James the Mediator between Two Camps

31 Sunday May 2026

Posted by davidkitz in Books by David Kitz

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Bible, Christ, Christianity, church, circumcision, faith, Gentiles, gospel, grace, James, James the brother of Jesus, Jerusalem, Jesus, leadership, legalism, Paul, Peter, Scripture

James: the Lynchpin of Our Faith — Chapter 13

As the leader of the church, James finds himself straddling the gulf between two factions: the Judaizers who insist that male Gentile coverts to Christianity be circumcised and follow the Mosaic Law, and a faith-oriented faction led by Paul that believes in the sufficiency of grace, apart from adherence to the Law. The struggle between these opposing positions informs a considerable portion of New Testament scripture. Paul’s letter to the Galatians focuses almost exclusively on this topic, but this issue or doctrine forms an underlying theme throughout Paul’s writing.

At the Jerusalem Council, James comes down decisively on the side of grace and the expansion of the Christian faith into the Gentile world. His ruling clearly endorsed the position taken by Peter and Paul, and he even tempers his remarks by placing some rather minor restrictions on the Gentile converts. Some may view this as a concession to the hardliners in the Jewish faction.

It is my judgment, therefore, that we should not make it difficult for the Gentiles who are turning to God. Instead we should write to them, telling them to abstain from food polluted by idols, from sexual immorality, from the meat of strangled animals and from blood. For the law of Moses has been preached in every city from the earliest times and is read in the synagogues on every Sabbath. (Acts 15:19–21)
James certainly does not abandon the law entirely. He is not saying, “Believe in Christ and then live as you please.” Neither do any of the apostles. In his letter to the Romans, Paul claims he is falsely accused of promoting this errant doctrine. (See Romans 6:1–3.) Instead, Paul says faith in Christ prompts conformity to the image Christ, who fulfilled the Law (Colossians 3:9–11). Spiritual rebirth initiates and instills life transformation. Believers are changed by their faith in Christ and drawn to obedience to him. Spiritual DNA expresses itself, even as natural DNA does. The child resembles his natural father. Even so, the character and conduct of the born-again believer should increasingly resemble his heavenly Father and his spiritual brother Jesus Christ.

Paul amplifies this thought in his letter to the Romans:

For those God foreknew he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers and sisters. (Romans 8:29)

The restrictions or regulations that James places on the Gentile believers appear to be relatively inconsequential, but they had implications for the daily lives of Gentile believers. It was common for meat sold in the Gentile markets to be offered first as an animal sacrifice to idols. This made the Christian consumer of this meat an unwilling participant in pagan idolatry. Clearly this would be offensive to the sensibilities of Jewish believers.

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How strictly these regulations were adhered to remains an open question. In the fourteenth chapter of his letter to the Romans Paul discusses this issue of food and abstaining from meat at some length. He also gives these instructions to the believers in Corinth:

Eat anything sold in the meat market without raising questions of conscience, for, “The earth is the Lord’s, and everything in it.”

If an unbeliever invites you to a meal and you want to go, eat whatever is put before you without raising questions of conscience. But if someone says to you, “This has been offered in sacrifice,” then do not eat it, both for the sake of the one who told you and for the sake of conscience. I am referring to the other person’s conscience, not yours. For why is my freedom being judged by another’s conscience? If I take part in the meal with thankfulness, why am I denounced because of something I thank God for?

So whether you eat or drink or whatever you do, do it all for the glory of God. Do not cause anyone to stumble, whether Jews, Greeks or the church of God—even as I try to please everyone in every way. For I am not seeking my own good but the good of many, so that they may be saved. (1 Corinthians 10:25–33)

Similarly, the entire eighth chapter of 1 Corinthians is devoted to this topic. Clearly Paul saw James’ injunction against eating meat offered to idols as an issue of considerable importance, or he would not have addressed this topic in his epistles to the church.

Undoubtedly, the advice cited above was given in keeping with Paul’s understanding of James’ directive in Acts 15. Overall Paul’s concern is chiefly that believers keep their conscience pure. He does not see “food polluted by idols” as a clear black and white issue, but rather as a matter of the heart or the intent of the believer. Paul implies that food is sanctified if it is received with thanksgiving. In so doing, he is providing a practical interpretation of how believers can keep themselves spiritually pure while living in a pagan world.

The injunction against sexual immorality needs little explanation. The Greco-Roman world was awash in sexual immorality, much of it linked to various fertility cults. Abstinence from sexual immorality also involved a rejection of the shrine prostitutes—both male and female—and ritual orgies linked to the worship of these deities. Clearly there was a strong sense that these new Gentile believers must renounce these practices and forms of worship as they embrace a new lifestyle within the body of Christ.

James’ command to abstain “from the meat of strangled animals and from blood” stems directly from Levitical law, where God says:

I will set my face against any Israelite or any foreigner residing among them who eats blood, and I will cut them off from the people. For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one’s life. Therefore I say to the Israelites, “None of you may eat blood, nor may any foreigner residing among you eat blood.” (Leviticus 17:10–12)

This reference to the foreigner, as cited here, has direct relevance as the Jewish believers contemplate welcoming Gentiles into their fellowship. The fellowship meal has particular significance in Middle Eastern culture. For friendship and fellowship to be sealed, the sharing of a meal together was essential. If this overture to the Gentiles was to be significant and meaningful, then Jewish Christian believers and Gentile Christian believers should be able to sit together and eat a fellowship meal together.

But truly the focal point of their fellowship must be Christ—Christ whose redeeming sacrifice was sealed in blood—Christ Jesus who instituted the Eucharist to commemorate the shedding of his blood. By his blood, atonement was made for both Jews and Gentiles. Their fellowship meals included the celebration of the Eucharist. Evidence of this can be found in Paul’s instructions on communion. (See 1 Corinthians 11:17–34.)

Surely the following words had true resonance as James considered the unity of faith between Jews and Gentiles: “it is the blood that makes atonement for one’s life.” His brother’s blood was shed to make that atonement possible. True communion centered around the sacrificial shedding of Jesus’ blood.

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With James having ruled on this matter, the assembly decided to communicate its decision to those most directly affected—the Gentile churches. Their message also makes it clear that those who caused this doctrinal disturbance were not sent or authorized by the apostolic leadership.

Then the apostles and elders, with the whole church, decided to choose some of their own men and send them to Antioch with Paul and Barnabas. They chose Judas (called Barsabbas) and Silas, men who were leaders among the believers. With them they sent the following letter:

The apostles and elders, your brothers,
To the Gentile believers in Antioch, Syria and Cilicia:

Greetings.

We have heard that some went out from us without our authorization and disturbed you, troubling your minds by what they said. So we all agreed to choose some men and send them to you with our dear friends Barnabas and Paul—men who have risked their lives for the name of our Lord Jesus Christ. Therefore we are sending Judas and Silas to confirm by word of mouth what we are writing. It seemed good to the Holy Spirit and to us not to burden you with anything beyond the following requirements: You are to abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality. You will do well to avoid these things.

Farewell.

So the men were sent off and went down to Antioch, where they gathered the church together and delivered the letter. The people read it and were glad for its encouraging message. (Acts 15:22–31)

James has decisively sided with Peter and Paul on this critical issue. The gospel of grace as opposed to Jewish legalism has triumphed. For the sake of unity, James has added some conditions onto his sweeping welcome of the Gentile believers. Despite this ruling, some Judaizers will persist in trying to force Gentile converts to be circumcised, but they will lack the authority of the church. A certain tension will remain between the proponents of grace and the proponents of legalism. It is a tension that remains in some form between legalistically-inclined and grace-centered believers to this day. Nevertheless, the message is clear: James has ruled in favor of grace.

By welcoming the Gentile believers into the church, James signaled that he fully grasps the significance of the born-again experience. He has come full circle. He has come fully around to his brother’s position, which he so vehemently opposed as a young man—when he gathered the family around him to take charge of Jesus because, by his reasoning, Jesus had gone mad (Mark 3:20–22).

