Category: Early Church History

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Acts 15 caused separation between Jewish and Gentile Christians.

ABSTRACT: The Church Council in Acts 15 agreed that Gentiles are not subject to the Law of Moses, but Jewish Christians continued to live according to the Law and customs. This caused separation between the Jews and the Gentiles in the church.

Summary

Antioch was the second most important city in the history of the early church, after Jerusalem. There were more Jews in Antioch at this time than in any other city outside Judea. It became the cradle of Gentile Christianity.

Some men came down from Judea to Antioch and taught that Gentiles must be circumcised and observe the Law of Moses (Acts 15:1, 5). In other words, in their view, these Gentiles must still be converted to Judaism. Their demands were met with firm resistance from Paul and Barnabas (Acts 15:2), and it was decided to refer the matter to the Apostles and elders in Jerusalem for a decision (15:2).

A church council meeting was called in Jerusalem (Acts 15). Peter maintained that Gentiles must not be circumcised or be required to observe the Law of Moses (Acts 15:10). James, the brother of Jesus (Gal 1:19), acting as the head of the church in Jerusalem, then proposed “that we write to them that they abstain from things contaminated by idols and from fornication and from what is strangled and from blood” (Acts 15:20). This proposal was accepted.

The decision in Acts 15 was only relevant to Gentiles (Acts 15:19). It said nothing about the Jewish Christians who still were the majority in the church. Jewish Christians continued to circumcise and abide by the Law of Moses. This is confirmed in Acts 21, where it is recorded that the Jewish Christians in Jerusalem were “zealous for the Law“ (Acts 21:20). But they were concerned that Paul was “teaching all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children nor to walk according to the customs” (Acts 21:21). They requested Paul to show that this is not true, but “that you yourself also walk orderly, keeping the Law” (Acts 21:24).

This resulted in a separation in the early church between Jewish Christians, who observed the Law of Moses, and Gentile Christians, who did not.

Overview of Acts 14-15

After their first missionary journey (described in Acts 13-14) Paul and Barnabas (Acts 13:2; 14:20) returned to Antioch (14:26), from where they also started that journey (Acts 14:26). In Antioch, they spent a long time with the disciples (Acts 14:28). When some men came down from Judea and taught, “Unless you are circumcised … you cannot be saved” (Acts 15:1), Paul and Barnabas had a great argument with them (Acts 15:2). The brethren in Antioch then decided that Paul and Barnabas and some others should go up to Jerusalem to the apostles and elders concerning this issue (Acts 15:2).

After they had arrived at Jerusalem, the apostles and the elders came together to discuss this question (Acts 15:5-6):

Some members of the sect of the Pharisees, who had accepted Christ, said, “It is necessary to circumcise them and to direct them to observe the Law of Moses” (Acts 15:5).

Peter stood up and recounted his visit to Cornelius, where God gave the Holy Spirit to the Gentiles, ”just as He also did to us“ (Acts 15:8). “He (God) made no distinction between us and them” (Acts 15:9). Peter maintained that Gentiles must not be circumcised or be required to observe the Law of Moses (Acts 15:10). In contrast to some Jewish Christians’ view that “Unless you are circumcised according to the custom of Moses, you cannot be saved” (Acts 15:1), Peter’s position was “that we are saved through the grace of the Lord Jesus, in the same way as they also are” (Acts 15:11).

“All the people kept silent, and they were listening to Barnabas and Paul as they were relating what signs and wonders God had done through them among the Gentiles” (Acts 15:12).

James, the brother of Jesus (Gal 1:19), who seemed to have acted as the head of the church in Jerusalem, then argued that the prophets agree with Peter’s position (Acts 15:14-18), and proposed “that we write to them that they abstain from things contaminated by idols and from fornication and from what is strangled and from blood” (Acts 15:20).

This proposal was accepted, and the apostles and the elders of Jerusalem sent two leading men Paul and Barnabas to Antioch, together with the letter as proposed by James (Acts 15:22-29). When the believers in Antioch read this letter, they rejoiced (Acts 15:30-31). Afterward, Paul and Barnabas stayed in Antioch, teaching and preaching the word of the Lord (Acts 15:35).

Antioch – Cradle of Gentile Christianity

Antioch is not mentioned much in the New Testament, probably because none of the New Testament letters are addressed to the church in Antioch. But Antioch was a very important city in the early history of Christianity. In Paul’s day, it was the third-largest city in the Roman Empire (after Rome and Alexandria), capital of the Roman province of Syria, and located about 300 miles north of Jerusalem.

It was the second most important city in the history of the early church, behind only Jerusalem. It had a large and flourishing Jewish colony, among the predominantly ‘Greek’ (meaning non-Jewish or Gentile) population. The Jewish historian Josephus records that there were more Jews living in Antioch at this time than in any other city of the world outside Judea. These Jews offered an immediate field for Christian teaching.

