A Clash of Kingdoms: Community and Powerbrokers (Acts 13-19)
We will explore this section according to four main themes relevant to the theology of work that emerges from Acts. First, we will examine one further passage relating to vocation as witness. Second, we will discuss how the Christian community exercises the power of leadership and decision making itself. Third, we will look at how the Spirit-led community engages the powers that be in the wider culture. Fourth, we will examine whether following Christ rules out certain forms of vocation and civic engagement. Finally, we will explore Paul’s own practice of continuing to work as a tentmaker on his missionary journeys.
Acts 13:1-3 introduces us to a set of practices in the church at Antioch. This community is remarkable both for its ethnic diversity and its commitment to practical witness of the kingdom of God. We have seen already how Luke shows that work—especially the use of power and resources—functions as a form of witness. We have seen in Acts 6:1-7 that this applies equally to vocations we more naturally associate with ministry (such as missionary) and those we are more likely to call “work” (such as hospitality.) All vocations have the potential to serve and witness the kingdom, especially when employed in the pursuit of justice and righteousness.
Acts 13:1-3 shows the Christian community trying to discern how the Spirit is leading them toward witness. Paul and Barnabas are singled out to work as traveling evangelists and healers. What is remarkable is that this discernment is accomplished communally. The Christian community, rather than the individual, is best able to discern the vocations of its individual members. This could mean that today’s Christian communities should participate alongside families and young people as they seek answers for questions such as, “What do you want to do when you grow up?” “What will you do after graduation?” or “To what is God calling you?” This would require Christian communities to develop a much greater expertise in vocational discernment than is presently common. It would also require them to take a much more serious interest in work that serves the world beyond the structures of the church. Merely asserting authority over young people’s work lives is not enough. Young people will pay attention only if the Christian community can help them do a fuller job of discernment than they can do by other means.
Doing this well would be a double form of witness. First, young people from all religious traditions—and none—struggle deeply with the burden of choosing or finding work. Imagine if the Christian community could genuinely help reduce the burden and improve the outcomes. Second, the great majority of Christians work outside the structures of the church. Imagine if all of us engaged in our work as a means of Christian service to the world, improving the lives of the billions of people we work alongside and on behalf of. How much more visible would that make Christ in the world?
Community discernment of vocation continues throughout Acts, with Paul taking many missionary partners from the community—Barnabas, Timothy, Silas, and Priscilla, to name but a few. Second, testifying again to Luke’s realism, we see that this shared vocation to witness does not eliminate the relational tension brought about by human sinfulness. Paul and Barnabas have such a serious dispute over the inclusion of John Mark (who had deserted the team on a previous engagement), that they go separate ways (Acts 15:36-40).
Ben Witherington, III, The Acts of the Apostles: A Socio-Rhetorical Commentary, (Grand Rapids: Eerdmans, 1998), 392.
It is worth noting, once again, that the proper function of the community—marked particularly by generosity, economic justice, and God-and-other-centered love—regularly results in the growth of the kingdom (Acts 2:47; 6:7; 9:31; etc.).
An example of the radical reorienting of social interactions in the Christian community arises during a deep dispute about whether Gentile Christians must adopt Jewish laws and customs. In hierarchical Roman society, the patron of a social organization would dictate the decision to his followers, perhaps after listening to various opinions. But in the Christian community, important decisions are made by the group as whole, relying on their equal access to the guidance of the Holy Spirit.
The dispute actually begins in chapter 11. Peter experiences a surprising revelation that God is offering “the repentance that leads to life” (Acts 11:18) to Gentiles without requiring them to become Jews first. But when he travels to Jerusalem in the company of some uncircumcised (Gentile) men, some of the Christians there complain that he is violating Jewish law (Acts 11:1-2). When challenged in this way, Peter does not become angry, does not attempt to lord it over the men by reminding them of his leading position among Jesus’ disciples, does not denigrate their opinions, and does not impugn their motives. Instead, he tells the story of what happened to lead him to this conclusion and how he sees God’s hand in it, “If then God gave them the same gift that he gave us when we believed in the Lord Jesus Christ, who was I that I could hinder God?” (Acts 11:17). Notice that he portrays himself not as wise, nor morally superior, but as one who was on the verge of making a serious mistake until corrected by God.
