One Lord, One People: The Unity of the Church in Acts in Its Literary Setting

Written by Alan J. Thompson Reviewed By Joshua W. Jipp

Few students of the Acts of the Apostles are unaware of the long history of interpreters who think that the book is historically inaccurate because it presents an idealized portrait of a unified Christian community that was actually a diverse movement. Numerous monographs and articles have been devoted to select issues (e.g., the Apostolic Council, the Hebrews and Hellenist episode, and the portrait of Paul) where Luke’s concerns have supposedly caused him to erase any hint of conflict and instead paint a portrait of the movement as unified and as resolving disputes quickly and peacefully. Most of the literature on this subject, however, has been dominated by either questioning or affirming the historicity of these select episodes, rather than pursuing what Luke’s literary interests may have been. In addition to this neglect of any sustained literary analysis of the theme of unity, the motif of discord and strife has often been ignored. Furthermore, interpretations of Acts have frequently failed to situate the theme of unity and discord within ancient discussions of unity as it relates to constitutions, kings, and rulers. One Lord, One People, a reduced version of Alan J. Thompson’s dissertation completed at Trinity Evangelical Divinity School under the supervision of David W. Pao, seeks to redress this deficit by asking whether ancient understandings of unity and discord are reflected in Acts’ literary portrait of the church and, if so, to what purpose (see his “Unity in Acts: Idealization or Reality?” JETS 51 [2008]: 523–42 for further discussion regarding historicity).

In chapter 2, Thompson succinctly demonstrates the prevalence of evaluating rulers and constitutions on the basis of their ability to secure unity for the people. Herodotus, for example, attributes successful military conquests to the unity created by the victorious ruler and attributes defeat to discord (e.g., Histories 5.3). The belief that kings were evaluated on the basis of the unity and harmony they brought to their people lies behind both propagandistic claims for Alexander the Great as well as for the Roman Empire (e.g., Plut., Alex. fort. 329; Dionysius of Halicarnassus, Ant. rom. 2.2.2; 2.11.2). Thompson also demonstrates the prevalence of this theme in the Old Testament. For example, Chronicles is particularly concerned to demonstrate the “unanimous participation of ‘all Israel’ in the kingship of David and Solomon” (p. 31). It is all of Israel who is of “one mind” to exalt David to kingship (1 Chr 12:38); the entire Israelite assembly is present and in agreement to bring back the ark to Jerusalem (13:1–4); and all of Israel is in agreement that Solomon should succeed David as king (29:21–24). Likewise, numerous prophetic texts foresee a day when a messianic ruler will unify the people of God (e.g., Ezek 34:5–23; 37:15–28; Isa 11:10–13; Zech 2:11; 3:10). Not only rulers but also their constitutions were praised or disparaged according to whether they resulted in unity. The Roman constitution, according to Polybius, is superior, for it inspires harmony in its people such that they are consistently successful in repelling menaces to the order (Historiae 6:11–18). Plato’s famous advocacy of a community of goods is situated in his wider discussion of how to accomplish perfect unity and eradicate dissension in an ideal state (Republic 462–64). In Against Apion, Josephus argues that the unity of the Jews is a direct result of the Torah which promotes “friendly relationship with each other … and humanity towards the world at large” (2.146).

In chapter 3, Thompson turns to Acts and argues that Luke presents the church and its constitution as embodying true unity (rather than uniformity or unity as an abstract ideal) that is characterized by its common submission to their king—the risen Lord Jesus. Thus, Luke’s glowing description of the unity of the Jerusalem community in 2:42–47 is based upon their submission to their risen and exalted ruler (2:17–41). Thompson notes that Acts 2:33 suggests that the outpouring of the Holy Spirit is a result of the Messiah’s exaltation and that the stretch of Acts 4:32–5:16 reveals the Spirit as a unifying force in the community. The unifying role of the Spirit is indicated in the contrast between the Spirit-filled community who share all things in common and the divisive activity of Ananias and Sapphira who are filled with Satan (5:3) and lie to the Spirit (5:3, 9). Thompson further notes that in ancient discussions, much was often made of the division between Asia and Europe. Thus, it is of great significance that the gospel moves from Asia to Macedonia as a result of the unifying power of “the Spirit of Jesus” (Acts 16:7). Thompson demonstrates that Luke’s narrative presentation of the unity of the early Christians (e.g., 2; 4:32–35; 6:1–7; 8:26–40; 10–11; and 15), situated in its Hellenistic and Roman context, is part of Luke’s claim that “the Christian community is the ‘best’ community in contrast to competing claims from unbelieving Jews and Romans” (p. 82).

In chapter 4, Thompson examines Jewish and Greco-Roman conceptions of unity and discord and demonstrates that in these discussions unity was the primary characteristic of victorious peoples and was necessary for the survival of the city. Discord, on the other hand, characterized the conquered and often led to the city’s defeat. This argument paves the way for Thompson’s analysis of Luke’s description of the conquest of the word in chapter 5. Where Luke demonstrates the conquest of the word in the midst of opposition, he also highlights the unity of the church against the strife and disunity of its opponents. In numerous texts, Thompson notes how the opponents of the word are divided, filled with strife, and provoke riots (e.g., Acts 14:4; 17:5–8; 19:23, 29, 32, 40). Luke never, however, portrays the Christian community in this manner, but often describes it as unified (e.g., Acts 20:17–38). The conclusion is obvious: the unity of the church, in contrast to its opponent’s disunity, demonstrates that it is the people of God.

Thompson’s work should be required reading for the student of Acts. His treatment of ancient discussions of unity and discord as the context for reading Luke’s descriptions of the same theme is superb. His decision to examine both Greco-Roman and Jewish texts as the context for understanding Luke’s thought-world should be commended as he avoids the pitfalls of emphasizing only one set of texts as well as the pitfall of positing questionable direct dependence. While Acts’ “unity texts” (2:42–47; 4:32–35) have received an enormous amount of scholarly attention, Thompson generates new insights with his attention to the political language of strife and discord that is present in cities where the word’s advance is opposed.

While the work lends itself directly to those interested in Luke’s ecclesiology, the work also contributes to Luke’s larger christological claim that it is only the risen Lord who can secure true unity. At certain points, more detailed exegesis of select passages would have been welcome, but the competent exegete can easily fill much of this in on his or her own.


Joshua W. Jipp

Joshua W. Jipp
Trinity Evangelical Divinity School
Deerfield, Illinois, USA

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