It was perhaps the first place in which large numbers of Gentiles joined the church. One of the first seven deacons was Nicolas, a proselyte of Antioch (Acts 6:5). Antioch was Paul’s starting point in his three missionary journeys (Acts 13:1; 15:36; 18:23), and thither he returned from the first two as to his headquarters (Acts 14:26; Acts 18). It is possible to call Antioch the cradle or the mother church of Gentile Christianity.

The Christian Pharisees

It was agreed by the church leaders in Acts 10 and 11 that Gentiles are not to be regarded as unclean, that Jews may associate and eat with Gentiles, and that Gentiles may be baptized into the church.

However, some of the Jewish Christians—particularly the strict Pharisees (Acts 15:5)—believed that Gentiles, after they have come to faith in Jesus, and after they have been baptized, must still be circumcised and observe the Law of Moses (Acts 15:5). In other words, in their view, these Gentiles must still be converted to Judaism. Otherwise, they argued, these Gentiles cannot be saved (Acts 15:1). They could point to the fact that all other church members, being Jews and proselytes (Acts 2:10), were circumcised and do observe the Law of Moses.

Also went to Galatia.

Those same Pharisees traveled to Galatia to promote their views. This resulted in Paul’s angry letter to the Galatians in which he accused them of distorting the gospel (Acts 1:7). (As argued elsewhere on this website, Galatians was written before the Acts 15 Church Council decision.)

Took their dispute to Antioch.

Now, somewhere between AD 48 to AD 50, about 10 years after the Gentiles first received the Holy Spirit and about 20 years after Christ’s death and resurrection, these Pharisees decided to also take their beliefs to Antioch (Acts 14:26; 15:1); the mother church of Gentile Christianity. In Antioch, their demands were met with firm resistance from Paul and Barnabas (Acts 15:2), and it was decided to refer the matter to the Apostles and elders in Jerusalem for a decision (Acts 15:2).

Were defeated at the Jerusalem Council.

A church council meeting was called in Jerusalem (Acts 15). After the Christian Pharisees explained their position, Peter stood up to speak. Peter was the one chosen by God to receive the vision in Acts 10 and to see how the Holy Spirit falls on Gentiles for the first time (Acts 10:24, 44). However, in Antioch, he failed to live up to that revelation (Gal 2:11-13) and Paul had to rebuke the Jewish Christians strongly (Gal 2:14-21). But now at the church council in Jerusalem Peter is willing to stand up and correct his previous mistake. In the first years of the church, when it was still limited to Jerusalem (Acts 1-6), Peter was the main spokesman. Now, through the leading of the Holy Spirit, he has the humility to accept correction.

Next “Barnabas and Paul .. were relating what signs and wonders God had done through them among the Gentiles” (Acts 15:12). These “signs and wonders” provide further support for the view that Gentiles do not have to be circumcised or observe the Law of Moses.

Lastly, James made his proposal, which was accepted.

It must have been difficult for the proud Jewish mind to accept that they were no longer God’s chosen people. The decision of the council required humility; showing that God controlled His people by His Spirit.

Jews continued to keep the Law.

After the Council’s decision, Jewish Christians continued to circumcise and abide by the Law of Moses. The decision in Acts 15 was only relevant to “those who are turning to God from among the Gentiles” (Acts 15:19). It said nothing about the Jewish Christians who still were the majority in the church.

This is confirmed by Acts 21. Here is recorded a visit by Paul to Jerusalem about 10 years after the decision in Acts 15. After his arrival (Acts 21:17) the leaders of the Jerusalem church (Acts 21:18) said to him:

“You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the Law“ (Acts 21:20).

They continued and said that these Jewish Christians “have been told about you, that you are teaching all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children nor to walk according to the customs” (Acts 21:21). Note the distinction they made between Jewish and Gentile Christians. They were not concerned if the Gentile Christians would “forsake Moses” and the “customs”. They were concerned only about the Jews “who are among the Gentiles”. In Judea there was no concern, indicating that they were all zealous for the Law of Moses and for the traditions (customs).

They then requested Paul to show to the Jewish Christians in Jerusalem that this is not true, but to show “that you yourself also walk orderly, keeping the Law” (Acts 21:24). They, therefore, expected Paul himself to keep the Law and the traditions. They asked him to prove this by performing a purification rite (Acts 21:23-24).

The church leaders in Jerusalem concluded their request by confirming the decision that “the Gentiles who have believed” are not subject to the Law of Moses (Acts 21:25), again indicating the sharp distinction they made between Jewish and Gentile Christians.

