Tag: Christian Community

Notes on Prayer: Acts 14:23; 20:36

Acts 14:23; 20:36

The importance of prayer in establishing congregations, in places where the Gospel was preached by the early Christian missionaries, can be seen in two key references from the Pauline missionary narratives of Acts. The first reference comes from the first missionary journey of Paul (and Barnabas), narrated in chapters 13-14. Toward the close of that narrative, as Paul and Barnabas travel back through the parts of Asia Minor where they had worked, their message to the groups (congregations) of new believers is presented in summary form (in indirect speech):

“…placing on firm (ground) the souls of the learners [i.e. disciples], calling (them) alongside to remain in the(ir) trust and (telling them) that ‘through many (moment)s of distress, it is necessary (for us) to come into the kingdom of God’.” (14:22)

Following this, we have this summary narration:

“And, (hav)ing raised the hand for them, according to (each) called-out (gathering), (to select) elders, (and hav)ing spoken out toward (God), with fasting, they set them alongside the Lord, into whom they had trusted.” (v. 23)

Throughout the first half of the book of Acts, Christian elders are mentioned, but always in relation to the main Community in Jerusalem (11:30; 15:2, 4, 6, 22-23; 16:4; cf. also 21:18). This is the first instance where we hear of elders being similarly selected/appointed for the local communities (congregations) of believers outside of Jerusalem—namely, in the cities of Asia Minor, where Paul and Barnabas had been doing their mission-work. The selection process is described by way of a distinct idiom, using the verb xeirotone/w (lit. “stretch [i.e. raise] the hand”); the background of this term indicates a vote of hands, though it may be used in a more general sense here.

This selection of elders was intended to provide leadership for the nascent communities that would remain in place after Paul and Barnabas (with their special apostolic leadership) departed. It was only part of the care shown to these groups of believers. Along with the selection/appointment of elders, there was a period of prayer and fasting—lit. “speaking out toward (God), with fasting”. Here the common verb for prayer, proseu/xomai is used. The prayer and fasting mentioned here may have been specifically related to the appointment of elders, but it seems better to understand it in the wider context of the congregation coming together with Paul and Barnabas prior to their departure. Ultimately, the purpose of their prayer relates to the final clause of the verse:

“they set them alongside the Lord, into whom they had trusted”

The verb parati/qhmi means “set/place alongside”, often in the sense of entrusting something to another person (for safe-keeping). In this case, Paul and Barnabas entrust each community/congregation of believers to the Lord. This shows again how prayer, in the book of Acts, is closely connected to the idea of the unity of believers—Christians united with each other, but also, and more importantly, united to the person of Christ. Though it is not stated here directly, this presence of Christ (the Lord), in and among believers, must be understood in terms of the Spirit. The fundamental association between prayer and the Holy Spirit has been mentioned a number of times in these studies, and it is important to keep it mind here as well.

The sense of unity is further emphasized in v. 27, when, after Paul and Barnabas have returned to Antioch, they gathered together the entire Community (i.e., all the local congregations, or house-churches, in Antioch) to tell them all the things that took place on their journeys, thus uniting, in a symbolic way, the new congregations of Asia Minor with the ‘parent’ church in Antioch.

Toward the end of Paul’s third missionary journey, again on his return trip home, we find a similar mention of the elders appointed by Paul and his co-workers. It is, in fact, the only other direct reference to Christian elders, outside of the Jerusalem Community, in the book of Acts. Thus it is proper to study it in light of the earlier reference in 14:23 (above).

When Paul had reached Miletus on his return trip, it is said that he sent a messenger to Ephesus and called the elders of the congregations in that city to come to him (20:17). This serves as the narrative introduction to Paul’s speech in vv. 28-35. I will be discussing the speech itself in detail in an upcoming study (in the series “The Speeches of Acts”), and I have already discussed it in relation to the references to the Holy Spirit in vv. 22-23). As it happens, there is a subsequent reference to the Spirit in v. 28, which is worth mentioning here:

“Hold (your mind) toward yourselves, and (toward) all the herd [i.e. flock] in which the holy Spirit set you as overseers, to herd the called-out (community) of God, which He made (to be) around (Him) through His own blood.”
[Note: the last phrase could also be read as “…through the blood of His own (Son)”]

Even though Paul and his fellow missionaries had worked to appoint these elders, it is properly the Spirit (of God and Christ) who placed them in their positions of leadership, to oversee (noun e)pi/skopo$, “looking over, [one who] looks [things] over”) a particular congregation. Thus, there is here an implicit connection, again, between the Holy Spirit and prayer.

