Acts 11

Study Guide 120: Acts 11:19-15:35 THE ERA OF EVANGELISM Overview What happens to a local church when the neighborhood changes, and “ they” begin to outnumber “ us” in a congregation? This is one of the issues dealt with in these chapters of Acts, as well as in significant New Testament letters. In each confrontation, a simple principle is affirmed, one we see developed here in its first form. “ They” don’ t have to be like “ us” to be accepted and acceptable. As Paul wrote to the Ephesians, speaking of Jew and Gentile, whose differences were certainly as great as any that divide people today, “ His purpose was to create in Himself [Jesus] one new man out of the two, thus making peace” (Ephesians 2:15). In these chapters of Acts we also read about Paul’ s first missionary journey, and learn about the evangelistic strategy the apostle developed. Your group members will be able to gain many insights from these chapters about modern missions — overseas and in your own community. So teaching this section of Acts can be an exciting adventure for you, and for those to whom you minister! These vital chapters can surely enrich your lives, and strengthen commitment to Christ’ s truth.

Commentary As the number of Gentiles in the early church grew, some congregations developed that were predominantly Gentile. This was an issue the apostles and elders were forced to face, and with which they struggled. How are we to relate to those who are significantly “ different” from us?

Persecution Increases: Acts 11:19-12:25 Outbreaks of persecution continued in Palestine. The believers were scattered beyond Judea and Samaria. They spread along the Mediterranean coast and crossed the waters to Cyprus. At first these Hebrew Christians shared Jesus only within the Jewish communities. But then some began to speak of Jesus to Gentiles as well. And at Antioch, a great number of Gentiles believed and turned to the Lord. The Jerusalem church again sent an investigating committee, headed by Barnabas, a man we meet first in Acts 4:36-37. Barnabas was delighted by what he found. He encouraged and taught the Gentile converts, and then, led by the Holy Spirit, set out to find a man named Saul, who is known to history as Paul, the apostle to the Gentiles, the writer of the bulk of our New Testament. Saul was probably then a man in his early 40s. He had been a Pharisee, one of that strict sect of Jews from which had come Christ’ s most vigorous enemies. A few years before, Saul had been a witness to Stephen’ s martyrdom. He had been filled with hatred for this heretical sect of “ the Way” and had become one of the foremost persecutors in Judea. As the “ heresy” spread, Saul had applied to the high priest for a commission to go to the Syrian city of Damascus and bring any followers of Jesus back to Jerusalem in chains. On the road to Damascus, Paul had been thrown to the ground as a brilliant light flashed from heaven, and Jesus Himself spoke with him. Blinded, Saul stumbled into Damascus and waited in darkness, until the Lord sent a member of the church there to restore his sight. Converted in this unique confrontation, Saul became an open and vigorous proponent of the faith he had earlier attacked. He’ d been so bold that members of the Jewish community in Damascus had finally determined to kill him. Escaping, Saul had returned to Jerusalem and sought out the brotherhood. But no one would associate with him. They were afraid that his “ conversion” was a ruse to break into the Christian “ underground.” Finally Barnabas had taken the risk. Convinced of Saul’ s sincerity, Barnabas had brought him to the apostles. Saul had begun to boldly and publicly proclaim his new faith in Jerusalem. Again the Jews determined to kill him. Finally Saul was forced to flee from Jerusalem, and was returned by the brothers to Tarsus. Then, for a time, the Judean church knew a relaxation of persecution. Then Barnabas went to Tarsus to look for Saul. They returned together to Antioch, and the two became part of a leadership team that ministered to the believers there. Later, when the Holy Spirit warned of a famine coming in Judea, Barnabas and Saul were selected to take the funds collected by this Gentile church to their Jewish brethren. LINK TO LIFE: YOUTH / ADULT Barnabas is one of the most attractive people spoken of in the Bible. His name means “ son of encouragement” or “ consolation.” A study of this man’ s life and ways of relating to others can be most helpful, as we see him model graces which can beautify every Christian person. Give teams of five or six a list of the references to Barnabas in the New Testament. Each is to explore each verse and its context. But each team will try to answer a different question. Here are suggested questions for five teams: (1) What five words best describe Barnabas’ personality? (2) What were Barnabas’ most important values? (3) Why would you like to have Barnabas for a friend today? (4) What impact did Barnabas have on the history of the church, and what about him enabled him to have that