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James: the Lynchpin of Our Faith — Chapter 12 — Part I
At this early point in the history of the church, the city of Antioch served as home base for the Christian faith in the Gentile world. Luke records that “the disciples were called Christians first at Antioch” (Acts 11:26). From here through Paul’s ministry, the gospel spread like wildfire. Antioch was the principal cultural and commercial center in the eastern Mediterranean region. The biblical scholar G. Downey describes Syrian Antioch in these terms:
A Hellenistic city in NW Syria (modern Antakya, Turkey), ranking with Rome and Alexandria as one of the three greatest cities of the Greco-Roman world, and an early center of Christian expansion. (1)
In this great center, Christianity flourished. But the greatest challenge to further growth came from within the Christian community.
Certain people came down from Judea to Antioch and were teaching the believers: “Unless you are circumcised, according to the custom taught by Moses, you cannot be saved.” This brought Paul and Barnabas into sharp dispute and debate with them. So Paul and Barnabas were appointed, along with some other believers, to go up to Jerusalem to see the apostles and elders about this question. (Acts 15:1–2)
This question had enormous ramifications. Were the new Gentile convertsmto the faith required to live in accordance with laws of Moses in order to be saved? Must they be circumcised? In essence, must they become Jews in order to live as Christians? Was faith in Christ’s finished work on the cross sufficient for salvation or were there additional requirements?
Quite rightly, Paul and Barnabas saw this requirement to be circumcised as a direct challenge to their calling and mission, and a threat to the Gentile church. More fundamentally, it undermined the sufficiency of grace, the redemptive power of the cross and the sacrificial atonement through the blood of Jesus. If one is saved through the observance of the law, rather than through faith, why is there any need for Christ’s death on the cross? The cross is stripped of its meaning and power.
Later in his letter to the Galatian church, Paul forcefully argues this very point:
Mark my words! I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no value to you at all. Again I declare to every man who lets himself be circumcised that he is obligated to obey the whole law. You who are trying to be justified by the law have been alienated from Christ; you have fallen away from grace. For through the Spirit we eagerly await by faith the righteousness for which we hope. For in Christ Jesus neither circumcision nor uncircumcision has any value. The only thing that counts is faith expressing itself through love. (Galatians 5:2–6)
Ultimately, this was a question about DNA. The Gentile believers had the wrong DNA. They were not of Abrahamic lineage; therefore, they were outside the divine covenant and by reason of birth alienated from the blessing of God. Circumcision was the means by which believing Gentiles might be incorporated into the family of God. But Paul correctly argues that those who are circumcised are then required to obey the whole Law of Moses. Relying on human effort and obedience to the law nullifies entirely the concept of spiritual rebirth, which comes by faith.
Jesus taught, “You must be born again” (John 3:3–21). This requirement of rebirth applied universally to Jews and Gentiles. Furthermore, rebirth is a work of the Holy Spirit not human effort. Rebirth is experienced through faith. It is a gift from God. (See Ephesians 2:8–9.) Through the miracle of the born-again experience, believers are recipients of divine DNA—eternal DNA—indestructible DNA. Why settle for Abrahamic DNA, when through God’s son we can become transformed repositories of divine DNA—children of the eternal, living God?
At this early stage in the churches’ development, these doctrines maynot have been fully formulated, universally accepted, or understood. But rebirth was certainly occurring as demonstrated by the work of the Holy Spirit. One can study the concept of rebirth at great length, but it can remain nothing more than an academic exercise. A transformed life, and the joy, and peace of the Holy Spirit are true marks of rebirth. In the ministry of Paul and the other apostles, there was ample evidence of changed lives as new believers flooded into the church.
But where was James amid this controversy? Some scholars would have us believe that James was in agreement with the teachers who had arrived in Antioch and were urging the believers to be circumcised. Perhaps, they reason, he had sent them, since Paul’s letter to the Galatians gives credence to this perspective. (See Galatians 2:12.) Those who take this view do so because they see James as a Jewish legalist insisting on conformance to the Laws of Moses. In addition, they see an enormous rift between Paul and James. However, the text of Acts chapter fifteen does not support this view.
