(Scroll down for a commentary on Isaiah 25:6-9)

jonah look-alike - One interpreter points out that the theological subtext of Peter’s appearance before Cornelius’ household is framed by Luke’s allusion to the story of Jonah. Notice the similarities-both are reluctant to obey a call to take the word of God to Gentiles; both "go down" to Joppa (cf. Jonah 1:3); both titles contain the name "Jonah" (Mt. 16:17); both protest verbally their commission despite God’s revelation of God’s intention; both include the number three-for one three days and nights in the belly of a great fish, for the other God speaks three times through a vision; both proclamations are received by their Gentile hearers, and both positive results evoke hostility from "traditional" Israel (Jonah 4:1 / Acts 11:1-2). [1]

the spirit and racism - Shall persecution or famine or nakedness or peril or . . . racism keep the gospel from being heard and embraced? NO! Luke says in this lesson. Persecution might have blocked the hearing (Acts 7), and now racism could slam the gospel door to the gentiles (Acts 10-11). Yet this lesson clearly demonstrates that God opens the very doors that we close. Once again, the Spirit of Pentecost erupts and holy chaos happens. The result is a new Christian community. [2]

 

What are several contexts within which you have been called upon to deliver a difficult message?

Congregating within racial/ethnic groups has been too much of America’s sad social history. Why do so many people feel more comfortable in homogeneous company rather than in heterogeneous groups? What are the suspicions that underlie such behavior?

With whom do you most identify in this story? Peter-a Christian proclaimer who struggles with a limited paradigm? Cornelius-a god-fearer who wants more knowledge about God? Cornelius’ household? Where is your church in this story?

 

For suggestions on ways to frame or block this passage for a homily, please see this week's archived section.

 

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[1] For a further discussion on the similarities between Jonah and Simon son of Jonah, see, R.W. Wall, “Peter, Son of Jonah: The Conversion of Cornelius in the Context of Canon,” JSNT 29 (1987) 79-90.
[2] Beverly Gaventa quoted in Interpretation: Acts

overview - Verses 1-5 is a psalm of thanksgiving not unlike you would find in the Psalms. As a psalm, the piece opens up with address and immediate praise of God followed by the basis of such praise--God is honored for the destruction of cities on one hand and for providing a refuge for the poor and needy on the other. Our lesson announces salvation in futuristic tones: a rich banquet on the mountain of God and bringing an end to suffering.

wiping tears away - Verse 8 is the best-known line in the entire passage: "Then the Lord god will wipe away the tears from all faces . . ." It expresses the deepest human hope for the cessation to mourning, death, and grief. We hear these words picked up and used by Paul in 1 Corinthians 15.

life, not death - . . . the prophetic voice declares that life, not death, is what God endorses. The line between life and death was not so clear in ancient Israel as it may seem in modern Western societies. The more one’s capabilities for life diminish, the more one approaches death. Death is understood as any power that threatens life. So the affirmation of life, and of God’s affirmation of life, entails the end to grief and mourning. Such declarations come at the table, the banquet on Mt. Zion [1]

If death is anything that threatens life, recall several examples of death that you have encountered.

Recall the most exquisite and pleasurable banquet or party that you’ve ever attended. What made this evening/event so memorable?

Dream a little! Describe your vision of what would make heaven truly heaven for you.

 

[2] block #1 - Note the texture of the passage-its songs and celebration as well as its mourning and the inevitability of death. Describe death in our culture-its inevitability, drawing from our culture: newspapers, magazines, movies. Note how this passage names the celebration of life and joy, but also the power of death.

block #2 - Death not only ends life, but also cripples it. Death exercises power over life, both as individuals recognize their own mortality, and as they suffer the loss of those they love.

block #3 - This passage is also eschatological in nature, it is not surprising that early Christian writers drew from it in portrayals of God’s final victory. As chapter 25 stresses, God affirms life. God does not desire that any should perish.

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[1] The New Interpreter’s Bible VI (Nashville: Abingdon Press, 2001), page 217.
[2] Ibid, page 218.