Paul complied with their request (Acts 21:26). He later explained:

“To the Jews, I became as a Jew, so that I might win Jews; … though not being myself under the Law, so that I might win those who are under the Law; to those who are without law (Gentiles), as without law, though not being without the law of God but under the law of Christ, so that I might win those who are without law (Gentiles).” (1 Cor 9 20-21)

These verses are important for a correct understanding of what Paul did. He himself was not “under the Law” (of Moses), but “under the law of Christ” which refers to Christ’s teachings. But to win as many as possible people for Christ he lived like a Jew when he was with Jews and lived like a Gentile when he was with Gentiles.

The Risk of Division

Had Paul attempted to settle the matter himself, acting on his own apostolic authority at Antioch, this might easily have created a breach between the Jewish church in Jerusalem and the Gentile church in Antioch. But by referring the matter to the mother church in Jerusalem for a decision, the unity of the church was maintained.

Other Articles

Early Church History

Key events in the first few decades that transformed the church from a sect of Judaism into an independent religion:

      • Jerusalem Phase 1After receiving the Holy Spirit, the church grew quickly but remained a Jewish sect, based in Jerusalem.
      • Judea and Samaria phase 2After the 490 years of Daniel 9 have come to an end, God dispersed the church to Judea and Samaria through persecution.
      • Gentile Dispute Phase 3When the first Gentiles became Christians, a dispute arose about whether they must observe the Law of Moses.
      • Separation Phase 4The church council (Acts 15 ) caused a separation between Jewish and Gentile Christians when it decided that Gentiles are not subject to the Law while Jewish Christians continued in the Law.
      • NEXT: Theological Implications 5This history explains the disputes addressed by Paul’s letters.
      • Chronology – Dates for key events

Other Topics

    • DANIEL
        • The Antichrist in Daniel 6The Antichrist in Daniel, which is the same as the beast in Revelation, arises out of the Roman Empire; it is not Antiochus Epiphanes.
        • The 490 years of Daniel 9 7Liberal scholars claim that this prophecy describes the Greek king Antiochus IV, two centuries before Christ. In Dispensationalism, the prophecy culminates in an end-time Antichrist. In the traditional interpretation, which dominated before liberalism and Dispensationalism, the prophecy focuses on Jesus Christ.
        • Is Daniel a fraud? 8Critical scholars teach that Daniel was written after the events it claims to predict.
    • REVELATION 9The ultimate purpose of this website is to explain these prophecies and, finally, the mark of the beast.
        • General Topics 10Does Revelation describe events chronologically? Must it be interpreted literally? The temple in heaven, Christ’s Return, Hear/See Combinations, and the Numbers in Revelation
        • The Seven Seals (Rev 4-7) 11There was a book in heaven that not even Christ was able to read because it was sealed up with seven seals. But, by overcoming, He became worthy to break the seven seals and open the book. Why was Jesus not “worthy” to open the book before He “overcame?” And how did His death make Him “worthy” to open the book?
        • The Seven Wars (Rev 12-14) 12This is the apex of Revelation. Revelation 12 provides an overview of history from before Christ until the end-time, Revelation 13 culminates in the end-time persecution, and Revelation 14 describes God’s response.
        • The Seven Last Plagues (Rev 15-16) 13The seven last plagues will be preceded by the end-time Christian-on-Christian persecution and followed by Christ’s return. Is the purpose simply punishment or do the plagues have a higher goal?
        • Revelation’s Beasts 14Revelation has three beasts with seven heads and ten horns each; a great red dragon (Rev 12:3), the beast from the sea (Rev 13:1), and a scarlet beast, full of blasphemous names (Rev 17:3).
        • Babylon – Mother of Harlots (Rev 17-18) 15Babylon is mentioned only once in the first 15 chapters (Rev 14:8) but the seventh and final plague targets her specifically (Rev 16:19). Then Revelation 17 and 18 are dedicated to explaining who and what she is.
        • Revelation 17 verse-by-verse
    • TRINITY
    • SALVATION
    • THE LAW
    • DEATH
    • OTHER
        • Why does evil exist? 25And why does God not make an end to all evil?
        • The church began as a Jewish sect.26Key events that transformed the church into an independent religion
        • The Return of Christ 27When? How? Has His return been delayed?
        • About Author 28I do not hold any formal theological qualifications. Since I am not part of any religious organization, I am free to present the truth as I understand it. These articles are the result of my personal studies over many years.