What becomes plainly evident in Acts 15 is that James is seen as the leader of the church. One cannot read this chapter without concluding just that. Three observations can be made, which prove this point:
• James provides oversight to the church, the body of Christ.
• The leaders in the church are accountable to him.
• He is the one who renders judgement on this issue of paramount
importance.
On the first point, it is significant that this synod—or council, as it is often called—took place in Jerusalem. New Testament scholars are generally in agreement that this council took place in about 50 AD. (2) Jerusalem would seem like the logical choice since it was the birthplace of the church, and it certainly flourished there in the early years. But the church had grown and spread out geographically from this home base. Some of this dispersion was due to severe persecution in Jerusalem. Peter fled the city for this very reason; however, James remained. (See Acts 12:16–17.)
There is no indication in scripture that Peter returned to reside in Jerusalem. He began what can be described as an itinerant ministry, following in the footsteps of his Lord and Master. Some of that ministry is detailed in the earlier chapters of Acts and from Paul’s letter to the Galatians we also know he traveled to Antioch.
On the other hand, it appears that James’ ministry was centered in Jerusalem. In the writings of several early church fathers, James is identified as the first Bishop of Jerusalem. (3) Similarly, the Eastern Orthodox Church recognizes James as the first Bishop of Jerusalem.
The Clementine Homilies and Clementine Recognitions, which are romances about the life of Clementine (4) dating from the fourth century but partly based on Jewish Christian sources of an earlier time, call James “bishop of bishops.” In these writings Peter and the other apostles are accredited by James. (5)
If James was functioning in his role as bishop, was he providing oversight only to the church in Jerusalem or was he providing general oversight to the whole church? This is a question of considerable importance as we examine Acts chapter fifteen.
If Peter was providing general oversight to the church, then it might logically follow that the church leadership would gather to discuss this important matter at Peter’s current place of ministry, but this is not the case. Peter appears and testifies at the Jerusalem Council as a delegate—a trusted apostolic delegate. He does not have the final say in the matter being discussed. The final decision is left to James.
Though Luke never personally interjects himself into the Acts account, the way in which he frames the events of chapter fifteen leaves the reader with the impression that he may have accompanied Paul and Barnabas on this journey from Antioch to Jerusalem. It certainly is possible that he was appointed as one of the believers sent as delegates to the council. (See Acts 15:3.) Since Doctor Luke was a Gentile, this matter certainly would have a huge bearing on his life and faith, and he records the events in some detail. A close examination of his account is warranted.
The church sent them [Paul, Barnabas and ‘some believers’] on their way, and as they traveled through Phoenicia and Samaria, they told how the Gentiles had been converted. This news made all the believers very glad. When they came to Jerusalem, they were welcomed by the church and the apostles and elders, to whom they reported everything God had done through them. (Acts 15:3–4)
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Luke then goes on to clearly delineate the question that the council must decide:
Then some of the believers who belonged to the party of the Pharisees stood up and said, “The Gentiles must be circumcised and required to keep the law of Moses.” The apostles and elders met to consider this question. (Acts15:5–6)
Apparently, some Pharisees had come to faith in Christ despite the frequent clashes that had occurred between them during his earthly ministry. Quite naturally some of these Pharisees continued with their hardline requirements of obedience to every jot and tittle of the Law of Moses. At least on the surface, it appears that their adherence to Mosaic Law took precedence over their allegiance to the law of love introduced by Christ. (See John 13:34–35.)
We are told that after much discussion, Peter addressed the assembled leaders. Undoubtedly, there was rigorous debate on this topic, since it had profound doctrinal implications and had a direct bearing on the outreach mission of the church. Was obedience to the Mosaic Law a requirement for salvation? Was salvation a gift from God received by faith or was it merited through works and religious observances such as circumcision and adherence to sabbath requirements? Were the new Gentile converts genuinely welcome in the church? Was Paul’s mission to the Gentile’s a valid extension of the ongoing mission of Christ on the earth? All these questions were in play as Peter addressed the synod.
