Apostels in Transformation

From Followers to Leaders:
The Apostles in the Ritual of Status Transformation

Acts 1-2
Nelson P. Estrada
A Dissertation Submitted for the Degree of

Doctor of Philosophy
Biblical Studies Department

The University of Sheffield
Sheffield, England
July 2001
in
Estrada: From Followers To Leaders
ABSTRACT
This thesis is a study of Acts 1-2 using perspectivesfrom the social sciences. The study is
focused on the twelve apostlesof Jesusand attempts to understandthe processand purpose
of their change of status from being followers to becoming the leaders of the Christian
community. Specifically, this thesis employs the model of Rituals of StatusTransformation
as its primary theoretical framework in order to clarify and define the stagesand phasesof
the apostles' statustransformation.
The primary purpose of the status transformation is to promote the leadership
integrity of the apostles. This leadership integrity was put into question becauseJudas
-a
member of the Twelve - betrayed Jesus. Judas' betrayal brought social embarrassmenton
the apostolateand thus necessitatedthe author's campaign to show his readersthe apostles'
statustransformation.
A major part of this study is the suggestionof a plausible solution to the questions
surrounding the function of the pcricopes of Acts 1:12-14 and 1:15-26 in relation to the
Ascension and Penetecost events. Contrary to the common view that the prayer of
unanimity between the Eleven apostles,the women, and Jesus' family in the upper room is
simply an empty interval in preparation for the coming of the Spirit on the day of Pentecost,
this thesis proposes that the pericope is propagandistic intended to win support from the
clienteles of the women disciples and Jesus' family.
Thus, while the Ritual of Status
Transformation serves as our main theoretical framework, this thesis uses other socialscientific models to fully explore the social conditions within the said pericopes. In the case
of Acts 1:12-14, the model of patronage/brokeragetogether with the mechanics of social
networking has been employed.
The sameperspective applies to Acts 1:15-26. Again, contrary to the more popular
view that the election narrative is the fulfillment of the promise of Jesusto his apostlesin
Lk. 22:30, we suggestthat the setting is the stageof the apostles' ritual confrontation before
the presenceof the 120 believers. This ritual confrontation is understoodwithin the concept
of honour and shame which works interactively with our theoretical framework. This
concept is able to bring out our suggestionthat Peter's speechis an apologetic speechin
behalf of the apostles- attempting to defend their honour and leadershipintegrity which was
marred by Judas' betrayal of Jesus.
ACKNOVMEDGEMENTS
Thank you to Rev. Dr. Loveday C. A. Alexander, my thesis supervisor. Her expertise, as ever,
I have relied upon, and her counselhas been invaluable.
Thank you for the scholarshipsgrantedby the British OverseasResearchScheme,the Langharn
Trust, Christ Church Fulwood, Asian Theological Seminary,and other Trusts.
Thank you most of all to the three ladies in my life: Mitzie, my wife; Karen and Nikki, my
daughters. They, more than anyone, have had to endure the costs of my journey to a Ph.D.
degree,and they have done so without a moment's complaint. To you I dedicatethis thesis.
Estrada:FromFollowersToLeaders
ABBREVIATIONS
ABD
Anchor Biblical Dictionary
AAET
Ancient Near Eastern TextsRelating to the Old Testament
ANRW
A ufstieg und Niedergang der romischen Welt
AS77
Annual SwedishTheological Institute
AM
American 7heological Review
BAGD
BDF
Bauer, Arnt, and Gingrich.A Greek-EnglishLexicon of the New

Testamentand Early Christian Literature
Blass, DeBrunner, Funk. A Greek Grammar of the New Testament.
BevT
Beitrdge zur evangelischenYheologie
Bib
Biblica
BJRL
BJS
Bulletin of the John Ryland Lihrwy

Brown Judaic Studies
B7B
Biblical TheolpSyBulletin
BZNW
Beihefte zur Zeitschrift ffir dei neutestamentlicheWissenschaft
CBQ
CatholicBiblical Quarterly
EvQ
EvangelicalQuarterly
ExpT
ExpositoryTimes
MR
Harvard 7heologicalReview
ICC
InternationalCriticalCommentary
IDB
Interpreters'Dictionaryof the Bible
Int
Interpretation
ISBE
InternationalStandardBibleEncyclopedia
MAR
JAC
Journal of theAmericanAcademyof Religion

Jarbuchfiir Antike und Christentum
JBL
Journal ofBiblical Literature
JETS
Journal of the Evangelical 7heological Society
JHS
Journal of Hellenic Studies
JRS
Journal of RomanStudies
JSNT
Journalfor the Study of the New Testament
JSOT
Journalfor the Study of the Old Testament
JTS
Journal of Aeological Studies
L CL
Loeb Classical Library
LSJ
Liddell-Scott-Jones. Greek-EnglishLexicon
NCB
New Century Bible
NCBC
New Century Biblical Commentary
NICNT
New International Commentaryof the New Testament
NICOT
New International Commentaryof the Old Testament
NovT
Novum Testamentum
NTS
New TestamentStudies
RSR
Religious StudiesReview
SBT
Studiesin Biblical Yheology
Sev
Studia Evangelica
SJT
ScottishJournal of Theology
TDNT
Theological Dictionary of the New Testament
TS
Yheological Studies
TynB
TyndaleBulletin
VetT
YetusTestamentum
VVFBC
Word Biblical Commentary
ZNW
Zeitschrififfir die neutestamentlicheMssenschaft

Zeitschriftfr die wissenschaftlicheTheologie
ZWT
TABLE OF CONTENTS
INTRODUCTION
Chapter One
1.1 Methodology
1.1.1 What is Social-Scientific Criticism?
1-1 What are Models?
.2
1.1 Two Types of Models: The Environment and Cross-Cultural.
.3
1.2 The Rituals of StatusTransformation
1.2.1 TheRites ofPassage by Arnold van Gennep
1.2.2 TheRitual Processby Victor Turner
1.2.3 TheRituals ofStatus Transfo rination by Mark McVann
1.2.3.1 The Elements of a Ritual
1.2.3.2 The Processof a Ritual
1.2.4 The Model Applied: The Prophetic Role of Jesusin Lk. 3: 14: 30
1.2.5 The Model Applied in Acts 1:3-2:47: An Overview
1.2.5.1 The Ritual Elements in Acts 1:3-2:47
1.2.5.2 The Ritual Process:Thesis Plan and Hypothesis
1.3 Summary
1.4 Other Considerations The Role of Commissioning Accounts in
Luke-Acts: Contributions from B. J. Hubbard and T. Y. Mullins
1.4.1 Commissioning Accounts: Their Form and Themes
Table 1
FIRST STAGE: SEPARATION
ChapterTwo
2.1 The Ritual Elementsin Acts 1:3-11
2.1.1 The Apostles as Initiands
2.1.2 Jesusthe Ritual Elder
2.1.3 The Symbol of "Forty Days"
2.1.4 The Two Men in White Robes
2.2 The Initiands and Their LeadershipRole
2.2.1 Current Researchon Patronage
2.2.2 Halvor Moxnes' Hypothesis
2.2.3 God as Patron and Jesusas Broker
2.2.4 The Apostles as Brokers
2.2.5 An Example from The Acts of Peter
2.3 Summary
ChapterThree
3.1 The Ritual Processin Acts 1:3-5
3.1.1 PhaseOne - Acts 1:3-5: The Initiands are Separatedfrom Society
and Enter the Ritual Process
3.1.1.1 The Author Legitimises the Apostles as Initiands
3.1.1.2 The Forty Day Separation
3.1.2 PhaseTwo - Acts 1:6-8: Changing the Initiands Preconceived
Ideas
3.1.2.1 A Delayed Eschatology
I
9
10
17
20
22
23
26
27
28
29
32
37
38
39
43
45
46
50
52
52
52
56
56
58
59
61
65
66
69
72
74
76
76
76
76
78
80
82
3.1.2.2 An Imminent Eschatology

3.1.2.3 Synthesisand Proposal
3.1.2.4 The Complete Obedienceof the Initiands
3.1.2.4.1 What Are Inside Views?
3.1.2.4.2 Inside views Through Focalization
3.1.2.4.3 Focalization from Without or Within
3.1.2.4.4 As the ReaderBegins to Read Acts 1
3.1.2.4.5 Luke 24 and Acts 1: An Overlap of Events
3.1.2.4.6 Jubilance or Conflict?
3.1.2.4.7 No Forrn of Protest
3.1.3 PhaseThree - Acts 1:9-11: The Initiands ExperienceComplete
Separation
3.1.3.1 Redundancyand Repetition in the Ascension Story of
Acts 1:9-11
3.1.3.2 The Separationof the Apostles from Jesusin Acts 1:9-11
3.1.3.2.1 The Leader-ApprenticeType of Ascension Stories
3.1.3.2.2 The Focus on the Apostles
3.1.3.1 The Function of the Assuranceby the Two Men in White
Robes
3.2 Summary
84
85
89
89
90
92
93
94
98
100
103
104
107
109
ill.
114
116
SECOND STAGE: TRANSITION

ChapterFour
4.1 The Ritual Elements in Acts 1:12-14
4.1.1 The City of Jerusalem:The Centre of Leadership
4.1.2 The Upper Room: the Setting of the Transition Stage
4.1.3 The Women in the Upper Room
4.1.3.1 rumuctq in Acts 1:14 as the Women Disciples
4.1.3.2 The Identity of the Women Disciples
4.1.4 Mary and Jesus' Brothers
4.1.5 Mary and Jesus' Brothers as a Single Unit
4-.2 Summary
118
119
119
122
123
124
125
126
127
129
ChapterFive
5.1.1 The Function of 1:12-14: A Survey
5.1.2 The Initiands in Transition
5.1.2.1 The List of the Apostles' Names in 1:13
5.1.2.2 Distinction by Enumeration
5.2 The Eleven with the Women Disciples
5.3 The Eleven with Mary and Jesus' Brothers
5.3.1 Jesus' Family in Luke-Acts
5.3.2' Ogoftga86v in Luke-Acts
5.3.3' Ogoftga56v in Acts 1:14
5.4 Summary
129
129
130
136
136
140
141
148
148
153
165
168
Chapter Six
6.1 The Ritual Elementsin Acts 1:15
-26
6.1.1 Peter as Spokesman
171
171
173
6.1.2 Election by Casting of Lots

6.1.3 Judas
6.1.3.1 The Suffix "Iscariof
6.1.3.2 One of the Twelve
6.1.3.3 The Traitor
6.2 Honour and ShameDefined
6.2.1 How Honour is Gained
6.2.2 Group Honour
6.3 Summary
174
177
177
179
181
184
186
186
188
Chapter Seven
7.2 The Purposeof the Election Narrative from a Historical Method
7.2.1 The Twelve as a Distinct Entity
7.2.2 The Election Narrative as the Fulfillment of Jesus' Promise
in Lk. 22:30
7.3 The Twelve Apostles for Twelve Thrones?
7.4 Is Acts 1:15-26 the Fulfillment of Lk. 22:30?
7.5 Peter's Speech:A Caseof Diminished Responsibility
7.5.1 The Deeds and Death of Judasas the Fulfillment of Scripture
7.5.2 The Purposeof the GrotesqueDescription of Judas' Death
7.6 The Purposeof the Criteria on the Replacementof Judas
(Acts 1:21-22)
7.7 The Final Choice to ReplaceJudasis Left to God
7.8 Summary
210
211
212
THIRD STAGE: AGGREGATION

ChapterEight
8.1 The Ritual Elements in Acts 2
8.1.1 The Feastof Pentecost
8.1.2 Pentecostas a CovenantRenewal?
8.1.2.1 The Book of Jubilees
8.1.2.2 The EsseneSect in Qumran
8.1.2.3 Some Rabbinic Writings
8.1.3 That Luke was Influenced by the Moses/Sinai Traditions
8.1.3.1 Exodus 19 and 20
8.1.3.2 Examples from Philo
8.1.3.2.1 De Decalogo
8.1.3.2.2 De SpecialebusLegibus
8.1.3.3 The Babylonian Talmud Shabbath88b
8.1.4 Against Pentecostas a New Sinai
8.2 rIdvcF,; in Acts 2: 1
8.2.1 The Natural Reading of rlcivcF-qin 2: 1
8.2.2 The Repetition of Ent T6 Abr6
8.2.3 The Universal Characterof the Gift of the Spirit
8.2.4 The Number of LanguagesSpoken
8.3 Summary
216
217
218
219
220
221
222
222
223
223
223
225
226
227
231
232
233
234
235
236
189
190
190
190
193
196
200
202
206
207
ChapterNine
9.1 The Ritual Processin Acts 2
9.1.1 A LeadershipCrisis
9.1.2 A StatusTransformation
9.1.3 The Endowment of the Spirit in an Installation Rite
9.1.4 Prophecy- When the Spirit RestedUpon Them
9.1.5 The Significance of the Endowment of the Spirit Upon the
SeventyElders
9.2 The Catalogueof Nations as Representativeof the Universal
Society
9.3 The Apostles Are Formally Presentedto the Society
9.4 The Society Recognisethe Twelve
9.5 Summary
238
238
239
241
242
245
Thesis Conclusion
261
247
253
254
257
259
Appendix: Twelve Thrones for Twelve Apostles? A Study on the Redaction

of the Saying in Mt. 19:28.271
Bibliography
284
INTRODUCTION
Chapter One
The commission to be witnessesin Acts 1:8 together with Jesus' departurein 1:9-11 marks
the beginning of the apostles' transformation from followers to leaders! Their baptism and
in
Acts
2:
1-4,
by
day
Spirit
Pentecost
seen as the completion
the
the
of
empowerment
on
2
his
before
tells
However,
the
the
transformation.
author
said
completion,
of such a status
leadership.
in
to
the
two
took
the
ascent
apostles'
processof
readersof
episodeswhich
place
These episodesare the gathering in the upper room in 1:12-14 and the election of Matthias
in 1:15-26. The question we ask is why? What is the relevance of these episodesin the
in
has
Why
the midst of
to
tell
these
the
stories
author chosen
apostles' change of status?
the Ascension and Pentecostevents?
3
however,
Most
has
these,
The answerto thesequestions
of
solicited many opinions.
in
1:
15-26,
instance,
For
the
a majority of
election
narrative
with
sharea common ground.
NT scholarsagreethat the primary purpose of Matthias' election is to complete the number
of the apostlesto twelve. L. T. Johnson statesthat......
Judas had to be replaced before
Pentecostbecausethe integrity of the apostolic circle of Twelve symbolized the restoration

of God's people."4 J. B. Tyson feels that the leadership issue should be clear before the
Pentecostexperiencetakesplace. He states,
1CER. Stronstad,7he Charismatic TheologyofSt. Luke (Peabody,Massachusetts:

Hendrickson, 1984), p. 59.
2Seefor example E. Schweizer, Church Order in the New TestamentSBT 32 (London: SCM
Press, 1961), pp. 63-76; A. C. Clark, "The Role of the Apostles," in the Witnessofthe Gospel.- The
TheologyofActs, 1. H. Marshall and D. Peterson,eds. (Grand Rapids: Eerdmans,1998), pp. 178-180.
As for the relationship of the commissioning account in Acts 1:8 and the Spirit's outpouring in Acts
2: 1-4, seeC. K. Barrett, TheActs ofthe Apostles, vol. 1 (Edinburgh- T&T Clark, 1994), pp. 78-79.
3A survey on current researchconcerningthe purposeof the Election story in Acts 1:15-26
together with bibliography is provided in our discussionof the text in Chapter Sevenof this thesis.
4L. T. Johnson,TheActs ofthe Apostles (Collegeville, Minnesota: 'ne Liturgical Press,1992),
p. 39. Further discussionand bibliography is provided later in this thesis.
For Luke, the number of apostles must be twelve. Such is the meaning of the
before
15-26.
Even
in
Acts
1:
Matthias
the
the
selection of
narrative about
Pentecostexperience it is important that the leadership of the church be absolutely
Judas
In
traitor
the
the
to
the
must
of
apostles,
order restore
original number
clear.
be replaced in a ceremonyintended to determine divine choice.5
The consensusthat the purpose of the election is to bring the number of the apostles to
twelve is based on the understandingthat this event is the beginning of the fulfilment of
Jesus' promise in Lk. 22:30. In the said passage,Jesuspromises to reward his apostlesfor
their faithfulness to serve asjudges over the twelve tribes of Israel in the new kingdom. The
for
is
be
the
judges
thrones
twelve
there
twelve
on
cannot
common senseunderstanding
6
down
to eleven.
twelve tribes of Israel when the supposedtwelve apostlesare
What sensecould we make of the election story if it is not read from the perspective
is
if
just
have
In
the
not primarily
story
whole
election
cited above?
other words, what
we
if
be
What
twelve?
the
to
that
the
the
we
apostlesshould
number of
addressing need ensure
addressthe election of Matthias primarily as a matter of sociological concern rather than as
the fulfilment of Jesus' promise in Lk. 22:30? Could it be that the enrolment of Matthias
into the exclusive group of the Twelve is a responsewithin the backdrop of a "challengebrought
by
honour
the
to
the
about
of
apostles as a group
riposte" situation -a challenge
Judas' betrayal of Jesus? And that such a betrayal has equally severe moral and social
just
integrity
leadership
for
than
the arrest
the
the
of
apostles
other
of
group
consequences
and death of their leaderJesus?
5J.B. Tyson, "The Emerging Church and the Problem of Authority in Acts,"
in Int 42 (1988), p. 137.
6AIthoughF- Denova attemptsto answersuch a question. She suggeststhat it is the "prophetic
order of events" which forces the author to place them where they are. That the "restoration of Jacob
precedesthe outpouring of the Spirit (Ezek. 39:25-29)," so should the fulfilment of Jesus'promise in
Lk. 22:30 should take place before the Spirit's coming in Acts 2. We will deal with Denova's view in
detail later on in this thesis. Cf. R. Denova, 7he Things,4ccomplished,4mong Us: Prophetic Tradition
in the Structural Pattern ofLuke-, 4cts (Sheffield: Sheffield Academic Press, 1997), p. 70. Seealso J.
Jervell, Luke and the People of God (Minneapolis: Ausburgh, 1972), pp. 75-112.
Estrada:From FollowersToLeaders
We raise these suggestionsbecauseof the questions which historical studies have

left unanswered. For instance,historical approacheshave failed to fully explain the need for
Peter's elaborate speechon the death of Judas (a speechwhich occupies half of the whole
election narrative). In other words, if the purpose of the election is for the completion of the
Twelve, and that this was so in order to fulfil the promise of Jesusfor the apostlesto serve
is
describe
Judas'
judges
(Lk.
22:
30),
Israel
to
the
to
the
then
twelve
tribes
need
what
of
as
death in such a grotesquemanner in the first place? Could not the samegoal of completing
the Twelve be achieved without having to depict the betrayer's death so vividly'9
Furthermore, we also read later on in Actsl2: 2 that James,one of the Twelve, was executed
by Herod leaving another vacancy in the apostolate,yet, we do not find any call for another
election.
With these issues,one begins to speculatethat if the promise in Lk. 22:30 is not a
factor, there must be another reason behind the urgency to conduct an election. This
directives
is
fact
do
Jesus
by
to the
that
the
any
not recall
giving
we
question compounded
7
Eleven concerning the matter at all. As Haenchen observes, "It is striking that Jesus
himself should not have appointed the new apostle during the forty
8
,,
days.
So whose idea
importantly,
is
it
in
first
how
More
Judas
the need to replace
the
to
place?
was
replace
Judasrelated to the whole narrative of the apostles' statustransformation?
The same question applies to 1:12-14. What is the significance of this event in the
apostles' transition from followers to leaders? Some have suggestedthat this pericope is
7Furthermore,not even the author gives any indication in Acts that the election of Matthias in
fulfillment of the promise of Jesusin Lk. 21:30.
8E.Haechen,TheActs of the Apostles (Oxford: Basil Blackwell, 1971), p. 164. From a
tradition-historical perspective,J. Fitzmyer points to the early community as the one who is called to fill
in the gap left in the Twelve by Judas' death. J. Fitzmyer, TheActs ofthe Apostles: A New Translation
with Introduction and Commentary(New York. Doubleday, 1998), p. 220.
9" Others say "a piece of stage setting."10 Still others take it to
interval.
"empty
simply an
be a general notion of "preparations for Pentecost.""
We feel, however, that there is more
to 1:12-14 than what hasjust been suggested.For instance,there is the issue of the presence
Of
in
family)
Jesus'
(namely,
the
least
the
upper
room.
two
women and
other groups
of at
in
brethren
120
the
(considering
the
same
the
of
presence
of
number
people present
all
"upper room" [1: 15]), why has the author chosenthe women and Jesus' family to be those
described as in unanimity with the Eleven apostles? How is this related to the general
notion of "preparations?" Some commentatorssuggestthat the apostlestogether with the
in
Spirit
for
in
family
"one
the
Jesus'
the
to
coming
of
accord" prepare
prayed
women and
Acts 2. Yet again, what is so special about the groups of women disciples and Jesus' family
that they were honourably mentioned in favour of the other followers of Jesus? What is the
before
in
the
by
locating
the
this
to
upper
room
occurrence
achieve
author attempting
before
brethren
body
the completed
120
the
and
an
election,
conduct
apostlesand
whole
of
Twelvereceivethe Spirit's baptism?

We suggestthat what we are dealing with here in 1:12-14 is the significance of the
family
disciples
Jesus'
to the author's agenda of promoting the
and
groups of women
is
hypothesis,
Acts
1:
12-14
leadership
On
therefore not simply an
this
status.
apostles'
"empty interval," nor does it fit in with the general notion of "preparations for Pentecost."
The women disciples and Jesus' family have a social significance in the author's campaign
to promote the apostles' leadership status. We propose that Mary and Jesus' brothers
representa significant clientele in the Christian community. The sameidea applies with the
it
in
disciples.
Wbile
true
that
the
maybe
general
status
of
women
women
ancient societies
9J.D. G. Dunn, Acts oftheApostles (Valley Forge, Pennsylvania:Trinity Press, 1996), p. 15.
10C.K. Barrett, YheActs oftheApostles, p. 61.
"L. T. Johnson,TheActs oftheApostles, pp. 33-34.
is not necessarily equal with that of men, there is enough evidence to suggest that the
in
disciples
the
women audience Lukecommand an unofficial representationof
women
Acts or of the Christian community.12
Again, we submit these proposals because of the questions which the traditionhistorical method has not satisfactorily answered. We believe that Acts 1-2 is not just the
story of Jesus' ascensionand the coming of the Spirit on the day of Pentecost. Rather, these
from
tell
the
their
transformation
the
transformation
story
chapters
of
apostles' status
being the former followers of Jesus to becoming the new leaders of the Christian
community. The episodesin 1:12-14 and 1:15-26 are found between the Ascension and
Pentecostevents becausethey are issues so crucial to both the author and his readersthat
they need to be resolved before the apostlesfinally receive their confirmation as leaders.
We propose, therefore, that the whole processof the apostles' status transformation
is the author's means of "legitimation. " To put it more precisely, the author of Luke-Acts
neededto legitimise the apostles' changeof status, from being followers of Jesusto
becoming the leaders of the Christian community, not only because of the leadership
vacuum created by Jesus' departure, but also becauseof two significant social issues: the
13
by
betrayal
Judas'
Jesus
the
embarrassmentto the group of apostles caused
of
and
,
significance of the apostles' relationship with other disciple groups.
12Cf.L. C. A. Alexander, The Preface to Luke's Gospel. Literary Convention

and Social
Context in Luke 1: 1-4 and Acts 1: 1 (Cambridge: CambridgeUniversity Press, 1993), p. 191. Phoebe
and Lydia may have had their own clientele as they too have been known to serve as Christian patrons.
Seealso A. J. Marshall, "Roman Women and the Provinces," in Ancient Society 6 (1975), pp. 109-27.
Quite helpful is the contribution of C. F. Whelan, "Amica Pauli: The Role of Phoebein the Early
Church," in JSNT 49 (1993), pp. 67-85; and B. J. Brooten, WomenLeaders in the Ancient Synagogue:
Inscriptional Evidence and Background Issues,Brown Judaic Studies,36 (Chico, CA: ScholarsPress,
1982), pp. 5-14. We will discussmore on this issuein its designatedsection (Chapter Five of this
thesis).
13E. P. Sanders,Jesusand Judaism (London: SCM Press,1985), p. 100.
We will work from the hypothesis that the replacement of Judas is primarily
intended to blot out the social shamehe has brought upon the apostolate. It is a hypothesis
which assumesthat the Lukan community of believers were gripped with the horror of the
fact that Judas,a member of the Twelve, could actually have betrayedJesus.This proposed
hypothesis is not without a basis, not least in the development of tradition about Judas and
his sin.14 NT scholarship, for exwnple, arguesthat the Judas accounts in Lk. 22:3-6 and
Acts 1:16-20 are a conflation of other earlier traditions concerningwho Judasis and what he
standsfor. The conflation is from stories and legendson how Judashas come to be known
15
is
he
follower
Judas
The
that
was
a
who
as almost synonymouswith evil.
not only
evil of
betrayedJesus,but more seriously, that he was a member of the Twelve - the inner circle of
Jesus' apostles.
Up until Judas' replacementby Matthias in Acts 1:15-26, Judashas not been known
as a characterindependentfrom the title "a member of the Twelve." In other words, it is
probablethat his deedsandhis membershipof the exclusiveTwelve havegravelyaffected

16
the reputation of the whole group.
Luke-Acts has been consistent in emphasisingthat Judas was "one of the Twelve"
(Lk. 22:3,47; Acts 1:17). Moreover, the referenceto the title "the Eleven apostles" in the
early chaptersof Acts immediately suggeststhe absenceof one since they have been
14Adiscussionon this issueof how tradition has expandedthe story on Judas' death is in
Chapter Six of this thesis. A detailed explanation on the conflation of traditions is provided by Kirsopp
Lake in "The Death of Judas," in TheBeginnings of Christianity, Part 1, F. J. FoakesJacksonand K.
Lake, eds. (London: Macmillan and Co., Ltd., 1933), pp. 22-30. Seealso H. Maccoby, Judas Iscariot
and the Myth ofJewish Evil (New York: Free Press, 1991; Oxford: Maxwell-MacMillan, 1992), pp. 17,
137,146-153; YheSacred Executioner (London: Thames& Hudson, 1982), pp. 7-10; "Who Was Judas
Iscariot?" Jewish Quarterly (199 1), pp. 8-13.
15Adetailed treatmentof this issuecan be found in W. Klassen,Judas: Betrayer Friend of
or
Jesus?(London: SCM Press,1996), pp. 11-27. "To call someoneJudasis the height of insult" J.
Fitzmyer, TheActs of the Apostles,p. 22 1.
16CEB. Witherington III, TheActs ofthe Apostles: A Socio-Rhetorical Commentary(Grand
Rapids: Eerdmans,1998), p. 122.
originally twelve. It is an absencewhich everyoneunderstoodto have come about, not only

becauseof Judas' death, but also of his betrayal of Jesus. Even the reference "he was
numbered among us" 6u xaTijptOgTjgtvo; fiv kv giv in Acts 1:17 emphasisesthe fact
that Judaswas one of the twelve apostles. It is therefore most unlikely that Judas and his
deeds were viewed independently from his office and membership in the Twelve.
As
Fitzmyer observes,
Luke is merely echoing the horror that early Christians sensed, whenever Judas was
mentioned, a horror reflected in the various qualifying phrases added to his name,
as one of the Twelve "who became a traitor" (in the list of Luke 6: 16); "Satan
entered into Judas, who was called Iscariot and was numbered among the Twelve"
(Luke 22: 3); "one of the Twelve, the one named Judas" (Luke 22: 47); "Who
betrayed him" (Mark 3: 19; Matt. 10:4; cf. Mark 14: 10,43; Matt. 26: 14,25,47;
John 6: 71; 12:4; 13:2; 18:2,5). "He had been numbered among us and was
apportioned a share in this ministry of ours" (Acts 1: 17). That ministry Judas chose
to desert. 17
We intend, therefore, to work from the assumptionthat Judas' failure could not have
been viewed as his alone. The whole "Judas tragedy" is a tragedy that has affected the
8
statusof the whole group!
We will also attempt to work from the hypothesis that the author's portrayal of
unanimity between the apostlesand the other character-groupsin the upper room (1: 12-14)
masks the probable differences between the apostles and the women disciples and Jesus'
family. We will attempt to show why the author has specially focused on the women and
Jesus' family despite the other possible groups of disciples who have followed Jesus. The
projection of unanimity betweenthe apostlesand the women disciples and Jesus' family is a
crucial factor in uniting the Christian community of Luke-Acts to recognise the new role
and statusof the apostles.
17J.Fitzmyer, 7he Acts of the Apostles,p. 220.

'gCf. L. T. Johnson,TheActs ofthe Apostles, p. 38.
The author of Luke-Acts, we believe, has succeededin redeeming the honour and
have
integrity
To
leadership
Eleven
the
the
achievedthis, the author
apostles.
of
promoting
was able to convince his readers that the Eleven apostles have gone through a serious
transformation. It is a status transformation, not only of social rank, but primarily of the
Luke-Acts,
leaders
by
(including
from
(firstly)
"moral")
the
and
of
readers
expected
virtues
(generally) the society (in this case,the Christian community). This required (as we have
disciple
known
demonstration
groups and the
of unanimity with other
stated) a
excommunicationof Judasfrom the "Twelve" sealedby the election of a suitableand

Eleven
The
the
themselves
Matthias.
that
status
means
change
of
qualified replacementin
denied
Jesus
(including
followers
Peter
from
being
transformed
the
who
are
unreliable
Lk. 22:54-62)19to becoming the strong and reliable leadersof the Christian community.
We suggestthat there is a processof transformation and that this can be understood
in the events of Acts I and 2. Specifically, we designateActs 1:3-2:47 as the narrative by
image
Luke-Acts
the
the
of the Eleven apostlesthrough such a
which
author of
promotes
for
in
instruction
Jerusalem
The
the
to
transformation.
and
wait
remain
process of status
father
(1:
(1:
9-11),
3-5),
Jesus'
the enumeration of the apostles'
the
of
ascension
promise
namesplus the waiting and praying in unity with the women and Jesus' family in the upper
room (1: 12-14), the speechof Peter on Judas' betrayal and subsequentelection of Matthias
(1: 15-26), the outpouring of the Spirit upon the apostles (2: 1-4), and the gathering of the
191am not sure how Witherington deduced the possibility of Peter's restoration
solely from I
Cor. 15:5. While he suggests the probability of Luke being aware of the tradition in John 2 1, he has not
discussed anything at all concerning the links between the two gospels. Speaking on the character of
Peter in Acts 1: 16, Witherington states that,
What one notices inunediately about this section is the leadership role that Peter assumes, a
role that is to continue in the next few chapters in Acts. This is especially striking in view of
Peter's denial of Christ, which is the last major episode prior to this in Luke-Acts in which he
was a prominent figure (cf. Luke 22: 54-62). This role among the disciples is presumably to
be accounted for by the fact that Jesus appeared to Peter personally and restored him (I Cor.
15:5), a tradition Luke knows about (cf. Luke 24: 34) but either does not have sufficient data
to relate or does not choose to tell the story, probably the former.
D. Witherington III, The Acts of the Apostles, p. 116.
Peter
have
from
different
together
the
of
with the
with
preaching
crowd who
come
places,
Eleven apostles beside him (2:547) are all designed by the author to campaign for the
apostles' leadershipstatus.
1.1 Methodology
Issuesabout statustransformation, the restoration of honour and integrity, and the desire to
win the loyalty and support of other disciple groups are interactions between the author and
his readersinvolving the "interrelations,valuesand symbolswhich characterised

the early
Christian communities of the NT. "20 We propose that the episode in Acts 1:12-14 makes
historical sense when read with the understanding of the social concepts of the family,
kinship, and the patron-client relations in the setting of Luke-Acts. Likewise, the episodein
1:15-26 is best appreciatedwhen one readsit with an understandingof the social concept of
honour and shame. As a whole, we suggestthat Acts 1-2 is the narrative about the apostles'
status transformation with the episodes of 1:12-14 and 1:15-26 serving as crucial social
issues needing immediate attention and solution before the confirmation of the apostles'
new leadership status. The question now is how do we best demonstrate this kind of
reading on Acts 1-2 which primarily involves these two important tasks: (1) the author's
intent to show to his readersthat the apostleshave gone through a serious transformation,
and (2) that the episodes of 1:12-14 and 1:15-26 are necessaryand crucial stagesin this
statustransfonnation process?
Our quest for the method by which we can best demonstratethe kind of reading we
have suggestedleads us to the discipline of social-scientific criticism.
Specifically, we
20p Esler, TheFirst Christians in Their Social Worlds: Social-Scientific Approaches to New
.
TestamentInterpretation (London: Routledge, 1994), p. 2. Seealso D. G. Horrell, Social-Scientific
Approaches to New TestamentInterpretation, D. G. Horrell, ed. (Edinburgh: T&T Clark, 1999), pp.
3-27.
10
intend to use models from the social-scientific approachto help us show the plausibility of
the proposed reading we have suggestedfor Acts 1:3-2:47. However, before we describe
and discussthe model we have in mind, we need to briefly justify our preferenceto use the
method of social-scientific criticism. We will do this by first defining the method. We will
then discussthe current issuesabout the method, more specifically
what models are and
how they are helpful in the interpretation of biblical texts.
1.1.1 What is Social-Scientific Criticism?

In our opinion, the historical method has given all it could give to make sense oSthe
function of 1:12-14 and 1:15-26 in the narrative of Acts 1-2. Yet despite this, the results
still fall short of convincing explanations.
The developmentof various innovative studies in the past three decades21however,
more particularly in the field of human sciences,has opened up new insights on biblical
historicalproblems- problemswhich havebeenlockedup throughthe centuriesbecauseof

the wide social and cultural gap between the writers in the biblical world and the present
world we the modem readerslive in. The questionswe have raised on the narrative of Acts
1-2, especially 1:12-14 and 1:15-26, can now have plausible explanations. This method, the
employment of the social sciences including sociology, anthropology, social psychology,
22
in
interpretation,
biblical
is
known
Social-Scientific
and economics
as
criticism.
Social-scientificcriticism is definedas,". that phaseof the exegeticaltask which

..
analyzes the social and cultural dimensions of the text and of its environmental context
21Acomprehensivebibliography on Social-Scientific Criticism

and Social-Historical Studies
has beenprovided by J. H. Elliot, Kat is Social-Scientific Criticism? (Minneapolis: FortressPress,
1993), pp. 138-174.
22P.F. Esler, TheFirst Christians in Their Social Worlds, 2.
p.
11
through the utilization of the perspectives, theory, models, and research of the social
,, 23
sciences.
24
C.
S. Barton sharesfour important contributions of the method to biblical exegesis:
1. The social sciencesfocus attention on the "synchronic" relations, that is on the
by
by
is
to
the
a complex
one
another
related
actors
social
way meaning generated
web of culturally-determined social systemsand patterns of communication.
Applied to 1:12-14, for example, we are able to ask about the significance of the
in
family
Jesus'
disciples
the
upper room.
the
the
and
with
women
of
apostles
meeting
While the historical method focuseson the activity of the charactershaving unity in prayer,
Spirit's
fulfilment
for
the
the
coming, social-scientific criticism
themselves
of
preparing
helps us to focus on the social relationships of the characters, relationships which seem so
04-
important for the author and his readersthat they necessitatedthe mention4his
25
episode.
2. Social-scientific analysis is useful also in helping the interpreter of the NT to fill

the gaps in understandingcreatedby the fragmentarinessof the texts as sourcesof
historical information.
One of the main "gaps" this thesis will attempt to solve is the problem of who and
how many were the first recipients of the Spirit's baptism in Acts 2: 1-4. The sudden
23J.H. Elliott, fflat is Social-Scientific Criticism?, p. 7.

24S.C. Barton, "Historical Criticism and Social-Scientific Perspectivesin the New Testament:'
in Hearing the New Testament.
- Strategiesfor Interpretation, J. B. Green, ed. (Grand Rapids:
Eerdmans,1995), pp. 69-74.
25 The
author's representationand the readers' reading of the text involves an interaction
within a given social system. In other words, the text is not independentfrom the social understanding
which is mutually sharedby the author and reader. P. van Stadenstrongly adheresto this view and
states,
it is immediately obvious that a text is not sterile, clinical conveyor of meaningby means
...
human
Many
typical
characteristicsare caughtup into
system.
other
equally
of a sharedsign
literary text. This is recognisedby literary critics, in that they study the emotional,
ideological, psychological, sociological and other aspectsof a text.
Now if texts do have theseaspects,and we concedethat they do, the next logical step is to
move into the domain of the human sciencesproper, and to make use of their scientific
theories,methodologiesand the results of their studies. In fact, this step is not only
desirable,but becomesa necessityif we want to understandthe text properly.
P. van Staden,"A Sociological Reading of Luke 12: 3548, " in Neotestamentica22 (1988), p. 338.
12
in
lead
brethren
1:
15
120
the modem reader to assumethat this
the
can
of
appearance
including
in
the previous
the
time,
the
of
people
are
all
same
room
at
same
number
26
brothers).
in
Jesus'
charactersmentioned 1:12-14 (i. e., the apostles,the women, Mary and
What qualifies this as a "gap" is the fact that only the eleven apostleshave actually received
instructions from Jesusto wait for the Spirit's empowerment in Jerusalem(Acts 1:4-5; 8).
So, if one takes it that the Spirit has come to fill all who were in the houseand that all spoke
in tongues,how then do we reconcile Jesus' "exclusive" instructions to the eleven apostles
against those (the 120 brethren) who were said to be present in the same room when the
Spirit came? The issue is compoundedby the fact that Lk. 24:47-49 as well portrays only
the apostlesmiGhave received Jesus' instructions to go and wait in Jerusalem for the
"promise of the father." Social-scientific criticism, specifically with the model which we
intend to read the narrative of Acts 1-2, will resolve this "gap." We will show that, despite
the presenceof the other charactersin the story, the apostles serve as the main actors and
subject, therefore, primary recipients of the Spirit's empowermentin Acts 2: 1-4.
3. Social-scientific criticism
to
to
the
tendency
offers
a
corrective
strong
...
"theological docetism" in many circles, that is, to the assumption that what is
important about the NT are its theological propositions, abstracted somehow from
their literary and historical setting, and that true understanding has to do with the
interpretation of the words and ideas rather than, or!"t"heneglect of, the embodiment
and performance of NT faith in the lives of the people and communities from whom
the text comes or for whom it was written.
26Again,an issuewhich we will discusslater. For the reasonswhy some

scholarsview that
the 120 brethren are the first recipients of the Spirit's baptism in Acts 2: 1-4, seefor example FL
Menzies, Empoweredfor Witness:TheSpHt in Luke-,4cts (Sheffield: Sheffield Academic Press,
1994), p. 176, n. 1. Menzies' reasonsinclude,
1. it is the most natural reading of ndvm;, since the 120 are presentin the preceding verses;
2. this conclusion is supportedby the repetition of tni %6cttn6 in 1:15 and 2: 1;
3. the potentially universal characterof the gift is stressedin 2: 17 and 2:39; therefore it
would be strangeif any of the disciples presentwere excluded from the gift of Pentecost;
4. more than twelve languagesare recordedto have been heard, implying more than twelve
were present.
13
As such, one of the focusesof this study is not primarily on the significance of the
Ascension and Pentecosteventsin the narrative of Acts 1-2.27 While thesetwo eventshave
inspired theological propositions (especially on Jesus and his ascension,and the Spirit on
the day of Pentecost)from many modem Christian circles, our aim is to understandhow the
apostles(as main characters)are presentedby the author in a narrative where two significant
eventstake place. Social-scientific criticism will help us attain this objective.
4. Social-scientific criticism
increasing our
the
also
offers
of
possibility
...
understandingof ourselves as readersof the text.... Tle social scienceshelp us to
recognize that our acts of interpretation are not neutral.
The use of the conceptual model of honour and shame, for instance, will show us
that it is possible to read the election narrative of 1:15-26 as a responseto a challengeposed
against the integrity of the apostlesas leaders.The question against the apostles' integrity,
as we have proposed,was brought about by Judas-a member of the Twelve. What is also
helpful in this exerciseis the ability to learn,not only the conceptof ancientvalueslike
honour and shame,but to reflect, compare and contrast the kind of values we the modem
readershave. By being able to identify and draw the line of what is ours as againstwhat is
religious tradition -a tradition conditioned by ancient values or social forces -a better and
more objective understandingof the text is possible.
Scepticism on the application of social-scientific criticism to biblical texts has also been
expressed. Specifically, the employment of the social sciences in NT exegesis has been
28
by
The objections basically fall under two
perceived
some as completely unfruitful .
27Forsuch focuses,seefor exampleM. Parsons,TheDeparture
ofJesus in Luke-,4cts: The
4scension
Narratives
Context
(Sheffield,
in
Sheffield
Academic
Press,
1987).
Studies
on Pentecost,on
,
the other hand, is vast. However, for updatedreferences,seeM. Turner, Powerfrom on High: The
Spirit in Israel's Restoration and Witnessin Luke-,4cts (Sheffield: Sheffield Academic Press,2000).
281nterestingly,
the scepticismon the use of social-scientific criticism in NT exegesishas also
been directed particularly againstthe book of Acts. Barton observesthree basic reasons. First,
14
its
because
First
the
of
those
simply
whole method
are
who completely rule out
categories.
in
This
"reductioniSf'29
nature.
which
are
primarily
presuppositions - presuppositions
leaving
from
that
the
the
text
no room
scientific
perspective,
a purely
method reads
means
for the religious factors which may have conditioned the ancient writer, the characters,the
30
functioning
is
itself.
Second
the
the
text
of the
practical
an
objection
on
readers,and
limited
is
deemed
in
interpretation
Here,
the
the
since
very
method.
social sciences
use of
they are "too dependentupon contemporarypatterns to assist in understandingfirst century
31
He
in
Judge's
"
finds
its
full
E.
A.
This
texts.
propositions.
objection
expression
t32,
tha
enumerates
sociological or socio-scientific studieson Acts are almost non-existent. If ever there is one, they will
most likely be introduced under related categoriesbut not the specific heading of any social-scientific
or sociological approach. Secondis the dominancein scholarshipof issuesto do with the historicity of
Acts. This may be attributed to:
1. The rise of historical criticism as the recognisedmethod of the scientific investigation of
the Bible since the Reforrmtion and Enlightenmentperiods.
2. The strong ecclesiastical/doctrinalinterest in the historical veracity of the apostolic
witness.
3. The particular Protestant(including Pentecostalist)interest in the testimony of Acts to the
church in the apostolic times.
4. The successand growth of archaeologyas a major historical discipline able to fill out or
even verify the "historical geography" of the world and of the early church.
5. The problem of epistemological debate.This is the question on how to respondto the
issueof the supernaturalin the book of Acts. It is not surprising that Acts has been
approachedmainly from a historical point of view.
Third is the problem of how to deal with the nature of the Acts material itself. Scholarslike Judgeand
A. Malhcrbe view that "Acts is amenableto interpretation as a sourcefor the social history of early
Christianity, but not for interpretation using the tools of the social sciences," S. C. Barton, "Sociology
and Theology," in Witnessto the Gospel. The Theologyof, 4cts, I. H. Marshall and D. Petersen,eds.
(Grand Rapids: Eerdmans,1998), pp. 459-72.
29Anattempt to account for a range of
phenomenain terms of a single determining factor.
Marxist theories, for example,have been branded as reductionist since they explain the diversity of
social behaviour by referencesimply to economy. "Reductionist," in ThePenguin Dictionary of
Sociology, Yd edition, N. Abercrombie, S Hill, and B. S. Turner, eds. (Penguin Books, 1994), pp. 34849.
30p F. Esler, Communityand Gospel in Luke-,4cts: TheSocial and Political Motivations of
.
Lucan Theology(Cambridge: CUP, 1987),p. 12.
31E.A. Judge,"The Social Identity of the First Christians: A Question of Method in Religious
History," YheJournal ofReligious History, 11 (1980), pp. 201-17. Esler adds C.S. Rodd, "On
Applying a Sociological Tlieory to Biblical Studies," JSOT, 19 (198 1), pp. 95-106.
32p F. Esler, Communityand Gospel in Luke-,4cts: TheSocial and Political Motivations of
.
Lucan Theology,p. 14.
15
1. Sociological models must be historically tested or "verified" before they can be

applied. Presumably,this meansthat they must closely fit the historical data to
which they are to be applied, otherwise they will be discarded.
2. Sociological models are "defined" with respect to particular cultures. This
hinders their being applied to first century society.
3. It is possible to carry out historical "field work" prior to the use of models. In
other words, Judge is espousingan empirical hunt for "the social facts of life
characteristic" of
the New
Testament world,
free from
theoretical
presupposition.
Both of these objections have aptly received rebuttals from biblical scholars who
have found the method very helpful in exegesis. With regards to the first objection,
sociologists begin to recognisethat while the method of sociological criticism may explain a
given phenomenon,such explanation is partial. Factors like economics,political, and even
33
be
behind
the other reasons
the existence of the same phenomenon.
religious, may well
This, of course,is the sameconviction we hold in our study of Acts 1:3-2: 14. We do not in
any way claim that the narrative of Acts I and 2 can only be explained from the method and
models we are proposing. There are other possibilities why the narrative has beenpresented
by the author in such manner. Ours specifically focus on the possible social implications
behind the sequenceand relationship of the events. We are convinced, however, that we
find the use of models from the method of social-scientific criticism as the best way to
addressthe questionswhich we feel the historical method has failed to answer.
As to the second objection, social-scientific exegetesfind that this is no longer the
case. For instance, Esler arguesthat Judge's points are all inconsistent. That sociological
models ought to be historically verified or validated before they are applied to the text
16
laws.
He
but
to
tools
them
social
akin
primarily
not as mental constructsor research
renders
it
insists
has
long
"as
to
the
that
the
situation
some analogy
as
comparativematerial
strongly
is quite unnecessarythat it correspondexactly.04
Sociologists have also been aware of Judge's secondobservation. Those producing
models and typologies have tended to strip these models of their spatial and temporal
35
increase
in
historical
their applicability
markings to
research . Again, Esler adds,
The case for using the social sciences in biblical exegesis is most thoroughly
establishedby demonstratingnot merely that this is a useful additional approach to
the text, but also that the traditional historical mode of analysis is defective
precisely in as much as it fails to utilise concepts and perspectivesfrom sociology
36
and anthropology.
Furthermore,to suggestthe possibility of carrying out historical "field work7 prior to

the use of models, Esler is precise in saying that it is quite impossible for a researcherto
collect facts without subscribing to a whole range of theoretical presuppositions. In other
field
inquiry.
is
into
there
thing
words,
a specific
of
no such
as a purely objective approach
Esler believes that "by not consciously and deliberately acknowledging and reflecting upon
his or her preconceptions, the historian runs the risk of imposing modem notions of
categorisation....
37
In reality, scholarswho discouragethe use of the social-scientific method in biblical

studies have not been very successful. More and more exegetesare becoming aware of the
38
in
biblical
texts. The employment of
significant contribution of this method studying the
33P. F. Esler, Communityand Gospel in Luke-Acts,p. 13.

34p F. Esler, Communityand Gospel in Luke-Acts,p. 14.
.
35E.g. B. R. Wilson, Magic and the Millennium: A Sociological Study
ofReligious Movements
ofProtest Among T?Ibal and Third-World Peoples (London: Heinemann, 1973), pp. 9-30; cited from P.
F. Esler, Communityand Gospel in Luke-Acts,p. 14.
38Apoint we hope this thesis will help to strengthen,especially the caseagainstthe
use of the
method in the book of Acts.
17
human
formulae
in
indeed
"piercing
the
of
stereotypesand conventional
assists
models
09
far
in
that
the
a
more clear-sightedview of the past.
we
can
obtain
present,
so
action
1.1.2 What are Models?

The practitioners of social-scientific criticism use models in the interpretation of biblical
texts. The term "model," according to Esler, is the general expression for the ideas and
been
have
"theories"
in
"typologies"
used
and
perspectives employed exegesis, although
40
"distinctive
has
"model"
however,
In
the
to
term
the
the
come represent
elsewhere.
end,
-U+kjL
by
interpretation
biblical
integration
the
a very
characterised
approachii
of
social sciencesand
"41
theory
method.
explicit use of
and comparative
Providing a simple definition of what models are has been difficult. Elliot attempts
this by pulling together different definitions in order to give a dynamic description. Quoting
Ian Barbour, he suggeststhat a model is "a symbolic representationof selectedaspectsof
, A2
the behaviour of a complex system for particular purposes.
For Bruce Malina, on the
other hand, a model " is an abstract simplified representationof some real world object,
, -A3
event, or interaction constructedfor the purpose of understanding,control or prediction.

Thomas F. Camey suggeststhat,
a model is something less than a theory and something more than an analogy ....
A theory is based on axiomatic laws and states general principles. It is a basic
proposition through which a variety of observations or statements become
link
between
by
A
theories and
contrast,
acts
as
a
explicable.
model,
way of
observations. A model will employ one or more theories to provide a simplified (or
39P.F. Esler, Communityand Gospel in Luke-Acts,p. 16.

40P.F. Esler, "Review of David Horrell, " in JT5 (1998) 49, p. 254.
41P.F. Esler, "Review of David Horrell, " p. 254.
42Cf.I. Barbour, Myths, Models, and Paradigms, p. 6; quoted from J. H. Elliott, "at is
Social-Scientific CKticism?, p. 4 1. For further reading on this issue, seealso B. Malina, YheNew
TestamentWorld.,Insightsftom Cultural Anthropology (Atlanta: John Knox Press, 1981); M. Black,
Models and Metaphors (Ithaca, New York- Cornell University Press, 1962), pp. 25-47.
43Cf. Bruce Malina, "The Social Sciencesof Biblical Interpretation," p. 23 1; quoted from J. H.
Elliott, fflat is Social-Scientific Criticism?, p. 41.
18
an experimental or a generalised or an explanatory) framework which can be

brought to bear on somepertinent data.44
45
Models help to identify the values and perspectives of the interpreter.
In the
investigation of the biblical text, for instance, the use of models brings to the surface what
are the properties of ancient social and cultural systemsas against what may simply be the
modem reader's late-twentieth century worldview.
Because a model is consciously
structured beforehand, it functions as a measuring tool, having the ability to make

46
comparisons and thus finiher see what the text holds and what it does not.
The
comparisons,however, do not function as an eliminating tool where the model is favoured

and maintains its structure as it disintegratesthe text. In other words, "a model is not a set
of pigeon-holes into which data is slotted. ....
The texts must supply the answers,not the
In reality, the model servesto exposeand asknew questions.And if indeedthe

modelg-A7
is
model not appropriate to the text that is being investigated, the model and not the text
48
be
discarded.
should adjusted,modified, replaced,or even
The usefulnessof models, according to Elliott, is measuredby how they "clarify and
explicate the theories and assumptions of the researcher."49 They ought to "reveal and
explain the properties and relationships of social behaviour, social structures, and social
50
processes.,, Therefore, the choice of what models to apply, Elliott adds, ". ..
is
determined by the types of social phenomena to be analysed and explained and by the
44CET. F Camey, TheShapeofthe Past: Models

and Antiquity, p. 8; quoted from J. H.
Elliott, Plat is Social-Scientific Criticism?, p. 4 1.
43p F. Esler, TheFirst Christians in Yheir Social Worlds: Social-Scientific Approaches to
.
New TestamentInterpretation (London: Routledge, 1994), pp. 12-13.
46p F. Esler, TheFirst Christians in Their Social Worlds:
pp. 12-13.
47p F. Esler, YheFirst Christians in Their Social Worlds,pp. 12-13.
48M Finley, Ancient History: Evidence and Models (London: Chatto
Windus, 1985),
and
.
p. 66.
49j H. Elliott, "Social-Scientific Criticism of the New Testament:More on Methods
and
.
Models," Semeia35 (1986), pp. 4.
50j H. Elliott, "Social-Scientific Criticism of the New Testament:,p. 4.
.
19
theories which the researcher holds concerning the nature, interrelationships, and
importance of thesephenomena."51
There are, however, exegeteswho hold that the use of models misleads rather than helps the
is
just
have
A
(a
that models tend to
mentioned)
we
exegete.
common objection
point
52
data.
first
,
This usually happens
impose "alien and inappropriate frameworks on
century
especiallywhen interpretersbegin their investigation with a model. Such a move, according
to D. G. Horrell, "can lead the researcherto view the evidence in a particular way, or to
53
be
He emphasisesthat models
',
present.
assumethat a certain pattern of conduct must
54
interpreters
it.,,
be
but
Horrell
that
"should not
to
warns
a guide research,
a product of
cannot avoid their own presuppositionsin their choice of models and that they shape the
55
way they seethings.
Model-users aptly respond back. It is argued that the issue is not whether we use
models or not.
In other words, any modem interpreter investigating the biblical text
56
is
his
hence
The
her
a
question
model.
study with certain presuppositions,
approaches or
51J.H. Elliott, "Social-Scientific Criticism of the New Testament,p. 9.

52p F. Esler, Modelling Early Christianity, p. 4.
.
53D. G. Horrell, " Models and Methods in Social-Scientific Interpretation: A Responseto P. F.
Esler, " in JSNT 78 (2000), pp. 90-9 1.
54D. G. Horrell, " Models and Methods in Social-Scientific lnterpretation' pp. 90-91, quoting
S. Barrett, Anthropology: Student's Guide to 71eory and Method (Toronto: University of Toronto
Press, 1996), p. 216. Instead,Horrell suggeststhe method of "interpretivism7' as a more workable
social-scientific approachin biblical interpretation. Interpretivism.(or interpretive criticism) involves
the "total immersion in another culture by a trained observer?' SeeP. F. Esler, Modelling Early
Christianity, pp. 4-8 for the issuesbetweenmodel-usersand interpretivists.
55Cf.P. F. Esler, "Review of D. G. Horrell, " p. 255.
56Horrell, however, finds the term "model" usedbroadly to refer to theory or ideal-types. He
believes that using this term in a very generalway is highly unsatisfactory. He finds two reasonswhy
this is so: First, the term is renderedalmost entirely vacuous. For Horrell,
if every presupposition,assumption,analogy,perspectiveor theory should be called a
"model" then, indeed,we use models all the time, whether consciously or not, and the term
little"Wrana convenientlabel to describethe widely acceptedtruth that human
becomes
perception is never purely objective or detached.
20
fact
he
interpreter
is
the
that
the
of
or she approachesthe text
conscious
modem
whether
'how
imagining
beforehand.
Elliott
"every
As
of
points
out,
of
reconstructing
with a model
it was back then' necessarilyinvolves the use of some conceptual model. 'If we use them
58
,,
Or as
do
(quoting
T. F. Cameys) 'they control us, we
not control them.
unconsciously,'
Esler puts it,
Models will have built into them certain modem assumptionsand perceptions, but
these are essentialif we are to addresscultural experiencedifferent from our own in
terms we can comprehend. The debateis really about what assumptionswe should
"9
adopt, not whether we model or not.
The aim is whether the text will provide some answers that are historically plausible or
60
its
intact,
keeping
it
does,
has
been
If
If
text
the
the
remains
achieved.
not,
not.
goal
secrets within.
The interpreter then resolves to find another model in order to make
historical senseof the biblical text which has been locked up in centuries by its respective
61
dimensions.
social and cultural
62
Cross-Cultural.
Two
Types
The
Environment
1.1.3
and
of Models:
63
in
biblical
There are at least two types of models which social-scientistsuse
exegesis.
Second,the term is in dangerof "obfuscating" the significant differences betweenthose who usesa
"model-based" approachand those who favArLw"interpretativeapproach." D. G. Horrell, JSNT 78
(2000), p. 85.1%
57Cf. T. F. Carney, TheShapeof the Past.,Models and Antiquity, p. 5.
58J.H. Elliott, Nat is Social-Scientific Cilticism?, pp. 44-45.
59P.F. Esler, Modelling Early Christianity, p. 7.
60CEP. F. Esler, "Review of D. G. Horrell, " p. 109.
61P.F. Esler, "Review of D. G. Horrell, " p. 109, p. I 11.
62The needto mention this issuewas brought to my attention during Dr. L. C. A. Alexander's
reading of her seminarpaper entitled "IPSE DLX7T.- Citation ofAuthority in Paul and in the Jewish and
Hellenistic Schools," at the Biblical StudiesDepartmentseminar,Sheffield University, 9 October 2000.
A paper originally presentedby her at the proceedingsof the 1997 Rolighed conferenceunder the
ed.
seminartitle Paul Beyond the Judaism-HellenismDivide, T. Eherg-Pedersen,
A
63Different from the five main types of models which T. F. Carney proposes. Mine is plainly
the general types which is basically classified into two. For the discussionof Carney's five main types
of models, seeT. F. Carney, TheShapeof the Past, pp. 13-34.
21
64
developed
from
First is the model which is conceived or
the environment of the teXt. in
imported
from outside the social and cultural milieu of
these
models are not
other words,
text concerned. The model, instead,has been structured and defined from what is basically
has
been
biblical
A
this
type
the
example
of
environment.
good
available or presentwithin
demonstratedby W. Meeks in his book TheFirst Urban Christians: The Social World of the
Apostle PaUl.65 Meeks' quest to understandthe formation of the ekkIesia in the time of the
apostle Paul sought to develop a model of "group formation7 solely on what is found or
available in the Pauline writings and its NT contemporaries. His models therefore include
insights from the nature and composition of the "household," the "voluntary associations,"
the "synagogue," and the "philosophic or rhetorical schoolS.,,
66
Together with these,Meeks
Christian
fellowship
boundaries
Pauline
define
to
the
attempted
of
also
and
nature of
groups. These included the "language of belonging," the "language of separation," " purity
do
boundaries,
institution,
identity
"
"
"autonomous
to
the
the
and
encouragement
and
of an
67
mission.
,, 68
Tlie second type is known as the "cross-cultural model.
Models from this type
are those which are drawn from the field of the social sciences and are developed by
69
human
behaviour.
The principle behind this model-type is that the
empirical researchon
investigation of the social dimensions of early Christianity can be greatly enhancedwith
"the assistanceof over a century of researchinto arguably similar areasof human behaviour
"For a collection of essayson the concept,types, and application of models,

seeJ.
Richardson,ed., Models ofReality. Shaping Thought andAction (Mount Airy, Md.: Lomond
Publications, 1984).
65W.Meeks, TheFirst Urban Christians: TheSocial World of the Apostles Paul (New Haven:
Yale University Press, 1983). Also, R. S. Ascough, "at Are TheySaying About the Formation of
Pauline Churches?(New York: Paulist Press, 1998); R. Wilken, "Collegia, Philosophical Schoolsand
Theology," in Early Church History, S. Benko and J. J. O'Rourke, eds. (Valley Forge: Judson, 1971).
66W. Meeks, The First Urban Christians, pp. 74-84.
67W. Meeks, The First Urban Christians, pp. 84-107.
68Cf. P. F. Esler, Review of Horrell, p. 257.
69p F. Esler, TheFirst Christians in Their Social World, p. 2.

.
22
70
by
conducted
anthropologists, sociologists, and social psychologists.,, This principle
works from the assumption that certain patterns of human social activity are shared and
maintained through the centuries by various societies both ancient and modem. The
discipline of the social sciences has "objectivated"71 and formulated these patterns into
theories and models by which they can be used and tested in the study of societieswhether
they be in the presentor in the past. Social-scientific criticism is the method which enables
us to "pick and choose" among these models and theories on offer to see which are most
likely to help in producing historically plausible readingsof the biblical texts.72
In this thesis, it is the cross-cultural type of model which will serve as our theoretical
framework. To explain further how we will go about doing this, we now move to discuss
the specific model we have in mind.
1.2 The Rituals of Status Transformation.
Thereis no doubtthat onecanreadin Acts 1-2the apostles'changeof statusfrom followers

to leaders. As we have stated before, the ascensionof Jesus is not only the story of his
departurebut also the beginning of the apostles' assumptionof the leadershipresponsibility
over the Christian community. Nor is Pentecostsimply the story of the Spirit's arrival but
also the event which confirms such a leadership responsibility upon the apostles. From
these ideas, we conclude that Acts 1-2 is a narrative telling the process of the apostles'
statustransformation.
70P.F. Esler, Review of Horrell, p. 253.

71Cf.P. L. Berger and T. Luckmann, TheSocial Constniction ofReality. A Treatise in the
Sociology ofKnowledge (England: Penguin Books, 1966), pp. 65-109. In particular, P. Berger is a
sociologist who developedhis theories from the pioneering studies of such as Max Weber (1864-1920);
Emile Durkheim (1858-1917); K Marx (1818-1883).
72Cf.P. F. Esler, review of Horrell, p. 254.
23
One of the tasks we have aimed to do is to study this status transformation process
We
1:
15-26.
1:
12-14
function
historical
the
the
and
episodes of
of
sense of
and make
believe that we have a model from the method of social-scientific criticism which will help
A
"is
"ritual,
transformation.
The
the
that
this
of
status
rituals
of a
aim.
model
us achieve
by
is
in
is
the
the
the
perceived
world
participant understanding way
ritual a meansof aiding
form
is
"symbolic
its
in
It
of
a
their social group and a way of participating
patterns.
expressionwhich mediatesthe cultural core values and attitudes that structure and sustain a
society.,
)73
We proposethat the way the eventsin Acts 1-2 are sequencedand narratedyiel&-
his
help
to
the
readers that the
author
convey
certain social symbols, symbols which
leaders.
leaders
from
followers
have
been
their
to
transformed
apostles
-
Social
74
is
It
have
the
transformation
this
as
rites ofpassage.
classified
processof
anthropologists
higher
level.
level
from
from
domain
to
to
another
one role or status
one
another,
a passage
1.2.1 The Rites ofPassage by Arnold van Gennep.

One of the most significant pioneers in the study of ritual behaviours in its relation to the
dynamics of individual or group life is that of the French scholar Arnold Van Gennep. His
75
insights
in
has
)
de
(originally
1908
Les
opened up new
published
work
passage
rites
through the comparative analysesof social worlds. His studieswere moved by the desire to
76
behaviour.
This meant the
understand and give rational explanations on religious
investigation of its "historical origins, making comparative analyses, or presenting
73M.McVann, "Rituals of StatusTransformation," in TheSocial World qfLuke-Acts, J. H.

Neyrey, ed., (Peabody,Massachusetts:Hendrickson, 1991), p. 334.
74Aterm first used systematicallyin anthropology to denotepublic ceremoniescelebrating the
transition of an individual or group to a new status,for example initiation ceremonies.The Penguin
Dictionary ofSociology, Yd edition, N. Abercrombie, S Hill, and B. S. Turner, eds. (Penguin Books,
1994), p. 360.
75A.van Gennep, TheRites ofPassage, trans. by M. B. Vizedorn and G. L. Caffee (Chicago:
The University of Chicago Press, 1960).
76A.van Gennep,TheRites ofPassage, p. vi.

07
functional interpretations.
24
His investigation, however, was careffil not to conduct the
in
from
its
He
bits
the
works
of
and
pieces
and
alien
social
setting.
examination
phenomena
from the "tradition of positivism - the insistence that general laws of social processshould
be derived from empirical researchrather than from metaphysicalspeculation.)978
The major contribution of van Gennepis his study of ceremonieswhich accompany
an individual's "life crises." It is from this that he formulated his theoretical framework of
79
de
rites passage. In this framework, van Gennep identifies three major phaseswhich the
individual or group goes through: separation,transition, and incorporation. These phases
are based on van Gennep's understanding of the dichotomy of things, specifically of the
sacredand the profane. S. T. Kimball, writing the introduction to the English translation of
van Gennep's TheRites ofPassage, explains:
dichotomy of the sacred and the profane
is a central concept for
the
...
...
understanding the transitional stage in which an individual or group finds itself
from time to time. The sacred is not an absolute value but one relative to the
situation. The person who enters a status at variance with one previously held
becomes"sacred" to the others who remain in the profane state. It is in this new
condition which calls for rites eventually incorporating the individual into the group
and returning him to the customary routines of life. These changes may be
dangerous,and at least, they are upsetting to the life of the group and the individual.
The transitional period is met with rites of passagewhich cushion the disturbance."
Van Gennepmade it clear that his interest in not in the rite itself but their order. He finds
that the order within rites is basically the same, a pattern of the rites of passage. Kimball
also noticed that van Gennepwas able to show the "existence of transitional periods which
81
sometimes acquire a certain autonomy.,, Finally, van Gennep declared that there was a
connection between the actual spatial passageand the change in social position. This
77A.van Gennep, TheRites ofPassage, p. A.

78A.van Gennep, TheRites ofPassage, p. vii.
79A.van Gennep, TheRites ofPassage, p. vii.
BOA.van Gennep, TheRites ofPassage, pp. viii-ix.
8'A. van Gennep, TheRites ofPassage, p. x.
25
connection is "expressedin such ritualization of movements from one status to another as

an 'opening of doors."82
The impact of van Gennep'stheoretical framework can be measuredby the extent of
responsesto his propositions. Severalhave sought to use his ideas, incorporated them into
the literature, attacked, defended, and expanded them.83 Some of the more significant
84
Gennep
from
A.
R.
Radcliffe
Brown
E. D. Chapple and C. S.
responsesto van
are those
,
Coon85 These scholars extendedvan Gennep's identity of the "crisis" which the group or
.
individual experience. According to Kimball, Chapple and Coon investigating the precise
nature of the "crisis" helps in understandingthe "disturbance" within individuals or groups.
86 Kimball statesthat, "van Gennep
commented upon the disturbanceswhich changesin
status produced in the individual, and he saw rites of passage as devices which incorporated
87
individual
into
in
Radcliffe-Brown
an
a new status
a group.,,
such rites actually function as "restorative
adds to this the idea that
of the moral sentiments which had been
disturbed through the changes in social life ofthe group. ,88
A more popular expansion of van Gennep's framework is that of Victor Turner.

Specifically, Turner's book The Ritual Process89 contributed valuable insights into van
Gennep's "transition" phase to which Turner formulated his liminality-communitas stage.
82A. van Gennep, TheRites ofPassage,

p. x.
93Earlier notable studies
would include A. M. Tozzer, Social Origins and Social Continuities
(New York: Macmillan Co., 1925); G. Bateson,Naven (Cambridge, England: University Press, 1936);
C. A. DuBois, ThePeople ofAlor (Minneapolis: University of Minnesota Press, 1944); M. Mead,
Growing Up in New Guinea (New York. Blue Ribbon Books, 1930).
"Cf. A. R. Radcliffe-Brown, TheAndaman Islanders (Cambridge: Cambridge University
Press, 1922).
85E.D. Chapple and C. S. Coon, Principles
ofAnthropology (New York: Henry Holt & Co.,
1942).
86A.van Gennep, TheRites ofPassage,
p. xiii.
87A.van Gennep, TheRites ofPassage, p. xiii
88A.van Gennep, TheRites
ofPassage, p. xiii; italics mine.
89V.Turner, TheRitual Process: Structure and Anti-Structure (New York- Aldine De Gruyter,
1995).
26
This stage is crucial to our study of the function and relationship of 1:12-14 and 1:15-26
within the apostles' ritual of statustransformation in Acts 1-2.
1.2.2 The Ritual Process by Victor Turner.

Turner is also a social anthropologist interested in the study of group life. He recognised
that van Gennep's theoretical framework indeed shows structural similarities in rites, either
of statustransformation, puberty, death, marriage,birth, healing, "to which they all operated
as a way of marking life processin the experienceof the people among whom he had lived
"90
worked.
and
Yhe Ritual Process is the product of Turner's study on a particular group, the
Ndernbu people of northwestem Zambia. This is where Tumer differs from the other
scholarswe have cited above. "Where van Gennep... had sought to organize all of cultural
from
field
Turner
superorganically,
argued
specific
making
generalizations,
practice
global
data."91 He applied van Gennep's schima of rites de passage into a specific people-group
context. Turner then was able to analyse where the tripartite processual scheme of
separation,transition, and incorporation helps in the study of a particular social context. In
developed
lacking,
Turner
the
made expansions and
van
areas where
scheme seems
Gennep'sframework.
One of these expansions,as we have stated earlier, is on van Gennep's "transition"
stage. Turner introduces the term "communitas" into the samestageto representthe type of
bonding between the initiands. This happenswhen the liminal subjects share comradeship
9OV.Turner, TheRitual Process,p. xi.

91FLD. Abraham's foreword in V. Tumer, TheRitual Process,p. xL
27
with each other as class, rank, wealth, or social status are broken down even as they all
92
submit to the ritual elders and experiencethe equality of sharing a common predicament.
This liminality-communitas stage servesas an important stage in the processof the
rite of passage. It is when, according to Turner, the subject experiences the "limbo of
,, 93
statuslessness.
The individual or group going through the process is "betwixt and
between7the statusor role that has been designated.94 This description is very helpffil if we
are to understandthe function of the author's report about the events which happenedwith
the apostles between the time they were commissioned by Jesus in Acts 1:8 and the
confirmation of their new statusby the baptism of the Spirit in 2: 1-4.
But why do we find van Gennep's theoretical framework and Turner's expansion of
the same helpfiil in our exegesisof Acts 1-2? The answer lies in the plausibility of Mark
MeVann's study as he attempted to use the model on Jesus' status transformation in the
gospel of Luke.
McVann called his model the "Rituals of Status Transformation"
(altematively RST).
1.2.3 The Rituals ofStatus Transformation by Mark McVann.

Mark McVann's study is found under the category of "social dynamics" in the 1991 project
95
Context
Group
Social
Yhe
World
Luke-Acts:
Models
for
the
Interpretation.
entitled
of
of
McVann's work, "Rituals of StatusTransformationin Luke-Acts: The Caseof Jesusthe

Prophet" is a slightly modified version of Turner's model. What follows is a summary of
92FL L. Cohn, "Liminality in the Wilderness," in TheShapeofSacredSpace: Four Biblical

Studies (ScholarsPress, 1981), p. 10.
93V. Turner, TheRitual Process,p. 97.
94Cf.FL Cohn, "Liminality in the Wilderness," p. 10.
"Edited by J. H. Neyrey, (Peabody,Massachusetts:Hendrickson, 1991).
28
McVann's propositions. From there, we will show how McVann's RST will serve as the
model and theoretical framework in our investigation of the apostles' status transformation
in Acts 1-2.
1.2.3.1 The Elements of a Ritual.

The rite of passageinvolves elementswhich help effect passageto the new role and status.
Ritual elements are what comprises the ritual itself. They include primarily the initiands,
the ritual elders; and the symbols (or sacra):
A. The initiands are the people who, individually or as a group, experience the
96
They are the ones who are ordained to take on the new
status of transfortnation ritual.
roles and statusesin their society after they have gone through the ritual process.
B. The transformation from one status to another is presided over by a person or
persons qualified to supervise the transition and certify its legitimacy. These persons are
07
known as "ritual elders.
The ritual elders may function as models for the initiands
becausethey are the "professionals" who embody the core values of their society.98 They
field
by
having
this
the
the
and they command
authority over
society as
are recognised
initiands
from
These
take
the
the
that
society.
elders
and
authority
people
within
respect
into a cleansing processby which they instil new ideas and wipe out the old preconceived
99
is
before
They need to enact these measures if the
the new status
confinned.
concepts
960therterms referring to the initiand (from initiare "to begie) are sometimesemployed by
both Van Gennepand Turner. These include, "passengers," novus - "new," "fresh," or neophyteneos-futon,"newly grown." Cf V. Turner, Dramas, Fields, and Metaphors: Symbolic Action in Human
Society (Ithaca: Cornell University Press, 1974), p. 232.
97V. Turner, Dramas, Fields, and Metaphors, p. 336.
98M.McVann, "Rituals of StatusTransformation," p. 337.
991nsomesocieties,the ritual elders may beat their initiands, withhold food or sleep, taunt or
insult them, strip them of clothing, or any other measureswhich debasesthe initiands' self confidence
and pride. Cf. M. McVann, "Rituals of StatusTransformation," p. 337.
29
initiands are to come out of the ritual as new people and understand their new roles and
in
before
in
their societies.
the
to
their
people
responsibilities
statuses order carryout
C. The ritual symbols (sacra) take various shapes. They are known to represent
bizarre.
At
in
familiar
to
them
things
seem
a
way
make
are
combined
such
yet
aspectsof
crucial points, they are taken out and exhibited before the initiands as a part of their
instruction in the basic facts of their culture.100They play significant roles during the ritual
because
formal
induction
"Ritual
the
the
are
sacred
symbols
ritual.
or at
and conclusion of
they are objects out of the ordinary. They provide a focus for the initiands during their
liminality, and ensurethat they concentrateon the values and attitudes of their society which
are concentratedsymbolically and highlighted in them."101
1.2.3.2 The Process of the Ritual.

Regardless of the specific status transformation or the particular ritualising society, the
fundamental stagesin any rite of passageremain largely the same: separation, transition,
102
Turner expands van Gennep's "transition7 stage by emphasising the
and aggregation.
liminality-communitas nature of such a stage. McVann's contribution is the expansion of
Turner's "liminality-communitas" with the addition of the phase which he calls "ritual
confrontation." This thesis will adapt MeVann's stagedescriptions:
10OIn
the rituals of somecults and other religious groups, the symbols may come as skulls,
masksrings, books, or even candles.M. McVann, "Rituals of StatusTransforrnation:'p. 337.
101Turner
explains further,
These symbols, visual and auditory, operateculturally as rnnemonics,or as communications
engineerswould no doubt have it, as "storage bins" of information, not about pragmatic
techniques,but about cosmologies,values, and cultural axioms, whereby society's deep
knowledge is transmitted from one generationto another.
V. Turner, Dramas, Fields, and Metaphors: SymbolicAction in Human Society (Ithaca: Cornell
University Press, 1974), p. 239.
102VTurner, Dramas, Fields, and Metaphors, p. 338. With primary referenceto the ritual,
.
Van Gennepusesthe serial terms separation, margin, and re-aggregation. Likewise, with referenceto
the spatial transitions, he employs the termspreliminal, liminal, andpostliminal. Cf. V. Turner, The
Ritual Process,p. 166.
A.
30
Separation is a major part of the ritual process. It "comprises symbolic
behaviour signifying the detachmentof the individual or group either from an earlier fixed
both.
from
"103
(a
in
from
'state')
the
or
social
structure,
a
set
of
cultural
conditions
point
Any initiand undergoing status transformation experiences separation in three ways:
separationfrom people, of place, and of time:
1. Separationfrom people takes the initiands away from the ordinary rhythm of the
society. The initiands go through the ritual of separation, at times by exclusion,
which is more often supervisedby the ritual elders.
2. Separationof place may be the designatedplace of initiation. In other societies,
these are placeswhere accessto it is difficult and maybe deemedsacred. It can be a
place known for receiving special revelations from spirits or gods; such places are
ideal sites for such rituals. 104
3. Separationof time is the moment when the initiands are thought to be removed
from the normal flow of time. They are believed to leave "secular" time and enter
into a sacred "timelessness." It can be a time of inactivity (e.g. prayer, silence,
immobility) or forced activity (singing, dancing).
B. Liminality-Communitas. Liminality'05 requires the initiands to abandon their
previous beliefs or habits, ideas, and understandings,their personal identities and relations,
with others in their society. Becausethey are "losf' from the culture during the time their
status is ritually recreated, any status they had is lost as well. In the liminal stage, the
initiand undergoesa symbolic death to his old life and is in the process of being reborn to a new one.
His situation in the ritual is often likened in the lore to being in the womb or the
103
V. Turner, 7he Ritual Process,p. 94.
104M.McVann, "Rituals of StatusTransformation," p. 339.
105From.
the Latin term limen meaning"threshold." In this case,the initiands go through the
phaseof liminal personae ("threshold people"). Cf. V. Turner, YheRitual Process,p. 95.
31
wilderness, to invisibility, to darkness, to an eclipse of the sun or moon, to

bisexuality. He is sexless or androgynous. He is out of time and space, a threshold
being. '06
The initiands (in some cultures) are perceived as dangerousor as pollution to those outside
the ritual processbecausethe initiands exist in limbo, a realm where they are "in between7
107
always an uncertain place.
Communitas108on the other hand, is the positive side of this process.Although it
,
cannot be consideredapart from liminality, communitas refers to the initiands' recognition
of their fundamentalbondednessor comradeshipin the institution into which they are being
initiated. This is the time when all inequality among the participants are broken down and
is replaced by equality and unity. Liminality, therefore, suspendsroutine and represses
status differences. Communitas,the focus on common humanity, can then emergeinto the
foreground, and an "all for one, one for all" spirit often develops among the initiands in a
rite of passage. It is the communion of equal individuals who submit together to the general
109
authority of the ritual elders.
C. Ritual Confrontation. The confrontation is usually a mock test initiated by the
ritual elder or selectedleaders of the community. Its purpose is to test the overall skills of
the initiand before he/she is reincorporated into the society. It appearsto function as the
product's "quality test" conducted internally by people in their own camp before they are
110
into
intend
leadorserve.
the
to
community which they
aggregated
106R.L. Cohn, "Liminality in the Wilderness," in TheShape

ofSacred Space: Four Biblical
Studies(ScholarsPress, 1981), p. 10.
107M.McVann, "The Rituals of StatusTransformation," p. 337.
108Aterm in Latin preferred by Turner over "community" to distinguish the "modality
of social
relationship" from an "area of common living; " cf. V. Turner, TheRitual Process,p. 96.
109V.Turner, 7he Ritual Process,p. 96.
11OV.Turner, TheForest ofSymbols: Aspectsofthe Ndembu Ritual (Ithaca: Cornell University
Press, 1967), pp. 38-47; TheRitual Process,pp. 100-02; Dramas, Fields, and Metaphors, pp. 38-39. In
certain ritual transformations,someform of ritual mock battle or hostile confrontation as a final step is
seenas the initiands' achievementand public recognition of their new status. In some instancesreal
32
D. Aggregation (or reincorporation) happenswhen the ritual initiation is completed.