impact? (5) What qualities of Barnabas would you most like to see in your own life, and why? The passages in which Barnabas is mentioned are: Acts 4:36-37; Acts 9:27; Acts 11:22-30; Acts 12:25; Acts 13:1-50; Acts 14:1-23; Acts 15:2, Acts 15:12, Acts 15:35-39; 1 Corinthians 9:6; Galatians 2:1, Galatians 2:9, Galatians 2:13; Colossians 4:10. In the meantime, persecution had again intensified in Palestine. This time it came from an official source (Acts 12:1-25). James, one of the Twelve, was executed by King Herod Agrippa, who ruled as a puppet and vassal of Rome. This so pleased the Jewish community that Herod had Peter arrested as well, intending to execute him at the conclusion of the Passover feast. Peter was miraculously released by an angel and went into hiding. Herod himself now bore the brunt of God’ s judgment; he was suddenly stricken with an extremely painful disease and died. Persecution slacked again. Barnabas, with Saul and a young man named John Mark (who later would write the Gospel of Mark), returned to Antioch. LINK TO LIFE: CHILDREN The story of the early church’ s prayer for Peter’ s release (Acts 12:1-25) is one of the most attractive in Scripture. It pictures the concern of the church for Peter, as that concern was expressed in prayer. And it reveals a surprise at God’ s quick answer to prayer that encourages you and me. Boys and girls like this story, which features a girl named Rhoda who is often pictured as about 12 years old. How good that we can show love by praying with and for others. And that we can believe in prayer! On the chalkboard write problem, prayer, and answer. After telling the story ask, and write the children’ s answers under each column: “ Who had the problem, and what was it? Who prayed, and what did they ask? How did God answer the prayer?” Then move to the present. Do your boys and girls know any people who have a problem? Who will pray, and what will they ask? Lead the boys and girls to share known needs, and to pray in class about them. You may want to leave the prayer record on the chalkboard, and see if next week there will be any answers to report. Some teachers have found that a prayer notebook with each of these features adds an exciting dimension to Sunday School. Each week prayer requests are added, the boys and girls pray, and answers to prayer are recorded as well. How exciting it is to look at the end of a quarter at what the children have prayed for — and to see the many prayers that God has answered for them.

The First Gentile Mission: Acts 13-14 Earlier, witness to the Gentiles had been an unplanned overflow of witness by the Hebrew Christians to other Jews. Now, for the first time, God spoke to the Gentile church of Antioch, commanding that two men be set aside for a specific mission to Gentiles (compare Acts 13:2 and Acts 9:15). As the Holy Spirit directed, Barnabas and Saul (soon to be called Paul in the Acts text) were ordained for the mission. Acts 13:4-12. At the first stop on the journey Barnabas and Paul began their mission by preaching in the synagogue to the Jews. Soon they were sharing the Gospel not only with the Gentiles but with the Roman proconsul (governor). Here Paul, like Peter, had a confrontation with a magician, an apostate Jew named Bar-Jesus (“ son of deliverance” ). The evil sorcerer was stricken with blindness; the Roman leader believed. Acts 13:13-52. Traveling on, the missionary team went to the city of Antioch in the province of Pisidia. Again, as Paul always did, he went first to the Jews and proclaimed Christ Jesus in the synagogue. This pattern in missionary work remained consistent throughout Paul’ s life. He continued to have a great love for his own people. He was convinced that they, the people through whom the Saviour had been given to the world, must have the first opportunity to hear the Gospel. This approach also had other benefits. In every synagogue there was a reserved place for “ God-fearers.” These were Gentiles who had been drawn to the high moral precepts and the exalted concept of a single, sovereign, Creator God, which then characterized Judaism alone of all the current religions. In Pisidian Antioch, many Jews and many of the devout Gentiles responded to the Gospel. As the sermon recorded in Acts 13:16-41 shows, Paul’ s message was the very same apostolic Gospel that had been preached by Peter some 12 or 15 years earlier. The response was explosive. The next Sabbath “ almost the whole city” (Acts 13:44) gathered to hear what the apostles had to say. Many of the Gentiles believed. The Jews stirred up the leaders of the city and drove the missionary team away. Acts 14:1-7. Traveling to Iconium, the team launched a new mission, and the now-familiar pattern was repeated. Beginning to preach at the synagogue, they soon gathered a crowd of converts from both Jewish and Gentile populations. The unbelieving Jews reacted angrily and stirred up a Jewish and Gentile reaction. The population of the city was divided. Finally the unbelieving majority physically attacked and drove out the missionaries.