The prayer-aspect comes into view more clearly at the conclusion of Paul’s speech. The elders realize that they will likely never see Paul again, which makes his impending departure all the more heart-felt and moving (vv. 37-38). The import of the moment is introduced and narrated with the utmost simplicity:

“And, (hav)ing said these (thing)s, (and) setting down his knees, together with them all he spoke out toward (God).” (v. 36)

The theme of unity is expressed clearly, and beautifully, by the closing phrase, “together with them all [su\n pa=sin au)toi=$] he spoke out toward (God) [proshu/cato]”.

A similar scene of farewell is recorded in 21:5-6, after Paul had spent seven days with a group of believers in Tyre. It is emphasized again how Paul was determined to continue on to Jerusalem, even though suffering and arrest awaited him there, and how the other believers were troubled by this and urged him not to complete the journey (cf. my recent note discussing v. 4). The description of the moment of farewell, though briefer, closely resembles that of 20:36:

“…and, (hav)ing set our knees (down) upon the sea-shore, (and hav)ing spoken out toward (God), we took leave of each other…” (vv. 5-6)

This is one of the very last references to prayer in the book of Acts. Only three others remain, which will be discussed briefly in our next study, with the focus being on the reference in 22:17.

Notes on Prayer: Acts 4:23-31

Acts 4:23-31

The next reference to prayer in the book of Acts is the prayer-speech in 4:23-31. Though it follows the general pattern of the sermon-speeches in Acts (cf. below), it is properly not a speech, but a prayer to God. One might even make the claim that it is the earliest Christian prayer on record. Certainly, to the extent that what the author presents in these verses accurately reflects the historical situation, such a claim would be justified. The prayer-speech in 4:23-31 is, however, a literary work more than it is a stenographic record of what was said at the time. It takes the words, thoughts, and sentiments of the early Jerusalem Christians, and presents them as a single voice. This is appropriate, since the narrative in chapters 1-8 repeatedly emphasizes the unity of believers—how they were all of a single mind and purpose.

This focus on the unity of the early believers is certainly an important theme in the book of Acts, and one that is clearly emphasized in the prior references to prayer (cf. the previous studies on 1:14, 24, and 2:42ff). It is perhaps best expressed by the use of the term o(moqumado/n (“[with] one impulse”, i.e., with one heart, of one mind, in one accord, cf. 1:14; 2:46; 4:24; 5:12; 8:6). This unity of thought and purpose is reflected in the prayer of believers, as indeed it should be for us today.

I have discussed the prayer-speech in 4:23-31 earlier in the series “The Speeches of Acts”. Here I will be focusing specifically on the aspect of prayer. In considering the context of the passage, it is worth considering the narrative structure of chapters 3 and 4, which I outline here below, dividing the overall arc into three distinct narrative sections, each of which contains a speech. 4:23-31 belongs to the third (final) section:

    • Introductory/Core Narrative—the healing Miracle (3:1-10)
    • First speech by Peter (3:12-26), with narrative introduction in v. 11 joining to v. 1-10
    • Narrative Summary (4:1-4)
    • Second Narrative (introduction)—Peter and John brought before the Sanhedrin (4:5-7)
    • Second speech by Peter (4:8-12)
    • Narrative Conclusion/Summary (4:13-22)
    • Third Narrative (introduction)—Disciples gather together (4:23)
    • Speech (Prayer) by the Disciples, addressed to God (4:24-30)
    • Narrative Summary (4:31)

Even if 4:23-31 is properly a prayer to God, it very much follows the same sermon-speech pattern that governs the other speeches in the book, as I have noted above. Here is how the pattern would be applied:

    • Narrative Introduction (v. 23)
    • Introductory Address, with kerygmatic detail (v. 24)
    • Citation from Scripture (vv. 25-26)
    • Exposition and Application (vv. 27-28)
    • Concluding Exhortation (vv. 29-30)
    • Narrative Summary (v. 31)

This confirms the literary character of the prayer-speech, and makes it unique and distinctive among the notable examples of early Christian prayer.

