Aside for the statement "Peter, standing with the eleven" in Acts 2:14, only three of the apostles are mentioned by name from the day of Pentecost through the end of the Book of Acts (except ten words concerning the death of James, the brother of John, in Acts 12:2). The three apostles mentioned are Peter, John and James. In Galatians 2:7-9 these three are referred to as "pillars." After the council at Jerusalem (Acts 15:1-19), there is only one short reference made to one of these men — James — when Paul visited Jerusalem (Acts 21:18-28).
If we study the ministry of Peter, James and John in Acts in light of Galatians 2:7-9, we will see that they agreed to go to the circumcision and Paul to the uncircumcision. Why? These verses seem pretty clear.
But on the contrary, when they saw that the gospel for the uncircumcised had been committed to me, as the gospel for the circumcised was to Peter (for He who worked effectively in Peter for the apostleship to the circumcised also worked effectively in me toward the Gentiles), and when James, Cephas, and John, who seemed to be pillars, perceived the grace that had been given to me, they gave me and Barnabas the right hand of fellowship, that we should go to the Gentiles and they to the circumcised (Gal 2:7-9).
All of the apostles mentioned in Acts proclaimed that "the Christ is Jesus" and that He had died and risen again, but the earthly kingdom was also being offered to Israel during this time — commonly called the "transitional period" (Acts 3:17-21). And remember, too, at the council at Jerusalem it was agreed only that the Gentile believers were not to be subjected to the law of Moses. The status of the Jews was not even discussed. It is evident that they had remained under the law up to that point, and it seems that they assumed they were to continue to do so. God had not yet given the twelve apostles any revelation delivering believing Jews from the law. See also later in Acts 21:20 that the Jews which believed remained "zealous of the law."
The ministry of the twelve apostles in Acts was, in fact, a ministry of confirmation, witnessed by signs and miracles (Heb 2:2-4). The messages they proclaimed were concerning events foretold by Israel's prophets (Acts 1:16-20; 2:16, 25, 30-31; 3:22-24; 4:11, 25-26; 7:1-50; 8:32-33; 10:43; 15:13-18). I believe that all of this should be studied in light of Colossians 1:24-28 and Ephesians 3:6-9 where Paul plainly says that "the mystery hidden for ages and generations" which he preached — the strange blessing of Gentiles in the Body of Christ — was unknown to Israel's prophets. (See also Rom 2:16; 16:25; 2 Tim 2:8 regarding "my gospel.")
One last note: Wouldn't it make sense to use Acts 15:19-20, and Acts 21:18-25, and Galatians 2:3, 7-9 as the key to understanding James' Epistle "to the twelve tribes in the Dispersion" as well?
If we study the ministry of Peter, James and John in Acts in light of Galatians 2:7-9, we will see that they agreed to go to the circumcision and Paul to the uncircumcision. Why? These verses seem pretty clear.
But on the contrary, when they saw that the gospel for the uncircumcised had been committed to me, as the gospel for the circumcised was to Peter (for He who worked effectively in Peter for the apostleship to the circumcised also worked effectively in me toward the Gentiles), and when James, Cephas, and John, who seemed to be pillars, perceived the grace that had been given to me, they gave me and Barnabas the right hand of fellowship, that we should go to the Gentiles and they to the circumcised (Gal 2:7-9).
All of the apostles mentioned in Acts proclaimed that "the Christ is Jesus" and that He had died and risen again, but the earthly kingdom was also being offered to Israel during this time — commonly called the "transitional period" (Acts 3:17-21). And remember, too, at the council at Jerusalem it was agreed only that the Gentile believers were not to be subjected to the law of Moses. The status of the Jews was not even discussed. It is evident that they had remained under the law up to that point, and it seems that they assumed they were to continue to do so. God had not yet given the twelve apostles any revelation delivering believing Jews from the law. See also later in Acts 21:20 that the Jews which believed remained "zealous of the law."
The ministry of the twelve apostles in Acts was, in fact, a ministry of confirmation, witnessed by signs and miracles (Heb 2:2-4). The messages they proclaimed were concerning events foretold by Israel's prophets (Acts 1:16-20; 2:16, 25, 30-31; 3:22-24; 4:11, 25-26; 7:1-50; 8:32-33; 10:43; 15:13-18). I believe that all of this should be studied in light of Colossians 1:24-28 and Ephesians 3:6-9 where Paul plainly says that "the mystery hidden for ages and generations" which he preached — the strange blessing of Gentiles in the Body of Christ — was unknown to Israel's prophets. (See also Rom 2:16; 16:25; 2 Tim 2:8 regarding "my gospel.")
One last note: Wouldn't it make sense to use Acts 15:19-20, and Acts 21:18-25, and Galatians 2:3, 7-9 as the key to understanding James' Epistle "to the twelve tribes in the Dispersion" as well?
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