A Scattered Community and a Theology Changing Centurion
Reflections on Acts 8-10
I’m currently working my way through a series on Acts. What I’m sharing are my reflections as I read through it. In most cases I did not seek out a commentary, if I did I’ll make sure to make note of it. I may share some things I learned in class as we reflected together on what we can glean from this rich document regarding the Early Church.
After a couple weeks away from Acts, I’m back today and continuing on through chapters 8-10. There’s some really significant moments in these chapters, but before we begin, how about a little recap? Last time I wrote about:
Ananias and Sapphira - what happened!?
Even Peter’s shadow heals people now.
Some unfair treatment re: widows from different social groups.
The similarities of Stephen and Jesus.
A reminder, or if you’re new here, this is how my random thoughts appear in the post.
I typically read the Common English Bible, but I own many different translations… including the ESV. If you know me, you know I have thoughts about the ESV. If not, you can read about them here…
I bring this up because when I started reading Acts 8 I noticed something that made me go hmmmmm. So I started pulling out a bunch of different translations, and they all do it. Acts 8:1 is actually the last line in the paragraph at the end of Acts 7. I don’t know why that is, and maybe someday I’ll research the answer but today is not that day. If you know, share it in the comments, I’d love to hear.
That’s not the only reason v.1 is important because we meet someone new. You may know of him - Saul. He witnesses Stephen’s martyrdom, and is in “full agreement.”
Everyone in the community but the apostles scatter because of persecution, heading out into Judea, and Samaria. In fact, the CEB says “Saul began to wreak havoc against the church” (8:3).
Philip went down to Samaria, where he’s joined by Peter and John because of what he’s doing - healings and exorcisms. In Samaria we read about Simon, who “practiced sorcery.” While Peter and John are there they pray, and begin laying hands on people. (That’s a fancy term for praying for someone while you place your hands on them, usually their shoulders.) What’s cool here, is that it progresses Peter’s Redemptive Arc —> He gives the Spirit to the people of Samaria.
It’s during his time here that Philip, led by the Spirit, goes to an Ethiopian eunuch, who was in charge of the Ethiopian treasury for their Queen. The eunuch is reading Isaiah, but admits they can’t understand it. Philip shares what he knows, and the eunuch asks Philip to baptize them.
This passage (8:26-40) is often cited by progressive/liberal Evangelical, or Exvangelical, Christians in support of the 2SLQBTQIA+ community. A eunuch was born male, but for various different reasons ranging from being sold into slavery or voluntary choice, was castrated. There are two reasons behind using this passage.
The belief that eunuch’s were sexually neither male nor female.
That eunuch’s underwent a procedure to change their physical anatomy, specifically their genitals.
Somehow, the fact that it’s Samaria gets a little glossed over. Remember, Samaria was a place that ancient Jews would not have associated with. Remember the woman at the well (John 4)? Or the parable of the Good Samaritan (Luke 10:30-37)? The fact that they’re in Samaria now cannot be overlooked. This is a cultural shift in the story of the church.
The reason I tend to stay away from using select texts, and instead look at the overarching story (which you can absolutely argue is my interpretation), is because of a practice called “proof-texting.” Proof-texting is taking a handful of verses to support the interpretation of the Bible in a specific way. FYI - both “sides” of this topic, us proof-texting in some way or another.
I prefer to consider the ministry of Jesus, and his tendency towards helping the marginalized and oppressed. Not to mention the whole book of Acts with its inclusion of people, and practices, that made those like Peter do some things he never would have considered doing before Jesus, which I’ll be talking about in a bit.
Now… we’re all guilty of proof-texting. One could argue (and they have) that in my interpretation of the ministry of Jesus I leave out passages like “go and sin no more” (John 5:14), or when Jesus talks about hell, or any other traditional/conservative passage that may come to mind as we talk, and they have a point.
I guess it comes down to what you anchor your faith in. From experience, I’ve noticed that the conservative Evangelical tradition anchors its faith in Genesis 3 - the Fall, whereas other branches of the Church anchor their faith in God’s “very good” creation (Genesis 1). Who’s right? Who knows! And perhaps that’s where gracious tension comes in.
When someone asks my opinion, I tend to direct them to the “Four Views”1 books or authors2 that share an opinion that challenges their perspective, and give them space to ask questions. The reason I do this is because I’d rather they come to their own conclusion than rely on what think.
Either way, what’s cool about this is that we don’t hear about the eunuch again. They get baptized and went away rejoicing. Do they change? No idea. Do they share the gospel? Don’t know. Are they part of God’s family? It would seem so.
Wow, that was a lot… and Acts 9 doesn’t slow down either!