FOOTNOTES

  • 1
    After receiving the Holy Spirit, the church grew quickly but remained a Jewish sect, based in Jerusalem.
  • 2
    After the 490 years of Daniel 9 have come to an end, God dispersed the church to Judea and Samaria through persecution.
  • 3
    When the first Gentiles became Christians, a dispute arose about whether they must observe the Law of Moses.
  • 4
    The church council (Acts 15 ) caused a separation between Jewish and Gentile Christians when it decided that Gentiles are not subject to the Law while Jewish Christians continued in the Law.
  • 5
    This history explains the disputes addressed by Paul’s letters.
  • 6
    The Antichrist in Daniel, which is the same as the beast in Revelation, arises out of the Roman Empire; it is not Antiochus Epiphanes.
  • 7
    Liberal scholars claim that this prophecy describes the Greek king Antiochus IV, two centuries before Christ. In Dispensationalism, the prophecy culminates in an end-time Antichrist. In the traditional interpretation, which dominated before liberalism and Dispensationalism, the prophecy focuses on Jesus Christ.
  • 8
    Critical scholars teach that Daniel was written after the events it claims to predict.
  • 9
    The ultimate purpose of this website is to explain these prophecies and, finally, the mark of the beast.
  • 10
    Does Revelation describe events chronologically? Must it be interpreted literally? The temple in heaven, Christ’s Return, Hear/See Combinations, and the Numbers in Revelation
  • 11
    There was a book in heaven that not even Christ was able to read because it was sealed up with seven seals. But, by overcoming, He became worthy to break the seven seals and open the book. Why was Jesus not “worthy” to open the book before He “overcame?” And how did His death make Him “worthy” to open the book?
  • 12
    This is the apex of Revelation. Revelation 12 provides an overview of history from before Christ until the end-time, Revelation 13 culminates in the end-time persecution, and Revelation 14 describes God’s response.
  • 13
    The seven last plagues will be preceded by the end-time Christian-on-Christian persecution and followed by Christ’s return. Is the purpose simply punishment or do the plagues have a higher goal?
  • 14
    Revelation has three beasts with seven heads and ten horns each; a great red dragon (Rev 12:3), the beast from the sea (Rev 13:1), and a scarlet beast, full of blasphemous names (Rev 17:3).
  • 15
    Babylon is mentioned only once in the first 15 chapters (Rev 14:8) but the seventh and final plague targets her specifically (Rev 16:19). Then Revelation 17 and 18 are dedicated to explaining who and what she is.
  • 16
    The conclusion that Jesus is ‘God’ forms the basis of the Trinity Doctrine.
  • 17
    For the first more than 300 years, the church fathers believed that the Son is subordinate to the Father. The Trinity Doctrine was developed by the Cappadocian fathers late in the fourth century but the decision to adopt it was not taken by the church.
  • 18
    Including Modalism, Eastern Orthodoxy view of the Trinity, Elohim, and Eternal Generation
  • 19
    Discussions of the Atonement – How does God do away with sin?
  • 20
    How people are put right with God
  • 21
    Must Christians observe the Law of Moses?
  • 22
    Must Christians observe the Sabbath?
  • 23
    Are the dead still alive and aware?
  • 24
    Will the lost be tormented in hell for all eternity?
  • 25
    And why does God not make an end to all evil?
  • 26
    Key events that transformed the church into an independent religion
  • 27
    When? How? Has His return been delayed?
  • 28
    I do not hold any formal theological qualifications. Since I am not part of any religious organization, I am free to present the truth as I understand it. These articles are the result of my personal studies over many years.
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Dispute over the Law when the first Gentiles became Christians

ABSTRACT: At first, the church regarded Gentiles as unclean and avoided them. But when Gentiles also received the Holy Spirit in Acts 10, the Spirit convinced the church that Gentiles may join the church without becoming Jewish proselytes. But then a dispute arose as some Christians claimed that Gentile Christians must observe the Law of Moses.

Summary

The first 30 years of the church can be divided into four phases. The third phase began when Gentiles also received the Holy Spirit (Acts 10).

The Two Events of Acts 10

That chapter may be divided into two events, both of which were shocks to the early church:

Peter’s Vision

The first was the vision that Peter received in Joppa (Acts 10:5, 10). Through this vision, Peter, representing the church, learned that God does not regard Gentiles as unclean (Acts 10:15, 28) and does not show partiality to the Jews (Acts 10:34), and that people from all races and nations are welcome to Him if they fear Him and do what is right (Acts 10:35).

This was a shock to the church because they previously thought of Gentiles as unclean and as not welcomed by God; even those that fear God. Christians previously thought that they are accepted by God because they are Jews. The purpose of the vision was to convince Peter to accompany the Gentiles without misgivings (Acts 10:20, 29), and to prepare him for the second great event.

Gentiles received the Holy Spirit.

The second event—and the second shock to the early church—was when the Holy Spirit fell upon the Gentiles while listening to Peter (Acts 10:44-45). “All the circumcised believers who came with Peter were amazed” (Acts 10:45). The Gentiles received the Holy Spirit in the same way that the Jews received the Holy Spirit in the beginning at Pentecost. This made such a huge impression on Peter that he mentioned it twice when he reported back to the Christians in Jerusalem (Acts 11:15, 17), and once again during the Jerusalem Church Council (Acts 15:8).

The purpose of this event was to show the church that believing Gentiles must be baptized into the church (Acts 10:45). This was the first time that Gentiles were allowed to join the church. Before that event, the church had no idea that the gospel must or may be preached to Gentiles.