EVENTS OF PAUL’ S LIFE a.d. 34Conversion a.d. 36To Tarsus for “ the silent years” a.d. 46To Antioch a.d. 47-48First missionary journey a.d. 48Jerusalem Council (Acts 15:1-41) a.d. 49Writes first epistle (Galatians) a.d. 50-51Second missionary journey a.d. 53Third missionary journey begins a.d. 59Journey to Rome a.d. 64MartyrdomAct_14:8-28. At Lystra, a city with no significant Jewish population, the mission began in a very different way. The healing of a cripple was observed by crowds, and Paul and Barnabas were mistaken for gods come down to earth. By the time the missionaries grasped what was happening, the local priests were about to offer up an animal sacrifice to them! Distraught, the missionaries rushed to explain that they were merely men. But they were bearers of good news from the God who made all things, and whose many gifts testified to His goodness. The people of the city listened. LINK TO LIFE: CHILDREN Plan an evangelistic event with older children. Let each of your class or department invite at least one friend who doesn’ t usually go to church. Let the children help you make popcorn or cookies, and play a Bible story from Acts 13-14 to act out. We’ re familiar with birthday parties. A second-birthday party in which children share the Gospel in a simple way can be significant for your class members as well as for their unchurched friends. At Lystra, another contingent of Jews from Antioch and Iconium arrived. These men had determined to follow the missionaries and try to undo their preaching. And they succeeded in arousing the city against Paul. He was attacked with cobblestones, dragged out of the city, and left for dead. But the “ dead” Paul got up, and returned to the city. The next day the missionary team began to retrace its steps, visiting again those groups of believers which had been formed in every place they had preached. Several patterns established on this first missionary journey to Gentile lands continued to mark the evangelism of Paul and of other Christians throughout the days of the early church. They visited cities and lands where the Gospel had not been preached. They began their mission in the synagogues, first contacting the Jewish community and the Gentiles who had been drawn to Israel’ s God. The message was soon shared with the entire city, and the response was more positive from Gentiles than from Jews. Initial success led to persecution and opposition. After establishing a new group of believers by usually spending weeks or months with them to teach them, the missionary team moved on. Later the team returned. Those who had grown spiritually and had been marked off by the Holy Spirit were recognized and ordained as local leaders by the apostles. The missionary team, particularly Paul, remained in contact with the new churches. He sent letters of instruction and encouragement, and often sent representatives like Timothy and Titus to guide the new church for a time. Each church was, however, to depend on the leading of the Holy Spirit. As the independent congregation matured, that group of believers reached out to the nearby cities and towns to share the message of Jesus in their own local “ Jerusalem and Judea” (Acts 1:8). The explosive, multiplying dynamic of the church of Jesus Christ, infused with His Spirit and committed to live life’ s great adventure by focusing on its Lord, had begun the process by which the Roman world would be reached in a single generation. LINK TO LIFE: YOUTH / ADULT List the basic elements of Paul’ s mission approach on the chalkboard. Work as a whole group to identify from Acts 13:1-52 and Acts 14:1-28 each element described. Then divide into teams to do one of these things: (1) Discuss how relevant this pattern is to today’ s missions. Does it give us any criteria for evaluating modern missions’ strategy? (2) Discuss how the pattern shown here might be adopted by a local congregation’ s evangelism committee. How could we use New Testament principles in reaching our own city?

