Tag: Early Church

Posted on

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.
Posted on

The 490 year-covenant (Daniel 9) ended when Israel killed Stephan.

ABSTRACT: When Israel again rejected God by persecuting His Spirit-filled believers, the 490 year-covenant of Daniel 9 came to an end. Stephen pronounced God’s judgment on Israel and the Christians fled to Judea and Samaria, taking the gospel away from Jerusalem. For the next years, the church continued to observe the Law of Moses.

Summary

The first 30 years of the church can be divided into four phases. The second phase commenced with the persecution of the church in Jerusalem, beginning with the stoning of Stephen. This persecution scattered the believers throughout Judea and Samaria (Acts 7:58-8:1). This second phase came to an end when Gentiles received the Holy Spirit for the first time (Acts 10:44). The duration of the second phase could have been about 4 to 8 years.

During the Jerusalem Phase, the church grew exponentially but was constantly resisted by the Jewish authorities. Twice the apostles were jailed and once they were flogged. Eventually, the Jewish Council became intent on killing the apostles (Acts 5:33), but God protected them.

Stephen, “full of grace and power, … performing great wonders and signs”, particularly attracted the attention of the Jews. They brought him before the Council (Acts 6:12), where Stephen delivered his well-known speech. He did not call Israel to repentance, like Peter previously did, but pronounced God’s judgment on Israel.

After slaying Stephen, the religious leaders launched the first great persecution against the church in Jerusalem. This scattered the disciples through the “regions of Judea and Samaria” (Acts 8:2), but wherever they went they preached the word.

God allowed the Jews to persecute the church in Jerusalem to allow the message to be spread throughout Judea and Samaria, but He did not allow the Jews to persecute the church in Judea and Samaria. When Paul tried to expand the persecution outside Jerusalem (Acts 9:2), the Lord struck him blind on the Damascus Road. This allowed the church a period of rest, free from persecution, and it multiplied in Judea, Galilee, and Samaria. (Acts 9:31).

In Acts 8, Philip preaches in Samaria. The Samaritans listened to him attentively and saw the miracles which God performed through him. Unclean spirits came out of people, and many who had been paralyzed and lame were healed. Philip also shared the good news with an important Ethiopian official, and in many other towns (Acts 8:40). Peter traveled “through all those regions” (Acts 9:32), healing the sick (Acts 9:33) and bringing a dead woman to life (Acts 9:40).

In conclusion:

God did not reject Israel for killing His Son, but sent the apostles, empowered by the Holy Spirit, to the Jewish capital as a final opportunity for Israel to repent. Who knows what the outcome would have been, had Israel repented. But when the Jews again rejected God by rejecting the manifestation of His Spirit, the Holy Spirit announced Christ’s verdict through Stephen. Thereafter the message went to Judea, but now to Israelites as individuals, and also to Samaria, Jacob’s despised half-breed child.

In this second phase, the church still observed the Law of Moses. The good news was shared with “Jews alone” (Acts 11:19). The Samaritans accepted the five books of Moses and did, therefore, observe the Law of Moses. The Ethiopian official “was reading the prophet Isaiah” when Philip met him (Acts 8:28), and therefore probably was a Jew or a Jewish proselyte.

Stoning of Stephen

Constant Jewish Resistance

After Pentecost, the church existed as a part of Judaism, grew exponentially in Jerusalem and found “favor with all the people” in Jerusalem (Acts 2:47, Acts 5:13). However, there also was constant resistance from the Jewish religious authorities, motivated by jealousy (Acts 5:17). Twice the apostles were jailed (Acts 4:1-4; 5:18) and once they were flogged (Acts 5:40). But eventually, the Jewish Council became intent on killing the apostles (Acts 5:33). God protected the apostles through Gamaliel (Acts 5:33-40), but then conflict erupted among the Greek-speaking Jews in Jerusalem.