The narrative introduction (v. 23f) establishes the setting of the prayer. It is very much the same setting as for the earlier references in chapters 1-2. The group of believers is gathered together, in a room in Jerusalem—possibly the same room mentioned in 1:13 (also 2:1). Even though many more people have come to trust in Jesus through the initial Gospel preaching (recorded in chaps. 2-4), the episode here probably assumes the same core group of apostles and disciples of Jesus. They continue to be united in thought and purpose (o(moqumado/n), and this unity is manifested (and expressed) through prayer. The new element in this passage is that the prayer is more closely tied to the early Christian mission. The Gospel preaching in chaps. 3-4 (cf. the narrative outline above) led to opposition by the religious authorities in Jerusalem, and this conflict-motif features prominently in the narratives of Acts (especially in chaps. 1-8). Here is how the unity theme is applied to the context of the mission (and the conflict episodes of chaps. 3-4):

    • the disciples are loosed [i.e. set free] from (custody)—the opening participle a)poluqe/nte$
    • they go (return) to “th(eir) own (people)” [tou\$ i)di/ou$]—i.e. their fellow believers, gathered together (implied)
    • they give forth the message (a)ph/ggeilan) regarding what was said and done to them—part of the overall message/proclamation of the apostles

The prayer is introduced in verse 24 and follows the same narrative pattern used in v. 23:

    • “and being loosed from (custody), they went…and announced….” (v. 23)
    • “and (the ones) hearing,… they lifted up voice…” (v. 24)

Neither the verb proseuxe/w, nor the related noun proseuxh/, are used here (but cf. in verse 31), though they are clearly implied in the act of the believers lifting their voice “toward God” (pro\$ to\n qeo\n). When used in the religious context of prayer, proseuxe/w means “speak out toward (God)”, i.e. a prayer addressed to God. Again the keyword of unity, o(muqumado/n (homothymadón), is used— “of one impulse” (or, “of one mind, of one accord”). The bond of unity is only strengthened when the believer hear the report of what happened to the apostles:

“And the(y), (hav)ing heard (this), with one impulse [o(moqumado/n] they lifted (their) voice toward God and said…”

The singular fwnh/ (“voice”) is used, as if to reinforce the sense of unity and the common bond (koinwnia) among believers. There is a two-fold meaning to this single “voice”. On the one hand, the significance is literary: it establishes the basis for the prayer that follows, as if the people spoke it together in unison. At the historical level, of course, it would not have been spoken in unison; the deeper meaning is that the common “voice” reflects their unity in spirit and purpose. They all would have been in agreement with the prayer-speech as the author presents it.

Parallels to this prayer in Isaiah 37:16-20; 2 Kings 19:15-19 (Hezekiah’s prayer) have been noted (cf. also the prayer of Moses in Josephus’ Antiquities 4.40ff), and the author (or an underlying tradition) may have used the OT passage as a pattern; note also similarities of language in Psalm 146:6; Neh 9:6. The title despo/th$ (despót¢s), “master, ruler”, used in addressing God, is somewhat rare in the New Testament, though by no means uncommon (Lk 2:29; 1 Tim 6:1-2; 1 Pet 2:18, etc). For the use of this conventional, ritualistic language for God as Creator elsewhere in early Christian preaching, see esp. Acts 14:15.

This prayer follows the pattern of Jesus’ instruction in the famous Lord’s Prayer—that is to say, God is addressed and honored with praise and theological confession (Matt 6:9-10 par) before any requests for personal or communal needs are made (6:11-13 par). Here in the prayer-speech, the praise and honor to God occurs in vv. 24-28, corresponding to the first sections of the sermon-speech pattern:

    • Introductory Address, with kerygmatic detail (v. 24)
    • Citation from Scripture (vv. 25-26)
    • Exposition and Application (vv. 27-28)

Central to this is the citation from Scripture (vv. 25-26)—taken from Psalm 2 (vv. 1-2), one of the most popular and often-cited “messianic” Psalms in the early Church (see my earlier study on this Psalm), verse 7 being especially applied to Jesus (in Acts 13:33; Heb 1:5; 5:5, and Luke 3:22b [v.l.]). But verses 1-2 also seem early on to have been related to Jesus’ suffering and death, in much the same way that they are interpreted here in Acts 4:25b-26. For more on the use of this Scripture here, cf. my study in the series “The Speeches of Acts”.

