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Jerusalem, and seems to have performed the function of bishop (overseer) there. This
much appears from Acts 12: 17 and 15: 13, 19:
"Go show these things unto James, and to the brethren."
"And after they had held their peace, James answered . . . . . my sentence is . . . . ."
See also Gal. 2: 9, 12, and note that James is still established in a position of
authority at Jerusalem as late as Acts 21: 17, 18.
James presided over the body of Apostles and elders at Jerusalem when the question
of the circumcision of the Gentiles was considered. Having listened to the experiences of
Peter, Barnabas and Paul with the Gentiles, he gave his judgment on the matter, which
was then put into effect. The "decrees" that were formulated as a result of this judgment,
were acceptable, not only to "the Apostles and elders", but also to "the Holy Spirit"
(Acts 15: 28), and they were apparently binding upon the churches to which they were
carried, which included Gentiles as far from Jerusalem as South Galatia (Derbe, Lystra,
Iconium, etc.). The effect of these `decrees' was to establish these churches "in the faith"
(Acts 16: 1-5). The judgment of James on this occasion was still recognized by him as
binding as late as Acts 21: 25, nearly thirty years after Pentecost.
Some time after the dispersion of Acts 8: 1, James wrote the Epistle which bears
his name to the dispersed who had "the faith of our Lord Jesus Christ", instructing them
how to behave in the synagogue:
"If there come into your synagogue a man . . . . . in fine clothing . . . . . also a poor
man in vile clothing; and ye have regard to him that weareth the fine clothing . . . . . do
ye not make distinctions among yourselves?" (James 2: 1-4 R.V. margin).
These words presume that some at least of the readers had a say in the affairs of
certain synagogues, being in a position to delegate seats. An epistle from James at
Jerusalem would carry authority and correct the tendency of some to favour the rich in
the synagogues. The Epistle also was to encourage the "Dispersion" through the
"manifold trials" of the time then present (1: 2), as well as to give instruction in other
matters.
Both the position of James and the acknowledgment of Jerusalem as centre at this
time, give a setting to the Acts period which cannot properly be understood unless
connected intimately with the background and hopes of the O.T. To imagine that at this
time God had cast away His people Israel, is to have failed to appreciate the environment
of the Acts, and to accuse the Apostles of deception or ignorance. "Restoration" is the
key word at the beginning of the Acts period, "rejection" belongs to the end.