‘Jews’ include circumcised Gentiles.

The Old Testament allowed Gentiles to become part of God’s covenant people and to share equally in the duties and benefits of the Law of Moses (Exo 12:48-49; Deut 23:8; Isa 14:1; 56:6-8). Such Gentiles are called proselytes (Matt 23:15; Acts 13:43). They were circumcised and observed the Law of Moses. As far as religious matters are concerned, the Jews did not distinguish between Abraham’s physical descendants and Gentiles, but between “circumcised” and “uncircumcised men.” That is why Paul so often referred to the uncircumcised, instead of Gentiles, and to the circumcised, instead of Jews (e.g., Eph 2:11).

Therefore, wherever this article refers to “Jews” the reader must understand “circumcised”, which include proselytes (circumcised Gentiles). Similarly “Gentiles” must be read to exclude Gentiles that converted to Judaism.

Gentiles are accepted without circumcision.

The real surprise in Acts 10 (to the early church) was not that Gentiles received the Holy Spirit because circumcised Gentiles have received the Holy Spirit before (Acts 6:5). The real surprise and real lesson in Acts 10, to the Jewish mind of the early church, was that “uncircumcised” Gentiles, who do not observe the Law of Moses, received the Holy Spirit. Before these events, the apostles preached the gospel to circumcised people only. The purpose of the events in Acts 10 was to show that the gospel must be preached to uncircumcised people as well and that Gentiles must be accepted into the church without circumcision and without conversion to Judaism.

Previously, all Christians were circumcised.

The church, until the time of the events in Acts 10, only consisted of the circumcised and they strictly observed all Jewish laws and traditions. However, their observance of those laws was governed by the Law of Christ, which refers to the principles that Jesus taught.

But, must Gentiles observe the Law?

Since all other Christians observed the Law of Moses, the question arose whether the Gentiles who have accepted Jesus must also be circumcised and observe the Law of Moses. Since his vision informed Peter that Gentiles must be accepted as clean and since the Holy Spirit was poured out on uncircumcised Gentiles, just like on the Jews at Pentecost, Acts 10 seems to indicate that these Gentile Christians do not have to convert to Judaism through circumcision. The third phase concluded when the church made a formal decision that Gentiles do not have to observe the Law of Moses (Acts 15).

Gentiles received the Holy Spirit for the first time (Acts 10) more or less 7 to 10 years after Pentecost. There were a further about ten years between the events in Acts 10 and Acts 15. In other words, only about 20 years after Pentecost did the church formally agree that Gentiles may join the church without circumcision and without the need to observe the Law of Moses.

– END OF SUMMARY – 

Summary of Acts 10

A Gentile at Caesarea named Cornelius (Acts 10:1), a devout man who feared God and prayed to God continually (Acts 10:2, 22), saw a vision of an angel who said to him to send for Peter (Acts 10:3-6, 30-32), for “he will speak words to you by which you will be saved” (Acts 11:14). Cornelius sent two servants and a devout soldier to Peter (Acts 10:7-8).

As they were nearing the place where Peter was, Peter also had a vision (Acts 10:9-10; 11:5). He saw the sky opened up, and a great sheet coming down, filled with all kinds of animals and crawling creatures and birds (Acts 10:11-12). He heard a voice saying, “Peter, kill and eat!” (Acts 10:13; 11:7). But Peter answered, “By no means, Lord, for I have never eaten anything unholy and unclean” (Acts 10:14; 11:8). Then the voice said to him, “What God has cleansed, no longer consider unholy” (Acts 10:15; 11:9). This happened three times (Acts 10:16; 11:10).

Peter was greatly perplexed about the vision. While he was still thinking about it, the men from Cornelius appeared at the gate (Acts 10:17), asking for Peter (Acts 10:18). The Spirit said to Peter, “Behold, three men are looking for you. Go down and accompany them without misgivings, for I have sent them Myself” (Acts 10:19-20; 11:12). Peter went down to the men and said, “I am the one you are looking for; why have you come?” (Acts 10:21-22) They said, “Cornelius was directed by a holy angel to send for you to come to his house and hear a message from you” (Acts 10:22). Peter invited them in and gave them lodging (Acts 10:23).

The next day Peter and some of the brethren went with Cornelius’ men to Caesarea (Acts 10:23). Cornelius was waiting for them and had called together his relatives and close friends (Acts 10:24-27). Peter said to them:

“You know how unlawful it is for a Jew to associate with a foreigner or to visit him; and yet God has shown me that I should not call any man unholy or unclean. That is why I came without even raising any objection when I was sent for.” (Acts 10:28-29)

After Cornelius explained the vision he had seen (Acts 10:30-33), Peter continued:

“I most certainly understand now that God is not one to show partiality, but in every nation the man who fears Him and does what is right is welcome to Him” (Acts 10:34-35).

