The Creative Use of Amos by the Author of Acts

The Creative Use of Amos by the Author of ActsAuthor(s): Earl RichardSource: Novum Testamentum, Vol. 24, Fasc. 1 (Jan., 1982), pp. 37-53Published by: BRILLStable URL: http://www.jstor.org/stable/1560549 .

Accessed: 15/06/2014 00:30

Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at .http://www.jstor.org/page/info/about/policies/terms.jsp

.JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range ofcontent in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new formsof scholarship. For more information about JSTOR, please contact [email protected].

.

BRILL is collaborating with JSTOR to digitize, preserve and extend access to Novum Testamentum.

http://www.jstor.org

This content downloaded from 62.122.76.48 on Sun, 15 Jun 2014 00:30:17 AMAll use subject to JSTOR Terms and Conditions

http://www.jstor.org/action/showPublisher?publisherCode=bap

http://www.jstor.org/stable/1560549?origin=JSTOR-pdf

http://www.jstor.org/page/info/about/policies/terms.jsp


Novum Testamentum XXIV, I (1982)

THE CREATIVE USE OF AMOS BY THE AUTHOR OF ACTS

BY

EARL RICHARD New Orleans, LA U.S.A.

The role of the Old Testament in the life and liturgy of the early church continues to intrigue scholars. OT quotations for virtually all NT books have received considerable attention, not the least being those of Luke-Acts 1). While the book of Amos has not exerted noticeable influence upon NT writers, clearly the situation for Acts is different. In effect, there are two extended citations from that work in Acts (chs vii and xv), quotations which are the subject of the present study.

Methodologically, a three-step analysis is indicated. (I) Questions regarding text type and variants will be examined at the outset. (2) By a study of the modifications, the additions, and omissions imposed upon the text, the influence of Luke's own point of view upon the OT citation and its interpretation will be established.

1) See F. BovoN's excellent survey of research on Luke's use of the OT: Luc le thdologien: vingt-cinq ans de recherches (1950-1975) (Neuchatel: Delachaux & Niestl6, 1978) 85-117; cf. also M. WILcox, The Semitisms of Acts (Oxford: Clarendon, 1965) 20-55; T. HOLTZ, Untersuchungen ilber die alttestamentlichen Zitate bei Lukas (Berlin: Akademie, 1968); M. RESE, Al ttestamentliche Motive in des Christologie des Lukas (Giitersloh: Mohn, 1969); id., "Die Funktion der alttestamentlichen Zitate und Anspielungen in den Reden der Apostelgeschichte", Les Actes des Apdtres: traditions, rddaction, thdologie (ed. J. KREMER; Gembloux: Duculot, 1979) 61-79; E. PLtMACHER, Lukas als hellenistischer Schriftsteller: Studien zur Apostelgeschichte (G6t- tingen: Vandenhoeck & Ruprecht, 1972). For more general bibliography see D. M. SMITH, "The Use of the Old Testament in the New," The Use of the Old Testament in the New and Other Essays: Studies in Honor of William Franklin Stinespring (ed. J. M. EFIRD; Durham: Duke, 1972) 3-65; J. DE WAARD, A Comparative Study of the Old Testament Text in the Dead Sea Scrolls and in the New Testament (Leiden: Brill, 1965); B. LINDARS, "The Place of the Old Testament in the Formation of New Testament Theology: Prolegomena" and P. BORGEN, "Response," NTS 23 (1976) 59-66 and 67-75 respectively; and E. E. ELLIS, "How the New Testament Uses the Old," New Testament Interpretation: Essays on Principles and Methods (ed. I. H. MARSHALL; Grand Rapids: Eerdmans, 1977) 199-219.



38 EARL RICHARD

And (3) by an examination of the context of the quotation and its relation to Luke's concerns, an effort will be made to discern the influence of the OT on the composition of the two passages under consideration 2).

A. Acts vii 42b-43 = Amos v 25-27 3)

As the almost verbatim agreement between the two columns attests, the author of Acts obviously cites the LXX version of Amos; see p. 39.

The divergence of the LXX from the MT underscores the depen- dence of the NT passage upon the former. Brackets and parentheses in the above texts indicate textual problems and the solutions adopted in this study 4). A critical apparatus is given in support of these choices and in most cases the data are self-explanatory.

Textual considerations aside, several differences (spaced) between Acts and the LXX source require attention. The first, part b, concerns word order; does the term "years" or the numeral come first? The author of Luke-Acts prefers the order "year/cardinal"; however, there are textual indications that the LXX may have provided the requisite text form 5).

2) On the use of Amos v and ix in the Damascus Document and 4QFlorile- gium, confer J. A. FITZMYER, "The Use of Explicit Old Testament Quotations in Qumran Literature and in the New Testament," NTS 7 (1960-61) 311-12, 321-22 and DE WAARD, Comparitive Study, 24-26, 41-47.

3) The literature on the Stephen story (Acts vi-vii) has been particularly abundant of late. For a detailed survey of this bibliography see E. RICHARD, Acts 6: i-8:4: The Author's Method of Composition (Missoula: Scholars, 1978) 1-31. In addition, see J. KILGALLEN, The Stephen Speech: A Literary and Redactional Study of Acts 7, 2-53 (Rome: BIP, 1976) 3-26 and E. J. VIA, "An Interpretation of Acts 7:35-37 from the Perspective of Major Themes in Luke-Acts," SBL Seminar Papers (Missoula: Scholars, 1978) 2:209-22.

