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James the Door Hinge for the Gentile World

17 Sunday May 2026

Posted by in Books by David Kitz

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James: the Lynchpin of Our Faith — Chapter 12 — Part I

At this early point in the history of the church, the city of Antioch served as home base for the Christian faith in the Gentile world. Luke records that “the disciples were called Christians first at Antioch” (Acts 11:26). From here through Paul’s ministry, the gospel spread like wildfire. Antioch was the principal cultural and commercial center in the eastern Mediterranean region. The biblical scholar G. Downey describes Syrian Antioch in these terms:

A Hellenistic city in NW Syria (modern Antakya, Turkey), ranking with Rome and Alexandria as one of the three greatest cities of the Greco-Roman world, and an early center of Christian expansion. (1)

In this great center, Christianity flourished. But the greatest challenge to further growth came from within the Christian community.

Certain people came down from Judea to Antioch and were teaching the believers: “Unless you are circumcised, according to the custom taught by Moses, you cannot be saved.” This brought Paul and Barnabas into sharp dispute and debate with them. So Paul and Barnabas were appointed, along with some other believers, to go up to Jerusalem to see the apostles and elders about this question. (Acts 15:1–2)

This question had enormous ramifications. Were the new Gentile convertsmto the faith required to live in accordance with laws of Moses in order to be saved? Must they be circumcised? In essence, must they become Jews in order to live as Christians? Was faith in Christ’s finished work on the cross sufficient for salvation or were there additional requirements?

Quite rightly, Paul and Barnabas saw this requirement to be circumcised as a direct challenge to their calling and mission, and a threat to the Gentile church. More fundamentally, it undermined the sufficiency of grace, the redemptive power of the cross and the sacrificial atonement through the blood of Jesus. If one is saved through the observance of the law, rather than through faith, why is there any need for Christ’s death on the cross? The cross is stripped of its meaning and power.

Later in his letter to the Galatian church, Paul forcefully argues this very point:

Mark my words! I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no value to you at all. Again I declare to every man who lets himself be circumcised that he is obligated to obey the whole law. You who are trying to be justified by the law have been alienated from Christ; you have fallen away from grace. For through the Spirit we eagerly await by faith the righteousness for which we hope. For in Christ Jesus neither circumcision nor uncircumcision has any value. The only thing that counts is faith expressing itself through love. (Galatians 5:2–6)

Ultimately, this was a question about DNA. The Gentile believers had the wrong DNA. They were not of Abrahamic lineage; therefore, they were outside the divine covenant and by reason of birth alienated from the blessing of God. Circumcision was the means by which believing Gentiles might be incorporated into the family of God. But Paul correctly argues that those who are circumcised are then required to obey the whole Law of Moses. Relying on human effort and obedience to the law nullifies entirely the concept of spiritual rebirth, which comes by faith.

Jesus taught, “You must be born again” (John 3:3–21). This requirement of rebirth applied universally to Jews and Gentiles. Furthermore, rebirth is a work of the Holy Spirit not human effort. Rebirth is experienced through faith. It is a gift from God. (See Ephesians 2:8–9.) Through the miracle of the born-again experience, believers are recipients of divine DNA—eternal DNA—indestructible DNA. Why settle for Abrahamic DNA, when through God’s son we can become transformed repositories of divine DNA—children of the eternal, living God?

At this early stage in the churches’ development, these doctrines maynot have been fully formulated, universally accepted, or understood. But rebirth was certainly occurring as demonstrated by the work of the Holy Spirit. One can study the concept of rebirth at great length, but it can remain nothing more than an academic exercise. A transformed life, and the joy, and peace of the Holy Spirit are true marks of rebirth. In the ministry of Paul and the other apostles, there was ample evidence of changed lives as new believers flooded into the church.

But where was James amid this controversy? Some scholars would have us believe that James was in agreement with the teachers who had arrived in Antioch and were urging the believers to be circumcised. Perhaps, they reason, he had sent them, since Paul’s letter to the Galatians gives credence to this perspective. (See Galatians 2:12.) Those who take this view do so because they see James as a Jewish legalist insisting on conformance to the Laws of Moses. In addition, they see an enormous rift between Paul and James. However, the text of Acts chapter fifteen does not support this view.

What becomes plainly evident in Acts 15 is that James is seen as the leader of the church. One cannot read this chapter without concluding just that. Three observations can be made, which prove this point:

• James provides oversight to the church, the body of Christ.
• The leaders in the church are accountable to him.
• He is the one who renders judgement on this issue of paramount
importance.

On the first point, it is significant that this synod—or council, as it is often called—took place in Jerusalem. New Testament scholars are generally in agreement that this council took place in about 50 AD. (2) Jerusalem would seem like the logical choice since it was the birthplace of the church, and it certainly flourished there in the early years. But the church had grown and spread out geographically from this home base. Some of this dispersion was due to severe persecution in Jerusalem. Peter fled the city for this very reason; however, James remained. (See Acts 12:16–17.)

There is no indication in scripture that Peter returned to reside in Jerusalem. He began what can be described as an itinerant ministry, following in the footsteps of his Lord and Master. Some of that ministry is detailed in the earlier chapters of Acts and from Paul’s letter to the Galatians we also know he traveled to Antioch.

On the other hand, it appears that James’ ministry was centered in Jerusalem. In the writings of several early church fathers, James is identified as the first Bishop of Jerusalem. (3) Similarly, the Eastern Orthodox Church recognizes James as the first Bishop of Jerusalem.

The Clementine Homilies and Clementine Recognitions, which are romances about the life of Clementine (4) dating from the fourth century but partly based on Jewish Christian sources of an earlier time, call James “bishop of bishops.” In these writings Peter and the other apostles are accredited by James. (5)

If James was functioning in his role as bishop, was he providing oversight only to the church in Jerusalem or was he providing general oversight to the whole church? This is a question of considerable importance as we examine Acts chapter fifteen.

If Peter was providing general oversight to the church, then it might logically follow that the church leadership would gather to discuss this important matter at Peter’s current place of ministry, but this is not the case. Peter appears and testifies at the Jerusalem Council as a delegate—a trusted apostolic delegate. He does not have the final say in the matter being discussed. The final decision is left to James.

Though Luke never personally interjects himself into the Acts account, the way in which he frames the events of chapter fifteen leaves the reader with the impression that he may have accompanied Paul and Barnabas on this journey from Antioch to Jerusalem. It certainly is possible that he was appointed as one of the believers sent as delegates to the council. (See Acts 15:3.) Since Doctor Luke was a Gentile, this matter certainly would have a huge bearing on his life and faith, and he records the events in some detail. A close examination of his account is warranted.

The church sent them [Paul, Barnabas and ‘some believers’] on their way, and as they traveled through Phoenicia and Samaria, they told how the Gentiles had been converted. This news made all the believers very glad. When they came to Jerusalem, they were welcomed by the church and the apostles and elders, to whom they reported everything God had done through them. (Acts 15:3–4)

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Luke then goes on to clearly delineate the question that the council must decide:

Then some of the believers who belonged to the party of the Pharisees stood up and said, “The Gentiles must be circumcised and required to keep the law of Moses.” The apostles and elders met to consider this question. (Acts15:5–6)

Apparently, some Pharisees had come to faith in Christ despite the frequent clashes that had occurred between them during his earthly ministry. Quite naturally some of these Pharisees continued with their hardline requirements of obedience to every jot and tittle of the Law of Moses. At least on the surface, it appears that their adherence to Mosaic Law took precedence over their allegiance to the law of love introduced by Christ. (See John 13:34–35.)

We are told that after much discussion, Peter addressed the assembled leaders. Undoubtedly, there was rigorous debate on this topic, since it had profound doctrinal implications and had a direct bearing on the outreach mission of the church. Was obedience to the Mosaic Law a requirement for salvation? Was salvation a gift from God received by faith or was it merited through works and religious observances such as circumcision and adherence to sabbath requirements? Were the new Gentile converts genuinely welcome in the church? Was Paul’s mission to the Gentile’s a valid extension of the ongoing mission of Christ on the earth? All these questions were in play as Peter addressed the synod.

