Political Principles and Ideas in Acts 16-18 and Galatians
Part 6 of a Political Narrative of the New Testament
In the previous post we examined the main political principles and ideas in Acts chapter 15 which we noted was a paradigm shift in 49AD. The Jerusalem convention of emissaries, senior statesmen and the whole citizen assembly decided that only the Noahic-Abrahamic standard of international law would be what they required for all nations in civic life. And they elected Judas and Silas along with Paul and Barnabas as social strategists [i.e. prophets] to spread this message to all the citizen assemblies. They chose social strategists – not pastors – for this task because it was mainly a matter of law and society, not of religion.
[Note: This series of posts does not assert that politics is primary in the New Testament, however, there are often overlooked principles and ideas that are worthy of attention. For context we paraphrase certain Bible terms by how it was understood at the time. Modern readers of Scripture focus only on the religious activities. Christians were active in politics from the beginning. Failure to understand this and to believe Christianity only belongs in the religious sphere leads some people today to wrongly judge Christian social activism as seeking improper religious imposition of beliefs using state coercion, i.e. ‘Christian Nationalism’ or Theocracy or Dominionism.]
Before continuing the narrative in Acts, it may be fitting to examine perhaps one of Paul’s first letters.
Paul’s Letter to Galatian Citizen Assemblies
Similar to James’ Epistle, it is not precisely known when Paul wrote his Epistle to the Galatians. One of the first things to recognize is that it was addressed to Galatian “citizen assemblies in the Sovereign pre-chosen Ruler” [i.e. in Christ]. This distinguishes them from secular ekklesias that already existed.
In chapter two Paul reported that James and Peter had approved his message on liberty and his Gentile mission which we discussed previously. In chapter three he explains that God will “ …justify the Gentiles…” for God’s constitution with Abraham was to bless "all the nations….[so] the law [of Moses]... cannot annul [this purpose].” This message is similar to the ruling of the Jerusalem convention that affirmed the Noahic-Abrahamic standard of international law for all nations outside of Israel. Paul explains that God always planned to justify all nations and the law of Moses came many centuries after God spoke that to Abraham. So now distinctions are eliminated (neither Jew nor Greek, slave nor free, male nor female).
In chapter four and five he says to…“Stand…in the liberty by which pre-chosen Ruler has made us free….[If] called to liberty; do not use liberty...for the flesh... the law is fulfilled in one word…‘love your neighbor’…” So again as in James’ epistle the message of liberty is prominent and also the duties of citizens to their neighbors (from Lev 19:18).
Paul also writes that those doing sinful acts “…will not inherit the government of God.” He is not talking about eternal salvation but rather a blessed life under God’s rule here. And he goes on to mention that one of the fruit of the Spirit is “…self-government. Against such there is no law.” The most important government is over ourself. This makes external legal codes unnecessary for such persons. They will do what is right without being told to do so. In chapter six he says that if we “Bear one another's burdens” we will thus “fulfill the law of pre-chosen Ruler...” This is much like James’ message on the law of liberty.
Acts 16 Narrative – Paul and Silas Protest Tyranny in Philippi
Acts 16 continues its narrative focused on the work of Paul along with Silas in their social strategist journey to meet with citizen assemblies in various cities. In Acts 16 it says that in Philippi some people accused them of teaching “…things not lawful for us being Romans.” They then “…seized Paul and Silas and…brought them to the magistrates…[who] commanded them to be beaten with rods. And… threw them into prison…” This action by the government was a violation of their rights as Roman citizens. Then it says: “….when it was day, the magistrates sent the officers, saying, "Let those men go."
Even though such freedom was desirable, Paul and Silas understood their duty per the teachings of Jesus as to responding to abuse of power. The government did not admit to doing any wrong, therefore “…Paul said to them, "They have beaten us openly, uncondemned Romans, and have thrown us into prison. And now do they put us out secretly? No indeed! Let them come themselves and get us out."…Then they came and pleaded with them and brought them out...”
Paul and Silas protested and refused to cooperate until the civic authorities made it right. If the government was abusing their rights, it likely was doing the same to other citizens. Love required resistance to such injustice even if it meant facing the risk of further punishment or incarceration. Apparently, the authorities did own up to their wrong and only then did Paul and Silas go on their way. Preaching the Gospel clearly is not the only priority of the early church.
