and she is called “student” (μαθητιρα), the feminine of μαθητης typically translated “disciple.” The widows are leading the ritual of mourning for Tabitha, suggesting that there were rites governed by women in The Way. The raising of Tabitha parallels the raising of Jairus' daughter (Talitha qum).

Note the description of the members of The Way as holy women and men (translated saints in most English translations), a term that “refers to person set apart, devoted exclusively to God.” (M&P, 75).

Post-colonial Feminism

Political imperialism: Again, no mention is made specifically of political imperialism, although Saulos does infer it when he calls Iesous “Son of God” earlier in the chapter. Instead, the story is about infighting: specifically about the challenge of the establishment by a group of their own people who are members of The Way and the establishment violence that ensues.

Travel: In the case of Saulos, travel to other cities within the geographic region of the eastern Mediterranean coast is justified by this text because of establishment violence and the threat of death. In the case of Petros, his presence in Ludda is only explained as a time of journeying through the region. However, he is summoned to Ioppa to raise Tabitha from the dead. Thus, one might speak of travel as “invitation” in this text.

Difference: In Acts 9: 22ff, difference is primarily based on in-group or establishment status. Saulos shifts allegiance from the one to the other, and thus shifts from being a perpetrator of establishment violence to its near victim. There is also biculturality noted in the naming of Tabitha; she has two names – an Aramaic and a Greek name (Dorkas). We also see status difference within the way between Saulos and the delegates; between Saulos (who speaks with boldness) and those against whom he argues; between Petros and other members of The Way; and the specific status of the male delegate Petros versus the widows of Ioppa, who are holy persons and members of The Way but who do not seem to have the authority or power to raise someone from the dead.

Intersectionality: In this text, only Tabitha and the widows live at the intersections of subjugated difference, being women in patriarchal societies and in-group members of The Way which is subject to establishment violence. In addition, Tabitha lives at the intersection of two cultures, even bearing two identities: an Aramaic and a Greek (Dorkas) identity. Tabitha is honored as a student of The Way and as a holy person by the text, but she is required to keep both identities, her actual name and her colonized name. The widows are honored as holy people and members of The Way but are not permitted, invited or authorized to participate in the miraculous act of healing reserved solely to the male delegate Petros. Thus, they are praised but, unlike the male deacons of Acts 6, they are not empowered.

Dialogue or condemnation of the foreign: There is nothing “foreign” in this text as all are Ioudaioi, even if some are colonized into having Greek names (like Dorkas) or are Hellenists (like the opponents of Saulos).

Gender and divine representations/ subordination and domination: One cannot argue that Petros' domination arises entirely from his gender, although there are no named female delegates in Acts. Nevertheless, that the widows of The Way in Ioppa are not empowered to act on behalf of Tabitha is an act of gender domination. Throughout Acts, the use of kyriarchal language to refer to Iesous is a form of gender domination through divine representation.

Sacred Texture

Deity: As we get further into Acts, Iesous functions less as a Holy Person and more as a Deity. As such, we see the power of the name of Iesous to heal and to raise from the dead.

Holy persons: There are several holy persons in this passage. The named holy persons are Saulos, Petros, Barnabas and Tabitha. Other holy persons include the students of the way in Damaskos, Ierousalem, Tarseus, Ludda and Ioppa; the delegates in Ierousalem; the Hellenistikoi in all of the cities; and the holy persons (or saints) in Ioppa and Ludda. Saulos, as a holy person, engages in preaching and in challenging the Hellenistikoi with bold speech, although they outrank him. They seek satisfaction for their dishonor by trying to kill Saulos. Barnabas functions to vouch for the true conversion of Saulos and for his includion in the way. The students of Damaskos and Ierousalem function to save Saulos' life; and the delegates, to integrate Saulos into The Way. Tabitha, while alive, functions as one who does good works. And the holy persons and students of Ioppa and Ludda are recipients of the power of Iesous at work through Petros.

Spirit Beings and Divine History: No spirit beings are named in this part of Acts 9, and no direct references to divine history occur (although one might argue that the depictions of Petros seek to parallel his actions with those of Iesous).

Human Redemption: Although “salvation” never is used, the growth of belief in Iesous as kyriarch follows the signs of healing that Petros gives – both in the healing of Aineas and in the raising of Tabitha.