On that occasion with his family waiting at the door, Jesus responded with these words:

“Who are my mother and my brothers?” he asked. Then he looked at those seated in a circle around him and said, “Here are my mother and my brothers! Whoever does God’s will is my brother and sister and mother.” (Mark 3:33–35)

According to Jesus’ reasoning the spiritual family—spiritual genetics—took precedence over the natural family. Though at the time James rejected his brother and his concept of spiritual rebirth, he now finds himself in full agreement with it. His conversion at the appearance of the risen Christ changed everything. (See 1 Corinthians 15:3–9.) What he rejected as heresy before his own rebirth, he now affirms as gospel truth. James now sees the family of believers as his true family—a family that includes even Gentiles.

On a personal level, James was now Jesus’ brother in the Spirit as well as in the flesh.

Furthermore, at the Jerusalem Council, James plays the role his brother would have him play. He institutes his brother’s will by ensuring that the gospel message was available to all throughout the world, regardless of race or gender. James recognizes that those seated before him, eager to hear the gospel message, are his brothers and sisters. He is acting as a doorkeeper to the kingdom of God. In that role, he is guaranteeing that the door is open to all. Anyone can come and enter through repentance and faith in the shed blood of his brother Jesus.

Without question this was a difficult decision to make. By welcoming the Gentiles, James may have sealed the fate of the Jewish church—the church he led. There was a point when it appeared as though Christianity might become the dominant belief system among the Jews. Then severe persecution hindered its advance. Now, with its doors open to the Gentiles, the legalistic members of the Jewish faith could quickly and easily dismiss the Christian faith as an aberrant heresy, unworthy of consideration. As a result, further church growth among the Jewish community was likely stymied.

Did James know that this would be the outcome of his decision to throw the doors open to Gentiles? He probably had some idea of how this would impede the growth of the church among the Jews in their homeland. He knew the ethos of his people. The hardline Pharisaic viewpoint was popular with many Jews, and a fierce, religiously motivated ethnic pride was even more widespread. Generations of religious indoctrination are not easily set aside. Jesus clashed with it; now James does as well.

Despite this, James chose his brother’s will—God’s will—not his own. Perhaps he caught a glimpse of the long view—a view that saw the swift rise to prominence of the church in the Greco-Roman world. Perhaps he simply recognized that this was God’s doing—a work of the Spirit—not simply the work of man. Whatever the reason, James played a pivotal role in promoting the advance of the gospel and in shaping world history for the next two thousand years. Without him Christianity may well have remained an obscure Jewish sect. He was the hinge—the doorkeeper—and he opened the gospel door to the sea of humanity.

But one question remains. How did James come to play such a prominent role in the early church?

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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.

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James the Door Hinge for the Gentile World

24 Sunday May 2026

Posted by davidkitz in Books by David Kitz

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Bible, Christ, Christianity, church, circumcision, faith, Gentiles, gospel, James, James the brother of Jesus, Jerusalem, Jesus, leadership, Paul, Peter, Scripture, speaking in tongues

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

Peter’s declaration in favor of grace for the Gentiles rather than the Mosaic Law was followed by the testimony of Paul and Barnabas:

The whole assembly became silent as they listened to Barnabas and Paul telling about the signs and wonders God had done among the Gentiles through them. (Acts 15:12)

Through their testimony, Barnabas and Paul persuasively reinforced the argument Peter had presented. The conversion of the Gentiles was God’s doing. He had initiated it through Peter and now was continuing that work through Barnabas and Paul. The proof of this was in “the signs and wonders God had done.” If God was opposed to the inclusion of the Gentiles in the Christian faith, there would be no signs and wonders as the gospel message was presented. Instead, miraculous signs and wonders accompanied the preaching of the gospel, giving it credence. Large numbers of Gentiles believed the message they heard because they witnessed demonstrations of God’s power.

Signs and wonders were an integral part of the spread of the gospel as recorded in the Book of Acts. (1) Certainly, the apostles viewed these wonders as a natural extension of Jesus’ ministry. According to Mark’s Gospel, after his resurrection Jesus predicted this bursting forth of the miraculous:

Later Jesus appeared to the Eleven as they were eating; he rebuked them for their lack of faith and their stubborn refusal to believe those who had seen him after he had risen. He said to them, “Go into all the world and preach the gospel to all creation. Whoever believes and is baptized will be saved, but whoever does not believe will be condemned. And these signs will accompany those who believe: In my name they will drive out demons; they will speak in new tongues; they will pick up snakes with their hands; and when they drink deadly poison, it will not hurt them at all; they will place their hands on sick people, and they will get well.” (Mark 16:14–18)

Furthermore, Jesus had promised his disciples that they would do even greater things than he had done.

Very truly I tell you, whoever believes in me will do the works I have been doing, and they will do even greater things than these, because I am going to the Father. And I will do whatever you ask in my name, so that the Father may be glorified in the Son. You may ask me for anything in my name, and I will do it. (John14:12–14)

As the apostles heard the testimony of Paul and Barnabas, they undoubtedly harkened back to the words of Jesus. God was at work claiming a people for Himself. The proof of this was in the manifestation of signs and wonders as the gospel was presented to the Gentiles, their positive response to the message, and the demonstrable presence of the Holy Spirit among them.

There are those who see substantial differences between Peter and Paul, but there are none on display here. The core of the gospel message they present is essentially the same: the door to salvation is open to all, Jew and Gentile, by grace through faith alone in the redeeming death and resurrection of Jesus Christ.

Together here at the Jerusalem Council, Peter and Paul present a united front. They act as a tag team delivering the decisive blows that demolished the argument in favor of circumcision and adherence to Mosaic Law. We see them work in cooperation with one another here at the Council and later out on the field.

We know their position carried the day due James’ response:

When they finished, James spoke up. “Brothers,” he said, “listen to me. Simon [Peter] has described to us how God first intervened to choose a people for his name from the Gentiles. The words of the prophets are in agreement with this, as it is written:

“‘After this I will return and rebuild David’s fallen tent. Its ruins I will rebuild, and I will restore it, that the rest of mankind may seek the Lord, even all the Gentiles who bear my name, says the Lord, who does these things’—things known from long ago.'” (See Amos 9:11–12.)

“It is my judgment, therefore, that we should not make it difficult for the Gentiles who are turning to God. Instead we should write to them, telling them to abstain from food polluted by idols, from sexual immorality, from the meat of strangled animals and from blood. For the law of Moses has been preached in every city from the earliest times and is read in the synagogues on every Sabbath.” (Acts 15:13–21)

From this account one clearly has the sense that James is presiding over this gathering or Council. He is providing oversight as the question is framed and opposing arguments are debated. At the conclusion of the debate, James states his position and renders his judgment on the matter. In this regard the Jerusalem Council proceedings resemble a court case with a presiding judge, namely James, pronouncing the final verdict.

There is no indication that this is a democratic assembly where a final vote on the motion is taken. Rather the Council follows the format of a judicial council, where the matter is considered and decided by a judge or overseer. This format was customary in both Jewish and Roman practise during this time and continues in various forms to this day.

In his statement James concurs with Peter’s testimony. In essence, he concludes that this is a decision that God has already made. “Simon has described to us how God first intervened to choose a people for his name from the Gentiles” (Acts 15:14). He then goes on to reinforce his position by quoting from the prophet Amos.

There are several Old Testament scriptures that predict the Gentiles will turn in faith to the God of Israel. Why did James choose to quote this particular passage?

First and foremost, the Amos passage captures the thought that the entry of the Gentiles into God’s kingdom is God’s idea. It is the Lord “who does these things.” What Peter had described was an intervention of God in bringing the Gentiles at the household of Cornelius to faith. Similarly, Paul and Barnabas described God’s intervention by means of signs and wonders as they preached the gospel to the Gentiles on their first missionary journey. So James concludes that the conversion of the Gentiles was God’s idea and indeed God’s doing.

