James the Apostle to the Jews

21 Sunday Jun 2026

Posted by davidkitz in Books by David Kitz

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James: the Lynchpin of Our Faith — Chapter 16

Before we transition to an examination of the Epistle of James, it would be appropriate to examine the Jewish roots of the church. No one in the early church embodies the Jewishness of this entity we call the church quite like James. And no event in the history of the early church illustrates Christianity’s link to Judaism quite like James’ decision in Acts 21 that Paul should participate in ritual cleansing at the temple.

Today Christians and Jews see their religions as distinct from each other. The decisions and actions of both James and Paul show that they did not share this view.

James was leading a profoundly Jewish church. He says as much. “You see, brother [Paul], how many thousands of Jews have believed, and all of them are zealous for the law” (Acts 21:20).

These believing Jews were not only zealous for law. They were also zealous for the temple and had not in any way abandoned the practices and ceremonies of temple worship. As James and the elders point out, four of their company—believers in Christ—were fulfilling vows and participating in purification rites. It should be noted that from Pentecost onward, believers were meeting daily in the Temple (Acts 2:46–47), and there are strong indications that this practice continued.

To Christians today, this may seem incomprehensible. We have well-established dividing lines that separate Jews from Christians and Judaism from Christianity. For James no such line existed.

A modern equivalent might be a televangelist having his infant daughter baptized at a cathedral by a Catholic archbishop. Or conversely, the televangelist might do a full immersion baptism of the archbishop. Yet both these examples fall under the broad tent of the Christian faith. But both James and Paul were even more radical. They were comfortable stepping across lines that we have established between two great faiths, Christianity and Judaism.

Some of our difficulties spring from a lack of understanding of this fusion of faith within the early Jewish Christian community. They saw Jesus as their Jewish Messiah, fulfilling all the prophecies of their scriptures. He did not come to do away with their faith or the Law, but to fulfill it—and he said just that.

Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished. Therefore anyone who sets aside one of the least of these commands and teaches others accordingly will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven. For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven. (Matthew 5:17–20)

Also, Jesus in no way encouraged disobedience to the Law. Many Christians have a false impression of Jesus and his teaching. They assume that because he was supremely loving and forgiving, he must have been lax in his application of the Law or easy-going about sin. Just the opposite is true, and his statements recorded in the gospels make this abundantly clear.

Rather than lower the bar in his Sermon on the Mount, Jesus elevates it. The Old Testament law prohibits murder; Jesus prohibits hate (Matthew 5:21–22). The Old Testament law prohibits adultery; Jesus prohibits lust (Matthew 5:27–28). He systematically demands more than the law requires by going to the heart of the issue, rather than simply looking at outward appearance or performance.

While Jesus condemned the hypocrisy and pride of the Pharisees and teachers of the law, he did not quibble with their adherence to it.

Woe to you, teachers of the law and Pharisees, you hypocrites! You give a tenth of your spices—mint, dill and cumin. But you have neglected the more important matters of the law—justice, mercy and faithfulness. You should have practiced the latter, without neglecting the former. You blind guides! You strain out a gnat but swallow a camel. (Matthew 23:23–24)

Similarly, Jesus did not abandon temple worship. If anything, he was an advocate for it. His cleansing of the temple was not an indictment of temple worship, but an attack on the abuse of that sacred space. He viewed the temple grounds as the rightful place for prayer, praise, healing, and the teaching of the word.

Jesus entered the temple courts and drove out all who were buying and selling there. He overturned the tables of the money changers and the benches of those selling doves. “It is written,” he said to them, “‘My house will be called a house of prayer,’ but you are making it ‘a den of robbers.’”

The blind and the lame came to him at the temple, and he healed them. But when the chief priests and the teachers of the law saw the wonderful things he did and the children shouting in the temple courts, “Hosanna to the Son of David,” they were indignant.

“Do you hear what these children are saying?” they asked him.

“Yes,” replied Jesus, “have you never read, ‘From the lips of children and infants you, Lord, have called forth your praise?’” (Matthew 21:12–16)

In the same vein, though Jesus prophesied the destruction of the temple (Matthew 24:1–2), that prophecy should not be viewed as a vindictive declaration, but rather a lament.

As he approached Jerusalem and saw the city, he wept over it and said, “If you, even you, had only known on this day what would bring you peace—but now it is hidden from your eyes. The days will come upon you when your enemies will build an embankment against you and encircle you and hem you in on every side. They will dash you to the ground, you and the children within your walls. They will not leave one stone on another, because you did not recognize the time of God’s coming to you.” (Luke 19:41–44)

The conflict that led to Jesus’ crucifixion can be viewed as a dispute over the proper use of the temple. The high priest and temple authorities were enraged over the eviction of the merchants and money changers because they benefitted from this trade—and it was of course a direct challenge to their authority. In his commentary on this matter, William Barclay makes this assessment on the trade in sacrificial doves:

Clearly he [Jesus] had attacked this abuse. Further, these stalls where the victims were sold were called the Bazaars of Annas, and were the private property of the family of the high priest of that name. (1)

In addition, the high priest and his clan objected to Jesus’ use of the temple as his teaching and healing center.

For Jesus this issue went to the heart of his DNA. It was about being at home in his Father’s house and using it according to His will and purpose. It harkens back to his first recorded words as a twelve-year-old boy, “Didn’t you know I had to be in my Father’s house?” (Luke 2:49)

Furthermore, it was about the fulfilment of his prophetic mandate within this sacred precinct.

“I will send my messenger, who will prepare the way before me. Then suddenly the Lord you are seeking will come to his temple; the messenger of the covenant, whom you desire, will come,” says the LORD Almighty. (Malachi 3:1)

The Messiah had come to his temple, but the Jewish leadership was not prepared for him and refused to recognize him as their Lord.

There are strong indications that the apostles, including James, were fully at one with Jesus’ view of the temple and its proper use and purpose. They saw it as their prayer and worship center and the rightful home of their Messiah.

The apostles did not relinquish the dispute that Jesus had initiated. They were not advocating for the temple’s destruction, though they were accused of this (Acts 6:13-14). Rather, their goal was to turn the entire Jewish nation into believers in Jesus Christ, with the temple being used as their prayer and worship center.

The first physical healing recorded in Acts lends credence to this view. (See Acts 3:1–26.) Peter and John went to the temple at the appointed time for prayer. At the Beautiful Gate, they healed a man who was lame from birth through the power of Jesus’ name. When in amazement a crowd gathered, they preached the gospel message.

Peter and John were doing precisely what Jesus had done in the temple courts before his arrest and crucifixion. They came to pray, they healed the infirm, and they taught the people about Christ. They also got the same response from the authorities. They were arrested just as Jesus had been.

The story of this first miraculous healing of the apostolic age illustrates that rather than separate themselves, Peter and John participated in the rituals and practices of temple worship. They went to the temple at the hour of prayer—the time of the daily sacrifice—the time when Jesus, the pascal lamb, had offered up his life.

Because of persecution and fear, the Jewish church could have withdrawn entirely from the predominant culture—but it did just the opposite. The church inserted itself directly into the fabric of the community by meeting within the temple courts. “The apostles performed many signs and wonders among the people. And all the believers used to meet together in Solomon’s Colonnade.” (Acts 5:12)

Solomon’s Colonnade or Portico was part of the outer court of the temple.(2) Meeting there was an outright challenge to the Jewish religious authorities, and it also served as a bold witness to the believers’ faith in the crucified and risen Christ—the Christ that these same authorities had sent to the cross. Despite arrests and warnings, they filled Jerusalem with their teaching (Acts 5:28).

It is well worth noting that the first public meeting place for the first century church was at the temple. This full, practical integration of Christianity with Judaism seems unnatural or contrary to us at the present. But James and the early believers didn’t want to separate themselves from the Jewish people—they wanted to win over their hearts. In fact, they believed faith in Christ would make them better Jews, since they would be accepting the Messiah sent by the God of Israel.

James was situated at the center of an epic battle for the allegiance of his people. To understand him, we must understand how he viewed his apostolic mission and how he went about pursuing it.

As much as Paul identifies himself as the apostle to the Gentiles, James stands out as the apostle to the Jews. In Paul’s letter to the Galatians, Paul self-identifies in this way, but he identifies Peter as the apostle to the Jews.

For God, who was at work in Peter as an apostle to the circumcised, was also at work in me as an apostle to the Gentiles. James, Cephas [Peter] and John, those esteemed as pillars, gave me and Barnabas the right hand of fellowship when they recognized the grace given to me. They agreed that we should go to the Gentiles, and they to the circumcised. (Galatians 2:8–9)

As time progressed, Peter and John moved on to other fields—fields that included the Gentiles—while James remained rooted in Jerusalem. When we meet James in Acts 21, which may be as much as six years after Paul’s Galatian letter, it is apparent that James has assumed the mantle of the apostle to the Jews.