Human commitment: Human commitment takes different forms in this passage. For Saulos, it means speaking with boldness, even if that puts one's life at risk. For Tabitha, it means making clothes for those who have no clothes. For the students in Damaskos and Ierousalem, it means doing whatever is necessary to save the life of a teacher. For the delegates, it requires them to examine and welcome Saulos. For Petros, it appears to be going where he is summoned. For the widows of Ioppa, it means caring for one of their number, in life and in death.

Religious community: Throughout Acts 9, the religious community is growing and acting to counteract the forces arrayed against it. In Damaskos and Ierousalem, that means thwarting the plans of dishonored Hellenistikoi to have their satisfaction on Saulos by killing him. In Ierousalem, it also means examining and accepting a former blood-enemy. In Ioppa, it means summoning those with power and caring for those who have died.

Ethics: The ethics of these communities include speaking with boldness, doing works of power, creating clothing for the poor, gathering around their dead, and saving the lives of their teachers.

Migration and Diaspora Space

To the forced migrants of Luke's community, Acts depicts a formerly marginalized community interacting with boldness (sometimes rashly), and with compassion with their host and home communities, while living among them as bicultural people (like Tabitha, Petros has another name – Simon). The migrants in this text challenge their home and host cultures in light of their new identities, but still live within those cultures (although, occasionally, they must escape them). The particular narratives around the healing of Petros serve to extend the Iesous thaumaturgical tradition into the next generation.

A rough “Fem/Womanist” translation

But Saulos, rather, was being strengthened and confounded Ioudaioi who sojourned in Damaskos (by) teaching that this one is the Anointed [“in whom God is well pleased”: Western text]. And as considerable days were filled, the male and female Ioudaioi plotted to put him to death (literally, to take him up). But their plot was known to Saulos. And they were watching the gates both day and night that they might kill him (take him up) [or “that they might take hold of him, day and night”: several witnesses]. But his students, women and men, [“the students”: several manuscripts], taking him by night through the wall, lowered him, letting him down in a basket.

And when he arrived in Ierousalem, he attempted to be joined to the male and female students, and all feared him, for they did not believe that he was a student. But Barnabas, taking hold of him, led him to the male and female delegates and he related to them how, on the road he saw the Master and that he spoke to him and how, in Damaskos he was speaking boldly in the name of Iesous. And he went in and went out with them in Ierousalem, speaking boldly in the name of the Master, and both speaking and disputing with the Hellenistai, male and female, those who were trying to kill him (to take him up). And when the sisters and brothers came to know it, they brough him down to Kaisareia and then sent him to Tarsos. Therefore, the gathering in the whole of Ioudaia and Galilaia and Samareia was having peace, being built up and going about in the fear of the Master and in the consolation of the Holy Spirit, it multiplied.

And Petros happened, as he was passing through all of them, to come down to the holy women and men who were sojourning in Ludda. And he found there a certain person named Aineas who had been reclining on a pallet for eight years, who was paralyzed. And Petros said to him, “Aineas, Iesous Anointed heals [“has healed”: the spelling of both is the same except for accents] you. Rise and make your bed.” And immediately, he rose. And all of those who sojourned in Ludda and Saron saw, those who turned to the Master.

And, in Ioppa, there was a certain female student named Tabitha, which, translated, is Dorkas. She was full of good works and acts of mercy (alms) which she did. And in those days she became sick and died. And washing her, they put [her body] in an upstairs room. And since Ludda was near to Ioppa, the female and male students, hearing that Petros was in it sent two men to him urging, “Do not hesitate to come through to us.” [“for the city was not far away. And when the men had gone there, they begged him to come with them without delay”: Coptic manuscripts]. And rising, Petros went with them, whom, when he arrived, they led into the upper room and presented to him all of the widows, cyring and showing chitons and himatia which she was making when Dorkas was with them. And after Petros put all of them outside, and going to his knees, he prayed and turning to the body he said, “Tabitha, rise [“in the name of our Lord Jesus Christ.”: Western manuscripts]. And she opened her eyes, and seing Petros, she sat up. And giving her a head, he raised her. And calling to the holy women and men and the widows, he presented her living. And this was known thorugh all of Ioppa and many believed in the Master. And he happened to remain many days in Ioppa with Simon the tanner.