4) The Greek text and textual sigla are taken for the NT from: E. NESTLE & K. ALAND, Novum Testamentum Graece (25th ed.; Stuttgart: WB, 1963) (= N.-A.) and for the OT from: J. ZIEGLER, Duodecim prophetae: Septua- ginta 13 (G6ttingen: Vandenhoeck & Ruprecht, 1943). References in the critical apparatus are also given to K. ALAND et al, The Greek New Testament (New York: ABS, 1966) (= ABS) and A. MERK, Novum Testamentum Graece et Latine (Rome: BIP, 1951) (= MERK).

5) Even though this author places the word "year" before the cardinal always in Acts and nine times out of eleven in Luke and even though he so modifies his source in Luke viii 43 (= Mark v 25; for Acts vii 6 = Gen. xv 13, see Richard, Acts 6:1-8:4, 49, n. 45), there is reason to suspect that a textual solution might be possible. While ZIEGLER (Duodecim prophetae, 194) presents no variant in his critical apparatus to Amos for the word order found in Acts, it is important to note that the two latest volumes of the



Acts vii

a 42 pl xQ ktodX Ott uaLOCq poO-v yXOCTS OL

b ra trECaaEp lxovXroc v g pjip'.4, c olxo 'I~apc1h[;]

d 4 xac. &v5iXper~

I v aoxyvv ro5 M6XoX. e xodt -N &,arpov oi 0soi [6tlov] ['PoClV)v],

f Tro6 6Mouq 0o'q eobtLGoCT g 7poaxuve&v ocu0ro[. ] h xodt p.zoxLro&,r u.ac itx'voc' B a uX v oc .

Amos v

25 1Ef 2" Ea. cpoiyla xaL Ouaocc rfpoayvkyxc-rs t[LoL sreaaopixovcz &rQy [ v -r =p p.]

oixo0 IapocAX; 26 xai &avrPe

- -^v xov^ ' o Mo5oX

xOa'L ro XG-rpov -rou OsoU 6 .Cov PoCaCv, ,0rouqC 74ouS (oCUTCy) 0q e7otoqac-re 2o

ro L. 27 X ?Le p.TOLXOL3 UMiq E% Xet-C CEp0Coxot . . .

e 6oyv: P74 ~ S E pl h vg syh [ABS] om. 6St&v: B D pc gig syP Ir Or [N.-A. + Merk]

e P'Ptq&v: P74 A pc [ABS] + 'Pe~v: C E al sy [Merk]

'Potpio&: B [N.-A.]

'Potcpdv, 'PeCgiccv, 'PelPg0V., 'Petcpck: var.

b ea. E. olx. Ia.: W 763 c-534 Lac Bo Epiph. III IIz

Cyr.p Hi.P -T

Te. E ?T +v r. p. +: L'-763-613 AethP Th. v '. rp. + rea. E +: B-V-239 Q-26'-49'-198-4o7

III Arab Arm Chr. V 173 Cyr.comm Tht. I 205 Hi. =- MT

ev r. ip. olx. Ia. -rCea. q : A olx. Ia. rea. A-m Qv . Lp.: C-68 233' Syh

f om. ac',bv: A-Qtxt Lf"-3 C-68 Bo Iust. Th. Tht. I 205

a

b c

d e f g h

c3

C,)

0

0

C-) V1

H

C,)



40 EARL RICHARD

The next two modifications introduce us to the main objective of this study. In part g, Luke has introduced into the quotation the verb xpoaxuvio and has changed eauro's to aou~',r 6). The addition of this verb is to be explained in relation to the familiar LXX pair Apzope/7xpoaxuvew since the former is employed in the half verse preceeding the Amos quotation. This conclusion is further indicated by three other factor. (I) The LXX pair occurs in various OT passages cited previously in Acts vii 41-42, namely, Exod. xx 4-5 and Deut. v 8-9, prohibiting the making of, bowing down to, and serving of idols; also Deut. iv 19 and xvii 3, concerning the service of the host of heaven and the former (iv 19) regarding star worship. In fact, it is, to a great extent, under the influence of Deut. iv 19 that the author of Acts is led to Amos v 25-26, the one OT text which associates the worship of a false god and a star 7). (2) The pair tpoaxuvoA /X?rpeUo appears in the tempatation narratives of Matthew (iv Io) and Luke (iv 8), citing Deut. vi 13 which reads cpop&o~.l instead of 7pooxuveo. Presumably the modification of the LXX text is attributable to the Q source, especially since in both gospels the scriptural citation is preceeded by the devil's question also employing tpoaxuviow 8). (3) The deliberate omission in Acts vii 7 of the ending of the long citation from Gen. xv 13- 14 and the addition in its place of a clause from Exod. iii 12 ("and

G6ttingen LXX (Genesis, 1974 and Deuteronomium, 1977) by J. WEVERS provide ample evidence to support a widespread tendency within a large segment of the MS tradition to favour the order "year/cardinal" over the older more common LXX rendering "cardinal/year" (following the Hebrew text). We may conclude, therefore, that in all probability the LXX employed by Luke provided the requisite text form or else, lacking this, he follows his own preference and modifies the word order.