Perhaps the greatest temptation James faced was the temptation to withdraw from the culture and any involvement with the temple. To do so would be to admit defeat. It would mean ceding the temple to those who sanctioned his brother’s execution. But James steadfastly refused to turn his back on the Father’s house.

The temptation for the church to withdraw from the culture rather than engage with it remains to this day. Self-isolation is safer than being an active and engaged witness to the life-transforming power of Christ.

James’ instructions for Paul to participate in ceremonial cleansing should be viewed as part of a broader strategy to be a potent witness for Christ to the Jewish people. It was a strategy with which Paul agreed because of his desire to see the salvation of his own people.

Brothers and sisters, my heart’s desire and prayer to God for the Israelites is that they may be saved. For I can testify about them that they are zealous for God, but their zeal is not based on knowledge. Since they did not know the righteousness of God and sought to establish their own, they did not submit to God’s righteousness. Christ is the culmination of the law so that there may be righteousness for everyone who believes. (Romans 10:1–4)

Paul views the Jewish fixation on righteousness achieved by the law as a huge impediment to receiving the righteousness of Christ, which comes through faith. James, Paul, and Jesus agree on this point. Salvation for the Jewish people from Abraham onward was always achieved through faith—an active faith—not merely an intellectual acknowledgement.

It would be folly to assume that James and Paul did not discuss these foundational matters of faith on occasions when they met together. The differences they had, which are often projected as irreconcilable, need to be viewed through the lens of their calling. Paul’s apostolic focal point was the Gentiles. James’ apostolic focal point was the Jews.

Salvation for both people groups comes through faith in the atoning sacrifice of Jesus, God’s own Son—the eternal Lamb of God. As we will see, on this point they are in full agreement.

Both James and Paul are determined to let their light shine before men (Matthew 5:16), even in the temple courts—even at the risk of their lives—even to the point of death. The violent zealotry for the law that plays out when Paul is seized, beaten, and arrested in the temple foreshadows what will ultimately happen to James a few years later. In Paul’s case, a Roman commander intervened to save his life.

James was not so fortunate.

Photo Credit Time Magazine, November 4, 2002 — the inscription on the James Ossuary.

(1) William Barclay, The Gospel of Matthew, Volume Two, Chapters 11–28—The Daily Study Bible (Welch, 1975), p. 246.
(2) “Solomon’s Portico,” by W. F. Stinespring, The Interpreter’s Dictionary of the Bible, Volume 4, Edited by George Arthur Buttrick (Abingdon, 1984), p. 408.

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James Reconciling the Irreconcilable

14 Sunday Jun 2026

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James: the Lynchpin of Our Faith — Chapter 15

In the scriptural record our next encounter with James is in the twenty-first chapter of Acts. It occurs due to a commitment (cited previously) that the apostle Paul made to James, Peter, and John, regarding help for the poor in Jerusalem:

James, Cephas [Peter] and John, those esteemed as pillars, gave me and Barnabas the right hand of fellowship when they recognized the grace given to me. They agreed that we should go to the Gentiles, and they to the circumcised. All they asked was that we should continue to remember the poor, the very thing I had been eager to do all along. (Galatians 2:9–10)

Apparently, Paul took this commitment seriously. A considerable portion of his ministry involved raising financial support for the poor in the Jerusalem church. He devotes two chapters of his second letter to the Corinthians solely to the topic of collecting an offering for this purpose. He also sent Titus his trusted lieutenant and other brothers ahead to be sure that the church’s offering was ready to be received upon his arrival (2 Corinthians 8:16–9:5). It is evident from these two chapters that this endeavor entailed a great deal of effort and strategic planning. Nor was this an isolated event involving only one church. As Paul travelled through his circuit of church plants, he took up an offering for the destitute believers in Jerusalem in each city. Paul justified his actions with these words:

This service that you perform is not only supplying the needs of the Lord’s people but is also overflowing in many expressions of thanks to God. Because of the service by which you have proved yourselves, others will praise God for the obedience that accompanies your confession of the gospel of Christ, and for your generosity in sharing with them and with everyone else. And in their prayers for you their hearts will go out to you, because of the surpassing grace God has given you. Thanks be to God for his indescribable gift! (2 Corinthians 9:12–15)

It is clear from this statement that Paul saw this offering as a way to build bridges between the Gentile and Jewish Christian communities. Presumably this is part of the reason why James, Peter, and John originally proposed it—that and a genuine concern for the poor. Care for the poor is a prominent teaching in the Epistle of James. (See James 1:9, 2:1–7, 2:15–16.)

Poverty seems to have been common among the Christian believers in Jerusalem and a top-of-mind concern for James. There could be several reasons for this poverty. The early church appears to have attracted a large number of poor. Perhaps this was because Jesus’ personal ministry drew attention to the marginalized, to social outcasts, tax collectors, and sinners. (See Luke 15:1–2, Matthew 9:10–11, Mark 2:15–16, Matthew 21:31–32.) Early on the church in Jerusalem established a charitable ministry to help widows and orphans, and this likely attracted others who were also in need. (See Acts 6:1–7.)

Persecution also ravished the church. From accounts in Acts we know this included death and imprisonment, (Acts 8:3 and 22:4) but it likely also involved a loss of employment or advancement and possibly the destruction or seizure of property. Paul in his earlier life as Saul, the persecutor of the church, had contributed to this impoverishment. This surely was a motivating factor for Paul as he tried to make amends for his former conduct.

Finally, the communal lifestyle that the community adopted likely contributed to the general state of poverty.

All the believers were together and had everything in common. They sold property and possessions to give to anyone who had need. Every day they continued to meet together in the temple courts. They broke bread in their homes and ate together with glad and sincere hearts, praising God and enjoying the favor of all the people. And the Lord added to their number daily those who were being saved. (Acts 2:44–47)

As long as the Christian community was growing, this communal system of care would work well, since there would be a constant supply of fresh funds coming from new converts. But if growth stagnated the result would be mutual poverty. If lands and houses were sold and the capital was used on consumables like food and clothing, long-term sustainability would be in jeopardy.

All the believers were one in heart and mind. No one claimed that any of their possessions was their own, but they shared everything they had. With great power the apostles continued to testify to the resurrection of the Lord Jesus. And God’s grace was so powerfully at work in them all that there were no needy persons among them. For from time to time those who owned land or houses sold them, brought the money from the sales and put it at the apostles’ feet, and it was distributed to anyone who had need. (Acts 4:32–35)

At some point the scenario of general well-being and prosperity described above may have turned to widespread poverty. It seems likely that funds from the burgeoning Gentile church were needed to sustain this early experiment in communal living, hence the request recorded in Galatians that Paul should “remember the poor.”

This is the situation that James, as leader of the Jerusalem church, finds himself in Acts 21. He oversees an established church that appears to have plateaued. Growth has slowed, but the needs of the poor remain constant.

But even before Paul arrives in Jerusalem, he is forewarned that things will not go well for him there.

After we had been there a number of days, a prophet named Agabus came down from Judea. Coming over to us, he took Paul’s belt, tied his own hands and feet with it and said, “The Holy Spirit says, ‘In this way the Jewish leaders in Jerusalem will bind the owner of this belt and will hand him over to the Gentiles.’” (Acts 21:10–11)

But despite this warning, Paul would not turn back, saying he was “willing to die in Jerusalem for the name of the Lord Jesus” (Acts 21:12–14).

Luke’s description of the arrival of Paul’s delegation in Jerusalem gives us considerable insight into James’ position in the church and the state of relations between these two men.

When we arrived at Jerusalem, the brothers and sisters received us warmly. The next day Paul and the rest of us went to see James, and all the elders were present. Paul greeted them and reported in detail what God had done among the Gentiles through his ministry. (Acts
21:17–19)

Did the elders who were present include some of Christ’s original twelve apostles? The text is not clear on this point, since the only apostle named in this circle of leaders is James.

Howard Marshall, in his commentary on this passage, observes that James “by this point had fully assumed the leadership of the church in Jerusalem.” (1)

We are told Paul specifically went to see James.

Firstly, this would indicate that there was an ongoing friendly relationship between James and Paul. This is reinforced by Paul’s statements cited earlier in his letter to the Galatians and by his earlier report to the Council of Jerusalem in the fifteenth chapter of Acts.

Secondly, it implies that Paul considers himself accountable to James. We are told he “reported in detail what God had done among the Gentiles through his ministry.”

One is left with the impression that Paul sees himself as a humble servant of Christ and the church. He has returned to Jerusalem, the home base and headquarters of the church, see Acts 1:8, to present a generous offering for the support of the needy among the believers there.