As always,

Soli Deo Gloria,

MAO

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ACTS

Chapter 9:1-21

Words not in Croy that occur less than 10x in Acts (for Acts Words, click here): 28

>40x: πάσχω

30-39x: εὐθέως

20-29x: ἀναβλέπω; βαστάζω; ἐπιστολή; πίμπλημι; σκεῦος

10-19x: εἰσάγω; ἐξίστημι; τροφή

2-9x: ἀπειλή; ἐκλογή; ἐνισχύω; ἐξαίφνης; περιαστράπτω; ῥύμη; ὑποδείκνυμι; πορθέω; φόνος; χειραγωγέω

HL GNT: ἀποπίπτω; ἐμπνέω; ἐνεός; λεπίς; συνοδεύω

Names and Proper Nouns: Ἰούδας; Σαούλ; Ταρσεύς

Notes

Cultural Anthropology:

Notes from Malina and Pilch, Social Scientific Commentary on Acts.

At the beginning of chapter 9, Saulos is the representative of establishment violence.

Note that the Iesous-movement is now called “The Way.”

Saulos' vision serves to reveal to him that the members of The Way were connected to an actual cosmic power, or patron.

Notice how the vision equates “The Way” with Iesous so that persecuting “The Way” is persecuting the patron of “The Way,” that is, Iesous.

Fasting is a sign of mourning and self-humiliation.

Sight, in the ancient world, was understood as light coming out of the eyes. That Saulos is blind indicates a lack of such light.

In the directions to Ananias, we learn that Saulos is from Tarseus, something we never learn in any of the Pauline letters.

Ananias and Saulos are, apparently having simultaneous visions of one another, not unlike Petros and Cornelius in the following chapter.

In Ananias' protest, we have confirmed that being a member of “The Way” is signaled if one invokes the name of Iesous.

The laying on of hands is a “prophetic symbolic action”--a movement of the part of the body associated in the ancient world with action.

The impact of the “prophetic symbolic action” is the reignition of the flame inside of Saulos (he can see) and his immediate receipt of Holy Spirit. When he is baptized, he becomes a member of “The Way.”

Saulos's first proclamation – that Iesous is “son of God”--makes sense given the supernatural experience he has had with Iesous. “Further, the word “god” did not bear an exclusive, monotheistic...significance in the first-century Mediterranean.” (M & P, 71)

“Son of God” is an imperial title, a title claimed by the house of Julius and the Augustan Caesars.

“...'son of x' means 'having the qualities of x.” Thus son of God means having the quality of God. (M & P, 71)

The ultimate Hellenistic powers of a god would be “creativity and control” (M&P, 71); thus anyone who exhibits these powers would be “like a God.”

Post-colonial Feminism

Political imperialism: The text does not speak much about political imperialism per se. However, in naming Iesous “son of God,” in the last verse, Saulos enters into a political discourse used by the political power that dominated Palestine in the first century – Rome. Before this, the text was really a text about establishment violence against an unpopular group called “The Way.”

Travel: In this text, travel is for the purpose of persecution, and as such, is halted midway by the intervention of Iesous through cosmic signs.

Difference: Difference here is constructed as establishment vs. group. Saulos represents the former; those of The Way represent the latter. At the end of this part of chapter 9, Saulos has joined The Way, but that difference still exists.

Intersectionality: Women, no differently than men, who were members of The Way were to be arrested and led back to Ierosalem. That they might be dually vulnerable, both for their status and their gender is perhaps why the author chooses to name them, increasing the pathos of The Way and the cruelty of Saulos.

Dialogue or condemnation of the foreign: The “foreign” really doesn't exist here, unless one constructs The Way as foreign to the establishment. In that construction, there is forced dialogue between the establishment and The Way in which the establishment loses. There is no true dialogue in this text.

Gender and/or divine representations: subordination and domination: The subordination of Saulos to Iesous takes place through a divine intervention: his blinding. This is clearly an act of domination, and would have been regardless of the gender of the Deity. Ananias is also subordinate to the Deity, having his concerns about the human-rights record of Saulos against the members of The Way dismissed, so that the Deity might use Saulos for a different purpose.

Sacred Texture

Deity: In this text, although the Deity is not mentioned, Iesous acts as a Deity, both with creativity and control with regards to Saulos. Here we see a gradual morphing of the role of Iesous with those of The Way.

Holy persons: Saulos is a holy person, from the perspective of the establishment, who, by the end of this section of chapter 9 becomes a holy person within The Way. Ananias is also a holy person, having the power to see visions and to take prophetic actions.

Spirit Beings: Another way to understand Iesous is as a spirit being, but really, Iesous acts as a Deity in this passage. The spirit being of note is the Holy Spirit, which enters Saulos before his baptism (as it does also with Cornelius in the next chapter).

