Bible Study: Acts 15-16

These chapters begin the description of Paul’s second missionary journey. We hear echoes of issues Paul writes about concerning these places: whether Gentile converts must become Jews first (Galatians), marked by circumcision; and “being of one mind”, disregarding status (Philippians). If you have time, read these letters along with Acts this week.

Initially there is a question of the inclusion of Gentiles. Since the Way began in Jerusalem, among Jews, they continue to observe Torah instruction, including dietary laws and religious customs. How much of that tradition is required for Gentiles? Do they need to be circumcised? Do they have to follow dietary restrictions? Do they have to “convert” to Judaism before they can convert to Christianity? The question is a serious one, for it involves inclusion into the covenant all the way back to Abraham¹; it is not merely hoops to jump through to prove one’s sincere commitment. The leaders in Jerusalem, upon hearing persuasive testimony from Peter, Paul, and Barnabas, agree that circumcision is not necessary, but the dietary restrictions relating to food sacrificed to idols are essential, so as not to offend Jewish followers by behaving in ways particular to pagan religion. The Gentiles rejoice when this news is delivered to them—is it because this confirms their current practices, or are they just relieved not to have to be circumcised?!

A reminder about Peter’s testimony in this church leadership debate: Remember that when the Hebrew scriptures are quoted in the New Testament, most likely the quotation is taken from the Septuagint (LXX), the Greek version of the Hebrew scriptures. Therefore, there will likely be discrepancy between what you find in your Bible, which uses the Hebrew Masoretic text as the basis for translation, and the quote that is in Acts. In this instance, the difference is significant.² Read Amos 9:11-12 in your Bible, and compare it to Acts 15:16-18. The difference is noticed in whether God rebuilds (Jerusalem) “so that all the other peoples may seek the Lord, even the Gentiles” (15:17) or so that “they (Israel) may possess the remnant of Edom and all the nations”. Whether the nations/Gentiles (same word) are included or possessed by Israel seems an important distinction. Peter uses the Greek translation to justify Gentile inclusion in the covenant promise without requiring circumcision, and the particularity of the Hebrew translation of Amos is forgotten (although it could be argued that being “possessed” by the people who are sent by God to bless all nations would result in similar inclusion).

The parting of Paul and Barnabas, and the choosing of successive partners for the journey, is a good example of church leadership as a function of mission, not of status or entitlement.³

Timothy is a good choice for the next leg of the journey because he is both Jew and Greek. As they set out further into Gentile areas, he will be a good “bridge” person, culturally—but too bad the prior admonition that circumcision is not necessary isn’t applied to him!

Chapter 16 provides an interesting contrast of two women who get what the apostles are all about. Lydia is a wealthy woman who not only is the first European convert, apart from her husband, no less; but she also provides for the ministry financially and provides space as the center of their work. She exhibits an ideal freedom embodied by this Jesus movement (though remember that the story as presented in Acts may be more idealized than actually lived, as a goal for this community who builds itself on these stories, even today). In contrast, the slave girl with the spirit of divination is not free to make such choices about her life, and serves only as a pawn in Luke’s story to show how God will miraculously rescue Paul and Silas from prison later. She is not converted, but may not need to be: she proclaims what others fail to recognize: “These men are slaves of the Most High God, who proclaim to you a way of salvation.” (16:17) In freeing her from this spirit, has Paul set her free? She doesn’t have to work, but perhaps she cannot work, rendering her useless as a slave. Whether she prophesies or not, she is not free. Is there a way that her freedom is tied up with Lydia’s in the way their stories are interwoven? At the least, tying these stories together is a clear reminder about the Jesus movement not caring about social class. Both Lydia and the slave girl receive attention from the apostles, based on their interest in Jesus, rather than on their economic situation. This was contrary to social norms, and perhaps even a source of conflict or criticism for the apostles: involving women in leadership, interacting equally with people across gender, race, language, educational, and class lines—what are they thinking?!  Indeed.

Our guiding questions:

1.     What is God doing?

2.     What are the people doing?

3.     What do we learn about being church?

1. Willimon, William H. Acts. (Interpretation series) Atlanta: John Knox, 1988. 129

2. Gilbert, Gary. Study notes for the Acts of the Apostles, The Jewish Annotated New Testament. NY: Oxford University Press, 2011. 229

3. Willimon, 134