6) G. D. KILPATRICK, "Some Quotations in Acts," KREMER, Actes des Apdtres, 83, points out that since Luke, contrary to other NT writers, employs the accusative after the verb cpoaxuvyco, the present passage derives from a testimonium. A simpler explanation would posit the influence once again of the LXX: &ecuaolq> rolq.

Luke simply retains the grammatical construction of his source; for a similar phenomenon, see Acts vii 34 and the the writer's analysis of the problem in Acts 6: 1-8:4, 99-1oo.

7) For further details, see ibid., 117-24; cf. also KILGALLEN, Stephen Speech, 85-86.

8) Also I. H. MARSHALL, The Gospel of Luke: A Commentary on the Greek Text (Grand Rapids: Eerdmans, 1978) 172. Since only LXX MSS A and 82 and a number of Christian texts support the NT reading (see WEVERS, Deuteronomium, 122) and since the Alexandrian textual tradition is notorious for such assimilation (see discussion below, n. Ig), HOLTZ's proposal that Q follows LXX MS A (Untersuchungen, 62-63) is not persuasive; cf. also H.

SCHIORMANN, Das Lukasevangelium (Freiburg: Herder, 1969) 1:212.



THE USE OF AMOS IN ACTS 41

they will serve me in this place") demonstrate both the author's artistry and his theological perspective 9). The addition of XampeU' in v. 7, stating God's intention, and its use once more in v. 42 in relation to the Amos quotation, expressing the result of Israelite idolatry, underscore the structural and thematic unity of the speech. The use of this expression in the Abraham episode anticipates the Xrzpuco/7tpoaxuv6co pair in vv. 42-43.

Through the modifications of part g, therefore, the author adds considerable emphasis to the parallel between v. 42 (offering of victims and sacrifices to God) and v. 43 (making idols in order to worship them). In this way both the positive and negative aspects of Jewish history are accentuated. Further, by the use of the LXX pair the author draws a close connection between God's reaction to Israel's idolatry (40-42) and his punishment for their apos- tasy (43) 10).

The final modification (Babylon replaces Damascus-part h) is clearly a postexilic clarification 11). It is a change which causes few problems to commentators apart from the retention of 7FixtvVoc. Instead, one would expect "to" rather than "beyond" Babylon 12). In this regard, one should ask: why does Luke include Amos v 27 in his citation? Vv. 25-26 fit very well into his plan, since he obviously wishes to show that no era of Israelite history was free of reprehensible behaviour; you worshipped me (7, 35, 42b) but you also made idols during the desert period (40-41) and, following this, you fabricated images of neighbouring gods and rendered homage to these (43). One must ask why Luke prolongs the quotation to include the Babylonian captivity since immediately following the citation he directs his attention to pre-exilic history?

9) J. BIHLER, Die Stephanusgeschichte im Zusammenhang der Apostel- geschichte (Munich: Hueber, 1963) 43 and KILGALLEN, Stephen Speech, 38-44.

10) On the editorial process and on the negative/positive view of Judaism, confer RICHARD, Acts 6:1-8:4, 51-54, 324-30.

11) E. HAENCHEN, The Acts of the Apostles: A Commentary (Philadelphia: Westminster, 1971) 284; F. F. BRUCE, The Acts of the Apostles (London: Tyndale, 1952) 174; K. LAKE & H. J. CADBURY, The Acts of the Apostles, vol. 4 of The Beginnings of Christianity, I (ed. F. FOAKES JACKSON & K. LAKE; London: Macmillan & Co., 1920-33) 80 (future references =

Beg.). 12) The difficulty was felt by the Western tradition and corrected ac-

cordingly: i n .r& tj&pip B.; see J. H. ROPES, Beg. 3:70. Contra KILPATRICK, "Some Quotations in Acts," 83, who prefers to follow the Western recension and to explain the common reading as owing to "partial assimilation to the LXX."



42 EARL RICHARD

In answering this question, appeal should be made to a well- known literary characteristic of Luke, namely, the art of composing finales. In the case of speeches, we might use the term suggested by DIBELIUS, "stagemanaging" 13). Crowds riot and are silent according to the needs of the episode. Peace reigns until the speaker has stated precisely what the author wished to com- municate to the reader through his speeches, most notably: resurrection of the dead (Acts xvii 31; xxiv 21), judgment of Israel (vii 51-53; xiii 41; xxviii 26-27), and Gentile mission (xxii 21; xxvi 23; xxviii 28). Even the programmatic speech of Luke iv 18-27 is thus stagemanaged and in fact anticipates in function and tone the numerous speeches of Acts where crowd reactions are a vital part. Generally in Luke and Acts the final element of a citation (or of a speech) 14) takes on great importance functionally and thematically: e.g., the endings in Luke iii 5-6 of the Isaiah quotation (salvation to all flesh), in iv 19 also of Isaiah (the ac- ceptable year of the Lord), or in Acts ii 21 of the Joel citation (everyone who calls upon the name of the Lord will be saved). In the last case, the entire ending is paraphrased later in vv. 39-40.

The ending of the Amos quotation, with its mention of the Babylonian exile, then, is not fortuitous. The verb

xrolx[?co (transport or deport) occurs twice in the entire NT: Acts vii 4, 43. Its structural use is quite evident; at the beginning of the speech it is said that God transports Abraham from his homeland (Meso- potamia-Haran) to Palestine and finally, as a result of the people's idolatry, the author cites Amos to the effect that God will transport the people back to the same general area or "beyond Babylon". The spatial cycle is complete; they begin and end "beyond Babylon". Furthermore, since the author wishes to end his history of Israel on the specific theme of tabernacle-house-place, Amos v 27 allows him to make dramatic and effective use of the exilic episode.

