Acts 6-12 the Christian Mission Beyond Jerusalem

7/27/2019 Acts 6-12 the Christian Mission Beyond Jerusalem

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Acts 612: The Christian Mission Beyond Jerusalem

David S. Dockery

Acts outlines the steps by which the church gradually broke with the synagogue and became

an independent movement. In fact, one of the central motifs in Acts is the explanation of how a

small group of Jews in Jerusalem, basically indistinguishable from their Jewish milieu, became aGentile fellowship in the capital city of the empire, distinct from Jewish practices.

1In this article

we address the issues and events surrounding the martyrdom of Stephen, the evangelisticministry of Philip, the conversion of Paul, and Peters ministry to Cornelius. Each of these events

enables us to see the significant steps taken by the church as the Christian mission expanded

beyond Jerusalem. Obviously in an article of this length we cannot deal extensively with anyissue. Our purpose will be to survey the entire section and highlight significant interpretive and

theological issues.

Stephen: The Churchs First Martyr (Acts 6:18:3)

This new section of Lukes account, which is primarily an account of the Acts of Stephen

serves a twofold purpose. First, it completes the authors picture of the early church while it wasstill for the most part confined to Jerusalem, identifying issues that arose regarding the

distribution of food and how they were resolved. Second, these chapters set the scene for the

later chapters that describe the churchs expansion beyond Jerusalem. This purpose isaccomplished by tracing the course of events that forced many believers to flee the city, thus

taking the gospel into Judea and Samaria, and to the ends of the earth (Acts 1:8). Jewish

antagonism reaches its peak in these chapters, moving from warning (4:21) to flogging (5:40) todeath (7:58).

2

The Selection of the Seven, including Stephen (6:17)

Luke has no definite reference to time in this part of the book, simply saying in these days.

What Luke specifically emphasized is that throughout this period the number of disciples kept

growing. The word disciple is used for the first time in the book as a title for Christians (cf. 6:1,2, 7; 9:36; 11:26; 19:14).

A feature of early church life was readiness to meet the needs of the poor. The growth of the

church, however, prevented this ministry from being carried out as well as it should have been. Itwas inevitable that with the development of

RevExp 87:3 (Summer 1990) p. 424

different groups in the church and the difficulty of ongoing communication between these

groups, someone would be overlooked.

11. See George E. Ladd,A Theology of the New Testament(Grand Rapids: Wm. B. Eerdmans, 1974), p.

354; A. C. Winn, "Elusive Mystery," Interpretation, 13 (1959), 144156.

22. J. C. ONeill, The Theology of Acts in Its Historical Setting (London: SPCK, 1970), p. 85, notes that

Stephens death "marks the final failure of the mission to the capital." See also David John Williams,Acts

(San Francisco: Harper and Row, 1985), p. 101.


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No sooner was the complaint made3

by the Hellenists than the matter was addressed by the

Twelve.4

Calling the entire group together, they observed that the distribution of the fund had not

been carried out properly. The problem was the apostles lack of time. They had to give theirfirst priority to prayer and the ministry of Gods word. To solve the problem, they chose seven

others to superintend this distribution of food. The seven all had Greek names, probably

indicating that they were Greek-speaking Jews reared in the Diaspora. But the most importantfeature described them as full of the Holy Spirit and wisdom, evidencing practical wisdom thatwould enable them to manage the fund. The selection of the seven started the church on its world

evangelism mission.5

The Arrest and Defense of Stephen (6:87:53)

The first evidence of a major breach between Judaism and the young church occurred as aresult of the ministry of Stephen. Stephen was a man of the Holy Spirit (v. 5), of faith (v. 5), and

of grace and power (v. 8). The opposition to Stephen, and to the Christian movement, came

predominantly from the synagogue of the freedmen, since contention had moved beyond the

controversy over the resurrection.6

The issues were now focused on the centrality of Jerusalem asthe place for Gods work, the Law, and the temple. The persecution began with Stephen, but did

not end with him (8.1). The great detail given to Stephens ministry in this section may beexplained by the fact that he was the first martyr. He was also an effective preacher whoseministry was accompanied by great wonders and miraculous signs among the people (6:8).