This is the time when the initiands return to the society, taking with them their new roles
hand,
larger
The
the
other
on
society,
and statuses,with new rights and obligations.
fulfilling
for
initiands
have
their new
that
the
the
requisite
capacities
now
acknowledges
roles within it. The initiands are no longer seen as threatening, dangerous,or unreliable.
They can be trusted and respect can be attributed. After the ritual, the initiands become
"'
useful to the society as they take up their new responsibilities.
1.2.4 The Model Applied: The Prophetic Role of Jesus in Lk. 3: 14: 30.
McVann identifies Lk. 3: 1-4:30 as the narrative where Jesus' ritual of statustransformation
occurs. It is the narrative which shows the changing of Jesus' role from private person to
112
public prophet.
For ritual elements,McVann obviously has Jesus as the initiand. The role which
Jesushas been transformed to after the ritual is that of a prophet. John the baptiser, on the
other hand, is the ritual eldcr. It is John who serves, in some way, as an example of the
prophet's role which Jesus is going to be. Though Jesus is superior to John, the ritual
113
initiating
into
John
Jesus
the prophet's role.
as the one
presents
violence occurs, while in others, there is a controlled and highly focusedexpressionof hostility and
tension such as that which occurs in a challenge-ripostesituation. Cf. McVann, "Tlie Rituals of Status
Transformation," pp. 34041.
11'McVann adds,however, that thosewho have been initiated into particular roles such as
shamans,prophets, or priests, undergo only partial aggregation. While they provide indispensable
servicesto the society, they remain partially on its margins since they are thought to retain accessto
powers and forces which make them dangerous.M. McVann, "The Rituals of StatusTransformation,"
p. 341.
112M.McVann, "Rituals of StatusTransfbrmation'p. 341.
113McVannstates,"Luke's description of John's behaviour in 3: 1-20 leavesno doubt that John
fulfills his role: (a) he remains"holy" or separate,apart from society at the Jordan, and (b) he acts
aggressivelyagainstsin." M. McVann, "Rituals of StatusTransformation," p. 343. In addition, the
tradition on the miraculous conception has been deducedfrom the accountsfound in Lk. 1:14-17 and
Mt. 1:18-20; StephenFarris, TheHymns ofLuke's Infancy Narratives (Sheffield: Sheffield Academic
Press, 1985), pp. 14-98. Becauseof thesetwo accounts,suggestionsthat Luke utilised traditional
material in forming his version is supported. That Luke used this material becauseof two possible
33
Luke has consistently presented John in tenns of this description. In the infancy
holy
is
in
is
described
John
being
John
the
a
called
role
of
a
prophet.
narratives
already
figure in 1:1-17; he will be separatedfrom pollution such as being drunk from wine in 1:15;
the presence of the Spirit in him describes him as powerful in 1:17,41-44.
John's
behaviour in Lk. 3: 1-20 shows that he is holy, has been set apart from society, and he acts
114
aggressivelyagainstsin. McVann adds,
The historical facts concerning John's actual relationship with Jesusescapeus. But
Luke's narrative presents John as Jesus' ritual elder: an, exemplary prophet and
learned
having
John,
implies
be
followed.
Jesus,
Luke's
to
that
studied
model
story
the role into which he is initiated, as the following comparison suggests:' 15
John the Baptiser
Jesusthe Prophet
1. holy figure (1: 15-17)

2. conflict with sinners
(3: 19-20)
3. discerns disguised evil
(3: 7-8)
4. proclaims justice
(3: 10-14)
5. preaches repentance
(1: 17; 3: 3,8)
6. faces rejection
(7: 31-33)
Son of God (4:3,9)

conflict with evil (4:3-13)
discernsevil hidden in the
tests (4:3-13)
justice
proclaims
(4: 18-19)
preachesrepentance
(5:32; 13:3,5)
facesrejection
(4:21-30)
reasons: First, is to show the parallels betweenJohn's and Jesus'prophetic ministries; and second,is to
show Jesus' superiority over John. E. Schweizer, The Good NewsAccording to Luke, D. Green, ed.,
(London: John Knox Press, 1984), p. 15; " The Spirit and Power: The Uniformity and Diversity of the
Concept of the Holy Spirit in the New Testarnent"J. Bright and E. Debor, trans.,Int 6 (1952), p. 263.
For a discussionon the parallel prophetic ministries of John and Jesus,seeR. Brown, TheBirth ofthe
Messiah: A Commentaryon the Infancy Narratives in Matthew and Luke (London: GeofrTeyChapman,
1977), p. 250.
114M.McVann, "Rituals of StatusTransformation," pp. 344-45.
115McVannarguesthat even in Luke 1-3, John the Baptiser is an explicit model of prophet for
Jesusthe initiand. This is odd since Jesusas Christ is superior to John. However, in the mechanicsof
the ritual, Jesusis inferior to John. Jesushas not yet been transformed into the statusof prophet until he
undergoesthe ritual of statustransformation. "Thus Luke establishesa link betweenJesusand John to
show that the mantle of prophecy is passedto Jesusin a valid ritual process." M. McVann, "Rituals of
StatusTransformation," p. 343.
34
For ritual symbols, McVann first divides the narrative into three acts: Act I- John and Jesus
in
3:
in
(4:
23-38
(3:
1-22);
Act
HJesus
1-3,
Jordan
the
the
the
genealogy
wilderness
with
at
lengthy
into
(4:
III
Jesus'
14-30).
Act
the
society
as
narrator's
aside);
re-entry
He then identifies the symbols of the ritual in Act 1 (3: 1-22) as the following:
17
116
from
heaven'
(John
Spirit
(dove),
Jordan
River
Voice
Baptiser),
the
and
prophet
,
McVann suggeststhat in the ritual context of "baptism-investiture," this cluster of symbols
informs the reader that the criteria for the transfer of prophetic power and authority from
John to Jesusis firmly establishedwithin the tradition of Israel's prophetsand has been
divinely ordained.
In Act H (Lk. 4: 1-13), another cluster of ritual elements appear. They are elements
in
situated the sceneof a ritual combat. The elementsinclude Jesusas the novice prophet,
the devil, settings such as desert,mountain, temple, and scripture.
For ritual process, McVann identifies the three types of separationwe mentioned: of people,
place, and time. Jesus encountersthe separationfrom people in three ways. First, Jesus'
baptism by John signifies Jesus' desire to be separatedfrom sin.118 Second,Jesustoo had
116ForMcVann, the Jordan river functions principally as a boundary symbol. It representsthe

final reach of extent of culture. As West of the Jordan is the world of humanity and culture, East is the
wilderness,a place of promise and renewal, but also an uncleanoaceof madnessand starvation, tests
and demons. M. McVann, "Rituals of StatusTransformation," p. 346.
11713oth
the Spirit and Voice are ancient symbols which constitute God's intervention into
human affairs. It signals that a dramatic changeis about to take place. E.g. Deut. 4:33; Ps. 18:14;
68:34; Exek. 1:24. M. McVann, "Rituals of StatusTransformation," p. 346.
118Again,within the ritual context of "baptism-investiture," Jesus' baptism by John
should be
understoodas symbolic of the transfer of "prophetic power and authority." Historical approachesto the
sameevent has been a conundrum for many theologians. "For how could Jesushave beenbaptized for
the forgivenessof sins, when according to the Christology that developedafter his death,he was divine
and therefore sinless?" M. GrantJesus (London: Weidenfield and Nicolson, 1977), p. 49. Some
studies seethe significance of John's baptism as a ritual. However, it is not the kind of ritual we are
proposing. Rather, as J. Taylor has noted, "Often the solution is given that he (Jesus)wished to humble
himself by participating with the sinful in this important ritual. " Cf. J. E. Taylor, TheImmersen John
the Baptist Within Second TempleJudaism (Grand Rapids: Eerdmans,1997), p. 262. Thus, like A. M.
Hunter who concludedthat, Jesus"discerned the hand of God in John's mission, and by His acceptance
of John's baptism identified Himself with the people whom He cameto save." A. M. Hunter, The Work
and WordsofJesus (Philadelphia: Westminster, 1950), p. 36. Others have simply dismissedthe
35
been separatedfrom his family at Nazareth. And third, Jesusexperiencesseparationwhen
he abandonsall humancompanyandtravelsaloneinto the desert(Lk. 4: 1).

As for separationof place, the spatial setting of Nazareth should not be disregarded.
The baptism marks the point where Jesusleavesthe establishedculture of his hometown for
the wilderness of Jordan. Separation of time is found when Jesus enters the time of his
testing in the desert. McVann points out that this was a place of an altered time. The
is
devil.
It
Jesus
is
the
halted
the
time
the
a
with
of
encounters
as
narrator narrates
narrative
19
kingdoms
"all
Jesus
frame
At
the
the
time outside of the time
sees
one point,
of
readers!
from
is
instantaneously
Jesus
in
(4:
5),
transferred
then
time"
the
and
of
world
a moment of
wilderness to mountain, and then from mountain to temple.
For liminality-communitas, in Act I (Lk. 3: 1-22), Jesus' sojourn and experience at
the Jordan shows how his status is unclear, i. e., liminal.
While it is in the role of the
his
his
during
he
time
testing,
that
the
role was ambiguous.
of
undergoes
ritual,
prophet
McVann proposes,however, that Jesusenjoyed communitaswith John when he experienced
120
be
baptised.
his baptism, an experience he shared with others who went to John to
Furthermore, the encounter with the devil in the wilderness contains the ritual element of
Liminality-communitas. As readersseeJesusbeing confronted by the devil (Act 11,Lk. 4: 113), they wonder whether Jesushas really inherited the mantle of prophecy passedto him by
John, and whether he is now a prophet. His status,therefore, remains unclear or liminal.
Under the ritual confrontation, Jesus' temptation by the devil is clearly the event.
McVann again identifies three tests. The first is that of the devil's suggestion that Jesus
historicity of the whole "John baptising Jesus"event. E. g. R. H. Fuller, TheMission andAchievement

ofJesus: An Examination of the Presuppositionsoffew TestamentTheology (London: SCM, 1954), p.
52. Further bibliography on this issuecan be found in J. Taylor's 7he Immerser, p. 262, n. 4.
119M.McVarm, "Rituals of StatusTransformation," p. 350.
12'ThatJesussharesunity with John and the others who were baptised is quite unclear from
this thesis' perspective. We will elaboratefurther on this comment later on.
36
background
from
be
that
bread
(4:
4).
This
the
test
to
turn
should
understood
stones
should
Jesusas initiand hasjust endedfasting for forty days. His abstinencefrom food suggestshis
him
from
former
the
undergoing the process of status
and
patterns
separation
transformation. The secondtest takes Jesusto a high place by the devil (4:5). "This test
intensifies what was implicit in the previous one: whether to be God's client and dependon
God as patron exclusively for glory and authority or whether to be the devil's client and so
121
in
Jerusalem,
is
his
The
the
temple
the
third
test
these
of
setting
as
patronage.,,
receive
the Holy City. McVann proposes,
This new setting has radical implications for Jesus' identity and career. The
devil suggests to Jesus that a prophet need not suffer or die, since God's
messengers will protect him (4: 11). But Jesus knows better. He will suffer a
fidelity
for
death
in
Jerusalem,
to
their
unyielding
prophet's rejection, even
God. 122
Finally, McVann describesJesus' aggregation. He seesLk. 4: 14-15: "And Jesusreturned in

the power of the Spirit into Galilee, a report concerning him went out through all the
surrounding country. And he taught in their synagogues,being glorified by all."
Jesus
returns after undergoing a radical changeof role and status as a result of the ritual of status
123
transformation.
121M.McVann, "Rituals of Status Transformation, "

p. 354. It is also important to note how
Marshall sees the temptation event as a display of Jesus' obedience to God - obedience being one of the
major features in the liminal status which the initiand experiences during the ritual of status
transformation. Marshall notes that,
The new factor in the situation is the devil, who attempts to deflect Jesus from obedience to
God and hence from the falfilment of the messianic task laid upon him by God... It has been
argued that this reduces the story to the level of a rabbinic Streitgesprach in which Jesus
overcomes the devil by a superior knowledge of Scripture (cf. Bultmann, 271-275), but the
point is rather that Jesus is obedient to God's will in Scripture ... and not that he wins by
superior dialectical skill.
I. H. Marshall, The Gospel ofLuke: A Commentary on the Greek Text (Exeter: Paternoster Press,
1978), p. 166.
122M.McVann, "Rituals of Status Transfbrmation'p. 354.
123McVann enumerates the different aspects which go with Jesus' change of status
and role.
He cites:. from chaos to order - contrasting the orderly world of the villages and synagogues to which
Jesus returns to coming from the chaotic world of the wildemess;. from student to teacher - that Jesus is
follower,
2:
5
1,
John's
longer
docile
to leader the
or a novice prophet;
of
nor
child
no
_fromfollower
starting out as somewhat "subordinate" to John but coming out of the ritual as an anointed prophet;
37
1.2.5 The Model Applied in Acts 1:3-2:47: An Overview.
Now that we have briefly surveyedthe structureof the RST, we intend to seehow this
model will support the hypothesis we have proposed for the reading of Acts 1-2. In this
section,we will give an overview of how this study is going to progress. This will not only
show us our thesis plan but also lay down our hypothesis in detail. Like McVann, we will
first identify the ritual elementsbefore dealing with the ritual process. We will do this in
eachstageof the ritual which we will designatein Acts 1:3-2:47.
Our basic outline for the Ritual of StatusTransformation will be the following:
First Stage- Separation: Acts 1:3-11.
A. Phase One w. 3-5: The apostles as initiands enter into the ritual with
Jesusas ritual elder.
B. PhaseTwo w. 6-8: The ritual elder commissions the initiands.
C. PhaseThree w. 9-11: The initiands experience full separationas Jesus
-
ascendsto heaven.
SecondStage-Transition: Acts 1:12-26.
A. PhaseOne w. 12-14: The initiands enter into the full state of liminality
as they return to Jerusalemand seclude themselves into the upper room.
In this phase, the Eleven apostles experience the strong cmnaraderieor
communitas.
B. Phase Two - vv. 15-26: Ritual confrontation is experienced by the
initiands. The Eleven apostlesdefend themselvesbefore the presenceof
"Rituals of StatusTransformation," p. 355. It is also interestingto add that Jesus' first contact with
society after the ritual is with his hometown in Galilee and home synagoguein Nazareth (Lk. 4: 14,16).
38
the one hundred and twenty brethren in relation to Judas and his act of
betrayal.
Third Stage- Aggregation: Acts 2: 1-47.
A. PhaseOne - w. 14: After the transition stage,the apostlesgraduatefrom
their initiation and are installed as new leadersof the community. We see
the baptism and empowerment of the Spirit as a symbol of God's
affirmation through the rite of installation.
B. PhaseTwo - vv. 5-47: The apostlesare formally presentedto the crowd
delivering
his
Eleven
Peter
the
the
and
with
standing with
picture of
is
further
The
the
reflected
of
community
speech/challenge.
acceptance
have
first
47
the
their
converts.
until v.
as
apostles
1.2.5.1 The Ritual Elements in Acts 1:3-2:47.

The apostles are the initiands. They are the ones who will undergo the ritual of status
transformation. We should note that the author does not introduce any other characterinto
the narrative until the apostleshave returned to Jerusalem(1: 12). The introduction of the
othercharactersin 1:14 (thewomen,Mary, andJesus'brothers)cruciallyhappensonly after

the Eleven apostleshave been identified individually by name (1: 13). Ourpoint (as we will
is
to
attempt argue) that Acts I and 2 is a story exclusively about the apostles. It is the story
is
This
their
transformation.
of
consistent with our hypothesis. The apostles are the only
ones whose honour and leadership integrity is in question, thus, they are the ones who need
justification by undergoing the transformation. This also means that when we get to the
episodeswhere the Eleven apostlesinteract with other characters(such as in 1:14 and 15),
the focus remains on the Eleven. The other charactersplay secondaryor "supporting" roles.
39
The ritual elder of course is Jesus. His credentials as the ritual elder are clearly
initiands
is
instructions
He
1:
3.
to
the
the
and
emphasisedeven as early as
one who gives
commissionsthem for the mission they needto carry out.
In Acts 1:3-11, we also find the following elements: the prophet and leader (i. e.
Jesus);the significance of forty days; the mention of John's baptism of Jesusand thus the
baptism of the Spirit; the cloud and heaven in Jesus' ascension;and the two men in white
robcs.
Acts 1:12-26, the elements include the settings in Jerusalem; the upper room; the
women; Mary; Jesus' brothers; the one hundred and twenty people; the enumeration of the
names of the apostles;the mention of the fulfilment of the scripture; Judas and the manner
of his death; Peter and the meaning of him "standing among the brethren"; the book of
Psalms; and the casting of lots. There may still be other symbols we have not mentioned.
We intend to discussall thesefurther later in their correspondingchaptersof this thesis.
For Acts 2: 1-14, we see the elements of the "day of Pentecost;" the sound from
heaven;the rushing like a mighty wind; the filling of the house; the tonguesof fire; the Holy
Spirit; and the utterance of other languages.We also find the symbol of Peter standing
before the crowd with the Eleven as very crucial. There is also the significance of the
author's particular attention to details concerning the multitude and where they have come
from. The messageof Peter and the miracles will likewise play a significant part as ritual
elementsin this act.
1.2.5.2 The Ritual Process: Thesis Plan and Hypothesis.
66
we discoveredthat very often decisionsto perform ritual were connectedwith crises in
the social life of villages (V. Tumer, Yhe Ritual Process, p. 10)." This is exactly what we
in
Acts
3-2:
47.
For
1:
be
the apostles, undergoing the ritual of status
to
the
see
situation
40
transformation is the key element in addressing an impending crisis in the Christian
in
is
the
It
the
trust
the
community
of
and
approval
concerns
a crisis which
community.
leadershipof the Eleven apostles,a leadershipwhich was seriously maligned becauseof the
betrayal of Judas who belongs to the apostolate. What follows is the plan by which we
intend to present the designatednarrative of Acts 1:3-2: 14 in the form and pattern of a
ritual.
As reflected in our basic outline, the first stage of the ritual is separation. Actually, the
(1:
3)
begins
Eleven
the
they
the
the
time
enter
process
at
when
ritual
separationof
apostles
by
into
(2:
14,47).
However,
the apostles'
the
time
the
they
ends
are
aggregated
society
and
separationis initiated and highlighted in Acts 1:3-11. In this stage there are three phases:
(1) Acts 1:3-5 is the separationof the apostles as initiands from all contact with society.
They are alone in the presenceof Jesus- their ritual elder.
The author in this stage takes the symbols from Jesus' own ritual of status
transformation in Lk. 3: 1-4:30 and applies them to the apostles' situation. These symbols
include the "forty days" Jesusfasted in the wilderness as he was in confrontation with Satan
(T t-
4:2), and the reminder of the fact that John as the ritual elder baptised Jesus - the
Lk.
initiand (Lk. 3: 15-17). We will argue that the author intends to use the same symbols in
Jesus' RST to pattem and legitimise the apostles' status transfonnation;
(2)
the
in
6-8
is
1:
the secondphaseof the ritual separation. It is an account
account
commissioning
important
issues- that the Eleven apostleswere commissionedby Jesus,
two
which presents
and that the apostlescompletely understandand obey what Jesuswills. We will argue that
the absenceof inside views from the apostles,despite Jesus' announcementof the parousia
delay, is the author's method of showing the initiands' full obedience to the ritual elder's
instructions; (3) the third phaseis the ascensionaccount. Jesus' ascensionin 1:9-11 will be
41
but
from
departure
Jesus'
the
as the apostles' separation
apostles,
viewed primarily, not as
from Jesus. In this phase,the apostlescompletely experiencethe utmost test of separation
drama
Jesus'
We
the
to
ascensionas the author's
of
will attempt read
and segregation.
leader.
Jesus
between
their
heightening
the
the
apostlesand
picture of separation
meansof
The secondstageof the ritual is the transition and it portrays the liminality of the initiands.
The liminal. statusof the Eleven apostlesbecomesmore pronounced in 1:12-14. Liminality
is emphasisedwhen the apostles return to the city of Jerusalem, this time without their
leader - Jesus. Moreover, the seclusion in the "upper room" heightens the apostles'
separationand liminal, status. The apostlesare at a stagewhen they are practically stripped
does
Their
title.
apostles
not come until the promise
any
rank
or
status
commissioned
as
of
is
father
in
Acts 2.
the
consummated
of
It is also in this phasethat the Eleven experiencecommunitas and camaraderie. We
suggestthat the enumeration of the apostles' names in 1:13 is not merely the author's way
in
but
the
they
contrast with the other
who
apostles
who
are
of re-introducing
are,
rather,
disciple groups who were with them in the upper room.
The pericope of 1:12-14 discloses quite a complex social issue. While we see this
event as a time when the apostles strongly experiencetheir communitas, we also find this
is
be
(as
In
to
to
the
argue)
subtly
propagandic.
other words,
author
we will attempt
event
appealing to win more support from other groups by showing the unanimity of the apostles
with the women disciples and Jesus' family. This social appeal is known otherwise as
networking, a significant aspect of patronage. Under this section, we will give a brief
background on the concept of patronageand discusshow networking plays a significant part
in it. What we have, therefore, is the concept of patronageworking interactively within our
theoretical framework of RST.
42
More importantly, it is in this phase that the apostles as initiands experience their
defence
depicts
1:
15-26
Acts
the
the
apostles'
election narrative ritual confrontation.
defence,
In
incriminating
Twelve.
Judas'
their
the
the
associationwith
against
evidence of
(as
in
behalf
Peter
that
the
other
of
apostles and not necessarily
speaks
we will point out
hundred
brethren
for
body
the
one
scholarsclaim) a spokesman
whole
of
numbering almost
is
death
(1:
16-20)
(1:
Judas'
15).
In
Peter's
twenty
a
and
persons
other words,
speechon
speech in defence of their group - the Eleven apostles. It is a speech declaring Judas'
excommunicationbefore the presenceof the rest of the one hundred and twenty persons (a
number which some suggest to be symbolically representing the ruling body of a
community).
Becausewe see 1:15-26 as a ritual confrontation, we will attempt to argue that the
election of Matthias can be read as primarily addressingthe need to solve the moral crisis,
the crisis engulfing the honour and integrity of the Eleven apostles. In other words, unlike
most modem scholarswho place emphasison the completion of the number of the apostles
to twelve, we will attempt to show that this is an election primarily aimed at reclaiming the
leadershipcredibility of the commissionedapostles. The strict criteria which were set up in
order to check the qualifications of whoever is going to replace Judasis designedto address
a "moral" concern not just a "number" issue. Here too, we find the concept of honour and
shameworking within the framework of RST.
Finally, the casting of lots is a method by which God gets the final choice in Judas'
replacement. We will show that this is also the method which the author uses to assurehis
it
God
himself
that
was
who choseMatthias -a divine choice which allays the fears
readers
of a possible repeatof a betrayal coming from the group.
43
After the initiands have faced and passedtheir ritual confrontation, they are now preparedto
be aggregatedinto society. This is the third stageof the RST and it is also where we would
As
McVann's
to
we may recall,
ritual
process.
of
suggest
some
modifications
want
McVann seesJesus' baptism by John as an event which initiates Jesusinto the time of trials
and testing by the devil in the wilderness. In this thesis, we propose that the apostles'
baptism in the Spirit in Acts 2: 1-4 may be viewed as a ritual validation or graduationbefore
they are incorporated into society. The aggregationprocessis in two phases:(a) Acts 2: 1-4
is the initiands' ritual graduation.It is a phasewherethe initiandsare formally recognised

in their role by the superior chancellor or ritual elder/s. This is also the rite where the author
God's
have
his
to
that
the
seal of
complete
with
graduated
readers
apostles
wishes show
is
(b)
Acts
2:
5-14
them;
the narrative where we see the process of the
approval upon
initiands' aggregation. Peter and the Eleven apostles now stand before the crowd which
by
Jesus.
different
duties
from
begin
to
their
as commissioned
came
nations and
perform
Finally, the sight of the apostleshaving their first converts in 2:26-27 shows that indeed the
Twelve have been redeemedin their honour and integrity as leaders of the community of
believers.
1.3 Summary.
We have statedthat the eventsin Acts 1:3-2: 14 show how the author of Luke-Acts promotes
the leadershipof the Eleven. One of the main intentions for this promotion is to blot out the
effect of Judas' betrayal of Jesus. Judas' betrayal, as he was part of the Twelve, had serious
social implications, especially for the honour and reputation of the apostlesas a group.
We suggestedthat the author's campaign to promote the Eleven is best understood
from a social-scientific perspective. The model by which we can study the said promotion
is that of the ritual of status transformation. Acts 1:3-2: 14, we believe, presents the
44
leaders
be
followers
Jesus'
to
the
and
new
the
transformation of
once exclusive group of
God.
to
the
of
people
representatives
We proposedthat the transformation of the apostles' statusresemblesthe processof
Jesus' status transformation in Lk. 3: 1-4:30. Jesus,who was then a private person, went
through a comparablestatustransformation, coming out of the ritual as the prophet of God.
However, we also mentioned that while the model of the Rituals of Status
Transformation serves as the theoretical framework of this study, other underlying
issues
by
imbedded
in
be
Acts
1:
3-2:
14
will
studied employing complementary
sociological
interpretative models.
These models primarily include the concepts of patronage,
in
honour
however,
define
discuss
We
the
them
and
and shame.
will,
networking, and
narrative where they are mainly found.
Patronage,for example, will cover the issues of the apostles' role as the peoples'
is
before
is
God
The
the
who
ultimate patron.
role of representation that of a
representative
broker. Jesuswho served as the people's broker to God, now hands down this role to the
Twelve. It is this role which this study wants to extend further within the theoretical
framework of the RST.
One of these social issues with which patronage covers is the intent to win the
approval of the patron's clientele. This objective is attainable through what is known as the
concept of networking. We suggest that the mention of the other disciple groups in the
is
Acts
1:
12-14
pericope of
not only to emphasiseunity amongst the disciples but is this
underlying intent to win the trust of other disciple groups such as the women and those of
Jesus' ami y.
We would like to bring out the significance of the election narrative in 1:15-26 with
the help of the conceptual model of honour and shame. We propose that the grotesque
description of Judas' death, the dramatic show of leadership on the part of Peter, more so
45
if
be
before
the
appreciated
that
election, can
conducting
was set up
with the strict criteria
in
honour
the
andshame the narrative.
oneunderstands conceptof
Finally, we will discuss the apostles' baptism in the Spirit in Acts 2: 1-4 and their
Clearly,
in
before
2:
11,
the
the
apostles' graduation and aggregation.
as
crowd
presentation
leaders
declares
baptised,
the
the
the
of the
new
author
and presents
apostles were
after
Christian community by showing Peter standingwith the Eleven and giving his first speech.
1.4 Other Considerations.

The Role of Commissioning Accounts in Luke-Acts: Contributions from B.
J. Hubbard 124and T. Y. Mullins 125
.
In order for this thesis to effectively show the benefits of the method and models of socialscientific criticism, we find it necessary to give a brief summary of a more common
approachto the study of the sametexts this thesis is dealing with. This concernsthe study
how
is
Acts
I
Commissioning
be
Our
to
on
a traditionas a
of
account.
aim
able elaborate
historical approachfails to provide answersto what seem to be minute yet important issues
surrounding the narrative of Acts 1-2. For this purpose, we have particularly chosen the
studies of B. J. Hubbard and T. Y. Mullins on the "Role of Commissioning Account " in
Luke-Acts.
124
B. J. Hubbard, "The Role of CommissioningAccounts in Acts," in Perspectiveson Luke(Edinburgh: T. & T. Clark, 1978), pp. 187-98.
C.
4cts,
H.
Talbert,
ed.,
,
1215T.
Y. Mullins, "New TestamentCommissioningForms, Especially in Luke-Acts," in JBL
95/4 (1976), pp. 603-14.
46
1.4.1 Commissioning Accounts: Their Form and Themes.
B. J. Hubbard126began his investigation with the Hebrew Bible, basing his study on the
127
128
129.
K.
Baltzer
N.
Habel
J.
K.
Kuntz
His survey claims that the
previous works of
and
,
,
130
in
Old
Testament
commissioning accounts the
yield a consistent structure. From the OT,
Hubbard attempted to analyse the non-biblical accounts and found some striking
similarities. The commissioning accountsin some ancient non-biblical texts sharethe same
structure.
131
Hubbard'sthesisis to showthat, becauseLuke-Actswas heavily influencedby the

LXX, its commissioning accounts can actually be traced from the ancient non-biblical
tradition. This tradition is believed to have been passed down to Luke-Acts. Hubbard
ir
132
arguesthat the author employs such a format andAbecomesthe vehicle of his theology.
The readersare familiar with such a genre and understandwhat literary function it serves.
126B.J. Hubbard, "The Role of CommissioningAccounts in Acts,"

pp. 187-98.
t27K.Baltzer, "ConsiderationsConcerning the Office
and Calling of the Prophet," in HTR 61
(1968), pp. 567-91.
12'N.Habel, "Tbe Form and Significance of the Call Narratives," in Z4 W 77 (1965),
pp. 297323.
129j.K Kuntz, TheSeQevelation God (Philadelphia: WestminsterPress, 1967).
of
130CEGen. 11:28-30; 12: 1-4a; 15: 1-6; 17: 1-14; 15-27; 24: 1-9; 26: 1-6; 23-25; 28: 10-22; 35:
9-15; 41: 3745; 46: 1-5a; Exod. 3: 14: 16 (1 and E); 6: 2-13,7: 1-6; Nurn. 22: 22-35; Deut. 31: 14f, 3 1;
Josh. 1: 1-11; Judg. 4: 4-10; 6: 11-24; 1 Sam. 3: 1-4: 1a; I Kings 19: 1-19a; lsa. 6; 49: 1-6; Jff. 1: 1-10;
Ezek. 1: 1-3: 15; 1 Chm. 22: 1-16; and Ezra 1: 1-5.
131Cf.Utnapishtim's commission to build
an ark: Epic of Gilgamesh, ANET 93; The
appointment of Rekh-mi-Re as Vizier of Egypt: ANET212f; Thut-mose's commission by Harmarkbis to
be king of Egypt: ANET449; The legend of king Kcret: ANET 14346; The dream appearances of
Isthar appointing Hattushili as priest and king ; cf A. Leo. Oppenheim, The Interpretation ofDreams in
the Ancient Near East (Philadelphia: American Philosophical Society, 1956): 254; The dream of
Djoser: Oppenheim, 25 If; The dream of the priest Ishtar: Oppenheim, 249; Nabonidus' commission to
build the temple at Ekhulkul: Oppenheirn, 250.
132B.J. Hubbard, "Commissioning Stories in Luke-Acts: A Study of their Antecedents, Form
and ContenV' in Semeia VIII (1977), p. 103.
47
found
by
Mullins
Y.
Mullins.
T.
Commissioning accounts in the NT wA%,
Lalsoexamined
135;
134
133
in
in
in
Mark
instances:
Matthew
ten
two
the
thirty seven
are
;
gospel of
six are
136
137;
Luke ; one in John
138
139.
seventeenare in Acts ; and one in Revelation
While both
Hubbard and Mullins disagree on where some pericopes in the accounts belong, they
neverthelessagree on the description of the elements which compose a commissioning
140
account:
1. Introduction (INT), a brief introductory remark providing circumstantial details (time,
is
individual
be
to
the
to
the
of
what
place,overall situationof
stage
addressed)sets
follow.
2. Confrontation (CONF), where the deity or the commissioner appearsand confronts the
individual to be commissioned. The person or deity giving the commission is understood
as one with power and authority. The scene of commissioning normally involves the
interruption of the normal activities of the person or group being commissioned. Mullins
adds that after the orientation of the task the commissioned needs to undertake, there is
often a radical changewhich the person is not prepared to undergo. The commissioned
141
is
in
bewilderment,
hangs
person often a stateof
over the event.
and an air of mystery
133
For the study of the form of eachNT commission account, seeT. Y. Mullins, "New
TestamentCommissioning Forms, Especially in Luke-Acts," pp. 605-06.
134Mt. 14: 22-33; 17: 1-8; 28: 1-8; 9-10; 11-15; 16-20.
135Mk 11: 1-10; 16:9-20.
136Lk1:5-25; 26-38; 2: 8-18; 5: 1-11; 7:20-28; 10:1-17; 15:11-31; 22:7-13; 14-38; 24:36-53.
137Jn.
20: 19-21
138Acts1:1-12; 7:30-36; 9: 1-8; 9-18; 10:1-8; 9-29; 30-33; 11:4-17; 12:6-10; 13:1-3; 16:24-34;
22:6-11; 12-16; 17-21; 23: 11; 26: 12-20; 27:21-26.
139ReV.
1:10-20.
14OThe
following descriptions are taken from B. J. Hubbard, "Commissioning Stories in LukeActs: A Study of their Antecedents,Form and Content," in SemeiaVIII (1977), pp. 104-05. At times, I
have supplementedthesedescriptionswith Mullin's definitions.
141T.Y. Mullins, "New TestamentCommissioningForms, Especially in Luke-Acts," p. 607.
48
3. Reaction (REAC), where in some casesthe individual reacts to the presenceof the holy
by way of an action cxprcssivc of fear or unworthincss. This rcaction shifts the focus of
the reader from the commissioner to the commissioned person. Reaction normally
functions to show the unreadinessof the personbeing commissioned.
4. Commission (CONW), where the individual is told to undertake a specific task which
in
involves
in
(e.
This
life
the
that
element
of prophet).
g.
often
assuming a new role
but
has
been
the
also the
given,
which
mission
commissioning account signals, not only
official statusof the commissionedas the agentduly authorisedby the commissioner.
5. Protest (PROT), where in some instancesthe individual respondsto the commission by
claiming that they are unable or unworthy to carry out the commissioner's command. Or,
it can also be questioning the word of the deity or commissioner. The REAC or PROT
are two elements appearing with least frequency. However, Hubbard notes that, either
one or the other of these elementsusually is found in the commissioning account. Either
way, there is the general response of the commissioned to the commissioner. For
Mullins, the protest functions to measurethe effect of the commission, upon the person
commissioned, to indicate thus the progress of that person toward accomplishing the
142
disclose
distance
The reaction and protest serves, at
task, and to
the
yet covered.
times, similar functions. It also setsthe stagefor the feature of reassurance.
6. Reassurance(REASS) is when the deity or the commissioner i?,,*a statementssuch as
"fear not," "I am (will be) with you," etc. Thesereassuringstatementsare usually uttered
after the COMM or PROT. Reassurancesfunction to dispose any remaining resistance.
Mullins noticed that in some cases the reassurancemay be placed even before the
commission is given (e.g. Lk. 5: 10b; Mt. 28: 10a; and Jn. 20: 19c, 21a). He adds that
142T.y. Mullins, "New TestamentCommissioningForms, p. 608.
49
"usually the protest will be absent where the reassurancecomcsearly; in any case, the
"143
protesthasto precedethe reassurance.
7. Conclusion (CONC) is the ending of the commission, usually in a less formal way. The
commissionedis often seento immediately begin to carry out the mission. At times, the
conclusion functions to show the conunissioned person's attitude after accepting the
144
commission.
As we have noted earlier, the largest sourceof commissioning stories in the NT are
found in Luke-Acts (ten in Luke and seventeenin Acts). This becomesmore emphasised
when one understandsthat only eleven instancesare found in Genesisand twenty-sevenare
in the whole of the OT. 145In thesecommissioning accounts,recurring themesalso define
146
their structure:
1. Time and Place - it fixes the temporal or spatial relevanceof the commission. Hubbard
does not consider this feature as a theme: the INT does not normally indicate any
temporal or spatial reference.147
2. Reference to a Voice or Vision
focuses
the
the
subjective
experience
of
on
commissioned.
3. Referenceto an Angel - focuseson the objective experienceof the commissioned.
4. Reference to standing or a command to stand or rise indicates that the person who
stands(or is commandedto stand) is acceptedas a representativeof the commissioning
143T.
Y. Mullins, "New TestamentCommissioningForms, p. 609.
144T.
Y. Mullins, "New Testament Commissioning Forms, p. 609.

14'I.
Y. Mullins, "New Testament Commissioning Forms, pp. 609-10; based on B. J.
Hubbard's analysis of the OT commissioning accounts in his essay The Matthean Redaction ofa
Primitive Apostolic Commissioning (Missoula, MT: Scholars Press, 1974), pp. 33-65.
146Adaptedfrom T. Y. Mullins, "New Testament Commissioning Forms, Especially in LukeActs, " pp. 611-12.
147B.J. Hubbard, "Commissioning Stories in Luke-Acts: A Study of their Antecedents, Form
and Content, " pp. 191-92.
50
person. Hubbard sees a similarity when the one who commissions is referred to as
standingbefore the commissioned.The commissioneris thus pictured in an authoritative
role.
148
5. Referenceto fear - which emphasisesthat the commissioning person is in control of the

situation.
6. Prayer- this feature is addedby Hubbard as a theme to the commissioning stories. It is a
final theme found in some accounts which normally places the commissioned person
engagedin prayer after receiving the task from the commissioner. Hubbard indicates that
this theme functions to "indicate that the individual is in an ideal position to receive the
"149
commission from God or his messenger.
Table
1150
LUKE
1:5-25
1:26-38
2: 8-20
5: 1-11
7.20-28
10:1-17
15:11-31
22: 7-13
22: 14-38
24: 1-9
24:36-53
INT
CONFR
REACT
COMM
PROT
REASS CONCL
5-10
26-7
8
1-2
20
la
11-20a
7
14
1-3
36a
11
28
9a-b, 13-14
3
21
lb
20b
8
35a
4
36b
12
29
9c
8-10a
13B-17
31-3,35
11-12
4,10c
22
2-15
22-24
10-11,12b
36
6-7
44-48
18
34
13a,19- 21-5
30,36-738
10
15-20
10b
11
23
24-28
16
17
31
12a
13
37
38
8-9
5b
49
50-53
21
9
35b
5a
37,41
-5
-25-30
148B. J. Hubbard, "Commissioning Stories in Luke-Acts: A Study their Antecedents,Form

of
and Content," p. 193.
149B. J. Hubbard, "Commissioning Stories in Luke-Acts: A Study of their Antecedents,Form
and Content," p. 193.
15OTable
I is adaptedfrom B. J. Hubbard4"The Role of CommissioningAccounts in Acts in
,"
Perspectiveson Luke-,4cts,p. 192.1 have, however, integratedT. Y Mullins' additional entrieswhich
are indicated in italics. Thus, in addition to the Hubbard list, Mullins considersLk. 7: 20-28; 10:1-17;
15:11-31; 22:7-13; 14-38 as commissioningaccounts. Mullins doesnot seeLk. 24: 1-9 as a commission
account. For the book of Acts, Mullins have Acts 7:30-36 but misses5: 17-21a;8:26-30; and 18:7-11.
There are also someminor disagreementsbetweenHubbard and Mullins on the scopeof some
commissioningaccounts. This I have opted not to mention.
ACTS
1:1-14
5: 17-21a
7:30-36
8:26-30
9: 1-9
9: 10-19
10:1-8
10:9-23
10:30-33
11:4-12
12:6-12
13:1-3
16:8-10
18:7-11
22:6-11
22: 12-16
22: 17-21
23: 11
26: 12-20
27:21-26
1-2,9
17-18
30a
(4-13), 27b-28
1-3a
10a
1-2
9-10a
30a
4-5a
6
1-2
8
7-8
6a
12
17
Ila
12
21-23a
3-5,10
19
30b, 32a
26a, 29a
3b, 4b-5
10b
3
lOb-12
30b
5b-6
7a
2a
9a
9a
6b, 7b-9
13
18a
llb
13, l4b-15
23b
6
31,32b
4a, 7
4a
17
--
7a
14a
7-8
20
33-34a
26b, 29b
6a
11-12
5-6
13,15-16,19-20a
32
7
7b-8
2b
9b
9b
lOa-b
14-15
l8b, 21
Ila
15-18
24b
51
11
13-14
-14
-8
9
--
19-20
--
12-14
(19-20) 21a
34b
35-36
(39)
27a, 30
6b
8-9
15-16 17-19
4b
7-8
20b
21-3
31
33
9
10-12
11
12
(2c)
3
(1Ob) 10a
10
11
(10c)
11
(15)
21
llc
(17a)
24a
16
19-20
25-6
52
FIRST STAGE: SEPARATION

Chapter Two
We begin by following our suggesteddivisions for the narrative of Acts 1:3-2:47. Thus we
have, Acts 1:3-11 as the Separation stage; 1:12-26 as the Transition (LiminalityCommunitas)stage; Acts 2: 147 as the Aggregation stage. The separationstagehas three
initiands
Jesus
One
1:
3-5:
The
Phase
the
as ritual
with
enter
ritual
apostles as
phases.
elder. PhaseTwo - 1:6-8: The ritual elder commissions the initiands. PhaseThree - 1:911: The initiands experiencefull separationasJesusdeparts.
In each stage,we will first identify the ritual elements and then the ritual process.
As we read the text within the framework of the Rituals of Status Transformation, we will
note
how the other conceptualmodels (patronage,networking, honour and shame)work
within the narrative.
2.1 The Ritual Elements in Acts 1:3-11.

2.1.1 The ApostIes as the Initiands.
The author does not begin his narrative with the scenewhere the initiands are portrayed
into
first
the
entering
stage of the ritual process. Unlike in Jesus' ritual of status
transformation (Lk. 3: 1f), the readers of Acts immediately find themselves right in the
beginning of the ritual processitself In Acts, the author begins with a preface including a
dedication to an individual nwned Theophilus. While the gospel also has this dedication
(Lk. 1:1-4), it is however followed by the infancy narratives of Lk. 1:5-2:52. The crucial
difference between the gospel and Acts is that the apostles as initiands do not have the
introductory background which Jesushas from the infancy stories in Luke. This is where
McVann's information on who Jesuswas before the ritual (i. e., as private person)works for
53
him. ' In our case,however, trying to construct who the apostleswere before they became
Luke
drawn
have
be
to
the
Christian
leaders
to
which
the
way
the
all
communitywould
of
directly points the reader in 1:1. This study, therefore, assumesthe unity and continuity of
2
in
Us
later
discuss
thesis.
the two books, an assumptionwe will
The apostlesare the initiands. And by this we mean only the Eleven apostlesof Jesus. The
introduction
is
important.
The
this
of c6q
to
author's
point
need establish and emphasise
fact
in
it.
The
include
dcnocr,
in
that the number
1:
2
to
z6%otq
any other characters
ought not
in
identity
is
1:13 establishesthe scope of
Eleven
the
precisely
of
apostles established
and
,c6q 6ucoac6kot in 1:2. This would mean that the Eleven were the exclusive recipients of
Jesus' commission (1:7-8); that they were the ones who primarily witnessed Jesus'
ascension(1:9-11); and that the command to remain in Jerusalemand wait for the promise
of the father was directed principally to them (1:3-5).
%ot; would include the
Other supporting evidence for the scope of EcE; dmoaE6,
1:
2b,
he
had
tkeMkovco3
description
("whom
the
of
an
chosen")
ob;
of
qualifying
phrase
5td
dyiou
("through
Holy
6:
is
Lk.
13.
Previous
the
to
this
the
nveibgaro;
echo of
phrase
Spirif ) which modifies ob;
-Mkaco
These two attributive phrases identify our
initiands to be none other than the Eleven.
Our statementsabove do not in any way dispute the possibility that there were other
disciples with the Eleven when they were with Jesus before his ascension. All we are
1M. McVann, "Rituals of StatusTransformation in Luke-Acts: The Caseof Jesusthe Prophet,"

pp. 34243.
2A discussionrelevant to this thesis is found in ChapterThree (cf. 3.1.2.4.5).
3Codex D adds ical ticeXEvue xTpbaaewro ebayyektov ("and commandedthem to preach
the gosper'). SeeB. Metzger, The Textofthe New Testament,pp. 273-77; C. Y_ Barrett, Acts ofthe
Apostles,pp. 67-69.
4B. Witherington III, TheActs ofthe Apostles,p. 107.
5A related discussionon this issueis found in ChapterEight of this thesis (cf. 8.2).
54
Acts
1-2
is
that
the
the
the
trying
to
speaks
of
of
case
narrative
plausibility
simply
establish
fundamentally of the Eleven apostles as the subject. And once this proposal is accepted
then all other issuesand characterswithin the narrative take a secondaryplace.
The need to establish the subject of the narrative is important if one has to fmd a
in
1-2.
For
Acts
be
to
the
to
of
working solution what seem
conflicting scenarios
episodes
instance,there is the criterion which is set up in 1:22. In this passage,the candidatesfor the
election of Judas' replacement are required to have been with Jesus "beginning from the
baptism of John until the day he was taken up.
This meansthat the last two candidates,
.. ."
namelY Joseph Barsabbas Justus and Matthias (cf 1:23-26), would have passed this
requirement, placing them in Jesus' company until his ascension. This in effect makes it
difficult to sustain the argument that the Eleven were the only ones who received Jesus'
commission. As Quesnell has suggested,"In fact, Acts 1:21 makesno senseunlessJoseph
Barsabbas and Matthias, as well as the larger group from among whom Luke says they were
selected,have beenwith the Twelve constantly up to the time of Christ's ascension.91
Some scholarspropose solutions to break this deadlock. E. Haenchen,in brackets,

addsthe allusion of "helpers" being presentwith the apostlesin the events leading to Jesus'
7
ascension. Haenchen's proposal is open-ended and allows room to accommodate all
charactersthat appear in the story other than the Eleven. Fitzmyer, on the other hand,
simply claims "narrative progression." He admits that the dt'q in 1:3 indeed refers to the
8
apostles,and that later on, the obrot in 1:14 has startedto include others.
This is where approachingthe text from a social-scientific perspective,specifically

from the model of Rituals of StatusTransformation is an advantage. The RST requires the
6Q. Quesnell, " The Women at Luke's Supper," in Political Issues in Luke-Acts, R. J. Cassidy
and P. J. Scharper, eds., (Maryknolb N. Y. : Orbis, 1983), p. 62.
7B. Witherington 111,The Acts ofthe Apostles, p. 139.
"J. Fitzmyer, Acts ofthe Apostles, p. 213.
55
interpreter to sort out early in the ritual processwho are the initiands, making therefore the
other characterstake supporting roles. Once this is done, the initiands function consistently
9
in
is
asthe subject the whole ritual processuntil the statustransfonnation completed.
That the apostlesfunction as the subject of the narrative is not something this thesis
has simply concocted. Nor is it something which has been observedby the use of socialscientific approach alone. In fact, even from a literary perspective, one can detect the
deliberateeffort of the narrator to show that the apostlesindeed take the lead role right from
the very beginning of the opening scenesof Acts. For instance, the narrator places the
dt'q
(whom) to begin the sentenceof 1:3 which immediately follows what he had
substantive
just statedabout the apostles- that they are the "chosen ones" of Jesus(1:2). In doing so,
the narrator's emphasisfalls not much on what Jesus had done (in contrastwith Lk. 24) but
to whom Jesus did it (his apostles). From this position, the implied reader seesthe apostles
10
lead
in
the
as
characters
narrative. Furthermore,the narrator places the eventsafter Jesus'
resurrectionwi
.n the duration of forty days. This is clearly a typological referenceto the
forty days Jesuswas in the wilderness being tempted by the devil in preparationto enter his
public ministry (Lk. 4: 1-2). Alluding to another "forty days" at the end of Jesus' public
ministry brings a closure to the characterof Jesusand pavesthe way for the entranceof the
apostlesas major charactersin their own right.
As the narrator begins to focus on the apostles,a change in the mode of narration
from showing to telling occurs. The changein mode is subtle. From a general description
of Jesus'post-resurrectionevents,the narrator employs ical auvcx%t6gevoqnapyyet, %ev
9Wewill pick up on this discussionwhen we reachthe issue

concerning the issueon who
really were the first recipients of the Spirit's baptism in Acts 2: 14, a discussionwe reservefor Chapter
Nine of this thesis.
10Abrief description of what we meanby implied author, narrator, imphed
reader,and narratee
is in 3.1.2.4.1,rL43 and 49.
56
atnCtq (and while staying with them ... ) to pick out what is apparently a most important
episode- the charging of the apostlesto remain in Jerusalemand wait for the promise of the
father (1:4).
The significance of this instruction is enhanced by the narrator as he
emphasisesthe fact that the command came from Jesus himself ("you heard from me",
1:4b). Moreover, in contrast with Lk. 24:49, the nature of the promise of the father has
more details as the author associatesthe promise with the baptism of the Holy Spirit (1:5).
2.1.2 Jesus the Ritual Elder.

The credentials of Jesus as the ritual elder are stated in 1:34.
Jesus is said to have (1)
presentedhimself alive after his passionby many proofs; (2) appearedto them (the Eleven
apostles)during forty days; (3) spoken to the apostlesabout the kingdom of God; and (4)
'
in
for
the
Jerusalem
father.
the promise of the
commanded apostlesto remain
and wait
2.13 The Symbol of "Forty Days."

The mention of forty days,as McVann states,"is symbolically charged."12 In Lk. 4: 1-2, the
referenceto the forty days of Jesus' testing is a time-ft=e ritual. In the tradition familiar to
the readers, this figure resonates with the OT references to forty days or years of
"preparation, waiting, or tcsting."13 McVann suggests,
The single most important cluster of Old Testament references for this narrative,
however, is concernedwith the sojourn of Moses and Israel in the desert. Israel's
forty years were a time of testing to see if it would rely exclusively on God and
whether its transformation to the status of God's holy people would be effective
(seeDeut. 8:2,4; 9:9,25). Additionally, Moses spent forty days on the mountain in
preparation for the climax of his prophetic career, the mediation of God's law to
Israel (Exod. 34:28) So too, Jesus, who was designated "beloved son" at the
"We will discussmore in detail how thesecredentialslegitimise Jesus'

role as the ritual elder
in the ritual processsectiom
12M.McVann, "Rituals of StatusTransformationin Luke-Acts: The Caseof Jesusthe
Prophet," p. 350.
13
E.g. Gen. 7:4,12,17; Exod. 24: 18; 34:38; 1Kings 18:8.
57
Jordan, now undergoesa forty-day period which climaxes in a ritual testing of his
14
holy
loyal
God's
man.
prophet and
preparation for a public careeras
But how does this mention of "forty days" of Jesus' appearanceto his apostles
have
Eleven?
As
help
the
the
arguedearlier, the author's
of
we
author's
promotion
actually
display of Jesus' authority is not to justify Jesus' position as the ritual elder, but to validate
the apostlesas the initiands (or the ones who are being commissioned).The appearanceof
the resurrectedJesusbefore the apostlesfor forty days, authenticatedby "many proofs," (tv
noUoIg
cF-icgijptotq, 1:3) not only suggests how much time they all spent together.
Becausethe forty days is a symbol-ladenritual time, echoing how Jesushad victory over the
devil, its meaning helps to validate the reasonswhy the apostlesare designatedto be Jesus'
have
OT
just
like
In
Jesus
the
gone
characterswho
successors.
other words,
and
other
through the (forty days or years) "tour of duty," the apostleshave eamedthe same.
This is also why we seethat M. C. Parsons' suggestionis a bit lacking. He states,
Establishing the disciples as reliable and legitimate successorsof Jesusis a major
task of the opening narrative in Acts. It will be recalled that the primacy effect, that
is, the effect that positioning certain material first has on the reader, is important in
establishing a positive identity for the disciples in the book of Acts. The period of
forty days is needed in Acts, not to allow Jesusenough time to make appearances>
but to assurethe reader that the disciples are "fully instructed" (see Acts 20:20,27,
31).15
The symbol of forty days indeed serves as an assuranceto the readers. It is an

however,
not only to convey the "full instruction" of Jesus upon the apostles.
assurance,
Rather, we want to add that the phrasehas something of the characterof validating insignia
symbolically pinned upon the individual or group which functions to testify to the
character's worth. In the context of Luke-Acts, the author deliberately takes this insignia
14M.McVann, "Rituals of StatusTransformation in Luke-Acts: The Caseof Jesusthe

Prophet," p. 350.
15M.C. Parsons,TheDeparture ofJesus in Luke-.4cts,p. 195.
58
from Jesus(and all its other representationsin the OT) and places it upon the apostlesas a
legitimating tool.
In the ritual process,as we will explain later on, the mention of forty days represents
is
being
Jesus,
Israelites,
"liminality"
the
the
carried over
the
now
which
exiles, and
of
also
onto the experienceof the apostlesin their rituals of statustransformation.
2.1.4 The Two Men in White Robes.
In Lk. 24:2-3, the initial signs of Jesus' resurrection indicated that the stone which covered
the entranceto the tomb was found rolled away. The body which was supposedto have
been laid down inside the tomb was missing (cf Lk. 23:55b). The women who were to
bring spicesfor the preparation of Jesus' body were said to be "perplexed"16or "uncertaW'
upon seeing an empty tomb.
And while they were still in a state of perplexity and
uncertainty, it was very fitting for the charactersof "two men in dazzling apparel" to stand
beside the women and explain what had happened(Lk. 24:4).
The women reacted with
fear, yet, with reverence("as they were frightened and bowed their facesto the ground
.. ."
Lk. 24:5a). The reaction of reverence,coupled with the description of the attire of dazzling
apparel,gives away the notion that thesetwo men were messengersfrom God.
The function of the characterof these two men is crucial if one is to understandthe
function of the other two messengersin Acts 1:10-11. The two men in Lk. 24 were there to
explain to the women that Jesushas risen from the dead. The description of what they were
wearing and how the women reactedwhen they revealedthemselvesconveysthat they were,
not only divine messengers,but more importantly, that the messagethey bring is reliable
and true.
l6dcropito-Oatfrom dmWEcc).
59
The description of the two men in Acts 1:10-11 is very important in the closing
if
(even
that
in
From
Acts.
Jesus'
the
argues
one
perspective
readers'
ascension
episodeof
the two men in Lk. 24 and are not the sameas the two men in Acts 1), the credibility of the
two men in dazzling apparel has already been establishedand substantiatedin Lk. 24, i. e.,
in
is
is
two
The
being
that
therefore,
Jesus
true.
men
when
their messageabout
effect,
alive
"white robes" also appearand stand by the apostlesin Acts 1:10, the validity of what they
for
Acts.
In
is
longer
Eleven
the
the
our study of the
of
readers
a
question
no
are promising
is
divine
delivered
by
RST,
Jesus'
these
two
the
messengers
return
apostles'
assuranceof
in
in
issue
helpful
(an
further
the time of separation
the
ritual
process)
explain
very
we will
by the ritual elder from the initiands.
2.2 The Initiands
and Their Leadership Role.
The hypothesis we have set up earlier revolves around the proposal that the author is
appealing to his readers to trust and support the apostles as new leaders. The status
transformation is not only because of the apostles being commissioned to be Jesus'
witnesses(Acts 1:8), but also a transformation which guaranteesthe community that their
for
leaders
longer
has
Matthias
Judas'
the
tainted
that
are no
new
made up
with
sin, and
17
integrity.
absenceof the twelfth apostleand the restorationof their moral
We also mentioned that the author is attempting to win the trust, support, and loyalty
of other disciple groups by showing the unity of the apostleswith the women disciples and
Jesus' family in the upper room (1: 12-14). This show of unity we called networking. The
language of trust, support, and loyalty; the author's program of networking; and the
171le model of the rituals of statustransformationhave beenusedby social scientistsin
studying an individual's or group's passagefrom one statusto another. Thesewould include territorial
birth
bethrothal
puberty
and
and
childhood,
adulthood,
childbirth
passages,
and
passages,pregnancy
60
do
itself,
have
to
betraying
these
with the nature of
the
something
all
apostle
replacementof
the leadershiprole which the apostlesare expectedto perform once they have been installed
and are aggregatedinto the society. In other words, the role and status which the apostles
full
its
fulfillment
discharging
trust and support of the
be
the
with
will only see
will
community
whom they will be serving. Without the community's patronage to the
Twelve, the meaning and function of their roles and statusesare null and
18
void.
The needto convince the Christian community that the apostlesare their new leaders
loss
because
because
but
Judas'
the
of confidence
also
of
people's
arises,not only
of
sin,
leaders
leaders
The
the
their
time.
who were supposedto serve as their
upon
religious
of
mediator to God have made it more difficult (if not impossible) for them to accessGod.
The apostlesas new leaderswill have to prove that they can better provide for the needsof
their people. But with their negative track record looming over them (the case of Judas'
betrayal and his membership to the Twelve) drastic measuresneed to be taken. This, we
leadership
is
behind
in
3-2:
47
Acts
1:
the
to
the
the
essence
promote
propose,
author's effort
of the apostlesto the Christian community.
The nature of the leadership the apostlesare to assumeis not heirarchal leadership
but rather a leadershipbest explained from the perspectiveof Patronage/Brokershipconcept.
and marriage,the passagefrom one life to anotherusually found in funeral rites, etc. CE A. van
Gennep,TheRites ofPassage, p. xxiii.
"'To defirte the meaningand scopeof the apostles' leadershipin this study is too broad and
demanding. For instance,one can endlesslydiscussabout the leadershiprole of the apostlesas
teachers. Othershave focusedon the apostles' role as church leaders. Yet, there are also thosewho
have centredtheir studieson the apostles' performanceof miracles in relation to their mission as Jesus'
witnesses. Our focus is on the specific nature or quality of leadershipwhich if absentwill render all
leadershiproles ineffective. This nature or quality of leadershipis the knowledge and assurancethat
the presentor incoming leadersare reliable and trustworthy. It is this quality which we believe has
been shatteredby Judas' betrayal of Jesus. And becauseJudasis one of the Twelve, the questionon the
leadershipintegrity of the Eleven persistedin the Christian community in Acts. For further discussion
on the failure of the religious leadersand the effectivity of the apostles' leadershipin Acts, seeA. C.
Clark, "The Role of the Apostles," in Witnessto the Gospel: The TheologyofActs, 1.H. Marshall and
D. Petersen,eds.(Grand Rapids: Eerdmans,1998),pp. 169-190,especiallypp. 174-75. Seealso P. Y,
Nelson, Leadership and Discipleship: A Study ofLuke 22: 24-30 (Atlanta, Georgia: ScholarsPress,
1994).
61
The apostlesas leadersare expectedto serve as brokers between God (the ultimate patron)
and the people (the clients). To understandthis leadership role, we opt to use the model
19
brokerage.
leadership
leadership,
Jesus'
by
Moxnes
Halvor
the
of
a
nature
of
suggested
on
It is a leadershiprole which Jesushas passedon to his apostles.
As we have statedin our Methodology section, the RST will serve as our theoretical
framework for the study of the narrative of Acts 1-2. Within it are other conceptualmodels
interactively working in this theoretical framework. The conceptsof patronage,networking,
honour and shame are models needed in order for us to understand the specific and
individual social contexts of the episodeswithin Acts 1-2.
2.2.1 Current Research on Patronage.

In a survey done by John H. Elliott on the statusof researchconcerningpatronage,he finds
three traditional yet unrelated fields. The first were the studies of ancient historians in the
context of the Roman world. The second is the researchby anthropologists, sociologists,
and political scientists on structuresand operations of social phenomenain industrial and
pre-industrial societies. The third is the researchby exegetesand students of the social
world of early Christianity.
Ancient historians have primarily focused on the relation of earlier and later
workings of patronagein the imperial period. They differ, however, on the function of the
topic in the field of imperial politics. The suggestionsinitiated by Syme20 Alfi3ldY21and de
,
,
19H.Moxnes, "Patron-Client Relationsand the New Community, " in TheSocial World of

Luke-Acts: Modelsfor Interpretation, J. Neyrey, ed., (Peabody,Massachusetts:Hendrickson, 1991),
pp. 241-68.
20R Syme, TheRomanRevolution (Oxford: Oxford University Press,1939).
21G.AlMdy, 77zeSocial History qfRome (London: Croom Helm, 1985).
62
Ste.
CroiX22,
23
24
together with the seminal observations of von Premerstein , Badian , and
haveled RichardSaller26to understandpatronageas a socialinstitution working

Gelzer25,
behind, or even inside the language,ethics, and politics of ancient societies. Saller, like T.
F. Camey'7 was able to show how the historical and social description with attention to the
,
Elliott
notes,
each
other.
social
sciences
complement
and
of
perspectives
relevant research
however, that Saller's study has not considered how the Roman system of patronage
functions in the broader, cross-cultural scope,or as possibly relevant for the early Christian
28
scene.
Social scientific studies on patronagehave attemptedto achieve something in a field

is,
historical
have
been
limited,
the cross-cultural
that
very
and
where ancient
approaches
include
These
the analysesof the social
science
and political
perspectives.
perspectives
characteristics of different articulations of patronage; the conditions which contributed
into;
its
its
it
its
has
development
to
the
emergence,
evolved
place
and
changes
greatly
within and the impact it has created on social systems;and also the social consequencesit
field
in
The
this
therefore
vast
an extensive amount of
carries.
approach covers results
literature which this specific field of researchhas produced. Such are the essaycollections
of Gellner and Waterbury29; Boissevain and Mitche1130;Schmidt; Eisenstadt with
22G.E. M. de Ste. Croix, " Suffragium: from

vote to patronage," in the British Journal of
Sociology 5 (1954), pp. 33-48.
23A.von Premerstein, Von Werden
und Wesendes augusteischenPrinzipats (Munich: C. H.
Beck'sche Verlagsbuchhandlung,1937).
24E. Badian, Foreign Clientele (264- 70 B. C.) (Oxford: Clarendon, 1958).
25Gelzer,M. TheRomanNobility, R. Seager,trans. (New York. Barnes and Noble, 1969).
26R.Saller, Personal Patronage Under the Empire (New York: CUP, 1982).
27T.F. Carney, YheShapeofthe Past: Models andAntiquity (Lawrence, KS: Coronado Press,
1975).
28j H. Elliott, "Patronageand Clientism," p. 43.
.
29E.Gellner and J. Waterbury, eds.,Patrons and Clients in Mediterranean Societies(London:
Duckworth, 1977).
30J.Boissevain and J. C. Mitchell, eds.,Network Analysis: Studies in Human interaction (The
Hague: Mouton, 1973).
63
Lemarchand31and Roniger32 Articles and monographson patronagein the Mediterranean

.
writings
societieshavebeenattractiveto scholarswho aretrying to readthe Mediterranean
35.
33
of the New Testament:cf the works of Gilmore ; Gellner and WaterburY34; Boissevain .
and Campbe1136.
The primary contribution of the researchis its ability to develop theories, conceptual
models, and methodswhich are instrumental in explaining the workings of the phenomenon
of patronage"as a meansfor structuring social relations and social exchangein accord with
the structures,values,and nonns of the society at
37
,,
large.
This approachhas greatly
illuminated the social world of early Christianity, providing both a tool for analysis and
interpretation of texts and contexts of the early Christian period.
The third field of research is that of exegesis and biblical social world analysis.
Despite the extensive studies done by the social scientific method, biblical exegeteshave
not paid much attention on the significance of the patronage conceptual model in biblical
interpretation. Elliott observesthat,
no entries are contained in the standardreferenceworks; few articles have
patronageas their central focus; no systematicstudy is yet at hand. Occasional
referencesto the institution in current studiesof the early Christian social world
31S.N. Eisenstadtand R. Lemarchand,eds.,Political Clientism, Patronage

and Development
(ContemporaryPolitical Sociology, 3, Beverly Hills: Sage, 1981).
32SN. Eisenstadtand L. Roniger, eds.,Patrons, Clients
Friends: Interpersonal Relations
and
.
and the Structure of Trust in Society (New York: CUP, 1984).
33D. D. Gilmore, "Anthropology
of the MediterraneanArea," in the Annual Review of
Anthropology II (1982), pp. 175-205.
34E.Gellner and J. Waterbury, eds.,Patrons
and Clients in Mediterranean Societies, 1977.
35J.Boissevain,Filends offriends: Networks, Manipulators
and Coalitions (New York- St.
Martin's Press, 1974).
36j.K Campbell, Honour, Family
and Patronage: A Study ofInstitutions and Moral Valuesin
a GreekMountain Community(Oxford: Clarendon, 1964).
37j H. Elliott, "Patronageand Clientism" p. 44.
.
64
(e.g. Meeks, 198338; Stambaugh and Balch, 198639) describe but fail to
40
the
phenomenon.
comprehensivelyexplain
Only a handful have attempted this and they have demonstrated how the patron-client
in
in
biblical
be
helpful
texts
their social contexts.
can
understanding
model
very
relations
Bruce Malina', for example, was able to discuss how in the early and later church the
presumedrelationship of prayerful devoteesto God (and later, also to the saints) replicates
42
on the symbolic level of religious belief the social relationship of client and patron.
From
the same series, John Pilch illustrates the nature and activity of religious prayer with
43
Luke.
referenceto the gospel of
One of the latest studiesusing the patronagemodel in the New Testamentis that of
John K. Chow. In his book Patronage and Power: A Study ofSocial Networks in Corinth,
Chow attemptsto investigate some of the behavioural problems in the Corinthian church by
analysing the status of the patronage relationships amongst the Corinthian members. He
before
disputes
issues
incestuous
to
the
the
a
settling of
pays closer attention
of
relationship,
implication
dead,
judge,
food
idols,
baptism
the
the
the
to
the
and
eating
of
of
offered
pagan
by
in
brought
Paul's
teachings
the existing patronal.
to
the
about
relation
consequences
of
"
relationships.
38W.A. Meeks, TheFirst Urban Christians: 77zeSocial World theApostle Paul (New
of
Haven: Yale University Press, 1983).
39J.E. Stambaughand D. L. Balch, TheNew Testamentin Its Social Environment
(Philadelphia: WestminsterPress, 1986).
40J.H. Elliott, "Patronageand Clientism," p. 44.
41B.j. Malina, "What is Prayer?' in TheBible Today 18 (1980), pp. 214-20.
42j H. Elliott, "Patronageand Clientism," p. 45.
.
43j. Pilch, "Praying with Luke," in 7he Bible Today 18 (1980), pp. 221-25.
44J.K. Chow, Patronage and Power.-A Study ofSocial Networks in Corinth (Sheffield:
Sheffield Academic Press, 1992),p. 28.
65
In the study of patronage in Luke-Acts, one work stands out as it has successfully
investigatedthe featuresof social conflict and economic interaction. Halvor Moxnes in The
45
New
in
his
Relations
"Patron-Client
Kingdom
the
Economy of the
and
and
article
Community" arguesthat Luke redefines the patron-client relations by portraying Jesusand
the kingdom of God as opposing the unequal dependencyrelations of the patron-client
is
in
its
how
God
by
Pharisees
the ultimate
the
shows
and,
place
system represented
benefactorand patron, while Jesusand the apostlesare their true and reliable brokers.
It is Moxnes' portrayal of the apostlesas brokers which this study wishes to extend.
To begin with, we need to have a generalunderstandingof Moxnes' reading of patronagein
Luke-ACtS.
46
2.2.2 Halvor Moxnes' Hypothesis.

Moxnes has the following general hypotheses: First, Luke's writing of history is not in the
tradition of history writing of his time. This does not primarily concern the issue of how
Luke renders historical facts. Rather, the author's presentation of history (as any writer
47
is
influencing
his
with the purpose of
readers.
would)
His descriptions and
in
his
by
his
The
the
two-volume
of
actors
are
coloured
evaluations.
characterisations
work
48
influence
to
serves
relationships between Luke and his audience.
colouring
The intent to
influence will become very obvious and useftil in our discussion of Acts I and 2, more
45H.Moxnes, TheEconomy of the Kingdom: Social Conflict and Economic Interaction in

Luke's Gospel (Philadelphia: Fortress, 1988); "Patron-Client Relations and the New Community," in
TheSocial World ofLuke-Acts: Modelsfor Interpretation, J. Neyrey, ed., (Peabody,Massachusetts:
Hendrickson, 1991), pp. 241-68.
4('Me following discussionis basedmainly on Moxnes' work.
47Cf.L H. Marshall, The GospelofLuke, p. 40.
48F.G. Downing, "Theophilus' First Readingof Luke-Acts," in Luke'Litera? y Achievement.
Collected Essays,C. M. Tuckett, ed. (Sheffield: Sheffield Academic Press, 1995), p. 95.
66
for
Acts
the
issue
how
into
the
the
campaigns
author
of
of
particularly when we venture
Jesus.
legitimate
Twelve
the
of
witnesses
as
promotion of
Secondly, Moxnes discussesthe significance of being able to distinguish between
S.
Silverman's
that
in
"
He
in
"reality.
"ideal"
studies on
advice
picks
up
and
patronage
investigate
in
forth
first
"set
that
to
can
we
our concepts such a way
clearly
patronageought
important
is
It
"49
to
between
belief
behaviour,
between
interplay
and
action.
the
values and
know "how people actually behave (etic analysis)", "what is supposeko happen (cognitive
"
(emic
happened
"what
analysis).
actually
pattern)" and
In other words, the interplay
between values and behaviour is crucial in the understanding of whether what is actually
happeningin the narrative is an application of the ideal meaning of patronageor the lack of
it.
2.2.3 God as Patron and Jesus as Broker.

Reading Luke-Acts from a perspective of the patron-client relations will show that God is
the ultimate benefactor and patron. The author clearly wants to announcethis motif at the
look
"
Patron,
"The
As
1:
68-79).
the
his
(Lk.
1:
46-55
beginning
people
of
gospel
and
very
demands
God
hand,
On
God
the
supreme
their
to
other
as
sole provider and protector.
loyalty from his clients. There ought to be, as Judaism teaches,no other "patrons" but him
(cf. Lk. 16:13).
Jesus' mediation between God (the patron) and the people of Israel (the clients)
broker.
known
broker
is
his
A
as a "middleman."
also
presents role as a
He himself is a
functions
him.
he
broker
he
However,
has
also
as
a
clients
under
when
provides
patron who
is.
he
broker
functions
The
for
his
than
to
as
patrons
who
are
more
powerful
clients
access
67
large
for
of
groups
of
area
a
covers
a
patron
who
of
clients
a
representative
or
a mediator
its
be
likened
town
broker-patron
to
the
A
population
and
ruler of a certain
may
clientele.
funding
its
for
To
constituents,
major projects and needs of
provide
serves as the clients.
local
from
the
be
have
to
allocated
requested and
and other resourceswould sometimes
be
belongs.
The
governor may-then viewed
governmentunder which the town or province
jurisdiction.
his
local
heads
the
under
provinces
over all
as the more powerful patron who
Relations between the broker and clients can also cover not only the economic or
be
different
Thus,
there
but
the
can
also
religious aspects.
cultural needs of the clientele,
brokers to the same client. This means that for every aspect of needs which a client or
to
brokers
the
access
of
clients'
means
as
serve
may
representative
require,
group of clients
between
be
broker
"
"holy
That
thegod and
is
the main sourceor patron.
man can a
why a
50
the client's spiritual relations.
The author of Luke-Acts intends to show how true brokerage ought to be. The
faithful
been
have
to
their
leaders
Pharisees,
the
not
scribes
and
priests,
such as
religious
51
for
God.
brokers
the
to
people
roles as
Instead of providing accessto God, thesereligious
leaders block the peoples' need to reach for the ultimate patron. Moxnes' states for
examplethat,
In the major part of Luke's narrative, community leaders are representedby heads
however,
in
Luke,
Pharisees
According
to
the
almost
and
scribes.
synagogue,
of
block
but
instead
it. This
do
facilitate
God,
instance
to
they
access
not
every
becomesthe theme of severalof the conflict scenesbetween them and Jesus.People
but
leaders
healing
Jesus,
in
the
to
community
come
of
or
salvation
need
who are
try to use the Torah to stop them by meansof argumentsbased on legality, sabbath
be
leaders
(5:
6:
2,7;
21;
13:
14).
Thus,
to
these
who
are
supposed
etc.
observance
49Although, Silverman arguesthat the emicletic contrast is not the samething as the contrast
between"real" and the "idear' as theseterms are usually used in anthropology. CE S. Silverman,
"Patronageas Myth, " in Patrons and Clients in Mediterranean Societies,p. 10.
50U. P. Brown, "The Rise and Function of the Holy Man in Late Antiquity, " in Journal of
Religious Studies 61 (1971), pp. 80-101.
51Fora discussionon the failure of thesereligious leadersas brokers for the people of God, see
D. Gowler, Host, Guest,Enemy and Friend: Portraits ofthe Phariseesin Luke and, 4cts (New York:
Peter Lang, 1991), pp. 177-319.
68
"brokers" (or "friends") do not fulfil their function. This suggeststhat Jesuswill
fill that neededrole of friend, patron, and broker.52
And indeed in the healing stories in the gospel, Jesusclearly functions as one who shows
54
53
illustrates
God
benefactions
Moxnes
that:
of
accessto the
.
1. Jesusis a broker; his healings or other powerful acts are performed in the name of
God or with the power of God.
2. The responseof the people giving praise to God indicates that he is the ultimate
sourceof the healing (5:25-26; 7: 16; 13:13; 18:43).
3. Jesusas broker has accessto that power. This poses a serious challenge to the
other religious parties who claim the sameaccess.
What we see, therefore, is a complete reversal of the concept of leadership and
in
in
leadership
Luke-Acts.
The
the narrative of
patronage
and
representationof
patronage
Luke-Acts reveals the author's attempt to show a contrast between how patronage has
is
One
functioned
it
by
how
be
Jesus.
the
to
good
example
and
ought
as portrayed
wrongly
in
be
"greatest"
Lk.
Jesus
the
to
them
to
as
regarded
of who among
was
apostles' question
22: 24-27. Jesus responds by contrasting the kings who lord it over their subjects and
leaders,such as himself, who actually serve. In other words, Jesususesan establishedorder
of status and honour in his society when he says, "Which is the greater, one who sits at
table, or one who serves? Is it not the one who sits at table?" (22: 27). Jesusthen brings
himself into his illustration by saying "But I am among you as one who serves."
Moxnes aptly summariseshis study on the role of Jesusas a broker by showing that
the meaning of power which has always been identified with the centre, and the meaning of
service, which in turn has been identified with the lowly who reside mainly in the
52H. Moxnes, "Patron-Client relations and the New Community," p. 256.
53Cf.LIL 4: 16-19.
69
discredits
in
doing
Jesus.
In
Luke
have
both
been
the
so,
seen as present
peripheries,
temple as an institution when Jesuscleansesand strips it of its power as centre,(19:45-46).
55
The author of Luke-Acts has always defted the true sourceof power as God.
A new definition and form of leadership/patronageis seen in the gospel. This

leadershipis no longer that which oppressesand places burdens on its clients. It is not that
which blocks accessto God. It is a leadershipwhich is expressedby service to its people.
Thus, Moxnes adds,
There is a strange transformation of the very concept of patronage.
is preserved, but the greatness traditionally associated with the role
now intimately linked with the act of serving. This transformation
only confined to Jesus; it also hecomes visihIe in Luke's description
56
ofJesus.
The institution
of the patron is
of roles is not
of the disciples
The transformation of roles becoming visible in Luke's description of the disciples of Jesus
ushersus into one of our primary hypothesesof this thesis - the role of apostlesas brokers
leadership
God.
is
It
to
the
this
the
that
of
upon the
people
of
role
places
responsibility
apostles.It is alsothis crucialrole which wasseriouslymarredby Judas'betrayal.
2.2.4 The Apostles as Brokers.

"The kings of the Gentiles exerciselordship over them; and those in authority over them are
benefactors.
But not so with you; rather, let the greatest among you become the
called
youngest,and the leader as one who serves" (Lk. 22:25-26).
This passagedoesnot only speakof Jesus'teachingto his apostlesabouthumility.

Rather, the lesson is that of the complete reversal of the concept of leadership. Seizing the
his
apostleswere in a dispute regarding who among them is the greatest
opportunity after
54H. Moxnes, "Patron-Client relations and the New Community," p. 258.

55H.Moxnes, "Patron-Client relations and the New Community," p. 260.
56H.Moxnes, "Patron-Client Relations and the New Community," p. 260. Italics
mine.
70
(Lk. 22:24), Jesus uses the contemporary understanding of how leaders lord over their
instructs
leadership
He
themto
this
and
corrects
wrong
notion
of
oppressive
subordinates.
do the opposite- leaderslive to serve and not to lord over their people.
Only after Jesushad taught his apostleswhat proper leadership is does he reward
them
their faithfulness and assignthem a kingdom in which they will sit on thrones and
judge the twelve tribes of Israel (Lk. 22:28-30). This, according to Green, is another form
of reversal. He rightly observesthat the transposition is only possible becauseof what Jesus
had earlier taught his apostles (Lk. 22:24-27). He adds, ".
Jesus can speak of the
..
leadershiproles of the apostlesonly after having transformed the conventional relationship
between the benevolent performance of leadership and the reception of elevated status.
Jesuswants his disciples to lead, but in a wholly unconventionalway. ,57
Luke understands the present structures of leadership in the society but redefines -"-A.
He emphasisesthe transformation of the apostles' role and their status. Greatnessis defined
by service. This service, however, is not reciprocatedby power and honour.
This farewell scenein Lk. 22 is a clear description of the Twelve as taking on the
role of brokers. Moxnes notes that even as early as Lk. 6: 12-16, the apostleswere called by
Jesusto share in his power and authority. Their role with Jesusin preaching and healing
(9: 1-6), plus their call to service, places them as mediating between God and his people.
Their mediation and service to people defines the role as that of a benefactor/broker.58
Benefactors,however, can rightly claim power and authority.59 Benefactions by the
indeed
rich elite were
expressedprimarily by their service to the citizenry. In return, they
57J.Green, 7he Gospel ofLuke (Grand Rapids: Eerdmans,1997),

pp. 766-67.
58H.Moxnes, "Patron-Client Relations and the New Community,- 260.
p.
59Sponsorships
of public eventsor festivals; charitable donations especially to the poor;
constructionsof public buildings, roads or bridges; when all theseare done in the name of public
service and at no expenseto anyonebut the patron, he is what one would call a "benefactor-patron."
71
honour
by
by
legitimated
the
the community. Honour and
of
and
status
rendering
were
statuscome by placing them into public offices. The cycle continues only within the circle
of thosewho have wealth. The wealthy who servereceive prestige. As we have stated,this
prestige gets them into public positions.
Public positions in government enjoy the
it
in
honour
brought
Thus,
the
the
with
advancement
and status.
pattern of gift-giving
obligations for service and honour.
Lk. 22: 24-27 breaks "with the patron-client
its
at
most crucial point: a service performed or a favour done shall not be
relationship
transformedinto statusandhonour."60
This is not to claim that Jesuswas teaching against benefactions.61Rather, what we
is
the emphasison the benefactionswithout the reciprocity of prestige and honour.
see
can
The apostlesare leaderscharacterisedprimarily by service. As they are to "sit on thrones as
judges," that is, central authorities, they are at the sametime to 'serve. 62
The benefactoris anotherform of a patron, an equivalent of the emperor on a smaller scale.

As the emperoris to the empire, the benefactoris to a city or a local community. He is known to do
benefactionsand in return, he is honoured with recognition either through dedicationsby inscriptions
on walls or brassplates, or the naming of bridges and roads which he financed to construct (Cf. H.
Moxnes, -Patron-Client Relations and the New Community," p. 249). The public honour, of course,
becomeshelpful in time of elections. The demonstrationof generosityis reciprocatedby the loyalty of
his clients, the inhabitantsof the city or the local community, especially in securingvotes for a much
covetedpublic office when the seasonfor the local elections come.
Benefaction was also a meansof maintaining social order. The maintenanceof public roads
also meant the assuranceof an unbinderedpassageof supplies which the city or province regularly
needs. The benefactorwho is responsiblefor this good deed is honoured either by epigraphic
inscriptions or literary declarations. The purpose of which is not only to praise the good acts of the
benefactorbut also to encourageother financially able people to do the same.For further discussions
and examplesof benefactionsin the first century, seeB. Winter, Seekthe Weyare ofthe City. Christian
as Benefactorsand Citizens (Grand Rapids: Eerdmans,1994).
011.Moxnes, "Patron-Client Relations and the New Community," 261.
p.
61"Thepoint of Lk. 22:25 is that Christianswere
not to operate in an overbearing and
dictatorial fashion as Gentile kings and those in authority who were commonly called 'benefactors.'" B.
Winter, Seekthe Welfareofthe City Christians as Benefactorsand Citizens (Grand Rapids: Eerdmans,
1994), p. 40, n. 50; contra D. J. Lull, "The Servant-Benefactoras a Model of Greatness(Luke 22:2430," in NovT28 (1986), p. 296.
72
2.2.5 An Example from the Acts ofPeter.

The conceptof benefactionswhereby the apostles,as benefactors,do not serve in return for
honour and prestigebut instead give all glory to God as the ultimate patron has been evident
in some traditions. One good example is found in the Acts of Peter (AN).
In a study
63
by
F.
Stoops
R.
Jr
this propagandic literature written in the middle of the
produced
,
secondcentury containsthe earliest surviving accountof the conflict between Simon Magus
and the apostle Peter outside the canonical book of Acts. It promotes the apostle's victory
over Simon Magus on occasions of miracle contests, showing that Peter's miracles are
64
demonstrations
Christ's
for
his
to take care
actually
own.
Just as Jesushas taken the opportunity to reversethe predominant understandingof
benefactionsin order to teach his apostles,the author of the AN has also turned around the
traditional patronageconcept where the Roman patron was obliged to protect and care for
his client and expect to receive honour and loyalty in return. In the APt, Christ also offers
protection and support in times of need. However, the author emphasisesthat Christ is
more than just the potential patron. As Christ rewards his loyal clients with material
benefits (expressed on the level of miracle stories), he also gives knowledge, spiritual
65
future
salvation.
guidance,and
In the APt, the author appealsto the wealthy elite who are either already patrons or
in
the Roman society. These patrons are useful, not only becausethe
patrons
potential
patrons' wealth usually is the means by which Jesusprovides for the needs of his
62H. Moxnes, "Patron-Client Relations and the New Community," 26 1.

p.
63R. F. Stoops,Jr. "Patronage in theActs ofPeter, - in Semeid38 (1986), 9 1.
p.
64R.F. Stoops,Jr. "Miracle Stories and Vision Reports in the Acts
qfPeter, " Ph. D.
Dissertation, (Harvard University, 1982), pp. 181-92.
65R.F. Stoops,Jr. "Miracle Stories and Vision Reports in the Acts
ofPeter, " pp. 181-92.
73
66
followers but also "in a period of competition and expansion in as much as the presence
,
the
to
the
group as a
of
reputation
contributes
of
society
of wealthy and prestigious members
whole....
well.
Winning a patron to the faith normally meanswinning the patron's clientele as
9567
As the author of Luke-Acts has redefmedpatronage,the author of AN did the same.

