Unity and Diversity in Acts

Concepts of unity that exaggerate compliance or imitation can be frustrating, because they miss the
celebration of diversity. The apostolic church experienced a unity that was often strained but has
surpassed most all the unity experiences known in Christendom down to this day.

It took nearly three decades before a clear theological expression emerged that communicated
God’s plan to bring the divided nations under one head, Jesus Christ. Though this plan was
foreshadowed in the Old Testament, the apostle Paul was the first to reflect on its fulfillment.

And he made known to us the mystery of his will according to his good pleasure, which he purposed in Christ,
to be put into effect when the times will have reached their fulfillment--to bring all things in heaven and on
earth together under one head, even Christ. (Ephesians 1:9-10)

So it is clear, our God wants everybody together under the umbrella of Jesus Christ, and he
demonstrated this by bringing a portion of each segment of society into the fold. A true picture of
how unity and diversity looks has often been elusive because, in my mind, we are comfortable
slaves of culture who struggle with adapting. Jesus envisioned multiple sheep pens but one flock ---
“I have other sheep that are not of this sheep pen. I must bring them also. They too will listen to my voice, and there
shall be one flock and one shepherd.” (John 10:16) Yet this gathering that unfolded in the book of Acts
took quite a few years to achieve and was quite tumultuous. It depicts a process that we can learn
from today.

Matthew and Luke clearly record some of Jesus’ last words charging the disciples to go into “all
nations”, even listing adversarial Samaria as one of the first places to reach. The original disciples
had the memory of how Jesus worked among diverse crowds. In more than one place the Gospels
reveal Jesus setting them an example in this: reaching rural Jews, wealthy-class Pharisees,
Samaritans, demoniacs, traitor-class tax collectors, members of the political families, a rebellious
Zealot, various Gentiles such as the Canaanite woman, and a centurion.

Even with this example from Jesus, it took some time to get through all of the unity issues from
each new inclusion into the church in the area of Palestine alone. In an orderly way that appears
like managed chaos, God kept the church on its toes in suspense as he brought in the
conservatives, the liberals, the half-breeds, the dark-skinned, the backwoods, the intellectuals and
the barbarians. In an upper room, one hundred and twenty country Jews were led by Holy Spirit to
usher in a celebration of unity and diversity among people of faith unlike anything witnessed ever
before. But the leadership was exclusively moderate Galilean Jews who spoke mostly a Hebrew
tongue.

The Original Hebraic Jews --- Conservative

The first followers of Jesus staying in the Upper Room were Jews all right, but not insiders such as
practiced conservatively in Jerusalem. They had basic knowledge of the Law and Psalms, personal
discipleship experience with Jesus of Nazareth, the knowledge of him crucified, buried, risen, and
ascended, and some final teachings about the kingdom from Jesus himself. The contrition of the
disciples and readiness to “go” is evident in the closing chapters of the Gospels and early Acts. But,
how were they going to break through the walls of more rigid form of Hebraic religion?

This town was rife with politics and for the next forty years was held together by caste systems
closely tied to observing the law. Many of them were associated with the Pharisee heritage
emphasizing tradition, propriety, and the priesthood. It was here in the vicinity of Jerusalem’s
streets that the first miraculous outpouring of the Holy Spirit occurred.

God’s wisdom of evangelizing first among the most theologically conservative had numerous
benefits. This was a people who respected tradition and would preserve continuity to God’s work
in the past. Hence, on that momentous day of Acts 2 this particular segment of Peter’s audience
would have greatly appreciated the words of Joel that he quoted. The Hebraic Jews felt as supra-
custodians of the Law and the Prophets, and now, convicted of killing the Christ, they could
understand them. In time, the powerful witness of God’s Spirit and the example of the church
lampstand lighted the way, and a “large number of priests became obedient to the faith”. The
conservatives were being won over.

Prejudices accompanied this wonderful section of God’s people. Being conservative, they did not
travel into foreign lands as much and their education would have been susceptible to legalistic
inbreeding, especially those of Pharisee training (Acts 15:1-5). As well, by being sheltered and never
leaving the village of their side of the world, the nearby Galilean and Judean Jews would have
tended to be small minded and exclusive (Mark 9:38-41). Such mindsets led to a long-standing
reproach for the Gentiles and were evidenced within this community through mid Acts.