Stephen’s Speach

“Stephen (himself Greek-speaking), full of grace and power, was performing great wonders and signs among the people” (Acts 6:8). He argued with the Jews in the Greek-speaking synagogues. “They were unable to cope with the wisdom and the Spirit with which he was speaking” (Acts 6:10). So they had recourse to the usual devices of lying witnesses and violence (Acts 6:11-14). They brought him before the Council (Acts 6:12), where “all who were sitting in the Council saw his face like the face of an angel” (Acts 6:15).

There Stephen delivered his well-known speech. His speech was of a different category. In contrast to Peter sometime earlier (cf. Acts 4:8-12), Stephen made no effort to defend himself or to refute the charges against him.

Unlike Peter’s previous speeches, Stephen’s speech did not call Israel to repentance.

Stephen pronounced Judgment.

Like Daniel’s prayer recorded in Daniel chapter 9, Stephen’s speech is based on God’s covenant with Israel. But while Daniel confessed the sins of his people and prayed for the mercies of the covenant, Stephen’s speech was a pronouncement of God’s judgment in terms of the covenant. He cites God’s mighty acts on behalf of His people in the past—showing that He kept His side of the covenant. Stephen also listed the failures of the Jewish people—showing that the Jewish people did not keep their side of the covenant. He made it very plain that the Jewish rulers of his day were but repeating the resistance of their forefathers to the work of the Lord. Joseph had been refused by his brethren. Moses was at first rejected. Now they had murdered the Just One who is to become their Judge. After his long recital of Israel’s history, he switched from using the pronoun “our” to “your”, and announced the verdict:

“You men who are stiff-necked and uncircumcised in heart and ears are always resisting the Holy Spirit; you are doing just as your fathers did. Which one of the prophets did your fathers not persecute? They killed those who had previously announced the coming of the Righteous One, whose betrayers and murderers you have now become; you who received the law as ordained by angels, and yet did not keep it” (Acts 7:51- 53).

Stephen saw Jesus standing.

After this verdict, Stephen “gazed intently into heaven and saw the glory of God, and Jesus standing at the right hand of God” (7:55). The Bible consistently says that Jesus sat down at the right hand of God (Luke 22:69; Hebr 8:1-2; 10:12; cf. Col 3:1; Rom 8:34; Acts 2:33; 5:31; Mark 16:19; 1 Peter 3:22). But Stephen saw Him standing. It is therefore proposed that Jesus stood in judgment and that through Stephen’s lips, the Holy Spirit announced Christ’s judgment against the Jewish nation.

God did not reject Israel for killing His Son, but by sending the apostles with the power of the Holy Spirit to the Jewish capital, He gave Israel a final opportunity to repent corporately. Who knows what the outcome would have been, had Israel repented. But when the Jews again rejected God by rejecting the manifestation of His Spirit, the Holy Spirit announced Christ’s verdict through Stephen. Thereafter the message went to Judea, but now to Israelites as individuals, and also to Samaria, Jacob’s despised half-breed child.

Stephen’s Prayer

In his last moment, Stephen prayed: “Lord, do not hold this sin against them!” (Acts 7:60). These words were much more than a prayer. They were the genuine expression of God’s will in relation to those people:

“If they do not continue in their unbelief, they will be grafted in, for God is able to graft them in again” (Rom 11:23).

The Purpose of God’s Covenant

It must be noted that the covenant which God had with Israel was not synonymous with salvation. Rather, the purpose of the covenant was to take God’s salvation to the entire world (cf. Gen 12:1-3). For this purpose, God elected Israel and conferred to them a series of privileges, such as the multiplication of their seed, the gift of the land, and His own presence in blessing and protection. He gave this to enable them to be the channel for His blessing to all other nations. Thus the covenant must be understood in terms of mission. So to state that the Jews are no longer the people of the covenant does not mean that they will not be saved, as sometimes has been suggested, but only that God has chosen another method to execute His missionary plan.