Peter then explained to them what Jesus Christ did in the land of the Jews, that He was crucified but resurrected and appeared to chosen witnesses, and that through His name everyone who believes in Him receives forgiveness of sins (Acts 10:36-43). While Peter was still speaking, the Holy Spirit fell upon all those who were listening, just as He fell on the Jews at the beginning, and they spoke with tongues and exalted God (Acts 10:44-46; 11:15). This amazed the circumcised believers who came with Peter (Acts 10:45). Then Peter said, “Surely no one can refuse to baptize a person who has received the Holy Spirit, can he?” (Acts 10:47) Peter ordered them to be baptized in the name of Jesus Christ (Acts 10:48).

The apostles and the Christians in Judea heard what happened (11:1). So when Peter arrived back in Jerusalem, those who were circumcised took issue with him, saying, “You went to uncircumcised men and ate with them” (Acts 11:2-3). Peter then explained to them what happened Acts 11:4-16) and concluded:

“If God gave to them the same gift as He gave to us also after believing in the Lord Jesus Christ, who was I that I could stand in God’s way?” (Acts 11:17)

The Christians in Jerusalem then concluded:

“Well then, God has granted to the Gentiles also the repentance that leads to life” (Acts 11:18).

Gentiles were regarded as Unclean.

Most of Acts 10 describes what happened, interspersed with conclusions expressed by Peter and others (Acts 10:28-29, 34-35, 47; 11:17-18). These conclusions are important. We should not develop our own interpretations of these incidents.

Peter’s first conclusion in Acts 10 is his interpretation of the vision. He said when he arrived at Caesarea:

“You yourselves know how unlawful it is for a man who is a Jew to associate with a foreigner or to visit him; and yet God has shown me that I should not call any man unholy or unclean” (Acts 10:28). “That is why I came without even raising any objection when I was sent for” (Acts 10:29).

This has a number of implications:

Firstly, Peter thought of himself primarily as a Jew; a loyal member of Judaism, and only secondarily as a Christian. He thought of Christianity as a subset of Judaism, namely as the Jews that believe in Jesus as the Jewish Messiah.

Secondly, the Jews in general, including the Christians—since all Christians at this point in time were Jews—considered Gentiles to be “unholy and unclean”, which made it unlawful for Christians to associate with Gentiles or to visit them. For that reason, as stated in verse 29, Peter would not have been willing to go with Cornelius to Cornelius’ house if he had not received the vision.

This is confirmed by what happened when Peter arrived back in Jerusalem when his fellow church members: “took issue with him, saying, “You went to uncircumcised men and ate with them” (Acts 11:2, 3). In other words, the church strongly disapproved of eating with “uncircumcised men”.

We also see in Galatians, written much later, that some Christian Jews still considered eating with Gentiles to be a grievous sin (Gal 2:12). This was the attitude in the Jewish culture of which the church was part. The Jews despised Gentiles.

We see an illustration of this in Acts 22, where Paul addresses the non-Christian Jews. They listened quite attentively, but the moment he mentioned God saying to him “I will send you far away to the Gentiles” (Acts 22:21), the Jews were in an uproar (Acts 22:22).

Another striking example of the Jews’ hatred of Gentiles is found in Luke 4. In Luke 4:22 “all were speaking well of Him (Jesus)”, but when He mentioned two examples from the Old Testament where Gentiles were chosen above Israelites (Luke 4:25-27), “all the people in the synagogue were filled with rage” (Luke 4:28) and “drove Him out of the city, and led Him to the brow of the hill … in order to throw Him down the cliff” (Luke 4:29).

Peter’s vision is not a message about food.

Many people think that the purpose of the vision of the sheet containing “all kinds of four-footed creatures” was to allow Christians to eat “unclean” animals, but Peter’s vision must be interpreted as Peter himself interpreted it, namely that “God has shown me that I should not call any man unholy or unclean” (Acts 10:28). The purpose of the vision was not to say something about food but to convince Peter to accompany the uncircumcised men, which Cornelius sent, “without misgivings” (Acts 10:20). To interpret the vision as saying anything about what Christians may eat is taking it out of its context. One should not separate Peter’s vision from the entire incident,

The Church regarded Jews as the Chosen People.

Peter’s next conclusion, made at the beginning of his speech in Cornelius’ house, was:

“I most certainly understand now that God is not one to show partiality, but in every nation the man who fears Him and does what is right is welcome to Him” (Acts 10:34-35).

This means that he (and the church in general) previously understood that God does show partiality, namely to Jews, and that other people are NOT welcome to God; even people who fear Him and do what is right. Israel thought of itself as the Chosen People.

Previously, all Christians observed the Law.

