James: Situations Relating to Gentile Believers

By

Albert Gomez

Introduction

The situation related to Gentiles pressured to observe the Law of Moses presented at the Council of Jerusalem (Acts 15) was very difficult. There are at least two important reasons to consider this conflict: (1) they did not expect the Gentiles to be saved outside the Jewish community, and (2) the mindset, under the Mosaic Law, in which they spent their whole life. These events caused them to suffer in their flesh an unexpected dramatic change. Therefore, careful analysis is needed to interpret correctly, whether James required "Gentiles to fulfill a portion of the Law to be saved."

James

James (Gr. Iakobos). The English form of Jacob occurs thirty-eight times in the NT, mostly in the Synoptic Gospels. Four persons are named James in the NT. One is the son of Zebedee (the brother of John, Matt. 10:2; 17:1; Mark 3:17; 5:37). Another James is described as the son of Alphaeus (Matt. 10:3; Mark 3:18; Luke 6:15). The third James is identified as "the younger", the son of Mary, probably Clopas's wife (Matt.27:56; Mark 15:40; Luke 24:10). Lastly, James, Jesus' half brother (Matt. 13:55; Mark 6:3), he is the one attributed to the writing of the epistle after his name.[1]

He was the head of the Christian Church at Jerusalem when the conflict arose as to whether the Gentiles converted to Christ should observe Moses' Law or not. James was a man of impressive character and great influence. Church history reveals that he was known as "The Just" and as "The bulwark of the people". He lived in such sincerity, zeal and holiness that he was respected even among non-believing Jews. [2]

Council at Jerusalem

Before we jump to any conclusion about James' directions for the Gentiles to fulfill a portion of the Law, we must remember the reason for this meeting at Jerusalem.

We read in Acts 15:1,

And some men came down from Judea and began teaching the brethren, "Unless you are circumcised according to the custom of Moses, you cannot be saved."

This conflict that Peter, Barnabas and Paul experienced came not from the apostles, the brethren, or the elders, but it came by "some of our number to whom we gave no instruction have disturbed you with their words, unsettling your souls (Acts 15:24). " The apostle Peter reports before the council how the Gentiles (Cornelius' house, Acts 10) by his mouth about ten years ago received the Holy Spirit exactly like them (vv. 7-8). Noticing that, "He made no distinction between us and them, cleansing their hearts by faith (Acts 15:9). " Then he exhorts them to be careful not to put the Gentiles under the Law, saying, "Now therefore why do you put God to the test by placing upon the neck of the disciples a yoke which neither our fathers nor we have been able to bear? (Acts 15:10)."

Afterwards, Paul and Barnabas gave testimony of God's work among the Gentiles (v. 12). Interestingly enough, James answered not to Paul and Barnabas report, but goes directly to Peter's rhetoric question, "Why do you put God to the Test? (v. 10)." James accepted Peter's account and said, "Therefore it is my judgment that we do not trouble those who are turning to God from among the Gentiles, (v.19)." He even recognized that the prophets announced the calling of the Gentiles (vv. 15-18) and quoted Amos 9:11-12. The time foretold for changes came. Therefore, the only thing that they were able to apply from the Law to the Gentile church were on certain foods and fornication (vv. 20, 29). Then, being all in one accord, they decided to send chosen men with Barnabas and Paul (v. 25) to the Gentile congregations. Using the old synagogue system that taught Moses' Law, they committed to instruct and overview them (v. 36). This task, "the right hand of fellowship", is again mentioned by Paul to the Galatians (v. 6:9).

However our question, whether James required Gentiles to fulfill a portion of the Law to be saved, is not satisfactorily answered yet. But, first must be clarified that the issue brought before the council as a conditional step for salvation was circumcision.