“Brothers, you know that some time ago God made a choice among you that the Gentiles might hear from my lips the message of the gospel and believe. God, who knows the heart, showed that he accepted them by giving the Holy Spirit to them, just as he did to us. He did not discriminate between us and them, for he purified their hearts by faith. Now then, why do you try to test God by putting on the necks of Gentiles a yoke that neither we nor our ancestors have been able to bear? No! We believe it is through the grace of our Lord Jesus that we are saved, just as they are.” (Acts 15:7–11)

Peter’s response on this matter is clear and unequivocal. Peter points out that this matter has already been decided—not by man—but by God. God chose to have the message of the gospel preached to the Gentiles. He did so by sending an angel to the home of a Roman centurion named Cornelius. The angel’s instructions were to send for Simon Peter, whose heart was prepared in advance through a vision. The gospel message was proclaimed to the Gentiles because God wanted it preached to the Gentiles. He initiated this whole matter.

Moreover, the Gentiles at Cornelius’ home responded in faith. They believed the message of the gospel. Peter points out that God “purified their hearts by faith” (Acts 15:9). Works or merit based on obedience to the law did not enter into the picture.

Furthermore, God demonstrated that the Gentiles were accepted “by giving the Holy Spirit to them” (Acts 15:8). This was apparent “for they heard them speaking in tongues and praising God” (Acts 10:46). The Pentecostal experience was visited upon these Gentile believers even as it had initially come to the apostles and the hundred and twenty. God revealed that He had accepted the Gentiles into the household of faith without any preconditions. He made no distinction whatsoever between Jews and Gentiles.

In short, Peter was saying that this was entirely God’s doing. God initiated the whole process of bringing the Gentiles into the church, and it was perilous for the church to now place restrictions on the people whom God had so freely and graciously welcomed into the family. Peter calls this testing God. His words bear repeating:

Now then, why do you try to test God by putting on the necks of Gentiles a yoke that neither we nor our ancestors have been able to bear? No! We believe it is through the grace of our Lord Jesus that we are saved, just as they are. (Acts 15:10–11)

With these words Peter echoes the thoughts and sentiments of Jesus—who, during the week of his arrest, excoriated the Pharisees and teachers of the law.

The teachers of the law and the Pharisees sit in Moses’ seat. So you must be careful to do everything they tell you. But do not do what they do, for they do not practice what they preach. They tie up heavy, cumbersome loads and put them on other people’s shoulders, but
they themselves are not willing to lift a finger to move them. (Matthew 23:2–4)

Quite rightly Peter was unwilling to impose a burden on the Gentiles that Jesus had spoken against. (See Luke 11:37–54.) Instead, Peter embraced the grace of God. By doing this he placed Jews and Gentiles on the same footing. Both are saved by the grace of Jesus Christ and not by works of the law.

In his statement before the Jerusalem Council, Peter encapsulates the great truths of the gospel and points the way forward for the church. Decades later, Paul in his Epistle to the Romans expounds at great length on the truths that Peter has succinctly stated here. Peter simply directs the council’s attention to the choices that God has already made. God chose to save both Jews and Gentiles by grace through faith and to pour out His Spirit on them. This was and to this day continues to be His doing and not the work of human effort.

(1) G. Downey, “Antioch (Syrian),” The Interpreter’s Dictionary of the Bible, Volume 1, Edited by George Arthur Buttrick (Abingdon, 1984), p. 145.
(2) Arthur, The International Inductive Study New Testament, p.186.
(3) In the late 2nd century, Clement of Alexandria recorded the following: “For they say that Peter and James and John, after the ascension of our savior, as if also preferred by our Lord, strove not after honor, but chose James the Just as bishop of Jerusalem.” From Eusebius’ Church History, Book 2:1, quoting Clement of Alexandria’s Sixth Hypotyposes, Translated by Arthur Cushman McGiffert. From Nicene and Post-Nicene Fathers, Second Series, Vol. 1, Edited by Philip Schaff and Henry Wace (Christian Literature, 1890), Revised and edited for New Advent by Kevin Knight, www.newadvent.org/fathers/250102.htm.
(4) Clementine of Rome died around 100 AD and is believed to be the second or third bishop of Rome.
(5) W. A. Beardslee, “James,” The Interpreter’s Dictionary of the Bible, Volume 2, Edited by George Arthur Buttrick (Abingdon, 1984), p. 793.

 

New from David Kitz

James—the brother of Jesus—who was this man? What evidence do we have that this “brother of our Lord” even existed?

David Kitz digs deep into archeology, family dynamics, church history, and the biblical texts. What emerges from his research is a portrait of a decisive, pivotal leader who embodied the will and character of Jesus Christ.

But how did James—James the unbeliever—transform to become a leader who changed the course of world history? In these pages you will uncover the answer and rediscover for yourself the life-changing power of the gospel.

To view further details or purchase directly from the author click here.

 

The Door of Faith Blows Open: Part II

10 Sunday May 2026

Posted by in Books by David Kitz

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James: the Lynchpin of Our Faith — Chapter 11 Continued

The rapid growth of the Gentile church in Antioch and Paul’s arrival there begins a transition within the Book of Acts. Up to this point Peter has been the main character in the narrative, but from this juncture forward Paul assumes the role of the main character. After Peter’s imprisonment and miraculous release in chapter twelve, he plays only a minor part in the remainder of the book.

One should not assume that Peter’s ministry was diminished, while Paul’s excelled. Instead, this transition within the Acts narrative largely reflects the experience and perspective of Luke, the book’s author. Luke was Paul’s personal doctor and a companion on his missionary journeys. (See Colossians 4:14, 2 Timothy 4:11, Philemon 24.) Furthermore, Luke was a Gentile, so the explosive growth of the Gentile church was quite naturally of particular interest to him.

In many respects, Luke played the role of Paul’s personal publicist. He ensured that Paul’s struggles and triumphs were recorded for posterity. None of the other apostles had a publicist, someone who acted as their press secretary. The inclusion of the Book of Acts in the canon of scripture guaranteed that Christians would be forever reminded about the exploits of the apostle Paul. Undoubtedly, the other apostles accomplished similar feats. Some are heralded in legend, but because these miracles and exploits were not recorded in scripture, memory of them has faded or vanished with the passage of time.(1)

Acts chapters thirteen and fourteen continue the narrative of the Church’s explosive growth among the Gentiles. A time of worship, fasting, and prayer at the church in Antioch sets in motion a chain of events that would rock the Roman Empire.

Now in the church at Antioch there were prophets and teachers: Barnabas, Simeon called Niger, Lucius of Cyrene, Manaen (who had been brought up with Herod the tetrarch) and Saul. While they were worshiping the Lord and fasting, the Holy Spirit said, “Set apart for me Barnabas and Saul for the work to which I have called them.” So after they had fasted and prayed, they placed their hands on them and sent them off. (Acts 13:1–3)

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What was this work to which Barnabas and Saul (Paul) had been called? No direct answer is provided in the text, but from the actions and events that follow, it is obvious that these two men are on a mission to bring the gospel message to the Gentiles. This is in full agreement with the word spoken to the disciple Ananias immediately after Saul’s encounter with Jesus on the road to Damascus.

But the Lord said to Ananias, “Go! This man is my chosen instrument to proclaim my name to the Gentiles and their kings and to the people of Israel. I will show him how much he must suffer for my name.” (Acts 9:15–16)

Paul is about to begin fulfilling the great purpose for which the Lord has called him to service. Many years later, while speaking in his own defence before King Agrippa, Paul gives this account of his initial encounter with Jesus and the purpose of his calling:

About noon, King Agrippa, as I was on the road, I saw a light from heaven, brighter than the sun, blazing around me and my companions. We all fell to the ground, and I heard a voice saying to me in Aramaic, “Saul, Saul, why do you persecute me? It is hard for you to kick against the goads.”

Then I asked, “Who are you, Lord?”

“I am Jesus, whom you are persecuting,” the Lord replied. “Now get up and stand on your feet. I have appeared to you to appoint you as a servant and as a witness of what you have seen and will see of me. I will rescue you from your own people and from the Gentiles. I am sending you to them to open their eyes and turn them from darkness to light, and from the power of Satan to God, so that they may receive forgiveness of sins and a place among those who are sanctified by faith in me.”