It has been shown above, in the discussion of the Judea & Samaria phase, that all Christians in that phase observed the Law of Moses. This would then be true up to the point in time when Gentiles received the Holy Spirit for the first time in Acts 10. This is confirmed by the events of Acts 10 and 11:

Peter’s response, “I have never eaten anything unholy and unclean” (Acts 10:14), indicates that the church, up to that point in history, did not eat anything unholy and unclean. This implies that the church, at the time, still observed the Jewish laws.

The believers that came with Peter are described as “circumcised”, which, in this context, means that they observed the Law of Moses. They were “amazed“ when “Gentiles” also received the Holy Spirit (10:45). Gentiles, therefore, are the opposite of “circumcised” people. Gentiles are “uncircumcised” (Acts 11:3). Since Peter’s “circumcised” companions were amazed that “uncircumcised men” (11:3) received the Holy Spirit, we can conclude that this never happened before, which means that all Christians previously observed the Law of Moses.

Peter, after he saw that the Holy Spirit fell on the Gentiles, said: “Surely no one can refuse the water for these to be baptized who have received the Holy Spirit just as we did, can he? “ (Acts 10:47) This, therefore, was the first time that Gentiles were baptized. Peter—and therefore the church in general—previously thought that, because the Jews were God’s chosen people, only Jews may be baptized.

The conclusion of the Christians in Jerusalem, after Peter reported back to them, was, “Well then, God has granted to the Gentiles also the repentance that leads to life” (Acts 11:18). This confirms that this was the first time that Gentiles accepted Jesus as Christ (Messiah).

The church, up to that point in history, not only consisted only of Jews; they also observed strictly all Jewish laws and traditions, but obviously, as taught and applied by Christ.

‘Jews’ include circumcised Gentiles.

The distinction between Jew and Gentile requires further explanation.

Acts 10:45-11:3 describe the believers as “circumcised” and Gentiles as “uncircumcised men”. This is the first time that the Book of Acts refers to people in such a way”. It says, “those who were circumcised took issue with him (Peter), saying, “You went to uncircumcised men and ate with them” (Acts 11:2-3). Why do Acts now suddenly refer to circumcised and uncircumcised men, instead of Jews and Gentiles?

Furthermore, Gentiles have received the Holy Spirit before, for instance, “Nicolas, a proselyte from Antioch” (Acts 6:5). Why then were the “circumcised believers” “amazed, because the gift of the Holy Spirit had been poured out on the Gentiles” (Acts 10:45)?

The answer is that, as far as religious matters are concerned, the Jews did not distinguish between Abraham’s physical descendants and Gentiles, but between “circumcised” and “uncircumcised men”. The Old Testament allowed Gentiles to become part of God’s covenant people:

Deut 23:8 speaks of “one who enters into the assembly of Jacob”.

Isa 14:1 mentions converts as “strangers” who shall “cleave to the house of Jacob”.

Joshua led the people of God across the Jordan into the Promised Land. Thanks to a Gentile woman, named Rahab, the city of Jericho is taken. Rahab not only protected the Hebrew spies from her own people but also confessed the Lord with her mouth, saying, “I know that the Lord has given this land to you … the Lord your God is God in heaven above and on the earth below” (Joshua 2:9, 11). Rahab joined the people of Israel, and she was included in the genealogy of the Messiah Himself (Matt 1:5).

Naomi was an Israelite whose husband and sons died in the foreign land of Moab. Both her sons had married Moabite women. While one of their wives stayed in Moab, the other – Ruth – followed Naomi back to the land of Judah, where she married the kinsman-redeemer Boaz (whose mother was Rahab). A whole book in the Bible is devoted to her, and she also became an ancestor of Christ (Matt 1:5).

A Gentile that puts his or her faith in YHWH is called a “proselyte”:

Jesus said to the Jews, “For you travel across sea and land to make a single proselyte” (Matt 23:15). (See also Acts 13:43)

The duties and benefits which the Old Testament bestowed on Jews apply equally to proselytes. They were also circumcised and they also observed the Law of Moses:

Exo 12:48 provides for the proselyte’s partaking of the paschal lamb.

“The same law shall be to him that is born in the land, and to the proselyte that sojourneth with you” (Exo 12:49).

“Foreigners who bind themselves to the LORD … and who hold fast to my covenant-these I will … give them joy in my house of prayer. Their burnt offerings and sacrifices will be accepted on my altar; for my house will be called a house of prayer for all nations” (Isaiah 56:6-8).

Jews would not “associate with a foreigner or to visit him” (Acts 10:28) or eat with them (Acts 11:3) because they were thought to be “unclean”. But once a Gentile has been circumcised and “observe the Law of Moses” (Acts 15:5) and the Jewish customs, they were no longer viewed as unclean.