The phrase “David’s fallen tent” also merits some consideration. Jesus was a direct descendant from the kingly line of David. James sees God’s intervention as restoring the rule of the Davidic dynasty through the eternal reign of King Jesus. As the brother of Jesus, James may well have seen himself as part of that Davidic line extending the kingdom of God on the earth. Again, this is God’s doing, and James finds himself in the pivotal role of opening wide the door to the Gentiles.

Having stated his position on the matter, James renders his verdict. “It is my judgment, therefore, that we should not make it difficult for the Gentiles who are turning to God” (Acts 15:19). The Greek word krino is translated here as judgment. In fact, krino is translated as judge or judgment eighty-seven times in the New Testament. (2) Most modern translations render krino as judgment; however, the traditional King James Version translates krino as sentence. “Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God” (Acts 15:19). By translating krino in this way, the King James translators highlight the magisterial role of James at the Council. He has declared his ruling on the matter.

There can be little doubt that James is viewed as the head of the church by all those present. He fulfills the role of chief executive officer. How do we know this? He has the undisputed final word on this crucial matter of faith, practice, and doctrine.

But one gets the sense that James was not heavy handed or dictatorial in reaching his decision. Through the discussion and a full airing of the matter, he was working to reach a consensus within the church. Evidence for this can be found in the actions that follow his ruling.

Then the apostles and elders, with the whole church, decided to choose some of their own men and send them to Antioch with Paul and Barnabas. They chose Judas (called Barsabbas) and Silas, men who were leaders among the believers. (Acts 15:22)

There was agreement among the apostles, the elders, and the whole church on this matter.

With his decision James secured the future of the church. Christianity would not remain as an obscure sect within Judaism. It would spread around the world and become a dominant force in world history through the next two millennia. His decision made possible the unhindered progress of the gospel in the Roman Empire and beyond.

James’ judgment puts truth to these words, which were sung about his brother Jesus and recorded in John’s Revelation:

And they sang a new song, saying:
“You are worthy to take the scroll and to open its seals, because you were slain, and with your blood you purchased for God persons from every
tribe and language and people and nation. You have made them to be a kingdom and priests to serve our God, and they will reign on the earth.”
(Revelation 5:9–10)

(1) See Acts 3:7, Acts 5:5 & 10, Acts 5:15, Acts 9:34, Acts 9:40, Acts 13:11, Acts 14:3, Acts 14:10, Acts 19:11–12, Acts 20:10, Acts 28:5, Acts 28:8.

(2) Robert Young, Analytical Concordance to the Bible, Index-Lexicon to the New Testament, Revised by William B. Stevenson (Eerdmans, 1972), p. 78.

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?

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

James the Door Hinge for the Gentile World

17 Sunday May 2026

Posted by Victor Uduh in Books by David Kitz

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Bible, Christ, church, circumcision, faith, Gentiles, gospel, Holy Spirit, James, James the brother of Jesus, Jerusalem, Jesus, leadership, Paul, Pentecost, Peter, Scripture, speaking in tongues

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.

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The Door of Faith Blows Open: Part II

10 Sunday May 2026

Posted by davidkitz in Books by David Kitz

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apostles, Barnabas, Bible, Book of Acts, Christians, church, Gentiles, gospel, James, James the brother of Jesus, Jerusalem, Jesus, leadership, Luke, Messiah, missionary journeys, Paul, Peter, repent, resurrection, Scripture, speaking in tongues, testimony, the cross

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)

Photo by Harrison Haines on Pexels.com

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.

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Silence

21 Saturday Feb 2026

Posted by davidkitz in book review

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believers, Catholic, Christian faith, church, historic novel, history, Japan, Japanese, missionary, persecution, Portuguese, priest, Shusaku Endo, silence

A Review of Silence by Shusaku Endo

For me Shusaku Endo’s book Silence was a difficult read. It was difficult because I knew the outcome of the story. I had watched the Scorsese movie shortly after it was released in 2016. Furthermore, in the mid 1980ies I served as a Christian missionary in Japan. So, I am familiar with Japanese landscapes, beliefs, and culture. For reasons of faith and culture this is a heartbreaking story.

What Endo does very well is slowly build tension as the story advances. For most of the book we are living a hidden and confined life—confined and hidden in the mind of the Catholic priest Rodrigues. The constant fear of discovery and torture by the Buddhist Japanese authorities is palpable.

When Rodrigues is finally captured the fear of inevitable torture continually builds as he witnesses other believers and priests succumb to torture, apostasy, and death. The anticipation of torture in many respects is worse than the torture itself. This acute psychological torment builds till it reaches a dramatic climax.

Throughout this novel silence is the underlying theme. After initially enjoying great success the original Portuguese missionaries to Japan hit a vicious wall of state led persecution, violence, and death. The once vibrant Japanese church is destroyed. What follows is silence. Two young Portuguese missionaries are sent to investigate and see if any believers remain. This book is a fictionalized account of the experience of these two early seventeenth century priests whose names are recorded in the annals of Japanese and Portuguese history.

For the priest, Rodrigues, the most troubling silence is the silence of God amid carnage and suffering. But this is where the book departs from the movie script. In the novel, God breaks the silence. Rodrigues finally hears God’s voice.

In this respect I found the novel more gratifying than the movie. Nevertheless, the end of the book is grim and disturbing. If there is hope in this book it can be found in this implicit truth:

Despite the pervasive evil and cruelty of man, the God of mercy still speaks.

I come from a protestant/Pentecostal tradition, consequently I find aspects of the Catholic version of the Christian faith disturbing, or unbiblical. Nevertheless, the courage and zeal of the believers in Christ as portrayed in this book is astonishing. For this reason, I recommend it. But be warned. This is not a lighthearted read. It’s a brutal and historically accurate portrayal of systematic state-led religious repression.

James the Lynchpin of Our Faith

01 Sunday Feb 2026

Posted by davidkitz in Psalms

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author, Bible, book, church, David Kitz, God's word, gospel, history, James, Jesus, New Testament

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?

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Even Greater Things

18 Sunday Jan 2026

Posted by davidkitz in Psalms

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church, David Kitz, faith in Christ, gospel, Holy Spirit, hunger for God, Jesus Movement, miracles, repent, revival, seeking God, signs and wonders

Everyone was filled with awe
at the many wonders and signs performed by the apostles.
(Acts 2:43, NIV)

On the evening before his trial and crucifixion, Jesus had what surely was one of his deepest and most intimate conversations with his disciples. What was on his mind as he shared these critical moments with his most dedicated followers?

Who may stand in His Holy place? — photo by David Kitz

Jesus spoke at length about the coming of the Holy Spirit, and the vital role the Spirit would play in the lives of the apostles and the early church. John devotes chapters fourteen to sixteen of his Gospel to this pivotal conversation. Early in that discussion Jesus makes this astonishing statement:

Very truly I tell you, whoever believes in me will do the works I have been doing, and they will do even greater things than these, because I am going to the Father (John 14:12 , NIV).

How is this possible? Undoubtedly, the disciples were left speechless by that statement. They were eyewitnesses to the countless miracles Jesus performed. How could they possibly do even greater works than their Lord? Furthermore, this offer of miracle working power was and is not limited to the apostles. It is available widely—to whoever believes.

There are no space or time limitations placed on Jesus’ statement in John 14:12. The only limitation is our faith since we know “Jesus Christ is the same yesterday today and forever” (Hebrews 13:8). Have we taken up the challenge our Lord lays out in John 14:12?

Jesus then goes on to say:

And I will do whatever you ask in my name, so that the Father may be glorified in the Son. You may ask me for anything in my name, and I will do it” (John 14:13-14, NIV).

We confess when we read this statement, we may feel like objecting: “Lord, don’t you want to put some limitations on this amazing offer?”

