James the Mediator between Two Camps

31 Sunday May 2026

Posted by davidkitz in Books by David Kitz

Tags

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

James: the Lynchpin of Our Faith — Chapter 13

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

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

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

Paul amplifies this thought in his letter to the Romans:

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

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

Photo by Sora Shimazaki on Pexels.com

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?

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

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

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

James the Door Hinge for the Gentile World

24 Sunday May 2026

Posted by davidkitz in Books by David Kitz

≈ Leave a comment

Tags

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

New from David Kitz

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

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

James the Door Hinge for the Gentile World

17 Sunday May 2026

Posted by Victor Uduh in Books by David Kitz

≈ Leave a comment

Tags

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Photo by Sharefaith on Pexels.com

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(1) G. Downey, “Antioch (Syrian),” The Interpreter’s Dictionary of the Bible, Volume 1, Edited by George Arthur Buttrick (Abingdon, 1984), p. 145.

(2) Arthur, The International Inductive Study New Testament, p.186.

(3) In the late 2nd century, Clement of Alexandria recorded the following: “For they say that Peter and James and John, after the ascension of our savior, as if also preferred by our Lord, strove not after honor, but chose James the Just as bishop of Jerusalem.” From Eusebius’ Church History, Book 2:1, quoting Clement of Alexandria’s Sixth Hypotyposes, Translated by Arthur Cushman McGiffert. From Nicene and Post-Nicene Fathers, Second Series, Vol. 1, Edited by Philip Schaff and Henry Wace (Christian Literature, 1890), Revised and edited for New Advent by Kevin Knight, www.newadvent.org/fathers/250102.htm.

(4) Clementine of Rome died around 100 AD and is believed to be the second or third bishop of Rome.

(5) W. A. Beardslee, “James,” The Interpreter’s Dictionary of the Bible, Volume 2, Edited by George Arthur Buttrick (Abingdon, 1984), p. 793.

New from David Kitz

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

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

The Door of Faith Blows Open: Part II

10 Sunday May 2026

Posted by davidkitz in Books by David Kitz

≈ Leave a comment

Tags

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

James: the Lynchpin of Our Faith — Chapter 11 Continued

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

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

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

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

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

Photo by Harrison Haines on Pexels.com

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

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

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

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

Then I asked, “Who are you, Lord?”

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

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

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

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

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

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

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

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

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

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

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

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

What position would James take in this growing controversy?

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

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 Door of Faith Blows Open

03 Sunday May 2026

Posted by davidkitz in Books by David Kitz

≈ Leave a comment

Tags

apostles, Bible, birth of the church, Book of Acts, Christ, Gentiles, gospel, James, James the brother of Jesus, Jerusalem, Jesus, Jesus' family, leadership, Messiah, Paul, Pentecost, Peter, resurrection, Scripture, speaking in tongues, the cross

James: the Lynchpin of Our Faith — Chapter 11

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

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

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

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

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

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

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

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

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

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

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

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

“Who are you, Lord?” Saul asked.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Jesus alluded to this in one of his teachings:

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

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

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

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

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

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

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

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

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

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

(1) W. Haskell, Unger’s Bible Dictionary, Editor Merrill F. Unger (Moody, 1972), p. 958.

(2) I. Howard Marshall, The Acts of the Apostles—Tyndale New Testament Commentaries (Eerdmans, 1980), p. 180.

(3) The scholars associated with The International Inductive Study New Testament situate the Acts 2 day of Pentecost as occurring in 30 AD and the incident at the home of Cornelius as happening in 41 AD. From K. Arthur, The International Inductive Study New Testament (Harvest House, 1993), pp. 167, 168, 181.

(4) See Psalm 22:27, Psalm 86:9, Isaiah 9:2, Isaiah 49:6, Isaiah 60:3, Daniel 7:4, Hosea 2:23.

(5) See Matthew 24:14, Matthew 28:19, Mark 13:10, Mark 16:15, Luke 24:47, Acts 1:8.