While all this is happening, Saul is now “spewing out murderous threats” (9:1). He decides he needs special letters from the synagogue so he can arrest more prisoners who “belonged to the Way” (9:2)… ahem… early Christians. To do this, he has to head down to Damascus. Well, on his way there, he gets blinded, and has a little tête-à-tête with Jesus. The people with him lead him into Damascus where he doesn’t eat or drink for 3 days. This is where we meet Ananias, a different Ananias from Acts 5 obviously, who gets a vision while Saul is undergoing his 3 day experience.
I love the different interactions with Jesus here. Saul’s like ‘Who are you, Lord?” (recognizing something divine?) and Ananias says “Yes, Lord.”
The guy who’s the religious elite is like “what’s going on!” but the other one is like “Yep, it’s Jesus.”
Ananias, rightfully so, isn’t too happy with his vision. Go to Saul?! Help Saul!? The guy who’s imprisoning followers?! The one who watched Stephen be martyred and was in “full agreement?!” You can’t be serious Jesus!
I can’t say I blame him. I wouldn’t want to go either.
Thankfully, Ananias does as he’s asked, and goes to see Saul who has scales fall away from his eyes. He has a big moment, spends some time with the disciples, and emerges preaching about Jesus in the synagogues. It’s not a big deal, no one really sees this Saul guy again… right? I kid, he’s a pretty deal. In fact, he ends up writing most of the New Testament.
When he gets back to Jerusalem Saul tries to the join the disciples there, but they were (rightly) wary of him. So, a man named Barnabus takes him to the apostles. (Barnabus is someone to remember.) Saul preaches about Jesus so much that now he’s the one being persecuted by the religious elites. I’m led to believe these were people he used to be pretty close with. It’s so bad that the early church sent him to Tarsus.
Acts 9 finishes with Peter touring the whole region. He ends up in Joppa, where a woman named Tabitha (Dorcas in Greek) lives. She lived a life that “overflowed with good works and compassionate acts on behalf of those in need” (9:36), Unfortunately, she becomes ill and passes away. Then something amazing happens that I included as part of Peter’s Redemptive Arc. He sends all the mourners from the room, and raises Tabitha from the dead. Peter resurrects someone for the first time. But it doesn’t end there.
While Peter is in Joppa, he gets summoned by Cornelius, a centurion in the Italian company. Before Cornelius’ people get to Peter, he has a vision about eating things that were traditionally off limits to him for religious reasons. In fact he refuses at first saying “I have never eaten anything impure or unclean” (10:14). God responds, “Never consider unclean what God has made pure” (10:15). This little experience happens three times. While Peter is brooding over it Cornelius’ people arrive, he invites them in and the next day he goes with them to see Cornelius.
This. Is. Huge.
It’s theology shifting.
It’s culture changing.
In one of my D.Min. courses, we spent time reflecting on this specific passage because of the implications associated with it. Here’s why:
In ancient Judaism, Jews did not enter the home of a Gentile. Yet, Peter enters. He remembers the vision from the day before. He then says, “God has shown me that I should never call a person impure or unclean” (10:28). Wow. I think there might be a lesson there.
Cornelius shares why he sent for Peter. He had a vision while praying and the man said “God has heard your prayers” (10:31). He was directed to send for Peter, and now there is a gathering waiting to hear what Peter has to say.
Place yourself in Peter’s position. Cornelius is a Gentile (gasp!). Further to that, he was commended for his “compassionate acts” (10:31). Like Tabitha.
To recap:
Completely different culture.
Doing “good” things.
God includes him.
Theology. Shifting. God is including those who “should not” have been included.
I love Peter’s humility in this whole situation. After hearing what Cornelius shares, he says, “I really am learning that God doesn’t show partiality to one group of people over another” (10:34). He then preaches the story of Jesus, the Holy Spirit gets involved, and Peter baptizes Cornelius and his people —> Peter’s Redemptive Arc continues. But take note of this one little verse - “The circumcised (Jewish) believers who had come with Peter were astonished that the gift of the Holy Spirit has been poured out even on the Gentiles” (10:45). Could a hotly debated topic be coming up in the early church?
Next time…
In my next post3 for the Acts series we’re going to:
See what happens after this enormous situation at Cornelius’.
Learn about how Barnabas goes to Tarsus to find Saul.
Experience a name change, and a mission trip.
For Pondering…
Have you ever found yourself in a situation like Peter? How did God challenge your beliefs, and how did you respond?
“Four Views” books are exactly what they sound like. There are four views from leading scholars ranging from conservative to progressive on a specific topic, and there are tons of different topics. Typically, after the scholar writes their perspective it’s given to the other scholars to respond to. What you end up with is a book including all the views, and responses.
If someone is still attending a conservative denomination and just beginning to ask questions, I may direct them to Preston Sprinkle.
If someone has left the church, or changed churches because of this topic, I’ll recommend David Gushee’s Changing Our Mind.
I’d say next week, but then I’d make a liar out of myself like I did last time.