Actually, there are some limitations built in. This amazing power and this ability is available “so that the Father may be glorified in the Son.” In other words, ask for anything in my name but know this: All the glory, all the credit, all the fame belongs to Jesus.

Nothing limits the miracle-working power of God like the pride of the miracle-working agent. This is so because in truth the Holy Spirit is the miracle-working agent, not the human vessel. The glory must continually go to Jesus the Son.

Why could Jesus make this bold assertion that his followers would do greater things than he did?

First, Jesus new the full power of the Holy Spirit. His entire ministry had been powered by the Holy Spirit. And the Father had revealed to him that in the coming days the same Holy Spirit would be poured out on his followers.

Secondly, Jesus knew the established biblical pattern. Holy Spirit power grows exponentially. Elijah came in the power of the Spirit. But his successor, Elisha, received a double portion of God’s anointing. John the Baptist came in the power of the Spirit. But as John’s successor, Jesus, moved in a far greater power of the Spirit.

Unfortunately, Elisha’s servant, Gehazi, due to his selfishness and greed, broke the chain of God’s blessing. Had he not succumbed to sin, Gehazi may well have walked in a fourfold anointing. Humble obedient faith is essential if we are going to walk in the full power of the Holy Spirit.

Jesus knew the ever-increasing-exponential power of the Holy Spirit would fall on his disciples. That is why Jesus could tell his followers that they would do greater things.

Did Jesus’ word come true? It most certainly did. The phrase “signs and wonders” appears nine times in the book of Acts. We read that many people came to faith in Jesus Christ because of the signs and wonders that accompanied the preaching of the gospel. This is in addition to multiple miracles that are described in detail. The New Testament church was a miracle working church where signs and wonders were common. This is why the first-century church experienced explosive growth across the Mediterranean world.

We need a return to Holy Spirit powered church growth. How will that happen?

It begins with hunger—a hunger for the Holy Spirit—a hunger for Jesus to walk among us again. It begins with a hunger for God’s word to be lived out among us.

In our earlier chapter on the Jesus movement, we pointed out that Acts 2:38 was the foundational verse for that revival. Acts 2:38 contains a threefold directive as spoken by the apostle Peter. “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.”

Simple obedience to that threefold directive brought spiritual life, healing, and restoration to millions. Underpinning the Jesus people revival was an Old Testament scripture drawn from Jeremiah 29. But it was not the Jeremiah 29 scripture that is so frequently quoted today. Over the past twenty years, believers have zeroed in on Jeremiah 29:11. “For I know the plans I have for you,” declares the LORD, “plans to prosper you and not to harm you, plans to give you hope and a future.”

The Old Testament focal point of the Jesus movement was the verses immediately after Jeremiah 29:11.

Then you will call on me and come and pray to me, and I will listen to you. You will seek me and find me when you seek me with all your heart. I will be found by you,” declares the LORD, “and will bring you back from captivity. I will gather you from all the nations and places where I have banished you,” declares the LORD, “and will bring you back to the place from which I carried you into exile” (Jeremiah 29:12-14, NIV).

The emphasis in that earlier revival was placed on seeking God. We will have hope and a future if we seek God. But without seeking, there is no finding. Without seeking God, we will remain lost and distant from him. The wonderful promise of Jeremiah 29:12-14 is: “I will be found by you,” declares the LORD.

Seeing God’s grace in the setting sun, near Durham, ON — photo by David Kitz

The LORD will bring us back from our spiritual exile. This should be the cry of our hearts personally and corporately as the body of Christ. Many Jewish young people encountered their Messiah for the first time during the Jesus revolution of the early 1970s. For them, these verses from Jeremiah had a profound resonance.

This Old Testament passage has a New Testament counterpart drawn from Jesus’ Sermon on the Mount.

But seek first the kingdom of God and His righteousness, and all these things shall be added to you (Matthew 6:33, NKJV).

God meets with those who seek him. God is looking for hungry seeking hearts. The Holy Spirit may find those hungry seeking hearts out in the world or in your local church. Will we welcome the hungry hearts or turn them away because they do not meet our expectations or our standards?

Every revival has its own unique flavor and character. As a nineteen-year-old college student David Kitz bore witness to a spontaneous outbreak of revival on campus. It was totally unexpected, uncontainable, and sustained for years. That experience set him on a quest to seek the Lord.

Let’s prepare our hearts for what God is about to do. In this time of great spiritual darkness, God’s promise remains.

But to you who fear My name
The Sun of Righteousness shall arise
With healing in His wings… (Malachi 4:2, NKJV).

This is the nineteenth weekly excerpt from the award-winning book
The Elisha Code & the Coming Revival

Is a return-to-Jesus revival possible in our time?
This book points the way forward.
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Preparing a Landing Strip for the Holy Spirit

04 Sunday Jan 2026

Posted by davidkitz in The Elisha Code

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Asbury College, baptism, church, Elijah, hippie movement, Holy Spirit, Jesus People, repent, revival, The Jesus Revolution

And this was his message:
“After me comes the one more powerful than I,
the straps of whose sandals I am not worthy to stoop down and untie.
I baptize you with water, but he will baptize you with the Holy Spirit.”
(Mark 1:7-8, NIV)

The title of this chapter is a present-day metaphor that aptly describes the ministry mandate of John the Baptist as found in the gospels. John was preparing a landing strip for the spiritual revival that Jesus launched.

… as it is written in Isaiah the prophet:
“I will send my messenger ahead of you,
who will prepare your way”—
“a voice of one calling in the wilderness,
‘Prepare the way for the Lord,
make straight paths for him’” (Mark 1:2-3, NIV).

John was the way maker for Jesus. With his message of repentance, followed by baptism, John prepared the ground for the great revival that occurred under the ministry of Jesus. John was Act One in this great drama of the ages. Jesus was Act Two. And via the Holy Spirit, the apostles are featured in Act Three, and of course, we read of their accomplishments in the Book of Acts. But the Book of Acts has no end. The work of the Holy Spirit continues to this present day.

John the Baptist and Jesus were revivalists—the greatest revivalists of all time. This dynamic New Testament duo set in motion a whole series of revivals that stretch down through the ages and continue to this day.

Remarkably, John the Baptist glimpsed all this. Operating in the prophetic realm, he predicted that Jesus would baptize his followers with the Holy Spirit. That prediction was fulfilled on the day of Pentecost when the Holy Spirit was poured out on those who were gathered in the upper room (Acts 2:1-4).
Oh, how we need an upper room experience—a baptism in the Holy Spirit experience!

It has been said that the Holy Spirit is like a jet plane. Jet planes cannot land just anywhere. They need a properly prepared runway.

Did any preparation precede the coming of the Holy Spirit on the day of Pentecost? Yes, there was a good deal of preparation. Jesus gave his disciples this specific command:

“Do not leave Jerusalem, but wait for the gift my Father promised, which you have heard me speak about. For John baptized with water, but in a few days you will be baptized with the Holy Spirit” (Acts 1:4-5, NIV).

The disciples obeyed Jesus’ command. They spent ten days gathered in prayer waiting for the coming of the Holy Spirit. Their hearts were yearning for what the Master promised. This was preparation time.

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

Are you and I eagerly anticipating the coming of the Holy Spirit into our lives with power? Are we hungry for God? Are we expecting the mighty rush of the Holy Spirit to swoop down into our lives? Have we prepared the runway with prayer? Are we pregnant with expectant faith?

The Holy Spirit comes to prepared hearts, and he is actively engaged even now in preparing hearts. Is the Spirit preparing the runway of your heart for the moment of touchdown?

Times of revival often bring an unexpected wave of Christ-centered fervency among young people who have been lost in the world system. This has been true throughout the ages. In the notable revivals of the last century, young people were at the forefront.

In desperate times, God often shows up, surprising everyone.

Many young people today struggle with hopelessness. Even free drugs from government agencies are not solving the plague of tragic opioid deaths. There is an emptiness in the lives of many youths that only God can fill. Times of revival involve the prophesied turning of the hearts of the young back to their fathers and to the living God. This is really a return to one of the core truths of the Elisha code.