“So then, King Agrippa, I was not disobedient to the vision from heaven. First to those in Damascus, then to those in Jerusalem and in all Judea, and then to the Gentiles, I preached that they should repent and turn to God and demonstrate their repentance by their deeds. That is why some Jews seized me in the temple courts and tried to kill me. But God has helped me to this very day; so I stand here and testify to small and great alike. I am saying nothing beyond what the prophets and Moses said would happen—that the Messiah would suffer and, as the first to rise from the dead, would bring the message of light to his own people and to the Gentiles.” (Acts 26:13–23)

It is evident from Paul’s testimony that he sees his calling as bringing the gospel of Christ to the Gentiles. The prayer meeting in Antioch set him on a course to fulfill his life’s mission. Barnabas and Paul began their first missionary journey with a trip to Cyprus. Cyprus was the point of origin for the explosive church growth now evident in the Syrian city of Antioch, and furthermore it was home turf for Barnabas. Undoubtedly, he had many contacts on the island.

A pattern quickly begins to emerge in their ministry on this first journey, first in Cyprus and later in the regions of Pisidia and Lycaonia. They would begin by proclaiming the gospel message in the Jewish synagogues. Their message eventually meets with stiff resistance from many of the Jewish leaders in the community—however, the gospel is received with joy by many of the Gentiles who embrace it with much gratitude.

Often the proclamation of the gospel is accompanied by signs and wonders. On the island of Cyprus, Elymas is struck blind for resisting the gospel (Acts 13:6–12). In Iconium, “Paul and Barnabas spent considerable time there, speaking boldly for the Lord, who confirmed the message of his grace by enabling them to do miraculous signs and wonders” (Acts 14:3). In Lystra, with a single command Paul brought healing to a man who was unable to walk from birth (Acts 14:8–10). Undoubtedly, many believed their message because God confirmed the truth of the apostles’ words by the miracles that accompanied the gospel’s proclamation.

Eventually, persecution becomes acute to the point where Paul and Barnabas’ lives are at risk. So, as a result, the apostles move on to virgin territory with their message, where the pattern is repeated yet again. It is worth noting that, according to Luke, persecution and resistance to the message comes largely from the Jews rather than from the Gentile
population. (See Acts 13:6–8, Acts 13:44–52; Acts 14:2–7; Acts 14:19–20.)

Finally, Paul and Barnabas retrace their steps passing through the towns where they have already ministered.

They preached the gospel in that city [Derbe] and won a large number of disciples. Then they returned to Lystra, Iconium and Antioch, strengthening the disciples and encouraging them to remain true to the faith. “We must go through many hardships to enter the kingdom of God,” they said. Paul and Barnabas appointed elders for them in each church and, with prayer and fasting, committed them to the Lord, in whom they had put their trust. After going through Pisidia, they came into Pamphylia, and when they had preached the word in Perga, they went down to Attalia. (Acts 14:21–25)


The appointment of leaders was of great importance because it ensured the continuance of the church after the apostles’ departure. This tried and proven pattern of ministry was repeated in Paul’s subsequent missionary journeys.

Having achieved tremendous success in their mission despite fierce opposition, Paul and Barnabas return to Antioch in Syria.

From Attalia they sailed back to Antioch, where they had been committed to the grace of God for the work they had now completed. On arriving there, they gathered the church together and reported all that God had done through them and how he had opened a door of faith to the Gentiles. And they stayed there a long time with the disciples. (Acts 14:26–28)

It was the success of Paul and Barnabas in bringing the gospel to the Gentiles that precipitated the next great controversy in the church. The wind of the Spirit had blown the “door of faith to the Gentiles” (Acts 14:27) wide open, but there were those in the church who were determined to shut that door—and lock it permanently.

What position would James take in this growing controversy?

(1) For a detailed examination of the historical evidence regarding the mission and exploits of Christ’s original twelve apostles visit: http://www.biblepath.com/apostles.html.

New from David Kitz

James—the brother of Jesus—who was this man? What evidence do we have that this “brother of our Lord” even existed?

David Kitz digs deep into archeology, family dynamics, church history, and the biblical texts. What emerges from his research is a portrait of a decisive, pivotal leader who embodied the will and character of Jesus Christ.

But how did James—James the unbeliever—transform to become a leader who changed the course of world history? In these pages you will uncover the answer and rediscover for yourself the life-changing power of the gospel.

To view further details or purchase directly from the author click here.

 

The Door of Faith Blows Open

03 Sunday May 2026

Posted by in Books by David Kitz

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James: the Lynchpin of Our Faith — Chapter 11

The persecution of the early Christians initiated by Saul (Paul) after the martyrdom of Stephen (Acts 7:54–60) had an unintended effect. As believers fled for their lives, the gospel message spread out from Jerusalem.

On that day a great persecution broke out against the church in Jerusalem, and all except the apostles were scattered throughout Judea and Samaria. Godly men buried Stephen and mourned deeply for him. But Saul began to destroy the church. Going from house to house, he dragged off both men and women and put them in prison.

Those who had been scattered preached the word wherever they went. (Acts 8:1b–4)

Acts chapter eight describes the conversion of the Samaritans through the ministry of Philip the evangelist. This brought the Christian message beyond the tight bounds of Jewish faith and lineage. The Samaritans were considered outsiders to the Abrahamic covenant, though some might legitimately claim a partial Jewish heritage as W. Haskell describes.

The Samaritans were a mixed race with a heathen core (Ezra 4:2). Their blood would become more and more Hebraized by the addition of renegade Jews and by the intermarriage with surrounding Israelites, who would find among them the familiar worship of former times. (1)

It should be noted that the Samaritans were monotheists. They had their own version of the Pentateuch and believed that Mount Gizrim rather than Jerusalem was the holy place chosen by God. For the purists among the Jewish Christians, the inclusion of Samaritan believers undoubtedly challenged long-held perspectives and conventions. However, the apostles appeared to welcome the news of Samaria’s turn toward faith in Jesus Christ.

When the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to Samaria. When they arrived, they prayed for the new believers there that they might receive the Holy Spirit, because the Holy Spirit had not yet come on any of them; they had simply been baptized in the name of the Lord Jesus. Then Peter and John placed their hands on them, and they received the Holy Spirit. (Acts 8:14–17)

If there were any misgivings about welcoming the Samaritans into the Christian fold, they are not recorded in this account. Undoubtedly, Peter and John recognized that this spiritual harvest among the Samaritans was a sovereign work of the Holy Spirit. In all likelihood, they also recalled Jesus’ ministry among the Samaritans was marked by kindness and sympathy rather than by the shunning and hostility, which was the societal norm during this time. See Luke 10:25–37, Luke 17:11–19, John 4:4–42. Nonetheless, it must be noted that with the conversion of the Samaritans, the gospel message had leaped across a significant religious and social barrier. But there was more to come.

Acts chapter eight concludes with the conversion of an Ethiopian eunuch, “an important official in charge of all the treasury of the Kandake (which means “queen of the Ethiopians”)” (Acts 8:27). This eunuch appears to have been either a convert to Judaism or perhaps a member of the Jewish faith who could trace his lineage back to the time of Solomon. In either case he is identified as an Ethiopian, a man coming from the upper Nile region, possibly Nubia.

Though not explicitly stated, the eunuch was a man of a different race. Apparently Luke, the Gentile author of the Book of Acts, included this account of the Ethiopian’s conversion to signal the gospel’s leap across a racial barrier. It is well worth noting that the Coptic Church in Ethiopia traces its origin to this account in Acts chapter eight.

The spread of the Christian faith beyond Jerusalem drew a vicious response from Saul (Paul). He was not content to lay waste to the church in Jerusalem. He intended to wipe out the Christian faith wherever he found it.

Meanwhile, Saul was still breathing out murderous threats against the Lord’s disciples. He went to the high priest and asked him for letters to the synagogues in Damascus, so that if he found any there who belonged to the Way, whether men or women, he might take them as prisoners to Jerusalem. As he neared Damascus on his journey, suddenly a light from heaven flashed around him. He fell to the ground and heard a voice say to him, “Saul, Saul, why do you persecute me?”