In the APt, there is the integration of human patrons into the community of believers in
human
influence
is
Christ
The
the
that
the
to
of
role and
sole patron of all.
order emphasise
Christ.
loyalty
have
been
limited
dilute
divert
to
the
to
the
of
clientele
so as not
or
patrons
Even the apostle Peter has sought to speak of his limitations and inadequacy in order to
focus the reciprocation of honour to Christ. Stoopsrightly suggeststhat,
When Peter acts a broker of the benefits that flow from Christ, he may be worthy of
honour, but he is a broker who always steps aside so that the primary relationship
between Christ and believers will be a direct one. The apostle is allowed to
function at the centre of a patronage network only for the purpose of bringing
68
into
lasting
CIfiSt.
the
people
more
network anchored on
Stoops concludeshis study by making an important observationthat is crucial to our

thesis. He notes that despite the problems which human patrons create in the relationship
66Stoops,as an examplerelatesthat, in the story of Eubula the contestbetweenSimon and

Peter becomesa contestfor both a convert and patroness(APt 17). Eubula's conversion is constructed
around a vision revealing the identity of a thief (cf. Cicero, On Divination 1.25 and Lucian, Alexander
the False Prophet 24). Since Simon is the thief, the story functions as part of the contest itself. It
probably formed the climax of the lost part of the work set in Jerusalem. In this story Eubula must
decide whether Simon or Peter is the true "man of God." For her it is also a question of which of the
two is the appropriatechannelfor her benefactions(APt 17). Peter insists that Eubula must choose
betweenSimon and the living God and that her decision must be basedon deedsrather than words.
When Peter assuresEubula that her lost property will be recovered,he reminds her that the
her
important
her
is
than
the
wealth. BecauseEubula is wealthy, her
recovery
of
of
soul
more
recovery
conversionnaturally makesher a benefactressof the other believers, especially the widows, the
orphans,and the poor. However, the concluding frame of Eubula's story does not treat her as a leader
in the Jerusalemcommunity. Rather, her conversionand donationsare another instanceof Christ's care
for his own. R. F. Stoops,Jr.,"Patronagein the Acts ofPeter, " p. 94.
67R.F. Stoops,Jr. "Patronagein the Acts ofPeter, " p. 93.
68R.F. Stoops,Jr. "Patronage in the Acts ofPeter, " p. 95.
74
between Christ and the believers, the author thought the model of patronage was an
69
Christian
appropriate vehicleforpropagation ofthe
message.
This observation is basically true in pursuing our interests in the events of Acts 1.
We believe that the values of patronage,together with the other conceptualmodels (such as
social networks, honour and shame) are working interactively within our theoretical
framework of RST. The successof the author's appeal to promote the apostles as Jesus'
witnesses and leaders of the Christian community would also mean reaffimning the
reliability of the apostles' testimony which in turn is crucial to the conversion of the people,
leading to the growth and expansionof the church.
2.3 Summary.
In this chapter we have discussed two items. The first is the ritual elements of the
separationstage. These elementsare what comprisesthe symbols of the initial stageof the
ritual processin Acts 1:3-11. The elements include the apostles as the initiands; Jesus as
the ritual elder; the meaning and significance of the forty days time-span which the initiands
and the ritual elder spendtogether; and finally, the role and function of the two men in white
robeswho played significantly in the separationbetweenthe initiands and the ritual elder -a
separationwhich ushersthe initiands into the complete limbo of statuslessness.
The second part of this chapter digressesslightly from the ritual discussion. The
section is about the leadership role which the apostles as initiands will be transformed to.
We indicated that the reason for the author's campaign for the leadership status of the
apostles is the loss of the trust and full support of the community for the apostles. We
statedthat this mistrust is due to one of the Twelve being the betrayer of Jesus.
69FLF. Stoops,Jr. "Patronage in the Acts qfPeter, " p. 99; Italics

mine.
This
75
languageof trust and loyalty is a languagepresent in patron-client relations. We suggested
that if we areto properlyunderstandthe voice andtone behindthe author'sappeal,we can

best understandthis from the concept of patronage,a concept which we believe is the basis
of the relationship between the apostles and the Christian community. We pursued this
conceptby stating that Jesus' leadershiprole was that of a broker, the broker who servedas
the middleman between God (the ultimate patron) and the people (the clients). This role
is
brokerage
now handeddown to the apostlesto fulfil.
of
The next chapter attempts to understandhow all these ritual elementswork within
the context and the theoretical framework of the RST. The chapter is the ritual processand
it primarily dealswith how the apostlesas initiands enter the stageof separation.
76
Chapter Three
3.1 The Ritual Process in Acts 1:3-5.
We designatedActs 1:3-11 as the Separation stage. We then identified its ritual elements
initiated.
defined
leadership
being
In
the
to
the
an aspectof
and also
role which
apostlesare
this chapter,we will now attempt to investigatethe ritual process.
We find at least three phasesin this stage. PhaseOne is 1:3-5; PhaseTwo is 1:6-8;
and PhaseThree is 1:9-11. Under each phase is a characteristic feature of a separation
stage. In phase one, we have the author legitimising the apostles as initiands. Phasetwo
shows the cleansing of the initiands' preconceived ideas. Together in this phase is the
initiands' absolute obedience to the teachings and instructions of the ritual elder. Phase
three portrays the initiands' experienceof complete separation. Here we will find Jesusthe
ritual elder leaving the initiands on their own as they prepare for their ritual confrontation in
Acts 1:12-26.
3.1.1 Phase One - Acts 1:3-5: The Initiands are Separated From Society and
Enter the Ritual Process.
3.1.1.1 The Author Legitimises the Apostles as Initiands.
Fresh in the memories of the readersis the betrayal of one of Jesus' apostles(cf. Lk. 22: 16). Thus, the first task the author needs to do is to defuse the readers' apprehensionsby
presentingthe credentialsof the Eleven apostles. The author needsto explain what qualifies
the apostlesas initiands and legitimate successorsto the leadership! This is exactly what
11).G. Horrell, "Leadership Patternsand the Development of Ideology in Early Christianity,"

in Social-ScientificApproaches to XFw TestamentInterpretation, D. G. Horrell, ed., (Edinburgh: T&T
Clark, 1999), pp. 309-37.
77
first
in
begins
his
the
The
One
in
Phase
account, not
author
of the separation stage.
we find
first
legitimising
by
but
the
ritual process,
steps of
the Eleven as initiands. The author
(1:
3a),
Jesus
that
by
the
and
the
of
this
and
majesty
power
readers of
reminding
achieves
(1:
1his
be
to
is
the
Jesus
successors
the
apostles
this same
one who chooses and ordains
2
5).
The author's legitimisation of the apostlesstrikes an important chord in the patronloyalty

to
the
is
In
that
express
clients
primarily voluntary,
a relationship
client relations.
but
because
the
the
representative/broker,
patron endorses
patron's representative,not only
because
of the representative's qualifications.
also
This is not so in involuntary
is
family
the
kinship
In
patron's
the
as
recognised
of
a
member
situation,
associations. a
broker or representative simply because of his blood ties with the patron. Clients are
his
beyond
loyalty
honour
to
the
patron's representative
and attribute
expected to
3 In the caseof the apostles,the introduction by the author early in 1.2 with
qualifications.
Jesus'
legitimacy
implies
the
had
he
(Jesus)
"whom
as
the
apostles
of
the phrase
chosen7'
4 This phrase, coupled with the fact that the Eleven were the recipients of
representatives.
impress
(1.3)"
God
to
"the
instructions
things
on
the
Jesus'
attempts
concerning
reign of
on
5
leadership.
follow
Jesus'
indeed
Eleven
to
the
that
the
after
the readers
oneswho are
are
217orlegitimisation in general, seeP. L. Berger, TheSacred Canopy: Elementsofa Social

Theory ofReligion (New York- Anchor Books, 1990),pp. 155-171; P. L. Berger and T. Luckmann, The
Social Construction of Reality, pp. 110-146.
3SeeD. A. deSilva, TheHope of Glory: Honor Discourse and New TestamentInterpretation
(Collegvifle: Minnesota, The Liturgical Press, 1999), pp. 9-11.
4Cf. R. Tannehill, TheNarrative Unity ofLuke-. 4cls, p. 13.
5Thenarrative also openswith the description of the ritual elder's credentials. One of which is
in 1:3 with the phrase"presenting himself alive after his passionby many proofs". This phraseis
initiands.
between
It
how
disparity
it
the
the
the
the
and
ritual
elder
shows
crucial as emphasises
(and
boast
by
the
fact
to
at
all
compounded
the
nothing
virtually
of
ritual with
apostlesenter
in
betrayer).
Turner's words, ". may be disguised
They,
Judas
humiliating
the
with
their
association
..
demonstrate
liminal
beings
to
that
they
go
naked,
as
of
clothing,
or
even
a
strip
only
as monsters,wear
have no status,property, insignia, secularclothing indicating rank or role ... ."V. Turner, TheRitual
Process,p. 95.
78
3.1.1.2 The Forty Days Separation.
In Acts 1:3, we can see the start of the initiands' separationfrom the society. Of
days"is
"forty
in
RST
the
the
the
the
the
of
phrase
meaning
of
perspective
significance
it
Jesus'
For
Jesus
the
together
the
seems
author,
time
resurrection.
after
and
apostlesspent
"
by
his
himself
Jesus
"presented
to
that
proofs,
nor
many
alive after
passion
not enough say
that he continued to teach the apostlesabout the kingdom of God. The inclusion of the note
in
is
last
days
between
Jesus
days
be
the
forty
together
the
apostles
and
what
supposelto
of
is very significant.6 The author obviously usesthis symbolically-laden label to parallel the
days"
Jesus'
"forty
wilderness experience, an experience
experience
with
own
apostles'
in
Lk.
4:
1-13.
Jesus'
transformation
own
status
within
We suggestthat the author and the readers are well aware of the rich meaning of
"forty" days (or years) which tradition has earned. Its meaning is not just drawn from Lk.
4:2. For instance,there is the "forty years" of wandering in the wilderness by the Israelites
(cf Lev. 26; Deut. 28). Apart from what we have enumerated in the ritual elements
for
forty
days;
lasted
Flood
the
the
the
which
readersare reminded of
stories of
sectioW,
Moses was forty days and nights in the mountain; Elijah fasted for forty days; Ezra was not
Notably, there are thosewho simply focus on the mention of forty days in Acts 1:3 as the time
separatingEaster and Pentecost. It is argued, for example,that in the days of the Valentinians, eighteen
months separatedthe resurrectionand ascensioneventsof Jesus;the Ophites believed that there were
eleven or twelve years; Eusebiusmentions the belief that the length of Jesus'ministry after his
length
the
the
as
same
of his ministry before the Resurrection. Torrance explains,
resurrectionwas
And so after Easterthere is somethinglike a history of the risen Jesuswho came and went
amongthe disciples, who spoke and ate and drank with them as he willed, in such a way that
he could be touched and seento be no apparition, but above all it was the personal self
identification of the familiar Jesusthat was the paramountfactor.
T. F. Torrance, Space, Time and Resurrection (Grand Rapids: Eerdmans,1976), p. 83. These examples
are what I would raise as good examplesof how historical approacheshave limited the perspective of
reading the biblical text.
7See2.1.3.
79
lay
forty
Ezekiel
for
Eli
Joash,
Solomon,
days;
forty
David,
for
be
years;
all ruled
to
sought
8
for
forty
days.
Israel
Goliath
forty
days;
for
his
challenged
side
on
What we seemto find particularly important about this forty-days motif is not only
This
liminality
but
initiands'
length
their
the
experience.
also
the
separationexperience,
of
has been exceptionally vivid in the "wilderness" stories in both the OT and NT.
For
He
is
by
Cohn
Robert
L.
the
explains the unique role
on
wilderness
motifs.
study
example
9
"liminal"
the
time
experience
cf
the
space:
a
and
of
as
a
narrative
paradigm
wilderness
of
in
The
forty
from
Canaan
Israelites,
Egypt
the
to
the
wilderness.
years
experienced
who
of
it
because
by
the
provided a paradigm
exilic writers
samewildernessmotif was also adapted
10
Cohn
to
their
argues,
own
understand
experience.
with which
Into the story of the wildernessmarch,the exiles projectedtheir own fears and
beforethem,they viewedthe wildernessasa chaoticplace
hopes.Like generations
in
journey,
the
the
terrifying
which a
coordinates
space-time
yet as
and marchas a
in
despair.
They
themselves
thus
saw
new communitywas createdout of chaosor
"
for
being
the
"wilderness"
the
new.
of exile
purgedof the old andprimed
Likewisethe Qumrancommunity,who haveisolatedandregardedthemselvesasthe

Cohn
Again
Pentateuchal.
Israel,
to
the
their
true
story.
attempted read
own situation out of
adds,
All threegroups- the wildernessgeneration,the Babylonianexiles,the Qumranians
in
be
in
time
to
transition,
themselves
settled
and space,
not
or
saw
societies
were
but on the move and waiting the fulfillment of divine promises. The wilderness
freedom
in
in
between
in
Egypt
depicts
transition
a
people
slavery
and
narrative
Canaan.The way in which the narrativefunctionedparadigmaticallyfor Israel is
highlightedwhen its preoccupationsare seenin comparativecontext againstthe
backgroundof thoseothertransitionalgroups.12
8B. K. Donne, Christ Ascended.A Study in the Significance of the Ascension ofJesus Christ in
the New Testament(Exeter: PaternosterPress, 1983), p. 7 1, n. 19.
9R.L. Cohn, "Liminality in the Wilderness," pp. 7-23.
101-lumphreys
adds,
In the priests' narrative the chosenpeople are last seenas pilgrims moving through alien land
toward a goal to be fulfilled in anothertime and place, and this is the vision, drawn from the
ancient story of their past, that the priests now hold out to the scatteredsons and of old Israel.
W. L. Humphreys, Crisis and Story: Introduction to the Old Testament(Palo Alto: Mayfield, 1979), p.
217.
11P-L. Cohn, "Liminality in the Wildemess," p. 8.
12PLL. Cohn, "Uninality in the Wildemess," p. 9.
80
The author of Luke-Acts understandsthe significance of this motif. When he has

extended its application from Jesus in Lk. 4: 1-13 to the apostles here in Acts 1:3-5, the
purpose is not only to convey the time of instruction spent by the apostleswith Jesus. We
believe that the author wants to achieve two things: First, as the forty days motif carries
with it the rich history depicting the trials and testing, and the training and triumph of the
characters who experienced liminality
in the time and space of their respective
"wildernesses," the same applies with the apostles' experience in Acts.
The second is
function
again a
of the author's legitimising technique. This forty days motif is for the
author a paradigm or a construct. The place where Jesuswas transformed from the statusof
is
to
person
prophet
private
now adapted by the author to tell his readers of the status
transformation of the apostlesfrom followers to leaders.
3.1.2 PhaseTwo - Acts 1:6-8: Changing the Initiands' Preconceived Ideas.

After justifying to the readersthat the apostleswere the ones chosenby Jesusto continue his
mission, and that this was done despite strong reservations against the Eleven's moral
integrity to lead the community becauseof their former associationwith Judas, the author
immediately makes a very important move to assurehis readersof the apostles' leadership
in
This
the perspective of the RST, is the changing of the preconceived
move,
worthiness.
ideasof the initiands.
The changing of preconceived ideas is highly characteristic in the separationstage.
As the intiands enter into their liminal status, ritual elders see to it that all previous
"baggages"(such as beliefs, habits, ideas,or persuasions)must be left behind. The initiands
13
be
from
factors
hinder
full
to
that
their
all
cleansed
are
may
or complete transformation.
13Or
as McVann puts it, "in order to accomplish the transformation of the initiands, the elders
see to it that the preconceived ideas about society, status, and relationships, in short, about life itself
81
Turner explicitly states that the neophyte in liminality becomes a tabula rasa - "a blank
in
that
knowledge
those
is
inscribed
the
the
respects
of
group,
and
wisdom
slate, on which
,, 14
pertain to the new status.
The author of Luke-Acts achieves this changing of preconceived ideas in a subtle

factor
hindering
be
the
to
He
to
the
apostles'
targets
most
seems
what
particularly
way.
We
Israel.
kingdom
to
the
the
their
transformation
restoration of
understandingof
status
following
because
the
this
reasons:
of
say
1. The very first words which the author assigns to the apostles in Acts I is a
is
legitimate
(1:
6).
It
Israel's
question considering
a
restoration
question about
that Jesus has already been resurrected and is expected to lead and see the
15
fulfilment of such restoration.
2. Jesus' immediate response (Acts 1:7) -a response which is actually short of
but
issue
the
"
"no.
also
the
of
urgency
and
significance
only
saying
not
reveals
declaresthat the apostles' understandingof Israel's restoration is wrong.
Jesus,the ritual elder, has to correct the apostlesof this misconception. They should
be
if
has
to
they
Israel's
to
effective
are
change
restoration
understandthat their concept of
leadersof the community. After the initiands are corrected,Jesusgives them instructions on
in
Jesus
Luke-Acts:
The
Case
Transformation
McVann,
"Rituals
Status
'
M.
the
of
of
out!
wiped
are
Prophet," p. 337.
14V. Turner, TheRitual Process,p. 103.
"As Fitzmyer confumis,
Since Jesusdid not wrest the governanceof Judeaftom the Romansduring his earthly
logical
him
for
his
fbHowers
it
to
to
or
put
a
natural
question
as the risen LordL
was
ministry,
Cf. Lk. 24:2 1, where a similar remark is madeby Cleopason the road to Emmaus. Kingship
in Israel had been known in the remote past from the time of the monarchy before the
Assyrian and Babylonian Captivities, in the more recent past in the Hasmoneanpriest-kings
(before the Roman occupation of Judeaunder Pompey in 63 B. C.), and in the caseof
individuals like Herod the Great (37-4 B. C.) even in Roman times. The question formulates
a hope for the restoration of an autonomouskingly rule for the Jews of Judea. Though the
disciples who pose the question are Christians,they still speakas JudeanJews on behalf of
"Israel" The ancient Jewish prayers,SemonehEsreh 14 and Qaddis 2, caUedupon God for
the restoration of the kingship to Israel and also of David's throne.
J. Fitzmyer,, 4cts of the, 4postles,p. 205.
82
the next stepsto take which would lead to their status transformation (1: 8). This sceneis
consistentwith Turner's observationthat......
the eldersinstill new ideas,assumptions,
and understandingsthat the initiands will need to function effectively when they assume
,, 16
their new roles at the aggregationrite.
Did Jesus change the program of Israel's restoration, or, did the apostles really
misunderstandthe concept in the first place thus necessitatingcorrection of a preconceived
idea? These questions need to be addressedin order to support our argument above. The
answerto thesequestionsdwells on Luke's eschatology,an issuewhich hasinvited varying

views. A brief review of the current discussion on Lukan eschatologywill be helpffil. We
will basically present the two popular views: Delayed and Imminent eschatology. After
that, we will give our analysisand proposal.
3.1.2.1 A Delayed Eschatology.

Hans Conzelmann's book Yhe Yheology of Saint Luke17has become a classic in Lukan
back
Conzelmann
his
Luke
to
the original
that
push
proposed
sources
scholarship.
altered
future.
had
into
distant
Luke
to
the
early expectation of eschatological.consummation
in
insistence
delay
Conzelmann's
Parousia.
this
to
the
the
alteration response
undertake
of
ideas
imminent
in
debunking
about
any
expectation Luke-Acts deactivatesthe senseof
on
urgency on the realization of Israel's restoration and the discharging of roles by its divinely
appointedleaders.
16V.Turner, TheRitual Process,p. 103.

"H. ConzeInmnn,The TheologyofSt. Luke, Geoffrey BuswelL trans., (New York- Harper
and
Row, 1961).
83
between
"discrepancies
by
his
the
Conzelmann arrived at
conclusions weeding out
18
been
have
from
ideas.
,
Working
Luke's
ideas
Luke's
what should
own
the
sourcesand
of
in
book
Joel
from
Spirit
the
the
of
quoted
the intendedor original meaning of the coming of
days.
"
In
"last
the
Luke
believes
time
table
the
Conzelmann
that
of
Acts 2: 17ff,
expanded
Church
the
the
instead
Spirit's
the
period of
eschaton,
arrival signalling
of the
other words,
in
face
the
is
Spirit's
its
this
and
to
persecution
of
the
church
takes place and
strengthen
role
fulfillment of her missionary task.19 The results, therefore, are transformed conceptsof the
20
Spirit,
Jesus,
the
and the nature of the church.
of
personand work
Ernst Haenchen,likewise, wrote his commentaryon the book of Acts with the motif
Conzelmann's.
direct
than
his
His
delay
Parousia
statementsare more
guiding rule.
as
of
He states,
This expectation of the imminent end was not fulfilled. When Luke wrote Acts,
Paul had been executed and James the brother of the Lord had died a martyr;
Christians had been burned as living torches in the gardensof Nero; the Holy City
Christians
By
lay
in
Yet
this
its
Temple
the
many
on.
world went
rubble.
and
18.For
He
Vqa;
he
forward
Luke's
cites that as
veccivoia.
and
conceptsof
example, puts
Mark usesthe term WtWi; as a definite eschatologicalterm (e.g. 8:24), serving as "prelude to the
Luke,
For
to
&6M.
it
"
Luke
dissolution,
according
totally
the
with
and
replaces
avoids
word
cosmic
Conzelmann,OX14n;speaksof the fate of believers. By changingthe word to dwdy1cyl,the immediate
expectationof eschatologicalconsummationis suppressed.
With gecdvotcc,Conzelmannbelieves that Luke imperceptibly alters its meaning compared
instance,
For
Acts
in
(i.
Q,
Mark,
it
is
Luke's
how
sources).
special
material,
sources e.
used
with
is
in
Jesus'
different
Luke
1:
15,
Mk.
and
the
term,
preaching,
message
omits
places a
comparedwith
Theology
The
for.
Conzelmann,
H.
John
Baptist
from
distinct
ofSt.
the
the
calls
repentancewhich
made
Luke,p. 98.
19H.Conzelmann,The TheologyofSt. Luke, p. 96.
200f particular importanceto Conzelmannis Luke 16:16: "The law and the prophets were
it
is
kingdom
God
John;
the
the
everyone
enters
then
and
preached,
of
good news of
since
until
included
John
"
is
to
the
This
that
the
the
taken
to
and
extended
old
order
mean
epoch
of
violently.
Baptist; John was a prophet in the Old Testamentmould. Then came the middle epoch - the ministry
filled
Holy
Christian
Church
the
Finally
Jesus.
the
the
the
community,
with
of
when
epoch
came
of
Spirit endeavouredto carry on the work of its risen Lord (the story of which Luke seeksto unfold in
the book of Acts). According to Conzelmann,this third period was essentialto Luke's theological
Jesus
Christians
because
the
at any moment, while others
of
were
expecting
return
some
programme
had
By
disillusioned
becoming
the
that
occurred.
not
already
projecting the end
second
coming
were
into the unforeseeable future, but also assuringhis readersthat it would come, Luke sought to assure
both parties.
Seealso Erich Grasser,who in 1957 argued that Jesus himself expected the Parousia to
be immediate;he did not allow for a long delay, and passageswhich suggestotherwise actually
der
den
Problem
Panisieverzogerung
in
Synoptischen
Das
Christians.
the
early
among
originated
1957),
77.
Topelmann,
(Berlin:
der,
4postelgeschichte
EX'Aangelein
p.
und
84
false.
however,
If,
imminent
the
the end
that
the
end
of
was
expectation
recognized
21
was not to come soon, when would it come?
To answer the question of "when," Haenchenpresentstwo possibilities. Either the "last

things" are presently happening,or they are to take place in the indefinite future. Haenchen
believesthat the author Luke worked out his eschatologyby taking "the chronological
dimension
himself where and how God's work of history proceeds

seriously
and
asked
...
,, 22
in time.
3.1.2.2 An Imminent Eschatology.

Contesting Conzelmann's theory are those who seeLuke's strong call for vigilance because
24
A.
J.
Matill
0.
FranciS23
impending
F.
Both
and
an
eschatological
consummation.
of
imminent
for
Arguing
by
Conzelmann
to
the
the
a
consistent
camp.
views proposed
object
Luke
Francis
Matill
to
that
was an apocalyptic activist whose
and
set
out
prove
expectation,
is
in
imminent
End.
to
the
writing
effect
only purpose
Between the two, Matill is most enthusiastic about his findings. His study is very
detailed and is determinedto balancethe suggestionof a Parousia delay. For Matill, LukeActs was written also with a senseof urgency and emphasison the imminence motif. Thus,
one should expect a "delay-imminence" picture of Lukan eschatology.
Matill outlines his study of Luke-Acts somewhat randomly. He starts off with the
emphatic apocalyptic passagesof Lk. 21. He builds from the discussion of the "Apocalyptic
Hope" that resoundsboldly from the samechapter and then goes into smaller passagesfrom
21E.Haenchen,TheActs ofthe Apostles,p. 95.

'E. Haenchen,TheActs ofthe Apostles,p. 96. Ernst Kasemann,meanwhile, drew attention to
the composition of Acts and stateddryly that "one doesnot write the history of the church if one daily
expectsthe end of the world. " SeeW. C. Van Unnik, Luke-Acts: A Storm-Centre in Contemporary
Scholarship: Studies in Luke-Acts, L. E. Keck, J. L. Marty et al, eds. (London: SPCK, 1963), p. 24.
23F.0. Francis, "Eschatology and History in Luke-Acts" in JAAR 37 (1969).
24A.J. Matill, Luke and the Last Things (Dillsboro: Northern Carolina, 1979).
85
Lk. 3: 18 to Lk. 23:27-31 but which would help define Lukan Apocalypses. From the
apocalyptic theme, Matill proceedsto study the "de-apocalypticizing" found in Luke-Acts.
Using Lk. 16:16 as his main text, Matill admits the neutralizing function of passages
25
John
the Baptist.
pertaining to the ministry of
3.1.2.3 A Synthesis and Proposal.

It is possible to say that exegetestoday reap the fruit of Conzelmann!s hypothesis without
accepting its every detail. He has certainly drawn attention to Luke's emphasis on the
history of salvation, and his work on Lukan eschatology,as mentioned previously, has had a
lasting influence on subsequentscholarship. It is this issue that we now want to understand.
It has been contendedby Conzelmann,and by many others, that Luke's eschatology
26
was worked out againsta peculiar community situation. For example, in the Thessalonian
correspondence,Paul expected the Lord's return at any moment (though he was more
circumspectin some of his later letters). He even had to admonish those who had given up
their earthly living to await the great day (2 Thess.3:6-13).
Mark's gospel is also thought by many to have been written at a time of high
27
eschatologicalexcitement. But Luke, so the argumentgoes,was composedat a time when
Christians were having to reckon with the likelihood that the end was not coming as soon as
they had expected. Many people had regardedthe destruction of Jerusalemand its Temple
in A. D. 70 to be the event which would bring in the reign of Christ, but it is likely that by the
time Luke was written, that event was already in the past.28 Reactions to this delay of the
Parousia were twofold. In the first place, there were those whose apocalyptic fervour led
25A.J. Matill, Luke and the Last 7hings, pp. 182-207.

26H.Conzelmann,The TheologyofSt. Luke, pp. 131-32.
27P-Hiers, "The Problem of the Delay of the Parousia," p. 146.
28H.Conzelmann,The TheologyofSaint Luke, p. 113.
86
them to announcethe imminent end of the world. In some casesthings were getting out of
hand, and somepeople were going so far as to identify themselveswith the coming Christ.
So, in his apocalypse,Luke has to warn his readers against such people (Luke 21:8-9):
"Take heed that you are not led astray; for many will come in my name saying, 'I am heV
29
is
hand!
'Do
time
be
,
and'The
at
not go afterthem ... the endwill not at once.
On the other hand, some members were becoming disillusioned over the delay, and
Luke had to assurethem that the Parousiawould undoubtedly occur, even though its time
could not be stipulated. The parable of the importunate widow (18: 1-8) seen6to be aimed
partly at them. At one level, of course, it can be seen as teaching the value of persistent
prayer, but the upshot of it is that one should not lose heart if one'sprayers are not answered
immediately, for God will not delay long over those who petition him earnestly. It is
difficult not to seehere an "aside" for those who were becoming disheartenedover the delay
of the Parousia.
A further pertinent feature of Luke at this point is his use of "realised" eschatology.30
This is the view that God's kingdom had, in a sense,already come in the person of Jesus.Of
particular relevance are the following two verses: "But if it is by the finger of God that I
cast out demons,then the kingdom of God has come upon you." (11:20); "The kingdom of
God is not coming with signs to be observed;nor will they say, 'Lo, here it is! ' or 'There!' for
behold, the kingdom of God is within you" (17:20-21).
From a cursory glance, it seemslikely that Luke has in mind a realised eschatologyin
which the end or the future is somehow able to break in upon the present. If the kingdom is
to be consummatedin the future, it has already been initiated in the earthly life of the
believer.
29CEH. Conzelmann,The TheologyofSt. Luke, p. 114, 3.

n.
30Aview initiated by C. H. Dodd, cited from J. W. Bowman, "Eschatology
of the NT, " p. 140.
87
Is Conzelmann's proposal valid? One of the main contentions of Conzelmann is that

Luke filled the lacuna between the presentand the unforeseeablefuture with the concept of
history.
However, one should not overstatethe case for Luke's supposedlack of
salvation
interest in eschatology, for his interest in salvation was to some extent dependenton an
idea
The
of the kingdom breaking into the present (10: 9,11;
eschatological awareness.
11:20; 17:20-21) is seen as the lead to its consummation, and it is significant that the
is
in
followed
17:
20-21
directly by the 'Q' version of the apocalyptic discourse
statement
(17:22-37). Lk. 12:35-48 is concernedwith being preparedfor Christ's return, and while in
12:45 the possibility of a delay has to be reckoned with, the emphasisis really on readiness
for an event, the time of whose occurrenceis unknown. The samemessageis spelled out in
21:34-36. Thus, one can say that, while Luke certainly did envisagea delay in the Parousia
it
by
he
had
if
because
been
delayed
forty-five
for
the
time
already
was
years
only
some
lest
by
be
he
disinterested
in
it.
had
Christians
the
they
to
alert
was
no
means
on
writing importance,
for
in
is
but
it
is
Luke
imminence
that
the
the
of
end
were caught out,
not
of
its
by
Luke,
John
T.
Carroll
best
kind
that
this
stating
suddenness.
of
view
explains
rather
introduced
history,
in
depict
delay
to
the present age as
the
writing
was
motif
order
of
who
Carroll's
In
of
expectation.
words,
one
Luke wrote in a setting in which parousia,delay and a period of worldwide mission
were data of history. In such a context, in order to maintain parousia hope as a
credible position, it would be necessaryfor him, in constructing his narrative, to
show imminent expectationto have been inappropriate during the ministry of Jesus,
the early years of the church's mission, and at the destruction of Jerusalem(hence
the element of delay). The prominence of delay in Luke-Acts does not, therefore,
31
imminent
hope
in
Luke's
time.
rule out
own
Nolland confirms this. In simple terms, he adds that Luke "continued to expect the
his
"
Parousia delay is an indisputable fact, but parousiawithin
own
generation.
parousia
31John T. Carroll, Responseto the End
offfistory: Eschatology and Situation in Luke-Acts,
(Atlanta, Georgia: ScholarsPress, 1988), p.36.
88
32
find.
is
hard
delay crisis actually
to
Therefore, in referenceto the earlier question we asked,(that is, was there really a
in
Israel's
the
program
of
of
plan
restoration
change
w, were the apostlesuTong in their
first
in
the
place?), we suggestthat there was really no changeof plans since Jesus
concept
has already clarified this earlier, for instancein Ik 12 especially in v. 45.33 This meansthat
the apostlesindeed misunderstoodthe timing and program of the parousia in the first place.
This fact, therefore, supportsour previous suggestion. Jesus,the ritual elder, had to
initiands'
the
preconceived ideas about Israel's restoration. Since Luke's
change
is
eschatology already clear as early in Lk. 12, the readersare already aware of this concept.
The scene in Acts 1:6-8 intends to show the readers of what and how the apostles were
"cleansed" from their preconceived ideas. In other words, Acts 1:6-8 does not primarily
function to inform the readersof any changesin God's program of restoration but to clearly
in
the
the processof the apostles' statustransformatiom
crucial
phases
show
This leads us to another important aspect in the author's quest to make his readers
do
be
has
This
the
to
transformation.
with the
convinced
of
apostles'
something
and
see
surprisingly non-reaction of the Eleven to the news of the Parousia.delay. To be more
for
is
be
learning
the
them a major
were
apostles
why
silent
after
what
supposolto
of
precise,
God's
for
been
in
has
Israel?
Why
the
there
of
program
plan
no referenceto any
change
life-long
"inside
be
devastating
blow
the
to
to
of
apostles'
a
vie-As" what could a
expression
fact,
In
this study observesthat it is not simply the silence of the apostlesas a
expectation?
it
if
Rather,
the apostleswere deliberately muted by the author until they
seems
as
group.
first
in
Acts 2:46-47. This observation becomesmore apparentas
their
converts
produced
the authordoesnot hold backthe insideviews of the othercharactersin the narrative. For
32J.Nolland, "Salvation-History and Eschatology,- in 1171ne-ss
to the Gospel: 71e 77ieologyof
Acts, I. H. Marshall and D. Petersm eds. (Grand Rapids: Eerdrmns, 1998), p. 65.
89
instancehe describesthe multitude with the inside views of being "bewildered

they
and
...
have
in
house
they
the
the
wondered"
as
and
witnessed
alleged
commotion
were amazed
(2:6-7).
We proposethat the apostles' silence is again consistent Aridimthe fi-ameworkof our
study - the complete obedience of the initiands who are undergoing the rituals of status
transfonnation.
3.1.2.4 The Complete Obedience of the Initiands.

Obediencethrough silence happensto be a key feature among the initiands undergoing the
V.
Turner
transformation.
status
of
confirms that "submisiveness and silence" are
rituals
indeed key characteristics-34To demonstratethis feature of obedience through silence as
being presentin the narrative of Acts 1-2 we need to understandwhat inside views are, how
they function in the narrative, and what they convey to the readersof the story.
3.1.2.4.1 What are Inside Views?

"Inside views" simply refer to the emotions and feelings of characterswho are in the story.
One of the main purposesof expressinginside views in a narrative is its ability to allow the
35
identify
with that character.
reader to penetrate the mind of the character as well as to
Stanzelputs it more precisely by stating that,
Presentationof consciousnessand inside views are effective means of controlling
the reader's sympathy, becausethey can influence the reader subliminally in favour
of a characterin the story. The more the reader learns about the innermost motives
33J. Nolland, "Salvation-History and Eschatology," p. 67.
34V.Turner, TheRitual Process,p. 103.
35J.Tarnbling adds,
in ideology, the reader is placed at the center and made to feel personally addressed.
as
...
Both ideology and narrative offer individuals pleasurableimagesto identify urith.. Writers
and critics encouragereadersto identify with certain characters- and to demonize others and to seefictional charactersas people they might feel in "real life. "
Narrative and Ideology (Milton Keynes, England. Open University Press, 1991), p. 67.
90
for the behaviour of a character, the more inclined he tends to feel understanding,
forbearance,tolerance, and so on, in respectto the conduct of this character.36
Without the expressionof inside views, the charactersseemto be remote and distant
37
from the reader of the narrative. This may make it difficult for readersto identify with the
39
in
lead
to the misrecognition of the character the story.
occassionaly
may
or
character
3.1.2.4.2 Inside Views Through Focalization.

Inside views are presentedby meansof focalization. Focalization happenswhen the subject
3)
focalized)40.
The
from
describes
(the
(the point
which elements are viewed
an object
is
however,
in
be
The
the
the
object,
story.
narrator or a character
subject may either
in
Acts
For
being
described
by
the
example,
subject.
character
or
an
event
normally another
36F.K. Stanzel,A Theory ofNarrafive. Charlotte Goedsche,trans. (Cambridge: CUP, 1984), p.

128.
3713ecause
the book of Acts is a narrative it employs the servicesof a narrator. But what kind
history,
kinds
literature
least
is
Ancient
Grcco-Rorrmn
Acts?
three
of
narrative:
yields
at
of narrative
biography, and novel; M. A. Powell, Rhat Are TheySajing About Acts?, p. 9. Scholarsare still
divided in their opinions regarding Acts' literary identity. The similarities of Luke's and Act's prefaces
(e.
Josephus
Lucian
Herodutus,
Polybius,
that
g.,
and
such
as
of
prefaces
with other contemporary
Jewish Wars 1:1-2) led somescholarsto conclude that Luke-Acts is an exampleof hellenistic
historiography (e.g. E. Haenchen,TheActs ofthe Apostles (Oxford. Blackwell, 1971), pp. 136-37j, D.
Aune, TheNew Testamentin Its Literary Environment (Philadelphia: WestminsterPress,1987), pp. 788 1; C. Herner, TheBook ofActs in the Setting ofHellenistic History (Tabingen: J.C.B. Mohr, 1989),
Paul,
Peter,
hand,
because
has
focused
On
Acts
91-94.
the
the
and other
of
on
characters
other
pp.
disciples, P_Burridge views Luke-Acts, not as a historical monograph,but primarily an ancient
biography (PLA. Burridge, JEhatAre the Gospels?:A Comparison %ith Greco-RomanBiography
(Cambridge: CUP, 1992), p. 245. CE C. Talbert, 11hatis a Gospel?: 7he Genre of Canonical Gospels
(Philadelphia: FortressPress,1977), pp. 133-35.Also D. L Barr and J. L Wending, "The Conventions
Genre
in
From
Society
Luke-Acts,
"
New
Perspectives
Biography
Classical
the
the
of
ofBiblical
and
of
Literature, C. Talbert, cdL(New York. Crossroad,1994), pp. 63-88. This is in contrastwith ancient
historiographieswhich focus more on eventsrather than characters.Yet, at the outset, the common
is
history,
biography,
book
is
is
Luke-Acts
lbe
in
Acts,
that
neither
or
of
novel.
particular,
consensus
Miat Are 7heySa)ing About Acts?, p. 9;
believed to comprise the three kinds of genre; M. A. Po%%vlL
"at
Criticism?
Narrative
(Minneapolis:
Fortress, 1990), pp. 8-9.
Powell,
M.
A.
is
also
38"Literaturecan be alienating to somereaderswho cannot make such an identification, and it
can be a sourceof misrccognition as we identify with people who are not us, who are themselvesvoices
of ideological positions." J. Tambling, Narrative and IdeoloV, p. 70.
39M.Bal, Narratology. Introduction to the 7heory ofNarrafive, C. Von Boheemen,tram.
(Toronto: University of Toronto Press,1985), p. 118.
40M.B al, Narratology., Introduction to the 7heory of Narrative, p. 74; seealso g. Genette,
Narrative Discourse Revisited,J. E. Levin, tram. (Ithaca, New York: Cornell Univcrsitty Press, 1988),
pp. 72-78.
91
1-2, the narrator is mostly the subject who focalizes on the apostles,the object. However, in
1:15-22 when Peter gives his speech about Judas, Peter becomes the subject who was
describing Judasas the object.
The subject who focalizes can either take an external or internal stance relative to
41
the Story. When external focalization occurs, the subject is focalizing from outside the
story. In other words, the one presenting or perceiving is not internal or a characterwithin
the story. According to Rinunon-Kenan, "external focafimtion is felt to be close to the
its
is
agent,
and
vehicle thereforecalled 'narrator-focalizer."42 The narrator
narrating
43
He presentsthe story without him getting involved
normally takes the external position.
His
is
"perception
the
themselves.
through
the
events
which
story
rendered
or experiencing
is that of the narrating sefmther than that of eaperiencingsetf" 44 Acts 1:12-14 is a good
focalization.
The
his
external
of
narrator
shows
readers the upper room, the
example
in
it,
does
he
The
is
takes
the
and
nor
what
place.
assembly,
characters
narrator not part of
74.
41M.Bal, Narratology. Introduction to the Theory ofNarrative, p. 74.

42S Rimmon-Kenan,Narrative Fiction: ContemporaryPoetics (London: Methuen, 1983),p.
.
43A story can be an event or sequenceof episodeswhich are connectedto eachother in order
of happening.The author of Acts is simply an implied author as presupposedby the text itself. He or
by
from
from
J.
his
is
the
text
to
text;
the
reader
narrative
reconstructed
and
vary
stance
may
she
Knight, Luke's Gospel (London: Routledgc, 1998), p. 29.
The implied author of Acts, on the other hand, may not necessarilybe the narrator of the text.
Knight distinguishesthe two functions better by stating that,
Distinct from the implied author (and the characters) is the narrator. Tlie narrator is a
rhetorical agent who guides the reader through the narrative, introduces him to its world and
charactersand supplies the perspective from which the action can (or should) be viewed.
The narrator may or may not be a characterin the story (he is not in Luke). He may disagree
with the implied author, in which case he is known as an "unreliable narrator." (Luke's
Gospel,p.3 1).
in other words, it is the voice of a narrator which the implied author usesin order for him to tell his
story.
Narrators differ in their method of narration. Some expressthemselvesin the first person
while othersuse the third person. For example,the narratorsof the gospelsspeakonly in the third
person (with few exceptions:Lk. 1:3; Jn. 1:14-16; 21:24) and are not charactersin the story-,M. A
Powell, Nat is Narrative Criticism?, p. 25. Also, the narrator of Acts sometimesappearto be a
characterin the story (e.g., the "we" passages:16:10-17; 20:5-15; 21: 1-18; 27: 1-28:16). In our case,
the narrator speaksthrough the characterof Peter as he madehis appealto the other disciples for the
replacementof Judas(1: 15-22).
44S.Rimmon-Kenan,Narrative Fiction: ContemporaryPoetics, p. 74.
92
his
in
The
the
the
readersarejust
the
and
take
characters
said event.
narrator
place of any of
inside
is
the upper mom.
taking
place
of
what
remote observers
Internal focalization, on the other hand, takes place inside the event. This happens
is
focalizer
it.
is
in
Moreover,
focalizer
than
the
the
no
the
outside of
story rather
when
longer just a narrating self but an expefiencing setr He is part of the event, describing
form
Generally,
"characterthe
type
takes
the
this
a
of
story.
within
object
another
focalizer. ,45 Again, Peter's speechon Judasis a good example (1: 16-20). Not only do we
find
focalizing
but
Judas
Peter
two
these
the
the
that
we
also
acts as
subject
object
see
Peter,
And
Judas
through
the
the
within
event.
as
narrator
perceives
as
characters
apostles
focalization is therefore internal.
3.1.2.4.3 Focalization from Without or Within.

in focalization, Rimmon-Kenan suggests that the object can be focalized either from
"without" or "within. "46 Focalization from without is the subject's perception of the object
by
Rimmonbeing
described.
A
the
cited
example
good
outward manifestations
with only
Kenan is Gen. 22:3 :
47
"So Abraham rose early in the morning, saddledhis ass, and took two of his young
burnt
for
his
he
him,
Isaac;
the
the
offering, and
and
son
and
cut
wood
men with
is
Abraham
God
had
him.
"
to
to
the
told
about
place
of
which
went
and
arose
...
feelings
his
his
his
and
external
son,
yet
only
actions
are
presented
sacrifice
thoughtsremaining opaque.
Focalizationfrom within is simply the opposite. The reader"gains sure accessinto the
48 Descriptions of feelings and emotions are presentand can be carried out by either
,
story.
45SRimmon-Kenan,Narrative Fiction: ContemporaryPoetics, p. 74.

.
46S.Rimmon-Kenan,Narrative Fiction: ContemporaryPoetics, p. 75.
47SRinunon-Kenan,Narrative Fiction: ContemporaryPoetics, p. 76.
.
48M.Parsons, TheDeparture ofJesus in Luke-Acts,p. 179.
93
(narrator-focalizer)
internal
focalizer
internal
focalizer.
Both
an
external
and
or
an external
(character-focalizer) can penetratethe feelings or thoughts of any given character/sin the
49 The difference, however, is that an internal focalizer does his focalization inside the
Story.
50
story.
Parsons cites the ascensionof Jesus in Acts 1:9-11 as an example where internal
focalization takes place. He relates that the story is told, not from the perspective of a
from
but
the perspectiveof the disciples. The reader isin a sense,looking
remote narrator,
over the shouldersof the disciples, hearing what they hear and seeingwhat they see. When
Jesusascends,he not only ascendsinto heaven,he is also taken from the eyesof the apostles
by the cloud. When Jesuswas gone, the reader is left standing beside the disciples, gazing
heaven. Parsonsadds that, "The gentle rebuke of the lhvo messengersis meant as much for
the earsof the readeras for the disciples - all eyesare heavenfixed."-51
3.1.2.4.4 As the Reader Begins to Read Acts 1.

Our concern in Acts 1-2 is its meaning to the actual reader's reading of the text. Again,
Knight rightly explains this point by stating that,
Just as there is a "real reader" of a text, so there is an "actual reader." The actual
reader is the person who reads the text, be they a Christian in the first century or a
reader of Luke today. We should not restrict the term to either category, although
clearly a reader today will find Luke a different text from a reader in the first
century. We cannot say much about Luke' first-century readers since we do not
know where the GospeI52waswritten and first rcadL But we can make a series of
judgements about the "implied reader" by asking how we as readers react to the
53
has
in
the
signs which
author
placed the tCXt.
49S Rinunon-Kenan, Narrative Fiction: Contemporary Poetics,

76.
p.
.
50M. Parsons, Yhe Departure ofJesus in Luke-Acts, p. 179.
51M. Parsons, The Departure ofJesus in Luke-Acts,
p. 179.
52As
with the book of Acts.
53J.Knight, Luke's Gospel, p. 36.
94
When the reader reacts to the signs which the author has placed in the text, the
in
has
succeeded
manipulating the reader. In the caseof Acts 1-2, one of the ways by
author
which the author (through the voice of the narrator) attempts to manipulate the reader is by
opting not to indicate the apostles' inside views on given matters. This way, the author is
54
in
limit
the
to
the
meaningscreated
able
reading process. The significance of inside views
as textual markers through which the reader is able to produce meaning should not be
discounted. However, when inside views are not available, the reader tends to look for
help
in
markers
which
will
other
answering some questions resulting to some gaps in the
because
of the author's manipulation of the text
narrative
In order to clearly seethe author's manipulation of the story, specifically the muting
inside
the
views, thus, projecting their complete obedienceto God's program of
apostles'
of
Israel's restoration, we should lay do-Aman important assumption: the unity and continuity
of the gospel of Luke and the book of Acts. This is in line with how the readersof the two
books would have understood the purpose of the two ascension stories from which the
is
integrated.
is
from
It
this reading that the reader will
account
mainly
also
commission
clearly notice the absenceof inside views in the commissioning account. In this section, we
demonstrate
to
attempt
what readers encounter as they read the concluding narrative of
will
Luke and begins to enter into the narrative eventsof Acts 1.
3.1.2.4.5 Luke 24 and Acts 1: An Overlap of Events.

The unity and continuity of Luke-Acts is a common vieW.55 While studies continue, the
argument that the gospel of Luke and the book of Acts were written by a single author is
-54M.Parsons,TheDeparture ofJesus in Luke-Acts,p. ISO.

"For one of the latest compilation of papersdealing ihith the
unity of the gospel of Luke and
the book of Acts, see The Unity ofLuke-Acis, J. Verheyden,ed. (Leuven: Leuven University Press,
1999).
95
56
unanimously accepted. And whether this author wrote the two books together or with a
considerabletime separatingthem, the notion that Acts is a continuation of the gospel of
Luke is widely regarded.
Like many others, I as a reader read Acts as the continuation of the gospel of Luke.
The issueof continuation is arguedfrom different perspectives.They include:
1. The function of the prefacesof the gospel and the book of Acts. The preface of
Acts is an indication to its readersabout a "former treatise," thus presentingthe
57
books
but
history,
two
not as separateworks
as two volumes of one continuing
2. Prophecies in Luke 24:46-49 find their fulfilment in Acts, most especially the
58
birth
the
the
mission of
apostlesresulting to the
and growth of
church.
Nevertheless,one of its strongest evidence that shows Acts to be a continuation of
the gospel is found in the ascensionstories of Lk. 24 and Acts I (Lk. 24: 1-43 H Acts 1:1-3;
Lk. 24:44-49 H Acts 1:11).
The ascensionstory in Acts does not only begin where the ascensionstory in Luke
59
in
find
Both
Rather,
themsclves.
ascension
are
narratives
complete
what
we
stories
ends.
'6Argumentsrange from issueslike: 1. The

early church tradition which is unanimousin
ascribing the gospel and the book of Acts to Luke. The numeroussourcesinclude the Anti-Alarcionite
Prologue, the Muratorian Fragment, Iraneaus,Tertullian, and Clement of Alexandria. All these
evidencedate frorn, or prior to, the third century A. D. Some scholarshave suggestedthat ascribing the
little
is
but,
difficult
Luke
it
Leon
has
is
Morris
than
to
to see
more
guesswork,
as
out,
pointed
gospel
have
Luke
the
should
singled
out
as the author when he had no apostolic pedigreeand4but
church
why
for his writings, played little significant part in the developmentof early Christianity. The only reason
left is to take that indeed Luke was the author of the two volumes ascribedto him, 2. The dedication to
the samepersonnamed'nicophilus, " (Lk. 1: and Acts 1:1); 3. Similarities in composition, themes,
theology, cf. J. Fitzmyer, TheActs ofthe Apostles: A New Translation %ith Introduction and
Commentary(London: Doubleday, 1998), pp. 49-5 1.
57Cf.L. Alexander, "Luke's Prefacein the Context of Greek Preface-Writing," in NovT28,
no. 1 (1986), pp. 48-74; "The Prefaceof Acts and the Historians," in History, Literature, and Society in
the Book ofActs, D. Witherington 111,ed. (Cambridge: CUP, 1996), pp. 73-103; D. Witherington 111,
The Acts oftheApostles: A Socio-Rhetorical Commentary(Grand Rapids: Eerdmans,1998), p.9; D.
Earl, "Prologue-Form in Ancient Historiography," in ANR IV 1.2,11.Temporini (Berlin- de Gruyter,
1972), pp. 842-856.
58W.Kurz, Reading Luke-Acts: Dynamics of Biblical Aarrative (Westminster. John Knox
Press, 1993),p. 2 1.
5913y
"complete" I meanthat both stories have a beginning (Jesusgathershis apostlesand
gives his final instructionsj middle (Jesusascends)and end (the apostlesreturn to Jerusalem). Gerard
96
is an overlap60 of accounts between the two. The overlap is done by the repetition or
redundancyof scenesand phrases. For example:
1. The apostlesare to be Jesus' "witnesses." Lk. 24:48 H Actsl: 8b.
2. Be witnessesbeginning from Jenisalem
Lk. 24:47c //Acts 1:8b.
...
3.
(from Jerusalem)to "all nations" H "end of the earth." Lk. 24:47b H Acts 1:8b.
. ..
4. The commandto stay in Jerusalem

Lk. 24:49b //Actsl: 4a.
...
5.
for the "promise of the father." LL 24:49a H Acts 1:4b.

wait
and
. ..
6. The apostlesare to be clothed fl receive "power." Lk. 24:49a// Acts 1:8b.

7. Jesusascendsto heaven. Lk. 24:51 fl Acts 1:9
As the narrator of Acts repeatS61
some of the key concluding scenesof Luke 24 in Acts 1,
the readeris invited to locate similar settings in the opening scenesin Acts and pick up the
62
story thereon. What we have, on a generallevel)is a linkage of the gospel of Luke with the
63
Acts;
book of
while on a specific level,
from Lk. 24 to Acts 1.

movement
of
story
plot
-a
Sorensen,conin nting on the beginning of Acts and the ending of the gospel of Luke, agreesby stating
that "both the sequeland its predecessorare complete in themselvcs-thatis.... its plot is in no way
" G. C. Sorensen,"Beginning and Ending: The Virginians as a Sequel," in
dependenton its antecedent.
Studies in the Novel 13 (198 1), p. 109. Parsonsadds,"The inter-textualitics ow not to suggestthat
..
the plot of Acts is so dependenton Luke that it could not be understoodby itself." ne Departure of
Jesus in Luke-Acts,p. 171.
6OConu ntators have recognisedthe
significance of Lucian's advice to the historian which
states,"the first and secondtopics must not merely be neighbours but have common matter overlap."
From How to Write History SS,quoted from Ben Witherington III, TheActs ofthe Apostles: A SocioRhetorical Commentary(Grand Rapids: Ecrdinans, 1998), p. 107. Withcrington seemsto have
neglectedto give credit to LT. Johnsonas the exact paragraphappearsin the latter's commentaryin the
book of Acts (cf. Acts ofthe Apostles,p. 28).
61AsR. Tannehill argues,"The use of repetitive
patternspreservesa senseof unity of purpose
and action in spite of significant developments." R. Tannehill, "The Composition of Acts 3-5:
Narrative Developmentand Echo Effect," SBL Seminar Papers (Chico: ScholarsPress, 1984), pp. 23940.
62M.Parsonsseesthis as the way by which the
narrator coaxesthe reader to "re-enter the story
world (now Acts), with someattention paid to the exiting procedureat the end of the narrative." 7he
Departure ofJesus in Luke-Acts,p. 174.
63W. Kurz, Reading Luke-Acu, p. 29.
97
Thus, the repetitions serveas literary notchesfirmly bridging the two books together. It also
64
be
from
Acts.
flow
Luke
to
of what seemsto a single plot moving
allows a continued
That Acts is a continuation of Luke, as mentioned earlier, is not the problem.
Commentatorsare quite unanimousin the view that the book of Acts is a secondvolume to
a two-volume work.
65
Rather, the question is whether Acts I is a continuation of Lk. 24?
To be more specific, becausethe ascensionstory of Acts I is in some --A-ay

a "sequel" to the
for
is
decide
Lk.
24,
the
the
to
challenge
where to pick up the
story
of
reader
ascension
begin
it;
is
determining
Or
Parsons
'one
to
as
problem of any sequel
where
puts
story.
, -A6
The literary critic Seymour Chatman rccognisesthe reader's compulsion to connect

for
He
in
"depends
to
that
the
upon
make
sense.
attitude
a
story
states
reader's
order
events
the disposition of our minds to hook things together not every fortuitous circumstances- the
deter
it
is
"67
juxtaposition
While
the
true
that
ascensionstories
of
pages
will
US.
random
in
indications
Acts
I
in
Luke
that
Acts
themselves,
there
are
complete
stories
and
are
no
of
the narrator is discouraging-6v_readers from understanding that its ascension story is
independent from Lk. 24.68 In fact it is the opposite. The presence of repetition and
is
invitation
between
the
that
two
the
to
readerreads
what
stories
an
understand
redudancy
640r as Uspenskystates,"when scenesarejoined together the illusion of movement is

produced." B. Uspensky,A Poetics of Composition: 71e Structure ofthe Artistic Text and T)pology of
Form,
V.
University
By
Zavarin
S.
Wittig
Los
Compositional
(Berkeley
Angeles:
trans.
and
of
and
a
California Press, 1973), p. 62.
65L.Alexander, "The Prefaceof Acts and the Historians," p. 79.
66M.Parsons,7he Departure ofJesus in Luk-e-Acts,p. 172.
67SeymourChatmangoesbeyond the concept of -continuation." He prefers to read the
relationship of the two ascensionstories as a "contingency." Proposedby JeanPouillon, Chatmanis
inclined to think that the relationship of eventsare not mere accidentsbut are tied within a
Nevertheless,
be
to
the relationship of events,Chatmwi adniits
string.
whatever
seems
philosophical
that we -should recogniseour powerful tendencyto connectmost divergent events." S. Chatman,Story
and Discourse: Narrative Structure in Fiction and Film (Ithaca, N. Y.: Cornell University Press, 1978),
p. 47.68
In fact, the first three versessummarisethe story to the end of LJL 24. The author then goes
back and opensup in more detail what was happeningin the final phaseof that story.
98
is but one story and not two. When this happens,the likelihood for the readerto harmonise
69
is
high.
the two ascensionaccounts
3.1.2.4.6 Jubilance or Conflict?

When the reader (consciously or unconsciously) harmonises the ending of Luke with the
beginning of the book of Acts, someproblems in the narrative also appear.For example, the
in
leaves
impression
Lukan
the
the
that
the
ascension
us with
apostleswere a state
story of
ofjubilation when they returnedto Jerusalem. Lk. 24:50-53 states,
Then he (Jesus)led them (disciples) out as far as Bethany, and lifting up his hands
he blessed them. While he blessedthem, he parted from them. And they returned
to Jerusalemwith greatjoy, and were continually in the temple blessing God.
This passageindicates that from the time Jesushad ascendeduntil the apostleshave
in
for
fulfilment
"great
father's
Jerusalem
the
to
the
the
were
apostles
of
promise,
returned
joy" and "continued to bless God in the temple." The spatial settings of these events range
from Bethany (where Jesusascended)to Jerusalem(where the apostleshave returned). In
Acts 1, although Bethany is not mentioned,the ascensionof Jesusand the apostles' return to
Jerusalemare repeated(Acts 1:9-12). Becauseof the movement of the story from outside
Jerusalemuntil the apostleshave returned to the upper room, we (and any keen reader for
th, -Lmatter)have assumedthe spatial settingsof Lk. 24 within the samespatial and temporal
Acts
from
instructed
his
for
1.70
In
Jesus
to
the
time
of
other
words,
apostles
wait
settings
6911armonising
the two ascensionstoriespresentssonic problems. Scholars,it seems,are more
between
in
the
the two accountsthan verging into harmonisation.CC C. H.
parallels
out
pointing
settled
Talbert, Literary Patterns, Theological Themesand the Genre ofLuke-Acts, SUMS, 20 (Missoula:
Scholars Press,1974), p. 58; J. G. Davies, "The Prefigurementof the Ascension in theThird GospeV
JTS 6 (1955), pp. 229-30.
7OUspensky
adds,
A greater reliance on ternporal definition is inherent in natural language, the material from
which literature is made, for the difference betweenlanguageas a system and other serniotic
systemsis that linguistic expression,generally spealdrig,translatesspaceinto time.... As M.
F&cault has noted, a verbal description of any spatial relationship (or of any reality) is
,,
necessarilyMnslated into a temporal sequence.... The specifics of the translation of space
99
the promise of the father until its consummationin Jerusalem(Lk. 24:44-53 H Acts 1:3-2:4),
is
but
one ascensionstoril
what we are reading
with the Acts version simply being more
detailed than that of the gospel.72

As the reader is reading one ascensionstory, a subtle but conflicting picture begins
to arise73. To put it more bluntly, the apostles' attitude of jubilance as indicated in Lk. 24
does not seem to fit the context and mood of the story in Acts 1. For instance, in 1:6, the
important
Jesus
to
come
with
an
question. When they askedwhether Jesuswould
apostles
now restore the kingdom to Israel, Jesus gives them an answer which is actually short of
saying "no" (1:7). The narrator does not indicate how Jesus' responsemight have affected
the apostleswho were expecting the restoration of the kingdom to Israel now that Jesushas
74 And becausewe as readershave
assumedthe settings of Lk. 24 into Acts 1,
already risen.
in a particularliterary work are determinedby the degreeof concreteness

of the spatial
by spatialdefinitions,therearises
characteristics....If thework is sufficientlycharacterised
the possibility of the concretespatialpresentationof the content,and the work may be
translatedinto suchvisualmediaaspaintingor drama.
B. Uspensky,A Poeticsof Composition:TheStructureof theArtistic Text and T)pologyof a
CompositionalForm,trans.By V. ZavarinandS. Wittig (BerkeleyandLosAngeles:Universityof
CaliforniaPress,1973),p. 78.
711'rorn
a traditio0erSPective,J. FitzmyerseesActs 1:3 asoriginallyfollowingLk. 24:50-53.
FollowingBenoit,he statesthat
Luke cameuponthe preciseinformationaboutthe intervalbetweenthe resurrectionand
...
only after he had finishedthe Gospel,andhe intendedActs 1:9-11 to be a slight
ascension
correctionof whathehadwrittenearlier.
" Jesusand the GospelI
J. Fitzmyer,TheActsofthe Apostles,p.192;cf P. Benoit,-The Ascension,
(New York. HerderandHerder,1973),p.242.
72Andbecause
theauthordoesnot provideanynewmaterialin theascension
narrativeof Acts,
andthatall we getis a reworkingandelaborationof theversionin Lk. 24, like Johnson,anyreadermay
be led to readActs 1:1-11, includingthegesturesandwords,to simplybe an"elaboratevariant"of Lk.
24:36-53. L. T. Johnson,7heActsoftheApostles,p. 28.
"As B. K. Donnearguesin his studyof thetwo ascension
accounts,
Our surveyof the Lukannarrativesof the Ascensionrevealsthat thereare two accountsof
theoneevent;theydo not coincidein everydetailbecausetheyaredifferentin purpose
.
but theyclearlyindicatea definiteandfinal partingwhichis distinctfirornResurrection.
B. K- Donne,ChristAscended.
- A Studyin theSignificanceof theAscensionofJesusChristin theNew
(Exeter:Paternoster
Press,1983),p. 10.
Testament
74As
Knight correctlyargues,
Partof the reader'stask is to decodethe signswhich the authorhasplacedin the narrative.
A sign is a symbolof meaning. A collectionof signsyields a patternof thought. A text
conditionsits readersto reactin a particularway, as for instancethroughthe commentsand
of the narrator,but the final assemblyof meaningrestswith the readerand
presuppositions
not the author. This meansthat a readercan quite appropriatelyfind meaningsin a text
100
to think that the apostleswere still jubilant despite the failure to meet their expectationsis
75
quite problematic.
This fact is brought about by the narrator's silence on the inside views of the
in
apostles the ascensionstory of Acts. The silence on the inside views of the apostlesas a
group extendsuntil 2:46.76 This is in relatively strong contrast with how the narrator of Lk.
24 describes the inside views of the apostles in the context of Jesus' resurrection and
ascension. The narrator of the gospel makes it explicitly clear that apostleswere perplexed
(24:4),frightened (24:5), looking sad (24: 17), amazed(24:22), troubled (24:38), disbelieved
forjoy,
and wondered (24:41), and most of all, returned to Jerusalem with "greatjoy"
(24:52).
This is also in great contrast with the characterisationof the multitude who have
heard
and
of the seeming"commotion" in the upper room. The narrator of Acts
witnessed
generouslydescribesthe multitude with inside views of being "bewildered,amazed,and

in
2:
6-7.
wondered"
3.1.2.4.7 No Form of Protest.

In the study conductedby Hubbard and Mullins on the commissioning accountsin Luke-
which were not consciouslyplacedthereby the author- evenmeaningswhich the author

mightnot haveagreed.
Luke'sGospel(London:Routledge,1998),p. 36.
75Citing Culpepper'sobservation,
Parsonsstates,"Variationproducesmovement.
" The
"
reader,accordingto Culpepper,"is requiredto integratethenewelementsinto thepreviouspatterns.
R. A. Culpepper," Redundancy
andtheImpliedReaderin Matthew-A Response
to JaniceCapel
AndersonandFredW. Bumett," (Unpublishedseminarpaperreadin theannualmeetingof the SBI,
1983),p. 4. Themovementproducedin theserepetitionsis strildng. Repetitionreaffirmsthe link
betweentheGospelandActs;variationimpelsthereaderto leavetheGospelstoryandmoveon to the
storyof thechurch. Cf. M. C. Parsons,TheDepartureofJesusin Luke-Acts,p. 194.SeealsoR.
Witherup,"CorneliusOverandOverandOverAgain:'FunctionalRedundancy'in theActs of the
Apostles," in JSNT49(1993),pp. 45-66;D. 1--farguerat,
"Soul's Conversion(Acts 9,22,26) andthe
Multiplicationof Narrativein Acts," in Luke'sLiteraryAchievement:
CollectedEssi:
Urs,C. Tuckett,ed.
(Sheffield:SheffieldAcademicPress,1995),pp. 127-55,especiallypp. 130-36.
76M.Parsons,TheDepartureofJesusin Luke-Acts, 174.
p.
101
Acts, both have failed to address the issue which we have raised above. Under their
defted
its
intended
function
"to measurethe effect upon the
ProteSt77,
they
as
of
category
form
is
be
"
This
times
to
at
similar to the classification of
person.
understood
commissioned
a "reaction." It solicits response from the commissioned party, either by expressing
inability
the
to fiilfil the mission, or even in the form of a question
unworthiness or
addressedto the commissioner. Mullins understandsthe scenewhere the apostlesstand to
heaven
is
little
Jesus
(Acts
1:
10).
This
to
as
ascend
an
expression
a
odd
of
protest
watch
forms
in
"protesf'
the other commissioning accounts of Luke-Acts express more
since
individual
how
the
commissioned
or party either displays an action or speaksa word
clearly
78
before
For
desistance
the
commissioner.
ex=ple:
of
LIL 1:18 tells about Zechariah
demandingproof of the angel's messageand cites a legitimate reasonas to why he could not
believe the authenticity of the message;Lk. 1:34 shows Mary asking the angel to explain
how she could conceive when she is not married; Lk. 5:8-10a tells of Peter falling to his
knees before Jesusand admitting his sinfulness; Acts 9: 13-14 shows Ananias who reasons
heard
Saul's
heal
he
had
his
Saul's
blindness
because
to
about
reluctance
of what
out on
is
do
he
in
"saints
Jerusalem";
is
8
Peter's
Acts
11:
told
to
the
as
refiLsal
activities against
doubts
his
12:
Peter's
Acts
9
the
tells
of
of
unclean
animals;
whether
eating
about
about
is
him
the
to
angel
who
was
about
of
escort
real or not.
out
of
prison
vision
The absenceof any form of protest from the apostles here in Acts 1-2 does not
surprise Hubbard. In a survey Hubbard did on the commissioning accounts in Luke-Acts,
he reckons that protests are the least common form found in the table of commissioning
77See1.4 of this thesis.

78Andeven if it is, this addsmore credenceto our suggestion(a
suggestionwe will fully
develop later on) that the author deliberately muted the apostlesof their inside views in order to show to
his readersof the full and complete obedienceof the group to the mission they were taskedto do.
102
79 Hubbard reflects that only thirty-two percent of the twenty-five commission

accounts.
in
form
becomes
less,
Luke-Acts
This
he
that
a
of
protest.
even
register
accounts considers
is, only twenty-six percent in the whole book of Acts.80
However, as we have stated earlier, what Hubbard and Mullins failed to consider
(probably becauseof the limitations set by their methodology) is the complete silence or
81
"inside
views" on the part of the group of apostles, a complete silence which
absenceof
does not happen in any of the commissioning accounts they have enumerated. To put it
more precisely, the case with the Eleven is different from the other examples of
feelings
The
Eleven
do
their
to
accounts.
as
a
group
get
say
or
express
not
commissioning
keeps
have
The
the
they
the
author
at
all
until
completed
whole ritual process.
or opinions
first
from
bursting
they
their
converts.
out
with
any
emotive
expressions
until
see
apostles
82
inside
is
deliberate
We argued earlier that one of the
The absence of
views
.
from
[beginning
the time they
the
the
to
apostles
chance react at all
purposesof not giving
8)
(Acts
1:
daunted
delay
Israel's
the
the
until the time
with
news
about
of
restoration
were
first
is
(2:
image
46)],
having
their
to
the
converts
of complete obedienceon the
project
of
Again,
Eleven.
Parsons
the
observes,
of
part
By being taught by the risen Lord, praying together with one accord, and
perfonning the delicate and crucial task of selecting Judas' replacement without
incident, the disciples are presented in the opening scene as educationally,
spiritually, and organisationally prepared to undertake the task of worldwide
"
have
been
assigned.
missions to which they
79B.J. Hubbard, "Commissioning Stories in Luke-Acts,"

p. 190.
st. J. Hubbard, "Commissioning Stories in Luke-Acts," p. 190.
"Excluding Peter's inside views when he gave his speechon Judas' replacement(1: 15-22).
82In his study of the ascensionaccountin Lk. 24 and Acts 1, Parsonssees dchberate
a
manipulation of Luke's sourcesto influence his audience. He states,
At the level of the Sitz in der Kirche, Luke intended a veiled reference to the ascensionin
Luke 24:50-53 and intentionally suppressedany explicit mention of a heavenly assumption.
In this way, he was able to instruct his comnumity, who were living in the absenceof Jesus,
to pattern their behaviour after the disciples who were obediently, joyfully, and continually
blessing God, even after the departureof Jesus.
M. C. Parsons,TheDeparture ofJesus in Luke-,4cts,p. 150.
'13M.C. Parsons,TheDeparture qfJesus in Luke-Acu, p. 195; italics mine.
103
The muting of the apostles' inside views makes their role as leaders/brokersmore
it
First,
shows that God - the ultimate patron - is the one in complete control of
appreciated.
including
the plan for the restoration of Israel. Second,it paves the way to the
everything,
brokerage,
is,
brokerage
in
that
the sense that
of
role
apostles'
the apostles are
recognised as the effective representativesbetween God the patron and the believers as
clients. Their decisions and guidance depend on and representthe plan of God himself
Whatever they teach is no longer basedon their preconceivedideas. Those ideas have long
been corrected or changed by Jesus during their status trartsformation. They no longer
dependon themselvesbut on God.84 Now they in turn will give God's teaching which was
85
by
Jesus.
passedon to them
3.1.3 PhaseThree - Acts 1:9-11: The Initiands Experience Complete Separation.

So far, none have attemptedto view the Ascension story of Acts 1:9-11 in the way we are
it.
Most studies have focused on Jesus,the one who ascends,whereasour focus is
reading
more on the apostles,the ones who have been left behind. This focus is again consistent
in
with another aspect the rituals of status transformation. Initiands undergoing the ritual
experiencecomplete separation. Just as Jesusis separatedfrom John the Baptist (the ritual
he
into
face
his ritual confrontation againstthe devil (Lk.
the
to
goes
when
wilderness
elder)
4: 1-13), the apostlesas well are separatedfrom Jesusin the ascensionand face their ritual
in
confrontation their return to Jerusalem(Acts 1:12-26).
341nLuke's retelling
of the story of Jesus and his disciples the conflict with the religious
leaders is a recurrent motiE The author's characterisation of the various religious groups fall into
many
categories but almost consistent to that which is in opposition to what Jesus teaches. Two of the
principal traits ascribed to the leaders in Luke are found in Lk. 18:9: "they trusted in themselves and
they despised others.... that the latter trait is actually a manifestation of the former. Self-righteousness
is the leaders' root character trait from which other characteristics are derived. " M. A. Powell, "The
Religious Leaders in Luke: A Literary-Critical Study, " in JBL 10911 (1990), p. 95.
85CEA. C. Clark, "The Role
of the Apostles, " If Wnessto the Gospel.- 77zeTheology ofActs,
pp. 173-81.
104
In this section we want to focus on this concept of complete separation. We will

note that the subject in the separationsceneof Acts 1:9-11 is the apostlesTatherthan Jesus
(the subject the ascensionstory of Lk. 24: 50-53). The repetition and rcdudancyof scenesin
the ascensionstory in Acts 1:9-11 attempts to highlight how the apostleshave been finally
left by themselvesas they are separatedfrom Jesustheir leader.
We will also attempt to point out that the separationbetween the apostlesand Jesus
is a temporary one. Unlike other ascensionaccountswhere the ascendingparty leaves for
86 the separation of the apostles from Jesus is tentative. The
good ,
apostles will stand as
Jesus' representatives/brokersbefore God and the people of Israel until Jesus returns to
his
reign.
complete
3.1.3.1 Redundancy and Repetition in the Ascension Story of Acts 1:9-11.

We know that the ascensionstory in Acts 1:9-11 is a repetition of the ascensionstory in Lk.
87
24:50-53
.
Why is this so? Suggestionsvary. For instance, R. Tannehill's study of the
narrative technique of redundancyin Luke-Acts mentions one of its functions as to "combat

the tendencyto forget the information to over a long narrative."88 Other scholarsunderstand
the repetitions to be an appendage(especially the version in Lk. 24:50-53) when Luke and
89
into
Acts were accepted
the canon. There is also the proposal that Luke was simply
g6E.g. Ile separationof Elijah from Elisha in 2 Kngs. 2.

87Cf.3.1.2.4.5 Luke 24 and Acts 1: An Overlap Events.
of
88PLTannehill, "The Composition of Acts 3-5: Narrative Development
and Echo Effecv pp.
23840; cf. M. C. Parsons,TheDeparture ofJesus in Luke-Acts,p. 192.
89Thatthe ascensionnarrative in LL 24 -*-asadded
after the two books were divided4-cf Y,
Lake, TheBeginnings of Christianity. Part 1. TheActs ofthe Apostles, vol. 5, F. Jacksonand K. Lake,
eds. (London: Macmillan & Co., 1933), pp. 3-4; Phillipc Menoud assumesthat both ascensionaccounts
were addedwhen the one-volumework of Luke-Acts was divided and enteredinto the canon. Cf. P.
Menoud, "Remarquessur les textes dc Pascensiondans Luc-Actes," NeutetamentlicheStudienfur
RudotrBulhnann, BZNW 21; W. Eltcster, ed., (Berlin: Topclmann, 1957), pp. 148-56; quoted from M.
" in CBQ 50 (1988), p. 61. Seealso A. Wilder,
C. Parsons,"The Text of Acts 1:2 Reconsidered,
"Variant Traditions of the Resurrectionin Acts," JBL 62 (1943), p. 311; H. Conzelmann, The Theology
ofSt. Luke, p. 94.
105
familiar with two distinct ascension traditions and that this has been reflected in his
believes
C.
F.
D.
Moule*
that the author received new traditions after completing
writings.
91
incorporated
into
Acts.
his gospel. Thesenew traditions were then
93
G.
Stempvoort,
S.
G.
P.
A.
Wilson
H. Flender94
J.
DavieS92,
J. Fitzmyer,
and
,
suggestthat the two ascensionstories were products of the author's responseto particular
theological issues. Fitzmyer, for example, arguesthat the ascensionin Luke-Acts servesas
95
for
history.
distinction
Stempvoort distinguishes
the two periods of salvation
the line of
the two ascensionaccountsby saying that,
Here (Acts 1:9-11) it is already apparent that the second interpretation of the
Ascension is totally different from the first, the doxological one. We n-dghtrefer to
it as the ecclesiastical and historical interpretation, with the accent on the work of
96
in
Church.
Spirit
the
the
There are also those who read the repetitions as a meansto emphasisea point or teaching.
E. Haenchen,for instance,statesthat "this techniqueof repetitionis one to which Luke

"9'
Still
he
impress
the
to
reader.
wants
something especially upon
always resorts when
98
literary
find
the repetition as stylistic
variations.
others
90C.F. D. Moule, "The Ascension," in ExpT 68 (1957), p. 207.

911do not fully agreewith Parsons'assessmentof Moule. 'Merc is no explicit suggestionfrom
Moule that indeed the author of Luke-Acts has incorporatednew traditions into Acts after the gospel
has been written. Cf M. C. Parsons,77zeDeparture ofJesus in Luke-Acts,p. 190.
92j. G. Davies, 'vrhe Prefigurementof the Ascension in the Third Gospel," in M6 (1955), pp.
229-33.
93S. G. Wilson, "The Ascension:A Critique and an Interpretation," in ZNW59 (1968), pp.
277-81.
94H.Flender," Heil und Geschichtein der Thcologie des Lukas," in BEvT41 (1966), pp. 1618; quoted by M. C. Parsons,TheDeparture ofJesus in Luke-Acts,p. 191.
95J.Fitzmyer, "The Ascensionof Christ," p. 420.
96P.A. Van Stempvoort,"The Interpretion of the Ascension in Luke and Acts," in NIS 8
(1958), p. 39.
97E.Hacnchen,71e Acts ofthe Apostles,p. 357. Seealso G. Schneider,Die Apostelgeschichte
(Freiburg: Herder, 1982), p. 66; S. G. Wilson, The Gentiles and the Gentile Mission in Luke-Acts
(Cambridge: CambridgeUniversity Press,1973), p. 177; and F. F. Bruce, 771e
Acts ofthe Apostles
(Grand Rapids: Eerdmans,1990), p. 268.
98C.H. Talber4 Literary Patterns, p. 60. Seealso H. J. Cadbury, "Four Features Lucan
of
Style," in Studiesin Luke-Acts: EssaysPresentedin Honor ofPaul Schubert, L E. Keck and J. L
106
For the purposesof this study, we feel that the variation more than the repetition and
by
in
helps
Acts
I
the
to
the
the
separation
show
motif
of
ascension
story
redudancy of
from
Jesus.
apostles
Variation "creates uncertainty and requires the implied reader to make choices. "99 It
highlights
the repetitions made. The more obvious variations
also
movement
and
produces
100
betweenthe two ascensionaccountsare:
1. The chronological difference: Lk. 24 appearsto show Jesus' ascensionon Easter Sunday
night while Acts I allows a "forty day" period.
2. The site of the ascension:Lk. 24 has the place near "Bethany" while Acts I has the
Mount of Olives.
3. The disciples' return to Jerusalem:Lk. 24 directs the apostlesto the Temple in an attitude
in
God.
I
"upper
blessing
Acts
joy
takes
to
the
the
and
engages
room"
apostles
and
of
in
the
other people the room.
prayer with
4. There is no dialogue account in Ik 24 while in Acts I is devoted to questions of the
has
how
Jesus
respondedto them.
and
apostles
5. The"raisingof hande'andthe repeatedreferences

to "blessing"aremissingfrom Acts.
Martyn, eds., (Philadelphia: Abingdon Press),pp. 87-102; and G. A. Grodel, Acts (Minneapolis, MN:
Augsburg, 1986), p. 203.
"Parsons, following the models of repetition, variation, and context as suggestedby Janice
Capel Anderson,believes that repetition showsstrong links betweenthe two ascensionstories and helps
to move the story plot forward. Links through repetition are noticed- the charactersare the same- Jesus
both
last
his
disciples;
both
in
is
Jesus
this
the
to
the
accounts,
scene
share
apostles;
appearance
of
and
Jesus' commissionto his apostlesto preachto "all nations" or " the ends of the earth." J. C. Anderson,
"The Implied Readerin Matthew," (Unpublished seminarpaper submitted to the Literary Aspects of the
Gospels and Acts, SBL Annual Meeting, 1983), p. 21; cE M. C. Parsons,TheDeparture ofJesus in
Luke-Acts: TheAscensionNarratives in Context (Sheffield: Sheffield Academic Press, 1987), p. 192.
However, I disagreewith Parsons'suggestionthat in both accountsthe disciples seemto include a
larger group thanjust the apostles;cf. M. C. Parsons,TheDeparture ofJesus in Luke-Acts, p. 270, n.
25. At least in the ascensionaccountin Acts, the author clearly showsthe apostlesas the exclusive
6
See
discussion
4=awl,
the
-rot;
commission.
my
on
of Acts 1:2 in Chapter Two under
recipients of
2.1-1.
100M.C. Parsons,71e Departure ofJesus in Lul-e-Acu, pp. 193-94.
107
6. Lk. 24 has the cryptic note "he departedfrom them," while Acts I has "he ascendedinto
heaven.
"
7. The mention of the cloud and the two messengerswho assureand comfort the apostles
are missing in the Lukan version.
Analysing the function of variation, repetition and redudancy in Luke-Acts, P, D.
Witherup finds that one of its functions is to show the decline of one and the rise of another
101
We find this in the ascension
the
same context as the story unfolds.
character within
Acts
1:9-11. The variations in the ascensionversion in Acts focus on the character
of
story
of the apostlesas the subject of the story rather than on Jesus. Unlike Lk. 24, where Jesusis
the hero in the ascensionstory, the departurestory in Acts 1: 9-11 centreson the apostlesas
the primary actors. In other words, Jesus' characterdeclines while the apostles' character
rises.
3.1.3.2 The Separation of the Apostles from Jesus in Acts 1:9-11.

McVann enumeratedthree types of separation: separation from people, of place, and of
time. In the ritual processwhich Jesuswent through, McVann seesthe way to the baptism
by John as a symbol of separation. The people who were baptised separatethemselvesfrom
their villages in order to go to John at the Jordan. They wanted to be baptised and therefore
knew what will be required of them, and that is, to seek a status transformation by being
102
from
Among
Jesus
their
Nazareth.
them was
washed
sins.
of
Jesuswas not only separatedfrom his hometown in order to be baptised but was
further separatedfrom the crowd afler he was baptisedby John. As the crowd return to their
101R.
D. Withcrup, "Cornelius Over and Over and Over Again: 'Functional Redundancy' in the
Acts of the Apostles," in JSNT49 (1993), p. 54.
102M.McVann, "Rituals of StatusTransformation in Luke-Acts," 348.
p.
108
homes and resume their old statuses,Jesusproceedsto the wilderness for ftuther seclusion.
McVann notes that Jesus' "baptism-theophany" (Lk. 3:22) sharply marks this second and
highly dramatic separation. He adds, "The reader thus recognisesthat the descent of the
Spirit and the voice of God function as the moment of the investiture when Jesus' new
identity is revealed."103
There is really no dispute to say that scholarshipseesthe ascensionaccountsin Luke
104
1:
9-11
Acts
Jesus'
However, from the social50-53
24:
and
as the stories of
exaltation.
scientific perspective,Acts 1:9-11 opensa new avenuein understandingthe sameascension
story. In the rituals of status transformation, we suggestthat as the "baptism-theophany"
dramatic
is
Jesus
from
Jesus
John,
the
the
the
separation
of
of
ascension
marked
"theophany" equivalent - marking the separationof the apostlesfrom Jesus.
This concepthas three interrelatedpoints to share:
1. In the rituals of statustransformation,the apostlesnow enter into the stateof

being completely separatedfrom any individual -a separationof the apprentice
from the leader;
2. We know that the apostles' separationand not simply Jesus' ascensionis equally
emphasisedin Acts 1:9-11. This is seen when one considers that the narrator
draws attention to the sombre stateof the apostlesrather than to Jesus' exaltation;
3. The drawing of the reader's attention to the apostles is partly evidenced by the
assurance
of Jesus'return.
Let us deal with thesethree points in detail:
103M.McVann, "Rituals of StatusTransformation in Luke-Acts," 348.

p.
104Cf,M. C. Parsons,TheDeparture ofJesus in Luke-Acts,
pp. 29-5 1.
109
3.1.3.2.1 The Leader-Apprentice Type of Ascension Stories.