Moreover, he sees himself as accountable for his actions and ministry to James the head of the church, so he delivers his detailed report before him. In many ways this resembles the procedures of churches or agencies that send missionaries today. The missionary from time to time is expected to report on the successes and challenges of his mission.

Paul’s first mission report was delivered to his sending church, the church in Antioch. (See Acts 14:27–28.) Later, in about 50 AD, he presents a report of pivotal importance to the Council of Jerusalem. (See Acts 15:12.) This then is his third report and his second one before James in Jerusalem.

It should be noted that Paul was accompanied by uncircumcised Gentile converts, Luke the author of Acts being one of them.

Paul’s report draws a rather lengthy response that gives us considerable insight into the mind of James and the state of the church in Jerusalem.

When they heard this, they praised God. Then they said to Paul: “You see, brother, how many thousands of Jews have believed, and all of them are zealous for the law. They have been informed that you teach all the Jews who live among the Gentiles to turn away from Moses, telling them not to circumcise their children or live according to our customs. What shall we do? They will certainly hear that you have come, so do what we tell you. There are four men with us who have made a vow. Take these men, join in their purification rites and pay their expenses, so that they can have their heads shaved. Then everyone will know there is no truth in these reports about you, but that you yourself are living in obedience to the law. As for the Gentile believers, we have written to them our decision that they should abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality.” (Acts 21: 20–25)

Who may stand in his holy place? — photo by David Kitz

Who spoke the words shown within the quotation marks? Luke, the author, attributes these words to “they”—they being “James, and all the elders.” It is implausible that James and the elders spoke these words in unison. Most likely the statement Luke recorded is an accurate summation of their discussion—a discussion over which James presides. It logically follows that this statement provides a glimpse into the mind of James and the elders around him.

First, we are told “they praised God” on hearing Paul’s report of his ministry among the Gentiles. This signals James’ approval of Paul’s ministry and his specific call to reach the Gentiles.

As previously noted, Paul was not alone when he presented his report to James and the elders. He was accompanied by a number of Gentile believers. Luke uses the phrase “Paul and the rest of us” (Acts 21:18), thereby indicating his inclusion in Paul’s delegation during the day’s proceedings.

The presence of these Gentile followers of Christ certainly would have added weight to Paul’s report. These men were living proof of the grace of God being poured out on the Gentiles.

It makes sense that James would draw a good deal of satisfaction from Paul’s report, since it vindicated his previous ruling at the Jerusalem Council to open the door of faith to the Gentiles.

Paul’s report provided ample evidence that God endorsed this radical shift in policy. First, his ministry was accompanied by heaven-sent signs and wonders. Secondly, in quick succession he was establishing local churches in Asia Minor, Macedonia, and Greece. Thirdly, these churches were thriving to the point where they were providing financial support for the church in Jerusalem.

But Paul’s success brought with it a dilemma. In the response to Paul’s report we are told that in Jerusalem “many thousands of Jews have believed, and all of them are zealous for the law.” This zeal for the law presented a problem, since it had the potential of creating a deep cultural rift within the church. To ameliorate this problem, James and the leaders around him propose a bridge building exercise between Paul and these Jewish Christians.

Most often when divisions arise within an organization, misinformation lies at the root. That certainly was the case here. According to the above statement, the believers in Jerusalem “have been informed that you teach all the Jews who live among the Gentiles to turn away from Moses, telling them not to circumcise their children or live according to our customs.”

None of this is true and James knows this, but to set the record straight and prove Paul’s adherence to the law, he is advised to take part in a purification rite with four other men.

Despite Paul’s insistence that Gentile believers need not be circumcised (Galatians 5:2–6), he did not give such advice to Jewish followers of Christ. In fact, he did just the opposite. Timothy, Paul’s personal disciple, is a case in point. Timothy’s mother was Jewish, but his father was Greek. Before setting out on one of his journeys, Paul circumcised him.

Paul wanted to take him [Timothy] along on the journey, so he circumcised him because of the Jews who lived in that area, for they all knew that his father was a Greek. As they traveled from town to town, they delivered the decisions reached by the apostles and elders in Jerusalem for the people to obey. So the churches were strengthened in the faith and grew daily in numbers. (Acts 16:3–5)

What is most remarkable about this example of circumcision is that Paul did this while going about delivering the Jerusalem Council’s ruling that Gentiles need not be circumcised. The reason given for doing this circum-cision reveals a great deal about Paul’s methodology. We are told that this was done “because of the Jews who lived in that area, for they all knew that his father was a Greek.”

Why would the opinion of the Jews in the area matter to Paul? Wasn’t he free from the rule of the law and living under the grace of Christ? By extension, why would Paul submit to participate in purification rites as prescribed by James and the elders in Jerusalem? We can find the answer in Paul’s first letter to the Corinthians.

Though I am free and belong to no one, I have made myself a slave to everyone, to win as many as possible. To the Jews I became like a Jew, to win the Jews. To those under the law I became like one under the law (though I myself am not under the law), so as to win those under the law. To those not having the law I became like one not having the law (though I am not free from God’s law but am under Christ’s law), so as to win those not having the law. To the weak I became weak, to win the weak. I have become all things to all people so that by all possible means I might save some. I do all this for the sake of the gospel, that I may share in its blessings. (1 Corinthians 9:19–23)

Paul’s purpose was evangelism. He wanted to “save some.” He wanted to win the Jews in the vicinity of Tim-othy’s hometown over to faith in Christ. The same motivation would have been at work as Paul returned to Jerusalem. He wanted the gospel presented in the best light possible. If submitting to religious observances helped prepare people’s hearts to hear the gospel message, Paul was willing to oblige.

But this desire that motivated Paul also motivated James. James wanted the entire Jewish nation won over to the gospel. He wanted his people to embrace the message of redemption through the death, burial, and resur-rection of Jesus Christ. This is after all the express mission of the church.

There are theologians who see vastly different motives at work in James and Paul, but a careful reading of the scriptures does not bear this out. There is no indication that Paul chafed at this recommendation to undergo ritual purification. He submitted to it willingly because he wanted to correct the erroneous perception that he had abandoned the law and was encouraging other Jewish converts to do the same.

It should be noted that this erroneous perception existed among Christian Jews who were “zealous for the law.” As we shall see, the perception of unbelieving Jews was that Paul was worthy of death. The first bridge that needed to be built or repaired was between Paul and Jewish believers. Paul would go to great lengths for the sake of cross-cultural Christian unity.

All of this was part of Paul’s grand vision for the church. His great desire was to have Jews and Gentiles united as one under Christ. He gives voice to this thought in his Epistle to the Ephesians.

Therefore, remember that formerly you who are Gentiles by birth and called “uncircumcised” by those who call themselves “the circumcision” (which is done in the body by human hands)—remember that at that time you were separate from Christ, excluded from citizen-ship in Israel and foreigners to the covenants of the promise, without hope and without God in the world. But now in Christ Jesus you who once were far away have been brought near by the blood of Christ.

For he himself is our peace, who has made the two groups one and has destroyed the barrier, the dividing wall of hostility, by setting aside in his flesh the law with its commands and regulations. His purpose was to create in himself one new humanity out of the two, thus making peace, and in one body to reconcile both of them to God through the cross, by which he put to death their hostility. (Ephesians 2:11–16)

Peace begins within — photo by David Kitz

In very practical, tangible terms, Paul is trying to make peace and work at reconciliation between Jews and Gentiles. Paul does this by participating in the prescribed purification rites at the urging of James. These are precisely the laws, commands, and regulations which Christ set aside, according to the statement above.

Typically, these events are viewed from Paul’s perspective, but it is James who sits at the center these two camps—or is it four camps? James is trying to reconcile Paul and his Gentile converts with the Christ following, law-abiding Jews within his flock. James has a measure of sway over these two camps, due to his leadership role and the Spirit of Christ within him.

But beyond these two camps lies the broader Jewish and Gentile world. Both realms are innately hostile to the gospel. Yet as James sees it and Jesus’ Great Commission declares (see Matthew 28:18–20, Mark 16:15–20) the church is charged with reaching both these worlds.

James is fully vested in seeing both worlds reconciled to his brother, the Lord Jesus Christ. That’s why he en-dorsed Paul’s ministry at the Council of Jerusalem. That’s why he set the bar very low for Gentile entry into the church. And that’s why he rejoiced over Paul’s missionary report of rapid church growth among the Gentiles.

The Gentiles were being reconciled to Christ.

Full reconciliation cost Jesus his life. In this situation attempted reconciliation almost cost Paul his life. When hearts become hard, it takes a miracle to reconcile the irreconcilable. In this instance no miracle came. Whereas many hearts in the Gentile world were opening to Christ, in the Jewish world we see hearts are hardening.