“See, I will send the prophet Elijah to you before that great and dreadful day of the Lord comes. He will turn the hearts of the parents to their children, and the hearts of the children to their parents; or else I will come and strike the land with total destruction” (Malachi 4:5-6, NIV).

We, David Kitz and Ed Hird, are an example of a dynamic duo writing about biblical dynamic duos. We have many things in common, such as our experience in charismatic renewal, the Jesus movement, and our similar Lutheran and Anglican heritage. We were teenagers and college students when God poured his Spirit out upon both of us again and again.

Both of us experienced the joy of being fully immersed, something that happened frequently during the Jesus movement at seaside beaches, lakesides, and church baptistries. Full immersion baptism was one of the defining features of the Jesus movement. Why was that the case?

It really was a full-blown return to first century Christianity. The key verse we heard quoted repeatedly during that time was drawn from Peter’s sermon on the day of Pentecost.

Then Peter said to them, “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit (Acts 2:38, NKJV).

We saw ourselves as living and re-enacting the New Testament. The miracle of rebirth was our new reality.
But the Jesus movement was preceded by the Hippie movement. The Hippie movement brought 100,000 youth to Haight-Ashbury in San Francisco for the 1967 Summer of Love. But by the end of 1969, many had died from drug overdoses. Then in December 1969, a young man was stabbed to death at a free rock concert in Altamont, California. Out of the ashes of the failed hippie dream of free love and peace, the Jesus movement unexpectedly emerged.

Looking back, we can see there are some striking similarities between our current situation and the social and political climate of the late 1960s and early 1970s. We live in a time of sharp division and social and political upheaval. Everywhere long-established norms are being questioned and jettisoned. Many would say we have lost our moorings and are drifting in a dangerous current with no sense of direction. The same was true in the late 1960s and early 1970s. With the Vietnam War raging and sharp divisions between the generations, many found themselves at a social and emotional breaking point.

Jesus stepped into the mess of that time, and we are confident he will step into the upheaval and mess of our time as well.

With the recent Asbury revival and the release of The Jesus Revolution movie we are remind of the vitality of the 1970s Jesus movement. An estimated three million young people entered the Kingdom during this remarkable season of refreshing. It had a profound effect on the culture of that time. Revival is often a small thing when it breaks out, but it spreads like a prairie fire.

This was a fresh Spirit-prompted awakening with unique characteristics. It was a movement that spread from the bottom up. It sprang up spontaneously with no central theme or figure except the Lord Jesus. In the beginning, it had no defined leadership though overtime various leaders emerged. Though it began on the west coast and maintained a west coast vibe, it soon hitchhiked across the continent and marshalled young Jesus followers in diverse communities and every major city.

Like previous awakenings, the Jesus movement changed the music and the prevailing culture of that time.
A word of caution is warranted. The Jesus people movement of that time grew and filled many churches to overflowing. But at the same time, many churches were largely unaffected. Churches in decline often continued in decline. The tide of revival did not lift all boats.

Why was that the case?

Some churches welcomed these radical young Jesus followers, while others scoffed at their newfound faith seeing it as only a passing fad. For some who were swept up in the moment that criticism was valid. The devil is only too eager to snatch away the word that falls along life’s path so it cannot take root. But for those who were received into fellowship and grew in their love for the Lord and the Word of God, the impact was transformative and lifelong.

If revival breaks out among young people today will our churches be ready and welcoming, or will our response be negativity and criticism? We need to position ourselves to receive what the Holy Spirit brings our way. It may look different than what we expect.

Sometimes a revival, like with the Jesus movement, comes completely out of the blue. Similarly, no one planned or expected the latest Asbury outpouring among college students.

So many tens of thousands poured into this 6,000-person college town in Wilmore, Kentucky, that police had to post highway signs saying, ‘Revival Over Capacity.’

Asbury College has had many youth revivals over the years: 1905, 1908, 1921, 1950, 1958, 1970, 1992, 2006, and now 2023. One of our heroes, Dr. E. Stanley Jones, experienced the Asbury revival of joy and holy laughter in 1905, before being sent to India as a missionary for the next fifty years. He commented:

…suddenly we were all swept off our feet by a visitation of the Holy Spirit. We were all filled, flooded by the Spirit. Everything that happened to the disciples on the original Pentecost happened to us.[i]

Jones spoke about being calmly intoxicated with God’s love:

For three or four days, it could be said of us as was said of those at the original Pentecost. ‘They are drunk.’ I was drunk with God (…) For three days, there were no college classes…I saw into the heart of reality, and the heart of reality was joy, joy, joy. And the heart of reality was love, love, love.[ii]

Asbury, said Jones, had both the ‘warmed heart’ and the ‘world parish’ missionary passion[iii]. Acts 1:8 reminds us that outpouring precedes outgoing. God is similarly raising up many young people in the current outpouring that will go to the ends of the earth with the good news.

Country trail at sunset — photo by David Kitz

Once you have a taste of revival, it leaves you longing for more. God willing, Jesus movement veterans like us may have the privilege of living through several coming revivals. We pray that we will be humble enough to have eyes to see, and not reject coming youth revivals because they may look different than what we remember.

Come Holy Spirit in revival fire. Touch down on the young generation. Land the jetliner of your presence with the sound of a mighty rushing wind.

This is the seventeenth weekly excerpt from the award-winning book
The Elisha Code & the Coming Revival

Is a return-to-Jesus revival possible in our time?
This book points the way forward.
For details click here.

[i] E. Stanley Jones, A Song of Ascent (Abingdon Press, Nashville, Tennessee, 1979), 68.

[ii] Jones, A Song of Ascent, 69.

[iii] Jones, 67

In Love with the House of God

29 Monday Dec 2025

Posted by Tim K in Psalm 26, Psalms

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Tags

Book of Acts, church, David, dwelling place for God, glory, glory of God, House of God, presence of God, religion

Today’s Devotion from Psalms 365 by David Kitz

Reading: Psalm 26:8-12

Listen to today’s reading by Jonathan Dent:

LORD, I love the house where you live,
    the place where your glory dwells.
Do not take away my soul along with sinners,
    my life with those who are bloodthirsty,
in whose hands are wicked schemes,
    whose right hands are full of bribes.
I lead a blameless life;
    deliver me and be merciful to me.
My feet stand on level ground;
    in the great congregation I will praise the LORD (NIV)*

Landestreu Church — photo by Donald Adam

Reflection
In America, Canada and much of the western world, people have been abandoning the house of God in droves. In the most recent census survey, by far the largest growth has been among those who identify themselves as having no religion. This move to “no religion” is most pronounced among our young people. There are many factors that have led to this decline. Perhaps a hard look in the mirror is needed for us to see what we are doing wrong. Jesus attracted people. Why are his followers today repelling people?

David had a completely different attitude toward the house of God. Hear the cry of his heart, “LORD, I love the house where you live, the place where your glory dwells” (v. 8).

No one had to drag David to the LORD’s house. He was eager to meet with God there. Really, that’s the secret. If God is in the house—if His glory is present—it will be hard to keep people away. The question we need to be asking ourselves is, “Is God in the house? Is His glory dwelling here among us?”

If God is truly, tangibly present among you, look out! The transformational power of God will overwhelm individuals and ignite the congregation. I have seen it happen and there is no experience quite like it.

I live in expectation of His appearing among us. The living Christ visits His church. Are you anticipating His coming? Have you set the table for Him? Have you prepared your heart and your mind? Have you put out the welcome mat?

All too often church has become program maintenance. The focus is entirely wrong. Church in its most vibrant form is God dwelling among us—God breathing upon us. That was the Book of Acts Church. That’s the church I love. When we have found that place—when we experience the LORD of that place—we will join David in declaring, “My feet stand on level ground; in the great congregation I will praise the LORD” (v. 12).