“Who are you, Lord?” Saul asked.

“I am Jesus, whom you are persecuting,” he replied. “Now get up and go into the city, and you will be told what you must do.” (Acts 9:1–6)

Saul’s miraculous conversion set the early church on a radically different trajectory. Many theologians and biblical scholars see the conversion of Saul of Tarsus as the starting point for the Gentile tidal wave that would flood into the church. They see Saul, who is renamed Paul, as the prima facia cause for the rapid growth of the Christian faith in the Gentile world. However, a closer examination of the Acts narrative and church history reveals that Paul was part of a much larger movement—a Holy Spirit directed movement that propelled the
growing church from its cradle in Jerusalem to the ends of the earth. This movement began with Peter not Paul, and it was validated by James.

Acts chapter ten is of pivotal significance in this regard. With Saul’s fierce persecution brought to a sudden end by his conversion, we are told that:

Then the church throughout Judea, Galilee and Samaria enjoyed a time of peace and was strengthened. Living in the fear of the Lord and encouraged by the Holy Spirit, it increased in numbers. (Acts 9:31)

However, this increase was confined to Jewish and Samaritan converts to the faith. But as Peter toured through this region performing at least two miraculous signs, (see Acts 9:32–42) he eventually came to sojourn in Joppa at the home of a tanner named Simon. At Joppa the gospel message made a startling leap across the barrier between Jews and uncircumcised Gentiles.

An angel was sent to the household of Cornelius, a Roman centurion.

One day at about three in the afternoon he had a vision. He distinctly saw an angel of God, who came to him and said, “Cornelius!”

Cornelius stared at him in fear. “What is it, Lord?” he asked.

The angel answered, “Your prayers and gifts to the poor have come up as a memorial offering before God. Now send men to Joppa to bring back a man named Simon who is called Peter. He is staying with Simon the tanner, whose house is by the sea.” (Acts 10:3–6)

The next day as Peter was waiting for his noonday meal to be prepared, he fell into trance in which he saw a sheet lowered from heaven containing all manner of animals, birds, and reptiles.

Then a voice told him, “Get up, Peter. Kill and eat.”

“Surely not, Lord!” Peter replied. “I have never eaten anything impure or unclean.”

The voice spoke to him a second time, “Do not call anything impure that God has made clean.”

This happened three times, and immediately the sheet was taken back to heaven. (Acts 10:13–16)

More than watchmen wait for the morning — photo by David Kitz

While Peter was still wondering about the meaning of this vision,three messengers from Cornelius arrived at the door. Peter, who was keenly attuned to the voice of the Lord, heard the Holy Spirit say, “Simon, three men are looking for you. So get up and go downstairs. Do not hesitate to go with them, for I have sent them.” (Acts 10:19–20)

These events were preparing Peter’s heart and mind for the dramatic shift in direction that the proclamation of the gospel was about to take. Peter was being sent by the Spirit to a different audience—a Gentile audience outside the covenantal laws of the Jewish people.

In this regard, even Peter’s sojourn in the home of Simon the tanner can be viewed as a preparatory step. Because leather tanners were required to work with the carcasses of animals their work was considered unclean by many in the Jewish community. As I. Howard Marshall writes, “Commentators have noted that the tanner’s occupation was an unclean one, and that a person with Pharisaic scruples would avoid contact with such a man.” (2)

One could assume that Peter’s scruples regarding what was ceremonially clean and unclean were in a state of transition. He certainly did not adhere strictly to the Pharisaic scruples, which went beyond the law and were admired by some first-century Jews.

In this respect he was following the example of his master Jesus, who frequently came into conflict with the Pharisees on such matters. See Matthew 23, Mark 3:23–28, Mark 7:1–23.

But stepping into a Gentile’s home was a line few observant Jews would deign to cross. Therefore, on the following day when Peter enters Cornelius’s home, he offers the following explanation:

While talking with him [Cornelius], Peter went inside and found a large gathering of people. He said to them: “You are well aware that it is against our law for a Jew to associate with or visit a Gentile. But God has shown me that I should not call anyone impure or unclean. So when I was sent for, I came without raising any objection. May I ask why you sent for me?” (Acts 10:27–29)

In response Cornelius recounts the visitation of the angel, and how he was instructed to send for Peter. The assembled listeners are eager to hear what Peter has to tell them. Of course, Peter uses this heaven-sent opportunity to preach the good news about the ministry of Jesus Christ and his death, burial, and resurrection. He prefaces his message with these words of self-reflection: “I now realize how true it is that God does not show favoritism but accepts from every nation the one who fears him and does what is right” (Acts 10:34–35).

It is evident from Peter’s remarks that he did not cross this cultural barrier without due consideration and soul searching. Undoubtedly, he knew he would face criticism from fellow Jewish Christians. They would certainly question his decision to enter a Gentile’s home. In this single act of hospitality, centuries of rabbinical teaching and practice were being set aside. Many would see this as a grave offence, especially since
Peter was a leader in the church.

But this exercise in cross-cultural outreach was not initiated by Peter, Cornelius, or any other man. It was initiated by God. The proof of this can be seen in the response to Peter’s message. The Holy Spirit intervened while he is still presenting the message. Peter said:

“All the prophets testify about him [Jesus] that everyone who believes in him receives forgiveness of sins through his name.”

While Peter was still speaking these words, the Holy Spirit came on all who heard the message. The circumcised believers who had come with Peter were astonished that the gift of the Holy Spirit had been poured out even on Gentiles. For they heard them speaking in tongues and praising God.

Then Peter said, “Surely no one can stand in the way of their being baptized with water. They have received the Holy Spirit just as we have.” So he ordered that they be baptized in the name of Jesus Christ. Then they asked Peter to stay with them for a few days. (Acts 10:43–48)

They were all baptized into Moses in the cloud and in the sea (1 Corinthians 10:2). Photo by David Kitz

This event at the home of a Roman centurion in Caesarea has enormous historic significance. It represents the first penetration of the gospel message into the Roman world. Rome was the dominant political and cultural power at that time. This humble home meeting represents the beachhead from which the gospel would spread across Rome’s farflung empire. This was the birthplace of the Gentile church, and Peter played the role of attendant physician to this miraculous birth.

But it was not a birth without controversy. Peter was called to account for his actions that day in Caesarea.

The apostles and the believers throughout Judea heard that the Gentiles also had received the word of God. So when Peter went up to Jerusalem, the circumcised believers criticized him and said, “You went into the house of uncircumcised men and ate with them.” (Acts 11:1–3)

Evidently, many Jewish believers found Peter’s actions offensive. They certainly were contrary to the norms proscribed by the teachings of rabbinic Judaism. They felt this breech of the Talmudic law needed to be repaired. Peter must be confronted about his transgression. In response, Peter provides a full recount of the events leading to his visit to the centurion’s home and the subsequent conversion of all who were gathered there. In his justification for his action, he points the finger directly at the Holy Spirit.

“As I began to speak, the Holy Spirit came on them as he had come on us at the beginning. Then I remembered what the Lord had said: ‘John baptized with water, but you will be baptized with the Holy Spirit.’ So if God gave them the same gift he gave us who believed in the Lord Jesus Christ, who was I to think that I could stand in God’s way?” (Acts 11:15-17)

What was this “same gift” to which Peter refers? Of course, he is referring to speaking in tongues, as happened initially on the day of Pentecost about eleven years prior to Peter’s meeting at the home of Cornelius.(3) Peter was struck that without specific instruction on this matter, the same phenomena manifested among these Gentile listeners. While listening to Peter’s message, these Gentile hearers became Gentile believers, and the Holy Spirit confirmed their faith by granting them the same gift that the apostles received at Pentecost.

To the consternation of many, the Holy Spirit was making no distinction between Jews and Gentiles. Nonetheless, Peter’s explanation appeared to satisfy those who raised objections.