God’s covenant with Israel was established on a corporate basis—i.e., it involved the entire nation as an entity. It is not a covenant with specific individuals. The end of the covenant with Israel, therefore, does not imply the end of God’s interest in the Jews as individuals. Because of this, the gospel was still preached to them even after Stephen’s death (cf. Acts 28:17-28). But the privilege of being “a chosen race, a royal priesthood, a holy nation, a people for God’s own possession so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light” (1 Peter 2:9) was no longer theirs. The people of the covenant were now no longer defined by bloodline but by faith in Jesus Christ (Gal 3:26-29; cf. Rom 11:25-32).

The Second Phase

Paul, the Persecutor of the Church

Not content with slaying Stephen, the religious leaders launched the first great persecution against the church in Jerusalem.

“Saul began ravaging the church, entering house after house, and dragging off men and women, he would put them in prison” (Acts 8:3).

This persecution scattered the disciples through the “regions of Judea and Samaria” (Acts 8:2), but wherever they went they preached the word.

God allowed the Jews to persecute the church in Jerusalem to allow the message to spread throughout Judea and Samaria, but He did not allow the Jews to persecute the church outside Jerusalem. When Paul tried to expand the persecution outside Jerusalem (Acts 9:2), the Lord struck him blind on the Damascus Road, and he only regained his sight when he met Ananias (Acts 9:1-18). This allowed the church a period of rest:

“So the church throughout all Judea and Galilee and Samaria enjoyed peace, being built up; and going on in the fear of the Lord and in the comfort of the Holy Spirit, it continued to increase” (Acts 9:31).

In Acts 8, Philip preaches in Samaria. The Samaritans listened to him attentively and saw the miracles which God performed through him. Unclean spirits came out of people, and many who had been paralyzed and lame were healed.

Philip also shared the good news with an important Ethiopian official, and in many other towns (Acts 8:40). Peter traveled “through all those regions” (Acts 9:32), healing the sick (Acts 9:33) and bringing a dead woman to life (Acts 9:40).

God worked through the seven deacons.

Seven were chosen after complaints from Greek-speaking Jews that they were being neglected, “to serve tables” (Acts 6:2). The names of these deacons indicated that they were all Greek-speaking Jews (Acts 6:5). One of them was a proselyte (Acts 6:5), which infers that he was a Gentile that was converted to Judaism.

In the Jerusalem Phase, the apostles did the teaching, but they remained in Jerusalem (Acts 8:1) during the Judea & Samaria phase. Although the seven deacons were chosen “to serve tables”, it was “the wisdom and the Spirit with which” one of them (Stephen) was speaking (Acts 6:10) that ignited the persecution against the church, and after the dispersion of the church into Judea and Samaria another one of the seven (Philip) is particularly mentioned is preaching the gospel:

Acts 8:6 The crowds (in Samaria) with one accord were giving attention to what was said by Philip, as they heard and saw the signs which he was performing. 7 For in the case of many who had unclean spirits, they were coming out of them shouting with a loud voice; and many who had been paralyzed and lame were healed. 8 So there was much rejoicing in that city.

Jesus never worked in Gentile communities, but He did once preach the gospel of peace to the Samaritans (John 4:6-26). For these reasons, even though the Jews had no dealings with Samaritans (John 4:9), Philip had the liberty of taking the gospel to them. The power of God was with Philip, and a wonderful blessing followed. When Jesus visited the Samaritans, many asked “This is not the Christ, is it?” (John 4:29) When Philip came to them, “proclaiming Christ” (Acts 8:5), they were convinced that this is indeed the Christ. There was great joy in that city (Acts 8:8).

The Holy Spirit kept the Church united.