It is particularly important to note that the ascensionof Jesusis a picture of separationof the
from
his/her
breaks
is
leader.
This
from
the
time
the
their
off
apprentice
when
apprentices
dependency upon the leader and begins the process of becoming a fulfilled leader
himself/herself. At this stageof the ritual process,Jesus,the ritual elder, has done all what
is necessaryfor the initiands. They have been purged and cleansed of their habits and
in
leaders
ideas
become
to
the
which the ritual elder and the society
order
preconceived
his
before
himself
be.
has
"presenting
All
Jesus
taught
to
that
them
alive
and said,
expects
"
God,
kingdom
forty
days,
"
"
by
"for
"speaking
the
to
them
of
about
apostles many proofs,
Jesus'
do
his
(1:
3-4),
"charging
them"
to
responsibility
completes
after
ascension
what
and
initiands.
the
the
the
apostles
as
upon
elder
ritual
as
Not many ascension stories have the "leader-apprentice" relationship in their
105
between
leader-apprentice
Not
the
relationship
even
more popular
separation scenes .
Moses and Joshuahas emphasison the separationof the two. In fact, other ancient Jewish
from
his
Moses'
Moses
community
separation
place more emphasison
ascensionstories on
in
IV,
Antiquities
by
For
Josephus
followers.
the
where more emotive
example,
report
of
description on the separationbetweenMoses and his common followers is found rather than
Joshua:
Moses
the
and
of
separation
on
On his advancing thence toward the place where he was destined to disappear,they
his
hand,
bade
by
him
bathed
in
followed
Moses,
tears;
thereupon
of
a
signal
all
those in the distance to remain still, while by word of mouth he exhorted those
nearer to him not to make his passing a tearful one by following him. And they,
deciding to gratify him in this also, to wit, to leave him to depart according to his
own desire, held back, weeping with one another.... And while he bade farewell to
"50n the other hand, while indeed someascensionstories have separationas their central
event, somehave a totally different kind of separationin mind. Take for instancethe dialogue between
Hcrinotimus and Lycinus in Lucian. Hermotimus, lecturing Lycinus on what the conditions one finds in
heaven,gives the story of Heracles' ascensionas an example:
Think of the story of Heracles when he was burned and deified on Mount Oeta: he threw off
the mortal part of him that came from his mother and flew up to heaven,taking the pure and
divine
him,
fire
had
the
that
the
part
part
with
separatedoff.
unpolluted
Lucian, Hennotimus, 7 (Loeb ClassicalLibrary).
110
Eleazar and Joshua and was yet communing with them, a cloud of a sudden
106
in
he
disappeared
him
descendedupon
a ravine.
and
However, if there is one obvious example similar to Acts 1:9-11 where the ascension
be
the
than
leader-apprentice
type
has
closer
typical
the
can
separation,
nothing
of
account
Elijah-Elisha tandem. In 2 Kngs. 2:9-14, the separation between Elijah and Elisha has
his
VVhile
between
Jesus
the manner of ascent
the
apostles.
and
separation
similarities with
107
is
different
the
of
between the two ascensionstories completely
reception
apprentices'
,
joy
is
in
be
departure
To
leader's
the
of
reaction
their
moreprecise,unlike
similar nature.
by the apostleswhen Jesusascendedin Lk. 24:50-51,Elisha (in 2 Kngs. 2: 9-14) and the
from
jubilant
their
in
Acts
1:
9-11)
(here
their
separation
on
or
pleased
are
not
apostles
leaders. It is a separationwhich conveysthe senseof loss primarily on the part of the
is
loss
(although
the
1:
9-11,
Acts
In
this
reason
stated)
explicitly
not
aspect
of
apprentice.
by
"two
the
Jesus'
the
to
to
men
the
apostles
there
return
of
was need give an assurance
why
in white robes." Thesetwo men (or angelicbeings)reprovedthe Elevenwho were"gazing
into heaven"andassuredthemof Jesus'return(Acts 1:10-11). In the Elijah-Elishaparallel,
Elisha cried out as he saw the "chariotsof Israel and its horsemen(2 Kngs. 2: 12)" which
108
disappcarancc.
Elijah's
bchind
wcrc probably
Nevertheless,the separationin both casesis a separationwhere the leaderspass on
is
the
It
transfonnation
the
leadership
to
their
of
where
apprentices.
a
separation
role
their
is
by
Elisha
leader
The
text
the
to
takes
transformation
represented
of
place.
apprentice
106Josephus
Antiquities IV, 323-36 (Loeb Classical Library).
'O'A "chariot of fire and horsesof fire" plus a "whirlwind" which takes up Elijah into heaven
(2 Kngs. 2: 11).
'There are two possible explanationsconcerning the relationship of Elijah's disappearance
definite
horses.
Gray,
for
J.
"whirlwind"
the
the
the
after
chariot
with
article
and
example, suggests
and
that since the former was a natural phenomena,the latter (chariot and horses)may also have beerL He
disappearance
be
Elijah
the
that
the
of
and
sudden
may
comparedwith the visible
whirlwind
adds
by
horses
dust-storm
The
is
the
created
and
chariots.
other
accompanying
explanation
an
of
progess
A
ill
(or
hold
his
Elisha
"took
departure,
Elijah's
cloak)
clothes
that
of
own
after
states
which
Elijah
He
"took
that
12a).
(2
Kngs.
2:
into
then
the
two
of
mantle
them
up
pieces"
and rent
had fallen from him
(2 Kngs. 2: 13)." The apostles,on the other hand, implicitly "take

...
in
1:
7-8.
Acts
they
Jesus'
are
commissioned
when
mantle"
on
3.1.3.2.2 The Focus on the Apostles.

We suggestthat the ascensionaccountin Acts doesnot specifically focus on the characterof
Jesus. Rather, we are inclined to seethat the character- group of the apostles,considering
These
full
draws
the
the
transpired,
readers.
the
of
attention
circumstances which
all
had
just
been
how
Israel's
include,
(1)
the
restoration
apostles' expectation of
circumstances
denied in Actsl: 7; (2) the enormous responsibility of witnessing placed upon the apostles
(1: 8); and (3), the languageof the ascensionespeciallywith the phrase& bgCovin 1:11.
With regardto the first and secondpoints, we havealreadydiscussedat lengththe

Israel's
impact
Jesus'
to
the
on
question
apostles'
and effect of
negative response
probable
dko;
is
is
in
the
What
the
this
phrase
use of
ascensionaccount
peculiar
restoration-109
171ao)qb 6vaX1190F-Iq6CO'bg@v. In Parsons' comparative analysis of the vocabulary of

Acts 1:9-11 with the gospelsof Matthew, Mark, Luke, and John, he concludesthat with the
fact
is
little
be
that
the
11,
1:
the
to
than
there
words are
said
other
of
vocabulary
110
He arguesthat Luke, in his design of the ascensionstory of Jesus,
distinctively Lukan.
(Lk.
21:
27;
been
(Lk.
34)
have
9:
the
the
transfiguration
parousia
cf.
and
reminded
of
may
Dan. 7: 13) and employed the elements as the "apocalyptic stage-props" to complete the
historification of a native myth or cult legend. For finther discussion,seefor example, J. Gray, I and II
Kings: A Commentary(London: SCM Press, 1977), pp. 472-77.
109Sce
my discussion"A Delayed Eschatology" in 3.1.2.1.
"OSecTable 16 of M. Parsons,TheDeparture ofJesus in Luke-Acts, pp. 14243.
112
"'
scene.
Other than these "apocalyptic stage-props," Parsons' study on the vocabulary of
Acts 1:11 is closed.

We contend, however, that the combination of the verb form of 6cv(xX(xgp(ivu)and
the prepositional phrase dc! bg@v is a feature worth mentioning. The way the ascension
instead
being
focuses
is
by
is
the
taken
of
told
the
apostles
awayfrom
on who
narrator
story
112
by
dko;
behind
The
left
Jesus.
being
is
phrase
who
b Djcoij;
%ijgOcl; 60'
b 6cva,
3
"
bg& atteststo this.
Other ascension accounts use a different kind of expression. For example, the
in
19
0
Mk.
16:
gtv obv i6ptog
reads:
ascension passage
ainCt;
dcvP-X4011et 'c6v oi)pav6v ical kdOtau
'hjao)q
9F-'Ed T6 MckficrM
tic 5cktCov'uo)OC6 (So then the
Lord Jesus,after he had spokento them, was taken up into heavenand sat down at the right
hand of God). What we find in this text is that in referring to the ascension,the verb
&v(x%(xgP6vcois not combined with the prepositional phrase #'
A)gCov.In other words,
the
in
itself
to
language
ascent
either
referring
simply
could
get
away
with
ascension
towards heaven or any notion of entering heaven without any reference to whom the
114
from.
is
being
(or
for
Jesus
taken
that
away
any
character
matter)
ascending
However, when emphasisis placed on the "pains" of separation(i. e., the pain in the
involves
language
the
leader)
between
the
the
the
ascension
and
apprentice
separation
"'Cf. J. Fitzmyer, " Ascension and Pentecost"p. 419.

112
Consider the ascensionlanguagein Lk. 24: 5 1. Despite the phrase"he parted from them
(cCjyc6valycobq 5ttanj Mc' cciyv;)v), the verb still modifies the characterof Jesusrather than that of the
in
is
lies
focus
Jesus
This
the
In
the
than
the
the
case
not
on
apostles.
words,
on
other
apostles.
Acts
1:
9-11.
of
story
ascension
113
Combined with the earlier expressionin v. 9 "a cloud took him out of their sight' indeed
focus
the
the
the
of the narrative.
of
apostles
character
makes
114
E.g. Heb. 4: 14; 6: 19-20; 9:24; 1 Pet. 3:22. Also the non-canonicalaccountsin Acta Pilati
16:6; Epistula Apostolorum 5 1; Barnabas 15:9; TheApoc?yphon ofJames 14-16; TheMartyrdom and
Ascension ofIsaiah 11:22-33; and the ascensionof Enoch in I Enoch 39: 1-14. In the hellenistic
literature, someexamplesare the ascensionof Romulus into heavenin Ovid's Metamorphoses 14:805851 and Fast 2:481-509.
113
dcq
bgCov.
Again, we refer to the example between Elijah and Elisha
phrase
prepositional
in 2 Kngs. 2:9-14, the same expressionis employed in the LXX: dcva,%(xgpav6gF-vovdcn6
ao).
Are the similarities between the two accounts (Acts 1:9-11 and 2 Kngs. 2:9-14)
coincidental? Do we have any reason to believe that the author of Luke-Acts was
influenced by the Elijah-Elisha tradition? Modem scholars believe that there was indeed a
degreeof influence upon the author of Luke-Acts.115However, we would like to extend the
observation that, given this striking similarity of the phraseswe have just mentioned, the
author of Luke-Acts may have also wanted to express and extend two lessons from the
separationaccount between Elijah and Elisha to the separationstory between Jesusand his
lessons
These
two
are the "pains" involved in separation,and, that the focus of the
apostles.
falls
leader.
the
than
the
on
apprentice
rather
on
ascending
separation
This is also one of the main differences between the ascensionstories of Lk. 24:5053 and Acts 1:9-11. In Lk. 24, Jesus' departure did not necessitatethe presenceof divine
messengersand the messageof assuranceto the apostles. In fact, the apostlesare reported
to have returnedto Jerusalemin an attitudeof "greatjoy" after Jesushas ascended(Lk.

24:53). In the Acts version,however,the assurance
of Jesus'return from the "two men in
Jesus
has
departed
"gazing
the
comes
right
after
apostles
were
at the
robes"
and
while
white
is
1:
1011).
indication
(Acts
There
that the apostleswere in a festive mood because
no
sky"
of Jesus'exaltation.
115E.
g. L. T. Johnson,Acts ofthe Apostles,pp. 30-3 1; B. Witherington, Acts ofthe Apostles, p.
112; M. Parsons,TheDeparture ofJesus in Luke-Acts,p. 140; T. L. Brodie, "Greco-Roman Imitation
of Texts as a Partial Guide to Luke's Use of Sources," in Luke-Acts: New Perspectives,pp. 1746;
114
3.1.3.3 The Function of the Assurance by the Two Men in White Robes.
The pains of separationand the focus on the apprenticeare supportedby the need to give a
in
leads
function
from
divine
This
the
two
to
the
men
of
us
messengers.
soothing assurance
in
1011.
Acts
1:
white robes
" one of the major forms in
T.Y. Mullins reads Acts 1:11 as a "Reassurance,
'
16
function
He
the
of this element as,
sees
accounts.
commissioning
to dispose of any remaining resistance. After the reassurance,the person
...
committed is the commissioner's agent. Since the person to be commissionedmay
become committed as the agent even before knowing what he is to be
in
do,
be
before
to
the
the
some
commission
reassurancemay placed
commissioned
Usuallythe
(see
19c,
21a).
in
Luke
5:
10b
Matt.
28:
10a;
John
20:
also,
and
cases,as
protest will be absent where the reassurancecomes early; in any case, the protest
has to precedethe reassurance.' 17
18
As we have argued earlier' , Mullins' premise in stating that 1:11 functions as a

in
"gazing
is
He
the
that
the
at
sky"
stood
apostles
states
when
reassurance quite unclear.
1:9-10 is an indication of protest or resistance. Thus, for Mullins, the reassurancefrom the
two men in white robes functions to disposeof any remaining resistanceto the commission
being givento the apostles.But is the act of "gazingat the sky" a form of protest? We do
(or
looking
first
dvccvico
denotes
In
the
the
the
action of
place,
word
simply
not think so.
119
Mile
intently,
look
to gaze, to stare).
to
indeed the separationbetween Jesus and the
is
in
indications
joyful
(as
24:
52-53),
Lk.
is
there
also no
of a
note
apostles not one with
form
that
the
apostles
exerted
any
of protest or resistanceto the commission
clear evidence
(an issuewe have also discussedin detail earlier). In fact, there are no emotive expressions
functions
We
that
the
the
therefore
the
assurance
of
apostles.
suggest
not to
part
on
at all
"Towards Unravelling the Rhetorical Imitation of Sourcesin Acts: 2 Kngs. 5 as One componentof Acts
8,940, " in Bib 67 (1986), pp. 41-67.
116
SeeTable 1, p. 50 of this thesis.
117T.Y. Mullins, "New TestamentCommissionForms Especially in Luke-Acts," p. 609.
"'See my discussionunder "No Form of Protest" in 3.1.2.4.7.
"917ourteentimes in the NT; two in Paul's letters; ten in Acts.
115
disposeof any resistancebut on a different level. We propose two: the narrative and social120
scientificlevels.
1. On the narrative level, the assuranceservesto heighten the intensity of separation

between the apostlesand Jesus. In other words, becausean assuranceis given, it is implied
that the separation between the apostles and Jesus is tainted with an element of reluctance or
dispose
functions
to
Mullins
Unlike
that
the
reassurance
was suggesting,
what
uncertainty.
functions
to
the
that
give an
to
the
say
assurance
we
commission,
of any resistance
121
implication of resistanceand reluctanceto the fact of separation
Our suggestion" is further supportedby the similarities of the characterswho gave

in
1011
here
1:
Acts
Jesus'
to
the
with the characterswho
return
the assurance
apostlesof
disappearance
in
24:
1
Lk.
the
the
tomb
to
the
women at
also gave assurances
-11 concerning
dazzling
in
"two
1:
11
in
Acts
the
The
"two
body.
men
and
men white robes" of
of Jesus'
to
identical
have
24:
4
Lk.
to
characters
assurances
give
almost
responsibilities
of
apparel"
in the narrative who are in a state of perplexity or uncertainty. Lk. 24: 1-9 tells us about the
discovering
After
body
Jesus
to
the
tomb
to
the
with spices.
of
prepare
women who went
4)
(Lk.
24:
"perplexed"
body
the
that
the
women were
that the
narrator says
was missing,
Jesus'
in
dazzling
them
"two
promise
of
apparel" appear and remind
men
after which the
in
(24:
When
type
7).
is
the
the
he
to
of
messengers
same
author uses
that
going resurrect
Acts 1:11, two intentions are possible. First it intends to tell the readersthat the assurance
12OScholars
suggesta theological level. This is the level where the assurancefunctions as a
is
Acts
I
Holwerda
Jesus.
For
that
the
to
of
the
ascension
example,
suggests
parousia of
prelude
focused on the Parousiaof Jesus... Ascension,mission, and Parousiaare essentiallyrelated;
"Ascension," ISBE, p. 311. This suggestionmay be acceptablethat is if one looks forward to how the
has
immediate
1:
9-11,
However,
Acts
is
the
the
to
transpire.
also
of
assurance
on
context
story going
Luke-Acts,
144.
See
M.
C.
Parsons,
The
Departure
function.
in
immediate
p.
also
ofJesus
an
"'A meaning in contrastwith the way the apostlesleft the ascensionscenein jubilation as in
Lk. 24:52-53. More so with the story of Romulus' ascensionwhere the multitude rejoiced and
learned
his
heaven
have
from
Romulus
to
they
transformed
of
ascent
and
when
was
good
worshipped
king to a benevolent god. SeePlutarch's Romulus,27:7-8.
122
SeeSection 2.1.4.
116
because
is
in
In
Acts
1:
11
the
messageof assurance
words,
the
other
reliable.
messengers
of
by the two divine messengersin Lk. 24 was fiilfilled, that is, Jesuswas indeed resurrected,
is
in
1:
10Jesus'
here
Acts
11
two
the
also
concerning
return
the assuranceof
messengers
"
fulfilled.
be
to
going
Second, we can also argue that, as there was the response of
have
had
in
by
24,
Lk.
the
the
the
same
apostles
might
women
or
confusion
perplexity
for
deliberate
it
departure
the
Jesus'
the
the
to
which
apostles
muting
of
were
not
response
Acts
2:
46.
out
until
carried
author
2. From a social-scientific level, the assuranceof Jesus' return does not completely
transfer Jesus' "mantle" to the apostles. In other words, unlike Elisha who has fully taken
is
interim
leaders
Elijah,
temporary
the
until
the
or
apostles'
as
of
role
role
prophetic
on
Jesusreturns and resumeshis role. The assuranceof Jesus' return supports our thesis that
the apostles' leadership is that of a mediator-broker. They will serve as leaders, appointed
in
in
the
by
leader,
to
turn
completely
rule
come
will
a
superior
who
and commissioned
124
Israel.
eschatological
3.2 Summary.
The separationaspectin the rituals of statustransformation has clearly been experiencedby
days"
Jesus
in
"forty
initiands
1:
3-11.
The
tells the
Acts
with
the apostles as
mention of
"wilderness
"
'Mis
the
wilderness motif representsnot only
apostles'
experience.
of
readers
the testing and trials of those who pass- through it. It also, from a ritual perspective,
123
The number of the messengersbeing two is. Suggestedto be traditional. Cf I H. Marshall,
Luke, p. 885. The purpose is to provide authenticationto the testimony being given.
124
The assuranceof Jesus'return gives us a fresh insight on the significance of the apostles'
role as interim leaders. In other ascensionstories,no assuranceof the leader's return is given. That is
why we find someof thesecharactersattempt to continue their role as leaderseven after their ascension
or at the stageof their ascentto heaven. For example,Romulus continuesto legislate even as he rises to
join the gods (Ovid's Metamophoses14:805-851; cf. Ovid's Fasti 2:481-509). Philo's description of
Moses' ascensionshowshow Moses continuesto prophesy even as he ascendsto heaven(Life qfMoses
2: 291).
117
involves the aspect of transformation - the transformation of the initiands who are leaving
an old statusand taking on a new one.
In this chapter, we demonstrated what happens with the initiands during their
separation from society. First, the author legitimises the Eleven as the ones chosen by
Jesus. This legitimisation is crucial as it, at the outset, establishesthe reasons why the
initiands
the
are
rightful
who will go through the transformation process. Second,
apostles
with regard to the moulding process, the initiands are stripped of their preconceivedideas.
This is shownby Jesus'correctionof the apostles'view on the restorationof the kingdomto

Israel (1:6-7).
Thirdly, the aspect of obedience by the initiands to the ritual elder is
displayed by the author through the apparent non-reaction of the apostles to what is
supposedlya sudden changeof plan concerning Israel's restoration. In fact, the author has
been consistent in keeping the apostles from expressing any form of protest, either to the
delay,
inside
the
of
parousia
or
news
any
views at all until they complete the ritual and are
into
the society (2: 14,47).
aggregated
Finally, in this section, we have seen the apostles' separationin the highest order.
Jesus,their ritual elder, bids farewell to his apostles leaving them with such an important
Not
initiands
ideas,
in
but their
the
their
only
are
responsibility.
changed
preconceived
is
obedience also tested. They are under orders to return to Jerusalemand move to another
in
had
Just
Jesus
the
their
transformation.
travelledaloneinto the
process
of
status
as
stage
wilderness and faced the stageof his ritual confrontation (Lk. 4: 1), the apostlestravel back
to Jerusalemby themselvesand face their own version of ritual confrontation (Acts 1:1226).
118
SECOND STAGE: TRANSITION

Chapter Four
Just as Jesuswas separatedfrom John the Baptist, his ritual elder (Lk. 4: 1-3), the apostles
experiencethe samewith Jesus(Acts 1:9-11). However, the apostles' version of separation
is not only seen in the event of Jesus' ascensionbut is accentuatedin the scenewhere the
Eleven have to return to Jerusalemby themselvesin Acts 1:12f, a journey usually led by
Jesuswhen he was still with them.
As the apostles return to Jerusalem,they enter a new stage in the rituals of status
transfonnation. This is the transition stage, a stage where the initiands experience the
lowest level in their liminal status. And it is at this lowest level that the initiands experience
their severe testing.
This stage of testing is what we would identify as the ritual
confrontation.
Despite being commissioned by Jesus in 1:7-8, the apostles have not gained any
leadership status until their aggregation in 2: 1-4.
In between these events (i. e., the
is
full
liminality
the
the
and communitas of
and
aggregation)
expression
of
commissioning
'
the Eleven apostles. This is exactly what Turner has described as the initiand's status of
2"
This stage of
between,
here
"
is
being
"betwixt and
a status that "neither
nor there.
transition is found in the narrative of Acts 1:12-26.
In this transition stage,we find two phases. Phase one is 1:12-14 while phase two is the
in
features
1:
15-26.
distinctive
In
the
three
ritual process
of
one,
narrative
phase
election
by
is
initiands'
be
First
from
the spatial and
the
seclusion
society
represented
seen.
may
temporal setting of the "upper room." Secondis the communitas among the initiands. This
Eleven,
behind
be
the
the
the
of
most especially
purpose
of
enumeration
of
names
seen
can
in the way the narrator subtly contrasts them with the other disciple groups in the upper
is
in
Finally,
As
have
(1:
13-14).
there
the
author's networking strategy.
we
stated the
room
introduction of this thesis, we will attempt to show that the author is indirectly appealing to
the clientele of the other disciple groups in the upper room by portraying the Eleven
'Cf. ChapterFive of this thesis.

2V. Tumer, TheRitual Process,p. 95; PLCohn, "Liminality in the Wildemess,"
p. 10.
119
family
disciples
Jesus'
having
the
them
and
women
unanimity with
apostles as
- namely
(1: 14).
As for the secondphase- the election narrative in Acts 1:15-26 - we find the whole
have
indicated,
As
initands'
the
we will
also
confrontation.
we
main ritual
setting as
in
is
defence
"court
in
1:
16-20
Peter's
the
the
that
of
to
apostles'
speech
argue
attempt
3 attendedby the rest of the one hundred and twenty people (cf. 1:15) who serve
reputation',
in
believers.
in
behalf
Furthermore,
jury
this ritual
the
the
of
community of
as
have
Matthias
the
the
apostles
as a measurewhich
election of
confrontation, we can see
initiated in order to blot out Judas' association with them and show their innocence and
incoming
leaders
Christian
trustworthy
the
community.
and
of
reputable
as
sincerity
We begin with the first phase - Acts 1:12-14. Again, we will first deal with the
before
moving to the ritual process.
elements
ritual
4.1 The Ritual Elements in Acts 1: 12-14.
After the final separation of the initiands from their ritual elder, the initiands head for
in
directives
(Acts
1:
4).
The
Jesus'
in
Jerusalem obedience to
significant ritual elements
this phase are the city of Jerusalem;the upper room; the women disciples; and Mary with
Jesus' brothers.
4.1.1 The City of Jerusalem: The Centre of Leadership.

The return of the initiands into Jerusalem commenced from the mountain called Olivet
(Acts 1: 12). In Lk. 19:20, Mt. Olivet is the same setting when Jesus first entered Jerusalem
4
In Lk. 21: 37, after teaching in the day time, Jesus went to the
during his public ministry.
locates
Bethany
24:
lodge
Lk.
50
Olivet
the
the
to
as
place of
and
spend
night.
mount
same
5
have, therefore, is
in Lk. 19:29 is
Olivet What
be
Jesus' ascensionwhich
said to
near
we
Eleven
between
in
RST
Jesus'
the
that
the
apostles
of
with
ritual elements
another parallel
(cf. Acts 1: 12f). Jerusalemservesas the place where both Jesusand the apostlesfind the
fulfilment of their leadershiproles.
3A phrasefrom David de Silva's YheHope of Glory, (p. 4), which we will expound later.
4Thatis, besidesthe report of the infancy stories which finds the infant Jesusin Jerusalem(cf.
Lk. 2:22-51).
sHowever,this seemsto be in contrary with how Josephuslocates Olivet as nowhere near
Bethany; Antiquities 20: 169. The samegoeswith the gospel of John in 11:18; L. T. Johnson,YheActs
of the Apostles, P-33.
120
The significance of the city of Jerusalemas a ritual element, especially in relation to

the leadership role into which the initiands are being transformed, is again best explained
from a social-scientific perspective. In particular, the hop that indeed the apostles have
been transformed into reliable leadersof the people can be defined in part by understanding
Jerusalemas the "centre" within the "centre-periphery" discussion. Jerusalemis the centre
is
It
the place where its leaders exercise their rule, and those in the periphery
of power.
directions.
J.
B.
Chance
their
proposes:
receive
Luke focused the attention of the reader on the vicinities of Jerusalem and the
temple in a number of places in Luke-Acts. The birth narrative, which announces
the coming of God's eschatological salvation, finds its centre at Jerusalemand the
temple. Jesus' final encounter with the whole people of Israel, confronting them
with the messageof God's eschatologicalsalvation happensat the temple. Near the
environs of Jerusalem,Messiah Jesusis enthroned in the heavenly sphere. Finally,
Luke portrays Israel as restored at Jerusalem, a community of the eschatological
Spirit, ruled by the twelve apostles,those destined to rule Israel in conjunction with
the reign of the Messiah.6
The significance of Jerusalem is crucial to the understanding of the social structures in

Luke-Acts. It can be describedprimarily by emphasisingthe social gap between centre and
differences
between
These
the
city
affect all areasof
and
rural
villages.
social
periphery,
is
just
i.
The
contrast
not
a
e.,
political,
economic,
and
religious
centre-periphery
power,
.7
background to a religious main theme in Luke-Acts. Rather, these two themes are totally
integrated in the narrative.
The centre-peripherycontrast is clearly seen in the parables and narrative of Luke,
especially when he describesthe world of the villages (the periphery) and that of the rich
8
elite (the centre).
Periphery and centre are described as culturally miles apart. For
(7:
25).
is
dressed
luxuriously
Herod's
It
lived
the
court
are
at
rich
who
away
example,
interfere
in
in
the periphery that problems
the
those
those
centre
or
cross
paths
with
when
include
The
the picture of oppressionand the taking advantageof the
problems often
arise.
by
the elite. Herod Antipas, for instance, interferes with Jesuswho comes from
marginal
6J. B. Chance,Jerusalem, The Temple,and The Salvation

of1srael, p. 84.
7Seealso the studiesof I- L. Rohrbaugh,"The Pre-Industrial City in Luke-Acts: Urban Social
Relations," pp. 125-49; and D. E. Oakman,"The Countryside in Luke-Acts," pp. 151-179, in The
Social World of Luke-Acts.
8R. L. Rohrbaugh,"The Pre-Industrial City in Luke-Acts: Urban Social Relations,"
pp. 12932.
121
the periphery. The threat to destroy Jesusis seenin the various accountsof 3: 19-20; 9:7-9;
13:31-33.9
In reference to Moxnes' model of patron-client relations, he discussesthe centreissue
first
The
three
under
main
sections.
section deals with the topic of patrons,
periphery
brokers.
how
He
the concept of patronagehelps one to understandthe
argues
clients, and
story of the centurion in Capernauniwho made contact with Jesusthrough the "elders of the
Jews" and a group of "friends" (7: 1-10). The centurion representsthe outside military and
administrative power. The centurion himself is a non-Jew but apparently was able to
in
himself
the role of a patron. The encounter with Jesusby the centurion was
establish
by
have
friends
the
the
town
possible
recommendations
made
of
elders and
who may
benefactions
the
to the town. The centurion servesas patron to the
centurion's
recognised
10
he
being
in
someway a representativeof the centre to the periphery.
remote village,
The second section deals with a common issue in patron-client relations - the rich
for
For
known
Luke,
is
in
They
the
the
the
terms.
poor.
picture of
are
rich
and
negative
their luxurious clothes (Lk. 7:25; 16:19) and their sumptuous feasting and drinking
(Lk. 12:19; 16:19). In Luke's time, the rich are not just an economic categorybut a name for
'
1
membersof the elite.
9A detailed discussionon the tensionsbetweenthe city and its peripheriescan be found in G.

Theissenand A. Merz, The Historical Jesus:A ComprehensiveGuide, J. Bowden, trans., (London:
SCM Press, 1998), pp. 162-84. In this guide, Theissenand Merz attempt to explain the various
sociological issuesJesushad to contendwith in the context of his environment and society. The
discussionsinclude the social and ecological tensionsbetweenthe city and country (pp. 170-71); social
and economic tensionsbetweenthe rich and poor (pp. 171-73); social and political tensionsbetween
(pp.
173-76); the religious characterof Galilee (pp. 176-78); and Jerusalemas the place
and
ruled
rulers
of the passionof Jesus(pp. 178-80).
10Thepicture of military officials serving as patrons over peoples of localities under their
jurisdiction is common in the Roman empire. As early as the Yd century B. C., evidenceis found
have
This
Roman
the
generals
assumed
a
people.
patronage
general
patronage
conquered
over
whereby
descendants.
how
C.
Fabricius took the
A.
Mogmiliano
transmitted
to
their
and
extended
recounts
even
Sainnitesas his clients, while the Claudii Marcelli undertook to superviseafter the interestsof the
province of Sicily, a province conqueredby Claudius Marcellu in 2 10 B. C. In 83 B. C., the patronage
of Pompey was felt all over the empire as he raised three legions of clients in Picenurn,while his son
Sextusgets help in Spain and Asia from the clients of his family. A. Momigliarno, "Patronus," in the
oxford Classical Dictionary, 2nded., (Oxford: ClarendonPress, 1970), p. 79 1.
"They are selfish and ungenerous(e.g. "The Rich Fool" 12:16-21). Another of this kind is the
parable of the rich man and Lazarus in 16:19-31. We know that the beggar Lazarus eventually was
rewarded while the rich man endedin Hades. In this story, there is really no surprise at all. The readers
know the rich to be evil while Lazarusis the righteous one. This is how the rich are depicted. Their
disregard for the needsof the poor accentuatesthe inequality of the patron-client relations
The neglect of moral considerationsin favour of popularity and money has been one of the
downside marks of patronagein the Roman society. A patron has been known to be torn between
having many poor clients - suggestingthe patron's image as defenderof the poor, againstthe few but
rich clients - securingthe patron's financial and social welfare. Wallace-Hadrill recalls how the play of
122
More relevant to our thesis is the third section. It deals with the leaders of the
This
in
belong
Jerusalem
the
Israel
the
the
society.
elite
of
with
rich
who
priests
people of
but
they
have
known
to
to
also
and
wealth
numerous
resources
access
only
not
group are
function as brokers to the clients' accessto the temple and the Torah. For example, the
This
in
16:
14.
is
depicted
by
Lk.
"lovers
Pharisees
the
the
author
as
of money"
picture of
is
Fowler,
image
to
when read within an understandingof
according
accentuated,
negative
the image of "limited good."12 Fowler arguesthat,
The status-maintenance orientation in a closed system of limited good society
brands such persons as thieves. Any goods that are gained in a closed system are
in
is
It
their own
trust
that
those
the
persons
also
a
sign
of
others.
expense
gained at
devices and do not trust in God's care. Notice that Jesus tells the parable of the
Pharisee and the Toll Collector to those "who trusted themselves" (Lk. 18:9). Such
in
Pharisees
themselves,
trust
the
the
categories:
accepted
reverse
contrasts vividly
13
29).
God"
(Lk.
7:
"justify
but
the toll collectors
of
The expectedrole of religious leadershas not been met. On the contrary, the people
Israel suffer "negative patronage." "Not only is there little positive contact between the
have
leaders
but
their
in
community
own
the urban centres and peripheries,
even
elites
14
leadership
the
is
the
,,
This
'negative
of
forces
joined
the
where
precisely
patrons.
with
leaders
the
6,
function
the
important.
The
of
to
reliable
as
apostles are
apostles zzrv&very
the
leaders
is
their
as
new
Jerusalem
And
apostles
the
role,
play
place
where
as
people.
leadersare to faithfully executetheir responsibilities.
4.1.2 The Upper Room: The Setting of the Transition Stage.
how
in
24:
53
Lk.
Eleven
instructions
between
Jesus'
the
to
discrepancy
and
There is a slight
temple
to
the
directs
to
24:
53
in
1:
13.
Lk.
Acts
as
the
is
return
apostles
this executed
Plautus' Menaechmi (571fl) portrays Menaechmus'complaint of being trapped into the patronal
system
What a stupid, irritating practice we have, and one the best people follow most! Everyone
last
bad;
don't
bother
the
They
lots
to
they're
or
good
men
ask whether
of clients.
wants
thing that counts is the reliability of the client, and how dependablehe is. If he's poor and no
he's
for
if
he's
held
he's
treated as a solid client.
a
rich
rogue,
good
nothing;
rogue,
A. Wallace-Hadrill, "Patronagein Roman Society: From Republic to Empire," p. 64.
12
D. B. Fowler, Host, Guest,Enemy and FHend: Portraits of the Pharisees in Luke and Acts,
p. 21.
13
D. B. Fowler, Host, Guest,Enemy andFriend: Portraits ofthePharisees in Luke andActs,
p. 21.
14
H. Moxnes, "Patron-Client relations and the New Community," p. 257.
123
bxF-pCqov"
in
(upper
is
indicated
in Acts 1-2.16 Later
the
gathering
room)
against
which
traditions depict this room as being in the house of Mary, the mother of John Mark (Acts
12:12). In the Martyrdom ofPolycarp, for example,we fmd this type of room as being used
for gatherings,for studies,and for placesof prayer.17
Quesnell'ssuggestionis attractive.He states,

Acts 1:15 takes place in a room large enough for Peter to rise in the midst of "about
120 persons." The place seems,by the ordinary rule of narration, to be the same
place spoken of in the two preceding verses (1: 13-14) as the dwelling-place for the
Twelve, the women, Mary and the brothers."
However, we find the symbolism of the upper room more important than its allegedphysical
size and structure. We suggest that the upper room provides the perfect setting and
definition of the initiands' liminality-communitas and ritual confi7ontation. In other words,
just as the wilderness revealed Jesus' statuslessnessduring his stage of transition, the
define
the
the "limbo" status of the apostles. The upper
of
upper
room
suitably
confines
further
the
portrays
seclusionof the initiands from the society.
room symbolically
Furthermore, the upper room is also the place and time of purging - the place where
the initiands are to be tried for (as we have proposed) a moral accusationin line with their
association with the betrayer Judas. The upper room sets the place and time where the
Eleven will have to defend themselves in the court of public opinion representedby a
jury
brethren
like
120
(Acts
1:
15-26).
of
somewhat
4.1.3 The Women in the Upper Room.

There are two questions we need to answer in relation to the function of the yuvatKt;
in
1:14. First, who exactly are the yuvoctict;? Second, why are the yuvcxtict; said to be
together (bgo0ugoc56v)with the Eleven? The first question will be addressedhere in the
in
be
the ritual process
the
section
while
elements
second
reserved
question
will
ritual
section.
150nlyoccurs in Acts 1:13; 9:37,39; 20:8.

16j Fitzmyer, TheActs ofthe Apostles, p. 213.
.
"Martyrdom of Polycarp 7: 1.
124
in Acts 1: 14 as the Women Disciples.

4.1.3.1 1PUVat1Ctq
There is still contention as to how to understand the phrase a-bv yuvo: tkiv in 1: 14. The
options are either the "wives of the apostles " or the "women disciples" of Jesus. The
possibility that yuxxtict;
might refer to the wives of the apostles is primarily supported by
the reading in codex D which renders the whole phrase as cri)v yuvoctkiv 1C(A '[P-1cv6ti;
C'together with the women and children"). 19 However, icoft micvotq is regarded as an
is
from
three perspectives. L. T. Johnson sees it as a "domestic
explained
addition and
20
touch" on the part of the editor . Conzelmann simply takes it to be a failure to recognise
21
list
is
list
Witherington believes it to be another example of the
that the
a
of witnesses.
anti-feminist reading of the Western texts similar to the tradition of Acts 17-18. He adds
that the intention was to subliminate, eliminate, or change the roles women played in the
22 Barrett, on the other hand,
argues that the natural way to read the phrase cylbv
early church.
23
,,
is "with their wives.
If it were
ywoukiv (i. e., even without the addition of Kcft TF_1CVcFtq)
Etcrtv, then the reading will be "with certain women."

24
known
for
"with
,
the well
women.
yuvatkiv
ai)v yvwxtkiv
Or, crbv rcct;
Most of the exegeteswe have mentioned recognisethe stronger probability that cr6v
yuvattiv
in
1: 14, the
"women
disciples"
For
Jesus.
to
this
to
the
point
one, up
refers
of
has
The
to
the
the
nearest reference
apostles.
not
mentioned
any
reference
of
wives
narrator
Acts
the
with
which
readers
of
can associate the yuvatKt
women
about
of 1: 14 is the
fact
in
24.
Furthermore,
Jesus'
Lk.
that
the
the
women witnesses of
resurrection
account of
"Q. Quesnell," TheWomenat Luke's Supper,
" p. 62.
19Cf.G. Udemann,Early ChristianityAccordingto the TraditionsinActs: A Commentary,
p.
27.
20L.T. Johnson,TheActsofthe Apostles,p. 34.
2'Quotedfrom C. K. Barrett,TheActsof theApostles,p. 89.
22B.WitheringtonIII, TheActsofthe Apostles,p. 113,n.39.
23CK. Barrett;TheActsofthe Apostles,p. 89.Uldemann.
it mighthavebeen
that
also
adds
.
probableto assumethattheredactionof codexD waswith theintentionof wantinghis readersto
indeed
had
"the
it
known
to
the
the
that
apostles'
phrase
mean
wives"
since
apostles
was
understand
Christianity
Early
According
27.
G.
Uldemann,
Traditions
In
Acts,
to
the
p.
wives.
2"Forpurelylinguisticreasons,GerdLlidemannseesthe absence
of the Greekarticlebefore
y-ovocitivasindicatinga referenceto the"wives" of the disciples.This is so evenwithoutthe evidence
from codexD. Udemannbelievesthat if thephrasemeantthewomendisciples,thentheyshouldhave
beenalwaysdefmedmorecloselyastheyarefoundin Lk. 8:2f; 10:38-42;23:49,55; 24:10.
in thebook after 1:14,this only goeson
Furthermore,becausetheyareno longermentionedelsewhere
to showthat all the authorwantedwasto "checkoff' thethemeof the"womenfrom Galilee"for the
sakeof completingthescene.This alsomeans,asUdemannconcludes,thatthe authorwishesto
describethe compositionof thepeoplein theupperroomas"the holy fwnily in the earliest
" G. Lildemann,Early ChristianityAccordingto the Traditionsin Acts,p. 27.
community.
125
Mary is certainly not a wife of any of the men in the upper room supports the suggestion
that the yuvatictq refers to the women disciples of Jesus.25
4.1.3.2 The Identity of the Women Disciples.

Despite the silence of the author there have been attempts to identify these women disciples
in 1: 14. Two instances in the gospel of Luke are said to fit the women's description. One is
the "women followers" of Jesus in Lk. 8: 1-3, and second is the "women at the cross" in Lk.
23: 49.
Lk. 8: 1-3 is Lukan material since these women followers do not appear to have
been derived from the same tradition as that in Mk. 15:41.26 By description, these women
disciples were probably like the male followers who may have given up their home and
family
to follow
Jesus. Mary Magadalene is one who is most likely
to fit such a
description. 27 Her popularity may have been due to her "bio-data" and portfolio of having
been delivered by Jesus from seven demons (cf. Lk. 8:2). Also mentioned to have followed
Jesus [with the exceptional description of having "provided for them out of their means"
28
(oct; Ctve 5tilic6vow abcct; LIC C(BVj),n(XpX0VCC,
)]
)V CCj),
rCi-1;
are Joanna the wife of
Chuza (who happens to be Herod's steward) and Suzanna.
'29
The women at the cross (Lk. 23:49) were probably the samewho preparedJesusfor
his burial (Lk. 23:55-56). Fitzmyer would include in this group the women who discovered
30
(Lk.
24:
2-9).
In contrast with Mk. 15:40, Mt. 27:55, and Jn. 19:25, Luke
the empty tomb
does not mention the names of the women who were present at Jesus' crucifixion.
The
is
logical
list
invites
his
that
the
the
to
explanation
of women
author
most
readers recall
in
8:
1-3,
"or
for
in
Lk.
find
24: 10.01
the
to
their
planned
out
mentioned
reader
out
names
25B.Witherington III, YheActs ofthe Apostles,p. 113. Newman and Nida seesome difficulty
in translating the function of the conjunction icoft in *%L p h"e bgoO-ogcc56v
a-bv
Efi nPoat
y-ova41vi=1 Mapidcg Tfi gil-zpl wi 171ao.They suggestthat,
It is difficult to define precisely the relationship betweenMary the mother of Jesus,and the
women spokenof though it is very unlikely that the women should be understoodas the men
involved. PerhapsMary was included within the group of the women, but becauseof her
unique relationship to the Lord shewas given specific mention, and in any caseLuke
elsewhere,as in the nativity narratives,lets his high regard for Mary be known.
B. Newman and E. Nida, A Translator's Handbook on.YheActs ofthe Apostles, p. 23.
26B.Witherington III, Womenin the Ministry
ofJesus: A Study ofJesus'Attitude to Women
and TheirRoles as Reflectedin His EarthlyLifie (Cambridge: CUP, 1984), pp. 116-17.
2713.
Witherington 111,Womenin the Ministry ofJesus, p. 117.
2'Haenchenadds that the crlbvywattiv refers to "the
well-to-do followers of Jesus,some of
high position?Acts ofthe Apostles, p. 154.
29K.Lake and H. J. Cadbury, TheBeginnings of Christianity, p. 11.
30J.Fitzrnyer, Acts ofthe Apostles,p. 215.
31B.Witherington III, Womenin the Ministry ofJesus, p. 120.
126
4.1.4 Mary and Jesus' Brothers.

The samequestionswhich we have raised about the women disciples also apply to the other
having
as
unity with the Eleven in 1:14. Again, we will attempt to clearly
group mentioned
define the characterof Mary and Jesus' brothers here in the ritual elementssection. We will
do our discussion on the ftmction of these characterswithin the apostles' RST in the ritual
processsection.
4.1.5 Mary and Jesus' Brothers as a Single Group.

The exact phrase in Acts 1:14 is abv yL)vcxtk1vic(A Mccpldg rfi gllcpj To)JTI(yoj1cCXJ
,ccEq dc&-%Ct; ai),T6 (together with women and Mary the mother of Jesus and his
brothers). There are discussionson whether the first ic(A distinguishesMary from the group
32
her
family.
Jesus'
If this is so, then
the representativeof
of the yuvatkiv and thus, makes
the second =1 would make Mary stand on her own since the conjunction would also
%06t'qabco'u. The truth is, the two instancesof iccxtdo not
distinguish her from cCt; &5F-,
divorce Mary from either the women or from Jesus' brothers. There is a certain degreeof
literary continuity betweenthe group of women and the family of Jesus. While it is true that
Mary is named after the women were mentioned, her associationwith the rct; dc5exo6i;
herself.
In
if
is
is
than
the
other words,
y-uwxtict;
a
woman
iou
clearer
with
even she
ab,
Mary belongs to the party of Jesus' family rather than that of the women.
Nevertheless,the women, Mary and Jesus' brothers should be seenas distinct from
by
function
is
before
distinction
the
This
Eleven
them.
of
the
achieved
who werementioned
lija6
before
is
M(xptcig
Koft 'Ecig
uaB
gqrpl
rfi
yuvcxtlv iccxl
placed
a-bv which
%Wt; abcou. This argumentis supportedby Metzgerwho proposedthat the second
dc5F-,
is
by
S
Codices
A,
D,
minuscules,
a scribal
other
and and
auVr which was omitted
33To put it moreplainly, while the womenand Jesus'family were clearly not of
addition.
the samegroup,their distinctionis not from eachotherbut againstthe Eleven. The fact that
the women and Jesus'family are especiallymentionedby the author (despitethe other
321tis speculatedthat Mary, the mother of Jesus,was among the women mentioned in Lk.
in 23:49. Yet
23:49,23: 55, or even the "other women" in 24: 10 and the acquaintances(YVOcFWt)
Reumannis correct to say that Luke's failure to mention Mary in the said eventsmeanshe finds her
Jesus'
family)
insignificant.
(or
J. Reumann,Mary in the New
that
the
of
at
crucifixion
even
presence
Testament,p. 173, n. 393.
33j3,C3, E, Y, etc. ; B. Metzger, TCGNT,pp.284-85.
127
in
the
disciple
their
roles
present and upcoming
significant
underlines
groups)
probable
events.
This takes us to an important note that needsto be reiterated. While it is true that
first
is
by
Luke's
in
is
this
that
the
name,
and
there
characters
mentioning
significance
34
in
be
Infancy
Mary's
the
assessing
careful
narratives, one should
name since
mention of
35
NT evidence concerning what is said about May and what is said about Jesus' brothers.
In other words, the naming of Mary in this specific event does not necessarily mean that she
is a character on her own. Rather, as this section has consistently referred to, the phrase
M(xPtdcg 'cfi gilEpt
c6 lijao)
mA
cCiq 6c8F-XWt; ainou
is to be viewed as a unit or
is
in
brothers"
Jesus'
"Mary
this
context
and
group rather than as two separate characters.
36
family.,,
"Jesus'
synonymous and an alternative with the title
4.2 Summary.
first
in
the
discussed
have
the
What we
under this chapter are
the
Acts
12-14.
These
1:
of
city
are
transition
elements
ritual
the
stage
of
phase of
Jesus'
Mary
disciples,
the
and
of
the
character
and
Jerusalem, the upper room,
women
brothers. We stated that Jerusalemsymbolically stands for the centre of power where the
We
before
duties
their
be
leaders
constituents.
their
will
executing
as
new
apostles
the
of
temporal
only
not
the
setting,
the
spatial and
upper room serves as
proposed that
the
but
the
initiands
from
of
of
purging
the
phase
the
also
further seclusion of
society,
initiands undergoing the ritual process. We addedthat the upper room representsthe phase
initiands
the
the
statuslessness.
of
the
expression
utter
experience
where
In the upper room is also the time where the initiands continue to bond together.
disciple
is
fully
the
groups who were
other
Their communitas
seen when contrasted with
family.
Jesus'
disciples
disciple
These
the
and
women
groups are
with them.
We suggestedthat the women are most likely the women followers of Jesus as
Mary
We
that
the
the
that
they
suggested
also
apostles.
are
wives of
against the other notion
family
be
than
brothers
to
separate
characters.
Jesus'
as
group
rather
as
a
understood
are
and
34L. T. Johnson,Acts ofthe Apostles, p. 34.

35j Reumann,Mary in the New Testament,p. 173.
.
36For ftirther discussionon the sterotypedexpressionof Jesus'"mother and brothers," seeK
Bauckharn,Jude and the Relatives ofJesus (Edinburgh: T&T Clark, 1990), pp. 5-19.
128
We also proposedthat the presenceof thesetwo groups with the group of the Eleven
his
for
through
the
the
stage
author's networking strategy,a strategyexpressed
apostlessets
in
between
these
groups the upper room.
portrayal of exemplary unanimity
The apostlesas initiands enter the transition stagewith these ritual elements. These
into
intiands
have
been
destined
The
help
to.
they
the
the
next
shape
status
elements will
in
how
We
is
these
the
this
transition
stage.
see
study
of
ritual
process
will
our
chapter
in
function
initiands'
the
ongoing rituals of statustransformation.
ritual elements
129
Chapter Five
5.1 The Ritual Process in Acts 1:12-14.
We designatedActs 1:12-26 as the stageof transition in our study of the apostles' rituals of
statustransformation. And just as Jesus' stageof transition is the time when he experienced
his full state of liminality (Lk. 4: 1-13), the apostles in the setting of the upper room.
(Acts
1:12-26). This stage of transition has two phases. The first is
the
same
experience
found in 1:12-14. This phaseshows how the apostlesas initiands go through liminality and
is
This
also the stage when the intiands prepare themselves for the ritual
communitas.
confrontation. This ritual confrontation is the election narrative of 1:15-26, the second
in
is
highlighted
It
by the apostles' defence of their honour, the
transition
the
stage.
phase
from
Judas
the membership of the Twelve (1: 16-20), and the election
of
excommunication
of Judas' replacement(1:21-26).
This chapter is the study of the first phase in the transition stage (1: 12-14). In this
discuss
how
leadership
in
the
the
also
will
author
apostles'
succeeds promoting
phase, we
into
by
We
Christian
tapping
the
the
social
will argue that
network
community.
of
status
behind the author's report of unanimity between the apostlesand the women disciples and
Jesus' family in the upper room (1: 14) is an appeal to win support from the various
disciple
these
of
groups. Finally, we will show how the unanimity between the
clienteles
tb
Eleven and the women disciples and Jesus' family is crucial to what is aboutAakeplace in
the upper room - the need to elect anotherapostlein place of Judas(1: 15-26).
We begin this chapter with a survey on how NT scholarship presently understands the
function of 1:12-14 in the narrative of Acts 1-2. Historical methods have so far failed to
submit a convincing reasonas to why the author placed 1:12-14 between the Ascension and
130
Pentecostevents. We suggestedthat our investigation through the model of RST presentsa

plausible solution to this exegeticalproblem.
5.1.1 The Function of 1: 12-14: A Survey.

I Fitzmyer sees 1:12-14 as a narrative on its own. Although he views the pericope as part
of the wider story about the Early Christian Community (Acts 1:1-26), he arguesthat 1:1214 functions "to describe the first Christian community gathered in the city where Jesus
(regarded as the founder of the movement that gave rise to its gathering) had been put to
death."'
For Ben Witherington2,1: 12-14 is also an episodeon its own. However, he decides
that 1:12-14 should be part of the prologue of the whole book since (following C. K.
Barrett's observations) "the vast majority of the material in 1:1-14 is mentioned in some
forni in Luke 24 or earlier

....
and thus it is best to see this whole section as a
first
before
Peter's
breaking
speech
with
some
expansion,
ground
with
new
recapitulation,
'Fitzmyer doesnot fully explain how the previous events[i. e., the instruction to remain in
Jerusalemand wait for the promise of the father (1: 3-5), Jesus'Ascension (1: 6-11)] lead to the
gathering of the disciple groups in 1:12-14. He also does not discusshow all theseeventsare related
Apostles,
in
The
Acts
1:
15-26;
J.
Fitzmyer,
the
the
election
pp.
section
narrative
ofthe
second
with
191-120,212. For Fitzinyer, Acts I is the story of how the first Christian community began.He
proposed this headingwith the admissionthat the whole structure of Acts is indeed difficult to
determine. Following the suggestionthat its structure can be detectedfrom the programmatic verse of
1:8, the layout of the whole book is basedon the commissionof the apostlesby the risen Christ to be
witnessesof his resurrectionbeginning in Jerusalern,in the whole of Judeaand Samaria,and then to the
layout
(p.
119).
To
however,
from
Acts
the
the
this
structure
of
program,
cannot avoid the
earth
of
end
overlapping of events. This, Fitzrnyer mentions, is Dupont's observation as he (Dupont) attemptedto
divide the account of Acts into four major sections:2: 1-8:1a; 8: lb-15: 35; 15:36-19:40; 20: 1-28:31 (cf.
"
J. Dupont, "La question du plan desActes desApostres a la lumiere d'un texte de Lucien de Samosate,
NovT21 (1979), pp. 220-31; reprinted inNouvelles etudes,24-36). However, Dupont's division has
completely disregardedthe first chapterof Acts. Fitzmyer picks this up and statesthat Dupont has left
out "the important matter in chapter P' Yet, Fitzinyer does not explain what is this "important matter"
first
the
whole
chapterof Acts.
characterises
which
2B. Witherington III, TheActs ofthe Apostles: A Socio-Rhetorical Commentary(Grand
Rapids: Eerdmans,1998), p. 113.
131
in 1:lfff. -O The rest of the chapter (1: 15-26) is the beginning of the whole "rhetoric of
persuasion."
Again, Witherington suggeststhat the necessity for the author to "persuade" his
"problem
the
that needsto be solved and overcome" and that is "the need
with
starts
readers
to fill the vacancy in the Twelve."A Apart from what Witherington seesas the prologue of
Acts 1, the second section of the first chapter (1: 15-26) is all about the election narrative
literary
the
author's
prowessin presentingthe story. With this, Witherington insists on
and
break
between
1:1-14 and the election story in 1:15
a clear
-26.
5
In contrast, L. T. Johnson sees 1:13-14 as part of the election narrative. Johnson

argues that Luke begins the election story of 1:15-26 with a list of the Eleven in 1:13 to
highlight the failure and absenceof Judas. Johnson follows this up with the view that "the
betrayal of Judas was more than simply the failure of an individual.
integrity
and
symbolic
numerical
of that group ......
It splintered the
6 However, Johnson arrives at this
by
completely taking 1:13 out from the pericope of 1:12-14. In other words,
conclusion
Johnson's argument would work only if 1:13 is by itself But this is not the case. The list
is
between
the author'snote that the apostlesreturnedto Jerusalem
sandwiched
of names
(1: 12) and the that they were in unanimity with the women, Mary the mother of Jesusand
Jesus' brothers (1: 14).
7
James
Dunn, the only action that was taken between the Ascension and
For
Pentecostis the replacementof Judas. 1:12-14 is an interval in the absenceof the characters
3B. Witherington III, TheActs ofthe Apostles, 105.

p.
4B. Witherington III, TheActs of the Apostles, 115.
p.
5L. T. Johnson,TheActs ofthe Apostles (Collegeville, Minnesota: The Liturgical Press, 1992),
P. V.
6L. T. Johnson,TheActs of the Apostles,p. 38.
7J.Dunn, TheActs ofthe Apostles (Valley Forge: Pennsylvania:Trinity PressInternational,
1996), p. 3.
Spirit.
Jesus
the
and
of
132
The function of this event in the narrative is to show that the
interval between the Ascension and Pentecost was a period of waiting, a "prayerful
waiting. "9
C. K. Barrettlo is aware of the problem concerning how to understandthe structure

of Acts 1, especially the place of vv. 12-14. He believes that the issue is where the
introduction of Acts ends and where the book proper actually begins. Contrary to what
introduction
(that
in
1:5), Barrett agreesthat a case for 1:8 can be
the
claim
ends
others
made as the ending of the section. However, he furthers his point by saying that while the
Ascension (1:9-11) may be the first independent narrative in the book, it is still a story
in
finds
the gospel of Luke. The Ascension narrative therefore, ought to
a
parallel
which
still be part of the Introduction and recapitulation section. This also applies to 1:12-14.
Barrett arguesthat this event functions as a "piece of stagesetting" in preparation for further
action- the replacementof Judas(1: 15-26). In other words, Barrett takes the whole section
"
Introduction
1-14
1:
the
as
and recapitulation section.
of
For Barrett, it is a "carefully
12
following
aims:
constructedpiece" which achievesthe
1) It refers the reader to the following volume and indicates the continuity between
the two; 2) it draws attention to the work of the Holy Spirit as an essential and
function
feature
it
3)
the
the
of the
of
new volume;
characteristic
underlines
apostlesas witnesses... ; 4) it points out that the church and its witnessing activity
are to extend throughout the world; 5) it emphasises that details of the
future;
framework
it
6)
lays
down
the
nevertheless
eschatological
eschatological
fellowship
Christian
is
is
7)
the
to
the
story
church
a
which
unfold
at
within
whose heart are the named eleven apostles.
8J.Dunn, TheActs ofthe Apostles, pp. 15,17.

9J.Dunn, TheActs ofthe Apostles, p. 17.
10C.K. Barrett, YheActs ofthe Apostles (Edinburgh: T&T
11C.K. Barrett, TheActs ofthe Apostles,p. 61.
12CK. Barrett, TheActs ofthe Apostles,p. 63.
.
Clark, 1994), p. 59,6 1.
133
Barrett's argument is basedon the assumptionthat the election narrative of 1:15-26

is totally unrelated to 1: 1-14.13 Since the election story does not find any parallel in the
its
breaking
fresh
Barrett
the
readers,
election
narrative
as
ground
amongst
considers
gospel,
14
information
have
known
before.
which the readers
not read or
providing new
The studies of Hubbard and Mullins on the role of commissioning accountsin LukeActs both see the pericope as the conclusion of the commissioning story. In particular,
Mullins defines the function of the Conclusion as "to show the commissioned person's
approachto the task. It may show that the task was carried out or it may merely show the
"15
Again,
the studies of
the
person's
attitude
commission.
after
accepting
commissioned
Hubbard and Mullins do not reflect how 1:12-14 is significant to the event that immediately
follows - the election narrative in 1:15-26.
Even studieswhich employ Narrative Criticism do not seemto seea strong narrative
first
between
the
1:
12-14
1:
15-26.
R.
Tannehill
the
as
chapter
outlining
sees
and
connection
it
from
from
Jesus
they
the
the
time
they
start
executing
until
apostles
received
mission of
it in Acts 2. However, Tannehill seemsto downplay the function and purpose of 1:12-14
by
leaves
he
fact,
this
"mission"
In
the
out
the
matter
completely
of
apostles.
said
within
16
1:
12-14
at all.
not mentioning the episodeof
W. Kurz too finds 1:12-14 as odd in its location. He considers 1:1-11 as the
introduction of Acts and separates1:12-26 under the title "Preparations for Pentecost."
13Seealso FA Fearghus,TheIntroduction to Luke-Acts: A Study ofthe Role ofLk. 1,1-4,44

in the Composition ofLuke's Two-Volume Work (Roma: Editrice Pontifico Instituto Biblio, 1991), pp.
71-73.
14C. K. Barrett, YheActs ofthe Apostles, p. 6 1.
15T.Y. Mullins, "New TestamentCommissionForms, Especially in Luke-Acts," p. 609.
16Cf. R. Tannehill, TheNarrative Unity ofLuke-Acts, p. 10.
134
However, he opens the discussion with the statement that 1:12-14 are simply "transition
verses" and can be treated as part either of 1:1-11 or 1:15-26.17
Acts 1:12-14 has also been classified as one of Luke's "summary statements.
"18
Like the rest of the summary statementsin the book of Acts'9,1: 12-14 is seen to bear the
20
division
book.
This meansthat its descriptions are of a
of the
general plan of eachmajor
broader characterand may suggestthe chronological developmentof eventswithin a certain
division.
A summary statement may function as a conclusion to a previous event and
connects that event to the next scene. In the case of 1:12-14, the previous event is Jesus'
ascension (1: 10-11) while the succeedingevent after the election story is Peter's speech
before the gatheredcrowd in Jerusalem(1: 15-22).
To dispute the characterof 1:12-14 as summary statementis futile. Indeed, 1:12-14
Peter
Jesus'
the
the
connects
event
statement
story
of
ascension
with
where
a
summary
as
delivers his sermonbeforethe crowd21 However,as previouslyargued,the flow of the

.
is
(1:
is
logical
12-26),
if
1:
12-14,
the
not
even
or
whole upper room story
narrative still
found where it is. In fact, other commentatorssee the upper room story as a disruption to
the travel narrative of the apostles which starts from the ascension until their return to
22
the apostlesto returnto Jerusalem,
Jerusalem. In otherwords,afterJesushascommanded
inunediately
in
in
1:
15-22
difficulty
Peter's
is
the
as
there no
reading
setting of
speech
17W.S. Kurz, Reading Luke-Acts,p. 76.

"E. Haechen,Acts ofthe Apostles, p. 155. Seealso H. J. Cadbury, "The Summariesin Acts,"
in The Beginnings of Christianity, vol. v, F. Jacksonand K. Lake, eds. (London: Macmillan and Co.),
pp. 392-402.
19Acts6:7-8; 9:32; 12:24-25; 16:5-6; 19:20-2 1; 28:3 1.
20H.J. Cadbury, "The Summariesin Acts," p. 392.
21Theperiphrastic tenseof flcyctv1cccwgLvovTC;in v. 13 supportsthe idea of continuity. CK
Barrett, Acts ofthe Apostles, p. 87.
22E.g. E. Haenchen,Acts ofthe Apostles, p. 154; K. Lake and H. J. Cadbury, Beginnings
of
Christianity, vol. 4, p. 12f; M. Wilcox, "The JudasTradition in Acts 1:15-26," p. 439.
135
following 1:10-11. If this proposal is correct, then it is plausible to label 1:12-14 as a

"disruption" to the flow of the narrative.
The alleged disruption is deliberate and carries a specific purpose. But what
look
does
A
12-14
thatl:
shows
closer
not primarily connect the Ascension story
purpose?
is
link
Pentecost
does
2:
1-4.
What
1:
12-14
1:
9-11
to
the
the
event
of
specifically
of
it
in
Jesus
Peter
1:
15-22.
From
the
the
there,
second
of
with
episode,
speech
of
ascension
leads to the election of Matthias in 1:23-26, and then finally, with the Pentecost story.23
Becauseof these closely linked sequences,we suggestthat the author wants to convey more
24
is
just
1:
12-14
the notion that
than
a summary statement. As we have proposed, Acts
1:12-14 (or even the whole upper room event in 1:12-26) is a "halting of narrative time"
issues
leadership
the
the
the
of
addressing
moral
and
purpose
social
clouding
primary
with
integrity of the apostles. The author had to place 1:12-26 in the midst of the Ascension and
Pentecosteventsif the readers(andthe Christiancommunityas a whole) areto be assured

that all measureshave been taken to prove that the apostles are the worthy successorsto
Jesus' leadership.
In this brief survey, we can seehow other methodshave attemptedto explain the function of
1:12-14 in Acts 1-2. What follows is our study of 1:12-14 as the first phasein the transition
hope
how
In
to
the
transformation.
the
show
end,
we
apostles' rituals of status
stage of
1:12-14, through the model of the RST, fills the gaps which other methodologies have left
is
One
is
12-14
1:
to
that
of
our
main
objectives
show
a networking strategyof
unanswered.
the author. He intends to appeal for support from the clienteles of the other disciple groups
23The first collective account(Acts 1:13-14) goesvery uneasily at first from narrative to
list
description,
but
by
the
of
means
of apostlesmakesbest introduction to the calling of
generalised
Matthias which follows ... M. Dibelius, Studiesin Acts of the Apostles, p. 9.
24Dunn prefers to read 1:12-14 as giving "the impressionof its character
as an interval between
Jesusand the Spirit -- ."J. Dunn, YheActs of the Apostles, p. 15.
136
in the upper room. This support is crucial to what the apostlesare about to do next, a move
that is unprecendented- the searchfor anotherapostleto replace Judas(1: 15-26).
While all these are taking place in the upper room, we want to emphasisethat the
in
have
initiands
They
their
stated,
status.
are,
as
we
are
most
vulnerable
apostles as
is
for
defence
honour
Their
their
their
of
apologetic and not
appeal
support
and
statusless.
leader.
At
the sametime, we will note that the apostles'
the
status
of
a
and
command
with
defence as a group in turn boosts their camaraderieas initiands. It is a time when the
initiands find themselves bonding as a group as they withstand the rigours of the ritual
in
confrontation this transition stage.
5.1.2 The Initiands in Transition: Acts 1: 12-14.

The instruction of Jesusis for the apostlesto return to Jerusalemand wait for the promise of
have
initiands
(Acts
As
have
1:
4).
Father
the
not received their
the
we
stated,
apostles as
From
(1:
7-8).
if
be
his
have
been
by
Jesus
to
they
witnesses
commissioned
new status even
the time Jesus the ritual elder is separated from the initiands (1:9-11) until the rite of
installation symbolised by their baptism in the Spirit (Acts 2: 1-4), the apostles are in a
limbo of statuslessness.At this samejuncture, the initiands develop a stronger bond with
bond
This
we called communitas.
each other.
We shall begin with an analysis of the intent behind the list of the apostles' namesin
1:13. From here, we will develop our discussionon how we seethe value of communitasin
the pericope of 1:12-14.
5.1.2.1 The List of the Apostles' Names in 1: 13.

After the apostles' return to Jerusalem, the narrative flow is abruptly halted by the
Eleven.
The
find
the
the
themselvesreading the
of
of
names
readers
suddenly
enumeration
137
identity of each apostle (Acts 1:13). The question, of course,is why? If one simply accepts
the notion that the author wants to introduce the Eleven apostlesbefore the narrative further
develops, then why was this not done at an earlier stage? Why not in the beginning of the
just
introduced
in
itself,
beginning
in
Jesus
his
Lk. 3?
the
the
author
as
own
ritual
ritual
of
Moreover, why make another list here in Acts when the author has already done this earlier
in the gospel (Lk. 6: 12-16)?25
It has been suggestedthat the list servesto show, not the identities, but the fact that
there were no longer Twelve apostleswhich is the very reasonwhy the election was called
for. However, this suggestionrelies heavily on the historical value of the number of the
26
is
apostleswhich twelve. Becauseof Judas' defection this sacrednumber was disrupted,
fill
they
therefore
to
the vacancy. This suggestionis quite vague. As
needed
someone
and
if
have
raised earlier, the whole purpose of enumeratingthe names of the apostleswas
we
in
highlight
down
Twelve
Eleven,
to
that
the
to
then
why name names the
are now
simply
first place? 27 Moreover, why did the author neglect to come up with another replacement
by
down
James
Eleven
the
the
to
was
of
apostles
after
martyred
number
was
again
when
Herod in
12: 2? 28
The enumerationof the namesin 1:13 indeed shows that the author wants to identify
the apostlesfor his readers. We propose,however, that there is more than just the intent to
identify who the apostlesare. We suggestthat the enumerationof namesprimarily intends
25Haenchcnand Barrett attempt to resolve the
re-issueof namesby arguing that the list of
developments
the
prove
separate
of the two books of Luke. Haenchenstatesthat if the books
apostles
have appearedsimultaneously,then one of the lists (either Lk. 6: 14-16 or Acts 1:13) is superfluous. E.
Haenchen,.4cts ofthe, 4postles,p. 153; C. K. Barrett, 4ctsof the, 4postles,p. 87. On the other hand,
Goulder claims that the repetition of the namesin Acts 1:13 is for emphasis;cf. M. Goulder, Typeand
History in 4cts (London: SPCY, 1964), p. 20
26E.g. J. B. Tyson, "The Emerging Church and the Problem Authority in Acts,"
of
p. 137.
27Seeagain our Introduction section of this thesis.
28Thatis why Bolt had to make an assumptionthat it
was Jesuswho ordered the replacement
of Judas. Bolt argues...... that the witnesseshad to be 'chosen beforehand' by Jesus(cf 10:41)
his
during
(as
for
the eleven, 1:2), or after his resurrection through the control
earthly
ministry
whether
138
to highlight, not those who are in the group, but the one who is no longer in the group. In
is
impaired
focus
but
the
the
the
not
on
number
of
apostles
on the person of
other words,
Judas Iscariot and the fact that he is no longer part of the apostolate. This suggestion is
by
supported the succeedingconsequences:the elaboratespeechof Peter with the grotesque
description of Judas' demise (1: 17-20), the criteria required to be met by the candidatesfor
Judas' replacement (1:21-22), and the need to show that God makes the final choice of
Judas' substitute (1:23-26). All of these factors focus on the characterand person of Judas
ratherthanon the fact thatthe numberof the apostleswasreducedto eleven.

Another telling piece of evidence is found in the list of the apostles' names itself
(1: 13). This evidencebecomesmore obvious when comparedand contrastedwith the other
29
in
Consider
following
lists:
lists of names the gospel tradition.
the
Mk. 3: 16-19
Mt. 10:2-4
Lk. 6: 14-16
Acts 1:13b
Peter
James
John
Andrew
Philip
Bartholomew
Matthew
Thomas
James
Peter
Andrew
James
John
Philip
Bartholomew
Thomas
Matthew
James
Peter
John
James
Andrew
Philip
Thomas
Bartholomew
Matthew
James
of
Alphaeus
Thaddaeus
of
Alphaeus
Thaddaeus30
Peter
Andrew
James
John
Philip
Bartholomew
Matthew
Thomas
James
of
Simon
Simon
of
Alphaeus
Alphaeus
the
Zealot
the
Zealot
Simon
Simon
Judas
Judas
of the lot (as for Matthias)." B. Bolt, "Mission and Witness," in the Witnessto the GospeL The
Theology ofActs, I. H. Marshall and D. Petersen,eds. (Grand Rapids: Eerdmans,1998), p. 198.
29Thisstudy will not go into the individual analysison the authenticity and background of each
for
J.
Fitzrnyer,
213-15;
C.
K.
Barrett,
For
Acts
Apostles,
this
the
see
example
purpose,
pp.
of
name.
do
Although
86-88.
there
they
are
variations
not warrant disputing the authenticity of the tradition
pp.
In
differences.
in
lists
The
the
the
these
other
words,
names.
similarities
out
weigh
names
apostolic
on
arc most likely authentic (an earlier editor is said to have come up with a list basedfrom a different
tradition. The list goes as John, Matthew, Peter, Andrew, Philip, Simon, JamesNathanael,Thomas,
Cephas,Bartholomew, and Jude of James.) A comprehensivediscussionon the possible sourcesand
tradition of the apostolic namescan be found in K. Lake, "The Twelve and the Apostles," in The
Beginnings of Christianity, vol. V., pp. 37-59, especially pp. 4243.
300therancient texts have "Labbaeus" or "Labbaeuscalled Thaddaeus."
139
the
Cananaean
JudasIscariot
the
Cananaean
JudasIscariot
of
James
of
James
JudasIscariot
The names from the lists above are unanimous in two aspects:Peter always comes
first, while JudasIscariot always comeslast. The suggestionthat Peter is listed first because
Judas
leader
be
the
he
the
how
to
why
also
explain
can
of
apostles
recogniscd as
came
of
know
has
to
list.
In
bottom
tradition
been
the
the
come
has always
other words,
of
placed at
31
in
for
Christian
tradition, and that is, as the one who betrayed
the
Judas, what he stands
Jesus.
The Gospel tradition carries no other description of Judas but the "traitor. " This
in
last
him
in
been
has
been
tradition
have
the
consistent placing
reasonswhy
one of
may
the list.
And if the readersof Luke-Acts were aware and are able to compare the list in
in
the
if
tradition
(more
the
in
list
6:
14-16
Lk.
they
13b
of
the
1:
aware
were
Acts
so
with
in
list
from
Judas'
the
deletion
Mark
Matthew),
name
then the author's
of
and
gospels of
is
intention,
to
intention.
his
The
immediately
13b
we
suggest,
Acts 1:
author's
reveals
list
just
that
is
"
It
is,
"the
a
showing
traitor
that
not
was
gone!
make a strong statement,
Judasis no longer part of the Twelve. Nor is the author simply saying that the apostleswere
betrayed
Jesus,
is
Iscariot,
list
declaring
Judas
the
It
Eleven.
that
down
one
who
to
a
now
been
dropped
has
honour
the
had
and
the
in
tainted
apostles,
of
turn
and
reputation
also
who
32
from
list.
banished
the exclusive
forever
What we havejust arguedabove is how the list of the apostles' namesin 1:13 can be
is
If
is
longer
betrayer
this
the
the
that
apostolate.
argument
part of
no
viewed as suggesting
image
initial
to
the
the
the
the
author
clear
of
then
and
attempts
of
see
subtle
can
we
viable,
31Cf.W. Klassen,Judas: Betrayer offriend ofJesus, p. 34.

32Detailed discussionon the role and characterof Judaswill be done in the section of Peter's
16-20.
vv.
speech,
140
has
brought
dishonour
However,
from
Judas
them.
the
which
upon
we also argued
apostles
earlier that the list in v. 13 does not stand on its own. The list is found within the pericope
in
finding
list
In
1:
12-14.
the
the middle of two other verses compels any
other
words,
of
investigate
how
functions
is
This
the
to
pericope
as
a
whole.
again
where we see
exegete
the model of the rituals of status transformation works best. We propose that we see the
concept of communitasamong the apostlesas initiands in the pericope of 1:12-14. Our clue
begins from the question, why has the author enumeratedthe namesof the apostlesand then
left the other charactersin the upper room nameless? Why has the author taken time to
individually identify the Eleven and then simply mention in passing the women and Jesus'
family?
Finally, and more intriguing, what is it about the women disciples and Jesus'
family that captures the author's attention and wins them the right to be mentioned as
having unanimity with the commissionedapostlesbefore the election of Matthias in 1:15-26
in
Spirit
Acts
2:
1-4?
the
the
of
outpouring
and
5.1.2.2 Distinction by Enumeration.

individually naming the apostleswhile leaving the other disciple groups in their collective
identities inevitably createsdistinctions and distancebetweenthe groupsmentioned in 1:1314. The distinctions do not necessarilysuggest,however, the immediate superiority of one
What
have
been
the
to
the
of
other.
enumeration
seems
accomplishment
another
over
group
is the focus on the enumeratedgroup. In other words, not only is the author able to tell his
from
Judas
through
the
the apostolate, the enumeration
enumeration
exclusion
of
readers
directs the readersto focus their attention on the Eleven apostles.
From the rituals of status transformation perspective, the focus that has been
achieved through enumeration also relays the fraternal nature of the apostolate. The
been
by
has
decision
identify
the
that
to
the apostlesand leave the
created
author's
contrast
141
in
identities
disciple
their
collective
projects the unique status of the group of
groups
other
the apostles. On the one hand, the contrast implies exclusivity, while on the other, it
in
is
belong
This,
those
the
the
who
apostolate.
camaraderieof
we suggest, a
suggests
initiands.
the
of
communitas
among
subtle expression
While indeed the enumeration of the names of the apostles suggeststhe unique
in
disciple
Eleven
the
the
over
other
groups the upper room, the author's option to
status of
leave the other groups individually unnamed does not render their charactersinsignificant.
In fact, we find the presence of the other disciple groups mentioned in 1:12-14 more
intriguing. As we have asked earlier, "what is it about these groups that they deservethe
honour of being mentioned at precisely this point?"
Our suggestion is simple. We propose that the author is attempting to win the
leadership
disciple
for
these
the
the
status.
of
other
apostles'
clienteles
groups
support of
More specifically, we find that this networking strategy in 1:12-14 is crucial to what the
in
is
initiands
the
face,
is,
take
to
to
that
the
place
about
as
are
about
event
which
apostles
initiands'
to
To
this
the
we
need
get
proposal,
confrontation.
ritual
explicate
room
upper
in
disciple
between
idea
Eleven
the
the
the
groups mentioned
relationship
other
of
and
an
1:12-14. The next section dealswith this issue.
5.2 The Eleven With the Women Disciples.