The charge brought against Stephen was blasphemy against Moses and God (6:11). No

doubt, Stephen had taught that the Mosaic customs were transitory. In addition, he possibly had

said or intimated something about Christian salvation being for Gentiles as well as for Jews. TheSanhedrin, in pressing their charges, resorted to bribery (6:11), mob psychology (6:12), and

falsehood (6:13).7

33. It is interesting to note that the complaint was never denied.

44. This usage is the only place in Acts where the apostles are given this titlesimply the "Twelve."

55. The phrase "who prayed and laid their hands on them" most likely points the activity of the apostles,

following the pattern of Matthias (1:15). The apostles initiated the process, the people were involved,

but the apostles made the appointment. The grammar of the construction allows for the whole church

acting in the presence of the apostles. Thus the people would have selected representatives for

themselves as the Israelites had formerly made the Levites representatives by laying hands on them

(Num. 27:18; Deut. 34:9). See the discussion in D. Daube, The New Testament and Rabbinic Judaism

(London: Athlone, 1956), pp. 237-238.

6

6. For a discussion of the "Synagogue of the Freedmen," see Martin Hengel, Between Jesus and Paul,trans. John Bowden (Philadelphia: Fortress, 1983), pp. 16-18; J. Jeremias, "Libertinoi," Theological

Dictionary of the New Testament, 4: 265; F. F. Bruce, The Book of the Acts (Grand Rapids: Wm. B.

Eerdmans, 1954), p. 133.

77. James D. G. Dunn, Unity and Diversity in the New Testament(Philadelphia: Westminster, 1977), p.

270, suggests that Stephen may already have had a wider ministry within the Hellenistic circle, so that

the picture of Stephen as a preacher should come as no surprise.


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Acts 7:153 is the account of Stephens speech to the Sanhedrin. By virtue of the fact that it

is the longest speech in Acts, we must believe that Luke considered the speech extremely

significant. More than most of the speeches in Acts, Stephens words have been viewed withgreat skepticism regarding their authenticity.

8There is no denying that Lukes hand is evident in

the literary style and vocabulary. But to attribute the speech entirely to Lukes art is to give him

greater credit than he deserves.

9

As James Dunn has observed:The speech is so distinctive within Acts and chapters 68 contain such distinctive features thatthe most plausible view is that Luke is here drawing on a source which has preserved quite

accurately the views of the Hellenists or of Stephen in particular. Certainly the whole narrative

explains the subsequent persecution of the Hellenists so well that there is no real reason to doubtits essential historicity.

10


Clearly Luke saw Stephen as a significant figure in the history that he was narrating. Stephenserved as both paradigm and pioneer of the new direction in the churchs mission, serving as a

link between Peter and Paul.

Stephens speech was not calculated to secure an acquittal before the Sanhedrin. Rather, itserved as an apologetic for Christianity as Gods appointed way to worship. Stephen sought toshow that the charge brought against him rested on an improper understanding of Moses and the

Mosaic economy. Stephen charged that instead of manifesting a true zeal for the Law and the

temple, in their opposition to the gospel, they were actually displaying the unbelieving rebelliousspirit which led their fathers so often to resist the will of God and reject his good favor. Within

Lukes purposes, the speech prepared the readers for a witness to Christ that was to move beyond

Jerusalem and the Jews to other peoples.

Stephens argument admitted to the charge that Jesus had replaced temple worship and theMosaic ritual.

11The speech took the form of historical narration. In verses 26, the speech

centers around the period of the Patriarchs; verses 1743 address the Mosaic period; and verses

88. See W. Ward Gasque, "The Speeches of Acts: Dibelius Reconsidered," inNew Dimensions in New

Testament Study, ed. R. N. Longenecker and M. C. Tenney (Grand Rapids: Zondervan, 1974), pp. 232-

250.