The remarkable thing about Philip’s work in Samaria was that, although so many believed the Gospel and were baptized, none received the gift of the Holy Ghost (Acts 8:15-16). God so ordered this, we believe, for a special reason. There had always been a religious rivalry between Jerusalem and Samaria, as John 4 witnesses. Both groups accepted the five books of Moses as the basis for their faith, both groups counted Abraham as their father (John 4:12) and both practiced circumcision, but the Samaritans used a different temple (John 4:20) and a different priesthood. Jesus said to the Samaritan woman, “You worship what you do not know … salvation is from the Jews” (John 4:22). If Samaria received the Holy Spirit independently from the church in Jerusalem, this might have strengthened that rivalry and might have resulted in a Samaritan church independent of, if not in rivalry to, a Jerusalem church. But God ordained things so that they only received the Spirit when Peter and John had come down and laid hands on them (Acts 8:14-17), thus establishing the authority of the Apostles and the church in Jerusalem. The atonement (oneness) of the church was preserved.

The Church still observed the Law of Moses.

In the first phase, the church was limited to Jerusalem. In this second phase, the church was scattered through Judea and Samaria. However, the church still observed the Law of Moses:

As argued in the discussion of phase one, the Jews that were scattered from Jerusalem were thoroughly Jewish.

They went about in Judea and Samaria, preaching the Word, but “to Jews alone” (Acts 11:19).

The “Hellenistic Jews” (Acts 6:1) spoke Greek, while the “native Hebrews” (6:1) were Jews that spoke Aramaic; but all were Jews. Greek was the common language in New Testament times, as evidenced by the fact that the New Testament was written in that language.

The Samaritans also counted Jacob as their spiritual father (John 4:5, 12) and expected the Messiah (Christ) (John 4:25, 29) as “the Savior of the world” (John 4:42). They worshiped the God of the Bible, but not in Jerusalem; their temple was on Mount Gerizim. They accepted the five books of Moses and did, therefore, observe the Law of Moses. They did not accept the rest of the Old Testament and had their own priests, as opposed to the line of priests in Jerusalem. Because the Israelite inhabitants of Samaria had intermarried with the foreigners, Samaritans were considered “half-breeds” and were generally despised by the Jews (John 4:9; 8:48). See the atheist encyclopedia Livius and Gotquestions for more information.

Philip’s steps were also guided to intercept an important Ethiopian official who had taken a toilsome journey to Jerusalem. It is not explicitly stated whether the Ethiopian in Acts 8 was a Jew or not, but since “he had come to Jerusalem to worship” (Acts 8:27) and “was reading the prophet Isaiah” when Philip met him (Acts 8:28), he probably was one of the Jews or Jewish proselytes that were citizens of other countries (Acts 2:5-12). He probably came to Jerusalem to worship on one of the three annual pilgrimage festivals, such as Pentecost. He therefore also observed the Law of Moses.

But the best proof that the church still lived according to the Law of Moses will come from the later phases of the church that are discussed below. In Acts 10 Gentiles received the Holy Spirit for the first time, to the amazement of the Jews (Acts 10:45). In Acts 15 the church council decided, about 20 years after Pentecost, that Gentiles do not have to submit to the Law of Moses, but this decision only applied to Gentile Christians (Acts 15:19). The Jewish Christians continued to live according to the Law of Moses; at least until about 30 years after Pentecost (Acts 21:20). There should, therefore, be no doubt about the fact that the church, during this second phase, still consisting only of Jews and Samaritans, and lived according to the Law of Moses.

Three Phases of the Early Church

In Acts 1:8, Jesus said to the apostles that they would be His witnesses

      • both in Jerusalem, and
      • in all Judea and Samaria, and
      • even to the remotest part of the earth

These are the three main phases of the early church. In the first phase the church was limited to Jerusalem, but the persecution of the church in Jerusalem, after the stoning of Stephen, scattered the believers throughout Judea and Samaria (Acts 7:58-8:1). This commenced the second phase, which ended when the Gentiles received the Holy Spirit for the first time (Acts 10:44).

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.
      • NEXT: 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.
      • 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.
Proudly powered by WordPress