Divine History: It seems Saulos' conversion is to aid in the fulfillment of Acts' understanding of divine history – that the good news will go to the ends of the earth.

Human Redemption: Saulos is redeemed from the penalty of having angered Iesous by persecuting him and his people The Way by the prophetic action of Ananias who comes and lays hands on him, rekindling his inner light and filling him with Holy Spirit. The mark of his redemption is that rekindling and receipt.

Human commitment: Saulos' response to his redemption is to become committed to The Way and to the patron of The Way, Iesous. He signals this commitment through baptism and lives it out in his preaching in the Damaskos gatherings.

Religious community: As of Acts 9, the religious community now has a name: The Way. It is marked by those who invoke the name of Iesous and is protected by its patron. To enter it, one must be baptized in the name. It seems not even those who represent mortal danger to the community are automatically excluded from membership

Ethics: One ethical hallmark of this community is obedience of Iesous, even when the outcome might be certain destruction of the community. Thus, despite his objections, Ananias does as the Deity demands and lays hands on Saulos, through which prophetic action, Saulos receives his sight and becomes part of The Way.

Migration and Diaspora Space

Luke's migrant audience might see in Saulos the definition of their struggle to maintain their status as people of The Way while, at the same time, facing establishment violence. For this community, this passage about Saulos counsels them that even the most virulent enemies might, through divine intervention, become members of The Way. Therefore, they cannot stay marginalized even from their enemies. Instead, as guided by the Deity, they are to continue to reach out to establishment figures in home culture who might, miraculously, become allies.

A rough “Fem/Womanist” translation

And Saulos, still breathing threats and murder against the students of the Master, after going to the high priest requested from him letters for Damascus to the gatherings, so that if he might find any who were of The Way, both men and women, having bound them, he might lead them to Ierousalem.

And as he was going, it happened that when he drew near to Jerusalem, suddenly flashed around him a light from the sky, and falling on the ground he heard a voice saying to to him, “Saoul, Saoul, who are you persecuting me [“is it hard for you to kick against the goad?” in some manuscripts]” And he said, “Who are you, master?” And he, “I am Iesous whom you persecute. But get up and go into the city and it will be told to you that which you must do. And the men who were traveling with him had stood speechless, hearing the sound and seeing nothing.

And Saulos was raised from the ground, and when he opened his eyes he was seeing nothing [“no man”: Textus Receptus]. [“And he said to them, 'Raise me from the ground' and raising him...”: Western manuscripts] And leading him by the hand, they brought him into Damaskos. And he was not seeing three days, and he did not eat nor drink.

And a certain student was in Damaskos, named Ananias, and the master said to him in a dream, “Ananias.” And he said, “Look, (it is ) I, Master.” And the master, to him, “When you rise, go to the alley called “Straight” and seek in the house of Ioudas someone of Tarseus named Saulos. For look, he is praying. And he saw [“in a vision”: Textus Receptus] a man named Ananias coming to him and laying on him hands so that he might see again.” And Ananais answered, “Master, I heard from many concerning this man how many evil things he did to your holy ones in Ierousalem. And here he has authority from the high-ranking priests to arrest all of those who call on your name.” And the master said to him, “Go, for a chosen vessel of mine is this one, that he might bear my name before nations and kings and the sons of Israel. For I myself will show him how much it is necessary for him to suffer on behalf of my name.”

And Ananias went and came into the hour and laying on him hands, said, “Saulos, brother, the Master has sent me, Iesous [Iesous is missing from some manuscripts] who appeared to you on the road on which you came, so that you might see again and be filled with Holy Spirit.” And immediately, things fell from his eyes like scales and [“immediately”: added by some manuscripts] he saw again, and getting up, he was baptized. And taking food, he was strengthened.

And he was with the students in Damascus some days, and immediately, in the gatherings, he was preaching Iesous [“Christ”:Textus Receptus], that this is the son of God. And those who heard him marveled and were saying, “ Is not this the one who destroyed in Ierousalem those who called on this name, and here, in the place, he has come that they, having been arrested, he might lead to the high-ranking priests?”