Having examined the author's influence upon the OT passage, we turn our attention to the impact which the OT citation has had upon Luke's composition. Two areas require attention. (i) The quotation in its structural context. Within the overall framework

13) M. DIBELIUS, Studies in the Acts of the Apostles (London: SCM, 1956) 7. 14) On the finales of speeches in Luke and Acts, see E. RICHARD, "The

Divine Purpose: The Gentiles and The Gentile Mission (Acts I5)," SBL Seminar Papers (Chico: Scholars, I980), p. 272 and n. 45.




of the Stephen speech, the thematic section (42-50) concerning God and the fathers is clearly built around the threefold appear- ance of xoar0 in vv. 42, 44, and 48. The first and last introduce long explicit quotations from the prophets and are so designated: "as it is written in the book of the prophets" and "as the prophet says" respectively. The second calls attention to an OT episode from Exod. xxv which the author paraphrases. The Amos citation, therefore, functions within this thematic section as one of several proofs from scripture. Its relation to the verses immediately preceeding is instructive. The mention in v. 42a of "worship of the heavenly host" prepares for and motivates the choice of an OT text which speaks of star worship. The emphasis placed in vv. 40-41 upon idolatry (gods, the calf, the idol-all made by human hands) finds a counterpart in the Amos quotation: the tabernacle of Moloch, the star of god Raiphan, and the images which the Israelites made. Further links are the mention of sacrifices to the idol in v. 41 and to God in the citation, as well as the numerous references to the desert and the 40-year period. Reference already has been made to the LXX pair hocrpes//cpoaxuvo

in vv. 42a and 43. Even more striking are the connections between the OT passage and the suceeding verse. Virtually every term or theme is borrowed from the Amos quotation. "The tabernacle of Moloch" relates to "the tabernacle of witness"; "house of Israel" prepares for "our fathers"; the making of models or images contrasts with the making of the tabernacle according to a divine model; and the 40-year period in the desert is reiterated in v. 44 by reference to the desert. Lastly, the "taking up" of the pagan tabernacle is contrasted with the presence of the tabernacle of witness among the fathers.

(2) The citation in its thematic setting. The entire Stephen speech can be termed a lesson in history as is clearly stated in v. 51: "as your fathers [were or did] so also you." The speech abounds in lessons in history which Luke notes. In v. 40, citing Exod. xxxii, the author presents the Israelites' request: "Make us gods who will go before us". In the Amos quotation ironically they are granted their petition; their new gods will accompany them when they are transported beyond Babylon. Reference already has been made to the double use of

"transport"--psroEtxc. The

important theme of agency is further emphasized;God commanded Moses to make a tabernacle of witness, but they on their own



44 EARL RICHARD

initiative made themselves a pagan tabernacle and images. Finally, it is necessary to underscore the contribution which the Amos quotation makes to one of the major themes of the Stephen speech, viz., the positive/negative evaluation of Israel and its history. The author continually contrasts and emphasizes this theme: Joseph as opposed to the jealous brothers (9-16) 15) or David as opposed to Solomon (45-48) 16). By means of the Amos quotation, the author is able to present the contemporaneity of the positive and negative: fidelity and sacrifice to God (42b) as opposed to idolatry (40-41) and the tabernacle of witness in contrast to that of Moloch (43-44). Throughout Israel's history these two elements existed; Christi- anity, according to this author, claims the positive as its heritage.

B. Acts xv 16-17 = Amos ix II-I2 17)

For the relationship between the two texts; see p. 45. As for the first Amos citation (Acts vii 42b-43) there is verbatim

agreement for the most part with the LXX and for v. 17, especially, there is considerable divergence from the MT. Two NT textual problems and their solution should be mentioned, namely, parts f and q (see brackets and apparatus) 18).

Two of the differences between Acts and its LXX source, the addition of &v (part i) and of ob6v x6ptov (part k), are in all likelihood redactional. Careful consideration of the textual data reveals that the MSS listed in the LXX apparatus are notorious for conforming

15) The author selects data from the Joseph story (LXX) to construct a polemical episode whereby Joseph, as opposed to his jealous brothers, represents the best in Israelite history; see E. RICHARD, "The Polemical Character of the Joseph Episode in Acts 7," JBL 98 (1979) 255-67.

16) RICHARD, Acts 6:1-8:4, 319-38, especially 337-38. 17) For recent bibliography on Acts xv, see RICHARD, "The Divine

Purpose." 18) KczrEaxava (f), apart from being the LXX reading (negligible LXX

evidence for the variant), is by far the better attested. In agreement with the editorial committee of the UBS, it is preferable to read the rarer verb of the OT source, cf. B. M. METZGER, A Textual Commentary on the Greek New Testament (London: UBS, 1971) 429. In addition, the root ozrp6po occurs frequently in chs xiv-xv thereby giving added reason for the modification of the rare term of the LXX quotation in a few witnesses. The second passage (q) involves the occurrence or omission of the article. Four witnesses, all important MSS, are given for the anarthous reading. This minor problem, in the case of D and P74, is probably related to the modification of the following verse by these two witnesses and, in the case of B and N owes to accidental omission or parsimoniousness.



