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Rightly Understanding God’s Word: Bible Background, Part 2, by Craig S. Keener

 

But the young man decides that he would rather be a servant in his father’s house than starve, so he returns home to beg for mercy. His father, seeing him a long way off, runs to meet him. In that culture, it was considered undignified for older men to run, but this father discards his dignity; his son has come home! The son tries to plead that he might be a slave, but the father ignores him, instead calling for the best robe in the house—undoubtedly his own; and a ring for the young man’s finger—undoubtedly a signet ring, symbolizing his reinstatement to sonship; and sandals for his feet—because most servants did not wear sandals, the father is saying, “No, I will not receive you as a servant! I will receive you only as my son!” The fatted calf was enough food to feed the entire village, so he throws a big party, and all his friends rejoice with him.

So far the story has paralleled the two stories that preceded it, but now Jesus goes further, challenging the religious elite more directly. Ancient literature sometimes framed an important paragraph by starting and ending on the same statement, here that his lost son has come home (15:24, 32). When the elder brother discovers that the father has welcomed home his younger brother, he has nothing to lose economically; the inheritance was already divided (15:12). The problem is that he regards as unfair his father celebrating the return of a rebellious son when he himself needed no mercy; he thought himself good enough without his father’s mercy. He protests to his father, refusing to greet him with a title, reducing the father to coming out and begging him to come in. He is now disrespecting his father just as much as the younger brother had earlier! “I have been serving you,” he protests (15:29), thereby revealing that he saw himself as a servant rather than a son—the very role the father refused to consider acceptable (15:21-22).

The religious elite despised the “sinners” who were coming to Jesus, not realizing that their hearts were no better. The sinners were like the younger brother, the religious elite like the older one. All of us need Jesus; none can be saved without God’s mercy.

13. The First Gentile Christian in Acts 8:26-27

Since Samaritans were considered half-breeds (8:4-25), this African court official is the first fully Gentile convert to Christianity (though probably unknown to most of the Jerusalem church, 11:18).

The angel’s instructions to go south toward Gaza (8:26) probably would have seemed strange to Philip; Samaria yielded many converts, but who would he find on a generally deserted road? Two roads led south from near Jerusalem, one through Hebron into Idumea (Edom) and the other joining the coast road before Gaza heading for Egypt, both with many Roman milestones as road-markers. Old Gaza was a deserted town whose ruins lay near the now culturally Greek cities of Askelon and New Gaza. The command to head south for a few days toward a deserted city may have seemed absurd; but God had often tested faith through seemingly absurd commands (e.g., Exod. 14:16; 1 Kings 17:3-4, 9-14; 2 Kings 5:10).

“Ethiopia” (a Greek term) figured in Mediterranean legends and mythical geography as the very end of the earth, sometimes extending from the far south (all Africa south of Egypt, the “wooly-haired Ethiopians”) to the far east (the “straight-haired Ethiopians” of southern India). Greek literature often respected Africans as a people particularly beloved by the gods (the Greek historian Herodotus also calls them the most handsome of people), and some sub-Sahara Africans were known in the Roman Empire. The most commonly mentioned feature of Ethiopians in Jewish and Greco-Roman literature (also noted in the Old Testament) is their black skin, though ancient Mediterranean art also depicted other typically African features and recognized differences in skin tone. Egyptians and other peoples were sometimes called “black” by comparison with lighter Mediterranean peoples, but the further south one traveled along the Nile, the darker the complexion and more tightly coiled the hair of the people. Greeks considered the “Ethiopians” the epitome of blackness.

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Category: Biblical Studies, Winter 2005

About the Author: Craig S. Keener, Ph.D. (Duke University), is F. M. and Ada Thompson Professor of Biblical Studies at Asbury Theological Seminary in Wilmore, Kentucky. He is author of many books, including Miracles: The Credibility of the New Testament Accounts (Baker Academic, 2011), the bestselling IVP Bible Background Commentary: New Testament, The Historical Jesus of the Gospels, Gift and Giver: The Holy Spirit for Today, and commentaries on Acts, Matthew, John, Romans, 1-2 Corinthians, and Revelation. In addition to having written more than seventy academic articles, several booklets and more than 150 popular-level articles, Craig is is the New Testament editor (and author of most New Testament notes) for the The NIV Cultural Backgrounds Study Bible. He is married to Dr. Médine Moussounga Keener, who is from the Republic of Congo, and together they have worked for ethnic reconciliation in North America and Africa. Craig and Médine wrote Impossible Love: The True Story of an African Civil War, Miracles and Hope against All Odds (Chosen, 2016) to share their story. sites.google.com/site/drckeener

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