At first I thought it possible to make the case that the author of Luke-Acts made special
in
Acts
1:
Eleven
14
the
the
to
the
yuv(xtx9q
of
with the
of
show
reconciliation
mention
is
based
interelated
disciples.
This
thought
two
on
points of reference:the Eleven's
women
recent rejection of the women's testimony about Jesus' resurrection (Lk. 24: 10-11), and
more significantly, my general assumptionsthat Luke-Acts advocatedraising the status of
142
33
Unfortunately,
There is really no reconciliation
my assumptions crumbled.
women.
needed with the women disciples by the Eleven since, in the first place, there was no
34
being
them
women witnesses. The rejection of the women's
particular problem with
testimony about Jesus' resurrection is not becausethey were women, but becausethe event
itself was too incredible to believe.35 Such an outlook also applies in many of the Lucan
scenes where the encounters of Jesus with women are sometimes misconstrued as
instance,
Jesus'
For
Luke's story of a handicappedand
exceptional
concern.
emphasising
in
Lk. 13:10-17shouldbe seenas stressingthe healingof the womanon
woman
possessed
36
fact
Sabbath
healed
Jesus
the
that
the
and not
a woman. Likewise, the story of the sinful
woman in Lk. 7:36-50 which brought strong criticism againstJesusby his host, a Pharisee,
37
his
feet
by
but
because
Jesus
was anointed at
a woman,
shewas a sinner.
not that
primarily
That the author was campaigning to elevate the lowly status of women is only one of the
38
standardviews of Luke-Acts. There were also those who promotedthe view that the
33Borrowing from S. Davies' expessionin "Women in the Third Gospel and the New
TestamentApocrypha," in "WomenLike This": New Perspectiveson Jewish Womenin the GrecoRoman World, A. Levin, ed. (Atlanta, Georgia: ScholarsPress, 1991), p. 188.
34Ben Witherington III discussesthe conditions and weight of a woman's witness in both the
legal and social contexts. Womenin the Ministry ofJesus (Cambridge: CUP, 1984), pp. 9-10. For
further discussionon this issue,seealso T. Ilan, Jewish Womenin Greco-RomanPalestine (Tubingen:
J. C. B. Mohr, 1995), pp. 163-66.
351.1-Reimer, Womenin the Acts of theApostles: A Feminist Liberation Perspective,L. M.
Maloney, trans. (Minneapolis: FortressPress, 1995), p. 233. Luise Schottroff explains ftu-therthat "the
disciples cannotbelieve any longer that Jesusstill is the liberator of Israel since he had died after all
(see Luke 24:20-2 1)." Their disbelief continued despitewitnessing an empty tomb (Lk. 24:24) and
hearing the testimony of two of their male colleagues(24: 13-35). It was only after Jesusshowed
himself personally that the apostlesbelieved (24:3643). Let the OppressedGo Free: Feminist
Perspectiveson the New Testament,A. S. Kidder, trans. (Westminster: John Knox Press, 1991), p. 103.
36SDavies, "Women in the Third Gospel and the New TestamentApocrypha," in "Women
.
Like This": New Perspectiveson Jewish Womenin the Greco-Roman World, A. Levin, ed. (Atlanta,
Georgia: ScholarsPress, 1991), p. 188.
37S Davies, "Women in the Third Gospel," p. 118; cf. 5: 17-26.
.
38Seefor example, A. Plummer who suggestedthat "the Third Gospel is in
an especial sense
the Gospel for women," A Critical and Exegetical Commentaryon the Gospel According to St. Luke,
ICC Series,C. A. Briggs, S. R. Driver, and A. Plummer, eds. (New York: Charles Scribner's Sons,
1906), p. 528; F. W. Ferrar, The GospelAccording to Luke, Cambridge Greek Testamentfor Schools
(Cambridge:
Carr,
CUP, 1912), xxxv; H. J. Cadbury, TheMaking ofLuke-Acts
A.
Colleges,
ed.
and
143
39
Up
until today, there are some modem scholars who
egalitarian.
primarily
author was
40
idea
favour
For
that
the
third
the
evangelist
showed
special
upon
women
pursue
.
in
believes
Sweetland,
"Luke
Christian"
M.
Dennis
the
that the
an
article
entitled
example,
his
for
is
Jewish
Greco-Roman
"more
than
progressive
or
contemporaries
author
is
between
Constance
"41
F.
Parvey
there
that
readsthe
equality
men
and
women.
suggesting
in
in
instruct
believers
Luke-Acts
the early
to
the
as
offering
women
of
women
stories
42
in
church the radical revision of the roles of women.
The multiplication of stories about women, especially, that of the author's tendency
to pair stories about women with stories about men are some of the reasonswhy others see
43
having
Luke as
special concern towards women. These parallel pairs of stories of men
(London: SPCK, 1958),pp. 263-64; V. Taylor, Behind the Third Gospel.- A Study of the Proto-Luke
Hypothesis (Oxford: ClarendonPress, 1926), p.214; also R. Bultmann who finds Luke as having a
"sentimental feature" for women, TheHisto?y ofSynoptic Tradition, rev. ed. (New York: Harper &
Row, 1968), p. 367; R. J. Karris provides a fin-therlist of those who hold this view in "Women and
Discipleship in Luke" in CBQ 56 (1994), p. 2, n. 4.
39Thatthe author believed that, "man and woman standtogether and side by side before God.
They are equal in honour and grace,they are endowedwith the samegifts and have the same
H.
Fuller
R.
(cf.
History,
Gal.
3:
28)"
H.
Flender,
St.
Luke
Theologian
ofRedemptive
responsibilities
and I. Fuller, trans. (London: SPCK, 1968), p. 10.
40E.g. C. F. Parvey statesthat both Luke and Acts "have been compiled in a Hellenistic setting
in
"The
138
"
in
that
the
toward
p.
setting,
emancipated
more
attitudes
women
and may well reflect
Theology and Leadershipof Women in the New Testament" in Religion and Sexism,R. R. Ruether,ed.
(New York: Simon and Schuster,1974), pp. 13946.; E. J. Via, "Women, the Discipleship of Service
(1985),
29
in
Theology
Meal
Gospel
Luke's
Journal
Christian
Ritual
Luke,
"
St.
Early
the
the
of
of
and
R.
J.
Cassidy
Luke-Acts,
Women
in
Issues
Quesnell,
"The
Luke's
Supper,
"
Political
in
Q.
37-60;
at
pp.
(Maryknoll,
NY:
Orbis,
1983),
59-79.
J.
Scharper,
P.
eds.
pp.
and
41D.M. Sweetland,"Luke the Christian," in X?w Viewson Luke andActs, E. Richard, ed.
(Collegeville, Minnesota: Liturgical Press, 1990), p. 60; Likewise, R. J. Cassidybelieves that Luke
is
Jesus,
Politics,
Cassidy,
"extremely
"
R.
J.
and
on
which
women
progressive.
outlook
gives an
Society: A Study ofLuke's Gospel (Maryknoll, New York: Orbis, 1978), pp. 23-24.
42C. F. Parvey, "The Theology and Leadershipof Women in the New Testament," in Religion
and Sexism,p. 138.
43For example,the story of the centurion's servantwho was rescuedfrom death in Lk. 7: 1-10
(cf. Mt. 8:5-13) is seenas a pair to the healing of the widow's son in 7: 11-17; cf. E. J. Via, "Women in
the Gospel of Luke," in Womenin the World's Religions: Past and Present, U. King, ed. (New York:
ParagonHouse, 1987), p. 38-55. Mary Rose D'Angelo gives a complete list of the "pairings" in LukeActs which includes: two first miracles: for possessedman and Peter's mother-in-law (Lk. 4:31-39 //
Mk. 1:21-3 1); two lists of nameddisciples: men apostles(Lk. 6: 12-19 fl Mk. 3: 12-19) and two women
(Lk.
H
8:
1-3);
2:
(Lk.
5:
19-26
Mk1-12) and the penitent woman
the
two
penitents:
paralytic
ministers
(Lk. 7:35-50 # Mk. 14:1-1l? ); two "releases": the bent-over woman (Lk. 13:10-17) and the dropsical
rnan (Lk. 14:1-6 // Mk. 3: 1-6?); 2 taken: men (?) sleeping,women grinding (Lk. 17:32-35 // Mt. 24:404 1); two examplesof prayer: widow, Phariseeand publican (Lk. 8:9-17); two attitudes to worship:
//
(Lk.
20:
45-21:
4
Mk.
12:
37-44);
two setsof followers: Sirnon and women (LL
widow
and
scribes
144
have
for
being
Luke's
met with
regard
women
as
equal
with
men
and women showing
in
his
in
from
Stevan
Davies,
"Women
the
more recent exegetes.
work
strong objections
Third Gospel and the New TestamentApocrypha," explains that the more "obvious motives
"44
For
take
example, with the centurion's servant and the widow's son
precedence.
should
from
both
death (Lk. 7: 1-17), Davies arguesthat,
rescued
who were
Luke's christological perspectivesis that Jesusis a prophet in the manner
of
one
...
of Elijah or Elisha. Jesus' introductory sermon in Nazareth is evidence for this
claim, and from that sermon one might expect Jesusto raise the son of a widow as
did Elijah and to heal a leper as did Elisha. Luke does add to Mark a story of
raising of a widow's son (7: 11-17) similar to I Kings 17:17-24, and the story of
Jesus' healing of ten men with leprosy (17: 12-19). Thus the pericope depicting the
widow of Nain cannot be adduced as evidence of the evangelist's concern for
women in general or widows in particular; it is primarily an attestation of Jesus'
likeness to Elijah. 45
For Davies, the alleged exaltation on the statusof women in Luke-Acts is primarily
liberation
believes
He
the
that
to
of an apparent
concern.
effect
a methodological
both
be
literary
the
there
to
the
subjugationand
of
group,
ought
evidence
marginalised
23:26-32 H Mk. 15:21); two groups of watchers:women and all his acquaintances(Lk. 23:49 H Mk.
15:40-41); two groups of resurrectionwitnesses(Lk. 24 H Mk. 16:1-8); M. R. D'Angelo, "Women in
Luke-Acts: A RedactionalView, " in JBL 109/3 (1990), pp. 44146 1. D'Angelo also suggeststhat there
identical
is
"an
kinds
First
brief
two
point or similar
two
of
paring
methods.
a
unit
of
stories
with
are
function, one about a male and one about a female." Thesetechniquesmay have had some influence
from Q, while others are probably from Mark. Basically, D'Angelo explains, this kind of pairing shows
the story about the man to be traditional, while that of the woman is special to Luke. For example,the
had
(Lk.
H
(Lk.
1-7
hundred
15:
Mt.
18:
10-14)
had
ten
the
coins
who
woman
sheep
and
a
man who
14:8-10). The secondkind is labelled as "architectural" pairs. These,as D'Angelo claims, as "similar
bind
'God's
in
different
the
to
the
together
to
told
coherence
of
contexts
manifest
narrative
and
stories
in
Acts,
(cf.
Acts
5:
38-39
2:
23;
13:
36;
20:
27).
"
While
their
also
exist
with
pairings
of
work'
plan
occurrencesare fewer and of a different nature. The signature"both men and women" or even the
hand,
instead
(p.
R. O'Toole reads
445).
On
the
of
paired
stories
other
couples
are
used
namesof
thesepairings as suggestingthat "Men and women receive the samesalvific benefits. God, Christ, and
the disciples act in their lives in similar fashion. Women and men experienceand fulfil similar
functions. They believe and proclaim the gospel message;" cf. R. O'Toole, The Unity ofLuke's
Theology: An Analysis ofLuke-Acts, Good News Studies,vol. 9 (Wilmington: Glazier, 1984), p. 120.
44S Davies, "Women in the Third Gospel," pp. 185-97.
45S Davies, "Women in the Third Gospel," pp. 188-89. It is also worth noting that the
pairing
technique is not original to Luke. The evidenceshowsthat Luke follows Mark in the stories of the
healing of both a man and a woman in Lk. 4:33-39 H Mk. 1:23-3 1. The parable of the shepherdin Lk.
15:1-7 is paired with the parable of the woman who lost ten coins in Lk. 15:8-10 may have been
doing
is
Luke
Q.
In
to
not
anything new. The pairing technique may have been from his
short
original
sourceswhich do not necessarilyadvocatethe exaltation of women.
145
liberation.46If the case is so obvious that evidence for subjugation is unnecessary,Davies

argues that there should be evidence "in contemporary texts or from common human
, -A7
experience.
Luke's concern for the poor neededno explicit demonstrationon their status
in society. What we clearly see is the author's portrayal of Jesus' sympathy towards them.
No such subjugation is shown or implied with the women. Davies addsthat,
Luke depicts women, without needing Jesus' intervention, as self-reliant.
The
widow who demands justice from the unjust judge eventually achieves her goal
(18: 1-8); Anna, Elizabeth, and Mary the mother of Jesus act independently and with
self confidence; and so forth. ... I see no elevation of women's status in Luke.
Unless one presumes the society of the time to be pathological to the extent that
women were regarded as despised, disreputable, beyond the pale of respectable
society, and so forth (as some scholars do although Luke, Mark, Matthew, Paul,
John, Josephus, etc., do not), then Jesus' actions in regard to women are nothing
48
unusual.
Further objections have been raised by recent feminist scholars. Elisabeth SchUssler
Fiorenza observes that the multiplication of stories about women, plus the pairing
technique,make the author of Luke-Acts more transparentabout his attitude towards

women. Fiorenza arguesthat while the author was well aware of the ministries in which the
Luke-Acts
involved
(such as prophets, missionaries, deacons),he did not
were
of
women
49
in
his
to
these
narratives. Likewise, BarbaraE. Reid warns that,
attempt reflect
Although it is indisputable that there were women disciples in Luke and Acts, a
closer study reveals that they do not participate in the mission of Jesusin the same
disciples
do. If we are looking to Luke's narrative to show that
that
the
men
way
women and men shared equally in Jesus' mission in the first century, we will be
disappointed.50
46SDavies, "Women in the Third Gospel,"

p. 185.
47S Davies, "Women in the Third Gospel,"
p. 185.
48SDavies, "Women in the Third Gospel,"
186-87.
pp.
.
49E.S. Fiorenza, In Memory ofHer., A Feminist Yheological Reconstruction Christina
of
origins (New York: Crossroad,1983), p. 50.
50B.E. Reid, Choosing the Better Part.- Womenin the Gospel
ofLuke (Collegeville,
Minnesota: The Liturgical Press,1996), pp. 34.
146
Davies rightly concludes that the whole issue on the multiplication of stories on
women, plus the pairing of women stories with stories about men, simply reflects the
51
hisfemale
further
We
to
the
assume
attention
of
audience.
can
engage
author's attempt
that the need for the multiplication of stories about women arisesbecauseof the possibility
52
Luke's
that a greater proportion of
audience were women, and that, in some way or the
in
these
significant
roles the community, which the author of Luke-Acts
women play
other,
53
fully
(and also the male readers)
recognises. If this assumptionis correct, we now have a
disciples
from
base
background
hypothesis
the
are
which we can
our
why
women
good
figured to be one of the groups which the author wanted to project as having unanimity with
the Eleven.
Evidence that certain women played significant and influential roles in the society,
leaders
instrumental
Christian
to
these
that
who were carrying out
women were
some of
and
their Christian mission, is supported by the example we find in Rom. 16:1-3f
These
in
have
Paul
wanted to tap the services
as
a
may
serve
window
understanding
why
passages
instance,
For
Robert
high
in
Roman
the
Phoebe
community.
woman
of
social
status
of
-a
Jewett arguesthat Phoebe,a deaconessof the church in Cenchreaeand a patron to Paul and
his churches,was the answerto the problems the apostle is facing in his quest for a Spanish
54 Because there was no apparent Jewish population in Spain from which Paul
mission.
5'See also C. F. Parvey, "The Theology and Leadershipof Women in the New Testament," in
Religion and Sexism,p. 140-42; S. Davies, "Women in the Third Gospel and the New Testament
Apocrypha," p. 190.
52Andprobably even children as "households" had beenbaptisedtogether which meant the
presenceof children.
"The assumptionthat women were definitely part of Luke's audienceis madeby Downing.
In his work "Theophilus's First Reading of Luke-Acts," he suggeststhat the wider audienceof Luke
were men and women who met together to listen to the reading of either Paul's letters or that of Luke.
However, while the assemblywas composedof both women and men, the statusremained of unequal
terms. Luke's Literary Achievement: Collected Essays,C. M. Tuckett, ed., (Sheffield: Sheffield
Academic Press, 1995), pp. 92-93.
54R.Jewett, "Paul, Phoebe,and the SpanishMission," in TheSocial World offormative
Christianity, J. Neusner,ed. (Philadelphia: FortressPress, 1988), p. 151.
147
because
inability
his
base,
Latin
Paul's
the
to
of
mission
and
speak
establish
could
first
language
(apart
form
languages
in
during
Spain
the
the
variety
of
spoken
predominant
her
Phoebe
together
that
time
and
vast
network
of
contacts
clientele
or
century) used at
justifies
her
Paul's
wealth
and
social
presupposed
prominence
endorsement and
with
"recommends" (auviarjgt)
this woman patron to his churches(Rom. 16:1).55
Arguing that Paul's letter to the Romans was actually intended for Ephesusand not
Rome, C. F. Whelan neverthelessagreeswith Jewett on the significance of Phoebeand her
influence
to Paul's missions strategy. Whelan statesthat,
social
Whether Paul expected her support and patronage for a proposed Spanish mission
as Jewett proposes, or whether, as I have argued, her destination is Ephesus,it is
he
his
her
in
to
that
to
assume
expected
role
support
of
play
some
reasonable
56
hence
integral
his
was an
part of
efforts, and
proselytizing activity.
That women like Phoebegreatly helped in drawing support and influence to either the
is
the
not at all surprising.
missions,
and
other
apostles
propagantic purposes of
political,
Women in the Roman society had enjoyed many priviledges and freedom which placed
57
it.
This wealth and social
in
freely
dispose
them
of
a position to acquire wealth and
influence has made it more probable that women like Phoebegained positions of leadership.
This sameposition is what
came to be very attractive amongstthose who wanted to seek

58
backing
to their own agenda.
and
support
55R.Jewett, "Paul, Phoebe,and the SpanishMission," p. 151.

56C F. Whelan, " Arnica Pauli: The Role of Phoebein the Early Church," p. 73.
57C F. Whelan, " Amica Pauli: The Role of Phoebein the Early Church," p. 75.
58Furtherexamplesof thesewomen patrons, seeagain C. F. Whelan, 11Arnica Pauli: The Role
Church,
"
in
Early
71-85.
Phoebe
the
pp.
of
148
5.3 The Eleven With Mary and Jesus' Brothers.

Surprisingly, the family of Jesusalso gets to be mentioned here in Acts 1:14 59 Although
.
they are absentfrom the majority of significant events in Jesus' life and ministry, Luke finds
it important to name Mary and Jesus' brothers as the other group present in the upper room.
Acts 1:14 is the secondand last instancewhere Jesus' family is noticed 60 And in this last
.
instance,the author tells his readersthat Jesus' family were in unanimity with the Eleven in
the upper room before they faced the group of one hundred and twenty brethren (Acts
1:150.
So why did the author chooseto tell his readersthat the Eleven were in unanimity
family
before
In
Matthias
Jesus'
the
takes
the rituals of status
election
of
place?
with
transformation perspective, we may ask, "As a ritual element, what is the role of Jesus'
family in the transition stage of the initiands?" To answer this question, we need to know
family.
Jesus'
has
far
informed
his
Luke-Acts
the
of
so
about
author
readers
what
5.3.1 Jesus' Family in Luke-Acts.

The study of Jesus' family in Luke-Acts can come from two sources. First is an extensive
61
Lk.
1-2
(Jesus'
in
Mary
Infancy
the
; and second,
mother)
narratives of
on
set of references
there are merely two referencesto Mary and Jesus' brothers in the rest of the gospel and the
62
book of Acts . While indeed the infancy narratives present a vast infonnation about the
for
however
Jesus'
Jesus,
they
study
on
cannot
source
our
of
serve
as
an
objective
mother
family. One of our main reasonsis that Mary is presentedas a characterin her own right in
59j Dunn concurs. Cf. TheActs oftheApostles, p. 16.

.
60Thefirst being Lk. 8: 19-21.
61J.Reumann,Mary in the New Testament,p. 105.
621 disagreewith Reumannas he seesLk. 11:27-28 as anotherpassagewhich speaksof Jesus'
does
directly
The
text
show
not
any
evidence
which
refers to the character of Mary. Cf. J.
mother.
Reumann,Mary in the New Testament,p. 171.
149
the infancy stories. In other words, Mary is not presentedwith Jesus' brothers as a family
unit.
This has been so, not only because of the uniqueness of Mary's character, but
infancy
because
the
the
of
uniqueness
of
whole
narratives of Lk. 1-2. The
primarily
infancy
include:
for
(1)
the
the
that the gospel of Luke
uniqueness
of
stories
arguments
63
in
begins
infancy
3
(2)
the
the
ch.
;
and
genre
of
narratives is different from the
originally
in
Because
LukeLuke-Acts64.
therefore,
there
two
agenda,
of
our
are
of
only
accounts
rest
Acts which tell about Jesus' family. These are Lk. 8: 19-21 and Acts 1:14. We will reserve
our discussionof Acts 1:14 to the ritual processsection.
Lk. 8: 19-21 is a parallel to Mk. 3: 31-35 65 According to J. Reumann, Luke has
.
his
in
image
Jesus'
Mary
to
altered
sources
order
and
project
a
positive
of
significantly
brothers in contrast with the family's negative image in Mk. 3:31-35. In Reumann's words,
Luke removes any element of hostility from the fact that the mother and brothers
are outside: "They were not able to reach him on account of the crowd. " In
Mark/Matthew when the news is given to Jesus about the presence of his mother
and brothers outside, he replies with a question which challenges their status as his
true family: "Who are my mother and my brothers? " No such question is asked in
Luke. 66
63In line with this, for example,R. Brown argues,

I. The solemn beginning of John's ministry in Lk. 3: 1-2 could well have been servedas the
original opening of the gospel;
2. Both the gospelsof Mark and John open the gospel story with the eventssurrounding the
baptism of Jesus;
3. The referenceto Jesus'baptism by John the Baptist as the beginning in Acts 1:22;
4. The placing of the genealogyin the third chapter of Luke makesmore senseif that had
beenbefore and the infancy narrative had beenprefixed;
5. As was true also with Matthew's gospel, none of the Lukan infancy narrative has had
major influence on the body of the gospel, so that if the first two chaptershad been lost,
no one could have ever suspectedof their existence.
For an exhaustivediscussionon the nature of Luke's infancy narratives, especially on issuesof
its
incorporation
history
into the gospel, seeK E. Brown, TheBirth of the Messiah: A
and
composition
Commentary on the Infancy Narratives ofMatthew and Luke (Doubleday: New York, 1977), pp. 2538; 239-255.
"So C. K. Barrett, Acts of the Apostles,p. 89.
65Astudy on the redaction of the Marcan parallel by Luke on this specific passage
may be
found from my Th.M. thesisA Redaction CHtical Study on the Relationship ofthe Spirit,
proclamation and Miracle- Working Power in Luke-Acts (Asia GraduateSchool of Theology,
Philippines, 1994). The samethesishasbeenpublished and modified as an article in Phronesis, Asian
Theological Seminary,Vol. 2. (1996), pp. 1-53.
66j Reumann,Mary in the New Testament,p. 168.
.
150
Green's analysis is more subtle. For Green, Luke uses Jesus' family as a unit or
his
in
disciples.
does
He
to
the
physical
or
another
party,
not
praise
reject
contrast
party
family. Rather, he usesthem as a "catalysf 67to drive home to his hearers(the disciples and
the crowds) the true meaning of kinship. "Kinship in the people of God is no longer
in
descent,
is
he
but
based
hearing
doing
the word of
physical
contends,
on
and
grounded
God.iM Whenpitted againstMk. 3:30-35,the redactionin Luke's versionindeedmakesa

lesson
fall
kinship,
Although
Luke
teachesthis
the
the
true
may
on
meaning
of
statement.
lesson by a make-over of the negative image of Jesus' family in Mark into a positive one in
his gospel. Reumann is correct to observethe Lukan redaction as an attempt to influence a
69
family
by
his
for
in
Jesus'
While
the
perception
of
some,the changesmay
readers.
change
be
image
projecting
a
positive
of the family", they are enough to redeem
not necessarily
them from a negative image pictured in Mark's and Matthew's versions. Other than Lk.
71
brothers
Jesus.
8: 19-21 and Acts 1:14, the author doesnot tell much about Mary and the
of
Either the evangelistdoesnot have any other information,or he opts not to say anything
72
more.
This attitude is relatively the opposite when it comeswith the other women in Jesus'
disciples
Similar
Mark
Matthew,
Luke
the
to
the
of
women
presence
and
mentions
ministry.
67j Green, 77zeGospel ofLuke, p. 330.
.
68J.Green, The Gospel ofLuke, p. 330.
69Seealso L. T. Johnson,TheActs ofthe Apostles, p. 34.
70L.T. Johnson,TheActs ofthe Apostles, 34.
p.
71Thebrothers of Jesusare namedJames,Joses,Simon and Judasin Mk. 6:3 (par. Mt. 13:55).
These brothers were not known to be Jesus'disciples (cf. Jn 7:5) until the resurrection where Jesusis
before
(I
Cor.
have
James
15:
7).
Other
(e.
in
Panarion,
78)
Ephipanus
to
appeared
sources
say
g.
said
that Josephhad a former wife with whom he had sonsmaking thesetherefore Jesus' half brothers. On
the other hand, Tertullian (Against Marcion 4: 19) insists on the view that Jesusreally had full brothers.
This view was later on strongly promoted by the Roman Christian, Helvidius, who was known to be
against the teaching of Virgin birth. In reply, Jerome(Adv. HeIvidium deperpetua virginatate b.
Mariae) suggestedthat the brothers were actually Jesus'cousins, sonsof Alphaeus by "Mary of
Clopas" whom he inferred from Jn 19:25 to be the Virgin's sister. F. F. Bruce, Acts ofthe Apostles, p.
107; for detailed discussionon the various views on Jesus'brothers, seeR. Brown, K. P. Donfried, J.
A. Fitzrnyer, and J. Reurnann,eds.,Mary in the New Testament,pp. 289-92; also J. McHugh, The
Mother ofJesus in the New Testament(London: Darton, Longman and Todd, 1975), pp. 200-54.
"Not even Jamesis presentedas Jesus'brother (12: 17; 15:13; 21:28).
Eitrada: From Follourrs To Leaders
151
of Jesusduring his crucifixion, the burial, and the finding of the empty tomb. Luke even
takesit a step further by naming someof the women who were involvedL In contrast,Luke
doesnot mention the presenceof Mary, Jesus' mother, or evcn someof the brothers,in the
same significant
eventS.
73
If one is to speculateon the tradition concerningJesus' family basedon the only

available information (i. e., Lk. 8: 19-21 and its corresponding parallels in Mark and
Matthew, plus the single passagein Acts 1:14) certain factors stand ouL First, tradition
indeed speaksof a family of Jesus. This family is always billed as the "mother" and the
"brothers" of Jesus. Second,it is a tradition which rarely speaksof Mary as an individual,
and likewise, does not presentJesus' brothers separatefrom the characterof Mary their
mother. In other words, the charactcrs"mother and brothers" have not been primarily
introduced as independentfrom each other. This is why B. Nialina's and J. H. Ne)Tey's
suggestionis helpful. They claim that becauseMary was a widow, shenow probably lives
on her own and, therefore, lacks the protection of a male, cither husbandor son. She
becomes vulnerable but Luke changed that.
Luke, according to Malina and Neyrey
"defendsthe honour of Jesusby guardingthe shameof Mary and by locating her in a new
family, an honourablehousehold,the Church"74 If Malina's and Ne)-rcy'ssocial readingof
Mary's statusis correct, then it supportsour understandingthat the gospel tradition, when
presentingthe said characters,(or at least the c%idcnccin the s)moptic gospelsminus the
infancy stories)hasrarely separatedMary from the brothers Jesus. This also supportsthe
of
probability that Mary, while being a widower, has been understood by tradition as
maintaining a stable status becauseof Jesus' brothers. From this idea (an idea we have
73J.Reumann.Alary in
the New Testament,p. 173.
74B.Malina
andJ. H. Nc)Tcy,"I lonor and Shamein Luk-e-Acts:Pivotal Valuesof the
Meditenaneanworld" in TheSocial 11b4d Luke-Acts:Alodelijor Interpretation, J. 11.Nc)Tcy,
of
ed.
(Peabody,Massachusetts:
I lendricksonPublishcM 1991). p. 64.
152
"Mary
in
the
that
phrase
the
we
submit
ritual elementssection),
already reiterated earlier
be
Jesus'
brothers"
in
(especially
1:
14)
understood as referring to a group -a
can
and
"family group". rather than emphasisingthe separateidentities of Mary as Jesus' mother,
brothers.
brothers
Jesus
Jesus'
the
of
as
and
Third, if Reumannis correct in saYingthat the reason for the Lukan redaction of
Mark's and Matthew's version of Jesus' family is to project a more positive image, then
tradition could have originally known the familywith a passive or negative image - an
image probably understood in terms of the family's reservationsagainst Jesus and his
by
(cf
been
MIL
has
3:
idea
image
31-35).
This
supported
ministry
of a negative
Bauckharn's study of Jesus' relatives. He states that, -During his ministry Jesus'
"75
7:
5).
6:
4;
John
1;
3:
19b-2
(Mark
relationship,with his family -.N-as
not entirely smooth
Lukc's;attemptto mellow dov.-nthe negativeimageof Jesus' family may be related
with the way the book of Acts has sho%%n
that at least one of Jesus' brothers endedup as
76
leaders.
Gospeltradition in generalconfirms this. Again Bauckbamargues
great church
that, ". .. the referencesto and naming of relatives of Jesus in the Gospel traditions
indicatesthat theywcre well-known figures in the early church:" and that the popularity of
Jesus' relatives may have had real influence in the period of the developmentof Gospel
traditio,L78
From the ideaswe have presentedaboveove can now draw someprobablereasons
asto why the Elevenapostlesare projectedto have unanimity uith the women disciplesand
Jesus' family in the upper room. Ibc author picks the right place to relay such an
ecouragingscene.The authorunderstandsthat the picture of unanimity betweenthe Eleven
75PL
Bauckham,Jude and Me Relafivri qfJesus, p. 56.
7t. g. I'lic
role of Jamesin the Jerusalemcouncil in Acts 15.
77R.Bauckharri,Jude
and theRelatisrs ofJesus.p. 56.
78PL
Dauckham.Jude and the RelativesofJesus,p. 57.
Eitrada: From Followers To Leaders
153
and the two influential disciple groupswould be very helpful for the apostleswho are about
to have an audiencewith the one hundred and twenty brethren (and the wider Christian
community) in the upper room (Acts 1:15-26). In the RST context, these two disciple
groups serve as ritual elementswhich the initiands take with them as they arc about to go
throughwhat is apparentlya difficult ritual confrontation.
Our argument is not hollow. NVefind concrete e%idencein the way the author
emphasisesUs sceneof unanimity betweenthe Eleven and the two disciple groupsin Acts
1:14. The author uses the unusual word btLoOWaS6v(-%-.
ith one accord" or "%vithone
mind") in order to convey the idea that the apostles have the backing of these two
influencial groupsas the Elevenproposeto take the unprecedentedstepof choosinganother
apostleto replaceJudas. The next sectioninvestigatesand explainsthis evidence.
5.3.2 ' 090OWa86v in Luke-Acts.

Commentatorsagreethat while the word bpo0upaS6v may have originally meant "%%ith
one accord" or "%%ith
one mind" its presentusagein the NT is none other than the simple
"together." To them, the meaningof bjioOupaS6vhas lost its original force and hasbecome
greatlyweakenedin the NT. In other words, the notion of unanimity betweenthosewho are
gatheringtogetheris obsolete. Ilis vicw was originally proposedby Ed%,
kin Hatch and has
becomequite influential in Lucan studies.79 In his book Essa)-sin Biblical Greek which
investigatesthe value and use the Septuagintfor
of
understandingthe meaningof words and
psychologicalterms in Biblical Grcck,80Hatch arguesthat bjioOWcc86vstartedto lose its
79E-9-C K. Barrett.
Acts ofthe Apostles, voL 1. p. 89; D. Ncuumn and E. A. Nida, A
7rallator's Handbook
on the Acts ofthe Apastles (na.: UBS, 1972), p. 23.
sbriginaUy
pubhshed in 1889. E. I fatcI4 Essays in Biblical Greek (Amsterdanx Philo Press,
1970), p. 63.
154
Eitrada: From Followers To Leaders
"
is
1.
It
He
in
IXX.
"%%ith
used
three
the
observations:
cites
one accord"
primary notion of
to translate Hebrew words which means simply "together,"82 2. It is interchangedwith
in
in
3.
It
"83
"together,
Greek
occurs contexts
words or phraseswhich mean simply
other
"
is
impossible.
which the strict etymological meaning
Together with the word's
but
the
in
bpoftpab6v
NT,
Hatch
else
the
that
mean
nothing
can
occurrences
concludes
simple "together."85
Hatch's conclusionhas somemerit. The employmentof blioGWaS6v in the LXX is
its
inconsistent.
in
Indeed,
the
translating
word %%ith etymological
varied and
some cases,
86
meaning of "%&ithone accord" is clearly inappropriate for the contexts concerned.
However, extending this observationinto the NT raises some significant questions. For
Acts.
in
book
from
6,
bgooWcx86v
Rom.
15:
the
of
the
are
one, apart
all of
occun-cncesof
87
it
is
in
invites
doubts
Hatch's
And
the evidence Acts that
to
obsen-ations.
some
$'Includingthe non-canonical
24:
24;
Num
19:
8;
Exod.
thirty-six
there
writings,
occasions:
are
27:21; 1 Esdr.5:46,56; 9:38; Job 2: 11; 3: 18; 6:2; 9:32; 16:10; 17:16; 19:12; 21:26; 24:4,17; 31:38;
34:15; 38:33; 40: 13; Jer. 5:5; 26:21; Larn. 2:8; Jud. 4: 12; 7:29; 13:17; 15:2.5,9; 3 Mac. 4:4.6; 5:50;
6:39; Wis. 18:5, and 12.
32Replaces
either-or, e.g. Job 3: 19C*Tberethe prisonersam at casetogether,they hem not the
-); ornrr, e.g. Job 2: 11 (-They madean appointmenttogetherto cometo
voice of their taskmaster.
condolehim andcomfort him.")
93Suchasdpa in Gen. 13:6,22: 6; kid
in
9:
2,
Jos.
22:
10,
in
Dcut.
citn6
%6
icaTA
-0 atn6
Exod. 26: 24,1 Sum 30:24.
"As in Nurn. 24:24 where
fit
bjioOWa86Y
the context
-,
not
would
accord"
one
reading
as Aith
["And one shall comeforth from the handsof the Citians, and shall afflict Assur, and shall afflict the
Hebrews,andthey shall perishtogether"(cttyuAbpokVaMv dLxOXOiw=1);I Chron. 10:6 "So Saul
died, andhis threesonson that day, and all his family died at the sametime" (610Sb dIKOCctbw;j
bpoOuVc&v dLRtOavE);
Job 38:33 "And you know the changesin heaven,or the eventswhich take
Strporzd; otpaw)io t ixt tit ofjpavoj bpo0vga86v
" (tMa=mt
placetogetherunderheaven?
Englishtranslationsfrom Sir LancelotCL Brenton, TheSeptuagint%*h, 4poc7)pha:Greek
YLv69n%x)
and English,GrandR2pids:zondervan.na. )].
35E. I latch,Essaysin Biblical Greek, 64.
p.
'*For example.NunL 24:24; Job 6:2; 17:16; 24:17; 34:15; 38:33;
etc.
&7Dunn
believesthat bpcoWaMv is typical of LA-e but fails to explain why the word umsnot
usedin the gospel.J. Dunn, TheActsofthe, 4postles,p. 16. One possibility is that the authordid not
want to completelyalter his sourcessincehe wassimply replicatingscenesor eventsfrom Gospel
traditions.For this discussion,seeA. J. P. KennyA StylometficStudyofthe New Testament(OxfordL
ClarendonPress,1986),p. 72.
Estrada: From Follourrs To Leaders
155
"togcthce' or
The gospelof Luke has at leasttwelve occasions'son which the %vords
"-gatheredtogether" rightly translatesits correspondingGreek term. With the exception of
Lk. 24:33 where t0poicylAvouq *uA-.-L&OpotCco
emphasiscsthe "collective" gatheringof the
89
follows),
immediately
Evftica
Eleven apostles(thus the number
most of theseterms are
from words with auv-preffixes.90 IUV-prefix words arc compound verbs which basically
"91
When
theseare
intention
"including.
-together
the
the
with" or
of
carry
prepositionauv,
is
before
the
retained and the
the
time,
the
verb
root
a verb, most of
meaning of
prefixed
action is executedcooperatively,not by an individuaL but by groupsto which the prefix avv
applies.
In the book of Acts, there arc thirty-two occasionsin which the author 'wants to
conveythe meaningof charactersbeing or gathering"together." Out of thesethirty-two, ten
instancesare occupiedby the adverbbpoftgab6v while the rest are againof the ow-prefix
92
verbs. With this proportion (including that of the gospel),we can assumethat the author
was fairly used to employing the cruv-prcftx words in contexts involving the assembling
togetherof charactersin a given situation. It is also this assumptionthat leadsus to believe
that the authorwould not have employedthe word bgooWa86v simply for the convenience
81'rbeRSV's translationsubmitsfifteen. However,both LIL 6:38 and Lk. 23: 18 can be read
without the word "together." In Lk. 23:18, the useof the phraseAvtrPcL't0VU IMPIL,TIM tT0,7-"-4
insteadof a aw-prefix verb placesemphasison the act of "CT)ingout" by the multitude ratherthanon
their presenceasa group gatheredtogetherin a context-a-herethey demaiidedfor the releaseOf
Barabbasover Jesus.
29BA
GD, "&Opoica,
" p. 2 1.
9tk. 8:4 a=6vi;
";(Xt;
oQ 9: 1 aWxa1EcdLpzvo;; 12:1 k=avmXk-ta6v-, 13:34 t1ncrVVd,
15:6 0WxaXcC; 15:9 avyxaWt ; 17:37 kztavmX0flaov=t; 22:55 aUTM(hadieuov ; 22:66
aVVtlXft 23:13 aVTKaXWdpEvoQ24: 15cv; rrmiv-,24:33 t&mClAY01r,
')'Cf "I: W in BDF, 119.
p.
"Acts 1:6 cvvEX06vmQ1:14bpo0upa86ir.2:6
avv4kr. 2-44 ff=v tift %6cttnb; 2:46
bgo()v=&v-,3: 11 alwOmper, 4:5 CFVVaX"vcLt;
4:27
4:26 avM"aav,
4:24 bpoOWcLa6v,
4:31 CVVTMLVM; 5.9 auvr4wittlft- 5: 12 bjjoGvva&y, 5:21 crVWX(iXrja(xv-,
7:57
crVV*1lCrcXv;
b90GWa56V,8.6 bw*tVctS6v-, 10:24 cvyxaUadpzvoq.; 12:12 auvrj0potcptvm; 12:20 bP09ul,=86V;
13:44 awfly (hj; 15:6 ovvMOa(xv-,15:25 bpo0upat56y;15:30 cvyayay6v'cE;; 16:13 auva0o)=;;
.
156
is
"together.
"
It
therefore,
having
to
the
possible,
convey
meaning
expressions
alternative
of
is,
that
the
the
that
to say
word's etymological meaning, and
author understandsand applies
93
to convey the "inner unanimity" betweenthe groups who were gatheredtogether. In other
bgo0i)ga86v
the
the
over the more common auv-prefix
author prefers
adverb
words, when
involved.
For
is
bonding
the
to
the
or unity of
group/s
given
verbs, special attention
instance:
1. Chapter 2 of Acts has a series of "coming together' scenes. In 2: 1, the narrator
tells that "when the day of Pentecosthad come,they wereall in oneplace(ficr(xv'ndvueq

) In 2:6, the narrator speaksof the multitude who "came together"
bgoV Ent u6 ccbr6).949.
(c;,uvfi%Oev)into Jerusalemto celebratePentecost. After Peter gives his Pentecostspeech,
the narrator describes the same multitude who believe and are converted with the phrase
fiaccv W
c6 ai),r6 icat in 2:44, commonly translated as "together." Suddenly, the author
bgoO'L)g(x56v
in
how
to
to
the same crowd who got converted attended
referring
switches
the temple"day by day" and"breakingbreadin their homes,theypartookof food with glad

hearts.
"
and generous
What we have here, therefore, are distinctions in the nature of the gathering. In 2: 1,
fill
Spirit
falls
fact
in
to
"one"
the
the
that
the
came
place as
the emphasis
on
people were
bgo)
(occurs
(2:
2b).
This
the
"house"
they
only
uses
author
were
where
explains why
the
%OOF-'Laav;
20:7
18:12 bgoOu9cc56v;19:25 auva0poiaccq; 19:29 bgo0ugcc86v;19:32 a-ove%c.
30
25:
21:
17 avvcXO6vwv; 28: 17 auyKc0Ltaaa0oct.
cruv8pog;
aunygtwov;
931tsignifies the group's "exemplary unity," J. Fitzmyer, YheActs oftheApostles, p. 213,215;
believers
34.
T.
L.
Johnson,
TheActs
"spiritual
the
unity"
of
says
p.
oftheApostles,
or
94There is a considerablediscussionon whether the referenceto the "place" meansthe same
66upperroom" (bnepCpov)in 1:14, or a "house" (crticog)as statedin v.2. From a discourselevel, I think
the matter is irrelevant. The author simply intends to say that the people were at the sameplace
together, not even as a group or a community, but emphasisesthe "locality" (hencethe use of bg&5 tni
,o cciyO). Cf. C. K. Barrett, TheActs oftheApostles, p. 112.
157
bgoO-o[ta86v
instead
in
1:14.95In 2:6, the author usesthe typical cruv- prefix word
of
once)
awil), ftv simply to indicate that the multitude are assembling together to observe the
(i.
hearing).
"noise"
taking
the
they
which
was
place
e.,
were
phenomenon
From the same multitude came three thousand who repented and were baptised
(2:41). These new believers "devoted themselvesto the apostles' teaching and fellowship."
In 2: 44, the author uses the phrase ficrow kift T6 ain6 iml similar to v. 1 except for iE(ivrF-q
bgo). Again, while the phrase may be translated with the meaning "together," it literally
suggeststhat the new believerswere stayingwith eachother or have"continued"to be in

96
the company of each other. This explains the corresponding descriptions that "they all
held things in common," (2:44b) and "they sold their possessionsand distributed to the
poor" (2:45).
When the author switches to bgoO-oga86vin 2:46, he is not simply creating variety
Rather,
he
terms.
completes the whole picture of the people's conversion who were
with
have
and
come from different places (2:7-11) but now become a united
once scattered
believers.
is
Their
by
descriptions
the
the
of
attending
of
unanimity
climaxed
community
temple "day by day" and with the corresponding communal activities such as "breaking
bread in their homes, partaking of food with glad and generoushearts, praising God and
having favour with all the people." (2:47)
2. Chapter 4 gives a clearerpicture of how the author again suddenly switches to the
bjtoOugcc86v
from
have
5,
In
the typical
a
series
auv-prefix
v.
we
of
verbs.
adverb
description which places attention on the act of being
"gathering together" (a'uvcxXOfivcct)
"This is also probably why the scribesof C3, E, Y, and M have maintained bRoO-ORa86v
so
1:
14.
be
to
with
consistent
as
96Tbeconstruct kni 0 cciyw (which appearshere and in 2:47,1: 15; 2: 1 and 4:26) is debated
its
"in
Either
translation.
precise
assembly," or "in the community." However, its Hebrew
concerning
equivalent dxy is somethingmore technical referring to the community at Qurnran (cf. 1QS 1:1; 3:7).
B. Witherington, TheActs of the Apostles,p. 162; J. Fitzmyer, Acts of the Apostles, p. 27 1.
158
assembledin a certain locality. It describesthe gathering of the rulers, elders and scribes in
Jerusalem with Annas the high priest, Caiaphas, John and Alexander, together with the
high-priestly family.
The agenda is to interrogate Peter and John about their illegal
(4:
5-32).
activities
preaching
Unable to find any concrete offence, plus the fear of going against the people who
found favour for the apostlesafter having witnessedthe healing of a forty year old man, they
releasedPeter and John with a stem caution. The two apostlesreturned to their friends and
just
had
they
what
reported
gone through at the hands of the top religious leaders (4:23).
After hearing their testimony, the narrator describesthe friends' responsewith the phrase
"they lifted their voices together (bgoOuga56v fipav COVv)
to God (4:24). The response
includes a quotation from Ps. 2: 1-2 where a typological connection is made between the
king
during
David's
[were
"gathered
time
together (cruvXOqaocv)againstthe Lordj. "
rulers
leaders
HerodandPontiusPilate,who like the rulers,were"gatheredtogether"
the
andwith
(auvXOilcr(xv)in the city of JerusalemagainstJesus(4:25-27).
It makes sense to understand the etymological meaning of bgoOugcx86vin 4:24.
The expressionof praise conveysnot only that it was done by a group, but adds substanceto
the meaning of unanimity in response to the deliverance of Peter and John from the
On
leaders.
hand,
in
describing
the
the
other
when
assembly,
either
a place
simple
religious
is
in
handily.
Such
4:
3
1,
because
the
the
of
an
event,
author
auv-prefix
uses
words
or
"place"
the
the
narrator
emphasises
of gathering (auvyguot)
where
as being shakenafter
the people who were gatheredhad prayed.

In 3: 11, the people who witnessedthe healing of the lame man by Peter and John are
described as having "run together" (auvp5vxgcv) to the apostles into a place called
"Solomon's portico." The samedescription and place is depicted in 5: 12. The people who
159
had just witnessed the signs and wonders of the apostlesare said to have gatheredtogether
in "Solomon's portico." This time, however, the author employs bgoO-oga56vinstead of
the sun-prefix word he used in 3: 11 despitehaving mentioned the samelocation, Solomon's
for
is
distinction
Nevertheless,
the
the
reason
clear. In 5: 12, the author places
portico.
emphasis on the unanimity of the apostleswho were gathered in Solomon's portico. The
fear
heard
having
the
the
to
the
speaks
of
probable
of
people
approach
after
context
apostles
in
death
Ananias
Sapphira
5:
1-11.
the
of
and
of
The function of bgo0ugoc56v also
XotnCov)
"who
distinguishesthe apostlesasa unified groupin contrastwith "the rest" (,cCov
dared not to join them." Their unanimity is further enhancedwhen the narrator describes
how the people held the apostlesin "high honour" (5: 13).
Finally, not even the occasion when groups are said to have gathered to pray is
described by the author with bgo0,uga86v. One may think that this is the perfect occasion
97
have
by which the author might
wanted to emphasise the group's unanimity.
Unfortunately, this is not always the case. Take for example 12:12 where Peter walked
he
had
by
help
(12:
6-11).
After
Lord's
from
that
the
the
realising
of
angel
prison
away
house
Mary,
his
the
Peter
to
the
tells
the
that
of
narrator
readers
went
straight
escaped,
house
"gathered
This
John.
together'
the
and were
were
was
place
where
many
of
mother
praying.
The author employs cruvijOpotcrgbot ic(A irpoccuX6gF-vot instead of
b[toO,UR(X56vin describing the group and their activity. The focus falls on the place where
Peter had gone to, a place where the apostlefound his support group praying for him. It also
for
When
Rhoda,
the
the
the
of
group.
appearance
and
a
member
story
surprise
of
sets up
her,
door
before
Peter
the group was still
the
and
saw
already
standing
she answered
in
(12:
13
prayer
engaged
-17).
97Compare 1:14.
160
While there is no clear pattern by which we can predict when and at what context
bgoOug(x56v
Luke-Acts
the
over the cmv - prefix words or any other
author
of
prefer
will
been
bgo0i)g(x86v
has
features
however,
where
see common narrative
construct, we can
employed:
1. In contexts where people respondto the preachingof the word, signs and wonders.
After the multitude who were gatheredtogether listened to Peter's speech(Acts 2: 14-40),
there were those (numbering about three thousand, 2:41b) who received the apostle's
devoted
baptised
day.
language
The
"and
they
that
same
messageandwere convertedand
themselvesto ... prayer" in 2:42 is used by the narrator as in 1:14. Come 2:43, the narrator
he
fear
(6poq)
impression
his
to
that
the
the
as
readers
or
awe
came
upon
people
gives
immediately reports the many wonders and signs (no,%Xciu
rtpaca icoft u7jgCta) which
98
by
the apostles.
were perfomied
The narrator usestwo ways to describethe gathering of those who believed. In 2:44,
fiaccv
ft
dt
he states that "all who believed were together (Icdcv,
MaTEE)OVEFE; t7ft To
16;
9
feasting,
bgo0ugoc56v
in
he
46
to
the
rejoicing ,
with
v.
uses
mean
gathering
ab, co) while
God.
them,
the
and
amongst
praising
of
generosity
In Acts 5: 12, the death of Ananias and Sapphira had caused great fear (6po;
land
Keeping
the
the
the
to
themselves
proceeds
of
of
some
whole church.
gtyaq) upon
himself
God
had
Spirit
Peter
lying
Holy
this
the
they
and against
sold,
sees
as
against
which
It is the awe of God and his righteousnessthat has overcome those who have heard of such
incident.
an
"The force of the imperfect tensetyiveco is such as to indicate that the apostleswere
filled
B.
M.
that
the
and
constantly
with
causing
miracles
wonders
and
people
were
awe.
continuously
Newman and E. M. Nida, A Translator's Handbook on TheActs ofthe Apostles, p. 64.
990r "gladness" from the word &yccX%t6
ort; which suggestseschatologicaljoy in the presence
The
Acts
Cf.
1:
T.
Johnson,
Apostles,
59.
Lk.
14,44,47; 10:2 1. Compare LXX
L.
Lord.
ofthe
the
p.
of
Pss. 9:2; 12:5; 19:5; 20: 1; 30:7; 39: 16, etc.
161
The incident is immediately followed up by the author with a summary statement

(5: 12-16). The narrator begins by reporting the "many signs and wonders" (aijgEia xocl
,rtpa, ca noUct) that were done by the apostles among the people. He adds that these
100
ftoO-oga56v)
in
Solomon's
with the apostles
portico.
people were all together
In Acts 8:6, the multitudes of Samaria found themselves being "with one accord
(bgo0ugot56v) in responseto Philip's preaching of the word and the signs he performed.
This event is presentedby the narrator as having taken place after the scattering of those
101
from
Saul's
persecutionof the church (8: 1-3).
who were on the run
2. In Contexts of Praise.
Acts 4:24 is in some ways similar to the first three passages. The narrative talks of Peter
by
healing
boldly
They
Jesus.
John
a
signs
also
about
performed
were
preaching
who
and
(4:
5-11).
This
the
the
the
the
of
captain
priest,
man
caught
attention
of
activity
crippled
temple, and the Sadducees(cf 4: 1). The bid to stop the two apostlesin their activity was
healing
the
The
the
two
the
of
witnessed
who
of
amongst
people
popularity
unsuccessful.
longer.
John
from
holding
Peter
the
much
and
protagonists
the crippled man prevented
They were eventually releasedand the two headedback to their friends, testifying of what
had just happened(4: 13-25). The narrator describesthe friends' responsewith a "united
(bgoOuIta86v) lifting of voices" in praise to God (v.24). Just like 2:46,5: 25, and 8:6,4: 24
is a "unanimity in response"to something, in this case,it is a responseto the testimony of
Peter and John.
'00Witherington views that "the signs and wonders are not done within the confmes of the
house church but amongthe 'people' (Xcc6;), which here must surely meanthe Jewish people who are
Socio-Rhetorical
Commentary,
224.
"
B.
Witherington,
The
Acts
Apostles:
A
ofthe
p.
converts.
not yet
10'Heidlanddescribesthe substanceof bpoO-ogcx56v
in thesethree examplesas "stressing the
inner unanimity in responseto" the teaching,preaching,accompaniedby signs and wonders. H. W.
Heidland, "bpoftgaMv, " in TDNT, vol. 5, pp. 185-86.
162
The rendering of bgo0ugoc86v as a "united voice" here in 4:24 finds an almost

similar expression in Rom. 15:6.
While the contexts are different, and while the
fifxxv
is
bgo0uga56v
in
literal
4:
24
Ocovv
the
more
rendered with
combination
bgoO,Lp(x56v kv M ar6gaTt 5okdcijcp-(that together you may with one voice glorify), the
intention of inviting a united declaration ofpraises to God are identical.
A good example outside the NT is in the Letter of Aristeas.102The word
bgo0uga56v in this epistle is found in line 178. We pick up the story from line 172 where
the narrator, speakingin the first person,is with his companion Andreas,togetherwith some
heavy
dispatched
by
They
Eleazar to meet with the King of
security.
are
and
envoys
Alexandria and personally hand over gifts of parchments. These valuable parchments
in
inscribed
finally
in
king
Jewish
When
Law,
the
the
characters
written
and
gold.
contain
is
from
he
it,
Eleazar,
his
this
very
pleased
with
extending
gratitude even to them,
gifl
sees
the couriers of the parchments. Seven times, the king bows down before the couriers to
joy
before
his
Seeing
the
this,
the
and
gratitude.
are
present
envoys and all who
express
king shouted out "at one time with one voice (bgoOugcx56v):God save the King! " These
joy.
into
from
burst
king
tears
the
of
everyonewho are presentmade
exaltations and praises
From thereon, the king has decreed to make that day a great day in their history. The
high
during
the
their
treated
treatment
course
of
with
respect
and
receive
special
are
couriers
stay.
102
H. Meecharn,TheLetter ofAristeas: A Linguistic Study with Special Referenceto the Greek
Bible (Manchester:ManchesterUniversity Press, 1935), p. 25. Seealso, "The Letter of Aristeas," in
Charles, R.H. TheApocrypha and Pseudepigraphaofthe Old Testamentin English, vol. 2 (Oxford:
Clarendon Press, 1913), p. I 10-11.
163
3. In Contexts of Anger and Rage.

The next set of b9o0uga86v passagescome from a context opposite to the previous two
classifications we havejust mentioned. This time, the unity of the people is instigated, not
by signs and wonders or praise, but by angerand rage. In 7:57,18: 12, and 19:29, crowds of
by
the preachingsof Stephenand Paul. 7:57 speaksof the martyrdom
were
enraged
people
by
Stephen
in
the
the
united
effort
of
people
stoning the disciple to death. Likewise,
of
18:12 and 19:29, relate the two instances where the audience of Paul's teaching were
offended, and thus, united themselves to mount an attack against the apostle. The only
difference between these two accountsis that in the latter Paul was able to avoid hann due
to the wise counsel of the other disciples who were with him.
The use of bgoOvgcx56vin contexts of groups united by rage againsttheir opponents
is also evident outside the NT. Striking similarities are found between the martyrdom of
Stephenand that of Polycarp. The narrative goes on to say that in the presenceof the ProConsul, Polycarp is being asked to renounce his faith while the crowd who were eager to
hear of his defenceawaits outside the court. The Pro-Consul has threatenedPolycarp with
death through wild beasts. And if Polycarp despisesthe beasts, he will then have to be
he
fire.
by
Finally,
Pro-Consul
has
Polycarp
to
the
challenged
as
was
up
on
given
consumed
his
threats.
good
make
Sendingthe Pro-Consul'sheraldto the waiting crowd, the heraldbreaksthe news

that Polycarp has strongly confessedbeing a Christian. The narrator statesthat when this
from
living
been
heard
herald,
heathen
in
Jews
has
"all
the
the
of
and
multitude
news
Smyrna cried out with uncontrollable wrath and a loud shout: 'This is the teacher of Asia,
the father of the Christians, the destroyer of our Gods, who teachesmany neither to offer
This
"
to
multitude then askedPhilip the Asiarch to let loose the wild
worship'.
nor
sacrifice
beaststo devour Polycarp. However, becausethe hunting time is closed, such an act would
be illegal. The multitude then "found it good to cry out with one mind fto0uga56v)"
164
that
Polycarp should be burnt alive, a manner of execution which Polycarp himself has seen
103
through a vision.
4. In Contexts of Petitions and Appeasement.

The narrative in Acts 15 tells of the coming together of a group who neededto appeasean
offended party. 15: 22-29 speaksof the letter from the council of apostlesand elders to the
gentile believers concerningthe choosing of Silas and Judas(also called Barsabbas). These
two are describedto be chosen"from among their own men" (tickekagtvoug dv5pa tk
four
Paul
Barnabas
Antioch.
The
to
the
to
was
and
mission of
(xb,tCbv)and are accompany
to serve as witnessesthat indeed the letter of instructions pertaining to believers' dilemma
by
from
Apparently,
the
teachers,
there
not
sanctioned
council.
were
some
genuinely came
the council, who arrived and taught them disturbing instructions about the partaking of food
immorality.
idols,
blood
from
to
the
eating of
strangledanimals, and sexual
sacrificed
The context speaksstrongly of the need for the apostlesand elders to assembleand
"it
in
The
decision
believers.
to
the
seemed
states,
council
order appease
gentile
make a
having
(bgoOug(x86v)
them
to
to
to
to
send
you.
and
men
come
choose
one
accord
us,
good
103
Other classic examplesinclude Josephus'Antiquities 15:277. The author explains that on
built
in
Jerusalem
holds
He
Herod
in
honour
Caesar.
theatre
fifth
a
athletic
competitions
of
year,
every
lavish
in
be
They
large
the
to
occasionsand
plain.
and
amphitheatre
were
reckoned
great
and
in
These
All
Herod
trophies
the
theatre
trophies
the
around
won
war.
were
of
nations
which
structures.
were made of pure gold and silver, displayed for people to seeincluding other precious stonesand
highlights
fight
included
Other
the
to
each other and men against
combat
of
condemned
men
garments.
but
found
foreigners
be
All
beasts.
to
to
the
these
very offensive
were
spectacle
very
entertaining
wild
to the natives of Jerusalem,the Jews. For the Jews,the sight of throwing men to be devouredby wild
beastsfor the pleasureof spectatorsis a challengeto their custorn. However, what was most
by
display
in
belief
images
the
trophies
the
that
they
surrounded
of
weapons.
was
were
objectionable
Herod noticed the Jews' anxiety and displeasureagainsthim and his trophies. However, he
thought it best not to force the trophies againstthem and therefore made reassurancesto the Jewish
leaders in the hope of winning back their confidence. Herod did not succeedin his attempt to pacify the
(bgo0,
"cried
Jews
The
one
out
with
voice
vgcc56v)"that although everything else might be
people.
tolerated, the sight of imagesof men being brought into the city was a blatant attack againsttheir
165
11In other words, the apostlesand eldershad to come together for a consensusin order to
solve the presentproblem with the gentile Christians.
From our study of the use of bgo0uga56v in Acts and in some classical examples,
we note the following observations:First, the word is exclusive in showing the unanimity of
has not been applied to individuals assemblingor meeting
people in groups. OgoO-ogcx86v
together. Second,it is not used for inanimate characters. Presumablybecausethey do not
emote feelings and inner views in order to expressunanimity. Third, the word has been
104
describe
believers
to
but
the
used
unanimity not only with
also with their opponents.
Fourth, the call or reason for unanimity is often times compelling and urgent. Finally, it is
'
05
distinct
to
the
With these
show
unanimity of opposing or socially
also used
groups.
observations,we are confident to say that Hatch's conclusion about bgo0uga56v in the NT
idea
being
is
bears
the
together
simple
of
weak.
which
5.3.3 O[toO'ogcx86vin Acts 1: 14.

This leads us to see how bpOuga86v functions in 1:14. While it is the first instance in
Acts where the word is used, it appearsto be quite distinct from the others. Its distinction
lies in the specific reasonwhy the narrator calls for the unanimity of the charactersin the
In
have
other
words,
as
we
room.
enumeratedthe various reasonswhere the author
upper
bpto0ugoc56v,
the agendain Acts 1:14 is not as clear as the others. The following
employed
are possible scenarios:
finally
Herod
summonedthe leadersof the Jews into the theatreand ordered for the trophies to
custorn.
be stripped down of the lavish garmentsand weaponswhich adomed them.
104For the believers- Acts 1:14; 2:46; 4:24; 5: 12; 8:6 15:25; for their
opponents-Acts 7:57;
12:20; 18:12; 19:29. B. Witherington, TheActs ofthe Apostles, p. 113; L. T. Johnson,TheActs of the
Apostles, p. 34.
105E.
g. On the concept(although in a negativeway) "men and women should not at all follow
the samepursuits 'with one accord' (6go0uga56v) with all their might." Plato on LawsVII: 805, (Loeb
166
First, the call for unanimity in the upper room is in responseto the need to elect
Judas' replacement. This scenario is indeed very attractive. For one, its context exhibits
striking similarities with the narrative of chapter 15. For example,just as the replacement
disciples
in
Judas
the
the
the upper room (a company of one
chosen
among
was
rest
of
of
hundred and twenty, 1:15), Judascalled Barsabbasand Silas were chosen"from among their
dv5pag tk oci),rCov)and are to accompanyPaul and Barnabasto
own men" (tx, %F-kocgbo-oq
Antioch (15:22b). Both contexts speak of Jerusalem as the place of gathering (1: 12 H
15:2b). Both mentionthe presenceof groupsor parties(1:13-14H 15:5-6). There is the

"gathering together" to consider a matter (1: 14 H15:6). After the gathering, Peter stands
brethren
(1:
H
15
15:7). Peter gives a speech(1: 16-22 H 15:7b-11). A quotation
the
among
from Scripture is given (1:20 H 15:16-18). Both assembliesparticipate in the choosing of at
least two men from amongstthem (1:23 H 15:22).
While the two storiesindeedexhibit someparallels,their differencesare also clear

in such a way that the reason for the use of bgoO-oga86vin 1:14 may not necessarily be
bgo0uga86v
Acts
15.
In
that
of
other
words,
expressesthe unanimity of the
as
with
same
in
in
Acts
15
the
elders,
and
whole
church
responseto the need of choosing and
apostles,
in
Antioch,
disciples
Christians
the
to
tackle
the
two
the
gentile
problem with
sending
happens
Judas'
in
before
the
the
replacement
upper
room
about
even
problem
unanimity
86v
it
bgo0ugo:
To
examples state their
put
more precisely, most of our
was expressed.
is
beforehand
followed
demand
by
then
to
the
which
unanimity amongst the
need
reasons
do
find
in
is,
Because
1:
(that
14
this
the problem concerning the need
we
not
participants.
to replace Judas which we expect to occur before the occurrence of bgo0ug(x56v) then,
there must be other compelling reasonswhy the author has opted to use the word.
Classical Library); also, the unanimity of the heathenand the Jews in their bid for Polycarp to be
immediately executed. TheMat?yrdom ofPolycarp 12:3, (Loeb Classical Library).
167
The other option is to understandthe commission of Jesusupon his apostlesin Acts

1:8 as the reasonfor the need to have unanimity amongstthe charactersin the upper room.
If this assumption is correct, then we have bgo0uga56v in its proper place, i. e., after the
for
Yet
the
the
of
again, this scenario
calls
unanimity
participants.
eventually
which
reason
is
legitimate
fact
One
the
the
that
the
were
apostles
some
questions.
of
which
presents
also
in
Jesus,
Jesus'
1:
8.
The
Mary
direct
the
of
mother
of
commission
women,
recipients
only
before
had
brothers
Jesus
Jesus'
the apostles
the
and
only
enter
scene
after
ascended,
and
include
into
have
Jerusalem.
In
the other
the
returned
narrator
otherwords,why would
even
in
be
if
to
the
they were not recipients of the
unanimity
apostles
characters
with
group
inclusion
it
is
While
the
true
that
the
of other
reader eventually understands
commission?
106
it
does
divine
instructions,
Jesus'
not comply with the
of
still
characters as recipients
features
have
we
mentioned earlier on the characteristic use of
narrative
common
in Acts.
bgoO-ogcc86v
The last plausible option is to understand that the reason for bgo0ugoc86v's
is
both
itself.
the
What
that,
lies
Acts
1:
12-14
the
we
mean
confines
of
within
employment
in
to
for
the
that
the
response
not
only
applies,
reader
understand
unanimity
call
narrator and
Jesus' commission in 1:8 or in solving the problem about Judasin 1:15-26, but also for the
differences
had
long
been
the
groups represented
about
understood
which
social
of
mending
in the upper room. In other words, the author attempts to show that the preparation events
in Acts 1 included both the replacementof Judasand the election of Matthias stones (1: 1526), and crucially, the breaking down of social barriers betweenthe known groups of Jesus'
followers.
106AsFitzmyer argues,"It must now spreadabroad (the news of Jesus' resurrection) through
followers,
first
by
by
by
but
borne
Jesus'
then
testimony
of
all
apostles,
others; they are all to
such
becomeministers of the Word. . ."J. Fitzrnyer, TheActs ofthe Apostles, p. 206.
168
The author of Luke-Acts achievestwo significant goals in mentioning the unanimity

in
the
of
parties the upper room. First, he is able to show that the Eleven apostlesenter the
"court of reputation" (Acts 1:15-26) with the backing of two important disciple groups.
This in turn suggeststo the audiencethat whatever is about to take place in the upper room,
the two disciple groups already find favour for the Eleven apostles. Second,the author also
finds the influential standingof the womendisciplesandJesus'family within the Christian

key
to the community's acceptanceand approval of the apostles' succession
as
community
to Jesus'leadership.As we havementionedbefore,this is typical of bgoO-ogcc56v

contexts,
i. e., the call for unanimity even between different parties. This assumption,therefore, can
family
disciples
Jesus'
the
the
sudden
mention
of
groups
of
women
as those
and
explain
in
in
before
Acts
1:
15-26
Matthias
the
the
upper
room
and the
election
of
present
in
Spirit
2.
the
of
chapter
outpouring
From the perspective of the RST, the apostles as initiands now have on their side
Where
into
they
to
the
elements
confrontation.
ritual
as
prepare
of
ritual
enter
phase
crucial
Jesus' ritual confrontation was with his encounter with the devil in Lk. 4: 1-13, Jesuswas
fullness
likewise,
Spirit
(Lk.
4:
1).
The
their
the
the
enter
stage
with
of
apostles,
equipped
be
two of
the
of
what
could
equipped
confrontation
with
approval
and
recognition
of ritual
the most significant disciple groups (apart from the apostles)in the Christian community.
5.4 Summary.
Acts 1:12-14 is the first phase of the apostles' stage of transition in the rituals of status
transformation. In this phase,the initiands, status is unclear and undefined. Despite being
by
commissioned Jesusto be his witnessesin Acts 1:7-8, the fullness of their statusdoesnot
come until they complete the ritual of status transformation. The road to completion
involves experiencing that stateof liminality and communitas.
169
The conceptof the initiands' communitasmay be read behind the enumerationof the
namesof the Eleven apostles(v. 13). This concept of communitasbecomesmore prominent
when contrastedwith how the author has opted to simply mention the other charactersin
v. 14 collectively rather than by their names. With the women disciples, for example, we
know that the author could namenamesif he wanted to do sojust as he did
with the women disciples of Jesusin Lk. 24. But here in 1:14, the referenceto the women
did not go further other than by stating their presencein the upper room as a group. The
samegoeswith Jesus'family. AlthoughMary is mentionedby name,sheis mentionednot

individual
but
in
the companyof Jesus' brothers.
as an
We also suggestedthat this first phase of the transition stageprovides the sceneof
the initiands' preparationfor the ritual confrontation. The preparationis seenin the way the
apostles are portrayed as having unanimity with the the two disciple groups, namely the
family.
Jesus'
women and
The author employs the unusual word bgoO-ogcx56vwhich
translatesas "with one accord." This word is apparently used mostly in Acts and only with
involving
distinct
differences.
We
urgency
or
groups
proposed that
with
social
occasions
the author wants to convey the unanimity of the Eleven apostleswith other disciple groups
have
had
from
the
strong
reservations
may
against
which the traitor Judas
group
who
belonged. Yet when the apostleshad these two groups behind them, the probability of the
Christian community acceptingtheir leadershipstatusis no longer remote.
This picture of unanimity was instrumental on the part of the author in pursuing his
leadership
image of the apostles. Within the terms of patron-client
the
to
campaign promote
brokers
disciple
the
to
the
apostles
as
ought
win
support
of
other
groups. This the
relations,
into
by
has
tapping
the web of social networks through which the women
achieved
author
disciples and Jesus' family may have played influential roles. The sight of these two
disciple groups having unanimity with the Eleven apostles conveys approval and social
170
acceptance.The author hopesthat this will pave the way for other patrons/brokersand their
vast nctwork'07of clientele to recogniscthe leadershipof the Eleven apostles.
107Anetwork is a "web of relationshipsbetweenany combination of friends, clients, brokers

favours,
Networks
that
and
commitments.
with
numerous
exchanges
of
gifts,
acts
overtime
and patrons
duration,
Time
"
K.
C.
D.
E.
Douglas,
Palestine
Hanson
in
in
the
and
and
of
mutuality
size,
vary
may
Jesus: Social Structures and Social Conflicts, p. 200. Modem social anthropologistshave classified the
(characteristics
be
helpful
in
our analysis of the narrative
networks
which
will
of
social
characteristics
interactional;
following
The
discussions
1)
Acts
two
morphological
and
criteria:
were
under
of
in
C.
Mitchell,
"The
Concept
Use
Social
Networks,
"
Social
from
J.
Networks in
and
of
summarised
Urban Situations: 4nalysesofPersonal Relationships in Central, 4ftican Towns,I C. Mitchell, ed.
(Manchester, University of ManchesterPress, 1969), pp. 12-36.
171
Chapter Six
6.1 The Ritual Elements in Acts 1: 15-26.
After the Eleven have securedthe support of the two disciple groups (the woman disciples
and Jesus' family) they now enter the secondphase in the Transition stage. This phase is
the ritual confrontation. Recalling McVann's description, he states,
Certain status transformation rituals require some form of mock battle or hostile
confrontation as a final step in the initiand's achievementand public recognition of
the new status. In some instancesthere is real violence, in others, only playful and
harmless insults. In others, however, there is controlled and highly focused
'
hostility
in
tension
expressionof
and
such as occurs a challenge-ripostesituation.
Contrary to the common notion that Acts 1:15-26 is about the reconstitution of the Twelve,
flow
is
the
the
text
consistent
more
of
narrative
see
a
when
viewed as the apostles'
same
we
defence in a "challenge-riposte" situation. We say this becauseof the following features in
Acts 1:15-26:
First, we read Peter's speechnot as a speechper se but as an apologetic speech. We
Peter
delivers
defence
to
that
the
their
show
acts
as
apostles'
and
attempt
spokesman
will
(or riposte) concerning the apostles' relationship with the "traitor" Judas. This relationship,
is
have
basis
honour
the
the
the
proposed,
and
of
challenge against
apostles'
as we
leadership integrity.
Second,there is the presenceof the rest of the one hundred and twenty brethren. We
read this group as the representativeof the Christian community in general who were in the
hear
defence
to
the
prepared
room
of the apostles.
same
The third factor is the apostles' concessionto resolve the situation. This involves
two important steps:the immediate excommunication of Judas from the apostolate;and the
1M. McVann, "Rituals of StatusTransfonnation in Luke-Acts," p. 340.
172
We
in
Judas'
the
suggestthat the criteria
strict
criteria
choosing
replacement.
setting up of
do not only serveasguidelinesin choosingthenew apostlebut asa crucialmoveon the part

of the Eleven to assurethe community that the traumatic experiencecreatedby Judas will
by
fact
is
Eleven
The
happen
the
the
the
concession
of
even
sustained
again.
on
part
not
that they do not choose the twelfth apostle themselvesbut by simply putting forward the
final two candidates.
Fourthly, there is the apostles' move to place the responsibility upon God to make
the final choice from the two candidatesfor Judas' replacement. This move not only
exonerates the Eleven from their shameful association with Judas but also gives the
by
God,
because
divinely
their
the
that,
the
assurance
new
apostle
was
chosen
community
fears of another "Judas" within the apostolateare remote.
The next section enumerates the ritual elements of Acts 1:15-26. This includes the
for
Judas
Peter,
Judas,
by
the
the
was
and
manner
which
replacement
characters of
God,
lots.
Matthias,
The
Barsabbas,
the
Joseph
the
and
casting
of
characters
of
conducted be
descriptions
hundred
their
twenty
thus
will
and
people are secondary and
one
incorporated into the ritual processsection.
In order to fully grasp the atmosphere of a confrontation in a challenge-riposte
honour
As
brief
discussion
the
and
shame.
stated,
a
of
concept
on
situation, we will present
issues
in
bringing
intend
backdrop
the
to
this
social
out
use
conceptualmodel as a
we
in
embedded the narrative of Acts 1:15-26.
173
6.1.1 Peter As Spokesman.

When Peter stood up "among the brethren" (1: 15) and gave his first speech,commentators
conclude that Peter acts as a leader2of the one hundred and twenty people who were in the
fit
Such
does
in
to
the
the text. From
a
conclusion
room.
not
seem
scenario
we
see
upper
the very time the apostles were introduced by the author in Acts 1:3, until they are
aggregatedand formally stand in the presenceof the multitude in 2: 14, the apostlesare the
focus of the narrative. It is therefore more plausible to suggestthat all the author speaksof
in Acts 1-2 centreson the Eleven apostlesof Jesus.
The election narrative of 1:15-26 is not an exception. The subject of the narrative is
but
involved
(such
The
the
other
group
of
any
people
apostles.
other
characters
as the
not
3
family,
Jesus'
hundred
the one
women,
and twenty persons, Joseph Barsabbas, and
Matthias) are, thus, all but secondarycharactersor play supporting roles. Peter, therefore,
in
behalf
for
and
of the subject of the narrative - the apostles.
speaks
When viewed from this perspective, we can see how the plot which we have
suggestedearlier works well.
4
groUp.
We find Peter portraying the role of a spokesmanfor their
As we have proposed, the one hundred and twenty people serve as the body
Christian
hear
the
to
the case of the apostles concerning
community
who
are
representing
their defenceon the challengeagainsttheir honour and leadershipintegrity brought about by
their associationwith the betrayerJudas. The womendisciplesand Jesus'family serveas

witnesses and support group for the defendants. The presenceof these two disciple groups
in the "court of reputation7'helps to strengthenthe credibility of the Eleven apostlesas the
lead
Christian
to
the
group
community in the temporary absenceof Jesus.
ordained
p. 253.
2E.g. J. Dunn, TheActs ofthe Apostles, p. 18. See

also K- P. Donfried, "Peter," in ABD, vol. V,
3Which would probably include the women and Jesus' family in the count.
4Cf. J. Fitzmyer, TheActs of the Apostles,p. 222.
174
6.1.2 Election by the Casting of Lots.

Another significant ritual elementin this phaseof ritual confrontation is the use of the lot in
choosing the apostle to replace Judas. As we have initially proposed, the decision to cast
lots to determine God's choice of the replacing apostle has two underlying intentions: (1) to
allay the fears of a "Judas" comeback; and (2) to repair the damageJudashad done to the
5
by
the
apostolate
electing a righteous and trustworthy replacement.
reputation of
The
following section looks into the backgroundof the casting of lots.

The use of lots in judicial decisions within the OT is found in the story of Achan
(Josh 7: 10-21); the choosing between David and Jonathan (I Sam 14:40-42); the decision
between the two goats on the Day of Atonement, and also the distribution of priestly tasks
in the temple.6 The casting of lots in Hebrew and Jewish religious life has also been used
decisions.
Yahweh
legal
At times, the
the
context
of
confrontation
with
or
with
within
7
for
playful purposes.
practice was
What is quite important in the Hebrew-Jewish tradition in the use of lots is its
theological significance. The need for a supernatural intervention on crucial decisions,
human
influence
lots
the
the most welcome
the
any
out
of
outcome,
casting
of
made
ruling
8
is
lot.
division
by
For
land
This suggested
example there the
of the
among the tribes
way.
9
land
God's
by
the recipient. There may have been a
that the
gift and not achieved
was
in
Greek
"inheritance"
the
therefore,
to
they are
with
metaphor
of
which
relation,
5CEIntroduction section at 1.2.5.2.

6E.g. Lev. 16:8; 1 Chr. 25:8; 26: 13; Josephus'Antiquities 7:7,366-67.
7"HeadsI win, tails you lose" story of the Midrash Rabbah,Lam. 1: 1,6. For the lot in legal
decisions, seeb. Baba Bathra 106b (division of land among the heirs), where the technical legal
questionslead to the idea of the division of Canaanby lot, but the awarenessof divine presencein the
lot is entirely confined to the rememberedancient instance.
gNurn.26:55-56; Josh 18:6. Also, the procedureassociated
with the transfer of tribal land
6
Josh.
18:
cf.
and 18:9-10. A. M. Kitz, "Undivided Inheritance and Lot casting in the Book of
rights;
Joshua," in JBL 119/4 (2000), p. 602.
9"Yahweh's right to bestow the land as a gift. " W. Rast, "Joshua," in Harper's Bibile
Commentary, p. 24 1.
175
linguistically related. Thus, the statementin Ps. 16:5 "The Lord is my chosenportion and
holdest
thou
cup,
my
my lot .. ." is significant. Used also in great decisions or actions of
God, the text in Isa. 34: 17 is important. "He has cast the lot for them, his hand has
line;
it
forever.
it
"
to
them
the
they
out
with
shall possess
portioned
In the Greco-Roman world, the casting of lots was strongly associatedwith the
fatalistic apprehension of the divine.
The choice of responsible officials attributed by
10
is
illustration.
Solon
Also in situations of conflict, the ambition to
Aristotle to
a good
"
desire
in
be
found
Homer's
the
to evaderesponsibility can
seize power, and
writings.
The use of lots in relation to the divine eschatologicaldecision of God is particularly
in
Qumran
the
writings. The dualistic concept in Qumran bears the language of
common
"two lots." Thus, one finds the phrase"the lot of the sons of light" in contrast to the "lot of
the sons of darkness."12 It must be stressed,however, that the lots are God's decisions and
they do not necessarilyrepresenta strongdualism. In otherwords,God's lot will decidethe

lot
has
destiny,
God's
The
(IQS
4:
25-26).
that
term
either
cometo
of
side
or
not
person's
fall
by
God
"
Thus,
"No
"the
the
one shall either
station assigned
within
community.
mean
from his station,or rise from the placeof his lot" (I QS 2:23; cf. I Qsa1:9,16). This ideaof
the lot associatedwith God's decision may explain why such a concept is infrequent in the
Manual of Discipline where decisions are made by the community. Scholars therefore
lot
forth"
is
"the
in
like
I
QS
5:
3
9:
7
the
texts
that
phrase
comes
and
metaphorical
suggest
loAristotle, Ath. Resp. 8; seealso "Roman Egypt" by Frank F. Abbott and Alan Johnson,
Municipal Administration in the RomanEmpire (Princeton, 1926), pp. 78,520-2 1.
1'Horner 11.VII, 170-79; seealso the referencesin Plutarch cf Timoleon 31,3-4,25 1. On
Philo's awarenessof the uncertainty of the lot, see YheDecalogue 4,1,15 1.
121QS 1: 9_11; 1QM II; 13:5,9; cf I QH 3:22-23; 4: 13); the "lot of the
righteous and the lot
of the wicked" (seeBarthelemy and Milik , Discoveries in the Judean Desert, 1,34,3 , 1,2 (Collection
in
Prayers);
I
QS
2: 17; 4:24; DamascusDoc. 13:12); The "men of
Liturgical
cf.
related
phrases
of
God's lot and the men of Belial's lot (I QS 2:2,4 [Wemberg-Moller's translation) cf. 3:24; 1QM 13:12,
18:1.
176
13 It was the community who stated "the fixed measureof the lot shall go
literal.
and not
forth with regard to every matter." The word "decision7' is literally rendered "lot" and is
14
Damascus
In
in
the
the
in
community.
spoken connection with admission of members
15
lotS.
literal
casting Of
Doc. (13:3-4) the term "lot" is used to mean decision and not the
is
by
in
decision
"Whether
the
Again Beardsleestates,
question was reached a majority vote
the
be
Such
actual
as
some
reserve,
with
viewed
should
a conclusion
another matter.
than
be
been
have
today
to
rather
oligarchical
called
what would
closer
procedure may
democratic." 16 For example, the relation of the decisions of the priest and that of the
17
is
community not clear.
The suggestion that the casting of lots, especially in the Qumran community , is
G.
by
P.
S.
Alexander
figurative
and
or metaphorical was recently challenged
primarily
Vermes. In their study of some of the scrolls found in Qumran Cave 4, these scholarsclaim
be
"the
identified
been
from
Qumran,
have
lots
thus,
possibility cannot ruled
and
that actual
for
the
lots
by
(literal)18
divination
within
the
purposes
some
that
used
was
casting of
out
20
in
lots
the
idea,
Vermes
that
Alexander
From
"19
of
casting
this
Community.
suggest
and
it
be
lots.
However,
involved
have
in
Acts
1:
23-26
Matthias
actual
may
the appointment of
13Cf.P. Wemberg-Moller, TheManual ofDiscipline (Leiden, 1957), p. 92, n. 15.

14IQS 4: 18f (Wemberg-Moller's trans.) cf. 6: 16,21-22.
"Suggested long ago by Solomon Schechter,DocumentsofJewish Sectaries,Vol. 1
(Cambridge, 1910), p.52, n. 18.
16W.Beardslee,"The Casting of Lots at Qumran and in the Book of Acts," in NovT4 (1960),
p. 248.
17Compare I QS 9:7 with column 5, and cf. Wernberg-Moller, p. 134, n. 16.
"My addition.
19P.S. Alexander and G. Vermes,"Qumran Cave 4, XIX: SerekhHa-Yahad and Two Related
Texts," in Discoveries in the Juddean Desert, Vol. XXVI (Oxford: ClarendonPress, 1998), p. 222.
20AIthoughthe theological meaning of the choice of Matthias is similar to that of the lotdrawing
between
in
Luke
Jewish
Qumran
relations
and
general
apocalyptic
examples,
and
at
metaphor
Qumran is not strongly recommendedsince the understandingof the divine purpose through the lot was
174.
BDB,
tradition.
p.
widespread
177
God's
lots
is
it
the
the
as
understood
predestinedchoice
always
casting of
result of
as may,
21
fell
lots
how
Judas
the
to
the
successor
and not simply
of
.
6.1.3 Judas
The question of how the reputation of Judashas affected the honour and leadershipintegrity
before
in
be
dealt
However,
Eleven
the
the
we can show
section.
with
ritual
process
will
of
that indeed such a reputation has sharned.the apostles,we need to know who Judas is by
briefly looking into how tradition has portrayed him.
In this section, three identifying
"
(2)
be
discussed:
Judas
(1)
"Iscariot,
the
the
the
will
meaning
of
suffix
aspects about
being
being
"
"traitor.
"
"one
Twelve,
(3)the
the
a
of
of
and
meaning
of
meaning
6.1.3.1 The Suffix "Iscariot. "

The suffix "Iscariot" is believed to be not originally attached to the name Judas. C. C.
Torrey in 1943 from Yale University first proposed that the appellation of the sumame is
deed
believes
because
that
Judas.
Torrey
there
to
the
that
at
all
evidence
no
was
of
related
Judas was ever called with the surnameIscariot during his lifetime, the surnamemay have
been a reproachor (in Torrey's exact words) "an opprobriousappellationgiven the man
becauseof his
1122
deed
21p. S. Alexander and G. Vermes, "Qumran Cave 4, XIX, " p. 222. The Qumran example
for
lots,
lot
in
the
the
term
that
practice
of
and
setting,
especially
an
eschatological
evidence
provides
by
himself.
decision
decision
God
As
Beardslee
"a
the
the
community"
reached
which
mirrors
of
means
states,
Luke's source told of the decision of the community, using the metaphorical language which
is evidenced from Qumran. Luke understood its theological meaning, that this was God's
choice, not man's; and in shaping his story he objectified the mechanism of the divine choice
in a literal casting of responsible officials, in the tradition of the Gentile world.
W. Beardslee, "The Casting of Lots at Qumran and in the Book of Acts, " p. 25 1.
22C.C. Torrey, "The Name 'Iscariot', " HTR 36 (1943) 5 8.
178
This proposal from Torrey was later disputed by A. Erhman who argued that, while
it is true the suffix Iscariot may have been derived from the Jewish Aramaic sharai,
sheqarya, and with the addition of the alef, ishqarya meaning "false one, liar, hypocrite",
Torrey has failed to consider the fact that all changesof name or the addition of nicknames
in the NT are always explicitly noted 23 Ehrman cites the examples of James and John
.
Boanerges (Mk. 3: 17); Simon - the Zealot (Lk. 6: 15); Simon - Peter Qn. 1:42); Joseph Barnabas(instituted by the apostlesin Acts 4:36); and Judas- Barsabbas(Acts 15:22).24 In
other words, the absenceof the explicit reasonas to why Iscariot was suffixed to Judas'
does
not warrant the conclusion that Iscariot is related to Judas' deeds.
name
Other suggestionsto the meaning of the surname include: (1) that Judas may have
belonged to the group of the "Sicarii" which were known to be "dagger-wielding assassins"
probably related to the
ZealotS25
26
; (2) some believe that it indicates the person's hometown.
While this issuefocuseson why Iscariotis attachedto the nameJudas,andwhat this

surname really means,there is one simple suggestionthat helps the reader of the narrative;
the surnameIscariot distinguishes the apostle from the other characterswho bear the same
27
name.
23A.Ehrman, "Judas Iscariot and Abba Saqqara," in JBL 97/4 (1978) 572.
p.
24A.Ehrman, "Judas Iscariot and Abba Saqqara," 572. See
p.
also the review of A. Ehrman's
study by Y. Arbeitman, "The Sufft Iscariot," in JBL 99/1 (1980), pp. 122-24.
25Cf.0. Cullmann, TheState in the NT (New York, 1956), 15.
p.
26E.g. H. J. Klauck, Judas Ein Junger desHen-n. (Freiburg, 1987);
quoted from W. Klassen,
"Judas Iscariot," pp. 1091-92.
27CELk. 6: 16; Acts 1:13; Jn. 14:22. W. Klassen,"Judas Iscariot," in ABD,
vol. 3, p. 1091.
179
6.1.3.2 One of the Twelve.