Acts xv

a 16 [rC 'aU5 b v rpzi(o0 c xat &voZxo000[o? d yv a?xyvv

v Aow rv -nvrcxuiav, e f xcU kI& [xcraexxoCtpitv] 0C06 &votaoxopic g xxt OCvop c0a& awcv, h i 17 670 aV

i'gF"rO'l j o

f xe7romoto T v Avepjov

k A'ov XUptov 1 xaOC L 7civrcx rc xOv m ~cp' o0% ,LXkx~x-oCL n oo6

6vo~p. p?ou

O 7rO 'UTOUq

p ?xyse xGptoS q [6] n7oLCov rcuroc r 18 yv ar& s OC~n' iC&vo0c.

Amos ix

11 Qv '~ (kp~ xEb a b

ova oe'c' c 'rv oxyvtyv aowut -v rEXexu'OyV d xoci &voLxo80s0idcl -ci u& er-w x6-mo os-in e

xoxt 'Ira xce axcx4LLvac O' tvca'a f

xcdx d&voLxoSo0fi cd ouv g xocox6c aOct~ pocr. -o5 Ox~&vog, h

12 e

O .

;x"rO(O i

oc xCxoioLoL -&v &vOp~rP&v j

k xrt oivzr A k'VYv, 1 Xcp' O xLXX oX u T mL ?rb 6vopti pou n 7i'

05TO5, Isa xlv o

x6yte x 6pLO p 6

toCWv 'raloc. 21

w0V, yVCOtLv X[

,(, ,xoua-& 'q

Vnoler racl r Mr' OPCPs s f x

oq?C.xytp6voC: P74 A C A D pl [ABS]

xo~ea=rp?yltgvo: (B)N pc [N.-A. + Merk] q 6: AC C E pl [Merk]

om. 6: P74 BN*D* [N.-A. + ABS]

d necroxuaxv] xo(mesvs.: W Q* f xaocscporq?tvo: Ac-Q* (io6) i 6bos + &v: A'-49" 36 130o'-239

sxasLeocv]-couaLv: W QC 86* 239 534 sxt-] + ? e: L" (86mg)-6I3 C-68 Bo Syhmg AethP Arm

Eus. dem. Cyr.F Th. Tht. Bas. N. Hi. Aug. civ. 18, 28 k ?+ 6V X6ptov: A"-49'-I98-40o7-456-534 86mg Syh Arab P + 6 0s6q: W A"-49 III Bo Cyr.comm Bas. N.

cj H

t'r

?

C) H

?n

-P V1



46 EARL RICHARD

their text to NT citations 19), while analysis readily suggests a redactional solution. The old Attic form 6Bos (Ev is found in the NT only in Luke-Acts (once Luke, twice Acts) and Rom. iii 4 (- Ps. 1 6). Since this idiom occurs frequently enough in earlier books of the LXX, it is proposed that the author is imitating the archaic style of the old Greek 20). As regards '~v xLptov (part k), there are several indications that the addition is redactional. Scribes obviously felt a need, as did Luke, to modify the un- wieldy LXX text by adding an object. Contrary to the NT, however, this is accomplished by the simple addition of Vs. At the same time the modification reinforces the argument of James, establishes a parallel with the following "says the Lord", and reproduces the frequent LXX idiom,

x-t?r6o 6 6v x?pLov/Oe6v 21).

The remaining differences between the two texts can be treated under four major headings 22). (I) The beginning and ending of the citation. Neither parts a nor r-s correspond to the LXX. The first, lest& ro a, a favourite expression of Luke, replaces the

19) While both readings of Acts are supported by a fair number of LXX witnesses, careful observation reveals that most of these are of the Alexan- drian recension which (contra HEOLTZ, Untersuchungen, 23) is notorious for conforming its text to NT citations. The others (36-a Lucianic text and the Catenae group-130'-239) often betray the same tendency. Two examples will suffice to illustrate this, viz., the addition in Isa. xl 14 of a phrase from Rom. xi 35 by most of the MSS listed in the critical apparatus and also the addition of U'7jiv to Hab. i 5 in conformity with Acts xiii 41 by virtually the same MSS.

20) We might note that for the seven occurrences of 6x7ro in the text of Amos, none of the MSS listed add &v, save in Amos ix 12 (= NT citation).

21) Note that 'Srca r6bv 66v appears in Acts xvii 27. 22) Testimonium hypotheses have often been proposed to explain the

differences between some of the citations of Acts and the LXX, particularly of the Amos quotation under consideration; among others, see KILPATRICK, "Some Quotations in Acts," 83 and R. HODGSON, "The Testimony Hy- pothesis," JBL 98 (1979) 368-69. The conclusion of the latter might be cited as typical of this approach: "Since Luke is otherwise meticulous in sticking to the LXX for his quotations from the Minor Prophets, and there seems no reason to suppose that Luke has consciously modified Amos 9:11I, one may reasonably argue that the deviant reading of Amos 9: II issues from an alternate source, namely, a testimony tradition, de gentilitate (cf. Rom 9:25-32). For the second half of his proof-text Luke, having discovered in his testimony's continuation (Amos 9:12) an even clearer portent of the Gentile mission, returns to the LXX" (369). Such a proposal relies unduly upon the questionable research of HOLTZ (Untersuchungen, 21-27), it does not examine in any detail Luke's quoting techniques, and, like HOLTZ, it grossly underestimates this author's knowledge and use of the OT in composing both Luke and Acts.




