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When the apostles at Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them. The two went down and prayed for them that they might receive the Holy Spirit (for as yet the Spirit had not come upon any of them; they had only been baptized in the name of the Lord Jesus). Then Peter and John laid their hands on them, and they received the Holy Spirit.
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This is the Epistle selection to be read aloud on the first Sunday after the Epiphany, Year C, according to the lectionary for the Episcopal Church. It will follow an Old Testament reading from Isaiah 43, where the prophet wrote: “I will say to the north, "Give them up," and to the south, "Do not withhold; bring my sons from far away and my daughters from the end of the earth -- everyone who is called by my name, whom I created for my glory, whom I formed and made.’” A singing of Psalm 29 will follow that, where David wrote: “The voice of Yahweh is a powerful voice; the voice of Yahweh is a voice of splendor” and “Yahweh shall give strength to his people; Yahweh shall give his people the blessing of peace.” All will accompany the Gospel reading from Luke, where the saint wrote: “When all the people were baptized, and when Jesus also had been baptized and was praying, the heaven was opened, and the Holy Spirit descended upon him in bodily form like a dove.”
In this short reading, it must first be pointed out that readings from the Acts of the Apostles are typically reserved for the Easter season [seven Sundays following Easter Sunday, including Pentecost]. Here, the realization is the first Sunday after the Epiphany is also designated as when readings from Acts are always found. This particular reading is only found read aloud on this Sunday, in Year C. Simply from this realization that connects the Acts of the Apostles to the ‘afterglow’ of Epiphany, one should see ministry as being the point of focus. As a reading from Acts is always read only on the first Sunday after the Epiphany, the motivation to begin ministry comes from that divine presence having been absorbed into one’s soul.
For regular Christians (those who put any time and effort into going to church and reading things Biblical on their own), their ears are trained to hear all the words of this reading and immediately assume they understand what is said. Overall, there is little impact – no epiphany of dawning – that comes from this very short and sweet reading. It is seemingly so void of minute details that listening to it read has the effect of a soft, warm breeze on the beach. Because it is so short, the impulse is to drift off to sleep, but then that quickly fades away. Still, the use of “apostles” [“apostoloi”] needs to be understood.
It is easy to hear the words “disciples” and “apostles” and imagine in one’s mind the same characters – the usual suspects. In one sense this is true, because nothing physically has changed. The all still look the same; and, they all are still seen as country rubes, with none having been afforded the finest education, best clothing possible, or given names that announce to Hebrew-speaking others, “Here walks God’s gift to the earth.” In fact, the word “apostoloi” means “messengers, those sent on a mission” [in the plural number]. That means “pupils” or “learners” [“mathētōn”] received permission to take a note down the hall for someone else to read. No one stops and brings attention to a “messenger,” because they are little more than ‘middlemen’ [and women].
This means the lack of capitalization, by Luke when he wrote “apostoloi,” says there is no divine elevation that needs to be read into that title. When one looks at the header for this reading, it only says “Acts,” with “the apostles” being so unimportant that we are left to assume it is their "Acts." That lack means there is no need to waste space in print. It is the “Acts” that are important; and, those "Acts" are done because of the motivation to ministry. As such, ministry means being “messengers” for Yahweh, as the bodies of flesh that carry the soul of Jesus to where Jesus must be heard to speak. Jesus is the message, and the “messenger” simply passes that on.
Now, in the Greek written for verse fourteen, leading up to the word “apostoloi,” the NRSV has felt the capitalized word “Akousantes” need not be given the attention of divine importance [indicated through capitalization]. That word is the Aorist Participle, in the Nominative Masculine Plural, rooted in “akouó,” meaning “to hear, listen.” This is then a divinely elevated statement that says, “Having heard,” with “Heard” being relative to things not ordinarily heard [sounds processed through ears in a brain], much like they say a dog whistle works on dogs.
This word must be seen as a direct link to “the Epiphany,” as the presence of Jesus’ soul on earth, in human flesh, was not about one little baby keeping all that presence of Yahweh to himself. From the time Jesus was born, especially when the Magi arrived and Anointed him as the Messiah, his soul radiated out and connected to everyone who came in close contact with him. So, even when Jesus was a newborn, his soul was fully developed [made in heaven] AND the soul of Jesus spoke. Therefore, like the old E. F. Hutton commercials said, “When Jesus speaks people listen;” and, “Having listened, the messengers” took off.