The term "the Twelve" occurs once in Paul28 nine times in Mark29, seven in Matthew3o,
,
31
32
eight times in Luke-Acts , and four in John . It is a term which does not simply indicate
how many apostlesJesushas. Rather, this term is used to refer to the inner circle of Jesus'
33
It designates the special and exclusive group of twelve individuals whom Jesus
disciples.
himself has handpicked, trained, travelled and lived with through out the course of his
public
34
ministry.
Studies on the meaning and function of the title "the Twelve" in the NT have
interested
been
in
knowing whether it was coined by the early church or
particularly
35
back
Jesus
himself
it
Those favouring the early church as the original
to
whether goes
inclined
believe
title
the
to
that there was actually no exclusive twelve
are
more
of
source
followers of Jesus. To them, the concept of the Twelve was a development of tradition
36
in
keeping
OT
for
Israel.
tradition of having twelve tribes
the nation of
with the
probably
On the other hand, there are those who finnly believe that the Twelve did really exist, and
37
formed
it
Jesus
his
this group to serveas
traineesand main proteg6s.
that was
who
Despite the debate on the origin of the title and concept of "the Twelve," scholars
it
distinctive
term
the
that
the
primarily
carries
with
characterand elite nature of the
agree
281
Cor. 15:5.
29Mk.4: 10; 6:7; 9:35; 10:32; 11:11; 14:10,17,20,

and 43.
30Mt. 10:2,5; 19:28; 20: 17; 26: 14,20, and 47.
31Lk. 6: 13; 8: 1; 9: 1,12; 18:3 1; 22:3,47 and Acts 6:2.
32Jn. 6:67,70,7 1; and 20:24.
33W. Klassen,Judas: Betrayer or Friend ofJesus? (London: SCM, 1996), p. 34.
34j.Jervell, Luke and ThePeople of God, pp. 75-79.
35H.Maccoby, Judas Iscariot, pp. 22-33; 3449; 75-79.
36Seefor exampleW. Horbury, "The Twelve and The Phylarchs," in AITS32 (1986),
pp. 50305; R. Schnackenburg,"Apostles Before and During Paul's Time, M. Kwiran and W. W. Gasque,
trans., in, 4postolic History and the Gospel: Biblical and Historical EssaysPresentedto F. F. Bruce on
His Wh Birthday, W. W. Gasqueand R. P. Martin, eds., (n.a.: Paternoster:1970), p. 282.
37Forinstanceis R. Meye, Jesusand the Twelve (Grand Rapids: Eerdmans, 1968).
180
38
its
is
is
followers.
Jesus'
It
a group which a class on own, not
main
group which served as
to be mistaken with the other disciples or followers of Jesus. The fact that an apostle is
is
identified
he
Twelve,
the
therefore,
that
a
member
of
means
not only with an
as
named
honour
but
and
with
an
and
elite
group
which
commands
group
exclusive
ordinary
39
has
departed
has
left
leadership
Jesus
especially
most
after
and
all
responsibility
authority,
to this goup.
40
It is in line with this concept of membership in the Twelve that Judas' character
be
identity,
In
the
associated.
character, and
strongly
any
study
other words,
on
should
is
Twelve"
Judas
from
function
"the
the
conductedseparately
of
meaning and
apostleship of
is
first
in
Judas
Judas
the
at
all.
not
place without the accompanying
not a good study
description of being "one of the Twelve."
Judas would not have been the popular
"betrayer" if he was not a member of the Twelve.

The gospels have almost always introduced Judas Iscariot with two accompanying
41
descriptions:the first is that he is oneof the Twelve,andthe secondis his act of betrayal.
These descriptions seem to have been exclusive to Judas. His betrayal is not independent
from his title "one of the Twelve." Other apostleswho are also introduced individually in
, A2
the gospels need not be described as being "one of the Twelve.
We propose, therefore,
from
is
distinguish
Judas
Twelve"
"one
the other
the
to
title
the
that
of
not used simply
Judaseswho are in the apostolateor are identified to belong in the other group of followers
38CEJ. A. Kirk, "Apostleship Since Rengstorf. Towards a Synthesis," NTS 21 (1975), p. 253.
39GottfriedSchille (as Klassenquotes)has suggestedthatto be addressedwith the description
"one of the Twelve" is a "current designationof honour" for individuals; the predicate had its origin
66notfixed in a circle of people but from the church's recognition of the earliest followers of Jesus." Cf.
W. Klassen,Judas: Betrayer or Friend ofJesus, p. 34.
40j A. Kirk, "Apostleship Since Rengstorf," p. 253.
.
41Mt.26: 14,27; Mk. 4: 10; 14:10,20,43; Lk. 22:47; Jn. 6:70-71.
4'For example is the apostleJameswho is introduced as a "servant of God" yet without the
title "one of the Twelve," (Jam. 1:1).
181
43 the sumarne Iscariot is used to serve this purpose. Rather, we suggest that
Jesus,
of
introducing Judaswith the title "one of the Twelve" combined with his act of betrayal ought
to be understoodwith an element of sarcasmsuggestingthe horror of how an apostle who
belonged to the inner circle of disciples could have betrayedJesus.
This suggestion is supported by the two other occurrencesin the NT whereby an
is
introduced
with the title "one of the Twelve" (or a member of the Twelve)
apostle
identifying
in
his
instance,
denial
Jesus
"sin"
Jesus.
For
Peter's
with
against
of
combined
the passionnarrativecanbestbe appreciated

whenremindedof the scenewherethe apostle
"
being
follower.
Jesus
a
was recognisedas
Furthermore, a most important example is the
first and only instancewhere the apostle Thomas is introduced as a characterin the NT. In
Jn. 20:24, Thomas like Judas bears the title "one of the Twelve."
After such an
introduction the succeeding story presents how this apostle seriously doubted Jesus'
from
dead
disabused
his
(20:
25).
later
Thomas
the
and
of
confronted
was
resurrection
doubts by Jesus' personal appearancecomplete with the evidence of the "print of the nails"
body
Jesus'
(Jn.
20:
26-3
"mark
1).
the
on
side"
on
and
6.1.3.3 The Traitor.

There are four referencesin Luke-Acts which deal with Judas in relation to his betrayal of
Jesus: Lk. 22: 1-6,21-23,47-53,
and Acts 1:16-20. Lk. 22: 1-6 opens the narrative by
immediately introducing the brains behind the plot to kill Jesus- the chief priests and the
These
having
destroy
Jesus.
But
to
the question of
groups
are
portrayed
as
resolved
scribes.
how to carry out this plan without getting retaliations from the people is anothermatter.45
43Cf. Judas son of James in Lk 6: 13-16.

44Lk. 22: 54-62.
45Theretaliation as implied by the phrase"for they feared the people" in Lk. 22:2b.
182
By stating this devious plan up front and to executesuch a plot without the crowd knowing
it, the author portrays the religious leaders as the ones who are primarily responsible for
Jesus' death.
While the primary responsibility of Jesus' death may rest upon the religious leaders,
46 For example, in 22:3, the betrayer is
Judas' role as betrayer is equally emphasised.
in
presented such a way that he is not to be mistaken with any other characterin the sceneas
he is strongly and specifically described as, "the one no other but Iscariot, that who is a
memberof the Twelve.9-A7This descriptionis followed up with the phrase"he went away
and conferred with the chief priests and officers how they might betray him to them"
(22:4).48 The story goes on to show that the religious leaderswere glad of Judas' plan of
betrayal, and have agreedto reciprocate him with money (22:5). The plot to kill Jesushas
been finalised and summarisedby the author in 22:6. All the elements,therefore, of what is
49
be
"verbal
in
destroy
is
laid
Jesus
to
a
contract" order to
out: (1) Judas- the
supposed
inside man, agrees;(2) Judasfinds the perfect opportunity to betray Jesus;(3) Judasis to do
this without the knowledge of the crowd. All theseelementsindeed lead any readerto agree
that there is no better description to depict Judasother than the "traitor. "
There is, however, one important aspect in the story which mitigates the role of
Judasas traitor. The author, while indeed portraying Judasas the betrayer, addsthe fact that
"Satan entered into Judas" (Lk. 22:3a) before the deal with the religious leaders was
Klassen
rightly observesthat "only in Luke does Satanenter
contracted.
50
,,
Judas.
46K. Hein, "Judas Iscariot: Key to the Last-Supper Narratives?, " NTS 17 (1970-7 1), 228.
p.
47MYparaphrase.
481ncontrast with Mk. 14:10 and Mt. 26: 14, Luke has the
phraseical aWTn7dt'; (officers)
suggestingthat temple authorities were involved in the plot to destroy Jesus(cf 22:52). Cf. I. H.
Marshall, The Gospel ofLuke, p. 788.
490r as J. B. Greenterms it as "human stratagems," The Gospel
ofLuke, p. 752.
50W.Klassen,"Judas Iscariot," inABD vol. 3, 1093.
p.
183
Although Klassen's comment that "Luke, ftuthermore, sets Judason equal footing with the
he
because
Temple
the
goes to negotiate with
and
officers
of
priests
chief
51
,,
them,
we
believe that it is more precise to say that Judas' meeting with the religious leaders aims to
by
from
(i.
Jesus'
the
to
the
one
of
the
camp
enemies'
camp)
allegiance
of
e.,
reversal
show
Twelve.
52
Finally, Lk 22:47-53 speaksof the drama of Jesus' arrest. The cutting off of the ear
betrayal
betray
by
Jesus,
Judas
the
to
of
the
scene
all
make
which
supposed
was
manner
and
his
identifies
by
intense.
dramatic
Here,
the
traitor,
the
surname
not
author
and
quite
Iscariot (as he did in 22:3), but by his title of being "one of the Twelve" (22:47b).
Moreover, the addition of the descriptive phrase"the man called Judas" makes no mistake
betray
Jesus
identify
betrayer.
Lastly,
to
the
to
the
with a
attempt
author
wants
as
on who
"kiss" does not heighten the relationship betweenthe "apostle and his leader" but primarily,
53
betrayal.
the extreme treacheryof the apostle's
From the descriptions of the author on Judas and his betrayal in Lk. 22, we find the
following features: First is the consistent use of the term "betray;" secondis that the act of
betrayal points to no other than Judas; and third is that Judas is referred to as "one of the
Twelve. " The next issue we want to resolve now is how these Judasfeatureshave affected
the Christian community and the readers of the narrative. Recalling what G. Schille has
51W.Klassen,"Judas Iscariot," in ABD vol. 3, p. 1093.

52Unlike in Lk. 22:3-6 where Judasis namedas the betrayer of Jesus,Lk. 22:21-23 mentions
the presenceof a traitor but doesnot identify Judasto be that person at all. Cf. H. Maccoby, Judas
Iscariot, pp. 52-53. We are not suggestingthat Judasis not the betrayer. However, Green's
is
He
this
significant.
passage
suggeststhat,
on
observations
the author showsno interest in naming the betrayer, and his identity is unknown to those at
the table. Luke leavesthe apostlesto discussamongthemselveswho it might be; this is
troubling, since it suggeststhat any one of them is capableof breaking faith with Jesus.
J. B. Green, The Gospel ofLuke, p. 764. In other words, the role of betrayal is open to anyone
from the Twelve. And rightly so for in the samechapter another"betrayee' comes into the
before
interrogation
leaders
by
in
denies
Jesus
Jesus'
Peter
times
three
the
religious
picture.
22: 54-62.
53j. Green, Yhe GospelofLuke, p. 782.
184
54
honour
being
Twelve
the
prestige and
suggestedabout
of
counted as a member of the
we
,
want to know what designation do the Twelve now have in relation to the fact that Judas,
"one of the Twelve" led Jesusto his capture,and eventually, to his death? We suggestthat,
as much as the number of the apostleswas reducedto eleven becauseof Judas' betrayal and
demise, what greatly affected the apostolateis their reputation, their honour, and leadership
integrity before the Christian community. Judas and his apparent membership of the
apostolate poses a serious challenge to the Eleven's honour and leadership integrity.
Therefore, in order to fully understand how the apostles strongly defended themselves
against the way Judashad tainted their reputation, we need to orient ourselvesbriefly with
the concept of honour and shamein the NT period.
6.2. Honour and Shame Defined.

Honour
(, Ctt55)
is the sense of value or self-worth understood by the person or group
towards him/herself or themselves. This understandingof self-worth depends(especially in

ancient societies) on the value perceived or acknowledged by the society towards that
individual
56
This perception, however, also depends on how the individual
or group.
him
herself
to the society according to the set of values which is understoodby
or
projects
the same society. In Neyrey's words, "honour basically has to do with evaluation and social
do
What
is
he
How
think
this
people
of
person?
evaluated, positively or
perception:
negatively?957Honour, therefore, is one of the primary basesin measuring the person's or
54Seeour discussionin 6.1.3.2, n. 39.

55TheGreek word meaning"the price and value of
something," BAGD, p. 817.
56D. A. deSilva, TheHope of Glo?y: Honour Discourse
and New TestamentInterpretation
(Collegeville, Minnesota: Litrugical Press, 1999), p. 2.
57j H. Neyrey, Honour and Shamein the Gospel
5.
ofMatthew,
p.
.
185
58
the group's social standing within the society. Social anthropologists of the classical
world look at the concept of honour in the Mediterraneanworld as a "pivotal value."9 It is
honour
is
to
that
see
surprise
associatedwith the qualities of power and wealth, the same
no
60
have,
to
and which their clients count on.
qualities patrons are supposed
Shaine, on the other hand, may be defined from two perspectives. First, it can be
seen as a positive quality. It is the quality of "sensitivity" to the opinions of the society.
The senseof being concernedwith anything that will bring ill repute to the reputation of the
individual, group, or family is viewed as a good quality.
Second, shame can also be
understood as the negative correlate of honour: "That is, to lose honour, be humiliated, be
be
disgraced,be ridiculed.-)16l
shamefully,
act
ashamed,
58J.H. Hellerman, "Challenging the Authority of Jesus:Mark 11:27-33 and Mediterranean

Notions of Honor and Shame," in JETS 43 (2000), p. 217.
"For an understandingof the label "Medtiterranean," seeB. J. Malina
and J. H. Neyrey,
"Honour and Shamein Luke-Acts: Pivotal Values of the MediterraneanWorld, " p. 4 1. Also J. H.
Neyrey, Honour and Shamein the GospelofMatthew (Westminster: John Knox Press, 1998), pp. 8-9.
60H.Moxnes, TheEconomy ofthe Kingdom,
pp. 36-38.
61K.C. Hansonand D. E. Douglas,Palestine in the Time
ofJesus: Social Structures and
Social Conflicts, p. 203. It is interesting to note that honour and shamealso have a male and female
has
It
two aspects,the sexual and moral divisions of labour, (Malina and Neyrey describes
component.
this component under the title "Gender-BasedHonour." B. B. J. Malina and J. H. Neyrey, "Honour and
Shame in Luke-Acts: Pivotal Values of the MediterraneanWorld, " in TheSocial World ofLuke-Acts:
Modelsfor Interpretation, J. H Neyrey, ed. (Peabody,Massachusetts:Hendrickson, 1991), pp. 25-65,
4
1..
Also
B.
B.
J.
Malina, TheNew TestamentWorld: Insightsfrom Cultural
p.
especially
4nthropologY (n.a.: SCM Press, 1981). Although studiesin the concept of honour and shamehave
.
largely been influenced by social anthropologistslike J. K. Campbell, Honour, Family and Patronage:
A Study ofInstitutions and Moral Valuesin a GreekMountain Community (Oxford: Oxford University
Press, 1964); seealso Honour and Shame: The ValuesofMediterranean Society, J. G. Peristiany, ed.
(London: Weidenfeld & Nicholson, 1965).
The sexual division understandshonour primarily as a male aspect. This meansthat the
for
is
the loss of honour. SeeD. D. Gilmore, "Honor and Shameand the Unity
shame
of
males
concept
of the Mediterranean," D. D. Gilmore, ed., American Anthropological Association Special Publication,
22 (Washington D.C.: American Anthropologies Association, 1987), pp. 4,8-17. The female aspect
honour.
has
Thus,
issue
the
to
the
as
sensitivity
preserve
shame
shame
a negative
while
of
views
it
has
for
males,
a positive value for females.
connotation
The moral division of labour, on the other hand, is that which defines honour and shamefrom
the moral values viewpoint of the society. Thus, female honour covers issuessuch as the "female
sexual exclusiveness,discretion, shyness,restraint, and timidity. " It concernsprimarily with the
preservation of the female senseof sexual"purity. " Males concernthemselveswith their duty to
protect their wife's, sister's and daughter'spurity. The shameof any thesefemalesmeansthe
dishonour of the male who is the leader of the household. B. J. Malina and J. H. Neyrey, "Honour and
Shamein Luke-Acts," p. 42.
186
6.2.1 How Honour is Gained.

Honour is either ascribed or achieved. Ascribed honour takes place through birth, family
is
in
the
or
endowment
of
someone
who
superior
status and power. The
connections,
honour which the individual or group receives,therefore, is somethingthat was not laboured
is
for.
It
received primarily from being born into it, i. e. from family or kinship,
or worked
62
by
(such
king
loyal
bestowed
f
a person of power
as a
or governor upon
riends).
or
Achieved or acquired honour is something received or earnedby the individual or
is
This
through
merits.
normally attained by doing benefactions, military duties,
group
athletic excellence and other services to superior people, the community, or even to the
kingdom.
Patrons or groups, especiallythose who have political ambitions,
or
nation
whole
in
highly
a
competitive market to acquire honour and be recognised. This method
engage
63
local
elections come.
serves a very useful puipose particularly when
The senseof competition for honour is heightenedbecauseof constant challengesto
the honour of a person or a group. In fact, "any social interaction that takes place outside
family
friends
is
honour,
to
or
one's
circle
of
a
challenge
a mutual attempt to acquire
one's
"
honour from one's socialequal."64 This socialinteractionis known as "challenge-riposte,
a constant social tug of war, a gameof social push and shove.
6.2.2 Group Honour.

An important element in the concept of honour and shame which is very relevant to this
thesis is that of collective or group honour. These social groups have two dimensions:
Natural
families,
to
voluntary.
groups
or
refer
villages, or regions which possess
natural
62j. J. Hellerman, "Challenging the Authority of Jesus," p. 218.

63K. C. Hansonand D. E. Douglas,Palestine in the Time ofJesus, pp. 70-73.
64B.J. Malina. and J. H. Neyrey, "Honour and Shamein Luke-Acts," p. 29.
187
65
in
honour collectively and all members participate
their preservation or protection.
Voluntary groups are groups in which membershipsare not based on kinship derivations.
Parties such as the Pharisees, Sadducees,Essenes, and Zealots are examples of these
As
groups.
such, the group of apostles especially that of the Twelve, may be
voluntary
66
belonging
A significant observation by Malina and
to
this classification.
viewed as
Neyrey should be emphasisedat this point. They arguethat,
In voluntary groupings, the membershave no sacredqualities as personsbecauseof
who they are in relationship to others (Idnship). Rather the posts, offices or
functions in these groupings bear the qualities otherwise embodied by persons in
natural groups. Now it is these posts, offices, and functions which are considered
sacredand pure, although many different people can hold them. As for the group in
general, the headsof both natural and voluntary groupings set the tone and embody
the honour rating of the group, so to speak- While the internal opinion as well as
public opinion are at work in natural groupings, in voluntary groupings public
67
is
opinion sovereign.
Thus for example,the honour rating of the Twelve apostleswas set by Jesushimself.
The honour which the group acquired was at a standardJesushad received, and the loss of
this honour, either from one or any of the Twelve, is a loss of honour for the whole group.
The loss of the group's leader is also the loss of the group's identity. Much worse, the loss
leader
due
betrayal
by
is
loss
its
followers
to
the
the
the
group's
of the group's
one
of
of
68
honourin its full extent.
65B. J. Malina and J. H. Neyrey, "Honour and Shamein Luke-Acts," p. 38.

66CEJ. H. Neyrey, Honor and Shamein the Gospel ofMatthew, pp. 27-29; B. J. Malina,
"Early Christian Groups," pp. 106-08,also "Patron and Client: The Analogy Behind Synoptic
Theology, " in FORUM 4 (1988), pp. 20-27. Seealso W. A. Meeks, TheFirst Urban Christians, pp. 7581.
67B.J. Malina and J. H. Neyrey, "Honour and Shamein Luke-Acts," p. 28. Italics
mine.
68Wewill expandon this aspectwhen we get to analysethe text in Acts 1. Cf. Chapter 7.
188
6.3 Summary.
In this section, we identified the ritual elementsin the ritual confrontation of Acts 1:15-26.
These include the charactersof Peter, Judas,and the method of the casting of lots. We also
briefly discussedthe concept of honour and shame. This concept servesas the background
to what we have proposed as the challenge-riposte situation between the Eleven apostles
hundred
brethren
in
the
twenty
the upper room. We suggestedthat the
and
one
and
leadership
issue
is
to
the
the
the
this
of
was
credibility
of
apostles
as
related with
challenge
Judasthe "traitor" beinga memberof the Twelve.
189
Chapter Seven
7.1 The Ritual Process in Acts 1: 15-26.
As we have proposed, we are reading the election narrative of Acts 1:15-26 as the event
face
final
is
This
their
the
the
apostles
confrontation.
ritual
ritual confrontation
phase
where
in the transition stage. It is the phasewhere the initiands are tested and tried as to whether
they will be able to measureup to the status they are being ordained to. In the case of the
apostles, Acts 1:15-26 is the stage where the Eleven respond to the challenge which
honour
their
and leadershipintegrity.
questions
In order to have a better understandingof how the election narrative works best from
the perspective of a ritual confrontation, significant historical issues need first to be
is
This
divided
into
first
In
therefore,
two
the
chapter,
major
sections.
section,
addressed.
issues
to
the
and
respond
review
concerning the purpose of the election narrative
we will
from the perspective of the historical method. This review will Pay particular attention to
two prominent views: (1) that the election was to complete the number of the apostlesto
twelve, (2) that the election is the beginning of the ftilfilment of Jesus' promise to his
disciplesin Lk. 22:30.

The second section is our study of the election narrative as a ritual confrontation.
This primarily entails the study of Peter's speechabout Judasand how the former leads the
in
intend
We
Judas'
the
to
to show
the
assembly
upper
room
election
replacement.
of
whole
that the speech is a defence speech and the election process is structured to resolve the
damaging effect of Judas' associationwith the apostolate. As a whole, we will argue that
the election narrative has the features of a ritual confrontation in the perspective of the
rituals of statustransfonnation.
190
7.2 The Purpose of the Election Narrative from a Historical Method.

The many titles which have been ascribed to Acts 1:15-26 are evidence to the contrasting
emphases defined by various readers of the text. Many scholars see the presence of two
independent traditions moulded together to form the present narrative!
As a result, one
2
it
favour
"Election
Matthias
"Defection
Judas.
Others
,,
,3
the
title
the
of
see as
over
of
may
5
Judas'A
,,
And
"Choice"
Matthias.
"Death
the
of
as against the
or even the "Enrolment of
there are also those who see Peter addressing his "First SPeech"6 as the heart of the
narrative.
The different titles which have been ascribedto the narrative of Acts 1:15-26 reveal
the difficulty in finding the focus of the whole Election story. In other words, the ability to
is
issues
"why
key
"
the
the
the
to
the
question
elections?
understanding many related
answer
is
Below
the
entire
election
account.
within
a survey of the two major arguments
embedded
intention
the
and purposeof the election narrative:
concerning
7.2.1 The Twelve as a Distinct Entity.

The first argumentis a view which placesits emphasison the Twelve as distinct from all the
" Karl Heinrich Rengstorf popularised this idea in his 1962 article The Election of
(,fiapostles.
'Of Judas,1:17-19, while of Matthias is 1:21-26. The NT preservestwo accountsof Judas'

fate. The other one is inMt. 27:3-10. This fact servesas evidencethat the Judastradition in Acts may
have been traditionally separatebefore the composition or its inclusion within the Election Narrative
by the author. Cf. C. K. Barrett, TheActs ofthe Apostles, p.92; also Max Wilcox, "The JudasTradition in Acts 1:15-26," in NTS 19 (1973), p. 445.
2E.g. K. H. Rengstorf,"The Election of Matthias," in Current Issuesin New Testament
Interpretation: Essaysin Honor of Otto Piper. Edited by William Klassen and Graydon F. Snyder
(London: SCM, 1962), pp. 178-192
3E.g. J. Dupont, "La destineede Judasprophetisee par David," in CBQ (1961), p. 41C
4A. D. Knox, "The Death of Judas(Acts 1:18)," in JTS 25 (1923-24), p. 289f.
5L. S. Thornton, "The Choice of Matthias," in JTY 46 (1945),
pp. 51-9. M. L. Soards,The
Speechesin Acts: Their Content, Context,and Concerns(Louisville, Kentucky: John Knox Press,
1994), p.26.
6Cf. G. J. Steyn,Septuagint Quotations in the Contextofthe Petrine and Pauline Speeches
of
the Acta Apostolorum (Netherlands:Pharos, 1995), p.40.
7SeeJ. Crehan,"Peter According to the D Texts of Acts," in Theological Studies 18 (1957),
pp. 596-603.

ff8
Matthias in Acts 1: 15
191
Rengstorf attemptsto answerthe question "What was Luke's aim

.
in reporting nothing but this one event, the election of Matthias, between Jesus' ascension
and the outpouring of the Holy Spirit?"
Although he admits that there is merit in
intention
that
the
original
of the narrative "between the Ascension and
speculating
Pentecost, the group of the Twelve, having been made incomplete by the betrayal and the
9
Judas,
by-election
deathof
wasmadecompleteagainthroughthe
of Matthias," Rengstorf
is
insufficient.
Initially,
he
Haenchen'slo
E.
to
that
this
see
assumption
relies
on
quick
was
looking
into
the significance of the Matthias Narrative within its function in the
method of
book of Acts, and furthermore, with the theology of the author of Acts himself. However,
he found that Haenchen eventually failed to answer his own questions. Rengstorf argues
that the "Matthias Narrative deals with a single event which seems to have no further
importance for the continuity of eventsas Luke deliberately relatesthem in Acts.""
Rengstorf, therefore, advanceshis own presuppositionsconcerning the intention of
12
the narrative. For Rengstorf,it appearsthat "the apostolateof the Twelve in its existence
independent
be
function
to
appears
of the will of those who became members of the
and
decision
is
Jesus.
This
"
Also,
the
to
that
to
means
come
up
with
apostles
entirely
up
group.
is
his.
had
And
before,
Jesus
twelfth
the
the
originally
appointed
apostles
still
choice of
as
third, the completion of the Twelve did not point to any function of the apostles as
hierarchical leadersof churches. Rather, what is indicative is that after the completion, the
13
for
leadership
of service.
new set of apostleswere prepared a
8K. H. Rengstorf, "Tbe Election of Matthias," pp. 178-192.

9K. H. Rengstorf, "The Election of Matthias," p. 182.
10Cf.E. Haenchen,Die Apostelgeschichte(Meyer, Kritisch-exegetischerKommentar
[Gottingen, 12fled., 1959], 111,123).
11K.H. Rengstorf,"The Election of Matthias," p. 180.
12
E. Haenchen,TheActs ofthe Apostles (Oxford: Basil Blackwell, 1971), p. 184.
13Lk. 22:26; cf. K. Giles, "Is Luke an Exponent of 'Early Protestantism?' Church Order in the
Lukan Writings (Part I), " EvQ 54 (1982), pp. 193-205;(Part 2) EvQ 55 (1983), pp. 3-20.
192
From these presuppositions,Rengstorf concludes that the election narrative, by the
his
Twelve,
Israel
"continuing
Jesus
the
the
of
as
shows
unbroken
claim
of
on
completion
lets
disappear
"
After
Pentecost,
Luke
Twelve
the
so as to place emphasison the
people.
14
importance
Spirit,
placing secondary
on church organisations.
work and guidanceof the
Max Wilcox finthers the idea of the completion of the Twelve. While his arguments
bTt
from
his
the
several
points,
main
contention
revolves
around
phrase
come
fiv
(lit.
tv
gtv.
He recognisesthat while Judas occupied a
ICoC'C7jPtO9Ij0vO numbered)
15
it
his
failure
his
to perform this role which necessitated
special role, was
replacement.
Wilcox's lead came from his parallel study of the Palestinian Targurnim to Gen. 44: 18, a
is
in
in
MT,
LXX,
Targurn
Targums
the
that
the
the
absent
and
even
major
such
as
narrative
Onkelos. The Targum to Gen. 44: 18 narrates an extended story of the Haggadah which
deals with the story of Benjamin being caught with Joseph's silver cup in his sack. In this
how,
Judah
states
commentary,
Simconand Levi had avengedthe humiliation of their sisterDinah "who was
...
not numberedwith us among(lit. from) the tribesandwill not receivea portion and
sharewith us in the division of the land... How much more, he argues,will his
its
for
it
has
Egypt
to
the
the
not
return
sheath
until
slain
whole
population
of
sword
sakeof Benjaminwho - unlike Dinah - was "numbered"with us amongthe tribes
16
land.
in
division
the
the
andwill receivea portionandsharewith us
of
For Wilcox, there is a formula present in these parallel texts. The mention of the phrase
"for he was numbered among us," (first in the negative sense with Dinah, and then
developed
Benjamin)
how
has
been
being
"numbered"
the
with
shows
conceptof
positively
is
This
in
how
Judas
Acts
to
same
phrase
strikingly
used.
similar
was
referred
with
and
1:17. Wilcox concludesthat the similarity of the phrase in Acts 1:17 with that of both the
Dinah and Benjamin accounts in the Palestinian Targurn of Gen. 44: 18 highlights Judas'
14
K. H. Rengstorf,"The Election of Matthias," pp. 191-92.
15MaxWilcox, "The JudasTradition in Acts 1:15-26," p. 448.
16
Max Wilcox, "The JudasTradition in Acts 1:15-26," p. 447.
193
his
in
him
because
Twelve,
the
thus,
the
to
and
urgency
of
replace
central significance
failure to carryout his office.17
7.2.2 The Election Narrative As the Fulfillment of Jesus' Promise in Lk. 22:30.
The secondargument comes from a slightly different premise. According to Jacob Jervell,
Luke's concept of Israel's return to sovereignty is comprised of significant eventsleading to
the establishment of the eschatological kingdom.
The significant events include the
restoration of the Temple, the return of the remnant and the gathering of the twelve tribes,
the inclusion of the Samaritansand Gentiles into the fold, the rule of the new Davidic king,
'
8
"Judges"
Israel.
the
apostlesas
of the twelve tribes of
and the role of
Of these events, the role of the apostles as judges is our interest. There are those
in
book
is
Twelve
Acts
fulfillment
the
the
the
that
the
role
of
of
of the promise of
say
who
Jesus in Lk. 22:28-30. The text states,"You are those who have continued with me in my
trials; and I assign to you, as my father assignedto me, a kingdom, that you may eat and
drink at my table in my kingdom, and sit on thronesjudging the twelve tribes of Israel."
Opinions slightly differ on whether the fulfillment of the promise in Acts is partial
The
"Partial
fulfillmenf'
eschatological.
purely
or
have
believes
the
that
apostles
view
in
in
displays
Acts.
instance,
Acts
5:
1-11,
Peter
For
their
roles
as
rulers
exhibiting
started
his role as ajudge deciding the fate of Ananias and Sapphira. Thus, R. Denova arguesthat,
Acts 1:15-26,thereplacementof Judas,is a storywhich both reaffirmsthe authority
that the restorationof the twelve
grantedto the apostlesin Lk. 22 anddemonstrates
has to happenbeforethe outpouringof the Spirit in Acts 2, "upon the houseof
Israel." Subsequently,
we find Peterliterally servingin his capacityof judge over
AnaniasandSapphira(Acts 5:1-11),thus,confirmingLk. 22:30.19
"Max Wilcox, "The JudasTradition in Acts 1:15-26," p. 448.

18Cf.J. Jervell, Luke and ThePeople of God: A New Look At Luke-Acts (Minneapolis:
Ausburgh, 1972), pp. 75-77.
19F-Denova, The ThingsAccomplishedAmong Us: Prophetic Tradition in the Structural
pattern ofLuke-Acts, (Sheffield: Sheffield Academic Press, 1997), p.70.
194
Likewise, the teachings (2:43), miracles (2:44), and most especially,the community's laying
of possessionsat the apostles' feet (4:32-37) show the submission of the people to the new
leaders of Israel. An example of this view is J. B. Chance who statesthat, "The opening
chapters of Acts present, therefore, the fulfillment, or at least a proleptic fulfillment, of the
in
king,
Lk
22:
28-30.
The
twelve
the
rule
of
conjunction
apostles
with
messianic
promise
the twelve tribes of eschatologicalIsrael.920
On the other hand, the "eschatological fulfillment" view contends that since the
twelve tribes have not been restored and Jewish resistance in Acts prevents the apostles
from functioning as governors of the whole Jewish people, the apostleswill exercise their
21
in
Israel.
rulership only the eschatological
While both the "partial" and the "complete fulfillment" views contest the realization
few
is
dispute
1:
15-26
Acts
Jesus'
to
the
the scenewhich
that
apostles,
scholars
promise
of
in
Jesus
Lk.
22:
28-30.
Acts
1:
15-26
the
promise
of
speaksof the replacement of
effects
Judas by the election of Matthias as the twelfth apostle, thereby completing the number of
the twelve apostlesfor the twelve tribes of Israel. Right after the completion of the twelve,
the outpouring of the Spirit takes place (Acts 2: 1-4). According to prophetic traditions the
Spirit's outpouring signals the start of Israel's restoration (e.g. Ezek. 39:25-29). Thus, some
before
Spirit's
Luke
the
this
the
the
as
reason
why
placed
election narrative
scholars see
forces
Denova
"Hence,
Again
the
argues,
events
replacement
a
prophetic
order
of
arrival.
it
located;
be
Judas,
they
the
to
well
as
other
as
elements
are
of
story,
put preciselywhere
of
,, 22
little
senseto place them anywhereelse.
make
would
20j B. Chance,Jerusalem,the Temple,and the Newlge in 4cts, (Macon, Georgia: Mercer

.
University Press, 1988), p. 8 1. Also L. T. Johnson,Literary Function ofPossessions,pp. 166-67;
Franklin, Christ the Lord, pp. 97-99.
21R.C. Tannehill, Luke, (Nashville: Abingdon Press),p. 319.
22R. Denova, The Things,4ccomplished,p. 70.
195
The completion of the number of the twelve apostles paves the way for the
fulfillment of the prophecy on the restoration of the twelve tribes.
Acts 1:15-26 is,
therefore, the induction of the twelve apostles into their rulership of the restored Israel.
Apart from Denova and Chance, Jervell and. Nelson share the same reasoning. Jervell
mentions that the need to have a complete number of twelve apostleswas only for a certain
duration. In his book Luke and the People of God, he statesthat,
In the unique farewell discourse in Luke 22:24-30 the Twelve are given an
eschatological role as the future regents over Israel. The text signals Luke's
conception of the apostolate. In the question from the Twelve (Acts 1:6) the
resurrection and the outpouring of the Spirit are interpreted as heralding the
23
Israel.
restoration of
Jervell's study picks up the idea that the election of Matthias was a direct result of Jesus'
his
disciples
in
Lk. 22:30.24Likewise, Peter K. Nelson in his Leadership and
to
promise
Discipleship: A Study of Luke 22:24-30, discussesin detail the relationship of Lk. 22:30
with the purpose of the election in Acts. Nelson ends up by saying that, "The need to
describe at length the replacing of Judas(Acts 1:15-26) reveals Luke's concern to show the
reconstituted circle of twelve apostlesas correspondingto the twelve tribes of Israel.1125
The two views we surveyed agree on the purpose of the election story as the
Twelve
the
of
apostles. They, however, slightly differ from the premise of the
completion
itself
purpose
The first view places emphasis on the completion of the number of the
Twelve. This is in keeping with the identity of the Twelve as being establishedby Jesus
himself andalsobeingdistinct from the otherapostles.The secondview stronglybringsin

the function of Lk. 22:30 and uses the concept of the "Promise-Fulfilment" method in
understanding the purpose of the election story. This view argues that the purpose of the
23j. Jervell, Luke and ThePeople God, 76.

of
p.
24j. Jervell, New Testament7heology. The Theology
oftheActs oftheApostles (Cambridge:
University Press, 1996), p. 75.
25p K. Nelson, Leadership and Discipleship, 222.
p.
.
196
his
fulfillment
Jesus'
to
in
Twelve
the
to
the
to
promise
of
order see
election was complete
had
betrayal
Israel.
Judas'
judges
being
the
to
the
tribes
causeda
twelve
new
of
apostlesof
in
had
filled
by
be
therefore
to
a new apostle.
and
vacancy
7.3 Twelve Apostles for Twelve Thrones?

As indicated by our survey above, many scholars argue that the need to complete the
Twelve is to fulfil Jesus' promise to the apostles in Lk. 22:30. Apparently, there are
To
Israel.
judges
be
tribes
the
to
the
twelve
to
twelve
to
of
new
apostles serve as
supposed
in
fulfillment
Jesus'
is
in
it
Acts
1:
15-26
the
the
promise
of
start of
seenas
other words,
put
Lk. 22:30, in that Peter has to call an election to fill in the post of the twelfth apostle to
"twelve
him
his
betrayal
Judas'
Jesus
Judas.
the
on
supposed
privileged seat
of
cost
replace
judges
for
"twelve
to
the
over the
serve
as
apostles"
who
were
thrones" made available
26
Israel.
"twelve tribes" of the new
The election in Acts as the beginning of the fulfillment of the promise in Lk. 22:30
565cim
The
if
for
disturbing
been
have
phrase
problem.
one
a perfect scenario not
would
Op6vot (twelve thrones) in Lk. 22:30 does not exist. Strictly speaking, Jesus did not
22:
30.
Instead,
in
Lk.
his
thrones
to
twelve
the
what we
twelve
of
apostles
context
promise
(Op6VCOV) 27
haveis simply the word "thrones"
; andthe suggestionthat eachapostlewill get
imported
is
idea
Israel
the
twelve
tribes
throne
obviously
an
of
and rule one of
to sit on a
from its only extant parallel - Mt. 19:28.28
26SeeR. Denova, The ThingsAccomplishedAmong Us: Prophetic Tradition in the Structural
pattern ofLuke-Acts, (Sheffield: Sheffield Academic Press, 1997), p.70; J. B. Chance,Jerusalem, the
Temple, and the New Age in Acts, (Macon, Georgia: Mercer University Press, 1988), p. 81. Also L. T.
Johnson,Literary Function ofPossessions,pp. 166-67; Franklin, Christ the Lord, pp. 97-99; R. C.
Tannehill, Luke, (Nashville: Abingdon Press),p. 319; J. Jervell, Luke and the People of God. A New
Look at Luke-Acts, (Minneapolis: Ausburgh, 1972), p.82.
27Seeline 2 of the parallel passageI have provided.
28Theconceptthat eachapostlewill rule one of the twelve tribes of Israel is also an inferral
from the text. Neither Matthew nor Luke directly suggeststhe reasonthe individual rulership of each
it
by
he
James
Jervell
that
the
Jacob
was
not
replaced
otherwise
as
rationalizes
understood
tribe.
197
1
2
3
4
5
Mt. 19:28
Ical i)gp-tq Ent
8c68e-KaOp6voi)q
icpivovceq
'cdcq86561cccuxaq
'10'1*lcypcc),
Lk. 22:30
Ent
lcccoaecroe
Ical
Op6vu)v
lcpivovTe;
Mftlca
ol)xdq
Cdcq
'LO'J* lcrpcxP
Transferring the idea of "twelve" thrones from Mt. 19:28 to Lk. 22:30 raisessome important
is
in
Matthew
from
"reward"
For
the
the
saying appears
which
context
example,
concerns.
Markan
Closely
its
from
the
different
Lukan
material,
with
similar
counterpart.
radically
Matthew has the saying in a context beginning with the "household" instructions (Mt. 19:115 H Mk. 10:1-16), the Rich Young Ruler (Mt. 19:16-22 H Mk. 10:17-22), and entering
God's kingdom (Mt. 19:23-30 H Mk. 10:23-31). Luke, on the other hand, placeshis version
"
Narrative,
beginning
"Passion
the
the
specifically right after
the
of
so-called
at
saying
of
Jesus' and the disciples' celebration of the Passoverfeast (Lk. 22: 1-38). The Lucan parallel
both
Matthew
in
is
found
In
Lk.
18:
15-30.
Mark's
these
Matthew's
stories,
and
to
contexts
Lk.
(//
19:
27
Mt.
in
10:
29
follow
Mk.
Mark
Peter
Luke
the
and
up until
question of
and
18:28).
The response of Jesus to Peter's question becomes longer in Matthew as the
this
appears
at
point.
reward-saying
The majority of modem scholarsread Lk. 22:30 with the Matthean parallel in mind.
For many of these scholars, the absenceof &65F-icain Lk. 22:30 is not a problem. The
M8exoc
Op6vcov
have
dropped
before
Luke
all
circumstantial
and
are
may
why
reasons
before
"twelve"
do
the
the
quantitative word
therefore
not warrant vetoing
reading of
30
difficulty
include:
(1)
had
Luke
from
in
19:
22:
30
Mt.
28
These
Lk.
reasons
thrones
.
for
by
in
is
having
Herod
Acts
12:
2
twelve
tribes
thirteen
to
only
regents
avoid
martyred
when
apostles
Luke
God,
82.
See
J.
Jervcll,
People
the
to
p.
and
of
rule.
available
29TbiSphrasecomesright after lcptvovEeqin Luke's version.
30Hcnce,"It may be presumed,however, that Luke's text still implies twelve thrones to match
(Acts
1:12-26)." P. K. Nelson,
'
Judas
Israel.
"So
the
to
tribes
necessity
replace
twelve
of
the
Leadership and Discipleship, p. 212, also n. 179.
198
31
believe
Judas.
Fitzmyer
that the author of the third gospel
to
throne
and
others
assigning a
had a problem of designating a throne for Judas whose plan of betrayal had just been
Mftica
Q32
by
deleting
by
Jesus.
Luke,
therefore,
altered
revealed
and thus eliminated
Judas from the list of Jesus' beneficiaries; (2) Luke wanted to widen the application of the
33 Peter Nelson objects to this suggestion since the idea of judging or ruling
promise.
34
distorted
is
limited
"becomes
when accessto thrones significantly
;,, (3) Luke, for purely
just
often
replaces
a
repeatednoun with a pronoun, sometimesapparently
stylistic reasons,
35
to avoid repeating the same noun; and (4) Luke and Matthew simply had two different
36
Q.
sourcesother than
The weakness of the reasonswe have just enumeratedlies in the great degree of
Luke
has
his
for
It
that
the
that
was
one
some, the
who
altered
sources.
seems
assumption
Lucan redaction of Lk. 22:30 has become a fact rather than a theory, making the possibility
865p-iccc
insertion
One
Matthean
of
strongly
remote.
must
of a
constantly be reminded
betweenMatthewand
that Q is no morethana working hypothesisto explainthe agreement
Luke over a large body of Jesus' sayings,and, barring the unlikely event of such a document
being discovered, always will be. Moreover, it may also have been possible that (as I. H.
Marshall concurs) that the two evangelists could have been dependent on two different
different
Q.
907
"or
two
on
more
probably,
recessions
of
sources,
But for argument's sake, there are also viable reasonsto believe that Matthew was
the one who has altered his version of the saying. One example is C. K. Barrett who has
31E.g. J. Fitzrnyer, Luke X-XXIV, p. 1419; P. Nelson, Leadership and Discipleship, p.216.
32Very helpful in this areaof discussionis J. S. Kloppenborg, TheFormation of Q:
Trajectories in Ancient WisdomCollections (Philadelphia: Fortress, 1973),pp. 1-102.
33E. E. Ellis, The GospelofLuke, p. 256; Cf. I. H. Marshall, Yhe Gospel ofLuke, p. 814.
34p K. Nelson, Leadership and Discipleship, p. 216.
.
35H.J. Cadbury, TheStyle and Literary Method ofLuke (Cambridge,MA: Harvard University,
1920), p. 83ff.
36A.M. Hunter, The Work and WordsofJesus (London: SCM Press, 1950), p. 160,186; B. F.
Streeter, TheFour Gospels(London: Macmillan & Co. : 1924), p. 288.
371H. Marshall, 7he GospelofLuke, p. 815.
.
199
38
"in
(1)
the
Matthew:
He
the
interesting
that
phrase
affixed
scenario.
suggests
an
raised
is
%tyyF-vcoiq);
dropped
"I
(na,
(2)
the
the
clause
phrase appoint you .. ." since
new world
Man
Son
free
in
(3)
"Whenever
by
Rev.
3:
21;
the
the
the
on
sits
of
added
variant
assumed
throne of his glory" and then further added the word "twelve" before "thrones" in order to
is
idea
between
his
Jesus
The
the
apostles.
of parallelism also
parallelism
and
enhance
39
betrayer.
in
he
by
Gundry
Matthew
the
no
mentions
as
sees
new
context
welcomed
Jacobsonstrongly supportsthis view. He adds,
Matthew, but not Luke, specifies "twelve thrones." This is important because
"twelve thrones" may imply the notion of the "Twelve" (disciples or apostles). But
does not specify how many thrones there
Luke's version, "on thronesjudging
.. ."
are, and thus need not entail the idea of the "Twelve. " Here Matthew is probably
have
is
first
because
it
Luke
"twelve"
It
that
the
possible
eliminated
will
secondary.
implied the inclusion of Judas, who figures prominently in this context. But this
seems unlikely, because Luke knew that Judas' place among the twelve was
likely
he
(Acts
is
Judas'
1:
15-26).
It
tells
us
about
replacement
more
unalterable;
that Matthew added "twelve" (he refers to the disciples in his context) than that
Luke ornitted it-40
Yet beyond the redactional4l issues involved between the reward-sayings of Lk. 22:28-30
is
fulfillment
Jesus'
28:
30,
Matthias
Mt.
the
the
the
of
question
of
whether
election of
and
does
be
best
by
In
in
22:
30
Acts
1:
15-26.
Lk.
the
other
words,
can
answered
only
promise
is
indeed
1:
Acts
15-26
direct
Luke-Acts
the
that
the
to
reader
understand
of
author
fulfillment of Lk. 22:30? Our investigation has led us to believe otherwise.
38C.K. Barrett, TheActs of the Apostles,p. 55. Seealso J. Baumgarten,"Tbe Duodecimal

Courts of Qumran, Revelation, and the Sanhedrin," in JBL 95 (1976), pp. 59-78.
39R.H. Gundry, Matthew, p. 394.
40A.D. Jacobson,TheFirst Gospel: An Introduction to Q. (Sonoma:CA: Polebridge, 1992),
M&iccc:
Matthew
have
Matthew
Fledderman
three
247.
uses
reasons
raises
why
could
added
p.
he
he
his
frequently
freely.
Although
from
occasionally
sources,
more
omits
numbers
quite
numbers
he
he
from
1:
3);
identifies
finds
his
days"
Mk.
he
(e.
"forty
the
them;
numbers
repeats
on
sources
g
adds
disciples and the twelve. He refers three times to the twelve disciples (Mt. 10:1; 11:1; 20: 17) and once
to the "twelve apostles" (Mt. 10:2), cf. H. T. Fledderman,"The End of Q," in SBL Seminar Papers 29
(199o), pp. 6-7. Seealso S. C. Barton, Discipleship and Family Ties in Mark and Matthew
(Cambridge: CUP, 1994), pp. 207-08; R. E. Menninger, Israel and the Church in the Gospel of
Afatthew (New York: Peter Lang, 1994), p. 156; J. S. Kloppenberg, "The SayingsGospel Q and the
Quest of the Historical Jesus," in HTR 89 (1996), p. 327.
41Aredaction-critical study of the saying in Mt. 28:30 and LL 22:30 is in the Appendix of this
thesis.
200
7.4 Is Acts 1: 15-26 the Fulfillment of Lk. 22:30?
If Acts 1:15-26 is the story by which the author wants to tell his audiencethat Jesus'
indirect
is
in
be
fulfilled,
Lk.
22:
30
then
this
the
or
can
probably
one
of
most
now
promise
has
instance,
between
For
the
the
author
conveyed
such
a
message.
only
parallel
ways
vague
Acts 1:15-26 and Lk. 22:30 is the number of the inner circle of Jesus' apostleswhich is
twelve. Apart from this, the author leaves no clue or evidence at all whatsoever for the
be
that
the
the
taken as the
to
reading
of
election
understand
narrative
should
reader
fulfillment of Lk. 22:30.
Scholars point to the phrase which Peter uttered in his speechwhich states"for he
(Judas) was numbered among us and was allotted his sharein this ministry" in Acts 1:17 as
the all important evidenceto understandActs 1:15-26 as the fulfillment of Jesus' promise in
Lk. 22:30. If this is so, why has the author opted to say it this way?. Why is it so indirect?
Why has the author not clearly identified the election of Judas' replacement as the
fulfillment of Jesus' promise in Lk. 22:30? While Peterwas clear in stating that Judas' fate
fulfillment
in
he
book
(1:
Psalms
20),
the
the
of
what
was
prophesied
of
gives no
was
is
in
had
fulfilment
Jesus
the
that
election
any
way
also
a
what
promised them
of
statement
beforeduringtheir last supperwith him.

Does Acts 1:17 necessarilyimply an invitation for the readersto recall the promise
Commentators
divided
issue.
in
22:
30?
While
Lk.
there
this
Jesus
are
on
are some who
of
42
indeed
in
is
in
Lk.
22:
here
3
0
Acts
1:
17
the
promise
others simply refer to
echoed
see that
the earlier use of the term in Lk. 22:3 where Satan is said to have entered Judas who was
from the "number (dcpt0gof))of the twelve. 943What is widely agreedamong exegetesis the
in
"lots"
his
in
1:
26
"allotted
the
to
the
the
casting
of
with
of
share
phrase
reference
42E.g. J. Fitzmyer, TheActs oftheApostles, p. 223.

43E.g. L. T. Johnson,TheActs ofthe. 4postles,p. 35.
201
lands
distribution
in
knows
here
1:
1744.
Biblical
the
tradition
of
or sharing
-of
ministry"
lot"
from
As
Levites
(see
Num.
14;
26:
55;
33:
53).
"by
God
16:
the
tribes
the
also
among
(Num. 18:21-26) have been known have received their shareof ministry of service by "lot"
(since Levites do not received properties of lands like the other tribes), the samelanguageis
in
description
in
Peter's
Judas'
the ministry.
of
share
understood
With 1:17, therefore, we are suggesting that it is possible to see the author's
being
Judas
"being
"identified
the
than
the
concept
as
on
of
with
group"
rather
emphasis
in
"
In
Judas
the
group.
other
words,
completes the essenceof the group as the
numbered
inner circle of Jesus' apostlesrather than simply a characterwho completes the number of
the apostles which is twelve. This is why, as we have argued, the need to replace Judas
does not necessarilyfall on simply completing the number of the apostlesbut rather because
has
been
by
from
Twelve
betrayal
how
the
the
as
a
group
seriously
affected
one of them.
of
Another significant point againstthe argumentthat Acts 1:15-26 is the fulfillment of
Lk. 22:30 is the apparent silence of Jesus about the whole "replacement of Judas" issue.
While Jesuswas very clear to the Eleven on his instructions for them to remain in Jerusalem
father
for
(Acts
is
instruction
1:
4),
the
the
there
promise
of
at all to make sure
no
and wait
that Judasis replacedor that their numbershouldbe twelve. For sure,the narrativeassures
the readersthat Jesuswas aware of Judas' absence(not to mention the fact that it was Judas
him),
during
forty-day
he
before
Eleven
his
betrayed
the
the
especially
period
was
with
who
(cf
3),
1:
Jesus
did
implications
issue.
to
yet
not
question
make
any
such
an
nor
ascension
Of course, this is also the caseagainst the author. In other words, why has the author kept
the characterof Jesussilent on this matter?
Then there is the issue of the criteria that were set to choose the candidates for
Judas' replacement(Acts 1:21-22). The author gives us the impression that such were the
"'See our discussionon the "Casting of Lots" in 6.3. Cf. L. T. Johnson,TheActs ofthe
202
is
is
in
Yet
for
fill
Judas'
there
the
to
no
again,
place.
one who
going
strict criteria
implication at all that thesestrict criteria are the standarddemandedfor thosewho are to
judges
future
Israel.
to
the
twelve
tribes
the
new
of
as
serve
Finally, when Matthias was elected, and thus, has completed the Twelve, no
in
is
back
is
for
Lk.
22:
30
the
to
that
the
on
now
given
reader
understand
promise
reference
its right track. The narrative of Acts 1 simply flows smoothly into Acts 2, leaving no room
its
be
inspired
in
is
Lk.
for
22:
30
to
that
the
the
the
on
readers
reality
of
promise
now
at all
its
fulfillment.
of
phase
next
It is from these observations that we are actually challenging the notion that the
is
15-26
beginning
fulfillment
Acts
1:
22:
Lk.
30. In other words,
the
the
of
of
of
narrative
is
has
demanding
Acts
1:
15-26
that
the
suggesting
are
election
of
a
more
we
narrative
what
We
than
the
to
the
the
to
twelve.
need
complete
number
of
apostles
contend
other
reason
that the whole election narrative is best understood from a social-scientific perspective.
And as we have been impressing since the beginning of this study, the election is the
had
in
Judas'
the
to
take
to
the
apostles
shame
which
which
response
social
measure
betrayal
has
be
leaders
the
to
the
act
of
created
of
upon
apostles'
reliability
scandalous
Christian community. If this suggestionis correct, then the beginning of the fulfillment of
Jesus' promise in Lk. 22:30 is pushedfurther beyond Acts 1:15-26.45
7.5 Peter's Speech: A Case of Diminished Responsibility.

In the perspective of the rituals of status transformation, in particular, the ritual
is
in
behalf
Peter's
defence
delivers
Eleven
He
this
the
speech
a
of
speech.
confrontation,
Apostles, p. 35; seealso J. Dunn, TheActs ofthe Apostles,p. 18.

45Foran excellent discussionon the issueof when the apostlesfully realised the falfilment of
Jesus' promise in Lk. 22:30, seeP. K. Nelson, Leadership and Discipleship, pp. 224-32. Especially
224-25.
211,
pp.
no.
note
203
happened
immediately
has
to
The
title
that
this
of
section
suggests
whatever
apostles.
Judas, especially his evil deeds,should not in any way implicate the rest of the members of
the apostolate. The following important aspectsin Peter's speechsupports our suggestion.
First, that the evil deedsof Judaswere the fulfilment of scripture ("Brethren, the scripture
has to be fulfilled.
16a). Second,the grotesquedescription of Judas' death depicts the

. ."1:
(1:
Judas
implies
18-19),
this
the extirpation and excommunication of
of
and
evil nature
Judas from the membershipof the apostles.
Before we proceedto discussthe two aspectsin Peter's speech,and in order for us to
in
the perspective of a ritual confrontation, let us again be reminded of the
the
speech
put
have
we
scenario
painted earlier:
suggested
1. The election of Matthias is the stepwhich the apostlesare taking in order to show
the people (those in the upper room and the readersof the text) that Judas is gone and is
by
be
broader
In
Acts
1:
15-26
the
to
someone
replaced
capable
context,
and
reliable.
going
is part of the author'spromotionthat indeedthe apostleshavebeentransformed;that Judas

the "traitor" is no longer part of the group, and that Matthias is ordained by God himself to
46
Judas.
fill in the place of
2. Peter's role in Acts 1:15-26 is a spokesman.47 He speaks,not in behalf of the one
hundrcd and twcnty pcoplc but in bchalf of (or as a membcr of) the Elcvcn apostIcs. That
Peter speaks in behalf only of the apostles is supported by the consistent focus of the
introduced
Eleven
fact,
from
by
In
the
the
time
the
apostles.
on
apostles
were
very
narrative
the author in Acts 1:3, until they are integrated and formally stand in the presenceof the
46Klassen's
observationsfit well in the sociological scenariowhich we havejust suggestedfor
Acts 1:15-26. In fact, Klassenhas statedthat "It is possible that the main point of thesestories for the
Luke
indication
Matthew
longer
Judas
Jesus
the
that
the
and
was
of
a
member
of
no
was
writers
W.
Klassen,
Judas:
Betrayer
"
1.
Friend
17
or
ofJesus,
p.
community.
"As we have also stated,Peter is the author's mouthpiece in telling his readersof the
transformation of the apostles.
204
is
forced
focus
It
14,
in
Acts
2:
therefore
the
the
the
a
narrative.
not
apostles
are
of
people
in
Jesus.
Twelve
Acts
1-2
the
the
that
of
all
author
centres
on
apostles
speaks
of
assumption
3. Peter's speechas a defence speechin behalf of their group is designedto argue
that the responsibility on the arrest and death of Jesus falls on Judas alone and that the
Eleven should not be held accountablefor what Judas had done. Furthermore, Peter not
honour
integrity
but
defends
the
the
and
of
group
of
apostles
also encouragesthe
only
(the
Judas'
to
the
they
to
take
agree
with
action
are
about
of
of
people
election
company
in
from
Judas
to
the
that
traumatic
order
assure
community
such a
experience
replacement)
happen
never
should
again.
and
will
4. The author's placement of the events (i. e. Acts 1:12-14 and 15-26) suggeststhat
48
the assemblyof the people happenedin the samesetting.
If this is a correct understanding
in
it
is
the
then
the
of
events
upper
room,
plausible to assumethat the picture of
sequence
of
Eleven
disciple
in
is
has
bearing
1:
14
between
the
the
and
other
groups
some
on
what
unity
in
is
1:
15-26.
What
the attempt of the
take
therefore,
to
place
we
are,
suggesting
about
have
first
Eleven
known
disciple
that
the
the
to
the
show
secured
support
of
other
author
disciples
family)
before
Jesus'
(such
the
their
they
as
women
and
embarked
on
groups
defencein the presenceof the largergroupof believersnumberingabout"one hundredand

twenty persons" (1: 15).
5. The one hundred and twenty personsin the upper room representthe body of the
Christian community to whom the apostles will serve as leaders. Some commentators
inclusion
in
"the
the
the
that
of
statement
company
of
was
all about one
persons9
suggest
hundred and twenty" (1: 15b) is simply a parenthetical clause. In other words, it is an
it
does
in
Or
belong
Fitzmyer
bluntly
the
statement,
not
originally
pericope.
as
unexpected
"The temporal reference"in thosedays" (tv Tdtq tgtpoct; Tatymt; ) connectsthis event to
the previous events.Cf. L. T. Johnson,TheActs ofthe Apostles,p. 34.
205
is
have
had
`50
It
Barrett
it,
"strange!
that
to
that
the
conclude
so
strange
statement
may
puts
been "an unfortunatelapsewhich Luke omitted to remove from his work. ,51 From the
larger
delivery
defence
Peter's
the
to
context
we
are
suggesting,
of
a
speech
sociological
fit
is
believers,
How
the
to
this so?
seems
scenario
well.
of
group
There is the remotest possibility that the author wanted to make a parallel picture
decision
the
current
making or approving body known as the Sanhedrin. Even while
with
this assumption of a parallel is seen by some as near absurdity, some commentators still
hundred
"one
the
the
possibility
of
equating
number
of
and twenty people" with
consider
52 1:6. Lake
in
is
found
M.
San.
and Cadbury believe
what
that, "It can scarcely be an
is
Twelve
by
is
10.
It
this
that
that
the
number
of
multiplied
remarkable that
accident
Sanhedr. 1:6 enactsthat the name of officers in a community shall be a tenth of the whole,
is
120
hold
'small
Sanhedrin.
5M
the
that
smallest
number
which
can
a
and
Although Lake and Cadbury's conclusion had long been challenged,no satisfactory
has
been
hundred
"one
to
the
the
given
explain
mention
of
and twenty persons"
answer
before Peter's speech. All that has been consistently posited concerning this issue is the
inappropriatenessand suddeninclusion of the phrasein the text.
If, however, Lake and Cadbury's suggestion is correct, then what we see is the
his
by
hundred
to
that
the
tried
show
readers
attempt
apostles
were
one
and twenty
author's
Christian
is
Moreover,
the
(i.
to
take
community.
about
representing
what
place
e.,
persons
the electionof Judas'replacement)is not only decidedby the Elevenor a smallerbandof
49Theonly time the author of Luke-Acts to use the term 6voga to mean "person." For
discussions on the author's employmentof the term, seeC. K. Barrett, TheActs of the Apostles, p. 96.
50J.Fitzmyer, Yhe Acts ofthe Apostles,
p. 222.
51C.K. Barrett, The Acts ofthe Apostles,
p. 96.
521e. Mishnah Sanhedrin.
53K. Lake and H. J. Cadbury, TheBeginnings of Christianity, Part 1, vol. 4, 12.

p.
206
54
by
hundred
but
disciples,
rather the representativecouncil of one
and twenty people. Such
intedection,
is
how
"The
idea
B.
Lukan
Blue
the
this
the
essence
of
sees
purpose
of
an
(Acts
1)
120
the
together
the
of
purpose
specific
mention
of
assembled
people
primary
be
(cf.
M.
San.
articulation
an
of
a
new,
autonomous,
self-governing
well
community
might
55
included
in
in
,
Bearing in mind this scenario,we now
1.6) which women were
the count.
discuss
in
Peter's speech.
the
two
to
aspects
come
7.5.1 The Deeds and Death of Judas As the Fulfillment of Scripture.

16a. This statementfrom Peter comes
"Brethren, the scripture had to be fulfilled
.. ."1:
before the whole speech in Acts 1:16f. Becauseit does so, whatever follows after it is
by
In
death
this
the
guideline.
other
words,
of Judas,a death associatedwith his
governed
131:l6b),
betrayal of Jesus ("conceming Judas who was guide to those who arrested Jesus,
56
God.
by
was planned
Such a statement also conveys the dissociation of anybody else from acting as
betrayal
Judas'
Jesus,
death.
is
Judas'
If
to
this
of
and
consequently,
correct,
accessory
from
is
dissociating
from
Peter
the
Eleven
the
perspective
we
are
viewed
suggesting,
when
death
Jesus.
to
the
relating
arrest
and
of
responsibility
any
Klassen has made an important observation that supports our proposal. This has
do
Luke
his
deeds.
Judas
He
the
to
with
redaction
of
concerning
and
says,
something
"Missing is any referenceto Satan;instead,PeteqthroughLuke's redaction,speaksof the
54Afin-therexplanation of the possible parallels of the number can be found in C. K. Barrett,

The, 4cts of the, 4postles,p. 96. This includes parallels from Qumran such as IQS 6:3f and IQSa 222
be
10
120
by
leader
for
12,
the
understood
may
as
multiplied
or
each of ten members.
one
where
The Influence Jewish Worship
55B.Blue,
of
on Luke's Presentationof the Early Church," in
Witnessto the Gospek The Yheologyof, 4cts,p. 480.
56Soards,in his analysisof Peter's speech,claims that Peter associatesto scripture, not only of
Judas' death, but also his betrayal of Jesus. All that had happenedwas of "divine necessity." Speeches
in 4cts: Their Content, Context,and Concerns(Louisville, Kentucky: John Knox Press, 1994), pp. 2728.
207

,, 57
deeds
Judas.
fulfilled
in
the
through
of
scripture
was
which
way
In other words, while
is
Satan,
Judas
it
by
Judas'
the
3
22:
alone
Lk.
characterof
evil act associating with
mitigates
in
death
here
Acts
betrayer's
for
Jesus'
the
to
take
arrestand
all responsibility
portrayed
58
1:16.
7.5.2 The Purpose of the Grotesque Description of Judas' Death.

"The way that Judas died is not important," Fitzmyer makes this conclusion regarding the
Judas'
how
betrayer's
life
For
Fitzmyer,
description
the
the
of
recounting
of
ended.
author's
demise falls under the "stereotypical literary form7 of folkloric elaborations utilised for
59
been
Judas,
known
have
the
to
church.
enemies
of
who
were
notorious characters
in
have
belongs
the
to
the
causedserious
some
way
or
other
group
of
people
who
therefore,
heroes
faith.
his
Jesus,
This
to
the
exclusive
apostles,
or
any
of
of
against
offences either
like
IV
Agrippa
include
Herod
Great,
Antiochus
Epiphanes,
Herod
the
people
group would
1.60
57W Klassen,Judas: Betrayer offriend ofJesus, pp. 168-69.

.
58Klassen, in his
study of the Judasdeath accounts,comparedand contrastedActs 1:16-20
169-70.
He
27:
3-10;
W.
Klassen,
in
Mt.
Judas:
Betrayer
Friend
pp.
the
ofJesus?,
or
account
with
2.
Both
following
For
draw
1.
They
traditions;
the
observations:
on
popular
similarities:
with
up
came
death;
Old
died
3.
fond
bringing
Both
Judas
the
of
application
that
an
unusual
are
of
out
agree
Testament quotations; 4. Both say that land was purchasedwith the money Judasreceived; 5. They are
linked to concrete details of the topography of Jerusalem;6. The nameof the land purchasedis virtually
identical in both accounts. Their differences are: 1. The manner of death is different. In Matthew he
death
he
falls
his
death;
2.
The
death
is
different.
Matthew
in
Luke
the
to
himself,
time
places
of
hangs
field
is brought
dies,
in
Luke
is
indication
himself
3.
The
the
Jesus
there
time;
of
before
no
of
purchase
is
known
by
different
field
location
different
4.
The
by
the
as
well
circumstances
and
of
people;
about
being near Jerusalern,according to Luke, while Matthew no such indication is offered; 5. Matthew
but
it.
Judas,
Luke
the
part
of
on
about
mentions
nothing
remorse
records
59J.Fitzmyer, Acts ofthe Apostles, p. 220.
60Klassen
askswhat could have been the reasonwhy the early church had to record the death
death accountsfor any of the other apostlesof Jesus. He later
there
Judas
no
other
are
when
of
follows
is
later
in
to
the
the
the
that
attributed
church
a
phenomenon
practice
of
who
such
concludes
how
from
Papias
died.
death
He
tells
the
they
of
other
evil
examples
who
stories
men
and
cites
of
genre
(2
(Ant.
Ephipanes
Macc.
Herod
Great
9:
7-12);
Josephus'
17:6,5,
Antiochus
the
of
story
the story of
himself
ftirther
both
Herod
Agrippa
(
Luke
Luke
Act
12:
23).
Klassen
169);
that
of
remarks
and
para
handed
down
(see
89
7.5.1)
have
been
Matthew
under
section
with the tradition
n.
may
probably
and
belonging to the category of "actiological legends" that seekto explain causes. In the caseof Judas'
death, one is to seekfor its deeperintention. Thus, Klassen arguesthat "the intention is to assertthe
link between the 'field of blood' which everyoneknows and the tragic end of Judas," (p. 171). For
208
Folkloric elaboration, in this case,is the addition of gruesomedetails about the death
divine
is
This
the
tradition
retribution
concept
of
with
mostly
associated
of a person.
in
is
folkloric
It
that
the
known
the
tyrants
the
sense
church.
or
persecutors
of
against
having
from
in4u%as
developed
tradition
to
through
they
one
another,
as
passed
stories
individual
into
larger
tales
tradition.
and
a
unified
conflated several
The Judas tradition may be a piece of folklore. The details of his death in 1:18-19
However,
be
traditions.
conflation
of
smaller
would the conflation or even the
a
may also
development of a folkloric tradition about the death of Judas say something about the
has
itself?
it
if
We
believe
does.
Even
tradition
the
substance
of
speech
purpose and
is
"evil
deaths,
for
the
the
men7
with
gruesome
reason
association
always associated
is
in
"association"
Peter
In
"dissociation.
"
In
case,
as
our
effect
other
words,
significant.
describes the gruesome death of Judas, he is in fact formally declaring Judas' extirpation
from
Twelve.
the
and excommunication
Extirpation and excommunication of serious offenders find parallels, both in the
Second Temple Judaism and the Qumran community. In particular, excommunication from
61
in
is
Qumran
found
is
The
examples.
extirpationandexcommunication normally
a group
by
description
how
demise.
his
Three
the
the
of
offender
elementscomprise
met
expressed
further discussionsand examplesof Death of Tyrant Type Scenes,see0. W. Allen Jr., 7he Death of
Hero& TheNarrative and Theological Function ofRetribution in Luke-,4cts (Atlanta, Georgia:
Scholars Press, 1997).
Klassen's observationsare helpful to the extent of understandinghow tradition was passed
down to the authors of both accounts. However, the sameobservations,most especially those
in
Acts,
in
the
the
the
to
are
version
also
significant
study
of
social
our
study,
particularly
concerning
implications involved in Judas' death. Thesefactors (we will attempt to argue) support the view that
Peter's speechon Judas' death is apologetic in behalf of the Eleven apostles(including himself) as a
belonged
formerly
(B.
Judas
Witherington
G.
Kennedy
III,
first
this
to
reads
quoting
which
group
brief
deliberative
"a
Peter
example
of
as
rhetoric - an act of persuasionmeant to produce a
speechof
in
"
Yhe,
4cts
4postles,
115).
of
action
ofthe
p.
course
certain
...
61CEW. Horbury, "Extirpation and Excommunication," in VetT25,1 (1985), pp. 13-38.
209
62
inflicted
ban,
divinely
death.
The description of Judas'
description:
the
a
a curse, and a
death seemsto fall into this category. Klassen supportsthis theory,
It is possible that the main point of these stories for the writers of Matthew and
Luke was the indication that Judas no longer was a member of the Jesus
community. He removed himself from them. There could possibly be a link, then,
between the way the Second Temple Judaism dealt with the defector, the way
Qumran in particular extirpated or excommunicatedsomeone,and the way the early
church told stories about Judas' death. Judascould not live on among the disciples,
for his role in the death of Jesuswas too complicated. Thus, for some sectorsof the
Second Temple Judaism, the acts of banning, expulsion, and premature death were
Being "cut off' from the people could take the form of
connected.
63
death.
excommunication or premature
In our study, however, the picture of Peter "removing" Judas rather than Judas "removing
himself' from the Twelve is more appropriate. The "cutting off' of Judasfrom the Twelve
is a significant step in rebuilding the confidence of the brethren in the leadership of the
apostles.
The rebuilding of confidence is even more strengthenedwhen the apostles,through
Peter's representation, appeal for the replacement of Judas by an election. After Peter's
Judas'
death
"cuts
latter
from
"Twelve,
"
the
the
the apostlesmake
on
practically
off'
speech
in
important
honour
integrity
for
Judas'
their
the
step
reclaiming
and
appeal
another
We
in
fully
is
therefore,
to
that
are
now,
a
position
understand
appeal
such
an
replacement.
for
into
in
The
Acts
1:
the
21-22
their
twelve.
completion
of
number
simply
criteria
not
designed
lives
being
to
that
the
to
make
sure
primarily
replacing
apostle
up
not
a
were
Rather,
the criteria are to assureand satisfy the community that whoever
member.
twelflh
is
in
keeping
Judas
honour
integrity
being
the
credible,
with
and
of
a member of the
replaces
Twelve.
62W Horbury, "Extirpation and Excommunication," pp. 13-38.

63W Klassen,Judas: Betrayer or Ftiend ofJesus, pp. 171-72.
210
In some way, the criteria appear to be an appeal for approval from the audience.
Within the context of the election narrative, it is an approval which the apostlesseek from
between
In
the author
in
the
hundred
twenty
the
context
room.
upper
the one
and
persons
from
Christian
is
it
the
his
the
on
community
seeks
author
an
approval
which
readers,
and
his campaign in behalf of the Twelve. The next section further explains this point.
7.6 The Purpose of the Criteria on the Replacement of Judas (Acts 1:21-22).
Our interest liesnot on the criteria themselvesbut on why they were set up in the first place.
To begin with, one may notice that it is still Peter who speaksin the forum. He alone is
in
for
by
the
the
the
candidates
choosing
setting
up
criteria
author
as
responsible
portrayed
64
for Judas' replacement. However, because Peter speaks on behalf of the Eleven, the
from
Peter
be
the
apostles
with
coming
group
of
as
a
proposal
understood
criteria may
their
spokesperson.
as
serving
The proposed criteria (Acts 1:21-22) come crucially after the apostleshave publicly
declared
(1:
18-19).
Judas'
excommunication
and
submitted
This may be viewed as
betrayal,
harm
Judas'
to
to
the
the
not
only
sincerity
social
of
apostles'
resolve
Suggesting
the group of apostles,but also to the whole Christian community.
The show of sincerity does not stop at the announcement and the act of
is
further
Judas
Judas.
The
to
a
step
replace
extirpation
of
suggestion
excommunication and
(whom
have
brethren
between
the
the
we
the
and
group of apostles
to
reconciliation
One
believers).
body
may ask, of
of
suggested earlier as representing a wider group or
Eleven
Judas?
Why
the
to
the
original
apostles,
replace
settle
with
need
not
why
course,
"Johnson adds,
A small but fascinating variant in Codex D makes"presented" singular, which would make
Peter the nominator rather than the community. This would clash with the procedure
find
but
delight
later
Petrine
in
by
6:
5-6,
Acts
to
eager
primacy
would
ecclesiastics
suggested
the NT texts.
211
in
by
Acts
Again,
Jesus
1:
7-8?
commissioned
were
contrary to the suggested
who
apostles
i.
reason, e., the urgent need to complete the number of the eleven apostlesto twelve, we
believe that the election primarily addressesa moral and social problem. The election is a
by
in
brethren
the
to
the
submitted
apostles
order to mitigate and appeasethe
proposal
had
is
Judas
Thus,
into
Matthias
Twelve,
the
the
caused.
when
eventually
enrolled
problem
have
finally
as
a
group
redeemedthemselves.
apostles
This is also why we believe that the issue of James' martyrdom in Acts 12:2 is no
longer seen as creating a vacancy among the Twelve. There was no need to redeem the
honour and integrity of the apostlesas a group after Acts 1:26. This is also why the group
have
faded
from
Twelve
the narrative after Acts 2:46. Their leadership,
the
slowly
out
of
honour, and integrity have beenreclaimed after the enrolment of Matthias, and substantiated
by God after Pentecost. Their honour as apostles was recognised even as they have
individually carried on in their ministries and mission. Moreover, this is also why the issue
is
discussed
by the author of Acts within the concept of the
Paul's
apostleship
not
of
Twelve. The discussionsall along about the Twelve in Acts 1-2 are about the sociological
implications of Judas' betrayal and not the completion of their number. That is why the
has
in
Acts
implications
not
of
any
way
made
any
about Paul being part of the
author
Twelve. Paul's honour is not in at all affected by Judas' betrayal.
7.7 The Final Choice to Replace Judas Is Left To God.

Another measure which the apostles take in assuring the brethren that the stigma of the
Judas problem is stricken out from the reputation of the Twelve is the decision to leave the
final choice of Judas' replacementto God. This is the crucial feature which is missing in
the council at Jerusalemmeetingin Acts 15. The choiceof Judasand Silas [who alsohave
T. Johnson, TheActs of the Apostles,p. 37.
212
lives
for
have
Lord
"men
the
their
themselves
of
our
sake
who
risked
criteria
passedstrict
JesusChrist (15:26)"] were conductedcompletely by the apostlesand the elders themselves.
The assembly in Acts 15 does not make any reference at all to having prayed over or
65
is
God
before
it
is
Spirit
VvUle
Holy
their
true
the
that
making
choice.
consulting
in
its
involvement
in
is
Acts
15:
28,
direct
Silas
Judas
the
not
choice
of
and
mentioned
stated.
The casting of lots, as we have discussedin the ritual elementssection, is practically
declares
God's
is
Again,
the
there
which
choice
over
exercise
no referenceof
nominees.
an
this sort in the Acts 15 meeting.
7.8 Summary.
In this chapter, we were able to demonstratethe plausibility of reading the election narrative
in
defend
15-26
from
1:
Acts
the
themselves
a
story
as
which
apostles
a moral and social
of
dilemma. This dilemmais the questiono_fthe honour of the apostlesas successors'to

Jesus' leadership. The question has been brought about by Judas' membership of the
his
betrayal
Jesus.
and
of
apostolate
We haveattemptedto showthat the apostles'defenceof their honourandleadership

integrity representsthe ritual confrontation in their ritual! of status transformation. This
is
final
here,
Transition.
From
the
the
the
phase
of
apostles'
of
stage
confrontation
ritual
intiands
last
Aggregation.
RST
the
the
the
enter
as
stage
of
stage
of
apostles
-
65In the Acts 15

meeting, the apostlesare not the only ones describedas a group who are
The
in
Acts
Ithem
the choosing
elders
are
with
participating.
an
agenda
almost
similar
with
actively
described
Moreover,
is
Peter
to
the
a
pending
address
problem.
only
one
asone
not
of persons
directingthemeeting.James,anotherleadingfigurein theleadershipof the Christiancommunity,is
his
(15:
13
f).
Both
(Acts
I
15)
views
presenting
meetings
and
addressa gatheringof
pictured
also
"brethren.
"
to
the
as
referred
people
213
Our description of this phasehas necessitatedthe discussionof some vital historical

issues. These issues need to be establishedin order to help us understandthe place of the
Thus,
in
Acts
1:
15-26
the
we
perspective of a ritual confrontation.
election narrative of
divided the presentation of this chapter into two major sections. The first section has dealt
find
Under
two
this,
the
the
the
we
research
on
election
current
purpose
of
narrative.
with
to
that
the
the
to
the
apostles
election
of
views:
was
conducted
complete
number
prominent
twelve, and that the election is the fulfilment of the promise of Jesusto his apostlesin Lk.
22: 30.
We found out that the idea concerning the election of a new apostle as a responseto
the need to complete the number of the Eleven apostles to Twelve is not necessarily the
Acts
because
1:
15-26.
We
this
the
of
absenceof
made
conclusion
of
concern
primary
in
itself
investigation
Our
further
text
the
shows that the concept of the
concrete evidence
before
in
drawn
have
Pentecost
Acts
2
twelve
the
to
apostles
event
was
popularly
urgency
by some scholars from the promise which Jesusmade to his apostlesin Lk. 22:30. In this
in
his
Jesus
Israel
that
the
they
thrones
apostles
and serve
promises
new
will
sit
on
passage,
before
We
"twelve"
the
twelve
tribes.
the
judges
that
the
the
stated
absence
of
over
word
as
in
Lk.
22:
30.
Furthermore,
"thrones"
the
the
we
shows
general
scope
of
promise
word
imported
idea
be
for
that
there
the
twelve
the
twelve
thrones
that
should
was
apostles
argued
from the parallel saying in Mt. 19:28. We statedthat it was more likely that Matthew was
because
inserted
"twelve"
before
"thrones"
the
the
of the context
word
word
the one who
in
We
Lk.
the
the
that
the
appears.
saying
concluded
of
reward-promise
version
where
22: 30 is closer to the original saying.
We pursued our argumentabout how the election narrative in Acts 1:15-26 does not
itself
Eleven
its
the
to
the
twelve,
that
on
completion
concern
apostles
of
and
primarily
is
in
finally
blot
Judas
to
the
to
replace
order
out
agenda
social and moral
primary
214
by
the
has
the
he
the
relationship
of
extent
analysing
apostolate
caused
embarassment
between Lk. 22:30 and its alleged fulfillment in Acts 1:15-26. We found out that one of the
doubt
the
the
to
promise-fulfilment
about
suggestion
why
we
should
as
points
major
indirect
is
direct
15-26
30
Acts
1:
between
Lk.
22:
the
or
absenceof any
and
relationship
is
in
Matthias
by
that
the
the
the
the
of
election
narrative
author or
characters
claim either
indeedthe fulfilment of Jesus'rewardin Lk. 22:30.