“Brothers, you know that some time ago God made a choice among you that the Gentiles might hear from my lips the message of the gospel and believe. God, who knows the heart, showed that he accepted them by giving the Holy Spirit to them, just as he did to us. He did not discriminate between us and them, for he purified their hearts by faith. Now then, why do you try to test God by putting on the necks of Gentiles a yoke that neither we nor our ancestors have been able to bear? No! We believe it is through the grace of our Lord Jesus that we are saved, just as they are.” (Acts 15:7–11)
Peter’s response on this matter is clear and unequivocal. Peter points out that this matter has already been decided—not by man—but by God. God chose to have the message of the gospel preached to the Gentiles. He did so by sending an angel to the home of a Roman centurion named Cornelius. The angel’s instructions were to send for Simon Peter, whose heart was prepared in advance through a vision. The gospel message was proclaimed to the Gentiles because God wanted it preached to the Gentiles. He initiated this whole matter.
Moreover, the Gentiles at Cornelius’ home responded in faith. They believed the message of the gospel. Peter points out that God “purified their hearts by faith” (Acts 15:9). Works or merit based on obedience to the law did not enter into the picture.
Furthermore, God demonstrated that the Gentiles were accepted “by giving the Holy Spirit to them” (Acts 15:8). This was apparent “for they heard them speaking in tongues and praising God” (Acts 10:46). The Pentecostal experience was visited upon these Gentile believers even as it had initially come to the apostles and the hundred and twenty. God revealed that He had accepted the Gentiles into the household of faith without any preconditions. He made no distinction whatsoever between Jews and Gentiles.
In short, Peter was saying that this was entirely God’s doing. God initiated the whole process of bringing the Gentiles into the church, and it was perilous for the church to now place restrictions on the people whom God had so freely and graciously welcomed into the family. Peter calls this testing God. His words bear repeating:
Now then, why do you try to test God by putting on the necks of Gentiles a yoke that neither we nor our ancestors have been able to bear? No! We believe it is through the grace of our Lord Jesus that we are saved, just as they are. (Acts 15:10–11)
With these words Peter echoes the thoughts and sentiments of Jesus—who, during the week of his arrest, excoriated the Pharisees and teachers of the law.
The teachers of the law and the Pharisees sit in Moses’ seat. So you must be careful to do everything they tell you. But do not do what they do, for they do not practice what they preach. They tie up heavy, cumbersome loads and put them on other people’s shoulders, but
they themselves are not willing to lift a finger to move them. (Matthew 23:2–4)
Quite rightly Peter was unwilling to impose a burden on the Gentiles that Jesus had spoken against. (See Luke 11:37–54.) Instead, Peter embraced the grace of God. By doing this he placed Jews and Gentiles on the same footing. Both are saved by the grace of Jesus Christ and not by works of the law.
In his statement before the Jerusalem Council, Peter encapsulates the great truths of the gospel and points the way forward for the church. Decades later, Paul in his Epistle to the Romans expounds at great length on the truths that Peter has succinctly stated here. Peter simply directs the council’s attention to the choices that God has already made. God chose to save both Jews and Gentiles by grace through faith and to pour out His Spirit on them. This was and to this day continues to be His doing and not the work of human effort.
(1) G. Downey, “Antioch (Syrian),” The Interpreter’s Dictionary of the Bible, Volume 1, Edited by George Arthur Buttrick (Abingdon, 1984), p. 145.
(2) Arthur, The International Inductive Study New Testament, p.186.
(3) In the late 2nd century, Clement of Alexandria recorded the following: “For they say that Peter and James and John, after the ascension of our savior, as if also preferred by our Lord, strove not after honor, but chose James the Just as bishop of Jerusalem.” From Eusebius’ Church History, Book 2:1, quoting Clement of Alexandria’s Sixth Hypotyposes, Translated by Arthur Cushman McGiffert. From Nicene and Post-Nicene Fathers, Second Series, Vol. 1, Edited by Philip Schaff and Henry Wace (Christian Literature, 1890), Revised and edited for New Advent by Kevin Knight, www.newadvent.org/fathers/250102.htm.
(4) Clementine of Rome died around 100 AD and is believed to be the second or third bishop of Rome.
(5) W. A. Beardslee, “James,” The Interpreter’s Dictionary of the Bible, Volume 2, Edited by George Arthur Buttrick (Abingdon, 1984), p. 793.
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