99. Williams,Acts, p. 116.

10 10. Dunn, Unity and Diversity in the New Testament, pp. 270-271. Lukes information concerning

Stephen and the speech could have come from a number of possible sources, including Philip and Paul.

M. Hengel suggests here a number of "distinctive and even un-Lukan expressions in this chapter that

betray the bedrock of a source." See Between Jesus and Paul, p. 3.

1111. We may infer that Stephen was the first to realize that temple worship and observance of the Law

were no longer necessary for Jewish Christians.


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4450 move the issue to the Temple and the tabernacle.12

The speech reaches its peak in verses

5153 where Stephen applies the meaning of the preceding narration.

The address demonstrated that the worship of YHWH had not been confined in times past to

Jerusalem nor had his habitation been the temple only. This is developed by showing that Godhad been with Abraham in Mesopotamia and Abraham had worshiped there (vv, 28). Likewise,

God had been with Jacob and Joseph (vv. 924), and with Moses in Egypt (vv. 3038), and evenwith Israel in the wilderness wanderings (vv. 4446). Particularly, he announced that Solomon,at the dedication of the Temple, declared that heaven is Gods throne, the earth his footstool, and

no one place on earth the place of his rest (vv. 4750).

The primary point of the speech maintained that the rulers of the people had continually

made the same mistake as his accusers. They had threatened and persecuted the prophets who,like Stephen, had proclaimed the true spiritual line of progress in the worship of God. They had

gone so far as even to have killed the Messiah.

This point was developed by pointing to Joseph, who though rejected by his brothers was

Gods appointed messenger (vv. 916). Similarly, Stephen concluded that this experience wasthe same for Moses (vv. 35, 43) and Jesus (vv. 5153).

Stephens argument was shaped by a typological interpretation of Old Testament persons and

events, with special application to Moses (7:1743).13

The Mosaic period served as a model for

the new age since Moses referred to himself as a type of the future deliverer (Deut. 18:15; Acts7:37). In the new age, the fulfillment of the promises made to the nation of Israel was

inaugurated. Moses actions, like those of Jesus (Acts 2:22) and the apostles (Acts 4:30), were

accompanied by signs and wonders (Acts 7:36). Like Jesus, Moses became a man powerful inspeech and action (Acts 7:27), though God gave him the honor of being a deliverer of his

people. The description offered of Moses has led L. Goppelt to


offer the following conclusion: By crucifying Jesus the present generation has completed what

their fathers did to Moses, the prototype of the redeemer, and to all the prophets who predictedthe coming of Christ (Acts 7:5153).

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The Death of Stephen (7:548:3)

1212. It is beyond our purposes to examine the differences in Stephens speech with the O.T. accounts.

These matters are adequately addressed in R. N. Longenecker, "The Acts of the Apostles," inThe

Expositors Bible Commentary, ed. Frank E. Gaebelein (Grand Rapids: Zondervan, 1981), 9:337348.

1313. Behind this approach are the following hermeneutical presuppositions: (1) corporate solidarity, (2)

correspondences in history, (3) eschatological fulfillment, and (4) messianic presence. See E. Earle Ellis,

"How the New Testament Uses the Old," in New Testament Interpretation, ed. I. Howard Marshall

(Grand Rapids: Wm. B. Eerdmans, 1975), pp. 212-214. Also see R. N. Longenecker, Christology of Early

Jewish Christianity(London: SCM, 1970), pp. 32-35.

1414. Leonhard Goppelt, TYPOS: The Typological Interpretation of the Old Testament in the New, trans.

Donald H. Madvig (Grand Rapids: Wm. B. Eerdmans, 1982), pp. 122; also see W. D. Davies, Torah in the

Messianic Age and/or the Age to Come (Cambridge: Cambridge University Press, 1952), pp. 84-94.