After having dealt with the important historical issuessurrounding Acts 1:15-26, we
defence
how
be
the
the
the
to
apostlesagainst
as
of
show
can
viewed
narrative
proceeded
in
how
Peter
We
by
the
Judas
speaking
as
started
author portrays
proving
the
problem.
behalf of the Eleven apostlesand not the 120 brethren as some would claim. Instead, we
for
defence
Peter
the
the
the
that
the
acts
as
spokesperson
of
scenario
plausibility
showed
jury
brethren
120
the
the
the
the
acts
as
or representativeof
of
while
rest
apostles
group of
the Christian community.
We then enumerated
the evidencein Peter'sspeech(andin the rest of the narrative)
from
distanced
how
the
themselves
their
the
guilt of
apostles
association
and
shows
which
fulfilment
include:
death
(1)
betrayal
Judas
The
that
the
the
of
and
of
was
Judas.
reasons
it
is
fulfihnent
because
That
that
there
the
way
anyone could
of
scripture,
was
no
scripture.
have prevented it nor do the apostles have any responsibility towards it; (2) that the
death shows the evil nature of Judas and that his actions
Judas'
description
of
grotesque
declared
Judas'
his
(3)
Peter
his
that
the
through
publicly
alone;
apostles
and
were
for
ties
the
the
group of
with
off
any
excommunication
apostolate,
cutting
and
extirpation
finally
has
heal
damage
Judas
to
(4)
the
to
the
reputation and
caused
and
which
apostles;
honour of the apostles, the Eleven proposed the election of a trustworthy and reliable
The
the
the
all
candidates should
which
proposal
comes
with
strict
criteria
replacement.
between
for
(5)
left
the
in
the
to
the
to
candidates
vacant
qualify
post;
choice
was
order
meet
215
God through the casting of lots. This expressesthe apostles' sincerity and assurancethat
be
is
Judas'
is
fear
God
to
the
going
replacement
ordainedand
of the repeatof a
whoever
Judas' betrayal is no longer possible.
Just as Jesus' ritual confrontation with the devil in Lk. 4: 1-12 ends up with victory
his
adversary, the apostles complete their version of the ritual confrontation with a
over
Judas
to
the
problem - the election of Matthias. All the concernswhich were left
solution
hanging from the time Jesuswas arresteduntil the time he departedwere answeredduring
this assemblyin the upperroom. ThemattersaboutJudas'death.,andmoreimportantly,the

degree of the Eleven's participation and accountability in Judas' betrayal of Jesus,were all
in
defence
before
brethren
120
in the upper room.
the
the
apostles'
up
cleared
The apostlesas initiands now complete their stageof transition. Whether they have
been vindicated or denied of their appeal to regain their honour and leadership integrity
in
be
follow.
the
to
that
to
seen
events
are
remains
216
THIRD STAGE: AGGREGATION

Chapter Eight
The excommunication of Judas from the exclusive group, plus the election of Matthias as
his credible replacement, finally solves the one problem which has constantly shamedthe
reputation of the apostles - that the "traitor" was a member of the Twelve. By electing
Matthias, Judas is officially stricken off from the exclusive list and his seat is filled in.
Matthias,therefore,is a "solutioW'to a moralproblemmorethanjust a statisticalsettlement

to complete the number of the apostlesto twelve.
Facing and solving the Judas problem is the last phase in the apostles' stage of
Transition. The training of the initiands is over and the next stage is the confirmation and
installation of their new statusand role as leadersof the Christian community. This stageis
Aggregation, the time when the initiands have come out from their liminal status and are
incorporated into society with defined rights and obligations. The apostles"become useful
for
has
"'
they
take
the
the
them.
to
as
up
roles
society
which
ritual
prepared
again
As we have previously done, we will first identify the ritual elements before we
follows
in
What
One
Acts
2.
the
to
the
process.
ritual
are
ritual
elements
particular
move
defines
is
Acts
2
Feast
be
Pentecost.
To
the
the
the
setting
of
whole
which
of
of
element
intention
Spirit's
Day
Pentecost
is
lou%te
to
the
the
the
on
author's
outpouring
of
precise,
We
begin
into
the
the
the
to
understanding
of
shall
apostles'
society.
aggregation
with
vital
brief background study of Penetecost.
1M. McVann, "Rituals of StatusTransformation in Luke-Acts," p. 341; V. Turner, YheForrest

251-60.
pp.
ofSymbols,
217
8.1 The Ritual Elements in Acts 2.

8.1.1 The Feast of Pentecost.
There are three great feasts observed annually in ancient Israel. They are the pilgrimage
feasts (z)
feast
Passover2
the
the
of the
of
which was eventually combined with
Unleavened Bread (njy'n)3' of Weeks (nwnw), and of Tabernacles (nZof
Of these three,
the Passoverand the feast of Weeks came to be recognisedinto the Christian tradition. The
feast of Tabernacles,although mentioned in Jn. 7:2 and Mt. 9:5 (and parallels) has not really
found its way into being one of the celebratedChristian festivals.
Next to the Passover5,the feast of Weeks is the secondmost celebratedin the NT
times. Known also as the feast of Harvest (or wheat harvest; Exod. 23: 16)6,the "feast of
Weeks" (nlYnlv ari) - its name and how it is dated is found in Deut. 16:9-10,
You shall count seven weeks; begin to count the seven weeks from the time you
first put the sickle to the standing grain. Then you shall keep the feast of weeks to
the Lord your God with the tribute of a freewill offering from your hand, which you
shall give as the Lord your God blessesyou, ,.,
In Lev. 23: 15-217 (cf. Num. 28:26-31) we find more details of how the ritual is
date
feast
is
fifty
(i.
determined
by
days
The
the
of
counting
e. sevenweeks plus
conducted.
2From the Hebrew word nOD(e.g. 2 Sam.4:4; 1 Kngs. 18:2 1; with the meaning"to jump over,"
13;
23,27).
Exod.
12:
"
left
,
out,
or
3R. de Vaux, Ancient Israek Its Life and Institutions, J. McHugh, trans. (London: Darton,
Longman & Todd, 1961), pp. 484-93.
'The namemo may be found for examplein Deut. 16:13,16; Lev. 23:34. The term
"tabernacles" is from the Latin tabernacula. The term "tents," on the other hand, may be misleading
be
did
in
involved
literally
"huts"
feast
Tks
the
tents.
the
and
may
any
not
way
means
erection
of
since
de
16
34:
Cf.
Vaux,
Ancient
Exod.
23:
22
"
IIngathering.
"feast
to
to
the
and
refer
as
of
what
related
Israek Its Life and Institutions, p. 495.
5ThePassoverbecamethe principal feast in SecondTemple Judaism. It was primarily
in
Exod.
in
the
to
the
the
especially
second
month
of
year
according
calendars
most
religious
observed
12. Cf Exod. 23: 15; 34: 18,25; Deut. 16:1-8; Lev. 23:5-8; especially the rituals in Num. 28: 16-25 and
Ezra 45: 21-24; and the story in 9: 1-14.
61twas one of the main periods in the agricultural calendarof Palestine(Gen. 30: 14; Judg.
15: 1; 1 Sam. 6: 13; 12:17), and in the calendarof Gezer. P- de Vaux, Ancient JsraeL Its Life and
Institutions, J. McHugh, trans. (London: Darton, Longman and Todd, 1961), p. 493.
7"And you shall count from the morrow after the sabbath,from the day that you brought the
ffill
fifty
days
be,
they
to the morrow after the
the
seven
weeks
offering;
shall
wave
counting
sheaf of
"
sabbath.
seventh
218
8
day
first
fruits
The
"fifty
from
harvest
day)
the
the
to
the
the
prieSt.
when
of
was
offered
a
days" count explains why the Greek-speakingJews understoodand translatedthe feast with
9
IIevqicoar.
Later on, a fixed date was understood for Pentecost after the
the term
10
haed
it
feasts
bread.
Priestly tradition
related to thejoined
of the Passoverand Unleavened
The feast later on came to be celebratedin the third month of the year."
Again, our aim is to understandhow the events of the Spirit's outpouring in Acts 2
into
Twelve
We
know
to
the
the
the
that the coming of the
aggregation
of
society.
relates
Spirit is an event very much anticipated by the apostlesas Jesushimself instructed them to
in
for
its
Jerusalem
fulfilment
(Acts
1:8a). Acts 2: 1-27 narrates such a
and
wait
remain
fulfilment.
Yet, how is it that such an awaited event happens to coincide with a great
Jewish festival - the Day of Pentecost? Why, of all the many days in the Jewish calendar,
does the outpouring of the Spirit occurs on the day when a significant pilgrimage feast is
being celebratedin Jerusalem? To rephraseour initial question above: "How is the Spirit's
baptism of the apostles which happens on the day when the great pilgrimage feast of
Pentecost is being celebratedrelat0to the aggregationof the Twelve into the society?"
8.1.2
Pentecost as a Covenant Renewal?
We have indicated earlier that the feast of Pentecostwas eventually fixed on the third month
for
Scanning
the
time
through
the
as
commemoration.
other evidence, certain
year
of
held
for
is
date
designated
Pentecost.
For
the
celebrations
are
on
same
which
sectarian
8Cf. I. H. Marshall, "The Significance of Pentecost," in SJT30 (1977), pp. 347-48.

9The"fiftieth" day is first mentioned in Tob. 2: 1 and 2 Macc. 12:31-32 along with the
name
"feast of Weeks".
10CEJ. Fitzmyer, "The Ascensionof Christ and Pentecost," in To Advance the Gospel. New
TestamentStudies, 2nded. (Grand Rapids: Eerdrmns, 1998), p. 281.
1'For an idea on the disagreementbetweenthe Phariseesand Sadduceeson the exact date
of
Pentecost,seeJ. Fitzmyer, "The Ascension of Christ and Pentecost," p. 28 1.
219
12the "gathering in Jerusalemon the third month in the fifteenth

in
Chr.
15:
10-12
2
example,
highly
first
fruits"
(15:
11)
(15:
10)
"offering
Asa's
the
the
characterises
and
of
reign"
year of
the feast of Pentecost. But what is interesting in this gathering is the aspectof the renewal
fathers
had
This
God,
"their
"
the
of
the
covenant
made.
renewal
with
a
which
covenant
of
is
Sinai
(15:
12).
In
Noahic
to
the
the
other words,
covenant
an
allusion
either
or
covenant
is
in
Asa's
Jerusalem
the
third
transpired
characterised
reign
a
pilgrimage
on
month
of
what
by the offering of the first fruits of harvest and the peoples' renewal of the covenant with
God. The Sinai event,in particular,is datedby Exod. 19:1 on "third month of the new
feast
Weeks
departure
is
from
have,
Egypt.
What
the
their
therefore,
of
we
moon7 after
(Pentecost) and the renewal of the Sinai covenant being commemoratedon the same date.
Could Pentecostthen have evolved from just being the feast of harvest to a celebration of
Mount
Torah
the
at
the giving of
'Sinai?13 Some scholarsthink SO.14The most suggested
follows:
are
as
evidence
pieces of
8.1.2.1 The Book of Jubilees.

Evidence alluding to the feast of Pentecostas being characterisedby a renewal of covenant
15
book
Jubilees
in
the
is found
of
chapter 6.16 Verses 15-18a speak of God's promise to
Noah concerning not to destroy the earth by flood: Jub. 6: 15-18a,
12
2 Chr. 15:10-12
They were gatheredat Jerusalemin the third month of the fifteenth year of the reign of Asa.
They sacrificed to the Lord on that day, from the spoil which they had brought, seven
hundred oxen and seventhousandsheep. And they enteredinto a covenantto seekthe Lord,
the God of their fathers, with all their heart and with all their soul;
13Cf.1. H. Marshall, "The Significance of Pentecost"in SJT30 (1977), p. 348.
14E.g. J. Dunn, "Pentecost," in Christ and the Spirit., Pneumatology, vol. 2 (Grand Rapids:
Eerdmans, 1998), p. 211; seealso the bibliography of A. J. M. Wedderbum, "Traditions and
Redactions in Acts 2: 1-13," in JSNT 55 (1994), pp. 27-54.
"Written approximatelybetween 150-140B. C., the book of Jubilees is said to be the account
focuses
from
God
in
Sinai.
Its
Moses
Mt.
teaching
theological
primary
received
which
the
revelation
of
in
future.
Israel's
J.
C.
Vanderkam,
Law
teaching
the
the
context
and
of
eschatological
the
author's
on
The Book of Jubilees," in ABD, vol. 3, pp. 1030-32.
161tis also in this text that we find the connectionbetweenthe Noahic and the Sinai covenants.
220
He gave Noah and his children a sign that there would not again be a flood on the
flood
in
that
He
the
the
covenant
eternal
clouds as a sign of
placed a rainbow
earth.
long
destroy
it
be
the
to
as the earth remains.
as
not
again
on
earth
waters would
For this reason, it has been ordained and written on the heavenly tablets that they
should celebrate the festival of weeks during this month - one time each year - to
from
in
heaven
festival
the
This
the
was
celebrated
entire
covenant annually.
renew
time of creation until Noah's day - for twenty-six jubilee-periods and five weeks of
17
(1,309
years).
years
kept
but
His
instructed
descendants
the
Noah's
to observe
children
covenant annually.
are
later on corrupted it until God had to renew it with Moses at the "mountain" (6: 18b-19):
Noah andhis childrenkept it for sevenjubilee-periodsandoneweek of years(350
it
death.
Noah's
His
children corrupted until Abraham'stime and
years) until
it
kept
his
Isaac
Jacob
blood.
kept
it;
Abraham
then
and
sons
alone
would not eat
it
had
forgotten
I
day
Israelites
(Moses')
In
time.
the
renewed
until
your
until your
it for themasthis mountain."
We know that the mountain being referred to is Sinai as this is clearly describedin 1:1-2:
In the first year of the Israelites' exodus from Egypt, the third month, the sixteenth
I
Moses:
"Come
Lord
to
the
to
the
that
mountain,
and
will
up
me
on
said
month,
of
have
I
Law
the
tablets
the
two
which
written
commandment
stone
of
and
give you
Lord.
"
(So)
Moses
the
the
teach
them.
that
of
mountain
onto
went up
you may
so
Then the Lord's glory settled on Mt. Sinai, and a cloud overshadowed it for six
days.19
8.1.2.2 The EsseneSect in Qumran.
have
is
Qumran
the
observed
which
may
The
sectariangroups
community anotherof
20
feast.
IQS 1:8-2:16 instructsthe communityto conduct
Pentecostas a covenantrenewal
17English translation from JamesC. VanderKam, "The Book of Jubilees," in Outside the Old
Testament World, M. De Jonge,ed., (Cambridge: CUP, 1985), pp. 122-23.
"James C. VanderKam, "The Book of Jubilees," pp. 122-23.
19James
C. VanderKam, "The Book of Jubilees," pp. 122-23. Marshall adds that for the author
have been
issue
is
feast
That
Weeks.
to
Law-giving
this
the
Jubilees,
the
appears
associated
with
of
of
discussedearly in the secondcentury AD by R. Akiba. I. H. Marshall, "The Significance of Pentecost,"
(1962),
in
ASTI
"
I
in
Acts,
Day
Pentecost
Jubilees,
Qumran
Noack,
"The
B.
2;
p.
349
of
and
cf.
n.
p.
81.
20EspeciallyI QSI: 13b-20,
They shall not stray from one of all God's orders concerning their appointed times; they shall
feasts.
They
their
times
they
their
shall not
of
any
one
appointed
nor
shall
retard
advance
not
in
he
in
his
from
to
that
commands
and
order not to
precepts
order
carry
out
an
reliable
veer
(that
during
him
for
fear,
dread,
following
from
the
might
occur)
any
or
agony
grief
stray
dominion of Belial. When they enter the covenant,the priests and the levites shall bless the
God of salvation and all the works of his faithfulness and all those who enter the covenant
shall repeat after them: Amen, Amen.
221
21
basis.
Although the feast of Pentecost is not
the covenant renewal on an annual
specifically mentionedin this text, yet becausethe Qumransectis known to havefollowed

being doneon the third month of
the likelihood of this observance
the Jubileescalendar22,
24
23
is
date
for
feast
Pentecost,
the
the year - the same
of
not remote. Turner adds that the
recently published 4Q266 confirms this as lines 17-18. They show the requirement of the
"formal coming together in the third month to cursethose who depart from the Torah.q125
8.1.2.3 Some Rabbinic Writings.

Evidence from R. Jose ben Halafta (c.a. 150 A. D.) which states,"The Israelites immolated
in
it
lamb
Egypt
fourteenth
Nisan
Passover
the
the
on
of
and was a Thursday ....
The third
it
day
Conunandments
Ten
the
the
to
them,
the
of
were
and
was
sixth
month,
given
month,
27
for
day;
lesson
feast
9926
Exod.
19
be
day.
to
which
was the appointed
read on the
a sabbath
Text and English translation from F. G. Martinez, TheDead SeaScrolls Translated: The Qumran Texts
in English, 2nded., W. G. E. Watson, trans. (Eerdmans:Grand Rapids: 1996), p. 3.
211QSI:19, "They shall act in this way year after year.
"
. ..
22j Fitzmyer, "The Ascensionof Christ and Pentecost," p. 282. Also S. Talmon, "The
.
Calendar Reckoning of the Sect from the JudaeanDesert," Scripta Hierosolymitana. IV. Aspectsin the
Dead Sea Scrolls (1967), pp. 177-79.
23Fitzmyer discussesthe celebrationby the Qumran sect of three Pentecostalfeastswhich
Evidence
from
Cave
Temple
in
Qumran
11,
the
cycle.
scroll
most specifically
complete
a
makes
II QTemple 18:10-13 - the Feastof Weeks or Feastof First Fruits, third month, fifteenth day;
11QTemple 19:11-14 - the Feastof New Wine, fifth month, third day; and II QTemple 21: 12-16 - the
Feast of New Oil, sixth month, twenty-secondday. Cf. J. Fitinyer, "The Ascension of Christ and
Pentecost," pp. 283-84. Seealso Y. Yadin, The TempleScroll: TheHidden Law of the Dead SeaSect
(1985), pp. 91-96.
24R. Le Deaut, "Pentecostand Jewish Tradition, " in Doctrine and Life 20 (1970), pp. 254-56;
I. H. Marshall, "The Significance of Pentecost," p. 349; J. A. Fitzmyer, " The Ascension of Christ and
Pentecost," p. 282; J. T. Milik, Ten YearsofDiscovery in the WildernessofJudaea, (Naperville,
Illinois: Allenson, 1959), pp. 103,116-18; G. Vermes, TheDead SeaScrolls: Qumran in Perspective
(Cleveland: Collins & World, 1978), pp. 177-79.
25M Turner, Powerftom on High, p. 28 1. R. Le Deaut also firids evidencefrom the
.
Damascus Document suggestingthat the feast of Weeks was celebratedas a feast of covenant. Cf. R.
Le Deaut, "Pentecostand Jewish Tradition," pp. 254-56.
26Seder'01am Rabba 5, English translation from R. Le Deaut, "Pentecostand Jewish
Tradition, " pp. 256-57. Text from H. L. Strack und P. Billerbeck, Kommentar zum Neuen Testament
II,
(Milrichen,
1956),
601.
Talmud
vol.
p.
undMidrasch,
aus
271H. Marshall, "The Significance of Pentecost," p. 349. This is set by the Targums in Exod.
.
19: 1 as fifty days after the Passover,and the meal in Exod. 24: 11 is described,according to Turner, "in
222
is
day
feast
Weeks)
(the
),
"It
(c.
A.
D.
the
from
270
Eleazar
R.
of
ComfAre the statement
a.
28
,
Torah
was given,
on which the
Based on what we havejust cited, the renewal of the Noahic covenantand the giving
feast
Weeks
takes
happens
Mt.
Sinai
the
Moses
to
Torah
which
to
of
with
coincide
the
at
of
the
that
There
to
therefore,
third
the
assume
are
grounds,
month
of
every
year.
place on
feast of Weeks was no longer just a feast of harvest but also the commemoration of
covenant renewals.
8.1.3 That Luke Was Influenced by the Moses/Sinai Traditions.

influenced
by
Moses/Sinai
himself
Luke-Acts
the
the
that
was
Others argue
author of
the
Thus,
he
Pentecost
the
the
read
of
when
readers
story.
composed
traditions when
Sinai
familiar
Jewish
in
traditions
Acts
2,
Spirit
the
those
the
with
are
who
of
outpouring
29
This
from
God
Sinai
Torah
Moses
the
the
at
received
story when
are remindedof
.
but
have
the
is
based,
various
the
on
also
above,
cited
we
only
on
evidence
not
suggestion
30
literary, language,and imagery parallels between other traditions and the Acts 2 account.
The following are someof the more prominent parallel examples:
282,
High,
Powerfrom
Turner,
harvest
16:
11.
Cf.
M.
Deut.
language
p.
the
on
covenantmeal of
of
the
n. 42.
28B.Pesahim 68b. English translation from R. Menzies, Empoweredfor Witness,p. 190, n. 5;
199
1).
Press,
Fortress
Close
(Minneapolis:
The
Talmud.,
A
Encounter
Neusner,
J.
see also
29M Turner, Powerfrom on High, p. 280.
.
30Whatwe find are allusions and not strictly the literary dependenceof Luke on the said
in
Turner
".
Luke's
Nevertheless,
that,
a
milieu
and
shaped
account
was
selected
suggests
traditions.
..
(in the form we have it)
in
Pentecost
had
tradition,
the
account
and
with
such
which
contacts
which
"
been
have
striking.
especially
would
M. Turner, Power From on High, p. 280; seealso R. Maddox, ThePurpose ofLuke-Acts (Edinburgh:
T. & T. Clark, 1982), p. 138; G. Uldemann, Early Christianity According to the Traditions in Acts
223
8.1.3.1 Exodus 19 and 20.

One of the reasonswhy some scholarsconsider the possibility that the author of Luke-Acts
his
his
Sinai
have
Pentecost
Moses
the
tradition
experience
of
and
written
story
within
may
For instance, (1)
is the striking verbal parallelism between Acts 2 and Exod. 19 and 20
.31
32
bgof)
its
bgo0uga86v
is parallelwith Exod. 19:8 referringto how
the adverb
and variant
64all(b9OO'O9(x56v)the people gatheredtogether;" (2) the sound which came from heaven
fiXo;
is
in
tyivov-To
in
Acts
2
6.
2:
cov
2:
Exod.
19:
16
Ocomd
which
and
reads
as stated
"there
cov
be
(or
Fitzmyer
"thunders"),
cfiq
a%cro
as
were
suggests
sounds" as
may read
acUictyp;
fiXEt g9yoc ("a sound of the trumPet blasted loudly"); (3) Acts 2:2 also
indicates that the sound came from heaven (tic 'lo) obpavo)), the same source in Exod.
XFkdkllCCCnp6; i)gCX;)33;
20: 22 - "I have spoken to you from heaven7'(tic CojOi)paVO-3
Fitzmyer also adds that "Yahweh's descentto Mt. Sinai in fire (Exod. 19:18) provides an
Old Testamentbackground.for "the tonguesof fire" in Acts 2:3.iiN
8.1.3.2 Examples from PhiIo.

8.1.3.2.1 De Decalogo
Philo's The Decalogue is a treatise which basically deals with two issues. First are issues
issues
Our
Sinai.
Torah
The
the
to
the
on
adultery.
of
at
second
pertains
giving
concerning
(London: SCMPress,1989),pp. 41-42;L. O'Reilly, WordandSignin theActsof theApostles(Rome:

pontifical Biblical Institute,1987),pp. 21-29.
31J.Dupontarguedfor theseverbalallusionsin his work "The First ChristianPentecost,
" in
TheSalvationofthe Gentiles(Ramsey,N.J.: Paulist,1979),pp. 35-59. Our summaryaboveis based
J.
Fitzmyer,
"The
Ascension
Christ
"
283.
from
Pentecost,
of
and
p.
mainly
3'A variantemployedin C3, E, M, Y. Seeour discussionon bgo0vgcc86v
in section5.1.3.
33Theverbalandimageryparallelsmayalsobe foundin Deut.4: 11-12,
And you camenearandstoodat thefoot of themountainwhile themountainburnedwith fire
to theheartof heaven,wrappedin darkness,
cloud,andgloom. Thenthe Lord spoketo you
fire;
heard
(Ocovv
bgei;
the
ijgd=v
the
the
midst
of
you
of
sound
of
words
out
but sawno form; therewasonly voice(*vv).
icoibawce),
34j Fitzmyer,"The Ascensionof ChristandPentecost,
" p. 283.
.
224
interest lies on the first part. Consider both the verbal and imagery parallels with the
Pentecost story in Acts 2.1 have italicised and underlined the words and phrasesto show
the apparent parallels:
TheDecalogue"
(v. 33) I should supposethat God wrought
36
holy
truly
this
a
miracle
of
a
occasion
on
kind by bidding an invisible sound to be
!rvellous than all
Lnstruments and fitted with perfect
harmonies, not soulless,nor yet composed
like
living
but
body
and
soul
a
creature,
of
full
soul
of clearnessand
a rational
distinctness, which giving shapeand
tension to the air and changing it to
flamin zf ire,. sounded forth like the breath
through a trumpet an articulate voice so
te nearest. (v.35)
But the new miraculous voice was set in
flame
by
kept
in
the power of
and
action
God which breathedupon it and spreadit
it
side
and
made
more
every
on
abroad
illuminating in its ending than in its
beginning by creating in the souls of each
hearing
kind
far
of
superior
another
all
and
to the hearing of ears. For that is but a
inactive
by
until
aroused
sense,
sluggish
but
hearing
the
iMact
air,
of the
ofthe
the
by
God
first
the
makes
mind p2ssessed
to
the
out
meet
spoken
goes
and
advance
keenest
(v.
36)
So
the
rapidity.
with
words
divine
But
for
the
voice.
we may
much
properly ask why, when all theseman
were collected in one spot
.,
-He
_thousauds
m His ten
to
to
not
as
several
address
oracles
-each
but
Thou
to
shalt not
as
one,
persons
,
Thou
kill,
Thou
shalt
not
adultery,
commit
shalt not steal, and so too with the rest.
the rush of the heaven-sentfire
(v. 44b)
...
(v.46) Then from the midst of the-ft
III.
heaven
there sounded
that streamedfirom
jorth to their utter amazementa voice for
ezeechL- in
the game becamearticulatK
Acts 2
(v. 1) When the day of Pentecosthad
come, thCywere all together in one
place. (v.2) And suddenly a sound
came from heavenlike the rush ofa
mighty wind, and it filled all the house
where thCEwere sittin . (v. 3) And there
appearedto them tonguesas oCfire.
distributed and resting on each one of
them. (v.4) And they were all filled with
the Holy Spirit and began to speakin
other tongues,as the Spirit gave them
utterance. (v.5) Now there were
dwelliniz in JerusalemJews, devout men
from eve?y nation under heaven.(v.6)
And at this sound the multitude came
together, and they were bewildered.
becauseeach one heard them sp!kjn
in his own langua (v.7) And they
were amazedand wondered, saying,
"Are not all these who are speaking
Galileans? (v. 8) And how is it that we
hear, each of us in his own native
language? (v. 9) Par'thians and Medes
and Flamites and residents of
Mesopota'mia,Judeaand Cappado'cia,
Pontus and Asia, (v. 10) Phryg'ia and
Pamphyl'ia, Egypt and the parts of Libya
belonging to Cyrene, and visitors from
Rome, both Jews and proselytes, (v. 11)
Cretansand Arabians, we hear them
telling in our own tongues the migh
works of Go ." (v. 12) And all were
amazedand perplexed, saying to one
another, "What does this mean?" (v. 13)
But others mocking said, "They are
filled with new wine. "
35Textand English translation from Philo: TheDecalogue 32-36,44-46 (Loeb Classical

Library).
36COmpareOcvvWxTotpyfiaca wiTq t0cclbgaov
of Acts 2: 7. Cf. M. Turner, Powerfrom
High, p. 283.
on
225
langyage familiar to the audience,and so

distinctly
were the words
cleaLly and
fiormed by it that thCEseemedto see rather
than hear them.
Despite the fact that Philo is describing a totally different event, not to mention the
disparity of time, date, and place of writing, one cannot help but notice that Luke's
Pentecost account sharesstriking similarities with the vocabulary of Philo. This strengthens
in
Luke
their
that
accounts a
and other earlier and contemporarywriters wrote
the possibility
milieu of OT tradition.
8.1.3.2.2 De Specialibus Legibus

Philo's The Special Laws extend the theophanic descriptions of the "sound" which comes
from heaven and the mighty signs which come with it. In 11.189,the celebration of the
,,Trumpet feasf' is being described. The text goes,
For then the sound of the trumpet pealed from heavenand reached,we may
into
terror
that
the
the
the
strike
even
event might
universeso
suppose, endsof
thosewho were far from the spot and dwelling well nigh at the extremitiesof the
earth,who would cometo the naturalconclusionthat suchmighty signsportended
37
mighty consequences.
The phrase "those dwelling in extremities of the eartV
(tv
taXovuoCtq
'
IO'U8(XJQC
[tV]
has
(IEPOUCCXXg
)
Acts
1:
8
Tfi
Rdall
Kai
ca; reflects what
jca,uotlco)v,
Samaria
in
to);
taX(icou
Judea
C'Jerusalem
Yag(xpct(x
y;
and
and
c;
all
icccl
and
Icccl
38
to the end of the earth'').
Likewise the phrase ca obrco; gcyd%a gFydu%cov
ECYTI
is reminiscent of Acts 2: 11 - cd gEyakda
%F-C9d'CC0v
6CIEOa'Ce,
CY119CM
39
0,,
Co) O).
37Philo:Special Laws, 11:189.

38M.Turner, Powerftom on High, p. 284.
39CEActs 2: 19,22. The Targums of PseudoJonathan on Exod. 20:2 and Neofiti on Exod.
19: 16ff show expansionsof the Sinai episodesharing familiar imagery of the Pentecostaccount in Acts
2. In PseudoJonathan it states,
The first word, as it cameforth from the mouth of the Holy One, may his Name be blessed,
burning
light
hand
lightnings,
flames
fire,
His
like
and
a
on
and
of
with
right
and
storms
was
226
8.1.3.3 The Babylonian Talmud Shabbath 88b.

An important parallel to the account in Acts 2:5-13 where the multitude which came
together heard their own languagebeing spoken is reflected in the later era of the traditions
in the Babylonian Talmud (b. gab. 88b)40. For example, Rabbi Jochanan(c.a. A. D. 279)
had referred to the divine word at Sinai as saying "Every single word that went forth from
the Omnipotent was split up into seventy languages." Likewise, from the school of Rabbi
Ishmael came the tradition which claims that "Just as a hammer is divided into many sparks,
into
forth
from
Holy
One,
blessed
be
He,
that
the
single
word
went
seventy
every
up
split
so
languages."
The literary, language, and imagery parallels we have just enumerated have
been
NT
have
Luke-Acts
to
that
the
a
majority
of
scholars
view
author
of
may
encouraged
for
Sinai
Spirit.
Jacques
the
the
the
the
episode
as
a
platform
event
of
outpouring
of
using
"
these
Dupont's analysis of
allusions expressesthis view well:
1. by the time Luke penned Acts, Pentecostwas regarded as a feast commemorating the
giving of the law on Sinai;
2. the Pentecost account contains numerous literary allusions to Sinai traditions and
therefore was shapedwith this event in mind;
3. Acts 2:33 is based on Ps. 67: 19 with reference to Moses who at Sinai, ascendedinto
heavento receive the Torah in order that he might give it to humanity, in Acts 2:33 the
psalm is applied to Jesuswho ascendedto the right hand of God, received the Spirit,
and poured it out on the disciples. Thus the gift of the Spirit is viewed as the essence
of the new covenant and the new law - an interior law, written on the heart (Jer. 31:33;
cf. Ezek. 36:26).
on His left. It winged its way through the air of the heavens,and was made manifest unto the
camp of Israel, and returned, and was engravenon the tables of the covenantthat were given
by the hand of Mosheh
...
English translation from J. W. Etheridge, The Targumsof Onkelos and Jonathan Ben Uzziel on
Pentateuch (New York: KTAV Publishing House, 1968), p. 55 1.
40H.Freedman,"Shabbath," vol. 11(1938) in 7he Babylonian Talmud, I. Epstein, ed. (London:
Socino, 1935-52),p. 420.
41Cf.J. Dupont, "La nouvelle Pentecote(Ac 2,1
Nouvelles
"
les
Actes des
etudes
sur
-11),
(1984), p. 193; English translation from R. Menzies, Empoweredfor Witness,pp. 189-90.
4postres
,
227
Fitzmyer, on the other hand, admits that none of the alleged allusions are
however,
He,
unambiguous.
recognisesthat if ever there is any validity to them is that "they
OT
supply
an
and PalestinianJewish background for the first Christian Pentecostwhen
may
w4k&,Qk
the newly reconstituted Twelve, filled with and emboldenedby the Spirit, (Acts 15:7)Apnthe
Feast of its Assembly for the renewal of the Sinai Covenant.A2
8.1.4 Against Pentecost as a New Sinai.

There are, however, strong objections raised againstviewing the Pentecoststory in Acts 2 as
"new Sinai." R. de Vaux, for example, doubts the relationship of the Christian feast of
Pentecost with the Sinai event. For him, Acts 2which was marked by the gift of the Spirit
into
by
the
the new Church, does not coincide with the feast of
calling
of
all
nations
and
Weeks as how the Qumran community celebratedthe event. "The story in Acts contains no
Sinaitic
Covenant
Covenant
is
New
the
Christ
to
to
the
the
nor
of
which
allusion
A3
mediator.
much stronger objection comes from Robert Menzies.
In his monograph
Empoweredfor Witness:YheSpirit in Luke-Ac&", Menzies respondsto the evidence above

45
inadequate
instance,
"new
Sinai"
lacking
For
to
the
and
substantiate
argument.
as
1. With the implications from some rabbinic writings such as R. Jose ben Halafla
(c. a.150 A. D.) and that of R. Eleazar (c.a. 270 A. D.), both of which place the giving of the
law on the day of Pentecost,Menzies arguesthat these evidence are "late and of little value
for reconstructing Jewish attitudes toward the feast before the destruction of the temple."
42J. Fitzmyer, " The Ascension of Christ and Pentecost," p. 283.

43R. de Vaux, Ancient Israel: Its Life and Institutions, p. 495.
44R.Menzies, Empoweredfor Witness:TheSpirit in Luke-Acts (Sheffield: Sheffield Academic
Press, 1994); originally published in 1991by the samepubhsher with the title TheDevelopment of
Early Christian Pneumatology With Special Referenceto Luke-Acts.
45R. Menzies, Empoweredfor Witness,
pp. 190-97.
228
He adds, "The transformation of the feast from a harvest festival to a festival

impetus
destruction
law
the
the
through
of the
was undoubtedly given
commemorating
temple. Without the temple the rituals of sacrifice so central to the harvest feast could no
9-A6
longer be performed
.
2. Suggestionsthat Jub. 1:1 and 6: 19 speak of the Sinai covenant are primarily
based on the perception that the giving of the Torah is related with the renewal of the
Noah.
In
feast
Weeks
be
linked
the
other
with
words,
while
of
may
with the
covenant
find
Noah
(6:
(15:
does
1-20)
Abraham
1-24),
Menzies
made
with
any
and
not
covenants
strong evidence to connectthe feast with the Sinai covenant.
3. The evidence from IQS 1:8-2:18 showing that the Qumran community observed
the renewal of the covenantannually may be true. What Menzies doubts is how this annual
feast
Pentecost.
The
because
the
that
the community
with
of
relates
suggestion
observation
Jubilees
Qumran
festival
Pentecost
the
calendar,
viewed
as
a
covenant
renewal
adapted
doubted
it.
be
the
since
none
of
scrolls
explicitly
supports
should
4. The similarities between Luke's Pentecost account and the Sinai traditions of
Philo is dismissed by Menzies as simply the common acquaintancewith the language of
Jewish theophany.
5. As to the traditions found in the Babylonian Talmud, the parallel of
divine
in
different
languages
is
"writers'
the
the
word
explained
as
simply
communicating
(of both the Sinai and Lukan traditions) interest in the universal significance of the events
describe.
"
Thus,
is
Menzies,
"it
they
to
according
not surprising that a parallel of this
which
in
found
is
"
further
He
these
accounts.
addsthat,
nature
the theory that Luke was influenced by these rabbinic legends can also be
questioned on the grounds that it anachronistically reads Acts 2 in light of rabbinic
"R. Menzies, Empoweredfor Witness,p. 191.
229
texts from a later era. Although it is possible that these texts reflect traditions
47
lacIdng.
from
is
from
first
the
such an assumption
century, support
which stem
Summing up his investigation of the alleged evidence in arguing for Pentecost as a new
Sinai, Menzies offers the following points: First, there is no sufficient support to view that
Pentecost was celebratedas a festival which commemoratesthe giving of the law at Sinai in
the time of Luke's writing; second,the examples from some first century sectarian circles
do
lead
Pentecost
to the conclusion
not
as
a
covenant
renewal
necessarily
celebrate
which
that Judaismin generalhasviewedthe samefeastasin like manner;andthird, that the mere

gtpav
of
-Tv
mention
cfi; 7iF-vvjicocrufi;in Acts 2: 1 is not enough to suggestthat the
images of Moses, Sinai, or covenant renewal ceremonywere evoked into the minds of the
his
findings
by
Luke-Acts.
Menzies
caps
statingthat,
of
readers
"' Ttat
11M
Luke neither shapedthe Pentecostaccount with Sinai traditions

The evidence.
A
in mind nor unconsciously used material significantly influenced them. The
Pentecost account indicates that Luke did not view the gift of the Spirit as the
power of the new law of Christ. According to Luke, the Spirit of Pentecostis the
48
inspiration
Spirit
the
of mission.
and, as such,
source of prophetic
Does Menzies have a point? Unfortunately, we are inclined to dismiss Menzies' proposal.
We say this becausemost of Menzies' argumentrelies on the perils of parallelism. Heeding
finds
Sandmel's
"49
Menzies
S.
"parallelomania,
the
to
most
of
warning
of
primarily
broad
direct
dependence.
Menzies
than
cites at
as
sharing
a
milieu
rather
evidencesimply
but
have
imagery
language
four
the
nothing to do
least
and
exampleswhich also share
same
47R.Menzies, Empoweredfor Witness,p. 197.

48R.Menzies, Empoweredfor Witness,p. 201.
49Cf S. Sandmel,"Parallelomania," in JBL 81 (1962), pp. 1-13; Menzies notes Sandmel's
.
cautions as:
I. That the similarities may reflect a sharedmilieu rather than direct literary dependence.
For this reasonit is imperative not only to isolate the parallels between Acts 2: 1-13 and
various Sinai traditions, but also to determine the parameters of the milieu in which
theseparallel are found.
2. That distinctions are often more important than similarities.
3. Warns of the anachronisticalreading of late rabbinic citations as "persuasive parallels"
for the New Testamentdocuments.
230
law
Sinai:
4
1
Enoch
14;
2
Sam.
22:
Isa.
66:
Ezra
13:
1-10;
8-15;
15the
the
of
giving
at
with
50
16 For Menzies,dissimilaritiesoughtto saymorethansimilarities.
.
This issue has been taken up by Max Turner, a response which we find more
indeed
is
direct
literary
dependence
by
Turner
Luke on the
that
there
agrees
no
credible.
he
However,
traditions.
rightly points out that,
said
Luke, by contrast, is not attempting to "describe" Sinai, but another event, so we
The real question then is, would
should anticipate great differences in detail ....
the Pentecostaccount strike a Jewish reader as sounding "like" Sinai, despite the
differences? Are there sufficient "structural," linguistic and conceptual points of
"
be
liable
to
to
evoke a comparison?
contact
With the similar featureswe have cited between Acts 2 and the Sinai traditions, including
the striking parallels between the examples from Philo, we can assume that indeed the
Pentecost story ought to evoke from its readers some comparisons with the Sinai event.
This assumption (which we will expand later) is important in undertanding why the
happened
in
Pentecost
the
the
time
the
of
apostles
celebration.
of
aggregation
Having said that Pentecostis not just a feast of Harvest but also a celebration of the
having
Sinai,
Torah
the
the
that
the
the
covenant
and
giving
of
at
and
said
of
renewal
Spirit
by
Sinai
Luke-Acts
tradition
the
the
the
of
as
narrated
author
of
evokes
outpouring
its
Pentecost
the
to
the
we
can
whole
now
attempt
of
readers,
study
significance
upon
in
into
in
2
Acts
However,
to
the
the
the
relation
aggregation
society.
of
apostles
narrative
there is still another significant ritual element which needs to be consistently emphasised.
This element is the characterof the apostlesas the subject/focusof the whole ritual process.
In other words, becausewe are reading this thesis from the perspective of the Ritual of
Status Transformation, our methodology assumesthe apostles to be the subject in the
Cf. R. Menzies, Empoweredfor Witness,p. 193-94.

50R.Menzies, EmpoweredAr Witness,pp. 195-96.
51M.Turner, Powerftom on High, p. 283.
231
issue
in
(i.
initially
discussed
Chapter
Two
2.1.1).
However,
have
We
this
our
e.
narrative.
discussion was focused only on the introduction of the apostles by the author into the
(it
issue
is
focus
in
3f
Acts
1:
The
the
that
the
the
narrative
apostles
of
primary
narrative
in
difficult
Acts
2.
becomes
more
seems)
The difficulty comes from a single and ambiguousword, the ndvrp-; in Acts 2: 1. On
this word, the recipients of the Spirit's baptism, the question of who spoke in tongues and
testified to the crowd in Jerusalem,and eventually, the subject of the whole narrative of
Acts 2, are completely dependent. The popular view is that ndcvcp-;refers to the one
hundred and twenty people mentioned in 1:15 and not just to the Twelve apostles. If this is
initiands
Acts
2
Twelve
that
the
the
then
suggestion
as
ritual
stage
which
our
presents
so,
being incorporatedinto societyis weakened.Thenext sectiondealswith this issue.

I
8.2 rldvce; in Acts 2: 1.
There are at least four reasonswhy ndcvnq is commonly understoodas not only referring to
52
is
it
happensto be the natural reading of the term since the
First
Twelve
that
apostles.
the
is
introduced
in
Second
hundred
the
twenty
the
and
persons
are
preceding
verses.
one
tift
the
phrase
of
repetition
c6 abc6 in 1:15 and 2: 1. Third is the "potentially universal
53
Spirit.
,
Arguing
the
the
that the apostles were the only ones who
gift
of
of
character
be
because
Finally,
Luke.
the
this
gift
would
crowd of more
uncharacteristic
of
received
than twelve who had gatheredin Jerusalemclaimed that they heard their own languages
52Cf. PL Menzies, Empoweredfor Witness, p. 176, n. I.

53Cf. F- Menzies, Empowered to Witness, p. 176.
232
being spoken, it is therefore implied that there were more than twelve recipients of the
Spirit's gift who blurted out in tongues.
8.2.1 The Natural Reading of fIcivcp-q in 2: 1.

That the natural reading of ncivmq should be the 120 personsreferred to in 1:15 may have a
is
if
First,
"natural"
there
two
However,
conditions.
readings can Only work under
point.
indeed ambiguity in the word or phrase which is being questioned. Second, if there are
the
the
said
of
which
may
explain
ambiguity
possible
alternative
reasons
other
no
clearly
"natural"
than
the
reading.
other
phrase
word or
As to the first condition, the employment of the word ndwre; is indeed
54
ambiguous.
This is how many of the English versions have chosen to translate the word.
The problem,
is
that the translation
course,
of
"all"
Witherington
has opted to understand the term "all"
is not necessarily
as rhetorical
an "absolute
,, 55
all .
is
"it
unlikely
since
that
56
,,
Luke is thinking of a Christian house holding 120 people.
it is, however, the second condition which makes us find the so-called natural
is
1-2
Acts
the
The
doubtful.
the
of
context
subject
of
whole
promise-ftilfilment
reading
for
Jerusalem
instructions
Jesus'
the
to
to
The
and
wait
of
return
recipients'
apostles.
(1:
4).
father"
the
the
are
clearly
apostles
"promise of
The commissioning to become
54Cf. J. R. Royce, "Scribal Tendenciesin the Transmissionof the Text of the New
Testament," in The Text of the New Testamentin ContemporaryResearch:Essayson the Status
Quaestionis, B. D. Ehrman and M. W. Holmes, eds. (Grand Rapids: Eerdmans,1995), p. 242. The
intention
by
have
been
dt
dc=ar6XoL
few
to
the
explain
the
may
an
manuscripts
phrase
of
addition
found
in
However,
is
the
some
secondary
manuscripts,
since
addition
only
ndvceq.
of
ambiguity
bear
),
B,
C*
A,
the
them
the
to
word
which
only
against
codices
of
read
major
quick
were
scholars
been
has
intention
than
to
to
then,
The
explain.
understood
rather
as
an
mislead
addition,
.
CF,
ncjv,
55Cf. B. M. Newman and E. A. Nida, A Translator's Handbook on the Acts of the Apostles, p.
33.
11B.Witherington III, Acts ofthe Apostles, p. 131, n. 8; J. Green, avoiding the issue of the
in
identify
"persevering
to
those
to
ndvzc;
referring
prayer
as
merely
opted
number of people,
is,
"with
"
Eleven
disciples,
1:
24),
That
(1:
14;
those
the
the
one
apostles,
women
mind.
and
cf.
together"
Mary with Jesus'brothers. Witnessto the Gospel,p. 9 1.
233
is
for
(1:
for
7-8).
The
Jesus
the
again
only
apostles
subject of the whole election
witnesses
logical
(1:
is,
15-26)
It
the
therefore,
to
and
again
more
points
only
apostles.
narrative
indeed
in
Acts
that,
to
the
assume
while
other
characters
play
alongside
apostles
consistent
1-2, the apostlesfit more into the description of irdwceg. Bolt correctly observesthat,
Despite others being in the background (1: 14-15), Acts I focuses upon and ends
with the twelve (1:26), who are the most likely subject in 2: 1. This is confirmed by
the flow of the chapter. Whoever is the subject of 2: 1 receives the Spirit (2-4) and a
crowd comes together (5-13). This sets up two groups: those receiving the Spirit who are all Galileans (2:7, cf., 1:11) - and the crowd. The identity of the first group
is revealed when Peter stands up with the eleven (2: 14; cf., 2:37) to address the
crowd. Promising an explanation of what has gone on for "these men" (15-16), his
addressprovides further confirmation. When he eventually gets to this explanation,
these men have become "witnesses" (32-33), a group which has already been
limited to twelve.57
8.2.2 The Repetition of Eni T6 Abc6.

The repetition of Lift t6 aiyu6 in 1:15 and 2: 1 is understood by some as indicative of the
(specifically
in
120)
house
from
Twelve
the
the
the
the
of
gathering
people
of
apart
presence
bd
however,
0
O,
in
We
that
this context, can also mean the
suggest,
ai),
apostles.
58
"place"
"people"
had
the
the
than
the
of
gathering rather
on
who
gathered. If
emphasis on
intended
just
to
the
the
emphasise
gathering
of
people,
as he did in 1:15, then
the author
bgo)
he
(a
basically
in
has
"together")
2:
1?
the
employed
word
word
which
means
why
Why has he not simply used the samephrase Enj r6 cci),c6? Our suggestionis that Enj E6
in
"single"
in
"same"
in
O,
the
the
this
the
emphasises
context,
gathering
and
place
order
ccj),
to pave way for what is about to be emphasisedin v. 2b - the temporal and spatial setting 66andit filled all the housewhere they were sitting.
,, 59
57P.Bolt, "Mission and Witness," in Witnessto the Gospel,p. 199.

58Fitzmyerconcurs,"Luke usesthe phraseepi to auto, 'together,' which may say no more than
homou,
it
but
be
can
used in the senseof "at the sameplace, which suites the
adv.
the preceding
The
Acts
Apostles,
Fitzmyer,
238.
"
J.
ofthe
p.
context.
590ur earlier suggestionthat ndvTzq refers to the Twelve also solves the problem of how the
120 can fit into the crixo;. Zahn was one (if not the earliest) to suggestthat Luke actually referred to
234
8.2.3 The Universal Character of the Gift of the Spirit.

60
has
Spirit
Twelve.
Barrett
suggestedthat the gift of the
was not narrowly confined to the
Menzies, likewise, has argued that "the potentially universal character of the gift of the
Spirit is stressedin 2: 17 and 2:39; therefore it would be strange if any of the disciples
61
from
is
issue
in
Pentecost.
,
however,
The
Acts
2,
the
excluded
not on
gift at
present were
39
Spirit
is
is
doubt
17
2:
There
2:
the
to
the
that
all
or
and
gift
of
available
not.
no
whether
is
for
believe
is
Spirit's
We
that
the
the
to
that
gift
all.
question
one
ought
ask
whether
state
the initial outpouring of the Spirit was indeed received by the alleged 120 disciples being
in
it
first
by
2:
1
the
to
advrF-q
confined to the Twelve.
or
was
referred
From our
have
has
Twelve
been
that
the
the subject
especially
as
we
argued
consistently
perspective,
62,
it
is
from
last
beginning
Acts
I
the
two
the
until
episode
of
chapter
narrative
of
initial
Twelve
Spirit's
to
that
the
the
the
assume
were
possible
recipients
of
exegetically
is
in
disciples
disprove
120
For
there
the
to
the
no
concrete
while
evidence
presence
of
gift.
63
it.
is
the same house when the Spirit arrived, there also no concrete evidence to support
intended
This
Temple
to explain the accommodationof
the
place
of
gathering.
suggestion
was
as
the
the 120 people in what was understoodto be a common small size NT house.However, as most
from
(a
is
have
7:
47
it
Acts
that
crticog
apart
context
clear
why
observed
which
makes
commentators
IF-p6v
for
Luke-Acts
has
"temple.
"
Cf.
T.
the
"Temple"),
the
termc6
author
of
consistently
used
meant
Zahn, Die ApostelgeschictedesLucas, 2 vols. (Leipzig/Erlangen: Deichert, 1927), p. 77; reference
Acts
Apostles,
Some
have
238.
Fitzmyer,
J.
from
the
writers
of
p.
patristic
and
medieval
resolved
taken
dtico;
Cenacle,
held;
Last
Supper
J.
Fitzmyer,
the
the
the
the
same
as
place
where
was
to understand
Acts oftheApostles, p. 238; C. Kopp, TheHoly Places ofthe Gospels(New York: Herder and Herder,
1963), pp. 330-34. Seealso J. Murphy-O'Connor, "The Cenacleand Connnunity: The Background of
Acts 2:4445, " in Scripture and Other Artifacts: Essayson the Bible and Archaeology in Honor of
Philip J. King, M. D. Cooganet al., eds., (Louisville: Westminster, 1994), pp. 296-3 10.
60C.K. Barrett, TheActs of the Apostles,p. 112.
61R
Empoweredfor Witness,p. 176.
Menzies,
L
62Only the apostleswere conunissionedto be witnessesand were instructed to remain in
Jerusalem(Acts 1:7-8); only the apostlesreturned to Jerusalern,they were introduced individually; they
in
(1:
(1:
12-14);
Judas'
15-26);
the
the
the
upper
room
apostles
elected
replacement
prayed
and
waited
by
(2:
being
baptised
Spirit
14);
finally,
the
their
task
the
and
apostles
performed
of
were
apostles
first
(2:
had
14-47).
their
converts
and
witnesses
63This is why I think that Witherington's comment is less convincing. He statedthat "there is
(speaking
Spirit's
by
this
the
indication
that
phenomenon
about
was
only
outpouring)
experienced
no
for
leadership.
" Cf. B. Witherington III, Acts ofthe
Twelve,
sort
of
empowerment
as
some
the
Apostles: Socio-Rhetorical Commentary,p. 132. As we have consistently shown, that from a status
235
rldcv,cF-q,as we have stated above, is ambiguous. And from what the rest of Acts 2
indirectly saysof the identity of those who were "filled by the Spirit" in the dticog (see vv.
14; 37; 42; and 43), it is plausible to arguethat ndcvcFqrefers to the Twelve.
8.2.4 The Number of Languages Spoken.

Becausethere were more than twelve different nationalities (whom at that time were on a
have
heard
in
Pentecost)
Jerusalem
their
that
to
they
own
celebrate
claiming
pilgrimage
languagesbeing spoken (Acts 2: 11), it has been deduced that more than twelve persons
individually
language.
different
This
accounts,
speaking
a
yet
simultaneously
were
(or
Twelve
twelve
there
that
not
only
persons
apostles) who received the
were
therefore,
64
in
foreign
Spirit
tongues.
baptism of the
and spoke
This argument can be challenged. First, the text does not specifically say that the
being
heard
language
the
than
twelve
their
same
at
spoken
all
nationalities
more
of
crowd
65
time.
This allows for the possibilitythat eachor any of the Twelve apostleshavespoken
66
different languagesone after the other. Second, when Peter stood up to explain to the
6),
bewildennent
(2:
to
the
crowd's
crowd about what was going on - an explanation suffice
in
hearing
being
God's
their
spoken
own
on
works
amazement
about
mighty
and
perplexity,
language, and also to those who had mistaken them for being drunk (Acts 1:11b-13) - the
transformation perspective, the narrative of Acts 1-2 which focuseson the Twelve apostlesas the
leadership
Twelve
be
the
the
apostles.
as
a
narrative
which
promotes
of
read
can
subject,
64F-Menzies, Empoweredfor Witness,p. 176, n. 1.
651twas originally A. Hamack who suggestedthat the original text of the list of nations in the
is only twelve. Cf. K. Lake and H. J. Cadbury, TheBeginnings of Christianity,
5-11
vv.
of
pericope
112.
p.
v.,
vol.
66Somecommentatorsseethe gift asglossolalia meaning"ecstatic utterance" (e.g. L. T.
johnson, TheActs of theApostles, p. 42), while othersprefer to understandit asxenologia, that is,
stspeakingin a foreign language" (e.g. C. K. Barret TheActs of theApostles, p. 109). The author of
Luke-Acts seemto have indicated this to be a miraculous gift since it was understoodby foreigners only
here in Acts 2. When the samephenomenonis used in Acts 10:4546: 19:6, the adjective trtpat; is no
longer used. J. Fitzmyer, TheActs ofthe Apostles, p. 239. Moreover, if Luke regards this event as a
hearing. Thus, the number of speakersis irrelevant.
its
of
a
miracle
n1iracle,
236
(2:
hundred
14f).
Eleven
he
the
twenty
the
and
alleged
one
text says stood with
and not with
For if Peter's speechwas necessitatedby the event (most especially to explain to those who
had accusedthem of being drunk, cf. 2: 15a),why is Peter standing only with the Eleven and
67
finished
hundred
discipleS?
had
Furthennore,
Peter
twenty
the
and
after
one
not with
have
been
"cut
had
just
happened,
is
to
to
to
the
the
crowd
on
crowd
said
what
explaining
the heart" and directed their responsespecifically to "Peter and the rest of the apostles"
68
hundred
disciples.
(2: 37) and not generally to any of the other one
and twenty
What we havejust arguedabove is the possibility of reading-,T;
in Acts 2: 1 as primarily
how
find
Twelve
We
the
this
to
the
apostles.
reading
more
consistent
with
referring
in
has
been
Acts
1-2.
The
the
the
subject
subject,
apostles
projected
as
main
character of
initiands
framework,
from
transformation
the
the
are
and are now
of
status
rituals
viewed
(here in Acts 2) in the processof being aggregatedinto the society.
8.3 Summary.
in this chapter, we have enumeratedthe ritual elements in the Aggregation stage of the
Spirit
for
before
the
We
to
the
that
of
outpouring
we will attempt argue
stated
apostles.
leaders
be
formal
Twelve
God's
to
the
the
of
the
endorsementof
symbol of
apostlesas
upon
be
find
Pentecost
Because
to
this,
Christian
one of the most
of
we
community.
the
intention
is
in
"What
'Ibus,
the
this
the
asked
question
stage.
we
behind the outpouring of the Spirit upon the apostlesin Acts 2 happening on the same day
festival
is
being
"
Pentecost
the
of
celebrated?
pilgrimage
when
We tried to trace the history of Pentecost(or feast of Weeks), hoping to find some
it
being
intention.
From
leading
the
that
the
to
the
was
celebrated
evidence
on
said
clues
67Tbus, K. Lake and H. J. Cadbury comment"Peter standsup with the other apostlesas though
" TheBeginnings of Christianity, vol. iv., p. 17.
it were on them that the Spirit had descended.
237
third month of the year, to suggestionsthat it came to be a commemoration of Israel's

covenant renewal, and until the feast evolved to be the day to rememberGod's giving of the
Torah to Moses in Mt. Sinai. Some exegetes,therefore, have concluded that the feast of
Pentecostis being related and usedby the author as a backdrop to the giving of the Spirit in
Acts 2.
We also weighed the evidence of the carnp of scholars who disagree in
Penetecost
Spirit's
in
Acts 2. And after much
to
the
as
a
parallel
outpouring
understanding
found
indeed
the
that,
the author may not have
we
suggestion
while
consideration,
intentionally relatedthe two eventstogether,the characteristicsfound from the event of

in
Acts
have
Spirit
2
it
the
the
to
would
surely
evoked
upon
readers
of
relate
with the
giving
Torah
Moses.
to
the
of
giving
This thesis, however, finds a relevant connection as to why the aggregation of the
happen
during
from
has
Pentecost.
We
to
that
the perspective of the
will
show
apostles
from
different
transformation
that
the
the
status
gathering
of
nations to
of
crowd
rituals
feast
is
in
We
the
the ritual process
not
only
circumstantial.
annual
will
argue
celebrate
have
for
the
the
the
that
the
enumeration
of
names
of
many
nations
who
gathered
section
Pentecostpilgrimage is actually the author's attempt to show the universal nature or scope
leaders
Christian
the
the
the
apostles
as
new
of
of
community.
acceptance
and
In this samechapter,we have also finally resolved the issue of the narrative's focus.
Because we encounteredagain another hurdle in proving our theory that Acts 1-2 speaks
the
that
the
apostles,
we
showed
n6vic;
of
primarily
in 2: 1 can be understood as simply
Twelve
hundred
in
the
to
the
twenty
apostles
and
not
necessarily
one
and
people
pertaining
(cf
Acts 1:15). The next chapter attempts to put these ritual elements in
the upper room
in
initiands'
the
the
ritual
process
of
stageof aggregation.
their proper place
"Again, further emphasison the Twelve and not on the 120 disciples is seenv.42 and 43.
238
Chapter Nine
9.1 The Ritual Process in Acts 2.
Whether Pentecostin Acts 2 was eventually the commemoration of the giving of the Torah
discussions
harvest
feast,
it
has
the
Sinai,
continue.
as
a
simply
remained
or whether
at
What is a fact, however, is that scholars from both camps agreethat the Pentecostnarrative
in
is
is
important
it
fact
OT
And
this
that
traditions.
our
particularly
reflects significant
into
installation
the
their
the
community.
new
status
and
aggregation
of
apostles'
of
study
The heritage of OT language and imagery in the Pentecost story is recognisable.
The mention of fire and wind in Acts 2: 1-4, for instance,reminds us of the Exodus narrative
(Exod.
21)
for
13:
during
Israelites
fire
God's
the
the
night
served as guide
pillar of
where
1
"The
Egyptian
(Exod.
14:
21).
the
wind
against
charging
armies
the
wind as protection
and
in
Rather,
do
day
however,
Pentecost
fire
to
the
concrete
a
new
exodus.
attest
of
not,
on
and
2
,,
demonstrate
familiar
to
they
that God was presentand active.
all,
terms
But what happensto be a particularly striking heritage of OT tradition with Acts 2 is

distribution
in
Numbers
Moses
the
11.
The
Mosaic
the
tradition
of
the
and
story
of
that of
Spirit (rii-1) upon the seventy elders share some similarities (although not exact parallels)
leadership
include:
These
Pentecost
a
experience.
would
crisis which
with the apostles'
the
to
the
the
transformation
of
elders
the
of
seventy
elders;
status
appointment
needed
during
Spirit
the
leadership
the
the
the
elders
upon
the
needsof
people;
endowmentof
meet
'In Sinai imagery (Exod. 19:18), fire is a common element. It has also been often associated
is
here
in
Acts
However,
Marshall
to
that
observe
right
and
purification.
cleansing
the
of
meaning
with
"The
likely
Cf.
H.
Marshall,
Significance
is
1.
its
of
most
associated
with
power.
4,
2:
appearance
Pentecost," p. 354.
2R. Stronstad, 7he Charismatic TheologyofSaint Luke (Peabody:Hendrickson, 1984), p. 58.
239
the processof their installation as leaders;and finally, the eldersprophesyingafter the Spirit
has restedupon them.
What follows is a comparison and contrast of the Moses tradition in Num. 11:10-30
in
2.
it
is
Pentecost
Acts
Again,
intention
to see
the
experience
apostles'
never
our
with
Num. 11 as a parallel with the Acts 2 event. What we want to show is that the author of
Luke-Acts sharessimilar theophanicexpressions(or even traditions) with the OT, especially
is
Moses.
If
hopeful
this
then
that the milieu
about
assumption
correct,
we
are
stories
with
Luke-Acts
better
lead
Num.
II
the
tradition
to
the
author
of
shares
with
of
us
may
which
in
Acts
2.3
the
apostles'
experience
of
aggregation
understand
9.1.1 A Leadership Crisis.

Our concernwith Num. 11 begins in v. 4. The narrative gives the account of the children of
Israel complaining to Moses about their discontentwith food. It seemsthat the Israelites are
4
(I
1:
6b)
(I
1:
4b).
They haveexpressed
tired of eatingmanna
and are cravingto eat meat
by
"weeping
Moses
demand
to
again," an expressionanalogousto their experience
their
5
by
live
from
Yahweh
then on.
responded providing manna on which they were to
when
This time, however, the Israelites' dissatisfaction has reacheda level where it is no longer
but
level
desire
leadership
is
Moses'
to
the
meat
eat
at
a
where
even
questioned
simply
6
(11: 10-13).
'A helpful discussionon this issuemay be read from B. Capper,"Reciprocity and the Ethic of
Acts, " in Witnessto the Gospel,pp. 5 10-11.
'it is arguedthat the discontentamong the people originated not with the Israelites but with the
"rabble that was among them" (I 1:4a). Somescholarssuggestthat the "rabbling among them" refers to
the people of various nationalities " who had accompaniedthe Israelites during the exodus. E. W.
Davies, Numbers (Grand Rapids: Eerdmans,1995),p. 105.
'M. Noth, Numbers: A Commentary(London: SCM Press, 1968), p. 85.
6We also seethis discontenton Moses' leadershipby Miriam and Aaron in ch. 12.
240
The effect of the peoples' complaint upon Moses is seen in 11:11-15. Moses'
himself begins to doubt his own ability to lead the people. As 11:14-15 indicate, Moses
but
God's
their
the
complaints
and
rejection
of
provision,
people's
against
reacts, not
job
leader
has
become
difficult.
his
fact
that
the
a
more
as
against
'
him
leadership
for
this
task.
Yahweh
giving
He then questions
Moses' burden and disappointment is
be
killed
by
in
Yahweh"
"he
his
by
the
that
present
would
rather
view
of
statement
reflected
difficult situation. For this reason,God instructs Moses to appoint seventy elderswho were
8
be
leaders
known to
of the people.
The crisis necessitatedthe appointment of seventy elders. It was not just a crisis
diet.
has
led
discontentment
It
to
the
their
the
about
actually
a crisis of
of
people
concerning
leadership- the ability of Mosesto lead the people. Our point is to emphasisethat this
in
for
transformation
the
the people of Israel.
of
elders
a
status
leadership crisis results
is
in
transformation
Acts,
the
In
also
response to a crisis which the
apostles' status
in
is
leadershipcrisis. We
Acts
1-2
facing.
And
Num.
11,
is
the
crisis
a
as
with
community
leadershipcrisis in Acts is not only becauseJesushas departed,nor is it
the
that
suggested
judges (cf Lk. 22:30)
Twelve
to
because
the
were
serve
as
apostles
who
supposedly
only
death.
in
Rather,
1,
due
Judas'
Acts
that
the
to
we
pointed
out
episodes
one
are missing
leading to the election of Matthias as a replacement to Judas (Acts
the
events
especially
1: 12-26), presentprimarily a moral crisis. Judas' betrayal of Jesushas causedseriousmoral
integrity of the apostles as leaders - the very apostles whom Jesus has
the
to
problems
be his witnesses.
to
appointed
7T. R. Ashley, TheBook offumbers, NICOT (Grand Rapids: Eerdmans,1993), pp. 209-10.
'See also I Sam4:3; 8:4; Ez. 10:14.
241
9.1.2 A Status Transformation.

The designation 'IU%09(cfv. 16) may be misleading. Indeed, the term suggeststhat the
be
just
had
leaders
Thus,
transpired
the
may
of
what
people.
seventy elders were already
the
confirmation of an added, or probably, more specific
simply
as
misconstrued
is
leaders.
If
there
true,
then
this
than
their
as
general
responsibilities
other
responsibility
transformation
at all.
status
significant
no
was really
However, choosing seventy elders from among the "elders of Israel" does not
it
is
designated
leaders
For
Israel.
talking
that
possible
one,
of
we are
of
necessarily mean
is
Israel"
"from
the
the
that
elders
of
an expressionwhich meansthe choice
phrase
to view
idea.
families.
He
"
Noth
"heads
the
this
confirms
suggeststhat
of
from the very numerous
That
"officials"
the
tribal
set
up.
as
within
organisation
the title was originally understood
inserted
is
be
in
16a,
11:
to
aside,
"relative
regardedas a secondary
which surely
clause
the
'officers'
it
designates
the
as
chosen
specifically
men
particularly unskilfullyio, while
literally - 'writers' gives expressionto this 'official' characterof the elders .... gill
What we have, therefore, is a definite status transformation -a
transformation
It
Israel.
is
leadership
the
the
the
of
to
of
people
crisis
plaguing
present
which
needed meet
families"
being
from
"heads
"heads
to
the
of the whole
ordinary
of
is a change of status
"
people.
This status transformation is the agenda behind the meeting in the tent and
Spirit
the
of
upon the chosenseventyelders.
Yahweh's endowment
9Canmean the leadersappointed over the people by the Egyptians (Exod. 5:6,10,14-15,19);
for
(Jos.
3:
2).
May
"judges"
1:
10;
the
the
convey
also
role
of
people
marching
organise
or those who
210.
Cf.
T.
R.
Ashley,
7he
Book
MIUDID).
p.
term
offumbers,
(cf. the
1OForthe discussionon the issuesof the P and J traditions being placed together, especially on
de Vaux, Ancient Israel, pp. 138,152f; E. W. Davies, Numbers, pp. 107Fsee
context,
this specific
Exodus
Numbers
(Westminster:
OfMoses:
Historian
Life
The
Yahwist
in
The
Seters,
and
Van
as
J.
08;
220-44.
1994),
Press,
pp.
Knox
John
I'M. Noth, Numbers,p. 87.
242
The selection of Judas' replacementalso involved certain criteria. Just as the seventy elders
leaders
for
Israel,
the
the Twelfth apostle also
the
among
present
of
candidates
were chosen
had to be chosenamong those who have only been with Jesus,"beginning from the baptism
day
he
it
by
"
(1:
22).
Moses
As
John
the
taken
to
when
was
up.
was
made
clear
until
of
..
Yahweh that he is to chooseseventymen whom Moses know "to be the elders of the people
in
(Num.
11:
16),
Peter
them.
the
to
those
also
makes
over
clear
present
and officers
. ."
have
in
for
Judas'
the
to
to
the
candidates
qualifications
which
need
order
seat.
vie
election
9.1.3 The Endowment of the Spirit in an Installation Rite.

There are other leadership themes in the Moses tradition comparable with Num. 11. For
instance,in Exod. 18, we find the story of Jethro,Moses' father-in-law,giving counselto

(or
leaders)
in
help
him
the
the
choosing
of
able
men
who
would
Njoses concerning
Israel
(Exod.
18:
13-26).
Following
Jethro's
Moses
the
children
of
advise,
of
rulership
leaders
judges,
difficult
fewer
leaving
himself
for
to
the
cases
who
served
as
only
yet
chose
himself (18:24-26).
Num. 11:10-35 show Moses choosing seventy elders who would assist him in
befalls
him
from
Israel.
The
difference
that
the
the
to
crisis
and
people
of
major
attending
is
however,
Yahweh's
distribution
Spirit
the
Exodus
endowment
and
of
account,
among
the
in
leadership.
Moses
to
chosen
assist
were
those who
The endowmentof the Spirit by God to the seventy elders show that this story is not
fully
be
Exod.
18.12
This
doublet
"Elijah-Elisha
the
of
also
cannot
compared
with
a
simply
like
if
find
the sharing of the Spirit (2
relationship
similarities
even
we
leader-apprentice"
y, gs. 2: 15) between two parties. For one, the case is that of leadership successionand the
'2T. R. Ashley, TheBook offumbers, p. 211.
243
individual
individual
from
Spirit
to
single
and not to a group. The only
transfer of
a
another
in
Num.
happens
be
(cf
II
Acts
2
33).
to
with
v.
scenario
comparable
Despite the objections expressedby someNT scholarson the use of Mosaic traditions in the
is
in
it
difficult
Pentecost
Acts
2,
be
the
to
event
really
reminded of the
of
not
study
in
Moses
Num.
11
the
and
seventy
of
elders
when one reads of the apostles'
experience
Pentecost experience. Just as with the elders appointedby Moses, the apostlesin Acts 2: 1-4
installation
finally
the
through
they
rite
of
as
complete their statustransformation.
also go
Installation rites for a group of initiands normally take place in one specific setting.
This is in contrast with initiands who are being installed individually and into different
however,
in
With
a
ranks.
group,
confinement
a specific temporal and spatial
or
statuses
in
is
important.
Being
is
together
gathered
one
place
significant especially as the
setting
initiands
has
be
the
to
of
union
emphasised.
symbolic
The symbolic union can be expressedin various ways: either through a communal
blood
tokens;
the
the
or
sharing
of
gifts
or
exchange
performance
of
compacts; or the
meal;
done
All
these
to
the
precious
possessions.
are
of
emphasise
and
establish
sharing
binding/union of the onesbeing installed. When this happens,the group's identity as equals
13
is
and as a single unit affirmed.
Against this backdrop, we suggestthat the opening versesof Acts 2 bear the traits of
First,
informs
"all
installation
the
the
the
that
together
rite.
author
readers
apostles
were
an
in one place" (v. I). This note may be deemed unnecessaryconsidering that the previous
12-26)
had
been
(1:
the
that
together
already
make
clear
apostles
as a group since
episodes
had
been
Jesus' ascensionand
assembledin one place becauseof Jesus' instruction to wait
13
A. Van Gennep, TheRites ofPassage, p. 29.
244
14
father
(1:
4).
However, from the perspectiveof a ritual,
in Jerusalemfor the promise of the
the initiands being together is neededif they are to establish their strong identity and union
is
in
11.
After
Num.
This
the
what
witnessed
with
seventy
elders
similarly,
we
as a group.
Moses received the instruction to choose seventy elders who will assist him in the
15
instructs
into
God
Moses
to take them
the tent of meeting. The elders
leadership role,
individual
identifying
in
found
themselves
to
their
with
each
other
contrast
suddenly
by
Moses.
before
they
selected
were
statuses
Second,is the aspectof equality. In the symbolic union of the initiands, there is no
be
inferior
between
As
Twelve
them.
the
this
with
apostles,
may
aspect
superior or
fire
distribution
by
"tongues
the
the
of
equal
of
which restedon eachone of
represented
have
is
just
fire
individual
What
3).
(2:
tongue
not
a
single
of
or
we
resting
on
an
therre'
individual
Rather,
there
tonguessharedto eachapostle. No apostle
are
leader of a group.
16
is
be
dominant
to
than
the
the
others.
group
presented
or
greater
within
14Understandably, tradition-historical
a
approachseesthe significance of this note in relation
being
it
Spirit
For
2b.
to
the
the
not
sense
coming
Acts2:
would
really
make
portray
of
as
preceded
to
if
fills
house"
the apostleswere all widely
the
of
a
mighty
"an
sound
wind
which
whole
by
engulfing
Jerusalem. In other words, the presenceof the Spirit in the whole houseis related
over
all
scattered
inside
it.
that
the
together
apostles
are
gathered
with the understanding
However, if the main purposeof the Spirit's coming is primarily to empower the apostles(a
is
happening
8),
1:
Would
in
the
this
they
together?
need
of
only
when
are
gathered
what
purpose stated
if
Twelve
found
in
different
the
the
be
are
yet
within
vicinity of
places
accomplished
not
this
hypothetical,
irrational
Indeed,
these
to some.
set
of
questions
are
or
probably
even
purely
jerusalern?
j3ut it is exactly this scenariowhy our suggestionthat Acts 2: 1-4 can be viewed as having the elements
be
To
be
initiands
installation
the
the
precise,
cannot
ritual.
symbolic
union
of
ritually conducted
of an
if the initiands are not assembledtogether in one place.
15Yahwehdirected Moses to take the
seventyelders to the tent in order to give his further
God
distributed
his
Spirit
be
(to
the
precise,
among the elders, v. I 6a).
more
place
where
instructions
What used to be God's place of revelation, the mountain is changedto the tent of gathering. It is quite
do
have
had
Yahweh
Moses
Yahweh
to
this
the
since
gathered,
even
when
and
elders
still
odd that
(cf.
Moses
T.
R.
Ashley,
The
Book
to
the
to
and
not
with
elders
ofNumbers, p.
only
speak
intended
intending
Jesus
had
is
(Mt.
The
to
The
are
show
where
ascended
we
obvious.
mountain
echo
2 10).
his
God
Spirit.
Rather,
had
is
12)
1:
the
the
in
necessarily
place
where
will
pour
out
apostles
not
olivet
for
Spirit's
(1:
4).
to
the
Jerusalem
wait
outpouring
to
to travel
16Thisbecomesmore obvious
when one considersthe fact that before and after Acts 2: 14 are
leader
(cf.
Peter
1:
15-22
2:
1442).
the
as
or
spokesman
group
and
of
whole
portray
which
episodes
245
There is, however, a slight difference between the scenariosin Acts 2: 1-4 and Num.
11. In Num. 11, when the choice of the seventyelders was finally made they all gatheredin
the tent standing beside Moses (11: 16). Included in God's instructions is that the Spirit
17
(11:
be
from
himself
1
7a).
This
Moses
he
taken
to
the
elders
will
partly
give
will
which
implies
is
Moses'
that
the
that
seventy
of
status
equal
with
not
significantly
rendering
is
know
leader
Moses
This
the
that
the
true
over
all
stood
as
superior
since
we
elders-18
Israel.
leaders
the
of
of
people
other
Nevertheless,what is interesting to point out is that the seventy elders have equal
it
from
Moses,
We
Spirit
told
that
the
taken
was
are
when
was
standing with each other.
Other
Moses,
than
the
within
elders.
no
elder
stood
prominent
of
seventy
all
upon
placed
19
the chosen group.
9.1.4 Prophecy - When the Spirit Rested Upon Them.

20
direct
Spirit
being
In Numbers 11, the
result of the
placed upon the elders is prophecy
(I
How and what the elders have prophesied is contested. It seemsthat the Hithpael
verb =2nn
is denominative (i. e., it servesas a verb where its root is actually a noun) from
17Does this meanthat the sourceof the Spirit is Moses and not God? The phrase"I will set
it
is
I
them.
that
the
upon
and
place
upon
you,
will
spirit
of
..
apart some
Y num mr. rin ln5xxl) may suggestthat the Spirit is already upon Moses. It could be
1,
nnm
y=7,5y
that the sourceof the Spirit originally placed upon (h) Moses is God. Ashley
therefore,
understood,
rightly adds,
This caseis only partially parallel to 2 V- 2: 15, which dealswith the successionof
Elijah by Elisha. Comparethe phrasing of Num. 11:17 with 2 K. 2: 15 (rlah 'eliyaU
'al-'lUd ). The spirit here is not simply F-fiahmrteh but raah 'aer 'al ml-geh, i. e.,
the Spirit is not only upon the elders,but also upon Moses (i. e., it is not his).
T. R. Ashley, TheBook offumbers, p. 211.
18E.W. Davies, Numbers,p. 109.
'While it is true that Eldad and Meldad are said to have received the Spirit, their caseis
First,
in
from
they
the
they
the
elders.
seventy;
and
second,
were
not
part
of
remained
seventy
different
be
is
in
first
in
It
tent.
to
the
this
they
the
get
mentioned
special
situation
place.
why
not
and
the camp
(Cf. Num. 26-30).
20Adifferent verb is usedhere in 11:25 to convey the "placing7'of the Spirit upon the elders.
is
I
literally
"to
17
11:
tiv
tn
the
means
give" may suggeststhat
where
used,
verb
which
In contrast with
from
God.
Cf.
BDB,
680-8
1.
"giff'
Spirit
pp.
a
was
the
246
basically
first
is
The
two
suggest
meanings.
can
prophesying with ecstatic
which
behaviour.
The NEB translates "fell into prophetic ecstasy."
The elders then, after
21
flung
into
Spirit,
"were
divine
frenzy.
,
Some scholarsrelate the
the
a state of
receiving
I
Sam.
10:
6;
19:
24;
Jer.
29:
26
"where
the one who
with
and
experience
even
with
elders'
(in
prophesies
this case, Jeremiah) is virtually
equated
with
,,22
a madman.
The second view understands the verb to mean "proclaiming Yahweh's word"
behaviour.
because
However,
does
indication
the
text
the
that
ecstatic
not
give
any
without
the elders were proclaiming any messagefrom Yahweh, the former suggestion(i. e., ecstatic
behaviour) is favoured.
In Acts 2 there is a similar experience. Although symbolised by the tongues of fire, the
23
Spirit in Acts 2: 1-4 also rested on each of the apostles. Moreover, the direct result of the
filled
by
is
Holy
Spirit
being
in
What
both
(i.
the
prophecy.
we
can
see
cases
e.,
apostles
24
25
is
Acts
2)
Spirit
in
11
that
the
transfer
Num.
and
of
results an outburst of propheCy.
The clear difference with the Num. II account, however, is that the apostlesin Acts
2 prophesy uttering a clear messagecoming from God. First, the reaction of the crowd who
heard the "sound' which was supposaltobe coming from the dlico; was that of amazement
(2: 12). They were amazedthat they heard the mighty works of God being proclaimed by
language
in
(2:
11).
Second,
Peter's
their
(2:
17-36)
own
subsequent
speech
apostles
the
have
Eleven
fulfilment
he
the
Joel
the
the
prophesied
spoke
about
and
of
prophecies
of
after
is
Joel's
from
God.
28-32).
2:
Joel
prophecy
a
message
(cf.
21BDB,pp. 680-81.
22T.R. Ashley, Numbers,p. 214, n. 46.
23j Fitzmyer, YheActs ofthe Apostles, p. 238.
.
24Thetransfer of Spirit from Moses to the seventyelders is a type of the transfer of Spirit from
Jesus to the Twelve apostles.
25R.Stronstad,The Charismatic TheologyofSaint Luke, p. 59.
247
9.1.5 The Significance of the Endowment of Spirit Upon the Seventy Elders.
We now come to what is probably the main crux of the Moses tradition in Num. II- "the
have
Spirit
"
As
the
the
of
endowment
of
upon
seventy
elders.
we
statedearlier,
significance
there are other leadership - appointment themes in the Moses tradition but it is only in this
find
(like
being
involved.
Spirit
Noth
Martin
the
the
that
character
other
we
of
episode
is
He
in
is
"This
Moses
the
states,
why?
very
strange
present
context.
asks
scholars)
his
burden"
by
be
"relieved
(w.
14-17).
is
How
to
this
of
goal
achieved
putting
supposed
into
is
is
imagine;
difficult
to
elders
a
state
of
the seventy
ecstasy
moreover, nothing said on
this
subjeCt.,,
26
Noth arrives at the conclusion that the purposeof the endowment of Spirit upon the elders is
,, 27
from
'prophecy'
'spirit'
Moses.
"derivation
the
the
of
ecstatic
of
to show
He adds that,
is true that it is not said that from then on this phenomenonexistedin Israel; but it
first
in
in
direct
for
history
here
Israel
the
time
the
connection
as
a
of
prototype
emerges
,, 28
Moses.
figure,
of
the
as
unique,
envisaged
with
Yet again, Noth's suggestiondoes not really answer the question of how the elders
in the presentcrisis which both they and Moses are facing. Moreover, if
helps
prophesying
is
be
"ecstatic
back
to
the
that
traced
to this
event
whole
show
prophecy"
can
of
the purpose
did
it
immediately
it
happened
(Num.
11:
25b -"but they
then
cease
why
after
event,
specific
29
The only plausible explanation is to understand the elders'
did so no more'5)?
directly
feat
linked
In
to
their
as
appointed
newly
office.
other words, the
6eprophesying"
has
Spirit
is
the
the
them
seventy
elders
prophesied
when
rested
upon
primarily
reason why
26M Noth, Numbers, p. 89.