Response:
Come, Lord Jesus, dwell among. This is my confession: “LORD, I love the house where you live, the place where your glory dwells.” Lord come and dwell in my local congregation. Manifest your presence there, so many will see it and be changed by your Spirit. Amen.

Your Turn:
Do you love the house of God? Why or why not? Is God showing up at your church? What are you doing to make the place ready for Him?

Para la publicación de Salmos 365 de hoy en español haga clic aquí.

Please pray for peace to return to Israel, Gaza, Russia and Ukraine!

Volume I of Psalms 365: Develop a Life of Worship and Prayer won the Best Book of the Year Award from The Word Guild and Volume II has won the Best Devotional of the Year Award. For those who love God’s word, this three-book series is an ideal way to daily meet with the Lord. To purchase or for a closer look click here.

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?

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

The Church and the Third Temptation of Christ

21 Sunday Dec 2025

Posted by davidkitz in Psalms, The Elisha Code

≈ 3 Comments

Tags

Caesar, Christ, church, false christs, false saviors, God and Caesar, Jesus, kingdom, political, politics, prophecy, prophet, Satan, Savior, scriptures, temptation, the cross

And He said to them,
“Render therefore to Caesar the things that are Caesar’s,
and to God the things that are God’s.”
(Matthew 22:21b, NKJV)

The church cannot move forward in the right direction unless there is a clear-eyed assessment of where we stand today.

Here then are a few questions to help us assess our current position:

Are local churches growing, thriving, and multiplying in your city/community?
Are individuals in your community repenting and coming to faith in Christ?
Is the message of the gospel transforming society, or is the world transforming the church?
Over the last twenty years, has the church become more politically engaged?

We have been keen observers of the church and the impact of the gospel on society for over fifty years. During that time there have been encouraging waves of numerical growth and spiritual renewal, but there have also been seasons of testing and decline. Broadly speaking, over the last decade, decline has been the dominant theme. Yes, there are exceptions to this downward trend, and they should be celebrated, but nevertheless, the trendline is not moving in our favor. Statistical surveys indicate a steady decline in church attendance and self-identification with the Christian faith.

Landestreu Church — photo by Donald Adam

Why is this so?

What has not declined is the church’s level of political engagement. While the embers of spiritual revival have been dying, the fires of political engagement have been burning red hot. And political leaders of all stripes have been eager to fan the flames. After all, they know where the votes lie and how to spark political passions.

The sharp divisions between the political left and right have been mirrored in the church. The theologically liberal have championed social justice issues, while theological conservatives have tried to hold the line against what they see as a creeping socialist sin agenda.

To a degree, these divisions in the church have been present for generations. But in recent years the divisions have grown sharper as political discourse has become more polarized. Throw in some misinformation, a few conspiracy theories, and we have a toxic brew that social media spreads worldwide.

Where is the good news of the gospel in all of this? All too often, it’s been abandoned or drowned out in both camps. A worshipper may attend a Sunday service at a left leaning church and hear a sermon on the merits of caring for the poor and marginalized, but the name of Jesus is never mentioned. Similarly, I have attended so called ‘prayer meetings’ of evangelical pastors where not a single word of prayer is uttered, but the entire conversation is centered on right wing political machinations and strategies.

Is the message of the gospel transforming our society and culture? No. The world is transforming the culture of the church. The glorious light of the gospel has been turned to darkness. Jesus’ call to take up our cross and follow him is being ignored—ignored in the house of God while we pursue purely political objectives.

Christ’s admonition rings true:

“Salt is good; but if the salt has lost its flavor, how shall it be seasoned? It is neither fit for the land nor for the dunghill, but men throw it out. He who has ears to hear, let him hear!” (Luke 14:34-35, NKJV)

The church has too often gone down a political rabbit hole thinking it can somehow save this generation by political means. No such salvation exists, nor has it ever existed, and those who promise it are false saviors. Furthermore, Jesus prophesied such false political saviors would arise.

Then if anyone says to you, ‘Look, here is the Christ!’ or ‘There!’ do not believe it. For false christs and false prophets will rise and show great signs and wonders to deceive, if possible, even the elect. See, I have told you beforehand (Matthew 24:24-25, NKJV).

Every generation has seen its share of false saviors, but after 2,000 years only one Savior remains standing. His name is Jesus. Let’s cling to him and the message of the cross.

Photo by Pixabay on Pexels.com

Often politicians use religion for personal gain—to curry favor and capture votes, therefore, leaders in the Christian community need to exercise caution. We believe Christ followers should vote and be politically engaged, but our first loyalty must be to Christ. A life of service in the political realm can be a noble vocation ordained by God.

What blueprint did Jesus follow as he began his earthly ministry and set the foundation for the church? Was he engaged in the politics of his time? His politics was not the politics of this world. It was the politics of humility, forgiveness, and self-sacrifice.

The blueprint our Lord followed can be found in his response to the three temptations of Christ as recorded in the gospels. The third temptation found in Matthew’s gospel specifically addresses the lure of political engagement.

Again, the devil took Him up on an exceedingly high mountain, and showed Him all the kingdoms of the world and their glory. And he said to Him, “All these things I will give You if You will fall down and worship me.”
Then Jesus said to him, “Away with you, Satan! For it is written, ‘You shall worship the Lord your God, and Him only you shall serve’” (Matthew 4:8-10)

There is something quite striking, first about the devil’s offer, and then Jesus’ response. Satan offered the kingdoms of the world and their glory. Implied in this offer is the understanding that these kingdoms are currently his—under the devil’s control. Jesus does not refute this. The nations are, in fact, within the devil’s domain. This is in full agreement with Jesus’ teaching on this matter as he identified Satan as the prince of this world. See John 12:30-33.

Similarly, Paul asserts that before their conversion the Ephesians “walked according to the course of this world, according to the prince of the power of the air, the spirit who now works in the sons of disobedience” (Ephesians 2:2).

Jesus refused Satan’s offer of political power and reward if he would worship him. He refused to play on the devil’s turf. He turned down the offer of earthly, political kingdoms so he could establish an eternal, spiritual kingdom—the Kingdom of God.

Matthew ends his account of the three temptations of Christ with this statement: Then the devil left Him, and behold, angels came and ministered to Him (Matthew 4:11, NKJV).

But Luke’s account ends differently: When the devil had finished all this tempting, he left him until an opportune time (Luke 4:13, NIV).

Were there other occasions when Jesus was tempted to become politically engaged and establish an earthly kingdom? There may have been numerous occasions, but three are readily identifiable.

John identifies one such occasion immediately after the feeding of the five thousand.

Then those men, when they had seen the sign that Jesus did, said, “This is truly the Prophet who is to come into the world.”
Therefore when Jesus perceived that they were about to come and take Him by force to make Him king, He departed again to the mountain by Himself alone (John 6:14-15, NKJV).

What a grand opportunity this was! Jesus could become king. Furthermore, it would not appear to be something he sought. He could simply bow to the will of the people, and they would proclaim him king.

Can you hear the devil’s whisper, “Surely, this must be the will of God?”

But what did Jesus do? Did he accept the devil’s latest offer? No. He walked away. Instead of making a deal with the world and the devil, Jesus went to prayer in a lonely place where he met with his Father. He walked away from an earthly political kingdom and all its trappings. Wealth. Fame. Adoration.

Why walk away?

For a second time Jesus walked away from a temporal, material kingdom because he was establishing an eternal, spiritual Kingdom—a Kingdom that exists on a much higher plane than the kingdoms of this world.

And after a time of communion with his Father, what did Christ do?

He walked on water.

The juxtaposition of these events was not due to random chance. Jesus walked out on the Sea of Galilee to visibly demonstrate the spiritual nature of his eternal Kingdom. The disciple’s initial reaction illustrates this perfectly.

Shortly before dawn Jesus went out to them, walking on the lake. When the disciples saw him walking on the lake, they were terrified. “It’s a ghost,” they said, and cried out in fear (Matthew 14:25-26, NIV).