Then he leaves it to his challengers to respond. Having heard Peter’s experience, they do not react defensively, do not challenge Peter’s authority in the name of James (the Lord’s brother and the leader of the Jerusalem church), and do not accuse Peter of exceeding his authority. Instead, they too look for God’s hand at work and reach the same conclusion as Peter. What began as a confrontation ends with fellowship and praise. “When they heard this, they were silenced. And they praised God” (Acts 11:18). We can’t expect every dispute to be resolved so amicably, but we can see that when people acknowledge and explore the grace of God in one another’s lives, there is every reason to hope for a mutually upbuilding outcome.
Peter departs Jerusalem in concord with his former antagonists, but there remain others in Judea who are teaching that Gentiles must first convert to Judaism. “Unless you are circumcised according to the custom of Moses,” they say, “you cannot be saved” (Acts 15:1). Paul and Barnabas are in Antioch at the time, and they, like Peter, have experienced God’s grace to the Gentiles without any need for conversion to Judaism. The text tells us that the division was serious, but a mutual decision was made to seek the wisdom of the Christian community as a whole. “After Paul and Barnabas had no small dissension and debate with them, Paul and Barnabas and some of the others were appointed to go up to Jerusalem to discuss this question with the apostles and the elders” (Acts 15:2).
They arrive in Jerusalem and are greeted warmly by the apostles and elders (Acts 15:4). Those who hold the opposite opinion—that Gentiles must first convert to Judaism—are also present (Acts 15:5). They all decide to meet to consider the matter and engage in a lively debate (Acts 15:6). Then Peter, who is of course among the apostles in Jerusalem, repeats the story of how God revealed to him his grace for the Gentiles without the need to convert to Judaism (Acts 15:7). Paul and Barnabas report their similar experiences, also focusing on what God is doing rather than claiming any superior wisdom or authority (Acts 15:12). All the speakers receive a respectful hearing. Then the group considers what each has said in the light of Scripture (Acts 15:15-17). James, functioning as the head of the church in Jerusalem, proposes a resolution. “I have reached the decision that we should not trouble those Gentiles who are turning to God, but we should write to them to abstain only from things polluted by idols and from fornication and from whatever has been strangled and from blood” (Acts 15:19–20).
If James were exercising authority like a Roman patron, that would be the end of the matter. His status alone would decide the issue. But this is not how the decision unfolds in the Christian community. The community does accept his decision, but as a matter of agreement, not command. Not only James, but all the leaders—in fact, the entire church—have a say in the decision. “The apostles and the elders, with the consent of the whole church, decided …” (Acts 15:22). And when they send word to the Gentile churches of their decision “to impose on you no further burden” (Acts 15:28b), they do so in the name of the whole body, not the name of James as patron. “We have decided unanimously to choose representatives and send them to you” (Acts 15:25). Moreover, they claim no personal authority, but only that they have tried to be obedient to the Holy Spirit. “For it has seemed good to the Holy Spirit and to us…” (Acts 15:28a). The word seem indicates a humility about their decision, underscoring that they have renounced the Roman patronage system with its claims of power, prestige, and status.
Before we leave this episode, let us notice one more element of it. The leaders in Jerusalem show remarkable deference to the experience of workers in the field—Peter, Paul, and Barnabas—working on their own far from headquarters, each facing a particular situation that required a practical decision. The leaders in Jerusalem highly respect their experience and judgment. They communicate carefully about the principles that should guide decisions (Acts 15:19-21), but they delegate decision making to those closest to the action, and they confirm the decisions made by Peter, Paul, and Barnabas in the field. Again, this is a radical departure from the Roman patronage system, which concentrated power and authority in the hands of the patron.
The beneficial effects of the practice of uniform education about mission, principles, and values combined with localized delegation of decision making and action are well known because of their widespread adoption by business, military, educational, nonprofit, and government institutions in the second half of the twentieth century. The management of virtually every type of organization has been radically transformed by it. The resulting unleashing of human creativity, productivity, and service would be no surprise to the leaders of the early church, who experienced the same explosion in the rapid expansion of the church in the apostolic age.