As always,

Soli Deo Gloria,

MAO

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ACTS

Chapter 8: 26-40

Words not in Croy that occur less than 10x in Acts (for Acts Words, click here): 30

>40x: γενεά

30-39x: ἀναγινώσκω; πρόβατον

20-29x: γέ; δέομαι

10-19x: ἀμφότεροι; ἁρπάζω; κολλάω; κωλύω

2-9x: ἀμνός; ἆρα; ἅρμα; ἄφωνος; βασίλισσα; διηγέομαι; δυνάστης; ἐναντίον; εὐνοῦχος

κείρω; μεσημβρία; ὁδηγέω; προστρέχω; σφαγή; ταπείνωσις

HL GNT: περιοχή

Names and Proper Nouns: Ἄζωτος; Αἰθίοψ; Γάζα; Ἠσαΐας; Κανδάκη

Notes

Cultural Anthropology: Notes from Malina and Pilch, Social Scientific Commentary on Acts

Non-Greek readers will not catch the pun between Gaza, the location, and the Greek word for treasury, which is also γαζα.

Aithiops' being baptized in the wilderness similar to John the Baptist and Jesus.

Aithiops' ability to read and coming to Jerusalem to worship identifies him as a Hellenistic Jew, not a Gentile.

Everything in this passage points to the wealth, status and power of the Aithiops: chariot, scroll, ability to read, status in the court of the Kandake (pronounced kan-DAH-kay).

After the baptism, Philippos ends in Kaisarea; the narrative will pick up again in Kaisarea after the chapter 9 interruption of the conversion of Saulos/Paulos.

Post-colonial Feminism

Political imperialism: The text does not oppose political imperialism. To the contrary, it recruits into the number of the Iesous movement a representative from a neighboring empire of Rome: the empire of Aithiopia (now Sudan), lead by the queen or Kandake.

Travel: In this text, the Aithiops' travel is done for the purpose of worship, and then return is made to one's home. Since one of the main Temples of Judaism (there was one in Leontopolis in Egypt) is in Jerusalem, the eunuch must travel to the Temple to worship on occasion. That he has the means to do so relatively easily is highlighted by his use of a chariot. Philippos' travel is done at the command of the Spirit of God with the intention of proclaiming the good news and then leaving (Samareia, Gaza, Azotus, Kaisareia)

Difference: In this text, difference is constructed by class, culture, and gender. The Aithops is clearly of a very high class, having a chariot, a scroll and literacy, servants, and status. These contrast to the unknown status of Philippos the deacon. Second, there is a cultural difference between a man who is subject to the Kandake and one who is subject to Caesar; and that difference may or may not have included color of skin (for we cannot presume the whiteness of either character). Third, there is, presumably, a gender difference. We do not know the gender of Philippos, but the man from Aithiopia is identified as a eunuch, biologically a third-gendered person. This may be the issue behind the question, “What forbids me to be baptized?”

Since neither of the characters lives at the intersection of pyramids of privilege that threaten to overwhelm them, there is no clear intersectionality in this passage.

Dialogue with or condemnation of the foreign: Although, technically the Aithiops is just another Hellenstic Ioudaios, at the same time, his location of residence makes him decidedly foreign to Philippos. Philippos' response is to open dialogue with him, but never to learn from him.

Gender and divine representations/subordination and domination: Interestingly, the gender of the Deity is immaterial in this text. The gender of the believer, on the other hand, may well be the issue, inasmuch as the Aithiops is “gender-queer” by nature of his eunuch status. This is clearly overcome by his domination as a person of great rank and power within the court of the Kandake; thus here is no automatic subordination and/or domination by means of gender. In fact, the text is striking with regard to a man of this much power submitting himself to the tutelage and baptism of Philippos.

Sacred Texture

Deity: outside of the role of spirit beings (see below), the Deity is absent from this text.

Holy persons: Philippos is the holy person, as he was at the beginning of Acts 8. As he has throughout the chapter, he is sent to speak to those who would have been outsiders to the Temple elite as part of the impact of political dispersion at the beginning of Acts 8.

Spirit Beings: The Spirit Being in this text is the Holy Spirit, which sends Philippos on his various preaching missions, to Samareia, to Gaza, to Azotus and eventually to Kaisareia.

Divine History: two aspects of divine history attend this passage. The first is the connection that Philippos makes between the LXX passage the eunuch is reading and Iesous. The second, the way in which Philippos' preaching has continued to fill the “commission” in Acts 1 to be witnesses “to the ends of the earth”

Human Redemption and Commitment: Neither of these is explicitly named, although certainly the baptism of the eunuch is a sign of his commitment to the teaching of Philippos regarding Iesous.

