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.
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I love the Psalms 