When they heard this, they had no further objections and praised God, saying, “So then, even to Gentiles God has granted repentance that leads to life.” (Acts 11:18)

Where was James in this debate? Was he presiding over this interrogation? Luke’s account gives us no indication, but it’s not difficult to imagine James as one of the first to raise objections to Peter’s conduct. Due to his prominent role in the early church, he likely was present to hear Peter’s defence. In his epistle penned many years later, James appears to be a rigorous defender of doing things right—correct and by the book. One can easily see how crossing the line into forbidden territory, as Peter had done, would not sit well with James. Nevertheless, Peter was not sanctioned for his conduct. On the contrary, his testimony on this matter led to rejoicing.

One should not assume that the inclusion of Gentile believers within the church proceeded without tension. Centuries of belief, practice, and prejudice are not easily set aside. While many Jewish followers of Christ embraced the message of his sacrificial death and resurrection, it does not logically follow that they would set aside all aspects of their Jewish heritage. They quite rightly saw Jesus as their promised Messiah, but it does not necessarily follow that they saw Jesus as the Savior of the whole world—the Gentile world.

There are an abundance of Old Testament scriptures that point to the salvation of the Gentiles.(4) One can rightly argue, as Paul does, that the salvation of the Gentiles is an integral part of the Abrahamic covenant.
(See Ephesians 3:6 and Genesis 22:18.) But it’s one thing to read these prophecies and give mental assent; it’s quite a different matter when one sees these things being fulfilled before one’s eyes. A complete paradigm shift is required. Undoubtedly some readily embraced this change, while other Jewish believers in Jesus found it difficult or impossible.

Jesus alluded to this in one of his teachings:

“No one sews a patch of unshrunk cloth on an old garment. Otherwise, the new piece will pull away from the old, making the tear worse. And no one pours new wine into old wineskins. Otherwise, the wine will burst the skins, and both the wine and the wineskins will be ruined. No, they pour new wine into new wineskins.” (Mark 2:21–22)

New truths are most easily adopted by those who are new to the gospel message. Those trained and hardened in traditional teachings often find it difficult or impossible to embrace radically different ideas or new concepts. Their wineskins have hardened. Accepting Gentiles into the faith required a radical shift in thinking for many Jewish followers of Christ, including the Lord’s own disciples. This was true despite his explicit teaching that the gospel was for all—for the whole world.(5)

The acceptance of Cornelius and the converts at his home into the church signals the tacit acceptance that their conversion was the fulfillment of the words of the prophets. However, this welcome into the fold does not answer the question of how these new converts should live. Should they be required to adhere to all the rigours of Judaic law? In their daily lives are they to live as Jews, as Gentile believers in the Jewish Christ, or some blend of the two? Should their males be circumcised? Should they celebrate the Sabbath? Which day should be set aside for worship?

These matters would come to the fore later in the Book of Acts. To some extent, these questions are matters of debate, and even some contention in the broader church today. For example, how should Christians apply Old Testament teachings today? What eventually pushed these questions to the fore in the first century was the robust growth of the church among the Gentiles. We read of this expansion later in the same chapter of Acts:

Now those who had been scattered by the persecution that broke out when Stephen was killed traveled as far as Phoenicia, Cyprus and Antioch, spreading the word only among Jews. Some of them, however, men from Cyprus and Cyrene, went to Antioch and began to speak to Greeks also, telling them the good news about the Lord Jesus. The Lord’s hand was with them, and a great number of people believed and turned to the Lord. (Acts 11:19–21)


This great ingathering resulted in an equally great need for sound teaching in the faith, as well as apostolic oversight. Therefore, the church in Jerusalem responded.

News of this reached the church in Jerusalem, and they sent Barnabas to Antioch. When he arrived and saw what the grace of God had done, he was glad and encouraged them all to remain true to the Lord with all their hearts. He was a good man, full of the Holy Spirit and faith, and a great number of people were brought to the Lord.

Then Barnabas went to Tarsus to look for Saul, and when he found him, he brought him to Antioch. So for a whole year Barnabas and Saul met with the church and taught great numbers of people. The disciples were called Christians first at Antioch. (Acts 11:22–26)

Why was Barnabas chosen to head this mission to Antioch? When Samaria turned to the Lord in Acts chapter eight, it was Peter and John who were sent to investigate and provide further instruction. (See Acts 8:14–25.) Why were they not sent to Antioch, since previously they had been engaged in a similar assignment? Luke’s account in the Book of Acts provides us with no further details. Perhaps they were fully engaged in other matters of ministry. It is worth noting however that Barnabas was originally from Cyprus (Acts 4:36), and it was men from Cyprus who first brought the gospel to Antioch. For cultural reasons Barnabas may have been a natural choice. He may also have been personally acquainted with these men from Cyprus, thus adding to his appeal as a candidate for this assignment.

Finally, it appears that this was a group decision. We read “they sent Barnabas to Antioch.” The Greek used here is plural. It appears that the apostolic leadership within the church decided the matter. It was not decided by one man alone. Was James a part of the decision-making process? From later references in Acts chapter twelve and fifteen, it would seem logical to believe so, though in this instance nothing is stated definitively.

(1) W. Haskell, Unger’s Bible Dictionary, Editor Merrill F. Unger (Moody, 1972), p. 958.
(2) I. Howard Marshall, The Acts of the Apostles—Tyndale New Testament Commentaries (Eerdmans, 1980), p. 180.
(3) The scholars associated with The International Inductive Study New Testament situate the Acts 2 day of Pentecost as occurring in 30 AD and the incident at the home of Cornelius as happening in 41 AD. From K. Arthur, The International Inductive Study New Testament (Harvest House, 1993), pp. 167, 168, 181.
(4) See Psalm 22:27, Psalm 86:9, Isaiah 9:2, Isaiah 49:6, Isaiah 60:3, Daniel 7:4, Hosea 2:23.
(5) See Matthew 24:14, Matthew 28:19, Mark 13:10, Mark 16:15, Luke 24:47, Acts 1:8.

 

New from David Kitz

James—the brother of Jesus—who was this man? What evidence do we have that this “brother of our Lord” even existed?

David Kitz digs deep into archeology, family dynamics, church history, and the biblical texts. What emerges from his research is a portrait of a decisive, pivotal leader who embodied the will and character of Jesus Christ.

But how did James—James the unbeliever—transform to become a leader who changed the course of world history? In these pages you will uncover the answer and rediscover for yourself the life-changing power of the gospel.

To view further details or purchase directly from the author click here.

 

Book Review: James the Lynchpin of Our Faith

02 Saturday May 2026

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A Five Star Goodreads Review by David Milmine

James, the Lynchpin of Our Faith by David Kitz is a thoughtful and surprisingly vivid exploration of one of the most overlooked figures in the New Testament—James, the brother of Jesus. What makes this book stand out is how David brings together Scripture, historical context, and imaginative reconstruction to paint James not as a distant theological figure, but as a real man shaped by family tension, doubt, and ultimately transformation. I found the way David traces James’ journey—from skepticism about Jesus to becoming a pillar of the early church—both compelling and spiritually grounding. It feels less like reading a textbook and more like sitting with a seasoned storyteller who wants you to see the humanity behind the history.

What gives the book extra depth is David himself. He isn’t just writing academically—he’s lived this material. As an ordained minister for over 30 years, a Bible dramatist, and someone who has actually performed the role of James, he brings a kind of embodied insight to the narrative. You can sense that in the way scenes unfold and relationships are described, especially the complex dynamic within Jesus’ family. That personal, almost pastoral tone makes the book feel accessible and devotional without losing its intellectual credibility.

Overall, this is a book that invites reflection as much as it informs. It gently challenges you to consider how faith can grow out of doubt, and how God often works through ordinary, even resistant people. I came away with a deeper appreciation not only for James, but for the quiet, steady leadership that helps hold faith communities together—something David clearly believes is still vital.

To view further details or to purchase from Amazon click here.

Out of the Shadows a Leader Emerges

26 Sunday Apr 2026

Posted by in Books by David Kitz

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———— Part Two ————
James the Leader
James through the Lens of the Book of Acts

James: the Lynchpin of Our Faith — Chapter 10

The most reliable account that we have of the early days of the church is Luke’s New Testament book known as The Acts of the Apostles (commonly abbreviated to Acts). It is the primary source through which we discover James’ spectacular rise to prominence in the church at Jerusalem.