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The reaction to Stephens speech was vicious. A. T. Robertson described their response as

one like a pack of hungry snarling wolves.15

By contrast, Stephen is pictured as exhibiting an

air of calmness and peace with his eyes intently fixed on heaven. At the moment of his death,Stephen saw the heavens opened and the Son of Man standing at the right hand of God (7:56).

The significance of Jesus posture in standing rather than being seated seems to indicate that he

was standing as a witness in vindication of his oppressed disciple.

16

The messianic title Son ofMan, drawn from Daniel 7:13, was Jesus favorite title for himself, yet Lukes usage was theonly time it was adopted by someone other than Jesus himself.

17There are few more striking

examples anywhere of how Jesus victory over death robbed it of its sting for his followers than

Stephens response to death (cf. 1 Cor. 15:5456).

The death of Stephen was accomplished through stoning. Stoning ordinarily consisted in

throwing the victims over a downgrade and rolling a heavy stone over their chest. A second

witness could roll down another stone if the first stone did not kill them (Deut. 17:7; Lev.

24:14).18

As the stoning proceeded, Stephen kneeled and asked the Lord not to lay this sin totheir charge (cf. Luke 23:34). Then he fell asleep and was ushered into the presence of his

savior.19

At this point in the narrative, Luke introduced Saul. In Acts 8:1 we read, And Saul approvedof his murder. Saul became a prime mover in the new persecution of the church because he waszealous for the traditions of his fathers (Gal. 1:13). He began to devastate the churches. Luke,

however, wants us to see that out of a seeming tragedy there was advance in the Christian

mission. Out of Stephen came Saul (hereafter referred to as Paul).

The Evangelistic Ministry of Philip (8:440)

Lukes story is carried along by reference to a handful of people, indicating what they said

and accomplished. As Luke concentrated on the churchs expansion, he next turned to Philip as

his example. As the believers were scattered everywhere by the persecution, Philip, one of theSeven, and influenced no doubt by Stephen, went to Samaria. Philips ministry accomplished

1515. A. T. Robertson, "Acts," Word Pictures in the New Testament, Vol. 3 (Nashville: Broadman, 1930),

p. 97.

1616. C. F. D. Moule, "From Defendant to Judge," SNTS Bulletin, 3 (1952), 47.

1717. Many critics have suggested the theory that the Son of Man was not a self-designation of Jesus,

but that he used it to point to an eschatological figure, not himself, who would come to inaugurate the

eschatological kingdom of God. Cf. Rudolf Bultmann, Theology of the New Testament, trans. K. Grobel

(New York: Scribners, 1955), 1:3335. Yet there is no evidence in the entire New Testament aside from

the presuppositions of extreme form criticism, that the title "Son of Man" was placed on the lips of Jesus

by the early church. Cf. Ladd,A Theology of the New Testament, pp. 337-338.

1818. See the discussion in Bruce,Acts, pp. 168-171; also see Joseph Klausner, From Jesus to Paul

(London: Macmillan, 1944), pp. 292-293.

1919. "Fell Asleep" is the characteristic expression for Christian death (1 Thess. 4:15), though never

applied to Christ. Because he died, we need only "fall asleep." Cf. Williams,Acts, p. 134.


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two important things in the mind of the early church. First, he preached to Samaritans. This

episode marked the initial advancement of the post-resurrection Christian mission to a non-

Jewish community (cf. John 4:5-42). Second, he baptized a Gentile. While this baptism had nogreat impact on the young church, it is quite possible that in Lukes mind and in his readers as

well, the gospel reached the ends of the earth (Acts 1:8). In ancient geography and the ancient

fathers (see Irenaeus,Against Heresies 3.12.8; 4.22.2), Ethiopia was regarded as the far southernRevExp 87:3 (Summer 1990) p. 427

boundary of the habitable world.