The exposition and application of the Scripture (vv. 27-28) echoes the kerygmatic statements in the earlier sermon-speeches (in Acts 3:13, etc). Another important theological point of emphasis, also expressed previously (cf. Acts 2:23), is the idea that the suffering and death of Jesus took place according to the sovereign will, foreknowledge and (predetermined) plan of God (v. 28). There seems to be a precise fulfillment for each of the four groups mentioned in Ps 2:1-2:

    1. The Nations [i.e. Gentiles/non-Jews] (e&qnh)—in v. 27 the e&qnh are principally the Romans (i.e. Roman government).
    2. The Peoples [laoi/], originally synonymous with e&qnh, but in v. 27 clarified as the “peoples [pl.] of Israel” (i.e. the Jewish people collectively, or generally).
    3. The Kings [oi( basilei=$]—here, king Herod (cf. Lk 23:6-12, otherwise Herod does not appear in the Passion accounts).
    4. The Chiefs/Rulers [oi( a&rxonte$]—i.e. the Roman governor Pontius Pilate, who plays a key role in the Passion narrative and early kerygma.

This application of Psalm 2 is also fundamentally Christological, in that it affirms the identity of Jesus as the Messiah (the royal/Davidic figure-type). In this Messianic context, God promises to stand by the king and secure his rule. The king was anointed (v. 2) and, symbolically, was also God’s son (v. 7)—two titles and expressions which, of course, caused this Psalm to be applied to Jesus from the earliest time.

It is in the concluding exhortation of the prayer-speech (vv.  29-30) that the focus shifts to the needs of the Community. This need relates to the opposition and persecution that believers were beginning to experience (from the Jewish authorities in Jerusalem). As this speech is a prayer, the exhortation primarily takes the form of a request/petition to God: “And now [kai\ ta\ nu=n], Lord, look upon [e)pi/de]…” For the expression  kai\ ta\ nu=n, cf. 2 Kings 19:19 [LXX] and in Acts 5:38; 17:30; 20:32; 27:22; or a similar contextual parallel to the imperative e)pi/de, cf. Isa 37:17 [LXX]. There are two parts to the request:

    1. look upon [e)pi/de] their [i.e. the religious leaders’] threatening (words and action)s
    2. give [do/$] to believers [God’s slaves/servants] so that they are able, with all parrhsi/a… —to speak [lalei=n] God’s word (i.e. God speaking through the believers) —to stretch out [e)ktei/en] God’s hand, in order to bring about healing and for there to be “signs and wonders”

They clearly ask to be made instruments of God’s own work and power, with the emphasis that miracles come to be done “through the name” [dia\ tou= o)no/mato$] of Jesus (cf. Acts 2:21, 38; 3:6, 16; 4:7, 10, 12, 17-18). Note also the references again to Jesus as “holy” [a%gio$] and “child/servant” [pai=$], titles characteristic of early Gospel preaching in Acts.

Two other expressions are worthy of special notice:

    • the term parrhsi/a, “speaking out (with) all (freedom/boldness)”, i.e. “out-spokenness”—a key word in Acts (cf. 2:29; 4:13, 31, and again in the concluding verse 28:31); it implies speaking openly, in public.
    • “speak the word (of God)” [lalei=n to\n lo/gon]—a common theme and expression in the book, cf. Acts 4:29, 31; 8:25; 11:19f; 13:46; 14:1, 25; 16:6, 31; and similarly (with variation) in several dozen other verses. Lo/go$, typically translated “word” is perhaps better rendered “account”, as this emphasizes the descriptive and narrative element central to early Gospel preaching and proclamation.

Both of these details appear together again at the end of verse 31 (the concluding narrative summary):

“And (on) making their need (known) [i.e. making their request], the place in which they were brought together was shaken, and they all were filled (full) of the holy Spirit and spoke the word/account [e)la/loun to\n lo/gon] of God with all (freedom/boldness) of speech [parrhsi/a$].”