However, it is not clear that churches today have fully adopted this lesson with respect to economic activity. For example, Christians working in developing countries often complain that they are hampered by the rigid stances of churches far away in the developed world. Well-meaning boycotts, fair-trade rules, and other pressure tactics may have the opposite consequences of what was intended. For example, an economic development missionary in Bangladesh reported about negative results of the imposition of child labor restrictions by his sponsoring organization in the United States. A company he was helping develop was required to stop buying materials that were produced using workers under sixteen years old. One of their suppliers was a company consisting of two teenaged brothers. Because of the new restrictions, the company had to stop buying parts from the brothers, which left their family without any source of income. So their mother had to return to prostitution, which made things much worse for the mother, the brothers, and the rest of the family. “What we need from the church in the U.S. is fellowship that is not oppressive,” the missionary later said. “Having to comply with well-intentioned Western Christian dictates means we have to hurt people in our country.”
Name of source withheld at his request due to security concerns. Notes taken by William Messenger at the Theology of Work Project conference, Hong Kong, July 29, 2010.
In the latter half of Acts, Paul, his companions, and various Christian communities come into conflict with those who wield local economic and civic power. The first incident occurs in Pisidian Antioch, where “the God-fearing women of high standing and the leading men of the city” (Acts 13:50) are incited against Paul and Barnabas and expel them from the city. Then, in Iconium, Paul and Barnabas are maltreated by “both Gentiles and Jews, with their rulers” (Acts 14:5). In Philippi, Paul and Silas are imprisoned for “disturbing” the city (Acts 16:19-24). Paul has run-ins with the city officials of Thessalonica (Acts 17:6-9) and the proconsul of Achaia (Acts 18:12). Later, he comes into conflict with the silversmiths’ guild of Ephesians (Acts 19:23-41). The conflicts culminate with Paul’s trial for disturbing the peace in Jerusalem, which occupies the final eight chapters of Acts.
These confrontations with local powers should not be surprising given the coming of God’s Spirit announced by Peter in Acts 2. There we saw that the coming of the Spirit was—in some mysterious way —the initiation of God’s new world. This was bound to threaten the powers of the old world. We have seen that the Spirit worked in the community to form a gift-based economy very different from the Roman patronage-based economy. Christian communities formed a-system-within-a-system, where believers still participated in the Roman economy but had a different manner of using resources. Conflict with local leaders was precisely due to the fact that these leaders had the greatest stake in maintaining Rome’s patronage economy.
The confrontations in Acts 16:16-24 and Acts 19:23-41 both merit deeper discussion. In them, the shape of the kingdom clashes deeply with economic practices of the Roman world.
The first of the two confrontations occurs in Philippi, where Paul and Silas encounter a girl with a spirit of divination. In the Greco-Roman context, this type of spirit was associated with fortune-telling—a connection that “brought her owners a great deal of money” (Acts 16:16). This seems to be an example of the grossest form of economic exploitation. It is puzzling that Paul and Silas do not act more quickly (Acts 16:18). Perhaps the reason is that Paul wants to make a connection with her or her owners before correcting them. When Paul does act, however, the result is spiritual liberation for the girl and financial loss for her owners. The owners respond by dragging Paul and Silas before the authorities, on charges of disturbing the peace.
This incident demonstrates powerfully that the ministry of liberation Jesus proclaimed in Luke 4 can run counter to at least one common business practice, the exploitation of slaves. Businesses that produce economic profit at the expense of human exploitation are in conflict with the Christian gospel. (Governments that exploit humans are just as bad. We discussed earlier how Herod’s violence against his people and even his own soldiers led to his death at the hands of an Angel of the Lord). Paul and Silas were not on a mission to reform the corrupt economic and political practices of the Roman world, but the power of Jesus to liberate people from sin and death cannot help but break the bonds of exploitation. There can be no spiritual liberation without economic consequences. Paul and Silas were willing to expose themselves to ridicule, beating and prison in order to bring economic liberation to someone whose sex, economic status, and age made her vulnerable to abuse.