The Evangelist in Samaria (8:425)

In Samaria, many responded to Philips evangelistic work, even a sorcerer named Simon. Yet

Simons profession was motivated out of his interest in power and superstition, in signs and

wonders, rather than the redeeming message of the gospel. Even after the arrival of the Jerusalem

apostles, Simon did not change his convictions, even though there was a strong rebuke by Peter.Lukes point apparently was simultaneously one of assurance and warning. With the scattering of

seed and the movement of God, there are always some false professions.20

Interestingly, the conversion of the Samaritans and the coming of the Spirit were separatedchronologically. Roman Catholic sacramentalists have taken this passage as a biblical basis forthe separation between baptism and confirmation. Charismatics have developed a second

blessing theology. Both of these readings miss Lukes point. Lukes theological intention is

bound up in the importance of the Jerusalem church for the advancement of the mission beyondJerusalem.

God in his providence withheld the gift of the Holy Spirit until Peter and John laid their

hands on the Samaritans. Peter and John, two leading apostles who were highly thought of in the

mother church at Jerusalem, were accepted at that time as brothers in Christ by the new convertsin Samaria. Lukes story communicates that in this initial advance of the gospel outside

Jerusalem, God was not only working to advance the gospel in Samaria, but also was working to

bring about the acceptance of these new converts by the church in Jerusalem.

The Evangelist and the Ethiopian Official (8:2640)

Philip apparently returned to Jerusalem with the apostles and from there set out for Gaza

(8:26), as commanded by an angel of the Lord. The angel should most likely be identified with

the Spirit of the Lord as was common in Jewish thought (cf. Acts 23:9). Regardless, Philip was

on the road by divine guidance.21

Out on this deserted road Philip met an Ethiopian official (8:2728). The description of the

man enables us to see that he was an extremely important and powerful person who had much

2020. See the insightful exposition at this point in William H. Willimon,Acts (Atlanta: John Knox, 1988),

pp. 68-71. Since the time of Justin MartyrApology1.26, Simon Magus has been identified as a great cult

leader in the first century. R. McL. Wilson identifies Simon in Acts 8 with the Simon Magus of later

patristic references, but suggests that much of Simons Gnosticism was probably attributed to him by

later adherents. See R. McL. Wilson, Gnosis and the New Testament(Philadelphia: Fortress, 1968), pp.

49, 141.

2121. Longenecker, "Acts of the Apostles," p. 359.


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authority and power as treasurer and minister to the queen. Yet, he had no power to understand

the word of God. He beseeched Philip to interpret for him and then to baptize him (8:3037).

Philip interpreted the passage from Isaiah 53:78 in light of Jesus as the suffering servantMessiah. Both concepts, suffering and messiahship, appeared in Jewish treatments of Isaiah 53,

but always separate. In Jesus, however, these ideas were brought together, and the disciples used

this passage to confirm Jesus death and resurrection by the scriptures (see Luke 22:37; 24:2527, 4447).22

Psalm 68:31 was similarly fulfilled, Let Ethiopia hasten to stretch out her hands toGod.

This section of Lukes account is characterized by excessive divine prodding and

interventions. We have observed an angel giving directions, the Spirit commanding the presenceof water, and the Spirit carrying Philip away. Only in


the story of Cornelius do we see similar examples of divine intervention.23

All of these actionsunderscore that the mission beyond Jerusalem was undeniably the work of God.

The Conversion of Paul (9:131)

As far as Luke was concerned, as previously noted, the most important result of Stephensmartyrdom was the conversion of Paul. There are three accounts of Pauls conversion in Acts:

9:131; 22:616; 26:1218. The repetitions were employed because Luke rightly considered

Pauls conversion to be something extraordinarily important and wished to impress it

unforgettably on his readers.24

R. Longenecker suggests that Paul would have had no greatproblem with either Judaism or Rome had he contented himself with a mission to the Jews, and

Christianity would have been spared the head-on collision with both Judaism and Rome. Yet

Luke wants to emphasize that Christ himself brought about the change in the strategy of divine

redemption.25

Pauls conversion and mission strategy came to him by divine revelation, and hehad no choice but to obey. Luke concluded his portrayals of three significant personsStephen,

Philip, and Paulin the advance of the gospel to the Gentile world by an account of Pauls

conversion that stressed both the divine nature and miraculous circumstances of the events.