Acts gives us a well-researched depiction of the explosive growth of the infant church. In his last meeting with the apostles just before his bodily ascension into heaven, Jesus predicts how the gospel message will ripple out from Jerusalem in concentric circles like waves in a pond after a rock has dropped into it.

Then they [the apostles] gathered around him and asked him, “Lord, are you at this time going to restore the kingdom to Israel?”

He [Jesus] said to them: “It is not for you to know the times or dates the Father has set by his own authority. But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.” (Acts 1:6–8)

Essentially, the above statement is a quick outline of the Book of Acts. Through the chronological progression of twenty-eight chapters, Luke describes the advance of the gospel message from Jerusalem, through Judea, to Samaria, and finally, through the ministry of the apostle Paul, to the ends of the earth. The book ends with Paul the apostle boldly preaching the message of Christ—his life, death, burial, and resurrection—while awaiting his own trial before Caesar in Rome.

For two whole years Paul stayed there in his own rented house and welcomed all who came to see him. He proclaimed the kingdom of God and taught about the Lord Jesus Christ—with all boldness and without hindrance! (Acts 28:30–31)

In one sense, the Book of Acts has no end because the proclamation of the gospel continues to this day. The concentric ripples continue to expand out into the world.

It is not clear from the description found in Luke’s text in Acts 1 if James was present at the ascension. There are contextual grounds to believe that he was. But it is well worth noting that James certainly was present with the apostles as they awaited the coming of the promised Holy Spirit.

Photo by 4FLY RJ on Pexels.com

Then the apostles returned to Jerusalem from the hill called the Mount of Olives, a Sabbath day’s walk from the city. When they arrived, they went upstairs to the room where they were staying. Those present were Peter, John, James and Andrew; Philip and Thomas, Bartholomew and Matthew; James son of Alphaeus and Simon the Zealot, and Judas son of James. They all joined together constantly in prayer, along with the women and Mary the mother of Jesus, and with his brothers. (Acts 1:12–14)

Essentially, the above statement is a quick outline of the Book of Acts. Through the chronological progression of twenty-eight chapters, Luke describes the advance of the gospel message from Jerusalem, through Judea, to Samaria, and finally, through the ministry of the apostle Paul, to the ends of the earth. The book ends with Paul the apostle boldly preaching the message of Christ—his life, death, burial, and resurrection—while awaiting his own trial before Caesar in Rome.

For two whole years Paul stayed there in his own rented house and welcomed all who came to see him. He proclaimed the kingdom of God and taught about the Lord Jesus Christ—with all boldness and without hindrance! (Acts 28:30–31)

In one sense, the storyline of the Book of Acts has no end because the proclamation of the gospel continues to this day. The concentric ripples continue to expand out into the world.

It is not clear from the description found in Luke’s text in Acts 1 if James was present at the ascension. There are contextual grounds to believe that he was. But it is well worth noting that James certainly was present with the apostles as they awaited the coming of the promised Holy Spirit.

Then the apostles returned to Jerusalem from the hill called the Mount of Olives, a Sabbath day’s walk from the city. When they arrived, they went upstairs to the room where they were staying. Those present were Peter, John, James and Andrew; Philip and Thomas, Bartholomew and Matthew; James son of Alphaeus and Simon the Zealot, and Judas son of James. They all joined together constantly in prayer, along with the women and Mary the mother of Jesus, and with his brothers. (Acts 1:12–14)

The phrase, “Mary the mother of Jesus, and with his brothers” must refer to the same brothers that are listed in the gospels, namely, James, Joseph, Judas (Jude), and Simon. See Matthew 13:55, Mark 6:3. Regent University Professor Jon Mark Ruthven in his introduction to the Epistle of James fully supports this view:

James apparently was an unbeliever during the ministry of Jesus (John 7:3–5). A post-resurrection appearance of Christ to him (1 Corinthians 15:7) probably led to his conversion, for he is numbered with the believers in Acts 1:14. (1)

The family reconciliation that Jesus undertook following his resurrection must have borne fruit. The unbelieving brothers are now numbered among the believers, and the divided family is now reunited. At last, the house of Joseph has rallied round Mary’s firstborn son. The occurrence of such a profound reversal lends credibility to the resurrection. It would take a miracle to change the hard-headed James—and a miracle of the highest order is precisely what occurred. The resurrection changed everything.

In the wake of the resurrection, there are two pivotal events in the Book of Acts. The first is the coming of the Holy Spirit on the day of Pentecost. The second is the breakthrough of the gospel messages into the Gentile world. Both events are totally transformational and continue to have a momentous impact right up to the present day.

The first event prefigures and is predictive of the second event. On the day of Pentecost, the Holy Spirit descended upon 120 believers gathered in an upper room in Jerusalem. The primary evidence of the Spirit’s arrival was a phenomenon commonly called speaking in tongues.

When the day of Pentecost came, they were all together in one place. Suddenly a Resound like the blowing of a violent wind came from heaven and filled the whole house where they were sitting. They saw what seemed to be tongues of fire that separated and came to rest on each of them. All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them.

Now there were staying in Jerusalem God-fearing Jews from every nation under heaven. When they heard this sound, a crowd came together in bewilderment, because each one heard their own language being spoken. Utterly amazed, they asked: “Aren’t all these who are speaking Galileans? Then how is it that each of us hears them in our native language Parthians, Medes and Elamites; residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene; visitors from Rome (both Jews and converts to Judaism); Cretans and Arabs—we hear them declaring the wonders of God in our own tongues!” Amazed and perplexed, they asked one another, “What does this mean?”

Some, however, made fun of them and said, “They have had too much wine.” (Acts 2:1–13)

Though not all utterances in tongues are understood by those of foreign tongue, in this instance they were. To their astonishment, the pilgrims who arrived in Jerusalem for this Jewish festival heard these Galilean followers of Christ speaking in their native language. The significance of this linguistic breakthrough had them all perplexed, hence the question, “What does this mean?”

The apostle Peter stepped forward to address this question. What followed was a succinct explanation of this spiritual phenomenon, which links the Holy Spirit’s coming with the ancient prophecy of Joel. According to Peter, in these last days, God’s Spirit was being poured out on all people, “And everyone who calls on the name of the Lord will be saved” (Acts 2:21).

Peter goes on to explain that this salvation was available through faith in Jesus, who had been crucified, but had risen from the dead. Peter and those assembled with him were witnesses of these things. Furthermore, God signaled his approval of Christ’s bodily sacrifice by raising him from the dead and then pouring out the Holy Spirit on his followers.

“Therefore let all Israel be assured of this: God has made this Jesus, whom you crucified, both Lord and Messiah.”

When the people heard this, they were cut to the heart and said to Peter and the other apostles, “Brothers, what shall we do?”

Peter replied, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. The promise is for you and your children and for all who are far off—for all whom the Lord our God will call.”

With many other words he warned them; and he pleaded with them, “Save yourselves from this corrupt generation.” Those who accepted his message were baptized, and about three thousand were added to their number that day. (Acts 2:36–41)

What we have described here is the birth of the church. On her birthday she grew from one hundred twenty souls to three thousand souls. God was at work among his people.

It should be noted that these new believers were Jewish converts to what is now called Christianity. The term ‘Christianity’ had not yet been invented. But, already, there was a distinct foreshadowing about what was about to come. The assembled believers spoke in tongues—tongues that were understood by foreigners. Surely this was a portent—a sign that the gospel message was poised to break through into the Gentile world.

In the spirit realm a door had opened to the Gentile world—and it just so happened that James, the brother of Jesus, was the hinge on which this door would swing wide. He would play the pivotal role in the opening of the church to the world.

However, at this early juncture in the Book of Acts and the birth of the church, there is no indication that James would play a leadership role. Why would he? He had not been a follower of the Lord during his earthly ministry. The leadership within Christ’s apostolic band had been forged during three and a half years of miracle-filled itinerant ministry. Jesus’ inner circle consisted of three men: Peter and the brothers James and John, the sons of Zebedee, whom Jesus nicknamed “the sons of thunder” (Mark 3:17). Peter was clearly preeminent among the Twelve and acted as the spokesman for the group, even as he did on the day of Pentecost. James the son of Joseph was a complete outsider to this apostolic group.