If we look ahead two thousand years, is it possible that Christians have accommodated to, or even profited from, products, companies, industries, and governments that violate Christian ethical and social principles? It is easy to rail against illegal industries such as narcotics and prostitution, but what about the many legal industries that harm workers, consumers, or the public at large? What about the legal loopholes, subsidies, and unfair government regulations that benefit some citizens at the expenses of others? Do we even recognize how we may benefit from the exploitation of others? In a global economy, it can be difficult to trace the conditions and consequences of economic activity. Well-informed discernment is needed, and the Christian community has not always been rigorous in its critiques. In fact, the book of Acts does not give principles for gauging economic activity. But it does demonstrate that economic matters are gospel matters. In the persons of Paul and Silas, two of the greatest missionaries and heroes of the faith, we see all the example we need that Christians are called to confront the economic abuses of the world.
Chapters 17 and 18 contains much of interest with regard to work, but for the sake of continuing the discussion of confrontations arising from the gospel’s challenge to the systems of the world, this article is followed by the account of the confrontation in chapter 19:21-41, returning then to chapters 17, 18, and the other parts of chapter 19.
See John R. Levison, Filled with the Spirit (Grand Rapids: Eerdmans, 2009), 318-320, for a description of this type of spirit in Greco-Roman perceptions.
The following discussion falls a little out of order (skipping over Acts 19:17-20 for the moment) so that we can cover the second incident of confrontation. It occurs in Ephesus, home to the Temple of Artemis (also known by the Roman name Diana). The Artemis cult in Ephesus was a powerful economic force in Asia Minor. Pilgrims streamed to the temple (a structure so grand that it was considered one of the seven wonders of the ancient world) in hopes of receiving from Artemis enhanced fertility in the hunt, in the field, or in the family. In this context, as with other tourism centers, many of the local industries were tied to the ongoing relevance of the attraction.
A man named Demetrius, a silversmith who made silver shrines of Artemis, brought no little business to the artisans. These he gathered together, with the workers of the same trade, and said: “Men, you know that we get our wealth from this business. You also see and hear that not only in Ephesus but in almost the whole of Asia this Paul has persuaded and drawn away a considerable number of people by saying that gods made with hands are not gods. And there is danger not only that this trade of ours may come into disrepute, but also that the temple of the great goddess Artemis will be scorned, and she will be deprived of her majesty that brought all Asia and the world to worship her.” When they heard this, they were enraged and shouted: “Great is Artemis of the Ephesians!” The whole city was filled with confusion; and people rushed together to the theater, dragging with them Gaius and Aristarchus, Macedonians who were Paul’s travel companions. (Acts 19:24-29)
As Demetrius recognizes, when people become followers of Jesus, they can be expected to change the way they use their money. Ceasing to buy items related to idol worship is merely the most obvious change. Christians might also be expected to spend less on luxury items for themselves and more on necessities for the benefit of others. Perhaps they will consume less and donate or invest more in general. There is nothing prohibiting Christians from buying silver items in general. But Demetrius is right to see that patterns of consumption will change if many people start believing in Jesus. This will always be threatening to those profiting most from the way things were before.
This prompts us to wonder which aspects of economic life in our own context might be incommensurate with the Christian gospel. For example, is it possible that, contrary to Demetrius’s fears, Christians have continued to buy goods and services incompatible with following Jesus? Have we become Christians, yet continued to buy the equivalent of silver shrines to Artemis? Certain “aspirational” branded items come to mind, which appeal to buyers’ desires to associate themselves with the social status, wealth, power, intelligence, beauty or other attributes implied by the items’ “brand promise.” If Christians claim that their standing comes solely from the unconditional love of God in Christ, does self-association with brands function as a kind of idolatry? Is buying a prestigious brand essentially similar to buying a silver shrine to Artemis? This incident in Ephesus warns us that following Jesus has economic consequences that may make us uncomfortable at times, to say the least.
See Ben Witherington, III, Acts of the Apostles: A Socio-Rhetorical Commentary (Grand Rapids: Eerdmans, 1998), 592-593.
Despite the need to confront the power brokers in the wider culture, confrontation is not always the best way for the Christian community to engage the world. Often, the culture is misguided, struggling, or ignorant of God’s grace, but not actually oppressive. In these cases, the best way to proclaim the gospel may be to cooperate with the culture and engage it with respect.