When the seven days were nearly over, some Jews from the province of Asia saw Paul at the temple. They stirred up the whole crowd and seized him, shouting, “Fellow Israelites, help us! This is the man who teaches everyone everywhere against our people and our law and this place. And besides, he has brought Greeks into the temple and defiled this holy place.” (They had previously seen Trophimus the Ephesian in the city with Paul and assumed that Paul had brought him into the temple.)

The whole city was aroused, and the people came running from all directions. Seizing Paul, they dragged him from the temple, and immediately the gates were shut. While they were trying to kill him, news reached the commander of the Roman troops that the whole city of Jerusalem was in an uproar. He at once took some officers and soldiers and ran down to the crowd. When the rioters saw the commander and his soldiers, they stopped beating Paul. The commander came up and arrested him and ordered him to be bound with two chains. (Acts 21:27–33a)

There can be no doubt that the intervention of this Gentile commanding officer saved Paul from certain death at the hands of his countrymen.

It was James who sent Paul on this dangerous and futile attempt at cross-cultural bridge building, but there isn’t the slightest hint of anger or regret on Paul’s part during the events that follow. He does not blame James for his subsequent arrest and imprisonment. He sees it as part of the will and purpose of God for his life. He embraces his suffering and makes the most of his opportunities to be a witness for Christ before the Jewish mob, Roman authorities, the Sanhedrin, Governors Felix and Festus, and King Agrippa and Bernice. (See Acts 21:37–26:32.) Ultimately his defence of the gospel will bring him before the emperor in Rome.

Paul sees all this as the fulfilment of his divine mandate received from Christ. Rather than viewing his imprisonment as a hindrance, he sees it as an opportunity.

In light of Paul’s arrest and imprisonment, did James have any regrets for counseling Paul to engage in this ritual purification? There is no indication of that. The apostles wore persecution and suffering for Christ as a badge of honor. (See Acts 5:40–42 and 2 Corinthians 11:16–29.)

James’ advice to Paul while in prison would likely be in line with the opening words of his epistle.

Consider it pure joy, my brothers and sisters, whenever you face trials of many kinds, be-cause you know that the testing of your faith produces perseverance. Let perseverance finish its work so that you may be mature and complete, not lacking anything. (James 1:2–4)

In these matters, James was simply following his brother’s counsel as expressed in the concluding words of the Beatitudes.

Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven.

Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you. (Matthew 5:10–12)

The interaction between James and Paul in Acts 21 is the last occasion when we meet James within the pages of the Book of Acts. We see an apostle and a leader in his prime. He is exercising his authority over the church—an authority that extends beyond the local church in Jerusalem. The apostle Paul—the leading thinker, evangelist, and author of half the New Testament—reports to James and is accountable to him.

This raises the question: Were the other apostles accountable to James as well?

It could be argued that Paul may have developed a special relationship or bond with James. It may be that Paul saw himself as a disciple of James, and this is why Paul submits to him for counsel and advice.

But at the Council of Jerusalem in Acts 15, both Peter and Paul give reports in a meeting over which James presides. Though not explicitly stated, Luke’s account of the church meetings of Acts 15 and Acts 21 leave the distinct impression that James was functioning as the head of the church.

When we encounter James in Paul’s epistles, we are left with a similar impression. Paul sees Peter as a colleague, but he shows a deference and respect for James that one would expect toward someone in authority. (See 1 Corinthians 15:7, Galatians 1:18–2:16.)

In turn, Peter shows the same collegial respect toward Paul. (See 2 Peter 3:15–16.) The accounts in Acts and Galatians portray James as the overall leader of the church, but this contrasts sharply with the Roman Catholic position that Peter was the designated head of the church. In fact, there is little evidence to support the Catholic position within the Acts account or any of the epistles.

All of this has huge implications for church governance, and it goes to the root of many divisions we see across the church world today.

James lies at the heart of all these issues. But for many, James, the brother of Jesus, remains a great mystery—as enigmatic as the stone box that bears his name.

Time photo of the James Ossuary

(1) Marshall, The Acts of the Apostles, p. 342.

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Why James?

07 Sunday Jun 2026

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James: the Lynchpin of Our Faith — Chapter 14

How and why was James able to play such a preeminent role in the first century church? He was not part of Jesus’ roving band of disciples. He was not a witness to Christ’s miracles and did not sit under his teaching. Throughout Jesus’ earthly ministry James was a critic and an unbeliever. (See John 7:1–5.) How then could this outsider rise to the role of church leader and adjudicator in matters of policy and doctrine?

Obviously, his post-resurrection encounter with Jesus was transformational in every way. James was changed. He was a new man—a born-again believer. Because of his intimate knowledge of Jesus, he un-doubtedly had a unique understanding—a fuller grasp—of the mind of Christ.

According to Christian tradition, James was a deeply devout individual, who was esteemed for his piety.

According to Hegesippus, writing ca. 180 (quoted by Euseb. Hist. II.23.4–18), James was a Nazirite and spent so much time on his knees in intercession for the people that his knees grew horny like a camel’s. He was revered by all as “the Just” (a title perhaps transferred from Christ; cf. Acts 3:14; 7:52; 22:14). (1)

The veracity of this description is hard to determine, but often legendary accounts encapsulate a good deal of truth. It certainly is likely that James was a man of prayer and spiritual ardour, since his epistle reflects and encourages these very characteristics. He calls for holy and righteous conduct with no excuses.

These qualities would have been evident and admired by the twelve apostles. Furthermore, these character traits testify to the dramatic change that occurred in James. Sound moral character and a spirit attuned to God are prerequisites for leadership in the church, and it certainly appears that the James possessed these traits.

Paul’s high respect for James is noteworthy. In his epistle to the Galatians, Paul cites his relationship with James as a point of defense against the Judaizers, who insist that Gentile converts must be circumcised.

Then after three years, I went up to Jerusalem to get acquainted with Cephas [Peter] and stayed with him fifteen days. I saw none of the other apostles—only James, the Lord’s brother. I assure you before God that what I am writing you is no lie.

Then I went to Syria and Cilicia. I was personally unknown to the churches of Judea that are in Christ. They only heard the report: “The man who formerly persecuted us is now preaching the faith he once tried to destroy.” And they praised God because of me. (Galatians 1:18–24)

The independent-minded Paul insisted that the gospel message as he understood it came directly by revelation from the Lord; nonetheless, he gained insight and affirmation through his early contact with Peter and James. He uses this affirmation to bolster his own authority as a bonafide minister of the gospel. It is apparent that Paul accords respect to James because he is “the Lord’s brother,” a recognized leader in the church, and also an apostle.

The importance of Paul’s first meeting with James should not be underestimated. Their spiritual journeys had much in common. Both came from devoutly religious backgrounds. Prior to conversion, both approached their faith from a rigid, legalistic mindset. As young men, both were hostile to Christ and the gospel message, and both had a personal encounter with the resurrected Jesus—a visitation from the Lord. It was an encounter that radically changed the trajectory of their lives.

Imagine for a moment the discussion they had in this first meeting, as each explored the other’s personal story. Their lives ran parallel to one another. Both needed a direct encounter—more like a confrontation with Jesus—in order to come to faith and change their ways. (2) Both were unique when compared with the other apostles, in that they needed this direct visitation to change their hostility into adoration. They were special because their calling and mission came via a direct and sudden intervention by Jesus. They were singled out
by him.

The significance of James’ designation as an apostle should not be overlooked. James, along with Paul and the Twelve, was a witness to the resurrection of Jesus. This included an impartation of apostolic authority to carry out their mission to the church and the world—an authority derived from their meeting with the Lord.

It is logical to conclude that in this first meeting James ‘got’ Paul. He understood where he was coming from, perhaps more than any other man. Similarly, Paul ‘got’ James. They shared a mutual and parallel experience that connected them as brothers in the Spirit. This mutual understanding was foundational to their relationship and would stand them in good stead over the years, as their apostolic ministry took them to divergent fields. They both understood that they were called by the Lord Jesus to fulfill a specific role or ministry. In Paul’s case it was to bring the gospel to the Gentiles. (3)

The question is, did Jesus also give James a specific apostolic assignment when he appeared to him after his resurrection? Did he appoint James as the leader of the church in Jerusalem? Or was this a role that James grew into over time? Did the twelve apostles simply come to recognize the proven leadership qualities that James possessed? Some early Christian literature accords James a pre-eminent leadership role, as W. A. Beardslee explains:

The Clementine Homilies and Clementine Recognitions, which are romances about the life of Clement 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 (Clementine Recognitions IV.35). James is presented as sending out the apostles in the Coptic Gnostic “Letter of James” of the Jung Codex.” (4)

There can be no doubt from New Testament sources that James became the recognized authority within in the Jerusalem church, but this was not immediately the case after the church’s first Pentecost. Unlike the apocryphal accounts cited above, it would appear that over time James assumed this role and was recognized for it, even as Paul grew into his role as the apostle to the Gentiles. Again, in this respect Paul and James share a similar story. Due to their initial opposition to the gospel, it took years for them to gain the trust of the church, even after their personal encounter with their resurrected Savior. If James had any role in sending out the apostles, it is not recorded in scripture, and it certainly did not happen prior to the ingathering initiated by the conversion of the centurion Cornelius in Acts 10.