The Damascus Road Encounter (9:19)

The section opens with Saul (Paul) still breathing out murderous threats against the Lords

disciples. Perhaps he validated his actions against the young church with such precedents as: (1)

Moses slaying of the immoral Israelites (Num. 25:15); and (2) Phinehas slaying of theIsraelite man and Midianite woman in the plains of Moab (Num. 25:615). Similarly, the

Qumran psalms in the Dead Sea Scrolls read:

The nearer I draw to you, the more am I filled with zeal against all men of deceit. For they that

draw near to you cannot see your commandments defiled, and they that have foreknowledge of

22


2323. E. Haenchen, The Acts of the Apostles, trans. B. Noble and G. Shinn (Oxford: Basil Blackwell, 1971),

p. 315.

2424. Ibid., p. 327.

2525. Longenecker, "Acts of the Apostles," p. 367.


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you can brook no change of your words, seeing that you are the essence of right, and all your

elect are the proof of your truth. (IQH 14:1315)

These precedents, along with the rising tide of messianic expectations within Israel,

obviously provided Paul with the justification he needed to mount a full persecution against theChristians. In his task, he doubtless expected to receive Gods commendation.

As Paul was entering the city of Damascus, he experienced an unusual light (cf. Acts 22:6;26:13) and sound or voice (cf. Acts 22:9; 26:14). No doubt he was very confused when he heard

his name called followed by the words: Why do you persecute me?26

Paul thought that he wasdefending God and his laws. The


heavenly vision and voice confirmed for Paul that he was seeing the Lord (v. 5). The words must

have been unbelievable for Paul as he heard, I am Jesus whom you are persecuting. The effect

on the traveling companions is described in verses 79. We can draw the following conclusionsconcerning the events effects on Paul.

First, Paul began to understand that his zeal for God and the Law was misguided and thus his

life was under Gods judgment. Secondly, Jesus, the one Paul had persecuted, was alive andexalted. Paul had come to understand that Jesus death on the cross failed to discredit hismessianic claims. On the contrary it fulfilled the scriptures and served as Gods provision for sin.

Thirdly, since he recognized Jesus as Messiah, Pauls eschatological understanding had to be

redirected away from a future-only concept to one that recognized the kingdom had beeninaugurated. Fourthly, he came to recognize that he had a mission to be carried out for Christ,

recorded in chapters 1328. Finally, and extremely important for the development of Pauls

theology, Paul came to recognize that an indissoluble unity existed between Christ and his

people. Though Paul was persecuting the followers of Jesus, in reality he was persecuting therisen Christ himself.

27

The Ministry of Ananias to Paul (9:1019a)

A disciple in Damascus named Ananias was directed by the Lord to minister to Paul. We

know little about Ananias other than that he obediently comforted Paul and accepted him as abrother (vv. 12, 17; cf. Acts 22:12). He found Paul praying, a passage that shows the

importance of prayer for Paul and the mission of the church (10:2, 9; 13:2, 3; 14:23; 16:13, 16,

25; 20:36; 21:5; 22:1721; 27:35; 28:8). Also, it is the first of many passages in which visions

are associated with prayer (10:26, 917; 22:1721; 23:11; 26:1319).28

While there was a link between his new Christian life and his Pharisaism reflected in his

devotion to prayer, new insights were nevertheless revealed. Paul was Christs chosen instrument

instead of a persecutor. His concern no longer focused on Israel alone, for his mission was to

2626. The repetition of address, "Saul, Saul" is not unusual in the biblical record (Gen. 22:11; 46:2; Exod.

3:4; 1 Sam. 3:10; Luke 10:41; 22:31).

2727. Longenecker, "Acts of the Apostles," pp. 371-372. Also see J. Jeremias, The Central Message of the

New Testament(Philadelphia: Fortress, 1965), pp. 35-37.