To say “No” to government is not a violation of the idea of submission to government. We will examine what Paul later writes in Romans 13 on that topic. Peaceful resistance and protest against government tyranny, corruption and abuse of power is a central idea to Apostolic Biblical Christianity. It was a duty required of faithful believers in obedience to Christ’s teachings. Throughout history Christians have been know both for preaching and for protest. The Reformation in 16the century Europe was marked by protest of corruption in both church and state – thus they became known as Protestants, i.e. Christians who protest.
Acts 17 Narrative – Paul and Silas Separate from Tyranny in Thessalonica & Berea
Acts 17 continues in the next city of Thessalonica, a city in what today is Greece. The narrative notes that “…not a few of the leading women, joined Paul and Silas.” They were having impact among upper class women and government leaders. This caused a reaction. “But…some of the evil men from the marketplace,…dragged Jason and some brethren to the rulers of the city, crying out, "These who have turned the world upside down have come here too. Jason has harbored them, and these are all acting contrary to the decrees of Caesar, saying there is another king--Jesus." This “…troubled the crowd and the rulers of the city.”
Business leaders in Thessalonica asked government to stop them accusing them of teaching an alternate government and living contrary to Caesar’s decrees. It is important to recognize that there was a basis for this accusation. Although there was a challenge to their pagan religion and their related economic gain, the real issue was politics. The message all along Jesus said was the good news of the new supreme government of God and with it a higher royal authority than Caesar. A message only speaking of personal salvation from sin does not trouble rulers. A narrow gospel can be ignored, but not one that includes demands for change in public policy.
The leading Thessalonica believers saw real danger so they decided to take the next step Jesus taught about resistance to tyranny: separation. Acts continues: “…[so] the brethren immediately sent Paul and Silas away by night to Berea….[and there were converted] prominent women as well as men. But when the Jews from Thessalonica …came there also and stirred up the crowds. Then immediately the brethren sent Paul away…” There is a time to protest or confront but then to flee and get away from the jurisdiction of abusive governments.
Acts 17 Narrative – Paul speaks in Athens government center; wins over a Judge
Paul then arrives in Athens, Greece and goes to the Areopagus [see pic above] which of course had statues to pagan gods, but it was not primarily a place of worship. Rather it was known as the meeting place for their Council of Elders or chief law court. It is important to note that Greece still had democratic elections of its local judges. In that light the wording Paul uses is especially interesting.
Paul says: “…‘God, who made the world and everything in it, since He is Lord of heaven and earth,…gives to all life, breath, and all things. Here Paul explains four key worldview ideas: The first three are God as Creator of everything, God as Sovereign Authority of both heaven and earth, and God as Provider and sustainer of creation (i.e., Providence). The fourth idea is God as Governor of all nations who even controls their time of existence in world history and their geographic identity. Nations and history are ultimately under God’s control.
He continues: “…times of ignorance God overlooked, but now commands all men everywhere to repent, because He has appointed a day on which He will govern the world in righteousness by the Man whom He has elected...’ Here he uses the concept that only Greeks would fully appreciate – elections. He says that God has already held an election for who will govern the whole world and He had the only vote. And a day is already planned for when He will take power and therefore now is the opportunity to change our thinking about everything. The idea is not spoken in terms of religious change but in the language of submission to a new authority – a new government.
The narrative of Acts then says: “….some men joined him and believed, among them Dionysius the Areopagite…” An Areopagite was a judge at the Areopagus court, so the notable fact was that Paul’s message of a newly elected Supreme Judge of the world was effective to shift the allegiance of Dionysius to Jesus.
Acts 18 Narrative – Paul receives strategic insight in Corinth
Paul then goes to Corinth. The narrative of Acts 18 says that the Jews opposed him and blasphemed but “…Crispus, the ruler of the synagogue, believed…[and] the Sovereign [i.e. Lord] spoke to Paul in the night by a vision.” A vision is what we have defined as a strategic insight for society. The insight was this: "Do not be afraid, but speak, and do not keep silent; for I am with you, and no one will attack you to hurt you; for I have many people in this city." In other words, don’t flee this time despite the danger. He needed this special insight because he was then arrested.
The narrative tells of an uproar: “…When Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him to the policy decisions seat…[but Gallio said] ‘I do not want to be a governor of such matters." And he drove them from the policy decisions seat.….[So Paul returned to Israel to] the citizen assembly...”
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