New from David Kitz

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

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

Out of the Shadows a Leader Emerges

26 Sunday Apr 2026

Posted by davidkitz in Books by David Kitz

≈ 4 Comments

Tags

apostles, ascension of Christ, Bible, birth of the church, Book of Acts, Christ, crucifixion, gospel, James, James the brother of Jesus, Jerusalem, Jesus, Jesus' family, leadership, Messiah, Paul, Pentecost, Peter, resurrection, Scripture, speaking in tongues, the cross

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

James: the Lynchpin of Our Faith — Chapter 10

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

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

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

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

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

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

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

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

Photo by 4FLY RJ on Pexels.com

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

But Peter kept on knocking, and when they opened the door and saw him, they were astonished. Petermotioned with his hand for them to be quiet and described how the Lord had brought him out of prison. “Tell James and the other brothers and sisters about this,” he said, and then he left for another place. (Acts 12:16–17)

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

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

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

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

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

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

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

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

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

New from David Kitz

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

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

Safe in His Hands

08 Monday Sep 2025

Posted by davidkitz in Psalms

≈ Leave a comment

Tags

Alert, battle, Christ, David, enemy, faith, leadership, Prayer, protection, Psalm, safety, spiritual, struggle, victory, warfare

Today’s Devotion from Psalms 365 by David Kitz

Reading: Psalm 140:1-5
For the director of music. A psalm of David.
Rescue me, LORD, from evildoers;
protect me from the violent,
who devise evil plans in their hearts
and stir up war every day.
They make their tongues as sharp as a serpent’s;
the poison of vipers is on their lips.
Keep me safe, LORD, from the hands of the wicked;
protect me from the violent,
who devise ways to trip my feet.
The arrogant have hidden a snare for me;
they have spread out the cords of their net
and have set traps for me along my path (NIV). *

Photo by Anna Shvets on Pexels.com

Reflection
Psalm 140 is attributed to David. Our reading today is really a prayer for personal safety. David lived during a very violent time in the history of Israel and the entire eastern Mediterranean region. It was a period of technological transition from the Bronze Age to the Iron Age. Historic transitions are never smooth sailing. They are often accompanied by intense warfare, and economic and social collapse. Rival forces vie for power. Out of the ashes new leadership emerges.

That was the world that David, the shepherd boy was born into. The Philistines were the first to adopt the new iron tools, and they used their technological superiority to dominate and subjugate Israel. See 1 Samuel 13:19-22. What followed were several decades of fierce struggle, as Israel under Saul resisted the Philistines and fought back. Eventually, under David’s leadership Israel emerged triumphant. But none of this was a foregone conclusion. It was a massive struggle with much bloodshed.

David not only had foreign enemies; he also had to watch out for sedition within his own ranks. All too often the responsibilities of leadership mean walking around with a giant bullseye painted on your back. If anything goes wrong, you are the first one to be attacked by your own people. In David’s time, being the king was a high-risk occupation. Assassination and revolt were common.

On a personal level, we too are in a struggle—a spiritual struggle for survival and dominion. Will the Spirit of Christ reign in us, or will we succumb to the spirit of this age? Will we take up the full armor of God and fight the good fight of faith, or will we believe the lies of the enemy and fall into a cesspool of sin and deception? Are we vigilant and constant in prayer like David, or do we lack the self-discipline that is essential for victory over the enemy of our soul?

David’s prayer should be our prayer too. Keep me safe, LORD, from the hands of the wicked; protect me from the snares that have been set to entangle me.

Response: LORD God, keep me alert. A spiritual battle is raging around me. I want to be a warrior who knows and hears his Commander. Jesus, your blood was shed to secure my victory. Thank you. Amen.

Your Turn: Are you aware of the snares that trip you up? Are you hearing the Commander’s voice?

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

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

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

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.

With God, Victory Is Certain

26 Monday May 2025

Posted by davidkitz in Psalms

≈ 2 Comments

Tags

calling, church, David, deliverance, faith, hope, leadership, Prayer, Scripture, unity, victory

Today’s Devotion from Psalms 365 by David Kitz

Reading: Psalm 108:6-13
Save us and help us with your right hand,
that those you love may be delivered.
God has spoken from his sanctuary:
“In triumph I will parcel out Shechem
and measure off the Valley of Sukkoth.
Gilead is mine, Manasseh is mine;
Ephraim is my helmet, Judah is my scepter.
Moab is my washbasin,
on Edom I toss my sandal;
over Philistia I shout in triumph.”
Who will bring me to the fortified city?
Who will lead me to Edom?
Is it not you, God, you who have rejected us
and no longer go out with our armies?
Give us aid against the enemy,
for human help is worthless.
With God we will gain the victory,
and he will trample down our enemies (NIV). *

Reflection
In today’s reading from Psalm 108, we get into the meat of David’s request or petition. He makes his plea before God: Save us and help us with your right hand that those you love may be delivered (v. 6).