But Acts gives us some strong indications that James soon rose to prominence in the church. The narrative structure of Acts records the gospel message spiraling out from Jerusalem to the world. The two central players in the drama that unfolds are first Peter and later Paul, but throughout the book James plays an important background role. He is the éminence grise in the story—a respected authority figure to whom others are accountable.

The first indication of this prominent role can be found in the account of Peter’s imprisonment in Acts chapter twelve. At this juncture, the persecution of the fledgling church by the Jewish authorities has been sharply intensified. After the martyrdom of Stephen in chapter seven, Saul (Paul) unleashes a round of murderous persecution that sends most of the believers fleeing from the city. (See Acts 8:1.) A second round of persecution is described in Acts chapter twelve.

It was about this time that King Herod arrested some who belonged to the church, intending to persecutethem. He had James, the brother of John, put to death with the sword. When he saw that this met with approval among the Jews, he proceeded to seize Peter also. This happened during the Festival of Unleavened Bread. After arresting him, he put him in prison, handing him over to be guarded by four squads of four soldiers each. Herod intended to bring him out for public trial after the Passover.

So Peter was kept in prison, but the church was earnestly praying to God for him. (Acts 12:1–5)

Peter is miraculously freed by an angel who wakes him in the middle of the night and escorts him past the sleeping guards and out through the prison gate, which opens of its own accord. He disrupts the prayer meeting that has been summoned to pray for his release.

But Peter kept on knocking, and when they opened the door and saw him, they were astonished. Petermotioned with his hand for them to be quiet and described how the Lord had brought him out of prison. “Tell James and the other brothers and sisters about this,” he said, and then he left for another place. (Acts12:16–17)

Without doubt, the James that Peter speaks of here is James, the half-brother of Jesus. Bible commentators agree on the identity of the James referred to here. But why would James be accorded this level of respect by Peter? Peter’s request implies a degree of accountability to James, as though James held a leadership role. At the very least, Peter sees James as a respected friend and brother in the faith.

I. Howard Marshall in his commentary on this passage states the following:

The James mentioned here is the brother of Jesus (Mk. 6:3) who later figured as the leader of the church in Jerusalem (Acts 15:13, 21:18); Paul regarded him, along with Peter and John, as one of the three ‘pillars of the church’ (Gal. 2:9). He had been a witness of a resurrection appearance of Jesus (1Cor. 15:7), and hence Paul recognized him as an apostle (Gal. 1:19). It seems probable that from an early stage he was one of the leaders in the church, and at some point he took Peter’s place as the recognized leader. The present passage [Acts 12:16–17] need not express more than that he was Peter’s deputy at this stage. (2)

Other commentators see James in a leadership role over Peter. George E. Ladd is among the theologians who hold this view. In his comments on Acts 12:16–17, he states the following:

James, the brother of Jesus, had become the acting head of the Jerusalem church, but he was not with the assembled church at this time. The brethren [other brothers and sisters] may be the elders of [Acts] 11:30 who shared the rule of the church with James. (3)

At this point in the Acts narrative, it may be unclear whether James was Peter’s deputy, a coequal or Peter’s superior; however, three chapters later it becomes obvious who has the greater authority. In Acts chapter fifteen it becomes apparent that James, the brother of Jesus, is the chief executive officer of the first century church. He makes what is arguably one of the most pivotal decisions in human history—a decision that has profound ramifications even today. He decides that his brother’s gospel message will not be confined to Jewry but will spread to the entire world.

(1) John Mark Ruthven, “Introduction: The Epistle of James,” Spirit Filled Life Bible, New King James Version, General Editor Jack W. Hayford, (Thomas Nelson, 1991), p. 1893.

(2) I. Howard Marshall, The Acts of the Apostles—Tyndale New Testament Commentaries (Eerdmans, 1980), pp. 210–211.

(3) George E. Ladd, The Wycliffe Bible Commentary, Editors Charles F. Pfeiffer and Everett F. Harrison (Moody, 1972), p. 1146.

 

New from David Kitz

James—the brother of Jesus—who was this man? What evidence do we have that this “brother of our Lord” even existed?

David Kitz digs deep into archeology, family dynamics, church history, and the biblical texts. What emerges from his research is a portrait of a decisive, pivotal leader who embodied the will and character of Jesus Christ.

But how did James—James the unbeliever—transform to become a leader who changed the course of world history? In these pages you will uncover the answer and rediscover for yourself the life-changing power of the gospel.

To view further details or purchase directly from the author click here.

 

Molly Jaber’s Review

18 Saturday Apr 2026

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When it comes to fiction books that are centered around Biblical times, it takes a really good author to hook me into the story line. Don’t get me wrong, I love reading my Bible, however, not every author can create a story that brings the Biblical portion off the book pages and to the reader like a movie screen. David Kitz, however, truly hooked me with this book, and took me on a first-class whirlwind ride through history.

Holy Week as seen from a soldier’s perspective

I absolutely felt every emotion of this book, watching, most often on the edge of my seat, as Christ was cruxified. This book really brings to life the Biblical and the historical detail. As I watched the Roman Centurion who was tasked with the awful task, I found myself with tears in my eyes, both for him, and for Christ. It was a heartwrenching, gut twisting, thought provoking story of sacrifice and pain. 

This book……anything less than a 5 star review would be a disgrace. The style of which David Kitz wrote this novel is stunning and captivating. This book is definitely not for everyone though. If you are a reader of Biblical fiction, if you want to see what happened during that eventful week in time, then this book is for you. You will not be disappointed and you will want more! I know I am already ready for another beautifully written novel of Biblical times by this superbly talented author! Grab this book and be prepared for a jaw dropping experience of watching the cruxifixion come to play. This review was originally posted on Cafinated Reads

To view further details about The Soldier Who Killed a King or to purchase click here.

The Dilemma of Remaining Silent

02 Monday Mar 2026

Posted by in Psalm 39, Psalms

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Today’s Devotion from Psalms 365 by David Kitz

Reading: Psalm 39:1-5

Listen to today’s reading by Jonathan Dent:

I said, “I will watch my ways
    and keep my tongue from sin;
I will put a muzzle on my mouth
    while in the presence of the wicked.”
So I remained utterly silent,
    not even saying anything good.
But my anguish increased;
my heart grew hot within me.
While I meditated, the fire burned;
    then I spoke with my tongue:
“Show me, LORD, my life’s end
    and the number of my days;
    let me know how fleeting my life is.
You have made my days a mere handbreadth;
    the span of my years is as nothing before you.
Everyone is but a breath,
    even those who seem secure.
(NIV)*

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The Mystery in a Box

08 Sunday Feb 2026

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James: the Lynchpin of Our Faith — Introduction

Dear friends,
now we are children of God,
and what we will be has not yet been made known.
But we know that when Christ appears,
we shall be like him,
for we shall see him as he is.
(1 John 3:2, NIV

Who knew that a medium-size box could create such a stir? Archaeologists, academics, journalists, and theologians were intrigued. A debate raged for weeks about the authenticity of this ancient stone box. A sceptical public grew curious and hungered for more information. What did all this mean? What were the implications?

In the fall of 2002, the typical news cycle of war, politics, celebrity missteps, and market fluctuations was briefly interrupted by word that an ancient ossuary had been discovered. The inscription on this stone box read, “James, son of Joseph, brother of Jesus.”

Photo Credit Time Magazine, November 4, 2002

Did Jesus have a brother? Were his brother’s bones once stored in this ancient ossuary? Who precisely was this James? Experts in ancient burial customs claimed that it was common practice to have the name of the father of the deceased inscribed on the burial box, but why include the brother’s name? Jesus—Jesus? Was this the Jesus of the New Testament, the one revered by millions as the Son of God?

The list of questions grew. Scholars speculated, while public curiosity reached a peak. Israeli authorities questioned how this 25 × 50 × 30cm stone box came into the hands of Oded Golan, a private collector of antiquities. Roman Catholic theologians chafed at the very notion that Jesus had a brother. Religious skeptics dredged up a variety of imaginative apocryphal scenarios.