.
27Cf. I SanL 10: 10-12; 19:23f
18M. Noth, Numbers, p. 89.
'9Cf E. W. Davies, YheBook offumbers, p. 104.
248
it
have
been
Davies
legitimise
they
transformed
to.
the
all
new status
puts more precisely
to
by statingthat,
It seems preferable, therefore to view the "prophesying" of the elders in this
instance as merely a visible sign of their authorisation to a position of leadership in
in effect, as a mark of their installation to a particular
the community ... ; it server,
-,
it appears that the narrative was intended to distinguish a particular
"office. "
...
group of elders as having specific administrative functions in Israel, and their
divine
behaviour
token
their
was
a
of
election to fulfil this role. Viewed in
ecstatic
this way, the bestowal of the spirit upon the elders was an entirely appropriate
for
bear
help
burden
for
Moses'
(vv.
to
to
the
the
request
of
caring
people
response
I If, 14f). 30
The apostles' baptism in the Spirit in Acts 2:4 has primarily been understoodas the
for
for
witness,
and
some, miracle-working power.
empowering
After what we have
discussed above, we want to know if it is also possible to understandthe event as more than
just the empowering of the apostles. Is it possible that, just as in Num. 11 where the Spirit
legitimises
perspective
the seventy elders into their leadership role, the Spirit in Acts 2: 4 (from the
that the Twelve apostles are going through a status transformation)
also
legitimises the apostles into their new role as witnesses and reliable leaders of the Christian
31
?
it
is.
We
And
do
beyond
t
that
this
the
that
submit
we
overwhelming
view
Y.
communi
in
in
is
Spirit
Luke-Acts,
2:
4,
to endow the recipients with
the
especially
the role of
insight and inspired speech,primarily for the purpose of
special
producing
power,
prophetic
32
cffectivc witness and with miracle-working power.
30E.W. Davies, TheBook offumbers, pp. 104-05.

3'Again, we are not suggestingthe legitimisation of the Twelve into the office of an apostle.
leadership
legitimisation
is
it
their
the
of
credibility.
Rather,
32nere are at least two prominent views concerning the Lukan concept of the Spirit's
First is the view that the Spirit was the one
and
rniracle-working
proclamation
power.
with
relationship
disciples
This
Jesus
is
the
to
to
and
and
miracles.
empowerment
preach
perform
said
empowered
who
during
Jesus'
baptism
during
disciples'
(Lk.
3:
21-22),
the
been
as
well
as
reception
accomplished
have
Pentecost
(Acts
day
2:
4).
Some
in
the
the
this
Spirit
that
of
most
significant
works
of
area
are
on
the
of
(Powerfrom on High) and JamesShelton [Mighty in Word and Deed.- TheRole ofthe
Turner
Max
of
(Peabody,
Both
4cts
Massachusetts:
Hendrickson,
1991)].
Turner
Shelton
Luke-,
in
Spirit
and
yoly
is
both
Spirit's
his
disciples
Jesus
the
to "heal and
that
empowerment
upon
and
the
view
support
This view goes againstEduard Schweizer's suggestionthat no text in directly associatesthe
"
reveal.
Jesus
[cf.
in
disciples
in
"
TDNTvol.
Luke-Acts
"Pneuma,
6,
G.
Kittel,
the
of
and
the
miracles
Spirit with
249
The idea that the Spirit's baptism of the apostlesin Acts 2:4 affirms them in their
been
has
brokers
between
God
Christian
the
not
and
community
role as representativesor
fully explored. We think that there are two reasonswhy this is so. First is the persistent
focus,
to
the
that
the
therefore
the
accept
possibility
subject,
and
of
exegetes
of
reluctance
in
is
(as
it
is
Second
Spirit
Acts
2:
4
Twelve
the
the
primarily
apostles.
whole outpouring of
is
first
from
the
the
to
the
reason)
perspective
which
we
are
approaching
related
strongly
followers
(i.
from
1-2
Acts
the
transformation
the
to
status
of
apostles
e.,
of
narrative
leaders). Viewed from this perspective,we suggestthat it is indeed possible to understand
for
2:
4
in
Acts
the
endowment
as,
not
only
of
power
witness and/or the ability to
the event
for
but
his
the
to
the
that
as
a
means
author
show
apostles
also
readers
miracles,
perform
legitimised
by
God
himself
his
his
been
transformed
and
as
appointed
over
have
overseers
people.
The concept of the Spirit as having an active role in affirming or legitimising
in
Lukan
be
seen
other
examples:
can
statuses
is
legitimises
John's
This
Spirit
The
ministry.
prophetic
seen in Lk. 1:15b and 1:17. In
1.
1: 15b, the prophecy about John's greatnessis coupled with the fact that he will be filled
is
In
1:
17,
John's
described
Spirit.
"in
Holy
the
the
a
role
as
prophet
as
spirit and
with
Spirit
in
"
"John's
Elijah.
the
the
unique
reception
of
while
still
womb point's
of
power
to John'sspecialstatusandrole ....
03
Eerdnians, 1968)]. Furthermore,parallel passagesin the gospelsof Matthew and

Rapids:
Grand
ed.,
in
Spirit
the
the gospel
involving
or
sometimes,
with
miracle-working
activity
are
altered,
ornitted
Nlark
has
been
fin-ther
by
Robert Menzies in his book
Schweizer's
supported
suggestion
and
argued
Luke.
of
from
lek
believe
Picking
Schweizer
Menzies
Witness.
that the
up
where
E,,npoweredfor
distance
Spirit
influenced
Luke
Spirit
from
to
the
the
concept
of
strongly
period's
Intertestamental
During this period, the Spirit is said to be a Spirit of prophecy and not primarily a Spirit of
111iracles.
Thus, Luke is cautious in the way he relatesthe Spirit to miracles and choosesto associate
Iniracles.
inspired speech.
directly
with
only
Spirit
the
33R. Menzies, Empoweredfor Witness,p. 108. Both 1:15 and 1:17 bear the strongest
Lukan ideas which were incorporated into an existing story
these
were
verses
originally
that
possibility
Doubleday,
1935),
GospelAccording
Luke
I-LX
(New
York:
319).
For
The
to
p.
Fitzmyer,
J.
(cf.
R. Menzies statesthat "the use of nignkqgi (filled) with the anarthoususageof nvF-ibgcx
example,
250
2. In 1:39-56, especially vv. 41-45, the Spirit legitimises the statusand role of Mary through
the prophetic outburst of Elizabeth. After Elizabeth received Mary's greeting (Lk.
34
baby
in
her
"leaped.
"
Elizabeth
"filled
1:41a), the text statesthe
then was
womb
with
the Holy Spirit" and gave affirmation of Mary's role as the "mother of the Lord." After
hearingthis, Mary herself uttered praisesabout the role she has been blessedto carry out
(Lk. 1: 46-56).
3. Zechariah's prophetic outburst after being filled by the Spirit, likewise, affirms John's
indicates
Specifically,
1:
76
Jesus.
John
John
the
to
a
prophet.
relation
or
role
of
as
role
35
for
Jesus.
John's
Again,
the
this
a
prophet,
preparing
way
as
affirmation
of
will act
filled
Zechariah
by
Spirit.
the
after
was
only
comes
status
The Spirit affirmed Jesus' role as a prophet after Jesuswent through his own ritual of
Coming
from
(Lk.
4:
1-13),
is
have
Jesus
the
to
transformation.
out
wilderness
said
status
5-omx1Aq
in
15
(spirit)
(power) in v. 17 indicate
Spirit)
(Holy
the
nvef)gau
and
v.
collation
of
and
6cytov
(Cf. Empoweredfor Witness,p. 108). On the basis of this evidencewe seehere
"
Lukan.
these
are
that
know that John's prophetic ministry is one which is sanctionedby
for
his
desire
to
readers
the author's
the spirit.
34Luke's description of John,
specifically with the use of the word ninkTigt, is viewed by
Lukan
(Cf.
I.
H.
Gospel
Marshall,
The
58). rRIC111giis often
as
exclusively
ofLuke,
p.
scholars
many
in referenceto the Holy Spirit (Cf. 1:41,67; Acts 2:4; 4: 8,3 1; 9: 17; 13:9.). Although
Luke
by
used
Luke,
have
does
is
to
that
the
the
some
exegetes
concluded
usage
of
word
not
exclusive
ni, Xx,qgt
in
the part of the author. Therefore, Luke does
meaning
or
concept
on
uniqueness
suggest
necessarily
Spirit, nor should we seeany relation with
the
or
unique
point
concerning
new
any
riot erriphasise
(N.
Estrada,
"A
Redaction
Critical
Study
Relationship
Spirit,
the
the
on
calling
of
john, s prophetic
in Luke-Acts," Unpublished Th.M. Thesis, Asia Graduate
Power
Miracle-Working
and
proclamation,
(Manila,
Philippines:
1994),
32-33).
Theology
pp.
School of
This view is, however, inadequate.Though all of the Lukan ninx7lgt referencesmay be
to the author, and that it is attributed to his literary style of describing the
word
common
a
considered
it
does
follow
in
Spirit,
in
the
that
the gospel of
the
not
necessarily
ninXilgt
all
of
references
inf-Illing of
More
bear
intention
the
the
same
meaning.
often,
of the author within the specific
the
word
Luke
key
in
For
in
1:
15,
John
is
the
the
the
understanding
word.
meaning
of
example,
as
said
serves
context
tic
Spirif'
C'in his mother's womb"). The sameGreek phrase
the
icotMoc;
gqTp6;
aiyco)
filled
,
with
to
focus
However,
latter
falls
"praises
4144.
Elizabeth"
1:
in
the
the
the
of
on
of
upon Mary.
is repeated
is
between
1:
15,
With
the
two
"infilling"
the
the
ninkTigt
difference
passages
clear.
association
of
The
is
John,
like
is
the
Elijah.
to
The
the
Spirit
person
and
upon
of
come
as
prophet
one
who
with
of the
4144,
hand,
in
1:
is
highlight
Elizabeth.
It
the
to
the
tells the
on
other
message
of
ninXTIgt
focus Of
in
(cf.
Elizabeth
J.
Shelton,
"Filled
With the
turn
11filling7
who
uttered
praises
of
pneumatic
immediate
Holy
Spirit:
in
'
Lukan
Redactional
Phrases,
"
Faces
'Full
the
Studies
in
of
Spirit,
ofRenewal.
and
Holy
P.
Elbert,
M.
Horton,
(Massachusetts:
Hendrickson,
1998),
80-100.
ed.
pp.
ffonour ofStanley
,
351.H. Marshall, Yhe GospelofLuke, p. 93.
251
in
into
Spirit
Galilee
(v.
it
is
14).
However,
the
the
power
of
not until 4: 18-19
returned
that we seethe full picture of how the Spirit is understoodby the author of Luke-Acts in
relationto Jesus'role andstatus.

The Nazarethpericope in 4: 16-30 is viewed to be one of the most crucial sections in
the study of Jesus and his role in the gospel of Luke. NT scholars agree that this
is
18-19,
vv.
especially
programmatic. It serves as the framework for Jesus'
pericope,
36
for
Luke's
is
important,
however,
What
the
theology.
and
program
of
ministry,
public
is to note that the attemptto describeJesus'role as a prophetlike Elijah and Elisha

description
being
"Spirit-anointed." Lk. 4: 18-19 not only
the
affirming
of
with
comes
describeswhat Jesuswould literally do, but also what Jesusstandsfor - the long awaited
Messiah and Prophet of God.
Lk. 4: 18-19 refers to two Isaiah passages,61: 1-2 and 58:6. The author's quotations
his
interests.
instance,
For
Seccombe
Luke
that
these
reveal
own
passages
observes
of
in
fulfilment
He
Luke's
Isaiah
the
that
the
eagerness
of
scripture.
states
usage
of
showed
37
for
Isaianic
is
One
the
themes.
theme
the
author's
appreciation
shows
such
passage
Messiah.
in
is
"Anoint"
Isaiah
in
In
the
the
of
often
used
metaphorical
sense.
anointing
fact, as J. Skinner recalls, only in I Kngs. 19:16 can one find an actual anointing with the
Brawley
that
Spirit
the
the
the
of
oil.
adds
appropriation
of
anointing
of
accompaniment
is
Jesus
for
done
The
Lord
the
an
over
appropriation
the
prophet.
anointing role of the
of
Spirit over Jesusaffirms his statusas prophet.
"Brawley claims that placing the Nazareth event insteadof Capernaurnwhich is in Mark and
be
Luke
Cf
PBrawley,
Luke-Acts
the
to
that
wanted
event
programmatic.
and the
N4atthew shows
Conciliation
Apology,
(Atlanta,
Shcolars
Georgia:
Press,
1987),
8.
See
C.
Conj7ict,
and
p.
also
jews:
Use
Elijah/Elisha
Narratives
Ethic
in
Election,
"
JBL
106/1
(1987),
the
Luke's
the
"
of
of
and
p.
]E
Vans,
,
layout
Jesus'
by
18-19
the
programmatic
of
vv.
role
stating that the placing of
Johnson
with
relates
79.
initial chaptersof the gospelmeant to show that every act that Jesusdid in his
in
the
the pericope
by
Spirit-anointed
Messiah.
Cf
T.
Johnson,
Literary
L.
7he
Function of
the
act
as
was
Ininistry
93.
Luke-Acts,
in
p.
possessions
37D.Seccombe,"Luke and Isaiah," in NTS 27 (198 1), p. 253.
252
5. In Acts 6, one of the major qualifications for the role of deacons is being "full of the
Spirit." Read the other way around, being full of the Spirit affirms the status of being
qualified as a deacon(cf. 6:2-3). This qualification leadsto the choice of Stephenin 6:56. Acts 6:5, specifically, describes Stephen as a man "full of faith and of the Holy
Spirit. "
This description serves as a colourful backdrop for the story of Stephen's
(cf
6: 10 and 7:55).
martyrdom
6. The prophetic role and the impact of Agabus' messageto the church in Antioch is
by
the description that Spirit had foretold about the famine
and
affirmed
authenticated
that is about to come to the world. In other words, the association of the Spirit with the
it
the
and
message
prophet
who
utters
gives credenceor affirmation to both the
prophetic
(Acts
11:27-30). The Holy Spirit is also associatedwith (or even
and
messenger
message
for)
Barnabas
Saul
the
setting
apart
of
and
as missionaries in Acts 13. Verse
responsible
2, in particular, states that it is the Holy Spirit himself who has declared Barnabas and
Saul to be sent for the missionary task. In the succeedingevents, it is interesting to note
how the author makes a contrastbetweenBar-Jesus,a Jewish false prophet and magician,
Being
by
(who
by
Paul.
described
being
the
the
summoned
proconsul
way
was
as
and
intelligent, v. 7b) to hear the word of God, the magician attempted to turn away the
faith
(v.
from
8).
The
into
the
the scene with the strong
narrator
comes
proconsul
descriptions about Paul being "full of the Holy Spirif' before Paul rebuked the magician
(v. 9). While the proconsul is described as being intelligent, Paul is described as being
full of the Holy Spirit. In other words, what we seehere are three titles being affirmed or
legitimised by their attributes: the magician as being a "false prophet;" the proconsul as
being "intelligent; " and Paul the missionary as being "filled with the Holy Spirit. "
In Acts 19, Paul meets twelve disciples in Ephesus. Paul's immediate question was
disciples
have
been
baptised
by
Holy
Spirit.
The
these
the
context suggeststhat
whether
Fitrada: From Follourrs To Leaders
253
discipleship is aff irmcd by the Spirit's baptism. As Paul laid his handsupon them, the
thesetwleve disciples spokein tonguesand prophesied.
8. Acts 20:17-35,especiallyv.28, showshow the Spirit has affirmed and enabledthe elders
in the church in Ephesusto serveas"overseers"in the community.
From these examplesalone, we can see how the Spirit is understoodto have an
just
And
in
in
legitimising
their
the statusesof characters
respectivenarratives.
active role
6,
in
Acts
the
deacons
in
11,
have
Num.
the
the
seven
and
seen
seventy ciders
as we
in
the
is
in
2
Acts
Spirit
Tv6-clve
related
the
strongly
the
presenceof
with
apostles
This
fulfil.
been
have
to
appointed
affirmation of their new statusand role which they all
but
for
Jesus
being'Witncsses
have
is
primarily
role and status,as we
suggested, not only
38
being credibleandreliable representatives
betweenGod and the community.
What we havejust demonstratedaboveis the possibility of how to understandActs 2: 1-4 as

the rite of installation for the Twclve apostles. What follows next is how the apostlesare
finally acceptedand recogniscd by the society to which they have been appointed to serve.
9.2 The Catalogue of Nations as Representative or the Universal Society.

One of the most intriguing issues in the study of Acts 2 is the function of the catalogue of
nations in 2:5-13. First, the narrator seems to interrupt the flow of his narration by taking
time to enumerate the names of countries and people which are reprcscnted-39 Second, the
mCEPLStronsud, 7he Charismanc,77teoloV

vfSaint W4 rp- 60-61"After the
apostleshavebeeninstalled4a ritual conductedwit.hin the walls of the (AticK (2: 1-
4), the aggregation process of the Twelve takes its fast

by
is
the change of
This
represented
step
step.
scene"from inside to the outside of the house" (E. I lienchm ne Acts ofthe Apostles, p. 168). 'Me
ritual of status transformation, a process which started v,hen Jesus commissioned his apostles in Acts
1:3, was Primarily an internal
affair. But v6benthe Twelve has finally been filled with the Spirit (an
event, which we interpreted as the legifirnisation of their status and role as witrx-, ws and brokers) their
aggregation has begun. TIC JC**-s(who have come to Jerusalem for the pilgrimage of the feast of
Pentecost - 2: 5-13) reacting to
%hat they have just heard and witnessed4signals the change of scene
254
they
they
the
are composed at
and
whether
are
named
and
not
others,
why
nations,
of
order
debate
NT
for
heated
from
list,
been
have
topics
among
acquired
an
existing
are
random or
40 As usual, our aim is not to find out the function of the list of nations from the
scholars .
historical perspective. We would not really want to add more confusion to the theories that
have been posited concerning this issue. What we want to know, however, is how this
in
Twelve
2:
5-13
to
the
the
the
of
nations
and
people
relates
aggregation
of
enumeration
41
latter
their
transfonnation?
the
complete
ritual
of
status
successfully
as
apostles
Our suggestion is quite simple. It has been posited that the enumeration of the
in
in
Spirit's
2:
5-13
the
the
the
and
gift
effect
represents
universality
of
people
and
nations
heaven.
"every
"
From
the
to
the
the
apostles'
nation
under
perspective
of
gospel
of
Inessage
the
the
catalogue
also
appropriately
symbolises
universal
of
nations
aggregation,
ritual
42
leaders.
the
and
as
witnesses
and
status
role
apostles'
of
scope
9.3 The Apostles Are Formally Presented to the Society.

backdrop
for
Num.
II
have
to
the study of the apostles'
as
a
use
attempted
]F,arlier, we
in
Acts
2.
rite
installation
Specifically, we mentioned the example from Moses, and
[A
from
"private
C.
K.
Barrett,
to
transition
internal
to
affair.
a
a
public
event.,,
external
an
from an
117;
Conzelmann's
CE
H.
H.
the
to
on
same
theApostles,
p.
observation
passage.
reacting
TheActs of
Tilbingen:
(Handbuch
Neuen
Testament
7,
1963),
25].
DieApostelgeschichte
p.
zurri
Corizelmarm,
40Cf.J. Fitzmyer, TheActs of the Apostles,p. 240.
'S. Weinstock was the first to suggestthat the list of nations in acts 2:9-11has striking
).
by
(4
C.
S. Weinstock, "The
Paulus
Alexandrinus
B.
the
astrological
catalogue
with
sirnilarities
in
2:
inJRS38
(1948),
See
Acts
9-1l,
"
43-46.
B.
M.
Metzger,
Catalogue
also
pp.
Geographical
Gospel,
Geography
in
History
W.
W.
Acts
2:
9-11,
"
Apostolic
the
Astrological
and
and
-Ancient
(Exeter:
123-33.
Martin,
1970),
F.
R.
eds.
pp.
Gasque and
42CLB. Capper,"Reciprocity and the Ethic of Acts, pp. 5 10-11. Cf G. Uldemann, Early
it
is
Acts
Of
39-41.
Apostles,
According
to
the
course,
only correct to assumethat
ofthe
pp.
Christianity
local
directed
(both
(the
dv5pe
Iovwiot)
is
Jews
to
the
the
of
world
and
mainly
Peter's speech
Acts
Witherington
III,
On
issue,
B.
Apostles,
14
1.
this
to
the
world.
see
ofthe
whole
p.
not
foreign) and
Jewish
Diaspora
the
is
that
it
of
true
were actually the ones who came to
representatives
While
it is neverthelessplausible to understandthe enumerationof the countries as
Pentecost,
celebrate
intending to suggestthe universality of the occasion.
prirwrily
255
installation
leaders
(cf.
the
their
seventy
elders
whose
ritual
as
of
new
status
especially,
Nurn. 11: 4-25) strikingly resemblesthe apostles' experiencein Acts 2: 1-4.
There is another frame in the Num. II story which we feel worth noting in order to
illustrate our point in this section. What we are particularly interested is the way Yahweh
instructed Moses to stand with the sevcnty elders in the tent of meeting as they arc to be
forrnally installed as leaders.
There is really nothing particularly special about the employment of the word
66stand"(InY"n".
71from : IY" is renderedaTaovvxt from lavlgt
by the LXX) in this context.
But what seemsto be interesting is that Moses had to stand with the elders instead of before
has
been
Moses,
God's
In
words,
who
always
representativeand spokesman
other
them.
before the people, becomesthe representativeof the elders before God. This observation is
fact that (as we have argued earlier) God speaksonly to Moses (11: 17a)
by
the
supported
but his messageand instructionsare for Mosesand the elders. Furthermore,the seventy
leadership
from
but
Moses,
to
take
to
all
share with
not
rather,
responsibility
are
c1ders;
Moses.
Again, from a ritual standpoint, Peter is said to be "standing'-A3with the Eleven
have
heardthem speakGod's messagein their own languages.
14)
2:
the
crowd
(Acts
after
is
Peter's
Moses
the
the
representative
of
elders,
role as the representative of the
just as
44
have
We
be
is
this
to
observed
say
against
what
we
a commonly
emphasised.
Twelve
in
instance,
Pentecost.
For
Soards
Peter's
the
many
studies
speech
at
note
on
sidelined
that,
observes
'111=Oei; from 'tcrcTigi,a term common with charactersabout to make a speechsimilar to
lcrTngt,
"
W.
Bauer,
" in A Greek-EnglishLexicon ofthe New Testament,pp. 381-82.
cf.
Greek orators;
"This is also consistentwith our argumentearlier that the apostlesare the primary subject of
does
1-2.
Peter
disciples
Acts
120
the
not
serve
as
representative
of
whole
as other
of
the narrative
If he was, would it not make more sensefor the author of Luke-Acts to have
have
claimed.
exegetcs
256
Prior to Peter's opening addressone readsthat he "stood" (CMOF-iq)and "lifted up

his voice" (tnfipF-v chv *vv (xbc6). The stance is that of a Greek orator, and
speakersassumesuch a position in 2: 14; 5:20; 11:13; 17:22; 25: 18; 27:2 1. Indeed,
crwOFA; ("standing") occurs in 17:22 and 27:2 1.45
Soards failed to observe that this speech was given by Peter on behalf of the Twelve
is
has
been
(we
believe)
Eleven.
Unlike
In
the
what
sidelined
other
words,
always
apostles.
how Peter stood among the brethren in the election narrative of 1:15-26, here, the author
Eleven
deliver
Peter
defence
the
together
that
to
their
and
stand
against what
clear
makes
46
in
languages.
has been misunderstoodabout them when they spoke other
Aside from the issue of who is serving as representativefor whom, the gesture of
"Peter standing with the Eleven" after the multitude had just been bewildere
hat they
have witnessed and heard, resulting to the accusationthat the apostles were drunk (2: 13),
from
Twelve
In
the
the
the
apostles
rest
of
other
characters.
other words, what we
sets apart
is
Peter
Eleven
the
that
the
together
the
scene
where
and
stood
with
purpose
suggesting
are
of
defending
in
from
false
themselves
the
the
and
crowd,
some
accusation
of
explaining
by
Twelve
the
legitimises
the
themselves
the
status
of
presenting
as
ones responsible
way
47
for
had
just
happened.
This
what
responsibilityand accountabilityrests
and accountable
leaders.
juncture,
finally
At
have
Twelve
this
the
the
of
appointed
very
shoulders
only on
48
this
role.
assumed
Peter as standing,either by himself or with the 120 disciples, explaining to the crowd
portrayed
simply
happened?
just
had
,Df what
45M L. Soards,YheSpeechesin Acts: Their Content, Context, and Concerns,p. 32.
.
46Cf.B Witherington III, TheActs ofthe Apostles, p. 141.
471tshould be emphasisedthat Peter's speechwas not necessitatedprimarily by the multitudes'
hearing about God's mighty works through their own native languages. Rather, the
of
amazement
(and
defend)
intended
to
that the apostleswere
the
explain
accusation
against
malicious
was
speech
IStronstad,
Luke,
'
Contra
The
Charismatic
Theology
55.
ofSaint
p.
wine.
-filled with
"'This leadsus to another aspectwhich is sharedwith other newly instated Spirit-inspired
We are specifically referring to the experienceof rejection as one of the initial responsesby
characters.
being
leaders
instance,
by
For
Jesus
to.
the
the
to
are
aggregated
rejection
of
which
people
the society
he
had
Spirit
Elisha
from
Elijah
(2
the
the
echoes
rejection
of
after
received
Nazareth
synagogue
in
The
4:
24-30).
happened
We
find
Lk.
the
that after the
23-25;
2:
apostles.
same
experience
with
Kngs.
257
9.4 The Society Recognise the Twelve.

The apostles stand their ground. Peter delivers his speech. We now come to what is
final
be
the
to
phase of the apostles' aggregation - the responseof the society to
supposed
installed
leaders
destined
illustration
The
below
demonstrates
to
the
serve.
are
newly
which
how the narrative of Acts 2 has centred on Peter and the apostles,and also how the crowd
has respondedto them:
The apostleswere filled by the Spirit and spoke in tongues(vv. 1-4)
2. The crowd in Jerusalemaccusethe apostlesof being drunk (vv. 5-13).
3. Peter and the apostlesdefend themselves:
Three O.T. quotations:49
(a) the first part of Joel 2:28-32 quotation (vv. 17-18).
(b) the secondpart of Joel quotation (vv. 19-20).
(c) the quotation from LXX Ps. 16:8-11 (vv. 25-28f).
3a. Peter and the apostleschallengethe crowd to repent and be baptised (vv.
37-40).
2a. The crowd receive the word and are baptised; devote themselvesto the teaching
of the apostles,having fellowship, breaking bread and prayerswith the
apostles(vv. 40-41).
1 a. The apostlesperforin many wonders and signs (vv. 43-47).
our concern in this section is not on what Peter's speechis all about. Rather, our intention
for
does
Peter and the rest of the apostles. From the
the
speech
what
is to understand
brings
have
the
the
the
turnaround
of
same
suggested
above,
speech
complete
we
structure
being
drunk.
is
However,
have
the
this
than
there
to
apostles
of
accused
more
who
people
done
for
has
Shifting
focus
from
"bewildered"
the
the
the
people.
the
speech
speech
what
it
be
that
the
to
themselves
emphasised
should
apostles
were
able
exonerate
the
orator,
to
by
indirectly
baptised
Spirit,
been
had
the
the
them
people
who
marvelled
at
rejected God's
Twelve
being
"filled with wine."
the
by
simply
apostles
of
accusing
message
For Brawley,theNazarethpericopeis committedto introducingtherole of Jesusasprophet
does
intend
Luke
4cts
Jews,
8).
He
Luke-,
to present
that
the
Brawley,
really
not
and
R.
p.
adds
(cf.
Elijah
Elisha
Elijah
Elisha,
but
Luke
image
to prove
the
in
cases
of
and
and
the
of
rather,
cited
jesus
his
is
is
"
What
is
"in
Brawley
that
the
own
country.
suggesting
accepted
rejectionscene
prophet
no
that
in
Jesus'
is
This
the
the
observe
with
apostles
what
we
role
as
also
prophet.
promotes
inadvertently
drunk.
is
"
And
"being
the
this
the
them
see
accusation
also
we
negative
against
where
of
accusation
2:14inadvertentlypromotestheir status.
Acts
in
apostles
258
from what could have been a malicious embarrassment. In other words, as Peter's sermon
led to the mass conversion of the people, the same event should equally highlight the
leadership abilities of the apostles. Their defence should not only be attributed to how the
Spirit has endowed them with power to be witnesses,but due credit should also be given to
the implicit leadershipabilities which they havebeentrainedfor. Their ability to teach,as

2: 42 states,is just one of them.
This kind of reading may also be applied to the people and their positive responseto
Countless
the apostles.
commentatorshave focusedon the exegetical/historicalissues
the
From
the
sermon-response
sequence
surround
of
story.
a social-scientific
which
however,
"three
is
that
the
the
thousand
we
suggest
conversion
of
souls"
a
perspective,
figure intended, not only to bring out the magnitude of the event, but also the convincing
50
from
the
the
This
include
them
apostles
all
of
animadversions
against
would
vindication
.
leadership
integrity of the apostleswhich wasseriouslydamagedby Judas'
believe)
the
(we
betrayal of Jesus.
The summary statementin 2:42-47 does not only speak of how many people were
by
day"
(cf
46)
fold.
Christian
Rather,
"day
to
the
this
v.
closing scenealso
added
impresses upon the readersof Luke-Acts how the apostleshave successfully "day by day"
fulfilled their role as witnesses and leaders,the very role which theY have been appointed,
to.
transformed
and
trained,
49Thesequotations are "each marked off by a quotation formula and a renewed form of
16/22; vv.25/29; vv.34/36), G. Uldemann, Early Christianity According to the Traditions
(vv.
address"
in Acts, p. 44.
50CEG. Uldemann, Early Christianity According to the Traditions in Acts, p. 47.
259
9.5 Summary.
In this chapter we have attemptedto understandthe narrative of Acts 2 as the ritual process
in final stage of the apostles' rituals of status transfortnation. Our study has led us to see
has
in
Luke-Acts
OT
the
to
the
traditions
employed
which
author
of
convey
order
some
installation
leaders
One
Christian
the
particular
of
of
community.
as
new
apostles' process
in
is
Numbers 11.
transformation
the
the
seventy
elders
status
of
tradition
The installation of the seventy elders as leaders of the people of Israel in Numbers
II sharessimilar featureswith that of the apostles'experiencein Acts 2. First, therewas a

leadership crisis which needed the help of new leaders. Second, there was a status
former
from
followers
leaders.
Third,
to
there was the endowment of the
transformation Spirit during the porcess of the installation. And fourth, the leaders prophesied when the
Spirit has come upon them.
We also tried to explain the purpose of the catalogueof nations in Acts 2:5-13. We
by
despite
function
NT
the
this
the
that
catalogue
various
suggestions
concerning
of
stated
that
through
the
transformation
only
rituals
proposed
of
status
can
we
we
scholarship,
in
its
is
This
that
the
proper
perspective.
perspective
catalogue
of
nations
this
pericope
put
how
function
(1)
leadership
the
the
as
representative
of
widely
acceptance
of
can actually
(2)
leadership
the
the
the
the
and
universal
scope
of
apostles,
responsibility
of
of
status
leaders.
installed
newly
Likewise,we demonstrated
that the author'sdepictionof
Peterstandingwith the
initiands
formal
2:
14
leaders
Acts
in
the
the
turned
leven
portrays
presentation
of
of the
F,
We
Peter
that
the
emphasised
picture
of
standing with the Eleven
community.
Christian
from
focus
that
the
the
the
time
they
and
of
narrative,
argument
subject
were
our
supports
260
introduced in Acts 1:3 until they are formally presentedhere in Acts 2: 14, are the Twelve
Jesus.
of
apostles
Finally, we showed how the apostleswere redeemedof their honour and leadership
integrity by the kind of responseof the people once they have been installed as leaders. We
how
how
day
the
the
apostles
performed
miracles
and
converted
multitude
were
mentioned
by day listening to the teachingsof their new leaders.
261
Thesis Conclusion
We started this thesis with two important questions: Why were the apostles portrayed to
have unanimity with the women disciples and Jesus' family in the upper room before the
before
(Acts
1:
12-14)?;
Why
the
the
conducted
a
new
apostle
was
election
of
election
day
(Acts
Spirit
Pentecost
1:
15-26)?
Our
the
the
of
on
questions are supported
of
arrival
by
fact
from
in
directive
the
that,
to
the
to
the
apart
apostles
wait
and compounded
Jerusalem for the promise of the father, Jesusleft no instructions at all to conduct a meeting
before
Judas
there
to
to
were
orders
nor
any
elect
an
apostle
replace
with other groups
'
Pentecost. From this viewpoint, we suggestedthat the author was compelled to narrate
in
12-14
1:
15-26
Acts
1:
Ascension
Pentecost
the
the
and
midst
of
and
of
these scenes
has
This
do with the apostles' change
important
for
to
reason.
reason
something
an
events
followers
being
Jesus'
becoming
leaders
from
Christian
to
the
the
of
community.
of status
The majority of studieshave not explored the said pericopes from the perspectivewe
is
One
the
the way most of these studies have come to
of
main
reasons
have proposed.
Acts I and 2. This structure is the over emphasis
the
the
of
structure
narrative
of
understand
Ascension and Pentecost resulting to a fragmented and
individual
the
stories
of
the
on
2
first
Acts.
In other words, becausemodem
the
two
chapters of
disconnected narrative of
has primarily focused on the significance on the characters of Jesus and his
scholarship
in Acts 1:9-11 and the Spirit and its arrival on the day of Pentecostin Acts 2: 1-4,
ascension
function
in
Acts
1-2
the
together
of
other
characters
with the stories they tell
and
tile role
includes
This
in
(Acts
the
the
been
the
stories
about
meeting
sidelined.
upper
room
have
(1:
have
been
Matthias
15-26)
the
of
election
which
12-14)
reduced to either simply
and
1:
'Section 1.3f
'Section 5.1 and 7.2f
262
flow
to
to
the
the
of
narrative
show continuity
serving
primarily
continuity
providing
between the Ascension and Pentecostevents- or, as independentunits of traditions inserted
by the author becausehe could not find any other suitable placesto put them.
The perspectivewe have suggestedin this thesis has provided a plausible solution to
the exegetical questionswe havejust mentioned. We proposedthat, in order to understand
find
Acts
in
1:
12-14
1:
15-26
the
the midst of the
pericopes
of
why
we
and
the reasons
Ascension and Pentecost events, one needs to resolve the issue of the main focus of the
1-2.
focus,
believe,
Acts
The
be
The
the
main
apostlesare
of
we
should
apostles.
narrative
the primary characters,thus, making the other characterswithin the narrative of Acts 1-2
inevitably
include
These
Spirit,
Jesus,
the
secondary
characters
roles.
and
play secondary
individuals
in
Acts
1-2.
doing
In
Jesus'
the
mentioned
or
so,
stories
about
groups
other
day
Spirit's
Pentecostwould all be on equal level of
the
the
arrival
on
of
and
ascension
irnportance with the other events in the samenarrative. On the other hand, the characterof
be
they
to
the
would
rise
above
any
other
characters
or
events
as
are
understood
the apostles
3
is
it
is
in
first
1-2
Acts
the
structured
as
place.
why
reason
So how did we go about proving that our perspectivereally works? First, we focused on the
is
Acts
1-2
the
of
narrative
primarily about the apostles and how they became
that
idea
departure.
This
from
Jesus'
that
the
the time the apostleswere
meant
all
events
leaders after
introduced in Acts 1:2 until they perform their first ministry by themselves are part of the
the
transformation.
of
apostles'
status
process
whole
Second, we proposed that the apostles' status transformation was conducted, not
because of Jesus' departure, but because of the apostles' qualification to be
essentially
is
issue
Christian
It
this
the
community.
of qualification which necessitatedthe
leaders of
263
Our
Acts
tansformation.
the
the
the
to
of
apostles'
about
process
readersof
urgency show
because
in
leadership
that
the
question
qualification was serious
apostles'
thesis suggested
betrayed
From
Jesus.
Judas
the
this
the
perspective,
apostle
who
their
with
association
of
from
is
from
historical
but
1-2
Acts
a
not
only
a
primarily
viewed,
narrative
whole
in
highly
becomes
Acts
1-2,
then,
apologetic nature.
a narrative
sociological point of view.
it shows the effort of the author in promoting the leadership integrity of the apostles of
but
has
has
his
betrayal
Jesus
Judas'
apostle,
of
marred,
not
only
reputation
as
an
Jesus.
The
the
the
reputation
of
whole
apostolate.
social embarrassment
affected
also seriously
his
has
launch
betrayal
Jesus
Luke-Acts
Judas'
the
to
massive
author
of
of
prompted
which
the
the
to
of
apostles.
name
clear
Carnpaign
What we have, therefore, is a crisis of leadership. It is a crisis which pertains to the
lead the community of Christians. It is
to
integrity
the
arc
expected
apostles
who
of
moral
immediately
before
be
to
the
the
needs
apostles
receive
which
resolved
crisis
a
also
fulfillment of the promiseof the fatherandattemptto begindoing the taskwhich Jesushas
to
them
undertake.
commissioned
is
have
just
half
is
task
the
presented
of
which
we
needed to answer the
The perspective
finding
half
The
have
the appropriatemethod and
other
concerns
enumerated.
we
questions
text.
the
to
study
model
We found that the most appropriate is the Social-scientific
Specifically, we discovered that reading the narrative of Acts 1-2 from the
approach .4
have
In
the
the
all
answers
of
questions
we
raised.
other
words,
processof
a
ritual
of
model
from
followers
leaders
be
from
to
the
status
of
can
understood
change
structure
the apostles'
day
ritual.
modem
a
of
3Section 1.2.5.1; 8.2.

"Cf Section 1.1.1 -1.1.3.
264
The idea to read the apostles' status transformation from the perspective of a ritual
first
The
from
by
inspired
two
three
of
studies,
of which are
social anthropologists.
was
has
Gennep
his
book
Rites
Arnold
The
through
two
opened
who,
ofPassage-,
these
van
was
identification
into
his
insights
the
of
of the three major stages
study rituals particularly
new
it
be
individual
Whether
the
transformation.
though
or group going
status
through which an
from
death
life,
to
the
marriage rites, or any other
passage
rites,
puberty
status
identified
Gennep
the three stagesof the rite of passageas separation,
ritual,
transformation
incorporation.
transition, and
The secondis Victor Turne?. In his work YheRitual Process, Turner has expanded
Gennep's work by introducing the idea of liminality and communitas. Liminality is the idea
individual
the
they
through
the
experience
or
group
when
which
go
rite of
statuslessness
of
initiands feel strong camaraderieand bond with each other.
At
the
time,
the
same
passage.
is
Turner,
to
This, according
communitas.
The third of these studiesis most helpful in clearly defining our methodology. Mark
r,4cVann, in his application of Gennep's and Turner's work on the narrative of Lk. 3: 1-4:30,
it
is
Jesus'
John
Jordan
to
that
the
possible
understand
encounter
with
at
river,
us
showed
his baptism,his confrontationwith the devil in the wildernessas stagesof a ritual. Jesus'
becoming
from
be
from
to
the
the
private
person
prophet
of
nation
can
status
read
change of
McVann
Rituals
Status
transfonnation
this
the
a
status
of
ritual.
coined
as
of
the perspective
7
Transformation. His contributionto Gennep'sand Turner's work is his identification of

devil
Jesus'
(Lk.
4:
1-13).
He
the
encounter
as
a
ritual
confrontation
with
of
the event
Gennep
did
Turner
(a
not
which
and
point
argued
individual
that
the
xploit)
or group
t:
initiation
face
the
their
training.
through
ritual
as
of
mock
confrontations
part
and
goes
who
'Section 1.2-1.
6Section 1.2.2.
These confrontations are designedto prepare the initiandq4the
265
real confrontations in the
future.
From these three studies,we ventured to read the narrative of Acts 1-2 as the apostles' ritual
how
(RST).
Through
RST
to
the
the
transformation
able
see
all
model of
we were
of status
fit
in
first
Acts
together
the
two
the
the
chapters
of
clearly
showing
ritual stages
events
of
from
followers
leaders.
to
of
status
the
change
apostles'
of
The description of the ritual stageswe used basically follows McVann's. They are
the
Separation, Transition (which has two phases: Liminality-Communitas/Ritual
Confrontation), and Aggregation. We also adapted McVann's descriptions of the major

initiands:
in
the
the
the
ritual
elder
and
ritual participants
is
the time when the initiands are taken away from any contact with
Separation
stage8
The
initiands
into
by
In
this
the
the
training.
stage,
are
ushered
ritual
elder
seclusion
and
society.
The initiands are completely immersed into the teaching and instructions of the ritual elder.
in
is
this
time
training
phase
of
what Turner has decribed as the cleansing of
A significant
ideas of the initiands. All of the previous ideas which the initiand learned are
preconceived
in
These
ideas
be
this
to
stage
of
separation.
out
preconceived
need
wiped
purged
totally
in
for
instill
his
initiand
the
to
order
the
ritual
elder
new teachings. This phase of
from
if
is
initiand
is
in
be
he
is
being
the
to
the
necessary
successful
status
or
she
cleansing
transfomied to.
in Acts 1-2, we identified the time the apostleswere said to have been with Jesusfor
Jesus
leaves
by
he
Eleven
days
the
themselves
completely
forty
until
when
ascendedas the
'Section 1.2-3.
"See Chapter Two of this thesis.
266
9 In this stage,the apostlesas initiands are said to have been

(1:
3-11).
stage of separation
kingdom
for
forty
days,
the
teachings
the
of
about
ritual elder
receiving
completely with
10
It is also during this stage that the intiands are cleansed from their
3b).
(1:
God
in
has
been
demonstrated
ideas.
1:
6-7
This
the
clearly
apostles asked
when
preconceived
Jesus if the restoration of the kingdom to Israel is now going to take place. As we have
is
instead
back
instructions
"no"
to
Jesus'
them
short
of
saying
and
go
gives
response
stated,
for
father
(1:
8).
the
the
Jerusalem
promise
of
and
wait
to
The Transition stage is seen in Acts 1:12-26 - the time between Jesus' departure and the
day
the
of Pentecost. This stage has two phases. The LiminalitySpirit's arrival on
is
in
Acts
is
1:
12-14
the
especially
seen
while
phase
ritual
confrontation
phase
communitas
1:
15-26.
in
Acts
seen
In the first phase (Acts 1:12-14), we indicated that the Eleven apostlesreturned to
jerusalern with no status at all. While it is true that they have already been commissioned
does
be
his
this
Jesus
to
witnesses,
role
not come to effect until they are baptised in the
by
is
2).
The
(Acts
the
this
status
of
apostles
at
particular
stage
unclear. They are, as we
Spirit
have stated, betwixt and between. The full picture of the apostles' liminal status is seen in
"upper
"
initiands
The
the
temporal
setting
of
room.
and
are completely secluded
the spatial
from
distinct
disciple
the
two
company
of
apart
groups - the women and Jesus'
froni society
familY.
it is at this point where we explained that there is something going on in the upper
just
liminality-communitas
initiands.
the
than
the
expression
of
of
apostles
as
room other
in
intent
fully
to
the
that
order
appreciate
of the author behind the pericope of
We proposed
9Section3.1.1.2.
loSecfion3.1.2.
267
In
be
from
other
employed.
the social-scientific method should
1: 12-14, other models
theoretical
Status
Transformation
Rituals
the
the
main
as
our
serves
model
of
of
as
vVords,
framework,
working
the models of patronage,networking, and the concept of honour and shameare
interactively within this main theoretical fi-amework.

Recalling our thesis statement, we suggested that the author is promoting the
have
leadership
integrity
his
through
by
the
a
that
gone
apostles
readers
showing
apostles'
in
blot
the
to
The
this
transformation.
to
out
order
campaign
conduct
author needed
serious
his
betrayal
Jesus.
by
Judas
Twelve
the
the
and
of
created
of
shame
one
of
members
social
Integral to the author's campaign of promotion is the need to appeal to the other
family
Jesus'
Jesus.
We
that
the
the
were
suggested
reason why
women and
clisciples of
is
in
in
Eleven
the
the
those
mentioned
with
upper
room
as
who
unanimity
were
especially
due to their status as representativesof a wider clientele. This suggestionis best understood
from the social concept of patronageand networking. We proposed that the leadership of
between
be
broker
God
that
the ultimate patron and the
would
of
a
serving
apostles
the
leadership
by
The
the
the
to
therefore,
apostles'
as
clients.
needs
promote
author,
people
disciple
have.
have
We
to
the
that
the
the
other
clients
which
other
argued
groups
appealing
disciples
fwnily
have
Jesus
Showing
the
their
the
and
of
of
clients.
own
network
Women
F,leven as having unanimity with these two disciple groups (1: 14) is an invitation for the
has
been
these
to
the
to
their
whose
reputation
groups render
apostles
support
clients of
battered by Judas' betrayal of Jesus.
This perspective offers a plausible solution to the questions we have raised earlier.
From the social-scientific method, we were able to show that contrary to the common view,
Acts 1:12-14 is not simply the story of the group of Jesus' disciples praying in one room,
displays
for
it
is
to
Spirit's
Rather,
the
the
the
of
author
one
evidence6which
arrival.
waiting
268
that the apostles has the backing and support of two of the popular disciple groups
prove
Twelve.
the
after
The
Ritual Confrontation happens in Acts 1:15-26 - the narrative which NT scholarship
simply
understands as an election story. In this thesis, we have demonstratedthat this is
integrity.
From
defends
leadership
the
the
episode
where
author actively
apostles'
another
the model of RST, we statedthat the election narrative is the setting where the apostlesface
their ritual confrontation. The whole setting may be seen as a picture of a trial where the
defendants
Peter
Thus,
the
their
are
and
acts
as
spokesman.
contrary to the popular
apostles
in
Peter
behalf
in
that
those
the assembly,we have proven that it is
speaks
of
all
opinion
1
logical
in
delivers
his
behalf
Peter
Eleven
to seethat
speech
of the
apostles!
rnore
On the other hand the 120 people who were part of the assembly,we suggestedthat
these people representthe Christian community and therefore serve as those who stand to
hear the defence of Eleven apostles. Their approval or disapproval thereof reflect how the
12
have
would
respondedto Peter and his defencespeech.
Community
The case against the Eleven, as we have proposed, is a case which questions their
leadership integrity in relation to the fact that it is from their group which Judasthe betrayer
from.
And
in
have
its
be
full potential
the
as
we
suggested,
case
can
conceived
only
came
13
honour
and shame. In other words, when the
with a good understandingof the concept of
in
is
from
defending
the
that
the
the
election
story
apostles
viewed
perspective
are
setting
their honour rather than the more common suggestionof the need to replace Judasbecause
the number of the apostleswere down to eleven, one can understandwhy Peter had to give
"Section 6.1.1 and 7.5.

12Sec.7.5, no. 5.
13
Sec. 6.2.1.
269
did
Judas
description
death,
Judas'
a
that
was
what
cmphasising
grotesque
of
a
such
fulfilment
(1:
15-20).
have
predicted and prevented
of scripture which nobody could
From the method and model with which we have read the election narrative, we
the
be
1:
15-26
Acts
to
the
that
as
primarily
understood
ought
pericope of
suggested
"replacement of Judas" and not necessarilythe "election of Matthias." Judas' replacement
s
is actually a statementof excommunication and extirpation. It is a move which finally e;%!
the apostles' relationship with the traitor. It is a move which hopes to satisfy the
integrity.
leadership
the
sincerity
apostles'
and
readers of
14
is
We statedthat we clearly see this stage in Acts
Aggregation.
Finally, there the stageof
2.
We indicated that the Spirit's baptism of the Twelve expressesGod's approval and
We
leadership
the
that
the
the
argued
setting
of
also
of
status.
apostles'
endorsement
"
is
invites
OT
Acts
to
traditions.
the
of
reflect
on
a
setting
which
readers
aggregation
In
in
in
OT
Numbers
11
the
the
the
aggregation
status
we
cited
where
account
particular,
transformation of seventy elders of Israel strike parallel scenarioswith apostlesin Acts 2: 14. For instance is the distribution and endowment of the Spirit among the new leaders of
Israel. And then there is the outburst of prophecy after the Spirit has rested upon the elders.
Because of the parallels which Acts 2 shareswith Numbers 11, the readers are aided to
16
by
God.
understand the apostles' aggregationas ordained
The ultimate evidence which the author of Luke-Acts uses to prove to his readers
is
have
in
been
the positive responseof the
the
their
new
status
that
apostles
recognised
in
being
baptised
the
their
teaching,
and.
miracles
after
who
witnessed
preaching,
rnultitude
Spirit and their formal presentationin 1:14. Acts 2:46-47 tells especially of how those who
14Cf.Chapter Eight.
15Seeour brief background study on the traditions surrounding Pentecostin 8.1.1f.
270
had gathered together, shared their possessions, and continued to grow in
believed
17
number.
This thesis, we believe, is able to provide an alternative way to understandthe narrative of

Acts
1-2. We showed specifically how the pericopes of 1:12-14 and 1:15-26 work within
the two important events - the Ascension and Pentecost. We demonstratedthat the story of
the first two chapters of Acts is the story of the apostles' status transfonnation, and that
through the Social-Scientific method, specifically the Rituals of Status Transformation, we
how
the changeof statushas taken place.
showed
16
Seesection9.1.If
17
Section9.3f.
271
Appendix
Twelve
Apostles for Twelve Thrones?: A Study on the Redaction of the Saying in Mt.
19: 28.
'
7
in chapter of this thesis, we arguedthat Acts 1:15-26 is not necessarilythe fulfillment of
Lk. 22:28-30. We statedthat oneof the importantreasonsis the silenceof the text of Acts.
In other words, the author gives no indication at all in the election narrative of Acts 1:15-26
that the choice of Matthias is an answerto the problem of the missing twelfth apostle which
is alleged to be in line with Jesus' promise in Lk. 22:30.
The common view that Acts 1:15-26 is the fulfillment of Lk. 22:30 is based on the
idea that the author of the gospel of Luke originally had the word Mfticoc before the word
"thrones." That the authoralteredhis sourcesanddroppedW&ica becausehe did not want

2
betrayer
is
Judas
to show that the
rewarded with eschatologicalrulership. The suggestion
that 8C65P-KCC
was omitted by Luke is understoodonly when comparedwith Matthew's
Mftica
has
the
the
saying which
word
version of
before "thrones" in Mt. 19:28.
In the assumption the Lk. 22:30 is indeed a parallel to Mt. 19:28, this section will
it
is
in
is
Luke
that
to
that
the
possible
saying
understand
closer to the original form of
argue
the saying. This meansthat, contrary to the common view, Matthew was the one who may
'See 7.3 7.4.

2See
my survey of scholarsin 7-3.
3This study takes on the assumptionthat there was indeed literary dependencebetween
Matthew, Mark and Luke. Specifically, that Matthew had the gospel of Mark as one of his major
literary sourcesin shapinghis gospel.This also meant the freedom of Matthew in altering the Marcan
in
his
he
to
theological
to
the
order
agenda
specific
community
material
present
own
was
source
in
further
in
For
J.
Fitzrnyer,
"The
Priority
Mark
Luke,
"
D. G. Miller et
to.
of
reading,
see
ministering
Hope,
1970),
131-70.
Also
J.
I,
(Pittsburgh,
Pickwick:
Rohde,
Jesus
andMan's
vol.
pp.
al.,
Rediscovering the Teaching ofthe Evangelists (London: SCM Press, 1968); N. Perrin, Nat is
"
Redaction Criticism? (Philadelphia: FortressPress, 1969); R. H. Stein, "What is Redaktionsgeschicte?
in )VovT 13 (197 1), pp. 181-198;"The RedaktionsgeschichtlichInvestigation of a Marcan Seam(Mc.
1:2 1f.)" in ZNTW 61 (1970), pp. 70-94; C. C. Black, TheDisciples, 4ccording to Mark: Markan
Redaction in Current Debate (JSNTSS27; Sheffield: Sheffield Academic Press, 1989).
have altered his sourcesby adding the word Wei=
272
before the word "thrones" in order to
4
his
follows
The
is
the study of this argument conducted
own
agenda.
section
which
pursue
from
the redaction-critical perspective.
The
Saying in AIL 19:28.

Jesus said to them, "Truly, I say to you, in the new world, when the Son of man
shall sit on his glorious throne, you who have followed me will also sit on twelve
thrones, judging the twelve tribes of Israel.
Mt. 19 can be subdivided into at least five pericopes,i. e. the introductory statements
(Mt.
19: 1-2 // Mk. 10:1); the teaching on marriage and divorce (Mt. 19:3-12 // Mk. 10:2-
12), attitudes toward children (Mt. 19:13-14 H Mk. 10:13-16 H Lk. 18:15-17), the story of
the young man (Mt. 19:16-22 // Mk. 10:17-22 // Lk. 18:18-23), finally, Peter and his query
fate
have
decided
follow
23-31
H
Jesus
(Mt.
19:
Mk. 10:23-31 H Lk.
those
the
to
of
who
on
18: 24-30).
"household
The first and second pericopes speak of what Stephen Barton would call
ethiCS.,,
They constituteJesus'teachingon ethical valueswhere eachcan be
6.
independent
from
different
latter
Very
These
the
two
two
as
each
other.
are
pericopes
seen
detached
from
former
do
the
two
they
are
quite
since
not primarily promote
pericopes
family relationshipissues.However,unlike the teachingon "householdethics",the story of

the "Rich Young Man" in Mt. 19:16-22 and Peter's question to Jesus in Mt. 19:23-31 can
4Our
goal is to find out if Matthew was consistentlypursuing a specific agendaor developing
&65elccc
19:
28
is
just
in
Mt.
in
for
insertion
theme
the
one
a
strong
a cluster
strengthening
of
which
and
important
look
for
What
how
does
But
themes?
redactions.
are the obvious
one
particularly
other
of
lead
by
being
delivered
The
the
to
can
which
author?
answersare
a
reader
an
emphasis
see
signposts
found in the processof isolating "unique theological perspective" which entails the method of
-,selection, modification, and expansion" of sourcematerials, in other terms, a"particular re-framing of
tradition. " S. Moore, Literary Oiticism and the Gospels,p. 183.
5StephenBarton, Discipleship and Family Ties in Mark and Matthew, p.204.
6Following the lead of D. J. Harrington, "The Rich Young Man in Matthew," in Van
Segbroeck 2, pp. 199-208, and E. Schweizer, The Good NewsAccording to Matthew, pp. 384-85; W.
D. Davies and D. C. Allison Jr. seethree divisions in vv. 16-31 (i. e. vv. 16-22,23-26, and 27-30)
instead of our proposal of only two. Cf. "A Critical and Exegetical Commentaryon the Gospel
According to Saint Matthew," in ICC vol. iii (Edinburgh: T&T Clark, 1997), p.38.
actually
273
be seen as one since they are what we might call "didactically dependent" from
is
23-31
Mt.
19:
In
in
Peter's
Jesus
to
the
of
other words,
pericope
question
each other.
7.
The plots
in
had
just
16-22
19:
based on what
transpired betweenJesusand the young man
immediate
latter
flow
two
the
these
to
that
establish
pericopes
any attempt
smoothly
of
context
of the reward - saying in Mt. 19:28 should start reading from the story of the rich
in
19:
16-228.
man
young
Nestle-Aland's
27th edition of Novum Testamentum Graece counts two hundred and
(279)
for
has
hundred
17-31
Mt.
16-31
Mk.
10:
19:
two
words
and
while
only
Scventy-nine
(270).
Matthew's
includes
in
19:
28
(a
the
total of thirty-three
count
even
saying
seventy
hand,
has
Mark
does
have.
Luke's
the
a
verse
which
on
only
a
version,
other
not
words),
hundred
two
of
total
and two words (202). Matthew's version,therefore,is nine words
it
Mark9.
However,
just
that
than
take
than
the counting of words to
of
would
more
shorter
Matthew
(or
in
is
for
had
Luke
It
this
what
us
even
matter)
mind.
not a questionof
show
how many words Matthew had dropped or omitted. Rather, what words or phrases has
N4atthew changed or replaced, and more importantly, why did he? The principal Matthean
Mark
of
are:
rnodifications
Teacher,
"Good
What
What
Good
Thing
Must
I
Must
I
Do?
"
Do?"
"Teacher,
From
to
1.
We find Mark's attributive Mdcrica%c dcycc0p-(Mk. 10:17) repositioned by
Iviatthew to MdaicccXc, d dcyccOovin
19:16. Thus, instead of the vocative "good
"
has
Matthew
the simple address "teacher" and places the adjective "good" to
teacher,
7Cf. D. A. Hagner, "Matthew 14-38," IVBC,vol. 33b (Dallas: Word Books, 1995), p. 560.
8For Furtherdiscussionson the structural relationships of the said pericopes seeB. Charette,
The ThemeofRecompensein Matthew's Gospel (Sheffield: Sheffield Academic Press, 1992), p. 10910.
not*rco
qualify
274
which asks "what good thing must I do?" There are several suggestions as
due
been
it
have
Matthew
have
done
to the author's
Barton
this.
that
may
may
to why
says
6r-ethicizing"
the
previous
10
be
to
Matthew
hand,
Styler,
that
seems
the
pericopes.
suggests
on
other
the notion that Jesus is "good" or any claim to his divine nature because it is
avoiding
"
fact
is
Jesus
indeed
divine.
that
a
already
,with
intention, an attempt to be consistent with the "household ethical" teachings in
"obvious
considered
christological
On the contrary, Hagner believes that Matthew,
interests, avoids the conclusion that Jesus is not to be
'good'. 12vj
It is easy to fall short of giving emphasison what Matthew may have wanted to
focused
have
he
did
In
than
on
rather
exegetes
on
what
not.
other
words,
some
ernphasize
have
deliberately
dya0o;
5t5daicake,
from
Matthew
that
may
of
omission
concluding
the
describing
less
Jesus
"
"good,
attention to the associationof
given
as
and as a result,
a,voided
6C,yoc0ogwith notaco. Would it not be possible to say that Matthew, though not wanting to
5t5dCricake,
is
focused
dyccOog
before
brings
the
the
attribute
more
word
which
rninimize
in attaining what he wanted to achieve by placing dya0o; before notcyco? Davies and
Allison seem to agree. They have observedthat,
in,
Matthew's version
impression
thrust
that
the
the
was
good
adjective
gives
us
...
in order to make occasion for the answer about goodness. That the answer is by no
means relevant, seeing that the question asked was not concerning goodness in
abstract, but concerning the conditions of obtaining eternal life; and, that the
statement that God only is good, which is quite appropriate when used to exclude
application of the title good to any other, does not by any means exclude the
13
by
deed
least
performance
another of at
one good
9A Matthean tendencyto abbreviate?

10S.Barton, Discipleship, p. 205.
11G.M. Styler, "Stages in Christology in the Synoptic Gospels," inNTSIO(1963-64), pp.
404-06.
12D.A. Hagner, "Matthew 14-38 " p. 555.

13W. D. Davies and D. C. Alliso The Gospel.4ccording to Saint Matthew, p. 39, n.4.
275
The moving of dycx0o; from MdmcaXe
to notaco focuses attention on the
have
do
"in
in
to
doing,
eternal
this
the
order
the
things
can
man
case,
which
young
physical
dti8a;
Wcokcii;
Mark's
had
be
Could
Matthew
)914
life.
this
to alter
the reasonwhy
mi;
(know
the commandments, Mk.
10:19) with -cpjaov
rdq
tv-ToXdq (keep the
help
interpreting
text,
Although
beware
the
cannot
we
of over
one must
commandments)?
but ask why the change from knowing to keeping if not for the senseofphysical doing over
knowing.
the passive
The redaction also makes the Matthean insertion of k9yet ccbu,,

o
in
19:
18
appropriate.
7joicc;
After stating to the young man that he should "keep, observe, or fulfill"
cpecb the
he
list
different
First,
Matthew
commandments.
also
a
slightly
of
gives
commandments,
its
dcnocyEP-pho-n;
defraud"),
due
("do
the
to
non-existence
phrasegil
probably
not
omits
15
Ten
Commandments.
the
among
, kyancrEt;
16
love
he
And then,
adds the
commandment,
c6v n%jjcrjov c;ou d); cyF,

(xuE6v which works well with what Jesus will be
it
in
do
19.21b:
"Go,
the
to
the
to
young
you
possess
and
give
pooe,
man
sell
what
asking
(biEwle mAilcy6v
cyou cdcbxckpXovTa iml 56; [cct; ] xccoXct;). This addition creates a
decisive
in
done
the
the
act
maybe
with
element of empathy and not simply
which
context
dry
to
the command.
obedience
of
act
an
14Consequentlyin 19:17, Matthew had to replace Mark's interrogative"n ge Xtyct; dLyaGov

(Why do you call me good?, 10:18) with TI pz tp=4; ncp, c6 dcycL06(Why do you ask me about
b
dcycLOo;.
Charette
).
He
deletes
in
is
then
the
substantive
also
simple
good?
qeo/j
putting
place
what
believes that,
The apparentcontrast in 19:16 and 17 betweenthe 6; who seeksto do good and
the eti; who is good possibly intimates that the young man is one who thinks of
goodnessas resident in deeds. Ultimately he refusesto be perfect, which,
according to 5:48 makesone like God. The ThemeofRecompense..., p. 111.
The replacements,I think, minimise the Marcan focus on Jesus(hencethe responseof Jesusob5cl;
dcyoft; et grl 6; b Oeo; "no one is good but God alone") favouring Matthew's emphasison the doing
over personalities.
"This was also ornitted in codices B, W, Delta Psi, etc.
16Cf Lev. 19: 18.
.
276
In 19:20, Matthew describesthe man who queries Jesusas a vecxvicwo; in contrast

with
Mark's tic vF-6vjro;. The reasonfor the changeshould be understoodwith Matthew's
et
bcrTFpCo
Jesus'
d
Eu
of
and
conditional statement
additions of
Otxet;
17
el-V(Xt.
CtXEE10;
do
"what
"young
the
the
else
III other words,
question
combination of the phrase
man" with
lack? " or "in what respect am I still inferior?"'S prompts the utterance of the conditional
by
Jesus
Jesus
11
The
invitation
the
"if
be
to
young
prove
of
you
would
perfect....
challenge
nian's
Mark's
having
is
finther
Matthew
law
the
omits
observed
claim of
enhancedas
ft
6
Jesus's
the
towards
the young man with
phrase
of
sympathetic attitude
portrayal
tgpUWcc;
- iijaoi);
additions,
atnCo fiy6mlau
abcov (Mk. 19:21a).
What we find in these
therefore, is the emphasis on the young man's "deficiency in surpassing
9
"'
righteousness.
"
2. From "What You Have" to "What You Possess.
6act
tXctq
from
("what
Mark's
Matthew's bicdcpXov=( "possessions"),
a change
is
description
have"),
told to give
things
the
the
the
makes
young
man
vivid
of
material
you
The
21a).
(19:
young man went away sorrowful.
up
The reason for this "sorrowful"
is
his
disinclination
his
to
the
to
poor, and not necessarily
and
give
possessions
sell
response
5cf)po
docoko-bOEt
("and
instruction
in
19:
21c
Jesus
[tot
the
ical
come
accompanying
of
on
follow me"). Such emphasis on selling possessionsand loving the poor is consistent the
in
Mt.
15:
14.
It
Latin
Gospel
Hebrews
Origen's
to
the
on
speaks of a
commentary
with
him
This
Jesus
the
man went
man
same
question.
rich
who
approached
and
asked
second
17Cf.Mt. 5: 48.
'SBAGD, p. 848.
191;
L H. Gundry, Matthew, p. 387.
277
do.
Jesus
him
instructed
his
head"
"scratching
displeased
from
to
Jesus
and
what
away,
then remarks saying,
How can you say, I have fulfilled the law and the prophets,when it is written in the
law: You shall love your neighbour as yourself; and lo, many of your brothers, sons
of Abraham, are clothed in filth, dying of hunger, and your house is full of many
20
things,
to
them?
good
none of which goesout
3. From the "Young Man's SorrowfulExif'to the "Difficult Entry to God's Kingdom."
After Matthew has indicated that the young man had sorrowfully left the scene,he
Jesus responding with two traditional sayings. The saying in 19:23 is solely
pictures
directed to the disciples as Matthew omits the Marcan phraseof nepipkeycigevo; (looking
In it, Jesus indicates that it is "hard for a rich man to enter the kingdom of
around).
heaven. " And becausethis saying immediately follows the story of the young man (19: 16-
22), the assumptionthat the young man was "materially" rich has commonly been
21Coupled with 19:24, the
is
for
"it
that
a camel to go through the
analogy
easier
accepted.
for
degree
God's
kingdom,
"
than
the
to
a
needle
compounds
of
of
a
rich
enter
man
eye
difficulty
for a wealthy man to gain entry into the kingdom of God.22
There is a great deal of confusion about the point of this story. For instance, Francis
Beare questions the "astonishment" (Ekenkaawro
#65pa) of the disciples in 19:25, he
is
Jesus
disciples]
"Has
[the
think
that
to
them
wealth
a
ever said anything make
asks,
5iD
M?
for
is
into
Stephen
draws
Kingdo
This
Barton
the
entrance
where
also
prerequisite
.
from
hastily
discipleship
"detachment
the
the
that
conclusion
possessions"and
means
c)vcr
200ted from A. F. J. Klijn, Jewish-Christian Gospel Tradition (Leiden, The Netherlands: E. I

]3rill, 1992), p. 56.
2'Matthew replaced Mark's rendering of IIC5qSwOXco; dt = Xpp.=a EXovw; C'how
hard it is [for] thosewho have much") with nko,6crto; Suaic6W; Crich man, with difficulty").
22Thecommon proverbial saying has the "elephant" insteadof the kamhlon. "Berakoth,"
translated by Maurice Simon in TheBabylonian Talmud, edited by SederZeraim and translatedby
Rabbi Dr. L Epstein (London: The Socirno Press,ma.).
23F.W. Beare, The GospelAccording to Matthew, p. 397.
278
a "condition
is
that wealth is the hindrance to enter God's kingdom.
suggests
part
God's
does
is,
into
fact
kingdoM.,
The
the
-24
the
not
story
the
plot of
of entry
It is rather the inability to
from it in response to God's command which prevents an individual

approval.
from gaining
Thus, if one is to equate that "a man of wealth is blessed by God" (Deut.
25
28: 1-14)2 then, the disciples' "astonishment" was a suitable response since if the rich
be
man
cannot
saved,who then?
young
With reference to the story of the rich young man in 19:16-22, the sayings in 19:23
in
25-26
19:
disciples
Jesus
24
to
together
the
the
attempt
explain
with
and
responses
of
and
has
but
how
kingdom
is
God's
based
how
willing a
a
man
much
not
on
wealth
entering
that
in
his
Moreover,
is
the
the
sacrificing
sharing
purpose
of
whole plot
and
possessions.
nian
does not primarily stressthe "how to enter God's kingdom!' but also on the fact of a
" corresponding reward " for those who are willing to give up their wealth. And this is what
have
left
in
19:
declares,
"Behold,
Peter's
27
Peter
query
we
very
appropriate.
rnakes
followed
is
have
What
"
Peter's
then?
and
question
not redundant.
you.
shall we
everything
I-le is not asking for any assuranceof whether they as disciples are qualified to enter God's
kingdom.
Rather, Peter wants to know what they get in return for having decided to leave
26
had
from
follow
Matthew
Jesus.
It
they
this
that
therefore
query
and
is
everything
Q
19:
28.27
the
material
of
ernploys
One should bear in mind that Matthew's employment of the Q saying in 19:28 is in
is
Peter's
in
27,
the
to
the
that
response
of
such
question
content
v.
and
response
having
for
decision
disciples'
"reward"
Peter
their
to
the
given up
of
and
corresponding
24SBarton, Discipleship and Family Ties in Mark and Matthew, p.206.

.
25Cf.R. T. France,Matthew (Grand Rapids: Eerdmans,1985), p. 287.
26Daviessurprisingly readsmore into the text as he agreeswith Cassian'sstatementthat
-Actually what they left was, clearly nothing than cheapand torn nets." W. Davies, Matthew in the ICC
by
3,
G.
Stanton
(Edinburgh:
Clark,
Vol
J.
A.
Emerton,
Cranfield
T&T
1997),
C.
E.
B.
edited
and
series.
P.54.
27Or probably, that Matthew constructsthe query as a link to the Q material.
everything
279
it
has
is
followed
Jesus.
The
prevented
to
this
since
crucial
and
point
need stress
Weicoc
Op6vou;
interpreters
the
from
the
and
the
properly understanding meaning of
some
is
helpful:
just
in
had
19:
28b.
Thus,
ICPivOvTFq
preceded
of
a summaryof what
scope
First, the redactions displayedby Matthew, starting from the story of the young man
(19: 16-22) until the question of Peter (19:27), lead to show that the issue is not only on the
for
in
but
"reA-ards"
to
give
up
earthly possessionsgiven
wealth,
return
also on
preparedness
idea
kingdom,
God's
for
God's
While
issue
includes
the
the
the
sake.
reward of entering
up
is
remuneration
material
not necessarilysidelined.
c)f
Second, the focal lessondoesnot show or give any hint at any voluntary surrenderof
is
fame,
to
title,
supposed
social
status,
which
political
or
any
rulership
position
either
in
its
return
eschatological
equivalent.
receive
Third, the referenceto "eternal life" in 19:16, "treasures in heaven" in 19:21, "enter
heaven"
in
kingdom
in
19:
God"
19:
24,
kingdom
23,
"enter
the
of
of
shows that the
the
is
be
in
is
in
but
to
the
that
given
clearly eschatological.
not
a
setting
presentage
reward
4. From "One Throne" to "Twelve Thrones."

With the interpretative boundaries of 19:16-27 properly set, the reason as to why
N4atthewimports Q materialis apparent.Verse28 not only satisfiesthe query of Peterin

19: 27 but is also faithful to the context of the whole narrative section of 19:16-27.
Furthermore, 19:28 servesto link the rest of the reward sayingsin 19:29 and 30.
If the Lucansaying(22:30) is closerto Q, we can then seetwo significantfeatures

is
Matthew.
is
One
to
the
the
strong eschatological content of
saying, and second,
original
is
disciples.
The
the
tone
the
to
the
saying
reward
eschatological
of
the concretenessof
determined by Matthew's use of the phrase tv
cfi noc?,
tyycvF-cAqc (lit. "in the
280
regeneration").
This temporal dative phrase is familiar with the Stoics in Greco-Roman
28 However, the
be
translated "in the renewing of the world" which
phrase
can
period .
specifies
29
in
This translation is more
the time of the reign of the Messiah
a world
.
reflective
30
Jewish
Stoic
of the
concept. For
understandingof the word than of the previous
life
Josephus
in
The
Ant.
11.3.9
life
Israel's
the
to
their
exile
points
rebirth after
example,
.31
is
b
by
"Son
the
to
the
title
the
exile
enhanced
of man7" '00; 'Co)
reference
after
(5cvopc6no-O).
The second of the two significant features of this saying is most important.
The
32
&68cica
before
Op6votr,
is
for
The
the
of
not
simply
of
strong
parallelism.
sake
addition
phrase
M&ica
Op6vou; implies the concreteness and assurance of the reward by
idea
the
Twelve.
to
the
of
equal
appropriation
ernphasising
In other words, part of
NUtthew's purpose in utilizing this Q material together with his critical redactions, is not
"rulership"
but
be
to
that
them,
express
each
of
and
only
not
as
collectively,
will
c)nly
Modem
has
tendedto seethe meaning of xpivovie; as primarily the
scholarship
rewarded.
in
Israel
kingdom.
is
Jesus
This
the
the
of
rulership
of
with
eschatological
share
sharing
disciples
because
loyalty
him.
For
the
to
Fred
their
to
are
receive
of
example,
reward
Burnett concludes that,
The Matthean emphasis in this section is upon eternal life as the reward for
discipleship. The theme of eternal life also is traditional (cf. Mark 10:27; Lk.
18:18), but it is enhancedboth by the Matthean Jesus' conditional responseto the
28Alsoused in different conceptssuch as "reincarnation" (Nemesius,De

nat. hom. 2), "of the
flood"
(Philo,
Vit. Mos.2.65; I Clem. 9.4), "of Christian rebirth" (Tit. 3:5; Corp.
the
after
world
new
Herm. 13), "of Israel's re-establishmentafter the exile" (Josephus,Ant. 11.66), "of the afterlife" (Philo,
Cher. 114); W. Davies, Matthew, p.57.
29B,
4GD, p. 606. The only other NT occurrenceis in Titus 3:5.
30Agood discussionon the function Hakiyyevecia can be found in F. W. Burnett,
of
ia in Matt. 19:28: A Window on the Matthean Community?" JSNT 17 (1983) 60-72.
,,IjccXtyyevF-c;
3'A comprehensivetreatment the
of
phraseis effectively dealt by D. A. Hagner in his
Matthew
14-28,
WBC (Dallas, Texas: Word, 1995), p.565.
of
commentary
32Contra Davies, p. 55.
281

inherit
follow
Jesus
(v.
by
17)
the
that
will
young man
and
all who
general statement
33
life.
eternal
However, such a view does not directly answer Peter's question in 19:27, nor is it
in
Bumett's
19:
16-22.
the
the
the
ruler
with
context
of
story
of
young
rich
consistent
is
The
Jesus"
"following
the
emphasis on
only
considers
required.
part
where
conclusion
the willingness to give up wealth or possessionshas been discarded. In addition, we have
issue
is
that
the
previously
also not the surrender of any rulership position which
stated
in
kingdom.
deserves
Messiah's
Peter
the
an
equivalent
asks what will
rulership
seat
rightly
be the corresponding reward for those who have given up their possessionsand followed
Jesus. Jesus,therefore, answersthem with a direct replY34that the disciples will not only
Israel
him,
but
individual
"each
"rule
to
that
them
thrones"
rule
with
of
will
sit
on
and
get
individually the twelve tribesof Israel." The senseof "individual rulershipandownership"
is
by
Matthew's
insertion
equal
appropriation
and
strongly
conveyed
of the word
expresses
565emx before the phrase Op6vou; lcpivovTP-;Td; M8F-icccOAd;
'ro) 'Icrpcch,%,an item
35
its
in
Lucan
having
In
parallel.
other
words,
given up their possessions, the
absent
for
be
the
of
rulership
apostles
could
understood as both a material
compensation
36
remunerationandan authoritativeposition.
33F. W. Bumett, "Ilaktyyeveoia, " p.61.
34Notice the corresponding

response of Jesus di dncokoikaccvTt; got ("those who have
followed me") 19:28 with Peter's earlier statement of fiico). oiftGagF-v c7ot CWe have followed you")
in 19:27.
35As I have argued
earlier in the thesis introduction it is Luke who has probably remained
faithful to Q. The claim that it was Luke who deleted &68excc before Op6vour, simply because Luke
be
Judas
Jesus's
is
the
traitor
to
the
reward
of
allow
of
of
rulership
unsubstantial.
one
recipients
cannot
36It seems likely that the idea
of rulership with possession is strongly influenced by Daniel 7.
The allusions of Matthew to Daniel 7 is evidenced by the following aspects. In Dan. 7: 9, the first
is
for
for
implication
God
"thrones"
the
the
the
throne
and
other
plural
which
solicits
of
one
reference
Son of Man; Again, W. Davies, Mauhew, p. 54. The text of Daniel goes on fin-ther to stress that the
,,Most High" take "possession" of kingdoms forever. Possession of the kingdoms is shared with the
"people of the saints" of the Most High (Dan. 7: 27). This concept of retribution is also reflected in
Obadiah. In Obad. 11, "strangers" took the wealth of God's people. However, when the "day of the
Lord" arrives, the "house of Jacob" is empowered by the Lord to "possess their own possessions" (I 7f);
3:
7-8.
Wisdom
cf.
282
What we are suggestingis not necessarilythe literal distribution of the twelve tribes
is
What
in
kingdom.
Twelve
we are emphasising
apostles the eschatological
arnongst the
Matthew's
by
Twelve
to
the
the
the
the element of assuranceand
reward
concretenessof
MSeiccc
before
Op6vou;.
the
of
addition
:5.
From "a House, a Family, and a Land" to "a Hundredfold of Houses, Families and
Lands."
The emphasison the assuranceand concretenessof the reward is enhancedin 19:29.
After addressing Peter's question, Jesusnow turns to the ica; 6art; who also followed
him.
Hagner sees this as,

...
typical poetic language that employs hyperbole in the
description of the bounteousnessof eschatologicalblessing, the point being that the latter
37
beyond
incurred
in
first
losses
the
place.
calculation the
will exceed
Everything that has been sacrificed for Jesus' sake will be bountifully compensated
(bca, cov,ccCnXaoiova Xgyvcat).
The reward in 19:29 is not only of a relational content
but also of material extent. The saying begins with dtKioc; and ends with dypo-b;, both of
which are material possessions.
Matthew ends the narrative scenewith 19:30, probably an independentsaying. This
fortunes
have
denied
intends
fate
for
themselves
the
to
those
the
who
show
prosperous
verse
EaXwrot
EaXawt
for
Jesus.
The
iml
7rp6icot shows
the
7rp(Zcot
world
phrase
present
of
justice
has
dramatic
fortune
but
the
to offer.
the
the
new
world
reversal
of
also
not only
So what have we accomplished so far? What is the significance of studying the saying of
Mt. 19:28 in relation to the reward-promise of Lk. 22:30?
37D.A. Hagner, "Matthew 14-28," p.566.
Well, we have actually
283
there
issues.
that
First,
to
are strong
two
show
able
we
were
significant
accomplished
Op6vou;.
W5FKa
The
before
inserted
had
believe
Matthew
the
to
that
word
reasons
desires
that
those
is
first
the
to
that
the
the
message
convey
author
of
gospel
primary reason
for
Jesus'
"earthly
to
sake are assuredof an
material
possessions"
willing
give
up
who are
eschatological reward.
Second, the identification of reasonsfor the Matthean alterations narrows all other
faithful
has
Luke
to
to
the
that
cannot
accept
possibility
remained
as
why
one
arguments
The truth is, the elimination of the argumentthat Matthew has the more primitive rendering
issue,
leaves
"twelve
Q
to
the
thrones"
regards
us no other probable reason why
with
of
Luke cannot be more primitive than Matthew.
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From Followers to Leaders:

The Apostles in the Ritual of Status Transformation

A Dissertation Submitted for the Degree of

Biblical Studies Department

Estrada: From Followers To Leaders

Thus, while the Ritual of Status

Estrada: From Followers To Leaders

Anchor Biblical Dictionary

Ancient Near Eastern TextsRelating to the Old Testament

A ufstieg und Niedergang der romischen Welt

Annual SwedishTheological Institute

American 7heological Review

Bauer, Arnt, and Gingrich.A Greek-EnglishLexicon of the New

Beitrdge zur evangelischenYheologie

Bulletin of the John Ryland Lihrwy

Beihefte zur Zeitschrift ffir dei neutestamentlicheWissenschaft

Interpreters'Dictionaryof the Bible

Journal of theAmericanAcademyof Religion

Journal ofBiblical Literature

Journal of the Evangelical 7heological Society

Journal of Hellenic Studies

Journalfor the Study of the New Testament

Journalfor the Study of the Old Testament

Journal of Aeological Studies

Estrada: From Followers To Leaders

Loeb Classical Library

New Century Bible

New Century Biblical Commentary

New International Commentaryof the New Testament

New International Commentaryof the Old Testament

Studiesin Biblical Yheology

Theological Dictionary of the New Testament

Word Biblical Commentary

Zeitschrififfir die neutestamentlicheMssenschaft

Estrada: From Followers To Leaders

Estrada: From Followers To Leaders

3.1.2.2 An Imminent Eschatology

SECOND STAGE: TRANSITION

Estrada: From Followers To Leaders

6.1.2 Election by Casting of Lots

THIRD STAGE: AGGREGATION

Estrada: From Followers To Leaders

Appendix: Twelve Thrones for Twelve Apostles? A Study on the Redaction

Estrada: From Followers To Leaders

Judas had to be replaced before

Pentecostbecausethe integrity of the apostolic circle of Twelve symbolized the restoration

1CER. Stronstad,7he Charismatic TheologyofSt. Luke (Peabody,Massachusetts:

Estrada: From Followers To Leaders

We raise these suggestionsbecauseof the questions which historical studies have

Estrada: From Followers To Leaders

We feel, however, that there is more

Twelvereceivethe Spirit's baptism?

Estrada: From Followers To Leaders

12Cf.L. C. A. Alexander, The Preface to Luke's Gospel. Literary Convention

Estrada: From Followers To Leaders

probablethat his deedsandhis membershipof the exclusiveTwelve havegravelyaffected

Estrada: From Followers To Leaders

originally twelve. It is an absencewhich everyoneunderstoodto have come about, not only

17J.Fitzmyer, 7he Acts of the Apostles,p. 220.

Estrada: From Followers To Leaders

excommunicationof Judasfrom the "Twelve" sealedby the election of a suitableand

Estrada: From Followers To Leaders

his readersinvolving the "interrelations,valuesand symbolswhich characterised

Estrada: From Followers To Leaders