Returning to the second chapter of Galatians, we see that Paul continues to use his affirmation by James and the apostles to bolster his authority in his argument against trusting in circumcision.

Then after fourteen years, I went up again to Jerusalem, this time with Barnabas. I took Titus along also. I went in response to a revelation and, meeting privately with those esteemed as leaders; I presented to them the gospel that I preach among the Gentiles. I wanted to be sure I was not running and had not been running my race in vain. Yet not even Titus, who was with me, was compelled to be circumcised, even though he was a Greek. This matter arose because some false believers had infiltrated our ranks to spy on the freedom we have in Christ Jesus and to make us slaves. We did not give in to them for a moment, so that the truth of the gospel might be preserved for you.

As for those who were held in high esteem—whatever they were makes no difference to me; God does not show favoritism—they added nothing to my message. On the contrary, they recognized that I had been entrusted with the task of preaching the gospel to the uncircumcised, just as Peter had been to the circumcised. For God, who was at work in Peter as an apostle to the circumcised, was also at work in me as an apostle to the Gentiles. James, Cephas [Peter] and John, those esteemed as pillars, gave me and Barnabas the right hand of fellowship when they recognized the grace given to me. They agreed that we should go to the Gentiles, and they to the circumcised. All they asked was that we should continue to remember the poor, the very thing I had been eager to do all along. (Galatians 2:1–10)

Scholars are uncertain as to the time and date of this meeting in Jerusalem. Some view it as Paul’s account of the Jerusalem Council referenced by Luke in Acts 15. Others see this as a different meeting entirely. Sound arguments can be advanced for both positions. Regardless of the chronology of this meeting, it is obvious that Paul recognizes James, Peter, and John as “esteemed pillars” in the church. In addition, he sees himself as accountable to them for the integrity of the message he preaches to the Gentiles. By extension he considers their endorsement as lending credence to his message and his apostleship. Their acceptance of the uncir-cumcised Titus into fellowship buttresses his argument that adherence to the Mosaic Law was not required for Gentile believers.

Since James the brother of Jesus was not initially a leader within the church, how did he come to play such a significant role, as revealed in Acts 15? The Galatians passage above provides some evidence. Paul recognizes James, Cephas (Peter), and John as “esteemed pillars.” When did James enter into this esteemed position? The first chapter of Acts provides some tantalizing clues.

Mackenzie King Estate, Gatineau Park — photo by David Kitz

After Christ’s ascension, Peter initiated a meeting of the remaining eleven apostles to find a replacement for Judas the traitor. Peter reasoned from scripture that they should appoint someone in order to return to the original configuration of twelve apostles.

“For,” said Peter, “it is written in the Book of Psalms:

“‘May his place be deserted; let there be no one to dwell in it,’ and, “‘May another take his place of leadership.’

“Therefore it is necessary to choose one of the men who have been with us the whole time the Lord Jesus was living among us, beginning from John’s baptism to the time when Jesus was taken up from us. For one of these must become a witness with us of his resurrection.”

So they nominated two men: Joseph called Barsabbas (also known as Justus) and Matthias. Then they prayed, “Lord, you know everyone’s heart. Show us which of these two you have chosen to take over this apostolic ministry, which Judas left to go where he belongs.” Then they cast lots, and the lot fell to Matthias; so he was added to the eleven apostles. (Acts 1:20–26)

This raises an interesting question. If Peter, with the agreement of the remaining eleven, felt it necessary to appoint a new apostle to replace the deceased Judas, did he or John initiate the same response following the death of James the son of Zebedee in Acts chapter 12?

As pointed out in Chapter 2, during his ministry Jesus always had an inner circle of three. The canon provides no definitive answer to this question of apostolic succession, but it is from this point on that James begins to play a prominent role in the Acts account. Did James, the brother of Jesus, simply replace James the son of Zebedee, who was the brother of the Apostle John? If past practice is any indication, then this may well be the case. Furthermore, Paul’s identification of James among the triumvirate of esteemed pillars in Galatians 2 lends credence to this view.

Despite a certain spiritual affinity between James and Paul, and the similarity in their conversion experiences, a tension exists between them. It is a tension that quite naturally arises from the constituency that they serve. James was the servant leader of the Jewish church; Paul saw him self as the servant leader of the Gentile church. Quite naturally there was a greater adherence to and appreciation of the Mosaic Law among Jewish believers in Christ. This was an integral part of their heritage. Their new-found faith in Jesus as Messiah did not mean they would give up all aspects of their Jewish faith. On the contrary, many may have gained a deeper appreciation for it. A misdirected zeal for the law would bring some of them into conflict with Gentile believers who had no such heritage.

From Paul’s perspective we can see some of this conflict:

When Cephas [Peter] came to Antioch, I opposed him to his face, because he stood condemned. For before certain men came from James, he used to eat with the Gentiles. But when they arrived, he began to draw back and separate himself from the Gentiles because he was afraid of those who belonged to the circumcision group. The other Jews joined him in his hypocrisy, so that by their hypocrisy even Barnabas was led astray.

When I saw that they were not acting in line with the truth of the gospel, I said to Cephas in front of them all, “You are a Jew, yet you live like a Gentile and not like a Jew. How is it, then, that you force Gentiles to follow Jewish customs?

“We who are Jews by birth and not sinful Gentiles know that a person is not justified by the works of the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by the works of the law, because by the works of the law no one will be justified. (Galatians 2:11–16)

It is clear from this passage that a dichotomy of faith-based dietary practise separated Jewish and Gentile Christians and even seasoned veterans such as Peter and Barnabas had difficulty straddling this divide. How inclusive was Christian fellowship if Jewish and Gentile Christians could not dine together? Paul was justified in calling his apostolic colleagues to account. If all are justified by faith in Christ, then separation into distinct camps for mealtimes signalled a divided church.

One should not assume that the “certain men” who “came from James” were strict advocates of circumcision for Gentile believers. The text does not allow us to reach this conclusion. They simply may have decided to adhere to a set of dietary scruples that were the norm in a fully Jewish society. But by transferring these un-compromised scruples to a mixed setting of Jews and Gentiles, they fixed a gulf between the two parties. Whether that was their intend is not clear, but the division it signalled was unmistakable.

The bigger issue is the hypocrisy that was displayed by both Peter and Barnabas. Previously they had eaten with the Gentiles. Were they worried that these men from James would tattle on them? Would James dis-approve of them eating with Gentiles? Judging by his conciliatory stance at the Jerusalem Council it is doubt-ful that James would disapprove. In fact, much of his judgment in Acts 15 is aimed at making cross-cultural fellowship at mealtime possible.

In his commentary on this passage from Galatians, R.A. Cole makes this pertinent observation: “We give much thought to the problems of Paul, but few to those of James. This is scarcely equitable, especially in view of the vast range of opinion among Jewish Christendom.” (5)

As the leader of the Jerusalem church, James was tasked with maintaining unity in Jewish Christendom—a near impossible task. If, as legend has it, James spent much of his time on his knees in prayer, here would be the reason for his earnest petition. He had within his ranks many from the party of the Pharisees. (See Acts 15:5.) Though they believed in Christ’s atoning sacrifice, in all likelihood they also considered adherence to Mosaic Law as sacrosanct. Balancing this off with those of more liberated views was next to impossible. This became even more difficult when trying to find a degree of accommodation with an influx of Gentile believers.

It’s quite easy to understand why Paul and his Gentile followers would resist embracing circumcision and the stringent minutia of Mosaic Law. But when we reverse the position, is it logical to assume that because of their new-found liberty in Christ, Jewish believers should no longer circumcise their sons and begin eating pork? Modern Jewish converts to Christianity face the same dilemma. In their embrace of Christ, must they jettison all elements of their Jewish faith, or should they maintain some or all aspects of it? Through the ages the response to these questions has been varied. Undoubtedly, James attempted to maintain a spirit of Christian unity among those who responded differently to these questions.

R. A. Cole sees these “certain men” who “came from James” as representative of the more conservative or legalistic Jewish believers: “They were clearly his [James’] own ‘right wing’, the Pharisaic group, and a sore
embarrassment even to him.” (6)

For James to balance these divergent views and maintain Christian unity was a herculean task. In a world of ethnic, racial and religious divisions, Christian unity—unity in the Spirit—is a miracle no less significant than the feeding of the five thousand or the healing of the paralytic.