This verse echoes the earlier manifestation of the Spirit in the Pentecost narrative (Acts 2:1-4); the common elements are:

    • The disciples are all together (in one place) [2:1, the expression e)pi\ to\ au)to/]
    • The manifestation of the Spirit is accompanied by theophanous elements—in 2:2 there is the sound of a mighty wind and appearance of fire; in 4:31 there is shaking (saleu/w), as of an earthquake.
    • The disciples are all filled with the holy Spirit (2:4)

Clearly, God responds to the believers’ prayer. Apart from historical considerations, this response touches upon two key Lukan themes: (1) the centrality of the Spirit to the Christian mission, and (2) the coming of the Spirit as the ultimate purpose and goal of prayer. The latter point is made quite clear in the section of Jesus’ teaching on prayer in Luke 11 (which includes the Lord’s Prayer, vv. 2-4). The climax of this instruction is the saying in v. 13, where Jesus indicates that it is the Spirit that God the Father will give as the principal response to the disciples’ prayers. In some ways v. 31 here represents a fulfillment of that promise. The Spirit comes (again) upon the believers, strengthening and inspiring them for the task of proclaiming the Gospel.

Indeed, the presence and work of the Spirit goes hand in hand with the proclamation of the Gospel—and both of these, together, are the central components of the Christian mission. Jesus declares this to his disciples, in no uncertain terms, in 1:8, forming a statement that essentially defines the nature of the Kingdom of God on earth (v. 6). That verse also can be viewed as the central thematic statement of the entire book of Acts—a theme that is developed in all of the missionary narratives that follow. Here, in the prayer-speech of 4:23-31, the prayer of believers focuses not only on their unity, but also upon their mission. Indeed, their mission—which is also our mission—of proclaiming the Gospel of Christ and living as inspired vessels of the Holy Spirit, is a fundamental expression of Christian unity.

Notes on Prayer: Acts 1:14

Acts 1:14

For the remainder of this Spring and Summer, the Monday Notes on Prayer feature will focus on references to prayer in the Book of Acts and the Pauline Letters. We begin with the first reference in Acts, which immediately follows the departure (ascension) of Jesus into heaven (1:9-11). In many ways, the ascension marks the beginning of the book of Acts proper, with 1:1-11 serving as the narrative introduction.

The main narrative of Acts truly begins with the return of the disciples to Jerusalem:

“Then they turned back into Yerushalaim from the hill called (the mount) of Olives, which is near (to) Yerushalaim holding a Sabbath (day’s) journey (away).” (v. 12)

They return to the house and room in the city which the disciples had been using as a gathering place. It is presumably the same place where they were gathered after Jesus’ death and was the locale of his resurrection appearance (Lk 24:33-49; cp. John 20:19ff). It is an upper story (or rooftop) room, much like the one used to celebrate the Passover (Lk 22:12 par). It may be located in the house of Mary the mother of John Mark (12:12). The importance of the location is emphasized in the narrative summary here:

“And when they came in, they stepped up into the room over(head), in which they were remaining [i.e. dwelling]…” (v. 13)

The remainder of verse 13 is a list of the twelve men who made up Jesus’ closest circle of disciples—that is the eleven who remain out of the twelve (minus Judas Iscariot). The list corresponds with the Synoptic tradition in Mk 3:13-19 par [Lk 6:12-16]. However, this is no mere incidental detail. The symbolism of the twelve is of vital importance for the narrative of Acts, and for the author’s portrayal of the early Christian Community and its mission. The early Christian mission cannot begin until the twelve are reconstituted. This relates symbolically to the eschatological idea of the restoration of Israel—i.e., the twelve tribes (= the twelve apostles).

One way that this theme of restoration is expressed in Acts is through the ideal of unity among the earliest believers. Not only were they together in Jerusalem, but they were gathered in the same room. Here is how this is introduced in verse 14:

“These all were being strong toward (each other) with one impulse…”
ou!toi pa/nte$ h@san proskarterou=nte$ o(moqumado\n

ou!toi pa/nte$ (“these all”)—that is, all of the apostles, along with the other believers who are with them (cf. below). The key word here is the adjective pa=$ (“all”). Fundamental to the ideal of early Christian unity is the requirement that all believers are joined together as one.

proskarterou=nte$—this participle is of the verb proskartere/w, which literally means “be strong toward” (someone or something). This emphasizes the strength of the bond between the first believers. The participial form here indicates something active, and which is occurring continuously.

o(moqumado/n—this adverb literally means something like “(with) one impulse”; in English idiom, we would probably say “with one heart” or “with one mind”. It is an important term throughout the book of Acts, being used repeatedly as a characteristic of early Christian unity. It is used again at 2:46; 4:24; 5:12; 8:6; 15:25; and, in a negative sense, for people being united in hostility/opposition against the believers, at 7:57; 18:12; 19:29.