It’s difficult to pinpoint exactly when David penned this Psalm, but it likely came early in his reign as king over Judah or Israel. When David assumed the leadership of Judah, Israel was in dire straits. The nation had been weakened by division under King Saul. The Philistines won a major battle which resulted in the death of King Saul and his heir apparent, Prince Jonathan. The nation was divided, despondent and in disarray. Meanwhile, enemies on every side were seizing the moment to press their advantage.

In many respects Christendom and the church world finds itself in a similar position today—divided, despondent and in disarray. We need a David or a number of Davids to arise and rally God’s people against spiritual foes and machinations too numerous to mention. Where are the Davids? Are you one of them? Over a number of years through a series of battles the David of the Bible turned things around.

But we need to always keep this in mind. Though God calls various people to leadership roles, He is the One who brings victory, and He is the One who deserves the credit. David clearly expressed this truth in his prayer. Give us aid against the enemy, for human help is worthless. With God we will gain the victory, and he will trample down our enemies (v. 12-13).

We look to the LORD for victory and deliverance. David did, and so must we.

Response: Father God, I want to play my part in turning things around in your church. Today let your Kingdom come and your will be done through the power of your Holy Spirit. Amen.

Your Turn: Are you a present-day David or Deborah? (See Judges 4&5.) What has God called you to do?

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

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

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

A gripping read from David Kitz.

To purchase or for a closer look click here.

Are You a Friend of God or the World?

15 Tuesday Apr 2025

Posted by davidkitz in Psalms

≈ Leave a comment

Tags

accountability, faith, friendship, honesty, integrity, judgment, leadership, Righteousness, values, wisdom

Today’s Devotion from Psalms 365 by David Kitz

Reading: Psalm 101:5-8
Whoever slanders their neighbor in secret,
I will put to silence;
whoever has haughty eyes and a proud heart,
I will not tolerate.
My eyes will be on the faithful in the land,
that they may dwell with me;
the one whose walk is blameless
will minister to me.
No one who practices deceit
will dwell in my house;
no one who speaks falsely
will stand in my presence.
Every morning I will put to silence
all the wicked in the land;
I will cut off every evildoer
from the city of the LORD (NIV). *

Cathy Goddard leading worship.

Reflection
One of the roles of a king in ancient Israel was to render judgment in difficult civil cases. In fact, judges ruled Israel for about 400 years before the first king was anointed; hence the judicial role was of great significance during the early years of Israel’s kingdom period.

This reading from Psalm 101 should be viewed as King David’s commitment to his judicial role. He was determined to govern wisely, and for him that meant identifying and siding with those who do right. My eyes will be on the faithful in the land, that they may dwell with me; the one whose walk is blameless will minister to me (v. 6).

Choosing the right kind of people to associate with is of great importance. This is not about the economic strata you occupy. Typically, rich people associate only with other rich people; similarly lower-class people have friends of the same social standing. But honesty and integrity cross these artificial socioeconomic lines. There are crooks and swindlers among the rich and among the poor. In the same way, there are honest, compassionate people with integrity at the extremes of both wealth and poverty.

David’s objective was to raise the integrity bar. He had no patience for lies or deceit. What kind of people do you enjoy hanging around with? Do they prompt you to walk with them in a blameless way, or do they drag you down in the gutter? Do they prompt you to good deeds or tempt you into a crooked path? It has often been said that we are known by the friends we choose. Are you a friend of God? James has this admonition for us: Don’t you know that if you love the world, you are God’s enemies? And if you decide to be a friend of the world, you make yourself an enemy of God (James 4:4, CEV).

Response: Heavenly Father, I want to be your friend. I want to love you because you first loved me and showed that love through your son, Jesus. Help me to choose my friends wisely as I let your life and joy shine through me. Amen.

Your Turn: Do your friends encourage you in your faith? How are you letting your light shine?