There are theologians who emphasize the differences between Paul and James. Paul emphasized grace and faith, while in his epistle the practical-minded James emphasized doing the commands of Christ. But like James, Paul ends many of his epistles with a to-do list for practical Christian living. (See Galatians 6:1–10, Ephesians 5:1–6:9, Philippians 4:4-9, Colossians 3:1–4:6, 1 Thessalonians 4:1–5:22.) And like Paul, James speaks of a spiritual rebirth through the word—a doctrine that is universal among New Testament authors. (See James 1:18.) In short, there is far more that unites these founding pillars of the faith than divides them. They are engaged in building something totally new—a grand cross-cultural experiment called the church.

Paul called this fusion of Gentiles and Jews into the church a mystery.

In reading this, then, you will be able to understand my insight into the mystery of Christ, which was not made known to people in other generations as it has now been revealed by the Spirit to God’s holy apostles and prophets. This mystery is that through the gospel the Gentiles are heirs together with Israel, members together of one body, and sharers together in the promise in Christ Jesus. (Ephesians 3:4–6)

Building and maintaining unity in Christ across a huge cultural and religious divide was an integral part of Paul’s mission. It should be remembered that in almost all cases Paul began his church planting mission to a community by preaching at the local Jewish synagogue. He continued there until the Jewish community rejected his message. Only then did he go directly to the Gentiles—but he always drew some Jewish converts to Christ with him. (7) The congregations that formed were a blend of Jewish and Gentile believers.

We need to keep in mind that James endorsed Paul’s ministry. According to Luke there was joy among the Jewish believers when they heard the news of Gentiles turning to the Lord. (See Acts 11:18, Acts 15:3–4, and Acts 21:19–20.) James surely joined in this rejoicing. In addition, at the Jerusalem Council he opened wide the door to the Gentile believers entering the church by placing very few restrictions on them. He did not require them to be circumcised.

According to Jewish tradition, there are 613 commandments (mitzvot) in the Law of Moses, covering virtually every aspect of daily life. But in a single bold stroke, the Jerusalem Council at James’ direction set aside all of these but three. To take such a position, James must have been in full agreement with Paul’s assertion in Galatians 2:15-16.

We who are Jews by birth and not sinful Gentiles know that a person is not justified by the works of the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by the works of the law, because by the works of the law no one will be justified. (Galatians 2:15–16)

Spiritual rebirth through faith in Christ was the crucial factor that made one a Christian, not circumcision or adherence to the Mosaic Law. James fully grasped this because he personally experienced it. Just like Paul, though he was circumcised and strictly observant of the Law, James initially did not believe in Christ. Saving faith was born in him on the day he encountered his resurrected brother.

Rather than being at loggerheads as some theologians would have us believe, Paul and James were full part-ners in the spread of the gospel. Rather than be appalled at the news that Gentile and Jewish Christians were eating together in Galatia, James would have rejoiced in their show of unity. After all, at the Jerusalem Council he established a set of rules to make such fellowship possible.

In Paul’s letter to the Galatians, we see that James had within his ranks Jewish Christ followers who saw these matters differently. Some of them stirred up a great deal of trouble among the Gentile believers. But rather than see James and Paul as theological opponents, we should view them as bridge builders who worked to-gether to advance the gospel within their assigned field and across cultural and racial barriers. Today, in the context of a rising tide of Christian nationalism, there is an urgent need for ministers of the gospel to do the same.

Why did James come to play such a pivotal role in the early church? Perhaps the best answer may be because he was a conciliator and a bridge builder at a time when the church was rapidly expanding into new territory and across people groups. In other words, he was the right man at the right time for the job.

But in the final analysis, something more fundamental may have been the deciding factor in James’ rise to prominence. That factor is the Jewish understanding of inheritance. According to the Law of Moses, the bride of a deceased brother who has no male heir must be given to the next brother in line, so that he can father a child to continue his brother’s lineage.

If brothers are living together and one of them dies without a son, his widow must not marry outside the family. Her husband’s brother shall take her and marry her and fulfill the duty of a brother-in-law to her. The first son she bears shall carry on the name of the dead brother so that his name will not be blotted out from Israel. (Deuteronomy 25:5–6)

Jesus’ departure from the earth meant that all his earthly possessions would legally pass to his next surviving brother. In this case, that would be James. Jesus had no substantial material inheritance. And he had no wife—or did he?

Throughout the New Testament the church is referred to as the bride of Christ. (See Ephesians 5:22–33, 2 Corinthians 11:2, Revelations 19:7, Revelations 21:2, Revelations 21:9.) If the church is Christ’s bride, then it logically follows that in his physical absence the responsibility for the care of the bride should fall to Christ’s brother.

As long as James was outside the household of faith as established by Jesus, he had no right to this inherited responsibility. But having been born again by the Spirit, James now had a dual claim to Christ’s bride, the church, by virtue of both natural and spiritual DNA. Furthermore, over time he had proven himself as a loyal follower and a developing leader within the church, as shown in the Book of Acts.

The early apostles were all well-versed in Jewish laws of succession. They may well have viewed James’ ascent to leadership as the right and lawful outcome. It prevented the leadership squabbling and jockeying for position evident while Christ was still present with them. It handily settled the question of leadership posed by the mother of James and John, the sons of Zebedee.

Then the mother of Zebedee’s sons came to Jesus with her sons and, kneeling down, asked a favor of him. “What is it you want?” he asked.

She said, “Grant that one of these two sons of mine may sit at your right and the other at your left in your kingdom.”

“You don’t know what you are asking,” Jesus said to them. “Can you drink the cup I am going to drink?”

“We can,” they answered.

Jesus said to them, “You will indeed drink from my cup, but to sit at my right or left is not for me to grant. These places belong to those for whom they have been prepared by my Father.”

When the ten heard about this, they were indignant with the two brothers. Jesus called them together and said, “You know that the rulers of the Gentiles lord it over them, and their high officials exercise authority over them. Not so with you. Instead, whoever wants to become great among you must be your servant, and whoever wants to be first must be your slave—just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.” (Matthew 20:20–28)

Which of the twelve would lead? Peter, James, or John? Jesus side stepped the question. His Father would decide. And in the end Jesus’ Father bypassed all three. He settled on James, the son of Joseph, the brother of Jesus.112

(1) Beardslee, “James,” The Interpreter’s Dictionary of the Bible, Volume 2, p. 793.
(2) For Paul’s confrontation with the resurrected Jesus, see Acts 9:1–19. For James’ encounter with the resurrected Jesus, see 1 Corinthians 15:3–8.
(3) “But the Lord said to him [Ananais], ‘Go, for he [Paul] is an instrument whom I have chosen to bring my name before Gentiles and kings and before the people of Israel; I myself will show him how much he must suffer for the sake of my name.’” (Acts 9:15–16) See also Paul’s account of his conversion, Acts 26:15–18.
(4) Beardslee, “James,” The Interpreter’s Dictionary of the Bible, Volume 2, p. 793.
(5) R. A. Cole, The Epistle of Paul to the Galatians—Tyndale New Testament Commentaries (Eerdmans, 1984), p. 75.
(6) Cole, Galatians, p. 75.
(7) For an example of Paul’s methodology in evangelizing a community, read Acts 13:13–52.
(8) Jesus validated the Jewish practice of fraternal succession in marriage in his discourse with the Sadducees. See Matthew 22:23–33.

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James the Mediator between Two Camps

31 Sunday May 2026

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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.

Photo by Kaboompics .com on Pexels.com

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?

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 High Priest Questions Jesus

30 Monday Mar 2026

Posted by davidkitz in Psalm 49, Psalms

≈ 2 Comments

Tags

Caiaphas, faith, grace, high priest, Jesus, Jesus' sacrifice, Lent, love of Jesus, Prayer, praying, Psalms, sacrifice, synagogues, victory

Today’s quote and prayer from
“Psalms 365: Develop a Life of Worship and Prayer

Today’s Reading: Psalm 49:1-12

Listen to today’s reading by Jonathan Dent:

LORD God,
I thank you
I thank you for the victory of Jesus!
The tomb is empty.
By your grace,
through faith,
I will live and reign through Him.
Amen.

— — — —

Lent Reading:
The High Priest Questions Jesus

Meanwhile,
the high priest questioned Jesus
about his disciples and his teaching.

“I have spoken openly to the world,”
Jesus replied.
“I always taught in synagogues
or at the temple,
where all the Jews come together.
I said nothing in secret.
Why question me?
Ask those who heard me.
Surely they know what I said.”

When Jesus said this,
one of the officials nearby slapped him in the face.
“Is this the way you answer the high priest?”
he demanded.

“If I said something wrong,”
Jesus replied,
“testify as to what is wrong.
But if I spoke the truth,
why did you strike me?”
Then Annas sent him bound
to Caiaphas the high priest.
(John 18:19-24).