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With Paul in the wings, Peter is returned to the limelight. This section picks up the narrative

from 8:25. The indication from the text (vv. 3132) shows that the apostles made frequent

journeys throughout Judea, Galilee, and Samaria. The next two chapters recount one of thosejourneys which had extremely significant consequences. Luke used the accounts of the healing of

Aeneas and the raising of Dorcas (9:3243) to shift the focus from Jerusalem to the west country,

setting the stage for Cornelius conversion at Caesarea. The ministry of Peter in Lydda and Joppaserved as an ideological and geographical hinge to prepare the reader for understanding the rangeof the Christian mission.

Cornelius Vision (10:18)

The Christian mission was expanding beyond Jerusalem, and it was time for the gospel to

cross the barrier that separated Jews from Gentiles and to be proclaimed directly to Gentiles. Thesignificance of the Cornelius story can be observed by the space that Luke devoted to it (66

verses).

Cornelius conversion stressed four matters which received special emphasis, providing

insight into Lukes purpose in presenting this material.33

Luke demonstrated the early churchsresistance to the idea of Gentiles being directly evangelized and accepted into the Christian

fellowship apart from a prior relationship to Judaism (10:14, 28; 11:28). Similarly, it was God

himself who introduced the Gentiles into the church and miraculously evidenced his blessing

(10:3, 1116, 1922,


3033, 4446; 11:517). Thirdly, Luke insightfully emphasized that it was Peter, not Paul, who

served as the human instrument to open the door to the Gentiles (10:23, 3443, 4748; 11:15

17). Lastly, the Jerusalem church subsequently accepted the Gentile convert, apart from any

allegiance to Judaism, because God obviously validated the conversion (11:18).

This strategic event took place in Caesarea, an area about 65 miles northwest of Jerusalem.

Cornelius was a centurion, indicating he was captain over a regiment. Luke described Cornelius

as a devout and God-fearing person. To such a pious Gentile God first reached out his hand inthe advance of the Christian mission. Cornelius experienced a divine vision and responded infear. Through the vision Cornelius was prepared to respond to God. He sent for Simon Peter who

was in Joppa.

Peters Vision (10:916)

Peter was not by training or upbringing an overly scrupulous Jew, but Luke indicates he wasnot yet ready to minister directly to Gentiles.

34A special revelation was needed, and God took

the initiative in overcoming Peters reluctance.

Peters repugnance at the vision was expressed with his astonishment and reply. The vision

took place while Peter was praying at noon on the flat roof of a home. A large sheet was lowered

3333. Cf. Longenecker, "Acts of the Apostles," p. 383; also see Curtis Vaughan,Acts (Grand Rapids:

Zondervan, 1974), pp. 70-78; Leon Morris, New Testament Theology(Grand Rapids: Zondervan, 1986), p.

192.

3434. Cf. Ralph P. Martin, New Testament Foundations (Grand Rapids: Wm. B. Eerdmans, 1978), pp. 101-

102; also cf. Ladd,A Theology of the New Testament, p. 354.


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among the speeches of Acts.40

In addition, this sermon evidenced a theological development

compared with Peters earlier speeches (cf. Acts 2:1447; 3:1226).

Several commentators have observed the grammatical problems present in this speech.41

This

feature plus those distinctives mentioned above, give us assurance that this section faithfullyrepresents what Peter said on that occasion. R. P. C. Hanson has observed that this is one of the

most ungrammatical pieces of Greek Luke ever wrote. One cannot avoid the impression thatthough, as usual, Luke has fixed its final form, other elements are included in it.

42

The final scene (10:4448) in this section pictures the Gentiles reception of the Spirit which

authenticated the Gentiles conversion.43

This authenticating work of the spirit was unusual,

unsought, unexpected, and undemanded. The new Gentile believers were baptized,44

and Peter

was invited to stay with them. The fact that Peter accepted Gentile hospitality gave practicalexpression to the theological truth he preached (vv. 34ff.).