Jesus was entirely at home in the spirit world, but we are not. The disciples reacted just as we would. The truth we must lay hold of is the spiritual nature of Christ and his Kingdom. By faith Peter briefly grasped that truth as he stepped out of the boat, and he too walked on water.

Photo by Pixabay on Pexels.com

Oh, for the faith to do likewise in this day and hour! Are we ready to do as Peter did, step into the supernatural and walk in the Spirit?

The second occasion when Jesus was tempted to take a political position is well known. It occurred within the temple courts during the last week of his earthly ministry.

Then the Pharisees went and plotted how they might entangle Him in His talk. And they sent to Him their disciples with the Herodians, saying, “Teacher, we know that You are true, and teach the way of God in truth; nor do You care about anyone, for You do not regard the person of men. Tell us, therefore, what do You think? Is it lawful to pay taxes to Caesar, or not?”
But Jesus perceived their wickedness, and said, “Why do you test Me, you hypocrites? Show Me the tax money.”
So they brought Him a denarius.
And He said to them, “Whose image and inscription is this?”
They said to Him, “Caesar’s.”
And He said to them, “Render therefore to Caesar the things that are Caesar’s, and to God the things that are God’s.” When they had heard these words, they marveled, and left Him and went their way (Matthew 22:15-22, NKJV).

The Pharisees were certain they could trap Jesus on the horns of this dilemma. Note that to execute their devious scheme, the Pharisees teamed with a political party, the Herodians. In this situation, politics and religion conspire together, and undoubtedly Satan is the one who chaired this meeting.

The exact wording of this question is significant. The question could have been, “Is it lawful to pay taxes to Rome, or not?” Or perhaps, “Is it lawful to pay taxes to the Empire, or not?” Why this direct reference to Caesar?

The question as asked goes to the very heart of the Jewish faith, and the Christian faith as well. Caesar was a deity in the Roman pantheon of gods. By paying taxes to Caesar were Jewish believers violating the first commandment of the law of Moses? Were they participating in the worship of a foreign god? To the devout Jew, the image of Caesar on a Roman coin was a graven image signifying idolatry. For this reason, Roman coinage, the denarius, was not accepted in the temple treasury. It must be converted to Tyrian shekels, hence the need for moneychangers in or near the temple courts.

If Jesus said it was wrong to pay taxes to Caesar, he could be accused of supporting the zealots who advocated rebellion against Rome. If he approved of tax payment, he left himself vulnerable to the charge of violating the first commandment and the worship of a foreign god.

How does Jesus solve the dilemma? His answer can be described as a brilliant sidestep. It allows for tax payment and allegiance to both God and Caesar. But…

But we need to qualify this statement. Supremacy and first allegiance belong to the Lord. To put our allegiance to the nation state on an equal footing with our allegiance to God runs contrary to the counsel of Christ and the Scriptures. Note well our Savior’s words:

“No one can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other. You cannot serve God and mammon (Matthew 6:24, NKJV).

Though the reference above contrasts service to God and service to mammon (money/material possessions), the implications of having two masters are clear. One master must take precedence. Is it God or money? Is it God or the state? Is it God or the political leader or party?

Far too many believers have divided loyalties when Christ demands our all. A weak-kneed gospel requires little from us, but in truth, Jesus demands our all.

Now great multitudes went with Him. And He turned and said to them, “If anyone comes to Me and does not hate his father and mother, wife and children, brothers and sisters, yes, and his own life also, he cannot be My disciple. And whoever does not bear his cross and come after Me cannot be My disciple (Matthew 14:25-27, NKJV).

God and Caesar are not on an equal footing. And dual loyalty on an equal basis is not what Christ is advocating for in his discussion with the Pharisees and the Herodians. He is conceding that submission to civil authorities is required.

Photo by Todd Trapani on Pexels.com

In his teaching on the command to honor father and mother, Martin Luther expands the scope of those to whom honor, and obedience are due. He includes masters and goes on to define them as follows: “Masters are all those who by God’s ordinance are placed over us in the home, in the state, at the school and at the place where we work.”[i]

Luther saw in the Ten Commandments a hierarchy of submission and obedience that began with God and extended through the family, the state and the workplace.

Jesus’ answer makes it clear that he is not leading a political rebellion—a rebellion against Rome. He is not taking the devil’s bait or participating in the devil’s rebellion. Since the foundation of the world, the devil has been the author and master of rebellion. For this reason, Christians must exercise due diligence and hear from God before throwing in their lot with those who advocate the overthrow of established authorities. If those authorities are established by God, we may find ourselves working against the God we serve.

There are multiple examples in the Scriptures where God called for submission to authority, even heathen authority, rather than rebellion. The classic example is the Jewish people’s submission to foreign rule during their seventy years of captivity in Babylon. After urging the captives to build homes and raise families, the prophet Jeremiah gave the exiles these instructions:

Also, seek the peace and prosperity of the city to which I have carried you into exile. Pray to the Lord for it, because if it prospers, you too will prosper” (Jeremiah 29:7, NIV).

While serving in a position of submission to ungodly autocrats, leaders such as Daniel and Nehemiah laid the groundwork for the return to the holy land, and the restoration of the Jewish state, and temple worship. This is not the outcome one would expect from yielding to the authority of a pagan government. However, we need to recognize there is a much higher authority who oversees the affairs of all humanity. Surely, this proverb holds true: In the Lord’s hand the king’s heart is a stream of water that he channels toward all who please him (Proverbs 21:1, NIV).

Jesus displayed impeccable wisdom in his response to the politically charged question of taxation. But his wise response did not prevent his arrest, trial, and crucifixion. And what were the charges brought against him?

Jesus before Pilate

Then the whole assembly rose and led him off to Pilate. And they began to accuse him, saying, “We have found this man subverting our nation. He opposes payment of taxes to Caesar and claims to be Messiah, a king” (Luke 23:1-2, NIV).

The charges before Pontius Pilate were entirely political. Let’s remember another name for Satan is the accuser, and he is only too eager to use human vessels to convey his accusations. Furthermore, why not use an outright lie, since he is the father of lies?[ii]

Following the feeding of the five thousand, Jesus rejected the role of an earthly king, and later, he explicitly endorsed the payment of taxes to Caesar, yet the master of lies and distortion accused him of both these political infractions. The devil never plays fair. In Christ’s trial before Pilate, Satan manipulated the high priest, the crowd and all the players to achieve his goal—the death of Jesus.[iii]

Throughout his ministry Jesus steadfastly resisted political entanglement, but in the end, the accusation of political ambition is precisely what Satan used to bring about Christ’s crucifixion.

Finally, let’s examine the third occasion when Jesus was tempted to become politically engaged and establish an earthly kingdom. The location was Gethsemane. After agonizing several hours in prayer, Jesus rises to meet his betrayer. John tells us that Peter rose to Christ’s defense and in the ensuing fracas Peter cut off the ear of the servant of the high priest.

“Put your sword back in its place,” Jesus said to him, “for all who draw the sword will die by the sword. Do you think I cannot call on my Father, and he will at once put at my disposal more than twelve legions of angels? But how then would the Scriptures be fulfilled that say it must happen in this way?”

In that hour Jesus said to the crowd, “Am I leading a rebellion, that you have come out with swords and clubs to capture me? Every day I sat in the temple courts teaching, and you did not arrest me. But this has all taken place that the writings of the prophets might be fulfilled.” Then all the disciples deserted him and fled (Matthew 26:52-56, NIV).

It is clear from the passage above that Jesus was continually tempted to reverse his arrest, trial, and crucifixion. Twelve legions of angels were standing ready to do just that. At any moment, by a dramatic show of force, he could overpower any adversary. Why endure the coming humiliation, torture, and death?