* * *

This is love:
not that we loved God,
but that he loved us and sent his Son
as an atoning sacrifice for our sins.
(1 John 4:10 NIV)

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

Pray for peace in Israel, Iran and the Middle East
and continue to pray for peace to return to Ukraine and Russia!

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.

Ideal for the Season of Lent

Watch the triumphal entry of the donkey-riding king through the eyes of Marcus Longinus, the centurion charged with keeping the streets from erupting into open rebellion.

Look behind the scenes at the political plotting of King Herod, known as the scheming Fox for his ruthless shrewdness.

Get a front-row seat to the confrontation between the Jewish high priest Caiaphas and the Roman governor Pontius Pilate.

Understand as never before the horror of the decision to save a brutal terrorist in order to condemn the peaceful Jew to death.

If you’ve heard the story of Passion Week so often it’s become stale, now is the time to rediscover the terrible events leading from Jesus’s humble ride into the city to his crucifixion. The Soldier Who Killed a King will stun you afresh with how completely Christ’s resurrection changed history, one life at a time.

To view further details or purchase click here.

Something Supernatural About Grace

06 Friday Mar 2026

Posted by Tim K in Psalm 40, Psalms

≈ 2 Comments

Tags

David, God's love, God's mercy, grace, grace of God, Jesus, love, Psalms, salvation, supernatural, the LORD

Today’s Devotion from Psalms 365 by David Kitz

Reading: Psalm 40:11-17

Listen to today’s reading by Jonathan Dent:

Do not withhold your mercy from me, LORD;
    may your love and faithfulness always protect me.
For troubles without number surround me;
    my sins have overtaken me, and I cannot see.
They are more than the hairs of my head,
    and my heart fails within me.
Be pleased to save me, LORD;
    come quickly, LORD, to help me.
May all who want to take my life
    be put to shame and confusion;
may all who desire my ruin be turned back in disgrace.
May those who say to me, “Aha! Aha!”
    be appalled at their own shame.
But may all who seek you rejoice and be glad in you;
may those who long for your saving help always say,
“The LORD is great!”
But as for me, I am poor and needy; may the LORD think of me.
You are my help and my deliverer; you are my God, do not delay.
(NIV)*

Continue reading →

Salvation from the LORD

24 Tuesday Feb 2026

Posted by Tim K in Psalm 37, Psalms

≈ 4 Comments

Tags

David, forgiveness, grace, heaven, Jesus, Psalms, redeeming blood, righteous, sowing and reaping, the LORD

Today’s Devotion from Psalms 365 by David Kitz

Reading: Psalm 37:35-40

Listen to today’s reading by Jonathan Dent:

I have seen a wicked and ruthless man
    flourishing like a luxuriant native tree,
but he soon passed away and was no more;
    though I looked for him, he could not be found.
Consider the blameless, observe the upright;
    a future awaits those who seek peace.
But all sinners will be destroyed;
    there will be no future for the wicked.
The salvation of the righteous comes from the LORD;
    he is their stronghold in time of trouble.
The LORD helps them and delivers them;
    he delivers them from the wicked and saves them,
    because they take refuge in him.
(NIV)*

Photo by Maria Orlova on Pexels.com

Reflection

Today’s reading is the concluding portion of Psalm 37. As noted previously, this entire psalm contrasts the life of the righteous person with the individual who pursues a life of sin and illicit gain. The righteous will receive their reward and the man who does evil will be destroyed.

We all reap what we sow. If we sow seeds of selfishness, hate and discord, we will reap a harvest of ruin. Paul, the apostle, gives us this warning, “Do not be deceived: God cannot be mocked. A man reaps what he sows. Whoever sows to please their flesh, from the flesh will reap destruction; whoever sows to please the Spirit, from the Spirit will reap eternal life” (Galatians 6:7-8).

We can readily conclude that the good man will live because of his goodness. In other words, the righteous person will be saved because of his righteous deeds. But that’s not what this psalm teaches. In fact, the idea that one is saved because of one’s righteousness runs contrary to the message of this psalm and the entire counsel of Holy Scripture. The psalmist clearly states, “The salvation of the righteous comes from the LORD.”

We are not saved by our righteousness. We are saved by the LORD. It is because of His great mercy that we are saved. This aligns with New Testament teaching as Paul declares, “For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God— not by works, so that no one can boast” (Ephesians 2:8-9).

Yes, we are called to live righteous lives and to do good works, but let’s not deceive ourselves into thinking that by these means we will earn our way to heaven. Jesus is the way to heaven. Our feeble efforts won’t take us very far. We need His forgiveness and the power of His redeeming blood. We are saved because we take refuge in Him.

Response
LORD God, I thank you for Jesus. I am thankful I can put my complete trust in you. I am saved by your amazing grace not by my effort. Hallelujah! Lord Jesus, you are “the way, the truth and the life” (John 14:6). Amen.

Your Turn
Have you relied on your righteousness rather than God’s grace? How can you develop a greater appreciation for God’s grace and acceptance?

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!

Ideal for the Season of Lent

A stunning story of Holy Week through the eyes of a Roman centurion.

Watch the triumphal entry of the donkey-riding king through the eyes of Marcus Longinus, the centurion charged with keeping the streets from erupting into open rebellion.

Look behind the scenes at the political plotting of King Herod, known as the scheming Fox for his ruthless shrewdness.

Get a front-row seat to the confrontation between the Jewish high priest Caiaphas and the Roman governor Pontius Pilate.

Understand as never before the horror of the decision to save a brutal terrorist in order to condemn the peaceful Jew to death.

If you’ve heard the story of Passion Week so often it’s become stale, now is the time to rediscover the terrible events leading from Jesus’s humble ride into the city to his crucifixion. The Soldier Who Killed a King will stun you afresh with how completely Christ’s resurrection changed history, one life at a time.

To view further details or purchase click here.

Big God—Little Me

03 Monday Nov 2025

Posted by davidkitz in Psalms

≈ 2 Comments

Tags

adoration, creation, glory, grace, humanity, insignificance, majesty, stewardship, Wonder

Today’s Devotion from Psalms 365 by David Kitz

Reading: Psalm 8

Listen to today’s reading by Jonathan Dent:

For the director of music. According to gittith. A psalm of David.
LORD, our Lord,
how majestic is your name in all the earth!
You have set your glory in the heavens.
Through the praise of children and infants
you have established a stronghold against your enemies,
to silence the foe and the avenger.
When I consider your heavens, the work of your fingers,
the moon and the stars, which you have set in place,
what is mankind that you are mindful of them,
human beings that you care for them?
You have made them a little lower than the angels
and crowned them with glory and honor.
You made them rulers over the works of your hands;
you put everything under their feet: all flocks and herds,
and the animals of the wild, the birds in the sky,
and the fish in the sea, all that swim the paths of the seas.
LORD, our Lord,
how majestic is your name in all the earth (NIV). *

Humbled before an awesome God — photo by David Kitz

Reflection
There’s something exquisitely beautiful about this psalm. Yes, in it we see the glory of the heavens, the sun, moon, and stars—the vast array of heavenly bodies. But there’s more to it than that. This psalm is more than a pretty poetic picture of the heavens.

It’s about perspective. In the grand scheme of things David grasps his true size—his insignificance. Beneath a canopy of stars, he has a transcendent moment—a God moment. He realizes the immensity of God. In the material realm you and I are just a transitory flicker across the face of time. That’s why David asks, “When I consider your heavens, the work of your fingers, the moon and the stars, which you have set in place, what is mankind that you are mindful of them, human beings that you care for them?”

In the vastness of the universe, what am I but a speck. Why would God even consider me? But He does! That’s the wonder of this psalm, and the wonder of our God. He is mindful of you and your concerns. God has crowned human beings—you and I—with glory and honor. What an awesome privilege; what an enormous responsibility! When did that happen you might ask?

Well, it happened at creation. God placed humankind as the rulers of all creation. That’s a huge responsibility, a responsibility we have often failed to fulfill. But God reaffirmed His love and commitment to us at the cross. Jesus considered you so significant he bled and died for you. Now that’s significance—eternal significance in the face of God’s own Son.

Response: Heavenly Father, Creator of the universe, thank you for considering me. Thank you for being mindful of my daily concerns. I bring them to you, my majestic, all-encompassing Lord. Amen.

Your Turn: Have you had a transcendent moment—a God moment? How did that happen? Take time to reflect on that experience.

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

Thank God for peace in Israel and Gaza,
and continue to pray for peace to return to Ukraine and Russia!

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?