Peters Report to the Church (11:118)

The final scene in the story of Gentile conversion took place in Jerusalem, where Peter had to

defend what he had done. Cornelius conversion was important to Luke not only because of the

advance of the Christian mission, but also because of the response of the Jerusalem church to it.As Luke focused on the advance of the gospel, he was also emphasizing lines of continuity and

agreement within the church. The leadership in Jerusalem accepted the validity of Cornelius

conversion apart from prior affiliation with Judaism. The church did not require entrance into thechurch through the synagogue door, thus serving to prepare the way for the later Gentile

mission.45

Barnabas at Antioch (11:1930)

4040. These verses could well have formed the ground plan of Marks gospel. In view of the traditional

association of Peter with Mark, this can hardly be accidental.

4141. Williams,Acts, p. 182, for example, has observed the grammatical looseness of the speech. There

is no main verb (in v. 36) to govern "the word." In v. 37, "beginning" is wholly ungrammatical. It is a

participle in the nominative masculine singular and can apply to no noun in the sentence, but must

assume Jesus as its subject.

4242. R. P. C. Hanson, The Acts (Oxford: The Clarendon Press, 1967), p. 124.

4343. James D. G. Dunn,Jesus and the Spirit(Philadelphia: Westminster, 1975), pp. 154-155.

44 44. Williams,Acts, pp. 184-185, has insightfully summarized the issue of baptism in this section. The

subjects of this baptism were Cornelius and the many people gathered to hear Peter. That the whole

family and entire household should be baptized with the head of the house would have been a natural

assumption in that society and as much a mark of family solidarity as of their own faith (cf. Acts 16:15,

33; 18:8; 1 Cor. 1:16; 16:15).

4545. Longenecker, "Acts of the Apostles," pp. 396-398.


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Christians prayers are lacking in faith, God still answers and intervenes according to his

goodness. We must all remember that God often gives us more than we ask and always more

than we deserve.

Death of Herod (12:2023)

Following the episode of Peters deliverance, Herod left Jerusalem and went to Caesarea,

which was the seat of government and his permanent residence. The verses serve as a footnote to

the previous section, adding little to Lukes narrative, except to provide a point of reference withsecular history.

49Theologically, the brief account of Herods death provided the readers with a

genuine warning


that God reigned as judge, as well as the one who provided salvation and intervened in the lives

of his people. According to Luke, the angel of the Lord struck Herod because he usurped the

honor due to God.50

Conclusion (12:24)

Herod died, but the church grew and multiplied. The continuous tense verbs employed by

Luke indicate the continuing and ongoing growth of the church. The Christian message and

mission extended far and wide. Lukes characteristic summary statement (cf. Acts 6:7; 9:31)brought the first half of his story to a conclusion. The section on the mission beyond Jerusalem

enabled the readers to focus on Pauls mission to the Gentiles (12:2528:31). All things were in

place for the mission to the Gentile world.1

4949. The death of Herod Agrippa I can be dated in the early months of A.D. 44 on the basis of Josephus

(Antiquities 19.8.2). According to Josephus, Herod died after three years as King of Judea and in the

seventh year of his reign. The festival during which he died was the quadrennial games instituted by

Herod the Great in honor of the emperor and to commemorate the founding of Caesarea. These games

must have been held in A.D. 44. Cf. Richard Niswonger, New Testament History(Grand Rapids:

Zondervan, 1988), p. 244; Everett Ferguson, Backgrounds of Early Christianity(Grand Rapids: Wm. B.

Eerdmans, 1987), p. 334.

5050. Cf. I Howard Marshall, The Acts of the Apostles (Grand Rapids: Wm. B. Eerdmans, 1980), p. 213;

and W. Neil, The Acts of the Apostles (London: Marshall, Morgan and Scott, 1973), p. 152.

1Review and Expositor, Review and Expositor Volume 87, vnp.87.3.423-87.3.434 (Review and Expositor,

1990; 2004).

Acts 6-12 the Christian Mission Beyond Jerusalem

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