By jumping into Acts 8 at verse fourteen, the casual listener has no divine elevation that leads him or her to realize what “the apostles Heard,” which was news that Philip was out being “a messenger” in Samaria, “proclaiming the Gospel concerning the power of God.” In that passing of the Jesus message, there was “a sorcerer” named Simon, who delighted the Samarians with his ‘magic tricks.’ Philip was so convincing (as Jesus reborn doing the talking) that the message passed onto those who heard him speaking, including Simon; so, all went down to the creek and Philip ceremoniously baptized them (as Jesus reborn). He acted like John the Baptist, paving the way for Jesus’ soul to enter their souls, by leading them to desire that presence. That meant first washing the sin off, through sincere repentance [the kind Jesus knew was sincere].
Meanwhile, back in Jerusalem, one need to realize this was well in advance of cell phones or even land lines with wires. We do not know how far away Philip was from Jerusalem, as the region known as Samaria can be as close as thirty miles; but the town Samaria (along a winding road) was over ninety miles away. Since that is too far for smoke signals to be seen, “Having heard” must be realized as Yahweh speaking to His wife-souls, the mothers of His Son Jesus, telling them, “Philip needs some help in Samaria. Go now!”
The thing about “messengers” is they don’t waste time arguing with the “message.” They are on stand-by; and, once the “message” (Jesus) is given, off they go.
When we read, “they sent Peter and John to them,” this needs to be realized in two ways.
First, “John” is the brother of James, a son of Zebedee. He should not be thought to be John (aka “the Beloved”), because that John was not old enough to grow a beard. Because Peter and the Zebedee brothers went way back, to their days as fishermen on the Sea of Galilee (all living in Capernaum and blood related), that John was much closer to Peter’s age. ‘Little John’ lived with his mother Mary (the Magdalene) in Bethany, the ‘man of the house’ after Jesus died on the cross. While that John and Mary (like all the “beloveds” of Jesus’ family) were also “apostles” [male and female He makes them], I recommend reading John 21:20-25 for a better understanding here.
Second, one needs to see the practice begun in ‘seminary,’ when Jesus was living and the disciples were still a rag-tag group of students. Then, he sent the twelve and then seventy out in pairs. While Matthew 10 does not say anything about pairing up the twelve, Mark 6 does. The numbering of “two two” [“dyo dyo”] means each disciple was paired with the soul of Jesus [“dyo”] and then paired with another likewise assisting disciple [“dyo”], so they were practicing being “apostles,” with each holding the “message” within their souls. To be sent in pairs of human flesh meant companionship [or brotherhood]. Most likely, Peter and John of Zebedee first teamed up when Jesus sent out the twelve; and, this pairing would have become natural for them to continue.
This is where everyone needs to realize that Philip was one of the twelve disciples sent out in practice ministry by Jesus; and, Philip was transformed into apostlehood (a divine messenger), just like Peter and John. One cannot begin to see hierarchy being developed in this short story, like that found in religious organizations, where the hired hands are compensated by how little each one "Acts" (the highest paid do the least work, while the grunts at the bottom do all the work and get little reward). Instead, this is where everyone should recall what I wrote about John (not too long ago, on the first Sunday after Christmas, when John wrote about “the Word” and John the Baptist). Then, I wrote that it dawned on me (for the first time ever) that what John said in his ministry was not so relative to him saying, “I am not worthy! There is one better than me that I have to wait for!” but relative to him saying, “First comes love, then comes marriage, and then come baby in the baby carriage.”
[That means John the Baptist was talking to single souls [unmarried to Yahweh] about the "dyo" part of "dyo dyo." The one greater than John's soul would be the Spirit of Yahweh AND THEN the soul of Yahweh's Son ["dyo"]. John (at the time) did not know that soul was in the flesh and named cousin Jesus. Thus, when he said, "I cannot untie his sandal strap," he actually said the "strap" or "binding" of John's soul being joined by divine marriage could never be undone. The sandal was implied from John saying "sole," which was metaphor about John's soul was under the celestial 'foot' of Yahweh - powerless, but so in love he wanted it that way.]
This means Philip was the essence of John the Baptist in ministry, drawing all the sinners [the Samaritans were seen as sinners by the Jews] to “the Word” within him. That was so the sinners would first realize how in danger they were of sending their souls to punishment. The Gospel has a way of doing that, if told truthfully. Thus, Philip led seekers in their first step of repentance – that step symbolized at all times by John the Baptist – THE EPIPHANY – and Philip ceremoniously washed the bodies of the sinners – which is akin to a bridesmaid being given a lamp to keep lit until the bridegroom arrives.