In Acts 17, Paul provides a model for us in how to engage the culture respectfully. It begins with observation. Paul strolls the streets of Athens and observes the temple of the various gods he finds there. He reports that he “looked carefully” at the “objects of worship” he found there (Acts 17:22), which he notes were “formed by the art and imagination” of people (Acts 17:29). He read their literature, knew it well enough to quote, and treated it respectfully enough to incorporate it into his preaching about Christ. In fact, it even contains some of God’s truth, Paul says, for he quotes it as saying, “As even some of your own poets have said, ‘For we too are his offspring’” (Acts 17:28). A commitment to the radical transformation of society does not mean that Christians have to oppose everything about society. Society is not so much totally godless—“for in him we live and move and have our being”—as God-unaware.
In a similar way in our workplaces, we need to be observant. We can find many good practices in our schools, our businesses, in government, or other workplaces, even though they do not arise within the Christian community. If we are truly observant, we see that even those unaware or scornful of Christ are nonetheless made in the image of God. Like Paul, we should cooperate with them, rather than try to discredit them. We can work with nonbelievers to improve labor/management relationships, customer service, research and development, corporate and civic governance, public education, and other fields. We should make use of the skills and insights developed in universities, corporations, nonprofits, and other places. Our role is not to condemn their work, but to deepen it and show that it proves that “he is not far from each one of us” (Acts 17:27). Imagine the difference between saying, “Because you don’t know Christ, all your work is wrong,” and “Because I know Christ, I think I can appreciate your work even more than you do.”
Yet at the same time, we need to be observant about the brokenness and sin evident in our workplaces. Our purpose is not to judge but to heal, or at least to limit the damage. Paul is particularly observant of the sin and distortion of idolatry. “He was deeply distressed to see that the city was full of idols.” (Acts 17:16). The idols of modern workplaces, like the idols of ancient Athens, are many and varied. A Christian leader in New York City says,
When I’m working with educators, whose idol is that all the world’s problems will be solved by education, my heart connects to their heart about wanting to solve the world’s problems, but I would point out to them that they can only go so far with education, but the real solution comes from Christ. The same is true for many other professions.
Our careful observations, like Paul’s, make us more astute witnesses of Christ’s unique power to set the world to rights.
While God has overlooked the times of human ignorance, now he commands all people everywhere to repent, because he has fixed a day on which he will have the world judged in righteousness by a man whom he has appointed, and of this he has given assurance to all by raising him from the dead. (Acts 17:30–31)
Telephone interview with Katherine Leary Alsdorf, Executive Director, Center for Faith and Work, Redeemer Presbyterian Church, New York, December 15, 2012.
The passage most often connected to work in the book of Acts is Paul’s tent making in Acts 18:1-4. Although this passage is familiar, it is often understood too narrowly. In the familiar reading, Paul earns money by making tents, in order to support himself in his real ministry of witnessing to Christ. This view is too narrow, because it doesn’t see that the tent making itself is a real ministry of witnessing to Christ. Paul is a witness when he preaches and when he makes tents and uses his earnings to benefit the broader community.
This fits directly into Luke’s view that the Spirit empowers Christians to use their resources for the sake of the whole community, which in turn becomes witness to the gospel. Remember that Luke’s orienting idea for Christian life is that of witness, and the entirety of one’s life has the potential to bear witness. It is striking, then, that Paul is an exemplar of this Spirit-formed practice.
It is certainly true that Paul wants to support himself. Yet his impulse was not only to support himself in his preaching ministry, but also to provide financial support to the entire community. When Paul describes his economic impact among the Ephesians, he says:
I coveted no one’s silver or gold or apparel. You yourselves know that these hands ministered to my necessities, and to those who were with me. In all things I have shown you that by so toiling one must help the weak, remembering the words of the Lord Jesus, how he said, ‘It is more blessed to give than to receive.’ (Acts 20:33-35, emphasis added, RSV)
Paul’s money-earning work was an effort to build up the community economically. Paul employs his skills and possessions for the sake of the community, and he explicitly says that this is an example others should follow. He does not say that everyone should follow his example of preaching. But he does say everyone should follow his example of toiling to help the weak and being generous in giving, as Jesus himself taught. Ben Witherington argues convincingly that Paul is not claiming any higher status arising from his apostolic position, but rather is “stepping down the social ladder for the sake of Christ.”
