Teachers: the objective of this lesson is to increase the students' awareness of the existence of a group who were not Jewish, but who were receptive to Jesus Christ. The people composing this group were not proselytes (converts to Judaism). They were familiar with the teachings of Judaism and admired them, but they were neither Jewish nor proselytes.
For an adult male, the rite of circumcision was painful. In addition to the pain, Roman and Greek men regarded circumcision itself as disgusting. The combination of those two facts discouraged some men who viewed Judaism favorably from becoming Jewish proselytes.
An identifiable group of males existed who were attracted to the concepts and teachings of Judaism but did not convert to Judaism.
Becoming proselytes was much more attractive to women than it was to men. In Paul's mission trips among the Gentile population, he always began his work in a new place at the Jewish synagogue. [God's promise was that the Jews would hear the message about Christ first. See Isaiah 2:2-4; Matthew 15:24; John 4:22; Acts 13:46; Romans 1:16; 2:9,10.] Some influential women who were not Jews associated themselves with the synagogue. [See Acts 13:50; 17:4,12.]
Since, for the women, becoming a proselyte did not involve circumcision, their conversion to Judaism did not involve the pain of the rite nor the disgrace non-Jewish males associated with the rite. Considering the typical status of women in many places and circumstances, becoming a proselyte may have involved fewer issues for women than men. However, a wife who became a proselyte could encounter significant objections from her husband if (a) he were a devout worshipper of other gods or (b) if he held racial resentment toward the Jews.
An identifiable group existed who favored Judaism but who did not submit to circumcision. While the God and moral teachings of the Jews appealed to them, social attitudes toward circumcision, and (in some places) the Jewish people, did not appeal to them. Though they studied in the synagogue, they were not proselytes. The degree of attraction this group felt for Judaism varied. Some of the wives who became proselytes likely influenced their husbands toward Judaism. Some of the men who were Godfearers likely influenced their wives and families to become proselytes.
The Jewish God appealed greatly to some people who were not Jews. The living God was not characterized by human flaws and did not indulge in human weakness as did many of the gods worshipped in the Roman world. Judaism's moral teachings and standards instructed the Jews to live a disciplined life instead of a decadent life. Not all the gods challenged their devotees to higher moral standards and disciplined lives.
This group's existence is more apparent in the Greek than in the major English translations. Acts refers to them as "fearers of God" (Acts 10:2,22,35; 13:26) and "worshippers of God" (Acts 16:14 [a woman]; 17:4 [stated in contrast to leading women]; 17:27; and 18:4 [Greeks were among those listening in the synagogue]). These are references [with the Lydia exception] to men who had a significant interest in Judaism but who were not proselytes. The Roman centurion (Luke 7:2-5) whose slave Jesus healed may have been such a person. Cornelius (Acts 10) is stated to be such a person.
Have your students examine the biblical evidence for this group's existence. Many Bible students "read over" these references with limited awareness.
How did the Jewish people regard the Godfearers? The common Jewish view was Gentiles were not bound by the law of Moses. God specifically made the covenant with Abraham and his descendants through Isaac (Genesis 17:1-14). God gave the law specifically to the nation of Israel [Abraham's descendants through Isaac]. See Exodus 19:1-6; 20:1,2; Deuteronomy 4:1; 5:1-12; and common references to Israel in Deuteronomy.
Again, it is important to help your students understand that we are not discussing the Christian concept of evangelistic activity. The Jews were not making an official effort to convert people who were not Jews, but neither did the Jews reject the religious interest of such people. The Jews basic view of Judaism: it was based on covenant law that bound a specific people to God. That law had only Israelites in mind and was given only to Israelites. This did not mean that God had no interest in other people, but it meant that the law was for Israel.
The Jewish position: Godfearers were included under the covenant God made through Noah. The basic requirements were (1) establish courts of justice; do not engage in (2) blasphemy, (3) the worship of other gods, (4) murder, (5) incest, (6) adultery, (7) theft or robbery, or (8) eating the flesh of a living animal [see Everett Ferguson, Backgrounds of Early Christianity, Second Edition (William B. Eerdmans: Grand Rapids, 1993) p. 517.] Godfearers who observed this covenant would live in the world to come.