Grecian Jews --- Liberal

By contrast, Jews who were dispersed throughout the nations of a Greek speaking Romans world
tended to be Hellenistic, as it is called. They imitated many of the Grecian cultural traits of the
lands where they now lived. Theatre was a place where self-respecting Jew from Jerusalem would
never be found but was enjoyed by these ‘liberal’ Jews. Sports, often conducted in the nude, would
be fascinating to Grecian Jews; however, it posed problems because it revealed their Jewish
distinctions.

While being away from the motherland posed all sorts of doctrinal problems, it led to some
positive developments. When the Jews were originally scattered, synagogue-based worship of
Yahweh was established, along with structure, order of worship, Scripture reading, a presiding
leader, and a body of elders which was a precursor for Christian congregations.

On the day of Pentecost many Hellenized Jews from all over the empire were added. At first they
did not originally have leadership roles, since only those who had been with Jesus from the
beginning were equipped to present the original vision. It would be a matter of time before The
Seven were chosen for service in the distribution of food. Apparently they all had Greek names and
this was a marked measure of inclusiveness to repair a fissure in the church over an ethnic problem
(Acts 6:1-6). Rather than seeking to maintain control with insiders the church leadership dared to
follow Jesus’ example and God’s Spirit and was richly blessed: “So the word of God spread. The
number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient
to the faith.” (Acts 6:7)

The Grecian Jews helped in that they tended to think outside the box of traditionalism and this is
especially evident in Stephen’s speech. He cited the prophets who emphasized God’s omnipresence
to an audience who was exceedingly temple bound (Acts 7:48-51). A conservative local Jew would
not have preached this all important sermon. Immediately after his biting discourse he was
murdered and all the believers were scattered. Most believers would probably not associate their
personal worship of God with the Temple again. If they participated in temple activity, it would be
under new motivations.

Samaritans, Inferior Wild Cousins

The next inclusion into the fold in Palestine was the ‘wild inferior’ cousins to the Jews --- the
Samaritans. To the Jew they represented a mixture of Jewish and Pagan cultures and religions.
However, the Samarians were descendants from the northern kingdom when Israel and Judah
divided just after the time of Solomon. This group did not recognize Jerusalem and its temple and
eventually built their own temple on Mt. Gerizim, around 330 B.C. Jews saw Samaritans as diluters
who mixed the true faith with customs from neighboring nations, and they saw themselves as the
true people of Israel tracing their lineage back to Jacob, even to preserving Jacob’s well. Samaritans
believed themselves to be God’s people, but Jews viewed their customs and attire with the kind of
distrust and suspicion that moderns might have towards Gypsies.

Antagonism existed on and off again over the centuries, and Jews preferred not to travel through
Samaria – even if it were practical. Yet, the apostles would remember that it did not stop Jesus and
he visited, gently corrected, evangelized and embraced people of a village in Samaria (John 4). The
suggestion of the Holy Spirit to the earliest followers of Jesus may have been was that ‘the
Samaritans were not so wild nor even our inferior cousins after all.’

So when the Jews were scattered after Stephen’s death it was natural that Samaria would have been
a great sanctuary to go through to avoid hard-liners from Judea. Once some of the disciples arrive
in Samaria they found evidence of the tendency in this region of the people to fuse Israelite and
Paganism together –most of the people of Samaria had been enamored by a Sorcerer named
Simon. Even though the Jews’ views of the Samaritans had some basis in reality, prejudice solves
nothing. This episode in church history reveals how the gospel can solve problems that never have
to be hashed over through foolish debates.
Philip was one of the Seven Grecian Jews who was probably from a colony far away from
Palestine. He probably came to Jerusalem for the annual Passover feast and unexpectedly became a
follower of the Messiah, Jesus of Nazareth. So when his associate Stephen was murdered, leading
to upheaval and scattering, he was the perfect choice to relate to Samaritans as one beggar to others
about the good news of Jesus Christ. The Samaritans saw the gospel as so radically relevant that
they abandoned following Simon, and even this magician himself was astonished. The apostles
came and approved of this mission and the Holy Spirit gave his seal of approval as well. No man
other than Jesus ever envisioned such an episode--yet it happened.