Rising on angel wings — photo by David Kitz

Jesus provides the answer to this question in this statement, “But this has all taken place that the writings of the prophets might be fulfilled.” He was moving according to a plan established in eternity, revealed by the prophets, and prepared well in advance. Nothing was happening by chance. During this Passover celebration, the sacrificial Lamb of God would lay down his life. His redeeming blood would stain a cross to wash away the stains of our corrosive sin.

Jesus had prepared his heart in prayer. He heard his Father’s voice. He must drink this bitter cup of suffering, and nothing would deter him. Not the comforts of the flesh. Not the temptations of the world. Not the demons of hell.

The temptation for Jesus to call on legions of angels for deliverance combines aspects of the three wilderness temptations as described in Matthew chapter four. It brings comfort to the body rather than excruciating torture—the first temptation. It appeals to the desire for fame, self-promotion, and the spectacular—the second temptation. And it finally, it holds the promise of a political victory over an oppressive enemy. Why not call on the angels? Why not establish Christ’s immediate supremacy over his earthly foes? The angels had ministered to him after his forty-day fast and temptation in the wilderness. Why not call on them now?

The answer lies in the nature of the King and the nature of his Kingdom. Jesus is God by nature and coequal within the Trinity. Yes, he was and is fully human, but he is simultaneously fully eternal and divine. This King has no beginning and no end, and his power and authority have no limits. Holiness is the foundation of his throne.

But this same King—this same Jesus—came to the cross in full submission to his Father. He took the lowest position. Jesus became the least in the Kingdom of God, being willing to suffer humiliation and a criminal’s death on the cross.[iv]

Was Jesus leading a rebellion against the political authorities of his day? The answer is a resounding “No!”

But in his human flesh, he was leading a rebellion to unseat the most powerful earthly ruler of all time, the prince of the power of the air. How did Christ defeat him?

Jesus defeated Satan by becoming the exact opposite of his foe. The chief characteristics of Satan are pride and rebellion. To defeat the master of pride and rebellion Jesus took on the form of a servant.[v] He humbled himself to the lowest place—the place of the cross—and from that position he crushed the head of the ancient serpent.

Mary Comforts Eve

At his Last Supper, Jesus demonstrated his servanthood by washing his disciples’ feet.[vi] He clearly taught the principle of humble submission.

Now there was also a dispute among them, as to which of them should be considered the greatest. And He said to them, “The kings of the Gentiles exercise lordship over them, and those who exercise authority over them are called ‘benefactors.’ But not so among you; on the contrary, he who is greatest among you, let him be as the younger, and he who governs as he who serves. For who is
greater, he who sits at the table, or he who serves? Is it not he who sits at the table? Yet I am among you as the One who serves.
“But you are those who have continued with Me in My trials. And I bestow upon you a kingdom, just as My Father bestowed one upon Me, that you may eat and drink at My table in My kingdom, and sit on thrones judging the twelve tribes of Israel” (Luke 22:24-29, NKJV).

How will we defeat and disarm Satan and lay waste to his kingdom? It will not happen through mere political engagement. That is not the route Jesus took. That political rabbit hole is the devil’s lair. We are intruding on Satan’s turf when we head down that hole, and he knows how to fight and win down there. He has been doing it for thousands of years.

We win by using the same tactics as Jesus. It is the surrendered life that wins battles in the spiritual realm. It is the life surrendered to the will of the Father that prepares the way for salvation and world-transforming revival.

[i] Dr. Martin Luther’s Small Catechism, A Handbook of Christian Doctrine, Concordia Publishing House, Saint Louis, Missouri, P. 64

[ii] John 8:44

[iii] For a thorough play-by-play account of the trial and crucifixion of Christ, and the political machinations of Herod Antipas, Joseph Caiaphas, and Pontius Pilate read The Soldier Who Killed a King by David Kitz, Kregel Publications, 1917.

[iv] Matthew 11:11

[v] Philippians 2:5-11

[vi] John 13:1-17

This is the fifteenth weekly excerpt from the award-winning book
The Elisha Code & the Coming Revival

A soul-gripping read.
Is a return-to-Jesus revival possible in our time?
This book points the way forward.
For details click here.

I love the Psalms

~ Connecting daily with God through the Psalms

Tag Archives: church

James the Mediator between Two Camps

James: the Lynchpin of Our Faith — Chapter 13

James the Door Hinge for the Gentile World

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

(1) See Acts 3:7, Acts 5:5 & 10, Acts 5:15, Acts 9:34, Acts 9:40, Acts 13:11, Acts 14:3, Acts 14:10, Acts 19:11–12, Acts 20:10, Acts 28:5, Acts 28:8.

(2) Robert Young, Analytical Concordance to the Bible, Index-Lexicon to the New Testament, Revised by William B. Stevenson (Eerdmans, 1972), p. 78.

James the Door Hinge for the Gentile World

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

(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.

(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.

The Door of Faith Blows Open: Part II

James: the Lynchpin of Our Faith — Chapter 11 Continued

(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.

Silence

A Review of Silence by Shusaku Endo

James the Lynchpin of Our Faith

Foreword

Even Greater Things

This is the nineteenth weekly excerpt from the award-winning book
The Elisha Code & the Coming Revival

Is a return-to-Jesus revival possible in our time?
This book points the way forward.
For details click here.

Preparing a Landing Strip for the Holy Spirit

This is the seventeenth weekly excerpt from the award-winning book
The Elisha Code & the Coming Revival

Is a return-to-Jesus revival possible in our time?
This book points the way forward.
For details click here.

In Love with the House of God

Today’s Devotion from Psalms 365 by David Kitz

* NEW INTERNATIONAL VERSION, COPYRIGHT ©1973, 1978, 1984, 2011 BY BIBLICA

Please pray for peace to return to Israel, Gaza, Russia and Ukraine!

The Church and the Third Temptation of Christ

Were there other occasions when Jesus was tempted to become politically engaged and establish an earthly kingdom? There may have been numerous occasions, but three are readily identifiable.

This is the fifteenth weekly excerpt from the award-winning book
The Elisha Code & the Coming Revival

James: the Lynchpin of Our Faith — Chapter 13

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

(1) See Acts 3:7, Acts 5:5 & 10, Acts 5:15, Acts 9:34, Acts 9:40, Acts 13:11, Acts 14:3, Acts 14:10, Acts 19:11–12, Acts 20:10, Acts 28:5, Acts 28:8.

(2) Robert Young, Analytical Concordance to the Bible, Index-Lexicon to the New Testament, Revised by William B. Stevenson (Eerdmans, 1972), p. 78.

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

(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.

(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.

James: the Lynchpin of Our Faith — Chapter 11 Continued

(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.

A Review of Silence by Shusaku Endo

Foreword

This is the nineteenth weekly excerpt from the award-winning book The Elisha Code & the Coming Revival

Is a return-to-Jesus revival possible in our time? This book points the way forward. For details click here.

This is the seventeenth weekly excerpt from the award-winning book The Elisha Code & the Coming Revival

Is a return-to-Jesus revival possible in our time? This book points the way forward. For details click here.

Today’s Devotion from Psalms 365 by David Kitz

* NEW INTERNATIONAL VERSION, COPYRIGHT ©1973, 1978, 1984, 2011 BY BIBLICA

Please pray for peace to return to Israel, Gaza, Russia and Ukraine!

Were there other occasions when Jesus was tempted to become politically engaged and establish an earthly kingdom? There may have been numerous occasions, but three are readily identifiable.

This is the fifteenth weekly excerpt from the award-winning book The Elisha Code & the Coming Revival

This is the nineteenth weekly excerpt from the award-winning book
The Elisha Code & the Coming Revival

Is a return-to-Jesus revival possible in our time?
This book points the way forward.
For details click here.

This is the seventeenth weekly excerpt from the award-winning book
The Elisha Code & the Coming Revival

Is a return-to-Jesus revival possible in our time?
This book points the way forward.
For details click here.

This is the fifteenth weekly excerpt from the award-winning book
The Elisha Code & the Coming Revival