The apostles in the ‘upper room’ are joined with a group of female believers, along with members of Jesus’ family (Mary his mother, and his brothers). This relates to the Synoptic episode of Mark 3:31-35 par, which, in Luke’s version (8:19-21) has a special significance. Mary and Jesus’ brothers wish to see Jesus, but are unable to come into the room where he and his followers were gathered. In the core Synoptic tradition, this reflects a pointed contrast between Jesus’ biological family and his true family (that is, his disciples). Luke gives to this episode a different meaning: Jesus’ mother and brothers are part of his true family (disciples/believers), only they are not yet able to come into the room to join with his disciples.

Now, however, the situation has changed, and we do see them in the same room with Jesus’ close disciples. Among these disciples are a number of women, which is also something that Luke particularly emphasizes (8:1-4, etc). It goes without saying, of course, that Mary (Jesus’ mother) has a special place in Luke’s Gospel as a female follower and believer in Jesus. There are a number of key references to this in the Infancy narratives (1:35-38, 45; 2:19, 34-35, 39, 51).

At the heart of the Christian unity described in verse 14 is prayer. The central wording is:

“…being strong toward (each other) with one impulse in speaking out toward (God) [th=| proseuxh/|]”

This can also be rendered in the sense that the believers were being strong together toward (pro$) their activity of prayer. In conventional English, we might say they were devoted to prayer.

I translate the noun proseuxh/ here quite literally as “speak (out) toward”; the Greek word is frequently used in the religious sense of speaking out toward God—that is, speaking to God in prayer. The unity of the early believers was expressed in prayer.

We tend to think of prayer in terms of specific requests we make to God, and of his answer to our requests. Our prayers thus tend to be goal and outcome oriented. Here in Acts, however, the focus is rather different. The emphasis is on prayer as a manifestation of our bond of unity as believers. Our prayer (together) thus reflects this bond, but it also serves to reinforce the bond. It is part of our continuing to “be strong toward (each other)” (vb proskartere/w). This bond is also directed toward our identity as believers, and our relationship to God (through Christ). It is also part of our “common impulse” (o(moqumado/n, cf. above), what drives us to act, speak, and feel as believers.

May the strength of our bond, and our driving impulse, with each other likewise be rooted in the act (and spirit) of prayer.

 

 

April 12: John 17:21a, 22b

John 17:21-23

Line 1: John 17:21a, 22b

This is the first of five notes on the five line pairs in John 17:21-23. As discussed in the previous daily note, in these verses there are two parallel 5-line stanzas; the formal parallelism is precise, as I have outlined. It thus makes sense to examine together the corresponding lines in both stanzas. The first line, in v. 21a and 22b respectively, states the central request Jesus makes here in the Prayer-Discourse to God the Father, on behalf of believers (all believers, v. 20). The two lines state this request concisely, and are virtually identical:

      • “…that they all would be one” (v. 21a)
        i%na pa/nte$ e^n w@sin
      • “…that they would be one” (v. 22b)
        i%na e^n w@sin

The only difference is the inclusion of the adjective pa=$ (plur. pa/nte$), “all”, in the first line. It is clearly implied in the parallel line as well, without any need for the modifier to be repeated. The word translated “one” is the neuter (e%n) of the primary numeral ei!$. The neuter does not represent an abstraction as much as it does the collective—the many (believers) as a single entity, or community. As previously noted, in Hebrew/Aramaic, this would be rendered by the noun dj^y~ (yaµad), as indeed it was used by the Community of the Qumran texts. Cf. The Community Rule [1QS]: “…(in order) to be as a dj^y~” (5:2), “…in their being gathered (in)to the dj^y~” (5:7). Quite literally (and concretely), e%n denotes “one (thing)”, a point that will be discussed in the following notes.