Ethiopian Official --- Symbolic of All Races

A piece of history is necessary to appreciate the next inclusion, an Ethiopian. The etymological root
of Greek Aithiopia means 'burnt face". The name illustrates the pigmentation, the geographical
territory associated with ancient Cush in Egypt, and the ethnicity of a distinct people — the
Ethiopians. One thousand years earlier the romance of King Solomon is hinted here -- “There had
never been such spices as those the queen of Sheba gave to King Solomon.” (2 Chronicles 9:9b).
Additionally, “King Solomon gave the queen of Sheba all she desired and asked for; he gave her
more than she had brought to him. Then she left and returned with her retinue to her own
country.” (2 Chronicles 9:12). Legend has it that she left with more than more than possessions and
that she was pregnant with his offspring, hence the origin of the black race of Jews. This certainly
provides possible insight into why long after, “And all from Sheba will come, bearing gold and
incense and proclaiming the praise of the LORD.” (Isaiah 6:3b).

The black African tribe of Jews that existed for centuries in Ethiopia enjoyed full acceptance as
‘brothers.’ In ancient times, ethnic habits carried greater risks than skin color of prejudice and
disrepute.. So the concept of race prejudice means any ethnic bigotry. The episode in Acts 8:26-33
is about witnessing about Christ to an official from Ethiopia. A little imagination would suggest
that he spoke a different primary language, had heavily accented Greek, wore strange attire and
gave away hints that he may have been a eunuch. This may have been a real challenge to some of
the original followers of Jesus.

None other than the esteemed Philip who handled the affairs of the Samaritans was on hand to
approach a black man reading in a chariot. The official was reading the First Principles of the early
Christians—not surprising, considering that he was returning from Jerusalem after a feast. Isaiah
52:13-53:13 was probably the first Christian catechism used to win over Jews. Perhaps he heard
disciples of Jesus using this text or fellow Jews refuting the messianic interpretation of it. So while
this Jew was returning home undecided he pulled over to study it for himself – away from the
crowd.

This was easy work for sincere Philip. Once the Eunuch understood the Gospel story, he asked for
baptism. This event illustrated the power of the gospel, not only for opening of ears and the natural
inclusion of people from all races, but much more. If the first church historian Eusebius is correct
and the Ethiopian went home and began the first church in North Africa, it highlights the gospel’s
self-propelling nature. The absence of a hierarchical governing body did not hinder the gospel.

Dark skinned disciples continued to play a role in the church, and in Acts 13:1 there are probably
have two such individuals. We find Simeon called Niger, where Niger means swarthy, weather
beaten or darkened skin. Lucius was from Cyrene which is in Africa. So by the time of the
Messianic movement there were ethnicities of various skin colors in leadership on the scene.

God Fearers --- The Driven and Ambitious

Before we consider the next distinct group to be brought into the fold, we can mention the rural
Jews of Lydda and Joppa (Acts 9:32-43). A professor of mine suggested that sometimes it is those
whose traits are closest to ours that we have trouble mixing with. The Jews of these backwards
small communities probably were less kosher in their eating habits and not as sophisticated as their
Jerusalem or Grecian brethren. Nonetheless, they too were invited to be part of God’s flock.

But it was the baptism of Cornelius that brought about a radical change in views in the church.
This centurion, or commander of a hundred men, was a God-fearer. This term drew a distinction
between monotheistic Gentiles and between converts to Judaism (Acts 2:11, 6:5). God-fearers
worshiped God, but not quite in the same place. They were usually respected by the Jews.
Associates said about Cornelius, “He is a righteous and God-fearing man, who is respected by all
the Jewish people.” One whole chapter in Acts involves this momentous event, and it provides the
greater context for the first church council in another chapter. Chapter ten and fifteen and the
events in between illustrate the challenge of this huge event (Acts 10:1-11:18).

Simon Peter could not pull off this addition into God’s flock by himself, for he had his own
prejudices and limitations. It took angels and disturbing dreams to awaken him to his false notions.
His hang-ups were not all bad because they had to do with the way that God had worked in the
past, but THE LORD was making new moves in line with the new covenant. Consider the Moses-
Sinai like moment where the manifold wisdom of God was being unveiled in ways fitting with the
new covenant. First, it involved a spokesman like Moses, which is how Peter functioned in Acts 2
and 10. Secondly, it involved miraculous signs such as when the law came on that mountain
(Hebrews 2:3-4, Acts 2:1-39). Then it involved eyewitnesses and when Peter later retold this story
he mentioned six fellow witnesses (Acts 11:6). In the end Cornelius and his family received the
Holy Spirit and salvation. Their baptism marks the first inclusion of Gentiles at anytime into the
church.