When Yahweh called for a couple of messengers to, “Quick, bring some lamp oil!,” He did not specify Peter and John (like any messenger is faster or better, bigger or stronger). They were the ‘first team up.’ Thus they went.
Okay, now it is time to see the meanings of the names Peter and John. The name “Peter” means “Stone” or “Rock.” Here, it is important to realize Peter’s real name was “Simon,” the name of the guy in Samaria that was doing magic tricks. Peter was named because “Simon,” which means “He Who Hears.” Guess what, “Peter” was one “Having heard,” back when Jesus was calling disciples. Thus, Simon in Samaria was one who likewise “Heard” what Philip had to say, just like Simon-Peter “Heard” Jesus. Simon-Peter was most likely a follower of John the Baptist, because his brother Andrew was; so, both those experienced John the Baptist disciples, before they became disciples of Jesus. That fits the prophecy of John the Baptist; and, so does Philip spreading the Gospel in Samaria fit that in the same way. All the Samarians had become “disciples” of Jesus, because Philip was reborn as Jesus – just the messenger carrying the message. The name “John” means “Yah Is Gracious,” which was the name of the one accompanying Peter to meet Philip in Samaria. They were going to make the “Rock” of “Yahweh” be “Graciously” extended to new “disciples,” whose lamps were burning brightly for Yahweh. All they needed at that point was to be reborn as Jesus themselves.
When we read, “The two went down and prayed for them that they might receive the Holy Spirit,” this is the first of two mistranslations that mislead. The second comes when we read, “they received the Holy Spirit.” This is how translations into English lead ‘sheeples’ to hear two capitalized words be spoken together, so the ‘sheeples’ go away baaaing, “Jesus Christ” is the first and last name of the one I pray to;” and, “Rather than say Holy Father, Holy Son, Holy Spirit, I am just going to say Father, Son, Holy Spirit.” If anyone were to take the time to READ the Greek, they would realize that “Christou Iēsou” and “Pneuma Hagion” say, “of Christ of Jesus” and “Spirit Sacred.” Each capitalized word has its own divine elevation in meaning, which is why a saint wrote them for Yahweh that way [saints are, after all, just “messengers”].
To think Peter and John were necessary – as specific humans in the flesh – to rush and hand off something that is only capable to be given by Yahweh – is as stupid as thinking only Jesus in the flesh can save a soul. It is as stupid as thinking John the Baptist – a divinely born child of a barren women, informed of his coming by the angel Gabriel [angel means messenger also] – has to return in the flesh to you! Before Jesus can come in the flesh and save you. That is nonsense!
Just as Philip represents John the Baptist Spiritually, as Jesus resurrected (his soul in all), the Samaritan sinners are reflections of your souls in flesh, so you need somebody like Philip to tell you the truth of salvation; and, you need someone to pray that your soul receives the “Spirit,” so you can stop being a lost soul-sinner and become “Holy” or “Sacred” [in short, a “Saint”]. The missing link is marriage to Yahweh, which brings about His ”Spirit.” So, Peter and John are the ministers who read you the wedding vows that you commit your soul to doing FOREVERMORE. “Having heard” the Covenant, with you saying, “I do,” they conclude, “You are now a Saint. You may kiss Yahweh.”
It takes one to pronounce one.
Still, the key here is “prayer.” When Luke wrote, “[they] prayed for them,” the reality is he first wrote, “those whoever having gone down,” which was relative to the names “Peter kai John.” That says neither Peter nor John were entities called divinely to go assist the cleansed prepared by Philip. The meaning of that written [“hoitines katabantes”] says after the egos of Peter and John had descended to total submission to Yahweh, they were both Jesus, in different bodies of flesh than his pictures show. Thus, it was Jesus in two bodies of flesh, along with Philip being a third involved, who “prayed for them that they might receive Spirit.” This is no difference in that than reading Jesus metaphysically entering a room, where his disciples shook with fear, “breathing on them to, “Receive the Spirit.”’ The ”prayer” was not something that can be done by some bozo answering an Oral Roberts or Billy Graham prayer-line, nor anything of value gained by idiots making their fears be read on an Episcopal Facebook page, asking for help through “prayer.” This says ONLY JESUS’ PRAYERS ARE HEARD BY YAHWEH. Prayer then works when you personally want to marry Yahweh [life's going downhill FAST]; and, then prayer works when one's "dyo" is the resurrection of Jesus' soul in yours.
If you don’t believe me, go pray for godlike abilities. Then call someone or post something online, asking others to pray for you to have godlike abilities. Then show you true faith in prayers, by jumping off a cliff, knowing your prayers will save you.