Jesus’ request is existential—it refers to what believers would be (w@sin). This is expressed by the present subjunctive of the verb of being. Since Jesus makes this request of God the Father, the implication is that the condition has not yet been realized. In the narrative context of the Prayer-Discourse—his impending death and his departure to the Father, referenced throughout the Last Discourse—this must be related to his request for the Spirit to be sent (14:16; 15:26, also 14:26; 16:8ff). With his death, the disciples will be scattered (16:32), only to be gathered back together following his resurrection, symbolized by their being gathered in one place (even though it was out of fear, 20:19ff, cp. Lk 24:36ff; Acts 1:12ff; 2:1), where they receive the Spirit from the exalted Jesus (20:22). This basic type-pattern is fulfilled for future believers, in all places, and continues the subjunctive wish of Jesus in the Prayer-Discourse. Some translators render it as “may be” or “might be”, but this, I feel, misreads the force of Jesus’ request. In some ways, it is closer to the nature of a command, directed as much toward the believers themselves as it is to God the Father whom he addresses (cp. 11:42). He could as easily have said (to the disciples/believers), “I ask of you that you would (all) be one”. Compare also the use of imperatives in a prayer setting, such as in the Lord’s Prayer. When addressing God, it seems rather impious to translate these as “you must…”, etc, the preferable rendering being rather that of an entreaty (“may you…”, “please…”).

Going beyond the text to certain theological ramifications regarding this sort of prayer-language, it may be said that the believer ought to make the request to God with the sense of trust that it will be done, or even that it has been done (cf. 14:13; 15:7, 16; 16:23-24, 26ff). These references in the Last Discourse center this mindset in the relationship (i.e. union) believers have with Jesus the Son and God the Father, the very point of 17:20-23. The nature of this relationship will be elucidated by a study of the following lines.

The immediate context of this request for unity has to do with trust (vb pisteu/w) in Jesus (v. 20). This might suggest that the unity of believers is Christological—based on a proper understanding and recognition of who Jesus is (Messiah & Son of God) and what he has done. The centrality of trust (pi/sti$) within the Johannine writings cannot be minimized; it represents one half of the dual-command (or duty) required of all believers (1 Jn 3:23-24, etc). Indeed, much of First John is devoted to the problem of division in the Community, being caused by false (“antichrist”) believers who, according to the author, espouse an erroneous view of Jesus. Centuries of Christological disputes have similarly been the source of much division, and, as a result, many Christians have sought to establish unity in terms of definitive creeds or statements of faith/belief. However, at the same time, Jesus’ request for unity would seem, in some sense, to be separate from the question of trust, since he is speaking of all who trust (i.e. all believers), and makes the additional request that they would be one.

If we wish to understand exactly what Jesus (and the Gospel writer) have in mind, it will be necessary to examine the remaining lines of the stanza(s), beginning with line 2 (vv. 21b, 22c-23a), in the next note.

 

Jerusalem and the Unity of Believers (part 2)

An important theme of the early chapters of Acts (chs. 1-7) is the unity of believers. This is described in a sequence of introductory/summary passages which punctuate the narratives in these chapters. The main references are:

    • Acts 1:14, part of a transitional passage (vv. 12-14) that follows the Ascension narrative (vv. 6-11).
    • Acts 1:15-26, an introductory, pattern-setting narrative which details the ‘reconstitution’ of the Twelve apostles, and containing a speech by Peter.
    • Acts 2:1, introduction to the Pentecost narrative (2:1-13).
    • Acts 2:42-47, a summary/transitional passage following Pentecost speech by Peter (vv. 14-40).
    • Acts 4:23-31, a narrative which runs, in many ways, parallel to that of 1:15-26, confirming the mission of the apostles and other believers.
    • Acts 4:32-37, a summary/transitional passage, which also serves to introduce the Ananias/Sapphira narrative (5:1-11).
    • Acts 5:42, summary verse to the narrative in 5:17-41 (for similar summary verses, see 2:41, 47b; 4:31[b]; 6:7).
    • Acts 6:1-6, a short narrative describing the first challenge to unity among the Jerusalem believers (note also the summary in v. 7).