The real distinction was therefore not between Abraham’s physical descendants and Gentiles, but between circumcised and uncircumcised. That is also why Paul so often referred to the uncircumcised, instead of Gentiles, and circumcised, instead of Jews:

“Therefore remember that formerly you, the Gentiles in the flesh, who are called “Uncircumcision” by the so-called “Circumcision” (Eph 2:11)

“But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter” (Gal 2:7 KJV; See also Col 2:11, Rom 2:25-29; 3:1).

Therefore, wherever this article refers to “Jews” the reader must understand “circumcised believers”, which include proselytes (circumcised Gentiles).

It, therefore, did not surprise the Jews when a Gentile proselyte received the Holy Spirit. The surprise, in Acts 10, was that uncircumcised Gentiles, that do not observe the Law of Moses, have received the Holy Spirit. Before these events, the apostles preached the gospel of Jesus Christ to circumcised people only. The purpose of the events in Acts 10 was to show that the gospel must be preached to uncircumcised people as well and that Gentiles must be accepted into the church without conversion to Judaism.

The Holy Spirit ensured unity.

In Acts 2 the apostles received the Holy Spirit without the intervention of other people, but in Acts 10-11 the apostle Peter went to the Gentiles for them to receive the Holy Spirit. Similar to the Samaritans, who received the Holy Spirit only after the apostles went to Samaria and laid hands on them, the authority of the apostles and therefore the unity of the church was preserved.

Other Articles

Early Church History

Key events in the first few decades that transformed the church from a sect of Judaism into an independent religion:

      • Jerusalem Phase 1After receiving the Holy Spirit, the church grew quickly but remained a Jewish sect, based in Jerusalem.
      • Judea and Samaria phase 2After the 490 years of Daniel 9 have come to an end, God dispersed the church to Judea and Samaria through persecution.
      • Gentile Dispute Phase 3When the first Gentiles became Christians, a dispute arose about whether they must observe the Law of Moses.
      • NEXT: Separation Phase 4The church council (Acts 15 ) caused a separation between Jewish and Gentile Christians when it decided that Gentiles are not subject to the Law while Jewish Christians continued in the Law.
      • Theological Implications 5This history explains the disputes addressed by Paul’s letters.
      • Chronology – Dates for key events

Other Articles

FOOTNOTES

  • 1
    After receiving the Holy Spirit, the church grew quickly but remained a Jewish sect, based in Jerusalem.
  • 2
    After the 490 years of Daniel 9 have come to an end, God dispersed the church to Judea and Samaria through persecution.
  • 3
    When the first Gentiles became Christians, a dispute arose about whether they must observe the Law of Moses.
  • 4
    The church council (Acts 15 ) caused a separation between Jewish and Gentile Christians when it decided that Gentiles are not subject to the Law while Jewish Christians continued in the Law.
  • 5
    This history explains the disputes addressed by Paul’s letters.
  • 6
    The Antichrist in Daniel, which is the same as the beast in Revelation, arises out of the Roman Empire; it is not Antiochus Epiphanes.
  • 7
    Discussion of the prophecy and the four main interpretations
  • 8
    Critical scholars teach that Daniel was written after the events it claims to predict.
  • 9
    The ultimate purpose of this website is to explain the mark of the beast.
  • 10
    Does Revelation describe events chronologically? Must it be interpreted literally? The temple in heaven, Christ’s Return, Hear/See Combinations, and the Numbers in Revelation
  • 11
    There was a book in heaven that not even Christ was able to read because it was sealed up with seven seals. But, by overcoming, He became worthy to break the seven seals and open the book.
  • 12
    This is the apex of Revelation, providing an overview of history from before Christ until the end-time, with emphasis on the end-time persecution.
  • 13
    These plagues will follow after the end-time Christian persecution and will be followed by Christ’s return. What is the purpose of these?
  • 14
    Revelation has three beasts with seven heads and ten horns each; a great red dragon, the beast from the sea, and a scarlet beast.
  • 15
    Babylon is mentioned only once in the first 15 chapters but the seventh and final plague targets her specifically. Then Revelation 17 and 18 explain who and what she is.
  • 16
    The conclusion that Jesus is ‘God’ forms the basis of the Trinity Doctrine.
  • 17
    The decision to adopt the Trinity doctrine was not taken by the church.
  • 18
    Including Modalism, Eastern Orthodoxy view of the Trinity, Elohim, and Eternal Generation
  • 19
    Discussions of the Atonement – How does God do away with sin?
  • 20
    How people are put right with God
  • 21
    Must Christians observe the Law of Moses?
  • 22
    Must Christians observe the Sabbath?
  • 23
    Are the dead still alive and aware?
  • 24
    Will the lost be tormented in hell for all eternity?
  • 25
    And why does God not make an end to all evil?
  • 26
    Key events that transformed the church into an independent religion
  • 27
    When? How? Has His return been delayed?
  • 28
    I do not have any formal theological qualifications and I am not part of any religious organization. These articles are the result of my studies over many years.
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