This was a watershed moment but no time was wasted in converting more Gentiles (Acts 11:1ff).
For normal Greeks were being converted in Antioch even before word could get out about the
Cornelius affair. This phase in the church must have looked somewhat harried to some of the
conservative brethren. In fact, the addition of Gentiles marked a difficult time for those from the
Pharisee persuasion (Acts 15:1-11).
The precedent had been established by the Holy Spirit and apostolic example that all variations of
humanity beginning were recipients of the Gospel. The Gospel had been preached, first to the Jew
and then every ethnicity around the Mediterranean Sea in the Roman world. The mystery of the
ages had clearly been revealed (Ephesians 2-3). This great accomplishment of the ages was
unprecedented yet the difficulties were not over but only just beginning. For even within the pagan
world there would be prejudices to overcome.

Scythians — Object Lesson of Bad Culture

Every culture has its weakness and blind spots. Of course every culture judges others by its own. In
the letter to Colossae we see a reference to a culture that was plagued with a reputation of savagery.

Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity,
lust, evil desires and greed, which is idolatry. 6 Because of these, the wrath of God is coming.
7
You used to walk in these ways, in the life you once lived. 8 But now you must rid
yourselves of all such things as these: anger, rage, malice, slander, and filthy language from
your lips. 9 Do not lie to each other, since you have taken off your old self with its practices
10
and have put on the new self, which is being renewed in knowledge in the image of its
Creator. 11 Here there is no Greek or Jew, circumcised or uncircumcised, barbarian,
Scythian, slave or free, but Christ is all, and is in all. (Colossians 3:11)

The Scythians were a byword for many bad things long before the New Testament era. Evidence of
such is found from the Intertestamental period (400-4 B.C.) in documents of the Apocrypha.

They also led them out with harsh treatment as slaves, or rather as traitors, and, girding
themselves with a cruelty more savage than that of Scythian custom, they tried without any
inquiry or examination to put them to death [3 Maccabees 7.3]

Since they were not able in any way to break his spirit, they abandoned the instruments and
scalped him with their fingernails in a Scythian fashion. [4 Maccabees 10.7]

The Scythians were a nomadic people whose origins are varied and not tied to one location. In the
New Testament times there was a community in the Decapolis of Scythopolis, not directly
mentioned in the Gospels but certainly encountered by Jesus. One of his healed demoniacs went
there to tell the people about Jesus (Mark 5:20). They might be able to be traced back to the
Parthians (Acts 2:9). Their earliest appearance in history seems to be around the seventh century
B.C. in what is now Iran. From the onset they were unconquerable, as evidenced when Darius the
Great went into western Scythia.

How is it, then, that Scythians were conquered by the Gospel? That is clearly Paul’s inference. The
answer lies clearly in the very same text that mentions them. If every one is called to remove the
sinful hindrances to community without being singled out, then there are no longer distinctions. To
the degree that this is the case then, Scythians in the church were no longer viewed through the
cruel Scythian fashion or customs. We may wonder how many Scythian Christians found
acceptance for the first time in their history because of the gospel. According to early church
history the apostle Andrew went to the far away and dangerous territory of Scythia.

Conclusion

It takes courage to overcome small-minded thinking associated with country bumpkin upbringing,
but the apostles did this. It took more courage to include outside the box thinkers like Stephen into
the leadership of the movement. Philip showed openness when he aided the Samaritans and the
Ethiopians in their inclusion into God’s one flock. Yet they weren’t ever under the headquarters in
Jerusalem. Is that multiple movements in God’s church?

Let us remember God’s exclamation point in the story of Cornelius: He delights in finding new
people for his fold. Along the way, the church must adapt to the inclusion of people with
unconventional conversions (Acts 18:24-28), those of intelligence (Acts 17:32-24), prominent
women (Acts 17:4, 12) and people of barbaric backgrounds (Colossians 3:11).

The diversity in our churches expresses God’s presence far more than a contrived moment of rapid
growth or great programs. If we can celebrate our diversity without compromising clearest core
elements of the Bible, our claims of unity will be supported. So we see that imitation is not the
message and it can even be an obstacle because we are born with personalities and into heritages
that were not our choosing, but God’s. If we are each unified about being clothed with Christ,
imitating only him in each other, we will be free to celebrate together our God-given diversity.