It is only after the death of Stephen, and the onset of persecution (8:1-4, cf. also 11:19), that the (local/geographical) unity of the believers is broken—ironically, the dispersion/scattering (8:4) served to inaugurate the early Christian mission to the wider world outside of Jerusalem and Judea. Here are some key points in the descriptions of unity surveyed above:

    • They were devoted to prayer (1:14; 2:42; 4:31) and the teaching of the apostles (2:42; 6:4)
    • They were gathered together as a group/community in one location, which might vary “house to house” (2:1, 46; 4:31)—2:44 may also indicate some form of communal living (such as associated with the community of the Qumran texts)
    • They came together for the “breaking of bread”—common meals and/or eucharistic celebration (2:42)
    • They frequently gathered and attended in the Temple (Lk 24:53; 2:46, cf. also 3:1)
    • They held all things in common, selling possessions and providing for believers who were in need (2:44-45; 4:32, 34-37; 6:1)

There are, in particular, two expressions employed by the author of Acts to emphasize the unity of these early believers—e)pi\ to\ au)to/ and o(moqumado/n.

1. e)pi\ to\ au)to/ (epì tò autó)

This is a relatively common Greek idiom which the author of Acts (trad. Luke) uses in a distinctive manner. It is actually rather difficult to translate literally in English; the closest perhaps would be “upon the same (thing/place)”. In conventional English, it is typically rendered as “together”, in either: (a) a spatial-geographic sense [“in the same place”], (b) in terms of common identity [“for the same cause/purpose etc”], or (c) in the more generic sense of being gathered/grouped together. Where the expression occurs in the LXX, the generic or spatial sense is most likely meant (cf. Exod 26:9; Deut 12:15; 2 Sam 2:13; Ps 4:8[9]; Isa 66:17; Hos 1:11 [LXX 2:2]); a possible exception is the usage in Psalm 2:2, which would probably have been the reference most familiar to many early Christians (cf. Acts 4:25f). The expression also is used elsewhere in the New Testament in a similar manner, in Matt 22:34; Lk 17:35; 1 Cor 7:5; 11:20; 14:23; the last two references in Corinthians provide the closest context to the usage in Acts.

It is perhaps possible to trace a progression, of sorts, in the occurrences of the expression in the book of Acts:

  • Acts 1:15—here, in a parenthetical statement on the number of early believers gathered in Jerusalem, the expression is certainly used in a simple generic sense. However, the notice of the specific number—120—almost certainly is significant in relation to the symbolism of the disciples (the 12 apostles and 12 x 10) as a fulfillment/restoration of the twelve tribes of Israel.
  • Acts 2:1—here either the generic or spatial sense is primarily meant; the combined usage with the adverb o(mou= perhaps indicates the latter.
  • Acts 2:44—probably the spatial/geographic sense is meant here, i.e. the believers were living together (in the same place). To some degree, the communal life is implied, to which (by, for example, holding all possessions in common) is also attached or included a unity of purpose.
  • Acts 2:47b—this is the most difficult reference: “and the Lord set toward [i.e. added to] the (one)s being saved according to (the) day [i.e. daily] e)pi\ to\ au)to/“. The culminating expression is extremely difficult to translate accurately in context. Possibly it has the sense of “all together”, but clearly something more than simple grouping/gathering together is meant. The climactic and emphatic position of the expression suggests a deeper unity of identity and/or purpose is implied. New believers become part of the overall community, which, for the moment is spatially united (in Jerusalem and living/worshiping communally), but soon will be scattered (Acts 8:1-4; 11:19) into the wider mission field.
  • Acts 4:26—this use of the expression comes from a citation of Psalm 2:2 (mentioned above); the context is of earthly rulers taking counsel together (LXX “are led/brought together”) for a definite purpose and with hostile intent (“against the Lord [YHWH] and against his Anointed”). The expression e)pi\ to\ au)to/ translates Hebrew adverb dj^y~ yaµad, “as one, in union, together”. This is the opposite of the unity of early Christians; it is anti-Christian (i.e. unity against Christ), the joining together of enemies/opponents of Christ. The transitional narrative of Acts 4:23-31 reflects the prior arrest/interrogation of the leading apostles (in chapters 3-4) and foreshadows the challenges to unity recorded in chapters 5-6. As previously mentioned, with the execution of Stephen, and the onset of more intense persecution, hostility of enemies will break the spatial unity of believers; however, as 4:23-31 makes clear, the unity of purpose and identity remains unbroken. Perhaps it would be better to speak of unity of spirit (or Spirit), though this transcends ultimately the simple expression e)pi\ to\ au)to/.

It remains to look at the second expression for unity (o(moqumado/n), which I will do in the next day’s note.

(This article is part of the periodic series Jews & Gentiles and the People of God.)