Religious community and Ethics: Two things are signalled here about the nature of the early Iesous-movement. First, they welcome all who are baptized in the name of Iesous, regardless of genderedness. The Temple-elite prohibition against men who are eunuchs does not apply to the early Iesous community. Second, they will go anywhere and speak to anyone, regardless of place of origin, gender or rank.

NB: One cannot call this eunuch the first “African” convert, as there would ostensibly have been African converts on the day of Pentecost (since Libya and Cyrene are both named –Acts 2:10). Nor can one call this eunuch a “Gentile” convert, because he is clearly a Jew (worshipping at the Temple; reading the scroll of Isaiah). One can, however, call him the first explicitly gender-queer convert, again, making no assertions about the presence of other gender-queer converts. And, he is arguably the highest-ranking convert to date in the Iesous movement.

Migration and Diaspora Space

To Luke's migrant audience, the text proposes a new set of rules, more broad than the rules of their home culture, for dealing with members of their community that might face taboos in their home culture, like those who are gender-queer or transgender. These might be ritually unclean, but they are fully welcome to be members of the baptism community that is forming around Iesous. Philippos is the migrant in this text, unable to go home; by contrast, the Aithiops is a visitor to the Temple but resides in Aithiopia in the court of the Kandake. Outside of Ioudaia, Philippos' interaction with the host cultures around him is to preach the good news of Iesous regardless of his audience, and to baptize them into the religious community. In so doing, he creates a new tradition, firmly linked to his host culture that, nevertheless, reinvents everything.

A rough “Fem/Womanist” translation

And a messenger of the Master spoke to Philippos, saying, “Get up and go south on the way which goes down from Ierousalem into Gaza, which is a wilderness.” And, getting up, he went. And look, a man, an Aithiops eunuch, a court official of the Kandake (queen of the Aitiopoi) who was over all of her treasury, who had come to Ierousalem to worship, and who was returning, and, while sitting on his chariot he also was reading the prophet Esaias. And the Spirit said to Philippos, “Go toward and join this chariot.” And, when he ran up, Phillipos heard him reading Esaias the prophet, and he said, “Do you indeed know what you are reading?” And he said, “For how would I be able if one does not guide me?” And he called Phillipos to his side that, mounting, he might sit with him. And the passaeg of the writing which he was reading was this:

“As a sheep to the slaughter, he was led

And as a lamb before the shearer, he was speechless

Thus his mouth was not open.

In the [or “his” in most witnesses] humilation, justice was taken from him

His generation, who can describe it?

For from the earth was his life taken”

And when he responded, the eunuch said to Philippos, “I beseech you, concerning whom does the prophet say this? Concerning himself or concerning someone else?” And when Philippos opened his mouth, beginning with this writing, he proclaimed good news to him about Iesous. [“Then Philippos took his beginning from the scripture and now he was in the spirit; he began to explain to him from the scripture, (and) preaching the Lord Iesous Anointed to him.” – Coptic G67] And as they were going on the road, they came to some water, and the eunuch said, “Look! Water! What forbids me to be baptized?” [Verse 37 is omitted in most critical manuscripts, although see the work of C. Carson as an argument for its inclusion. It reads: “And Philippos said, “If you believe with all your heart, it is permitted.” And responding, he said, “I believe the son of God to be Iesous Anointed.”] And he commanded the chariot to stop, and both of them went down into the water, both Philippos and the eunuch, and he baptized him. And when they came up out of the water, the spirit of the Master seized Philippos and the eunuch did not see him any longer [several manuscripts read instead: “Holy Spirit fell on the eunuch, and an angel of the Lord caught up Philippos], for he went his own way rejoicing. And Philippos was found in Azotos, and when he went through, he proclaimed good news to all of the cities until he came to Kaisareia.

As always,

Soli Deo Gloria,

MAO

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ACTS

Chapter 8:1-25

Words not in Croy that occur less than 10x in Acts (for Acts Words, click here): 44

>40x: ἄρα

30-39x: ἀκάθαρτος; πλήν

20-29x: ἀδικία; ἀργύριον; δέομαι; προσέχω; χώρα

10-19x: ἀπώλεια; βοάω; διαμαρτύρομαι; διωγμός; δωρεά; εἰσπορεύομαι; ἐξίστημι; ἐπιπίπτω; κακία; κλῆρος; νομίζω; προσκαρτερέω; χωλός

2-9x: διασπείρω; ἔναντι; ἐπέρχομαι; ἐπίθεσις; εὐλαβής; κτάομαι; μερίς; οὐδέπω; παραλύω; πικρία; προϋπάρχω; σύνδεσμος; συνευδοκέω; σύρω; χολή; χρῆμα

HL GNT: ἀναίρεσις; ἐπίνοια; κοπετός; λυμαίνω; μαγεία; μαγεύω; συγκομίζω

Names and Proper Nouns: Σαμάρεια; Σαμαρίτης; Στέφανος

Notes

Cultural Anthropology

Notes from Malina and Pilch: Social Scientific Commentary on Acts

The “great lamentation” that is made for Stephanos is an act of protest against the way he died.