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

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

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

A gripping read from David Kitz.

To purchase or for a closer look click here.

Spiritual Accountability

10 Thursday Apr 2025

Posted by adeyemiasaba1 in Psalms

≈ Leave a comment

Tags

David, discipline, faith, forgiveness, holiness, leadership, mercy, Moses, obedience, Reflection, repentance, Scripture, the LORD

Today’s Devotion from Psalms 365 by David Kitz

Reading: Psalm 99:6-9
Moses and Aaron were among his priests,
Samuel was among those who called on his name;
they called on the LORD
and he answered them.
He spoke to them from the pillar of cloud;
they kept his statutes and the decrees he gave them.
LORD our God,
you answered them;
you were to Israel a forgiving God,
though you punished their misdeeds.
Exalt the LORD our God
and worship at his holy mountain,
for the LORD our God is holy (NIV). *

Flood your people with your grace mercy and peace, LORD — photo by David Kitz

Reflection
David’s name appears in the text of several of the psalms, but this is the only psalm that lists other heroes of the faith. Moses, Aaron, and Samuel, three heavy hitters of the Old Testament, are honored here. They are honored because they called on the LORD and he answered them.

I could quibble with the choice of these three. Moses struck the rock in anger when he was told to speak to it and thereby bring forth water for the people. As a consequence, he was not allowed to enter the Promised Land. Aaron gave into the people’s will and fashioned an idol—the golden calf. Samuel appointed Saul as the first king of Israel—a man who became a disappointing, disastrous leader who descended into witchcraft.

But… But then can I claim to be error free in the way I have lived my life? Like Moses I have lost my patience in more than one situation. If God treated me like Moses, there would be little hope of me reaching the Promised Land. Like Aaron, I tend to be led astray by the crowd, and like the prophet Samuel, at times I have backed people who stumbled badly and betrayed the Lord.

I have not lived a flawless life. That’s why I take comfort in these words: LORD our God, you answered them; you were to Israel a forgiving God, though you punished their misdeeds (v. 8).

I need a forgiving God. I need a God who forgives my transgressions—those times when I think I know better, but of course I’m wrong. And if I am truly honest, I also admit that I need a God who punishes my misdeeds. If there are no consequences for my wrongdoing, my transgressions will escalate. I need the discipline of the LORD, or I will go astray by following my own selfish desires. Just like the ancient people of Israel I need to live under the wise and loving rule of a holy God. How about you? Do you need a forgiving God?

Response: LORD God, you are holy. I want to live in a way that honors you. You know my failings and shortcomings. Forgive me as I call on you. I am needy, but in you I find all that I need. Amen.

Your Turn: If there were no consequences for sin would that change your life and conduct? Do you fear the consequences that come from wrongdoing?

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

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

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

A gripping read from David Kitz.

To purchase or for a closer look click here.

James: the Lynchpin of Our Faith — Chapter 13

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

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

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

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

(1) G. Downey, “Antioch (Syrian),” The Interpreter’s Dictionary of the Bible, Volume 1, Edited by George Arthur Buttrick (Abingdon, 1984), p. 145.

(2) Arthur, The International Inductive Study New Testament, p.186.

(4) Clementine of Rome died around 100 AD and is believed to be the second or third bishop of Rome.

(5) W. A. Beardslee, “James,” The Interpreter’s Dictionary of the Bible, Volume 2, Edited by George Arthur Buttrick (Abingdon, 1984), p. 793.

James: the Lynchpin of Our Faith — Chapter 11 Continued

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

James: the Lynchpin of Our Faith — Chapter 11

(1) W. Haskell, Unger’s Bible Dictionary, Editor Merrill F. Unger (Moody, 1972), p. 958.

(2) I. Howard Marshall, The Acts of the Apostles—Tyndale New Testament Commentaries (Eerdmans, 1980), p. 180.

(4) See Psalm 22:27, Psalm 86:9, Isaiah 9:2, Isaiah 49:6, Isaiah 60:3, Daniel 7:4, Hosea 2:23.

(5) See Matthew 24:14, Matthew 28:19, Mark 13:10, Mark 16:15, Luke 24:47, Acts 1:8.

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

James: the Lynchpin of Our Faith — Chapter 10

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!

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!

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!

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!

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