Acts 15:1-41The missionary team returned to Antioch filled with joy, eager to report what God had done among the Gentiles (Acts 14:24-28). But soon another kind of team appeared. These were men from Judea, who had been thinking seriously about the relationship between the Jewish church and the growing number of Gentile congregations. Their solution was to go back to a principle which had operated in Old Testament times. If a person who was not born a Jew wished to become a worshiper of God, he must first convert to Judaism. Identification with the people of the covenant was the only way to enter fully into relationship with the God of the covenant. And so these Jewish believers traveled to the Gentile churches, teaching that “ unless you are circumcised according to the custom [Law] taught by Moses, you cannot be saved” (Acts 15:1). To really be a Christian, they thought one had to first become a Jew, or at least surrender one’ s own culture and identity, and adopt the lifestyle of an Israelite. This teaching stimulated a serious debate, particularly when it became clear that these teachers had not been sent by the apostles, and did not represent the official position of the Jerusalem congregation. A delegation was sent from Antioch, led by Paul and Barnabas, to bring this issue to the apostles at Jerusalem. There, in about a.d. 48, the first council of the church was held. Paul and Barnabas reported on the great moving of God among the Gentiles. Then they heard the demand made by some believers who were also Pharisees (the most strict of Judaism’ s sects when it came to stressing man’ s obligation to keep both the written Law of Moses and the oral traditions): “ The Gentiles must be circumcised and required to obey the Law of Moses” (Acts 15:5). The Law. In studies of Romans and Galatians we’ ll discuss the Law in depth. For now, it’ s important to realize that the term “ Law” is used in a number of ways, both in and out of Scripture. At times “ law” (nomos in Greek) is rendered “ custom.” At other times our word “ principle” is more fitting. But even when the Law of Moses is specified, there may be different things on the writer’ s mind. At times the Law may be a way of referring to revelation itself, meaning God’ s total revelation of Himself and His will in Scripture. Finally, the Law spoke of the lifestyle of Israel, regulated as it was by biblical commands and traditions, which patterned the way the Jew spoke and thought and acted. The Pharisees surely believed that the Law indicated that distinctive way of life which set the Jews apart from all foreigners, and had for centuries marked them off as God’ s peculiar people. In Acts it seems clear that the challengers were asking for more than moral and ethical purity from the Gentile converts. “ It is necessary,” they insisted, “ to circumcise them, and to charge them to keep the Law of Moses.” Circumcision was the sign of entry into covenant relationship with God; the visible mark of being a Jew. The Pharisees were demanding that Gentile converts reject their own culture and heritage, and adopt both the name and lifestyle of the Jew to be accepted as true Christians! Acts 15:1-41 reports the struggle of the leaders with this issue, and the exciting outcome. The Law, Peter declared, was a burden no one had ever been able to bear successfully (Acts 15:10). Since salvation is by the grace of God for Jew and Gentile alike, why burden the Gentile believers with the Jewish Law? After further discussion, James summed up the council’ s conclusions. God clearly had acted to save the Gentiles, as Gentiles! In fact, the Old Testament prophets foretold a time when such a thing would happen, and even Gentiles would be called by God’ s name (Acts 15:17). The Hebrew church then had to let the Gentiles keep on being Gentiles. They had to accept these Gentile brothers and sisters as they were!There were, however, four specific warnings which related to aspects of the Gentile lifestyle which James felt should be brought to their attention. These warnings seem rooted in prohibitions which were stated by God before Law was given (see Genesis 9:1-29). The Christian converts were to have nothing to do with the idol worship which characterized their culture. They were to keep away from illicit sex (again, a common feature of the Gentile lifestyle). They were to give up unbutchered meat (something tremendously offensive to the Jew, which could have made it very hard for