original "in that day" of the LXX 23); the second is added to the text of Amos. The ending of the quotation, 0 n'ol~v -Ca-=a, leads Luke to a similar passage in Isa. xlv 21, but he modifies the concluding prepositional phrase oi&' &pgX to i0' ai5voc. Since in Acts "beginning" usually has a very particular connotation 24), ailvoq, eliminated from the Amos citation (part h), is substituted. The OT passage now begins and ends in a strikingly similar fashion: prepositional phrases and repetition of -ra"ca, phrases which add a prophetic quality to the OT citation 25).

(2) The elimination twice of &vta'ry and the substitution twice of &voLxoso&o. While the intransitive use of &v a tL is frequent in the NT, particularly in Luke-Acts, its transitive use is relatively rare (i.e., 14 cases in the NT, 9 of which are in Acts). In the latter, the term is used to describe the resurrection of Jesus, except in three cases, all related to Deut. xviii 15 (raising up a prophet like Moses) 26). 'Avia-l, then, is a theological term for our author and is therefore replaced by the verb "rebuild" which he finds more appropriate and one which he finds in his OT source.

(3) The addition in part b of the verb &vaerp~pco is to be explained both in relation to God's visitation (I4; see also xiv 11-18) and in

23) Significantly, note that in Acts ii 17 the LXX xat oa ?er'& i3-ra of Joel iii i is modified to xao Ear a'v rt iaox&'VroS a poczq. The two temporal elements seem to have been interchanged according to the author's needs.

24) See E. SAMAIN, "La notion de APXH dans l'euvre lucanienne," L'Evangile de Luc: probldmes litteraires et theologiques (ed. F. NEIRYNCK; Gembloux: Duculot, 1973) 324: "Nous avons discern6, chez Luc, une double notion de 'd6but': 'd6but' de l'activit6 du Christ et 'd6but' de 1'Eglise."

25) Since the introductory and concluding time formulae are standard prophetic phrases, LAKE-CADBURY, Beg. 4:176, correctly note that Luke has a marked tendency "to round out his Biblical quotations in Biblical style." One should add that the freedom which the author here exhibits with the beginnings and endings of citations corresponds to that which he manifests in restructuring these components of episodes in his gospel; see for example Luke iii 15-18. KILPATRICK's attempt to explain both the introduction and conclusion of the citation as owing to the use of a testimonium is not con- vincing ("Some Quotations in Acts," 84-86), since the data advanced are satisfactorily explained by appealing to the author's knowledge and direct use of the LXX.

26) Deut. xviii 15/18 is cited both in Acts iii 22-23 and vii 37. See the writer's discussion of these in "Acts 7: An Investigation of the Samaritan Evidence", CBQ 39 (1977) 202-6 and "The Old Testament in Acts: Wilcox's Semitisms in Retrospect", CBQ 42 (198o) 336. It should be observed that the third occurrence of intransitive

&v-ar?Lu (Acts iii 26) is an obvious stylistic parallel of the earlier citation; just as God raised up Moses (22) so he raised up his servant (26).



48 EARL RICHARD

"the turning of the nations to God" (19). In effect God returns to his people (the Jews) so that the Gentiles may turn to him (&v(-

aTrpcp and

appo' ) 27).

(4) The addition/substitution in part c of ivop0c'a for &voLxo- 8o0.o'a is explainable in light of the numerous parallels between chs xiv and xv. The pair Mvacyeo/~(noarppoco of ch. xv must be contrasted with the expression "to turn to the living God", ntL-

a'rpec of xiv 15. There are other parallels to be noted between these chapters: the Lord/God who bears witness; signs and wonders done through men; Zeus and Hermes described as gods who have descended (ch. xiv) and God's visitation and return (ch. xv). While the list could be prolonged, the important parallel for our purpose is the relation between Acts xiv Io and xv 16. In the former, a cripple is told "get up straight on your feet" and, in the latter, God "will set up straight again David's tabernacle". This is significant since both the adjective of ch. xiv (6pq66) and the verb of ch. xv (&vop6co) appear only here in Acts. This fact suggests an extended parallel between the Gentile of ch. xiv 8 (impotent in feet, lame from birth, who had never walked) and the Jews described in Acts xv 16 by the repeated use of the prefix &v0- (God will return, will rebuild, and will set straight again the tabernacle of David). The root "straight" describes one who was crooked from birth, while the augmented verb characterizes the setting up straight once more of something which has fallen.

The impact this OT citation has upon the composition of Acts xv now requires attention. (I) The quotation in its structural context. A short preface introduces the controversy of the Jeru- salem meeting (1-5), and a brief conclusion expresses the resto- ration of unity (30-35). Between these the author presents his data in two major blocks: 6-2i-the debate and 22-29-the resolution. The debate itself, of special importance for us, is composed of two complementary sections each of which consists of a brief introduction and a speech. In the first, Peter states the facts of the case (Gentiles have become Christians) and responds to the two Judaizing statements of the introduction. The following speech by

27) Commentators routinely suggest Jer. xii 15 as a possible source for the addition of "I will return;" see BRUCE, Acts, 297 and H. CONZELMANN, Die Apostelgeschichte (Tiibingen: Mohr, 1972) 84. Luke's compositional techniques and thematic concerns provide sufficient explanation for this modification.