The Beauty of Redemption

21 Tuesday Oct 2025

Posted by davidkitz in Psalms

≈ 2 Comments

Tags

Calvary, faith, forgiveness, fruitfulness, grace, redemption, Reflection, Righteousness, salvation

Today’s Devotion from Psalms 365 by David Kitz

Reading: Psalm 1
Blessed is the one
who does not walk in step with the wicked
or stand in the way that sinners take
or sit in the company of mockers,
but whose delight is in the law of the LORD,
and who meditates on his law day and night.
That person is like a tree planted by streams of water,
which yields its fruit in season
and whose leaf does not wither—
whatever they do prospers.
Not so the wicked!
They are like chaff that the wind blows away.
Therefore the wicked will not stand in the judgment,
nor sinners in the assembly of the righteous.
For the LORD watches over the way of the righteous,
but the way of the wicked leads to destruction (NIV). *

Photo by 4FLY RJ on Pexels.com

Reflection
Have you ever noticed the prominent role trees play in the Bible? The creation account in Genesis begins with God planting two very special trees in the Garden of Eden: the Tree of Life and the Tree of the Knowledge of Good and Evil. After our first parent’s disobedience, we were banned from access to the Tree of Life. But the amazing, good news of the Bible is that at the end of the book, in the last chapter of the book of Revelation, God restores our access to the Tree of Life (Revelation 22:1-5).

In a very real sense, the Bible is a story about trees.

Here in the very first Psalm, the life of the righteous is compared to a fruit-bearing tree, flourishing by streams of water. The psalmist presents a picture of tranquil beauty. Is that a picture of my life, or am I caught up in busyness? Sometimes I feel more like windblown chaff—rather worthless and lacking a sense of direction.

But that’s where the other tree at the heart of the Bible comes into play. It stands on a hill called Calvary. There my Savior bled and died. There he showed me my true worth. There my sins were washed away, never to be remembered again. That’s where I became righteous, not by works that I had done, but by the grace and forgiveness of Christ.

What a beautiful tree! The tree on Mount Calvary isn’t t beautiful because of its leaves. It’s beautiful because of its fruit—the fruit of redemption purchased by the blood of Jesus. My righteousness is solely due to him.

Response: Dear Lord Jesus, thank you for your sacrifice. Help me to always remember you are the true source of my righteousness. At your prompting help me to rid myself of the worthless chaff in my life. Wind of God, blow on me. Water of life, refresh my soul. May I be fruitful, Lord, for you. Amen.

Your Turn: Have you knelt before the tree on Mount Calvary? Today, how can you show your appreciation for the tree God planted there?

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

Thank God for peace in Israel and Gaza,
and continue to pray for peace to return to Ukraine and Russia!

Coming soon…

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

Finding Daily Provision in God

08 Wednesday Oct 2025

Posted by davidkitz in Psalms

≈ Leave a comment

Tags

devotion, faith, fear, grace, hope, love, provider, provision, rain, salvation, strength, Supply, the LORD, trust, water, worship

Today’s Devotion from Psalms 365 by David Kitz

Reading: Psalm 147: 8-12
He covers the sky with clouds;
he supplies the earth with rain
and makes grass grow on the hills.
He provides food for the cattle
and for the young ravens when they call.
His pleasure is not in the strength of the horse,
nor his delight in the legs of the warrior;
the LORD delights in those who fear him,
who put their hope in his unfailing love.
Extol the LORD, Jerusalem;
praise your God, Zion (NIV). *

Reflection
I grew up on a farm on the prairies. During the hot summer it was not unusual for rain to be in short supply, but rain is essential for growing field crops of any kind.

As a child one of my favorite garden projects was growing watermelons. Two key ingredients are needed if you want to grow watermelons: lots of direct sunlight and a plentiful supply of water. I could count on the sunlight pouring down from the sky, but rain was far less dependable. There may be afternoon or evening thundershowers, but they were often of the hit and miss variety. All too often on the thundershower scoreboard, we scored a miss. In such conditions daily watering was essential.

Each of my watermelon plants could count on a daily supply of a gallon of water. Barring a major downpour, I was their supplier. I brought my plants pails of water from the well. By September all the hard work of summer began to pay off. The garden-grown watermelons were delicious and juicy beyond compare.

Today’s reading from Psalm 147 reminds us that the LORD is our supplier. He covers the sky with clouds; he supplies the earth with rain and makes grass grow on the hills (v. 8).

The LORD is the ultimate supplier of all things, rain and sunshine and life itself. All He asks is that we fear Him—honor Him with the respect He deserves. The LORD delights in those who fear him, who put their hope in his unfailing love (v. 11). What a comforting thought! The LORD delights in me. Wow!

I need a daily supplier. I need a supply of daily bread—those necessary things that sustain life. But beyond that, I also need less tangible things like love, encouragement and peace of mind. Sometimes those things fall from the sky. But there are other times when I need to go to the well—the well of my salvation. There is a supply of grace stored up there for me to access. “The LORD, the LORD himself, is my strength and my defense; he has become my salvation.” With joy you will draw water from the wells of salvation (Isaiah 12:2b-3).

Response: LORD God, I am thankful that you are my supplier. You provide for all my needs and many of my desires as well. Your grace is abundant. You are my salvation and source of joy. Amen.

Your Turn: Do you have a steady supplier? Do you have access to the well of salvation?

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

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

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

James: the Lynchpin of Our Faith — Chapter 16

(1) William Barclay, The Gospel of Matthew, Volume Two, Chapters 11–28—The Daily Study Bible (Welch, 1975), p. 246. (2) “Solomon’s Portico,” by W. F. Stinespring, The Interpreter’s Dictionary of the Bible, Volume 4, Edited by George Arthur Buttrick (Abingdon, 1984), p. 408.

James: the Lynchpin of Our Faith — Chapter 15

(1) Marshall, The Acts of the Apostles, p. 342.

James: the Lynchpin of Our Faith — Chapter 14

James: the Lynchpin of Our Faith — Chapter 13

Today’s quote and prayer from “Psalms 365: Develop a Life of Worship and Prayer

Today’s Reading: Psalm 49:1-12

LORD God, I thank you I thank you for the victory of Jesus! The tomb is empty. By your grace, through faith, I will live and reign through Him. Amen.

— — — —

Lent Reading: The High Priest Questions Jesus

Meanwhile, the high priest questioned Jesus about his disciples and his teaching.

“I have spoken openly to the world,” Jesus replied. “I always taught in synagogues or at the temple, where all the Jews come together. I said nothing in secret. Why question me? Ask those who heard me. Surely they know what I said.”

When Jesus said this, one of the officials nearby slapped him in the face. “Is this the way you answer the high priest?” he demanded.

“If I said something wrong,” Jesus replied, “testify as to what is wrong. But if I spoke the truth, why did you strike me?” Then Annas sent him bound to Caiaphas the high priest. (John 18:19-24).

* * *

This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins. (1 John 4:10 NIV)

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

Pray for peace in Israel, Iran and the Middle East and continue to pray for peace to return to Ukraine and Russia!

Today’s Devotion from Psalms 365 by David Kitz

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!

Today’s Devotion from Psalms 365 by David Kitz

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

Thank God for peace in Israel and Gaza, and continue to pray for peace to return to Ukraine and Russia!

Today’s Devotion from Psalms 365 by David Kitz

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

Thank God for peace in Israel and Gaza, and continue to pray for peace to return to Ukraine and Russia!

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, and Ukraine!

(1) William Barclay, The Gospel of Matthew, Volume Two, Chapters 11–28—The Daily Study Bible (Welch, 1975), p. 246.
(2) “Solomon’s Portico,” by W. F. Stinespring, The Interpreter’s Dictionary of the Bible, Volume 4, Edited by George Arthur Buttrick (Abingdon, 1984), p. 408.

Today’s quote and prayer from
“Psalms 365: Develop a Life of Worship and Prayer

LORD God,
I thank you
I thank you for the victory of Jesus!
The tomb is empty.
By your grace,
through faith,
I will live and reign through Him.
Amen.

Lent Reading:
The High Priest Questions Jesus

Meanwhile,
the high priest questioned Jesus
about his disciples and his teaching.

“I have spoken openly to the world,”
Jesus replied.
“I always taught in synagogues
or at the temple,
where all the Jews come together.
I said nothing in secret.
Why question me?
Ask those who heard me.
Surely they know what I said.”

When Jesus said this,
one of the officials nearby slapped him in the face.
“Is this the way you answer the high priest?”
he demanded.

“If I said something wrong,”
Jesus replied,
“testify as to what is wrong.
But if I spoke the truth,
why did you strike me?”
Then Annas sent him bound
to Caiaphas the high priest.
(John 18:19-24).

This is love:
not that we loved God,
but that he loved us and sent his Son
as an atoning sacrifice for our sins.
(1 John 4:10 NIV)

Pray for peace in Israel, Iran and the Middle East
and continue to pray for peace to return to Ukraine and Russia!

Thank God for peace in Israel and Gaza,
and continue to pray for peace to return to Ukraine and Russia!

Thank God for peace in Israel and Gaza,
and continue to pray for peace to return to Ukraine and Russia!