Dr. Voice, seeing all the elements involved in this matter, argues that, "Commentators have pointed out that in the conclusion brought by James in the letter written to the Gentile churches, the one thing that is not mentioned is the matter that began the whole controversy: circumcision."[3]

The council, opposite to the Judaizers, never doubted God's gift of salvation for the Gentiles without works (circumcision). But, after a careful consideration of this huge addition to the body of Messiah they decided to teach them four important requirements in a brand new church mixed with Jews and Gentiles. In other words, the Holy Spirit was in control as they acknowledged it, "For it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these essentials (v. 28)"

Jamieson, Fausset, and Brown commentary on this subject is that,

The whole strain of these prohibitions, and of Acts 15:20-21, implies that they were designed as concessions to Jewish feelings on the part of the Gentile converts, and not as things which were all of unchanging obligation. The only cause for hesitation arises from "fornication " being mixed up with the other three things; which has led many to regard all of them as permanently prohibited. But the remarks on Acts 15:20 may clear this. The then state of pagan society in respect of all the four things seems the reason for so mixing them up.[4]

The four things pointed out for leaders at the Jerusalem council to observe were stated twice (vv. 20, 29). The key verse to answer our original question about James and to fulfill a portion of the Law to be saved lies in the second statement. The letter written for the Gentiles required, "that you abstain from things sacrificed to idols and from blood and from things strangled and from fornication; if you keep yourselves free from such things, you will do well. Farewell. (v. 29)." First, will be helpful to know certain words like "abstain" In the original Greek language written,

NT:2095 apechomai (ap-ekh'-om-ahee); middle voice (reflexively) of Strong's number NT:568; meaning to hold oneself off, i.e. refrain.

Which gives the idea of a convenient or beneficial decision to take. Second word to consider,

NT:2095; eu (yoo); neuter of a primary eus (good); (adverbially) well:KJV-good, well (done).

The third Greek word to study,

NT:4238; prasso (pras'-so); a primary verb; to "practise", i.e. perform repeatedly or habitually (thus differing from NT:4160, which properly refers to a single act); by implication, to execute, accomplish, etc.; specifically, to collect (dues), fare (personally):KJV-commit, deeds, do, exact, keep, require, use arts.

Lastly, the Greek word for "farewell"

NT:4517; rhonnumi (hrone'-noo-mee); prolongation from rhoomai (to dart; probably akin to NT:4506); to strengthen, i.e. (impersonal passive) have health (as a parting exclamation, good-bye): farewell.[5]

The four words extracted from this sentence clearly show us the prepositional character of the required abstinence. James' intention for the Gentile church related with the Law was never conditional for salvation, but guidance for a new creation in Messiah's body. In addition, we must realize the crisis going on at this the time of change after so many hundreds of years under Moses' Law counting the Gentile world just "dogs".

Paul Teachings Affected by the Council

Consequently, the apostle Paul taught the Romans (v. 14:14-21), and the Corinthians in the first letter (vv. 8:9-13) that they should be careful eating certain things before a "weak" brother, causing him/her to stumble, and to flee fornication (v. 6:18). His teachings are directly related to the established agreement at the Jerusalem council.

Another occasion where the apostle discussed this issue, was to the Galatians warning them that they had been deceived with another gospel (vv.1: 6-9). Iin the same letter, he confirmed the established agreement that took place at Jerusalem fourteen years before (Titus also was with them, vv. 2:2-3). He called them "false brethren" (v.2:4). Paul addresses the Corinthians (7:18:20) and the Colossians (2:11) over the same conflict on circumcision for the Gentiles.

Conclusion

James never required the Gentiles to fulfill a portion of the Law to be saved. However, guided by the Holy Spirit, he gave appropriate directions for the unusual changes experienced by the challenged Bride of Christ.

[1] Douglas, J. D. & Tenney, M. C. (ed) (1987). The New International Dictionary of the Bible (Pictorial ed.). James pp. 493-4. Grand Rapids, MI: Zondervan.

[2] Tenney, M. C. (ed.) (1975). Pictorial Encyclopedia of the Bible. James, vol. H-L, pp. 391-5. Grand Rapids, MI:Zondervan

[3] Boice, J. M. (1997). Acts: An Expositional Commentary. Grand Rapids, MI: Baker House

[4] Jamieson, Fusset & Brown Commentary (1997). PC Study Bible (Version 3.2). [Computer Software]. USA:Biblesoft.

[5] New Exhaustive Strong's Number and Concordances with Expanded Greek-Hebrew Dictionary (1994). PC Study Bible (Version 3.2) [Computer Software]. USA: Biblesoft and International Bible Translators.

* Except where otherwise indicated, all Scripture quotations in this paper are taken from the American Standard Version of the Bible.