Godfearers [in contrast to proselytes] were not considered to be under God's covenant law to the Jews. Therefore, they could attend the Jewish synagogue even if they never became a proselyte.
Obviously, many Godfearers found the gospel of grace in Jesus Christ appealing. They already believed in the God who sent Jesus. They studied the scriptures in the synagogue. They were acquainted with God's promises. Being Christians permitted them to declare their faith in God and His moral teachings while avoiding the disgrace of circumcision and the negative racial attitudes [in some areas] toward the Jews. Acts indicates people from this group at times responded quickly to the gospel [see Acts 13:44-49; 17:10-12].
The teaching that Jesus Christ could make Godfearers 100% children of God without becoming proselytes deeply troubled many Jews [including some Jewish Christians]. Their reasoning: these people had not entered the covenant and accepted its law. Entering the covenant and knowing its law was essential for a person who was a part of God's covenant family. Godfearers could not be God's children unless they entered the covenant and were instructed in the law. To be a proselyte, a person entered the covenant and was instructed in the law. Becoming a Christian could not require less than becoming a proselyte.
The response of Godfearers to the gospel of Christ was a source of friction between the Jewish community and the Christian community. As the number of people who were not Jews increased in the Christian community, the tension grew. Even some Jewish Christians were concerned about baptizing [without Jewish instruction] those who were idolaters into the Christian community [see Acts 15:1-5]. The tension grew to the point that some Jewish teachers in the Christian community declared invalid the salvation of people (a) who were not Jews and (b) who had not been instructed by Jewish teachers. [That tension is the primary concern of the book of Galatians.]
This disagreement was the source of major tension (a) between Jews and Christians and (b) within the Christian community in the first century. The reality of this tension is seen in several of Paul's New Testament letters.
Peter and Paul defended the validity of these people's salvation. In Acts 10:34,35, Peter stated it was God's intent to accept the one "who fears God and does what is right" in every nation. God welcomes such people. Paul declared that a person became a descendant of Abraham by sharing Abraham's faith rather than his genes [see Galatians 3 and Romans 4].
Evidence suggests, after his visit to Cornelius, Peter was no longer considered the leader in the Jerusalem congregation. Before Acts 10, Peter is the prominent leader in this Jewish congregation. After Acts 10 and 11, silence suggests Peter is no longer prominent. Consider Galatians 2:11-13 and especially note Peter's fear of the group from the Jerusalem congregation. To note the depth of Jewish resentment toward Paul and his work among people who were not Jews, consider Acts 21:17-36.
It refers to him as "one who fears God" and a "God-fearing man" (NAS). The statement of Peter in verse 35 refers to all such people.
He was devout. He influenced his household to also fear God. He was benevolent as he assisted the Jewish people (NAS). He was a prayerful man who prayed daily.
He loved the Jewish nation and the built them a synagogue. Note that the Jews earnestly entreated Jesus to help this man who was not a Jew.
Paul addressed his lesson to "the men of Israel" and "you who fear God."
The two groups who assisted the Jews in forcing Paul and Barnabas to leave the area were "the devout women of prominence and the leading men of the city."
Those who were persuaded and joined Paul and Silas included "a great multitude of God-fearing Greeks and a number of leading women." (NAS)
The believers included "a number of prominent Greek women and men."
Paul reasoned with and tried to persuade Jews and Greeks.
As you consider those who were among the first to respond to the good news of Jesus Christ [and who believed in Jesus' power before his death], keep the people who "feared God" in your awareness. These people were among the most receptive when they learned of the resurrection of Jesus.
Teachers, you want your students to be aware that the good news about the resurrected Jesus appealed to people of diverse backgrounds. The early church was quite diverse in its membership. Some groups of Christians had little in common with other groups of Christians.
Link to Student Guide
Quarter 1, Lesson 6