James expresses more specifically a dominant theme of Luke-Acts, namely, the divine purpose. After stating this cosmic design in v. 14, the author then cites Amos ix 11-12 as proof of God's intention; long ago he had promised that through Israel he would call all men to his name. In light of this divine promise, James proposes a solution drawn form Moses himself, viz., the regulations for resident aliens as stated in Lev. xvii-xviii.

The centerpiece of the Judaizing controversy of Acts xv as well as of James' speech is the OT quotation. This is especially clear when its relation to other parts of the episode and surrounding chapters is examined. The introductory phrase of the citation, "after these things", would seem quite unmotivated were it not for two pronounced stylistic tendencies of Luke. On the one hand, Luke seems to write in a cumulative way so that later narratives and speeches develop further earlier themes and, on the other, he composes distinctly with the reader in mind. Me-& a7'mra refers back to the theme of exile treated in vii 43, the other Amos citation. Several facts confirm this. In ch. vii Luke treats early Jewish history, while in ch. xv he dwells upon the contemporary period, i.e., the post-exilic renewal of Israel. Equally important, in the Stephen speech as in the present passage, the author insists upon the related themes of tabernacle, David, "build/rebuild", and lastly the important idea associated with the root arpcpo. The citation in Acts xv 16 of Amos ix ii is hardly fortuitous 28) since its Davidic theme is such a central one in Acts (see ii 25 f.; iv 25 f.; vii 45 f.; xiii 22, 34 f.). Besides, the added reference to the tabernacle in relation to David in Acts vii 42-46, as here, reinforces this conclusion. Moreover, the term "rebuild" (twice used in xv 16) as well as the accumulation of "building" imagery reinforces the earlier house-tabernacle-place motif of ch. vii. In the Stephen speech, while Solomon's "housebuilding" is rejected (vii 47-50), David's tabernacle/habitation is looked upon favorably (46) 29). Acts xv 16, therefore, reintroduces the theme of tabernacle of David as the means through which God visits and saves the Nations. Finally, as the people turn away from Moses and "in their hearts to Egypt", so God turns away from them and gives them over to the worship of the host of heaven (cp'~cpc--vii 39, 42). Not sur-

28) See for example, G. S. WILSON, The Gentiles and the Gentiles Mission in Luke-Acts (Cambridge: UP, 1973) 225, 229-30.

29) Also KILGALLEN, Stephen Speech, 89-90.

4



50 EARL RICHARD

prisingly, in xv 16 Luke insists that God now returns to his people (note the emphasis since the element is added to the citation) and visits the Gentiles as well (14) 30).

The second verse of the quotation also betrays many contacts with the surrounding composition. Several related themes will be treated later, for example, "seeking the Lord", "calling", and "the name". Further, for an author who usually distinguishes between &v?p and O0Cvpcrno0, the occurrence of the latter in chs xiv, xv, and xvii is significant 31). Also, the related use and interesting distribution of the term Owvy throughout the Jerusalem episode gives added emphasis to the chapter's major theme.

(2) The quotation in its thematic setting. The major theme of ch. xv, as most commentators recognize, is the Gentile mission and its legitimacy. Many recent scholars would agree with S. G. WILSON when he states that in this chapter "the problem of the Gentiles and the Gentile mission is once and for all decided at a meeting in Jerusalem of all the main figures of the early Church" 32). It is precisely this perspective which motivates the vast majority of studies of ch. xv, namely, how historical, in relation to the Galatian correspondence, is this chapter and the event it allegedly records? 33) Little attention is paid to the chapter as a unit and to its function in this part of Acts.

Certainly, the Gentile mission is the central theme of the chapter, but careful analysis reveals that the author's main point is not the "once and for all" decision of the Jerusalem elders. Such a view reduces Acts to a badly mismanaged history of early Christianity, which now needs the assistance of modern scholars to explain how poorly early Christian history fared at the hands of Luke and to tell us what really happened. Unfortunately each scholar presents a different senario of events 34).

30) The frequent occurrence of imarp <cpo (= turn/convert) is significant in this regard: xiv 15; xv 19; see also xv 3.

31) Note xiv II and 15 (Paul and Barnabas tell the Gentiles: we are men like you); xv 26 (Christians are men who give their lives for the name of the Lord Jesus Christ), and xvii 26 (God has made from one every nation of men) .

32) Gentiles, 178. 33) See for example, M. HENGEL, Acts and the History of Earliest Chris-

tianity (Philadelphia: Fortress, 1979) I11-28. 34) For a survey of theories regarding ch. xv, see C. S. C. WILLIAMS, A

Commentary on the Acts of the Apostles (New York: Harper & Brothers, 1957) 24-33; J. DUPONT, Les probl2mes du Livre des Actes d'aprds les travaux




The text of Acts, instead, is a dynamic interaction of episodes wherein the Gentile mission is treated in a series of incomplete, complementary narratives 35). For instance, long before the Jeru- salem meeting the world mission is the subject of numerous episodes. The Stephen and Philip stories (vi-viii) as well as the conversion of Paul (ix) set in motion the mission announced in i 8 (from Jerusalem to the end of the earth), while the Cornelius narrative (x-xi), the sequel to the Antioch speech (xiii), and the encounter with the Lycaonians (xiv) deal directly with the problem. Ch. xv, with its carefully selected quotation, dwells upon the Jewish character of the Gentile mission and some of the problems encountered by the early church, but it gives way to further Gentile episodes at Philippi (xvi), Athens (xvii), Corinth (xviii), and eventually Rome (xxviii). Thus, it is more exact to see the Gentile mission as an on-going process from the beginning of Acts to its conclusion 36).