a Jew to have fellowship with a Gentile brother) (cf. Leviticus 17:10-14; Deuteronomy 12:16, Deuteronomy 12:23-25), and they were to abstain from shedding blood (this probably means cruelty, murder, and even possibly service in the army). Later many Christians did take it this way: many in the early church refused to do military service, and were executed. Others did serve in the Roman army, but were persecuted for their refusal to enter into the official religious practices expected of soldiers. The delegation returned joyfully to Antioch. The Jerusalem church had officially welcomed the Gentiles into the fellowship of the church. It had affirmed the fact that every culture has equal standing before God. From Jew and Gentile, God was about to form one new man. In Christ, the differences could be accepted and forgotten. Jesus, not our differences from one another, is to always be the focus of our shared life. The problem would, of course, surface again and again. Paul, the leader of the Antioch delegation, would himself be the one to spell out in letters to the Galatians and the Romans just what the Law does mean to a Christian. But those days were still ahead. For now, another great stride had been made. And the church knew a special sense of joy and peace. LINK TO LIFE: YOUTH / ADULT Divide your group into three factions. Give each faction a printed description of its view. After each faction has read and talked about its role, have them come together to hold a “ council” and try to reconcile their differences. Faction 1: Jewish. You know that God chose your people, and gave you special promises as well as a Law to live by. God has sent you prophets, and His own Son came as a Jew to die for sins. You are convinced that your ways are right, and that they are also godly, in contrast to the ways of non-Jews. It is clear to you that if a person really wishes to please God he must live as you do, subject to the Law as a good Jewish Christian should be. And you are ready to contend for this truth. Faction 2: Gentile. You have been saved through faith in Christ and are part of a vital Gentile congregation. You don’ t have anything against the Jews, but you certainly aren’ t one. You don’ t even feel comfortable with their strange customs, most of which have nothing to do with morality. You have been upset by these Jewish Christians who insist that you must give up your own culture and live as they do to be saved. You’ re concerned, and a little bit angry too. Faction 3: You haven’ t thought much about the problem that bothers the other two factions. You’ ve just been happy as a Christian, witnessing and praying. You don’ t know quite why the others are so upset, but you do care about both sets of brothers and sisters. And you also care about what is right in God’ s sight. After about 20 minutes, debrief. How did members of each faction feel? Is it more important to be right, or to win? Is this a situation in which one side must win, and another lose? Or can there be compromise? Then have your group members study Acts 15:1-41. In view of their own “ council,” what in Acts 15:1-41 seems particularly significant? Finally, are there modern situations where similar attitudes and viewpoints exist? Identify them. How should they be dealt with?

Teaching Guide Prepare Select the theme that you will emphasize in the development of this session.

Explore Give a brief summary of the content of these chapters of Acts. You may wish to let your group members choose a study emphasis, as study methods suggested in this guide can easily be expanded to fill the time you have available.

Expand

1. For an enriching personal experience, lead your group members in a biographical study of Barnabas, one of our best biblical models of a loving Christian person. See “ link-to-life” above.
2. Or to help your group members think more deeply about missions and evangelism, guide them to draw principles from Acts 13-14, which report Paul’ s first missionary journey. See “ link-to-life” above.
3. Or look in depth at Acts 15:1-41, and the issue of whether a cultural group should be required to “ live like” another to be acceptable as Christians. See “ link-to-life” above.

Apply What would you have liked best about being a part of Paul’ s missionary team? What would you have liked least? Take a few moments at the end of your group meeting to share, and then pray together for missionaries who today are seeking to serve God in foreign lands.