Do not do that!!!
Christianity began by the ACTS of Saints, who all became Jesus, who led to more ACTS that kept that Saint ball growing. However, we live now in times when Saints are an ‘endangered species.’ Organized religions have played a huge role in this decline [like buffalo hunters], which revolves around bad translations into English and few souls giving a damn about spreading the Gospel.
When we read as an aside (in parentheses), “for as yet the Spirit had not come upon any of them; they had only been baptized in the name of the Lord Jesus,” this was not set apart (by parentheses) by Luke. The word “Pneuma” was not repeated. The truth stated says Philip had only baptized the Samaritans with water, in the same ceremonial cleaning that John the Baptist had done when he was alive in the flesh. They had not yet “fallen” [“epipeptōkos”], meaning they still retained their egos as the lords over their bodies of flesh; although, those soul-lords sought marriage to Yahweh, as they all held the lamps of His brides-to-be.” What they lacked was divine marriage [union with the “Spirit”] and the subsequent resurrection of His Son in their souls.
That would mean their egos would fully submit to Yahweh, so Yahweh would become the property owner. Their bodies and souls would become possessed “of” their new “lord” and “master” [a non-capitalized “kyriou,” in the genitive case]. Once their souls fully submitted to Him in divine union, then the purpose of marriage would be to give Him a Son, which would be the soul resurrected within one’s soul, named “Jesus.” This would make them then be “of Jesus” [the genitive case of “Iēsou”], at which time “Jesus” would be the “Lord” of their flesh and souls.
In verse seventeen, there is no renaming of Peter and John. The Greek word “epetithesan” is the third-person plural imperfect, so it simply stated “they began laying upon” or “they began placing upon.” This third-person usage says “they” are whoever lowers his or her ego and allows Yahweh to send His Son in their bodies of flesh, as His messengers bearing His message. This is where the faith healer shysters of the world pretend all they have to do to transform people is touch them – to “lay hands upon them.” The souls of Peter and John had submitted to letting Jesus be their Lord (each), so they laid the soul of Jesus upon the Samaritans. The element of “hands” is separate. Another name for a "messenger" is God's "hands."
The Greek words written here are “tas cheiras ep’ autous,” which literally translates to say, “these hands on the basis of of themselves.” Here, the possessive pronoun “autous” says “of themselves,” where a “self” must be seen as a “soul.” Therefore, “they began laying upon [the Samaritans]” as “these hands” of Yahweh, who were under the power of their “Lord,” which made them be “of Jesus.” They were then – as human beings in the flesh – his “hands” [different from ‘hired hands’], because “their souls” had submitted to his control.
In terms of the Epiphany, when the Muslims say baby Jesus could talk, just days old, this need not mean his lips were moving and his little throat box was able to made adult sounds. His voice was heard because he had the powers of Yahweh, as a divine soul that did not need to speak audibly, as he talked ‘telepathically.’ In the same way, people named Peter and John do not need to place their hands on anyone to let Yahweh become their Husband and bring within their souls His Son. All they needed to do was be in the same room with the Samaritans; then, Jesus would do the rest.
Hopefully, it is clear that modern Christianity has fallen to the depths of being tricked by magicians like Simon of Samaria, whose use of hand gestures probably allowed him to do all kinds of tricks. The invisibility of Spiritual matters, such as angels, souls, and Spirits, of Yahweh and Jesus, makes it so easy to pretend to have powers, when all one has is the gall to lie about Spiritual matters. There might be some money to make from pretending to be something one is not; but money is as invisible in the Spiritual realm as are souls in the material realm. However, if one becomes like the repentant Samaritans (including the trickster Simon), then Yahweh will call for a couple of Saints to find your soul and let Jesus enter it.
As a reading selected for the first Sunday after the Epiphany, one needs to realize this is when a reading from Acts becomes important. One has to Act after “Having heard” the truth of the Gospel. One has to repent sincerely and keep one’s lamp filled with holy oil [not found in the market called a church] and keep the ‘midnight oil’ burning, lighting up the pages of Greek Scripture, showing Yahweh your soul really cares to find the truth – and will with His help. Sitting in a pew and gaining nothing from some watered down sermon that always says, “Aren’t I smart? Listen to me talk like I know something, without ever teaching a lick of truth” will not keep the lamp from burning out and running dry. The Epiphany means the “Appearance” of Jesus in one’s life. When that happens, it is not time to go home and do nothing. The time has come to Act.
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