In other words, it is not the case that Paul engages in tent making as a necessity so that he can do his “real job” of preaching. Instead, Paul’s varieties of work in the sewing shop, marketplace, synagogue, lecture hall, and prison are all forms of witness. In any of these contexts, Paul participates in God’s restorative project. In any of these contexts, Paul lives out his new identity in Christ for the sake of God’s glory and out of love for his neighbors—even his former enemies. Even as he is being transported across the sea as a prisoner, he employs his gifts of leadership and encouragement to guide the soldiers and sailors holding him captive to safety during a severe storm (Acts 27:27-38). If he had not had the gift of being a preacher and apostle, he would still have been a witness to Christ simply by the way he engaged in making tents, toiling for the sake of the community, and working for the good of others in all situations.
Tent making has become a common metaphor for Christians who engage in a money-earning profession as a means to support what is often called “professional ministry.” The term “bi-vocational” is often used to indicate that two separate professions are involved, the money-earning one and the ministry one. But Paul’s example shows that all aspects of human life should be a seamless witness. There is little room to draw distinctions between “professional ministry” and other forms of witness. According to Acts, Christians actually have only one vocation, according to Acts—witnessing to the gospel. We have many forms of service, including preaching and pastoral care, making tents, building furniture, giving money and caring for the weak. A Christian who engages in a money-earning profession such as making tents, in order to support a non-money-earning profession such as teaching about Jesus, would be more accurately described as “dual service” rather than “bi-vocational”—one calling, two forms of service. The same would be true of any Christian who serves in more than one line of work.
This ethic is also expressed by Paul in 1 Thessalonians 1:9 and 1 Corinthians 9:1-15.
Ben Witherington, III, The Acts of the Apostles: A Socio-Rhetorical Commentary (Grand Rapids: Eerdmans, 1998), 547.
Acts 19:13-16 presents an odd story that leads to the repentance of “a number who had practiced magic” (Acts 19:19). They collected their magic books and burned them publicly, and Luke tells us that the value of the scrolls burned by these converts was 50,000 drachmas. This has been estimated as the equivalent to 137 years of continuous wages for a day laborer or enough bread to feed 100 families for 500 days. Incorporation into the community of God’s kingdom has massive economic and vocational impact.
While we cannot be certain whether those who repented of their engagement in magic were repenting of a means of earning a living, such a costly collection of books was unlikely to have been a mere hobby. Here we see that the change in life precipitated by faith in Jesus is immediately reflected in a vocational decision—a result familiar from Luke’s Gospel. In this case, the believers found it necessary to abandon their former occupation entirely.
In many other cases, it is possible to remain in a vocation but necessary to practice it in a different way. For example, imagine that a salesperson has built a business selling unnecessary insurance to senior citizens. He or she would have to cease that practice, but could continue in the profession of selling insurance sales by switching to a product line that is beneficial for those who buy it. The commissions might be less (or not), but the profession has plenty of room for legitimate success and lots of ethical participants.
A much more difficult situation occurs in professions that could be done legitimately, but in which illicit practices are so thoroughly entrenched that it is difficult to compete without violating biblical principles. Many civil servants in high-corruption nations face this dilemma. It might be possible to be an honest building inspector, but very difficult to do if your official pay is $10 a week and your supervisor demands a $100 a month fee to let you keep your job. A Christian in that situation faces a difficult choice. If all the honest people leave the profession, so much the worse for the public. But if it is difficult or impossible to make a living honestly in the profession, how can a Christian remain there? This is something Luke discusses in Luke 3:9, when John the Baptist counsels soldiers and tax collectors to remain in their jobs but to cease the extortion and fraud practiced by most of their profession. (See "Luke 3:1-14" in Luke and Work at www.theologyofwork.org for more on this passage.)
Darrell Bock, Baker Exegetical Commentary on the New Testament: Acts (Grand Rapids: Baker, 2007), 605.