As the episodic character of Acts allows the author to approach his subject from different angles, so the Amos quotation permits him to develop further earlier Jewish and Gentile themes. To underscore the fact that God has visited his people Israel through Jesus (Luke vii 16) and the Gentiles through "rebuilt" Israel (Acts xv 16), Luke adds to the Amos citation the phrase "I will return". In this way he not only highlights God's numerous contacts with Israel but also with the Gentiles (see xiv II, 17; xv 14; xvii 27). Furthermore, as the Jews were "to seek so as to find" (Luke xi 9) so too the Gentiles. Thus the phrase "seeking the Lord" of Acts xv 17 epitomizes a pivotal theme of the major Gentile episodes: the Ethiopian who seeks understanding (viii),

rdcents (Louvain: UP, 1950) 51-70; id., Etudes sur les Actes des Apdtres (Paris: Cerf, 1967) 56-75; HAENCHEN, Acts, 440-72.

35) On the episodic character of Acts, confer C. J. A. HICKLING, "The Portrait of Paul in Acts 26," KREMER, Actes des Apdtres, 499-503 and, even more important, on reading Acts as a work of its time, W. C. VAN UNNIK, "Luke's Second Book and the Rules of Hellenistic Historiography," KREMER, Actes des Apdtres, 37-60.

36) The Gentile mission is also a major concern of the gospel of Luke; see among others, J. DUPONT, "Le salut des Gentils et la signification thbologique du Livre des Actes," NTS 6 (1959-60) 132-55; id., "La conclusion des Actes et son rapport & l'ensemble de l'ouvrage de Luc," KREMER, Actes des Apdtres, 359-404; and P. S. MINEAR, "Luke's Use of the Birth Stories," Studies in Luke-Acts: Essays in Honor of Paul Schubert (ed. L. E. KECK & J. L. MARTYN; Nashville: Abingdon, 1966) 111-30.



52 EARL RICHARD

Cornelius' openness to God (x), the Lycaonians who are anxious to see God (xiv), and the Athenians who seek, feel for, and find God (xvii). Finally, just as the Jews in Acts ii 21 (= Joel iii 5) were to call upon the name of the Lord to be saved and were in fact called by him (ii 39), so too the Gentiles who call mistakenly upon Barnabas and Paul as Zeus and Hermes (xiv 12) are now called by the Name (xv I7).

The Amos quotation, at the same time, lays the groundwork for the resolution of the debate. James proposes, contrary to the re- quirements of the Judaizers, that the Gentile converts not be burdened with the full Mosaic law but instead adhere to what Moses prescribed for them as non-Jews. The rationale for this is stated in v. 21 which, by its appeal to Moses as preached by the missionaries and read in the synagogues, justifies the divinely required stipulations of v. 20o 37) and the role played by Israel in the Gentile mission 38).

C. Conclusion It is now clear that there are two very noticeable tendencies at

work in the composition of the two passages under consideration. First, the author, while very faithful to his LXX source, does not hesitate to impose upon the quotations a certain number of stylistic, thematic, or manifestly theological modifications. Second, the scriptural text itself has had considerable influence upon the composition of Acts. The author chooses his text with diligence, repeatedly employs its numerous themes, imitates its style, borrows its vocabulary, and, in short, weaves the passage into the very fabric of his narratives and speeches. One is never quite sure whether Luke has chosen carefully his OT texts to reinforce his ideas and his view of history, or whether the composition results, in large part, from a serious reading of the Jewish scriptures and meditation upon their meaning for the spread of Christianity. Luke's knowledge of the OT is indeed profound 39).

It is very doubtful that one should evaluate Luke's relation to

37) The term "necessary" is employed in v. 28 to describe the stipulations as well as the approval of the Spirit.

38) On the relation of the Amos citation to the second part of James' speech and for a discussion of the role of Judaism vis-a-vis the world mission, confer RICHARD, "The Divine Purpose."

39) Contra HOLTZ, Untersuchungen (see especially conclusions, 166-73).




the LXX under the rubric of mimesis as does PLUTMACHER or of testimonium as does KILPATRICK 40). Neither approach does justice to the complexity of the author's use and knowledge of the OT. If the above analysis is correct and if the two citations studied can be considered paradigmatic of Luke's use of the LXX, then it must be concluded that the role of scripture in Luke-Acts goes beyond archaizing technique or convenient theological source. This author's remarkable acquaintance with the OT, the profound Septuagintal character of his style, and the scriptural inspiration of his composition clearly suggest intimate and prolonged exposure to the Greek bible and its interpretation. One cannot help but be impressed by the reverence and freedom Luke has shown toward this tradition while composing the rich assortment of episodes found in Luke and Acts.

40) See notes i and 6 above.



The Creative Use of Amos by the Author of Acts

Documents

Transcript of The Creative Use of Amos by the Author of Acts