Saulos' imprisonment of Iesous-group member stems from their “established” guilt in proclaming the demise of the Temple and the change of the Moses customs, both of which would be dishonorable to the Deity and thus punishable. People were brought to trial presumed guilty, not innocent.

Notes about Samaria: they were considered “bastard Israelites who lost their pedigree through intermarriage.” Meanwhile “the Samaritans claimed to be older than the upstart Persian settlement of Yehud (Judea) with its Persian-funded temple in Jerusalem.”

Note that Simon, in this text, is a good magus, working on behalf of his people and they give glory to God for the power he uses.

Simon's request comes from the similarity between ancient magic and the laying on of hands by the delegates Petros and Ioannes.

Post-colonial Feminism

Political imperialism: Acts 8:1-25 keeps political imperialism considerably in the background. The backdrop to the move to Samareia is a political act of establishment violence by those in league with the Roman empire persecuting the Iesous movement. Philippos also preaches a kind of imperialism – the coming of the reign of God. Thus we have empire vs. empire.

Travel to distant and inhabited lands: Acts 8: 1-25 does not so much “encourage” as describe travel outside of Ierosoluma, and that because of persecution, imprisonment and certain trial and punishment by the establishment.

Difference: the primary difference in this text is between Ioudaioi and Samaritoi. The historical animosity between the two groups does not spark a conflict. To the contrary, the text shows Philippos' preaching overcoming that difference, and bringing together two traditionally hostile groups. There is also a ritual difference between those who have been baptized, and those who have received Holy Spirit that has not previously been seen in the Acts texts. And there seems to be a power/influence difference between Philippos and the male delegates Petros and Ioannes, in terms of who has the power to pray for receipt of the Spirit.

The text barely mentions women, except in the presence of the masculine plural. Nevertheless, it is clear from extant historical and extracanonical documents that women were not exempt from local persecutions and that they were part of the spread of the good news. It stands to reason, also, that they would have been advantageously affected by the healing power of Philippos.

Dialogue or condemnation of the foreign: The “foreign” really doesn't exist in this text, unless one considers Samaritoi “foreign” because, to “Ioudaioi,” they would be outsiders. In this case, the text does not deal with either dialogue or condemnation of the foreign. Rather it proposes that both insiders and outsiders are changed, by the preaching of good news and the laying on of hands.

Gender and divine representations, subordination and domination: Philippos acts as an agent of the Deity, a lesser agent than Petros who can beseech the Deity for Holy Spirit. As such an agent, Philippos is a client of the Deity that has always been protrayed as a masculine patron of the community. Neverthless, the Deity's patronage cannot be purchased, as Simon tried to do. A clear, masculine hierarchy is operating in this text as in all of Acts.

Sacred Texture

Deity: In this text, the Deity is associated with power, reign, good news, and miraculous deeds. Although the Deity never speaks, the character of the Deity is such that money cannot buy from the Deity what the Deity gives for free – power.

Holy persons: Philippos, Petros and Ioannes function as holy persons, as do all of those who, because they were scattered, became bearers of the good news. The particular function of Petros and Ioannes is as those who pray for the receipt of Holy Spirit.

Spirit Beings: The presence and power of the Holy Spirit is at stake in the discourse between Simon and Petros. This presence and power is understood as a free gift of the Deity which is given to those upon whom the male delegates (Petros and Ioannes) lay hands. There are other spirit beings described as unclean which, in the presence of Philippos, leave the women and men they are possessing.

Divine History: Although there is no explicit divine history afoot here, this narrative serves to fulfill the promise that the delegates and students of Iesous would be witnesses in Samaria.

Human Redemption: Although baptisms take place – a sign of human commitment and entry into the religious community, there is no explicit mention of human redemption .Nevertheless, Simon asks to be saved from his own hubris by the request of Petros. And an ethics of not purchasing holy gifts is a key component of this section of Acts.