Time magazine, in its November 4, 2002, edition reported that “Andre Lemaire, one of the world’s foremost scholars of ancient scripts, announced that ‘it seems very probable that this [box] is the ossuary of the James in the New Testament.’”

Time Magazine Headline, Nov. 4, 2002

Arrangements were made to have the James Ossuary examined by experts and placed on display at the Royal Ontario Museum (ROM) in Toronto. But alas, when the shipping container arrived by air from Jerusalem, it was discovered that the ancient stone box had fractured in transit. News outlets excitedly reported on this new ill-fated development.

Undeterred by these setbacks, repairs were hastily made to the ossuary, and the highly publicized exhibit went ahead as planned. Thousands flocked to the display at the ROM. In fact, the display curator at the time confessed to this author that no other ROM exhibit generated sucha widespread frenzy of interest in all his years of service.

This stone box—this ancient artifact—may well be the closest physical contact we have to Jesus, the subject of the gospels.

But storm clouds were brewing. Roman Catholic scholars dismissed the discovery on doctrinal grounds. According to long established Vatican teaching, Mary was a perpetual virgin. How could Jesus then have a brother? This teaching has persisted despite several passages in the New Testament which unequivocally refer to James as the brother of Jesus.

Some scholars questioned the authenticity of this discovery. Was the “brother of Jesus” portion of the inscription a forgery—a present day addition to boost the value of this artifact? Then there was the question of provenance. Where exactly was this ossuary discovered? Since the exact original location of this find was unknown, the context that archeologists rely on to ascertain authenticity was sadly missing. How did the ossuary come into the hands of Oded Golan? Was he simply an unscrupulous shyster out to make a fast buck by peddling fake or altered artifacts?

Golan’s activities and his artifacts raised the suspicion of the Israeli Antiquities Authority. For years the Antiquities Authority had been attempting to put a halt to the illegal trade in artifacts discovered in the Holy Land. Here was a high-profile case that could send a clear message to all who sought to profit from this trade. On July 22, 2003, Oded Golan was arrested in Jerusalem for allegedly forging and illegally trading in antiquities. But is the James ossuary a forgery? In a press release following Golan’s arrest, the ROM stood by its initial assessment:

Until the ROM receives convincing evidence to the contrary, we stand by our opinion that the James Ossuary is not a forgery. We had a limited amount of time to study it because of the amount of conservation work that was required after the Ossuary arrived at the Museum after being damaged in transit. The studies that were carried out on the inscription and broken fragments of the Ossuary, however, satisfied the ROM’s investigative team that it was an authentic artifact with an authentic inscription that might make it the Ossuary of James, the brother of Jesus. There is always a question of authenticity when objects do not come from a controlled archaeological excavation, as is the case with the James Ossuary.

While the authenticity of the James Ossuary remains in question, it is the life of James, the brother of Jesus, which is truly intriguing. (1 see footnote) The James of the Bible is far more than bones in a box. He was after all a living, breathing, flesh-and-blood man.

Time photo of the James Ossuary

Present-day believers and church goers view James as an obscure figure, if they know anything about him at all. If Catholics are asked who the most important figure in the early church was, most would answer Peter. If Protestants are asked the same question, they would answer Paul. Yet if we could step in a time machine and ask Peter and Paul the same question, they would both answer James.

Over the centuries the historic importance of James has been overlooked. In the great gallery of early church fathers, typically Peter, Paul, and John draw the most attention. But James’ contribution was truly foundational—even crucial.

Many may be surprised to know that the New Testament has a good deal to say about James, the man known to early Christians as the brother of the Lord. The time has come to put some flesh on those bones missing from the ossuary—to create a portrait of the biblical James—a man who had a monumental influence on the direction of the early church and by extension an impact that echoes down through world history to the present day.

It can be argued that James, known to some as James the Just, is in fact the lynchpin of the Christian faith. Without him the early church would have remained an obscure Jewish sect—an offbeat curiosity in the grand march of civilization. But due to James, the gospel message burst out of the narrow confines of the Jewish faith. It exploded across the Roman Empire and came to dominate the life and thought of the Western world for the next two millennia. Now with the rapid rise of Christianity in the nations of Africa, South America, and Asia, the time has come to take a closer look at the man who set this whole process—this train of events into motion: the man the Bible writers call James, the brother of our Lord.

1 For a thorough exploration of the James Ossuary and its implications for present-day Christianity, see Hershel Shanks and Ben Witherington III’s book The Brother of Jesus: The Dramatic Story & Meaning of the First Archaeological Link to Jesus & His Family (Harper Collins, 2003).

New from David Kitz

James—the brother of Jesus—who was this man? What evidence do we have that this “brother of our Lord” even existed?

David Kitz digs deep into archeology, family dynamics, church history, and the biblical texts. What emerges from his research is a portrait of a decisive, pivotal leader who embodied the will and character of Jesus Christ.

But how did James—James the unbeliever—transform to become a leader who changed the course of world history? In these pages you will uncover the answer and rediscover for yourself the life-changing power of the gospel.

To view further details or purchase directly from the author click here.

My Interview about James the Brother of Jesus

07 Saturday Feb 2026

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What would it be like to have Jesus as your older brother? Yes, I’m referring to Jesus, the Son of God.

Well, there was someone who had that experience and his name is James. He is the man who also wrote the epistle in the Bible that bears his name. I wrote a 225-page book about this James.

I recently had a radio and YouTube interviewed about this book. Here’s that interview:

New from David Kitz

James—the brother of Jesus—who was this man? What evidence do we have that this “brother of our Lord” even existed?

David Kitz digs deep into archeology, family dynamics, church history, and the biblical texts. What emerges from his research is a portrait of a decisive, pivotal leader who embodied the will and character of Jesus Christ.

But how did James—James the unbeliever—transform to become a leader who changed the course of world history? In these pages you will uncover the answer and rediscover for yourself the life-changing power of the gospel.

To view further details or purchase directly from the author click here.

James the Lynchpin of Our Faith

01 Sunday Feb 2026

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Foreword

My acquaintance with David Kitz began back in the 1990s.
During those years I was serving with the Canadian Bible Society.
When arranging an evening program, it was one of my goals to
demonstrate the relevance of the Bible to practical living. Is there
any part of God’s Word that better accomplishes this than the writings
of James?

David Kitz

David responded to my needs. He had memorized the entire Epistle of James and honed it into a powerful drama. The audience was always thrilled and challenged by his presentation. The book you hold is the result of years of study, memorization, and reflection by the author. You will learn and be challenged in your faith as you read.

If you were to ask your friends, I dare say most would admit a dislike for history. To extend that survey to a little-known historical character would have comparable results. And yet the book you are about to read will dispel that prejudicial attitude. The author has skillfully woven together relevant facts of history, archeology, and psychology into the context of biblical exposition. This breadth of thinking is typical of the author.

Though I am a lifelong Bible student, I confess to a meager knowledge of the character of James. His name appears frequently in the New Testament—but strangely, we rarely give him the significance he deserves. As the author develops the theme of James’ character, we discover the reasons.

The reader will trace James’ journey from unbeliever and critic to
faithful follower of the Lord Jesus and finally preeminent leader in the
early church. Beyond the Jewish population, he was instrumental in
opening the door of the entire world to the message of the gospel. He
left us a short but challenging epistle, reminding us that the gospel is not
only to be believed but also to be lived.

This book will expose you to the seasoned reflections of a competent
author and biblical scholar. You will be led along paths you had never
considered. You will wonder why you had not previously considered
James and his rightful prominence in the early Christian church. If you
are a serious Bible reader, you will want to have your Bible handy—and a
pencil—as you read and grow!

— Wilf Wight, Pastor, Église de la Nouvelle Jérusalem, Vanier, ON, Canada

Available now…

James—the brother of Jesus—who was this man? What evidence do we have that this “brother of our Lord” even existed?

David Kitz digs deep into archeology, family dynamics, church history, and the biblical texts. What emerges from his research is a portrait of a decisive, pivotal leader who embodied the will and character of Jesus Christ.

But how did James—James the unbeliever—transform to become a leader who changed the course of world history? In these pages you will uncover the answer and rediscover for yourself the life-changing power of the gospel.

To view further details or purchase directly from the author click here.