Migration and Diaspora Space

To Luke's migrant audience, the message of this part of Acts 8 is: “Tell the good news wherever you are dispersed.” This is the story of the first Christian dispersion, a dispersion based on persecution (probably overblown by Luke) of the early gatherings in Jerusalem. Philippos and the others who are dispersed are all migrants, although in this case, migrants from Ioudaia to Samareia, rather than outside of the boundaries of ancient Israel or Roman Palestine. Philippos, as the migrant extraordinaire, interacts with his host culture with signs and wonders, wooing his hosts to the erstwhile marginalized culture of the gathering. As there are no considerations, yet, of the tenets of Torah, this is not yet accommodation, but it is a first step.

In the welcome of Samaritoi into the early gatherings in diaspora, a new tradition is being born, one in which being a student of Iesous of Nazareth neither requires one to be part of the Galilaioi or the Ioudaioi. This narrative indicates a spread to all of Roman Palestine.

A rough “Fem/Womanist” translation

And Saulos was approving of his killing. And there was, in that day, a great persecution [“and affliction” – Western text] against the gathering in Ierosoluma, and all were scattered into the countryside of Ioudai and Samareia except the male and female delegates [“who remained in Ierousoluma” – Western text]. And devout men buried Stephanos and they made a great lamentation for him. But Saulos was harming the gathering; entering the houses, and dragging men and women, he was handing them over to prison.

Then, those who were scattered, women and men, went about bringing the good news of the word [“of God” – Western text]. Philippos, who had gone down to a [or “the”] city of Samareia was preaching the Anointed to them. And [“when they heard everything” – Western text] the crowds, women and men, were paying attention to the things that were being said by Philippos, as they listened to him with one accord and saw the signs which he was doing. For many spirits went out of those women and men who had unclean spirits, crying with a loud sound, and many who had been disabled and lame were healed. And there was much joy in that city.

And a certain man named Simon was previously practicing magic in that city, and was amazing the people of Samareia saying that he was someone great, to whom all women and men, from small to great were paying attention, saying, “This is the power of God, the power which is called [“said to be”--Byzantine texts] great.” And they paid attention to him because for a considerable time with magic had he amazed them. But when they believed Philippos who was proclaiming concerning the reign of God and the name of Iesous Anointed, both men and women were baptized. And Simon himself believed and after he was baptized, he was attaching himself to Philippos, and watching the signs and great acts of power that were happening, he was amazed.

And when the male and female delegates who were in Ierosoluma heard that Samareia had received the word of God, they sent to them Petros and Ioannes, who, going down, prayed for them so that they might receive Holy Spirit. For not yet had it fallen on any of them, but they had only been baptized in the name of the Master Iesous. Then, they laid hand on them and they received Holy Spirit. And when Simon saw that through the laying on of hand of the delegates was the Spirit given, he offered them wealth, [“asking and”--Western text] saying, “Give to me also this authority so that on whomever I might lay hands, they might receive Holy Spirit. But Petros said to him, “May your silver be with you in annihilation for you supposed through wealth to purchase the gift of God. To you there is neither a part nor a lot in this word, for your heart is not straight before God. Therefore, repent from this your evil and beseech the Master, if indeed he might forgive the thought of your heart, for I see that you are in a gall of bitterness and in a fetter of wrongdoing.” And answering, Simon said, “You beseech on my behalf from the Master, so that who you have spoken may not come on me.” [“And answering, Simon said to them, 'I beseech you, pray for me to God that none of these evils of which you have spoken to me may come upon me' –who did not stop weeping copiously.” – Codex Bezae] Then, those who testified solemnly and who spoke the word of the Master returned to Ierosoluma, and they were proclaiming the good news to many villages of the Samaritoi.

As always,

Soli Deo Gloria,

MAO

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Join the six seminaries of the Interdenominational Theological Center as we celebrate the inauguration of the Center's newest President: Rev. Dr. Ronald Peters of the PCUSA.

On Wednesday, Thursday and Friday, in the ITC Chapel, there will be a pre-inaugural conference on Theological Education for the 21st Century. Dr. Peters' inauguration will take place on FRIDAY at 5 pm in the Martin Luther King Junior Chapel of Morehouse College

Please plan to attend. Details in the attachment below.

Web_Inauguration_2011_Program.pdf Download this file

Soli Deo Gloria,

MA

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mayog meets tragic_pizza

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