I Could Hinder God?

Chapter 11

We continue seamlessly with the story of Peter and Cornelius. The Church elders in Jerusalem have heard through the grapevine that the good news is being shared with the Gentiles, who are wholeheartedly receiving it. We are reminded the original 12, those who accompanied Jesus, are still in Jerusalem. They, and the other members of the church there, summon their brother Peter back to Jerusalem to explain this to them. The terms circumcised and uncircumcised are used simply to distinguish the Jews from the non-Jews.

The chief concern of the Jerusalem church seems to be table fellowship with Gentiles. As was discussed in the last chapter, this kind of table fellowship was prohibited by Jewish law. However, we might recall that Jesus suffered the same criticisms. “The Pharisees and the Scribes grumbled and said, ‘This fellow welcomes sinners and eats with them’” (Luke 15:2). Their question gives Peter an opportunity to describe for us again the events of Chapter 10, further emphasizing their importance.

The work that the Jerusalem elders are doing is valuable. They actually have an important role in overseeing the evangelistic work of the church. The farther one gets from home and the foundations of the faith, the more likely that one will lose touch with the foundations, the “what-it’s-all-about.” Here, and in the next section, where they send Barnabas to Antioch to investigate the mission up in that region, the elders serve as the gatekeepers in some sense, ensuring that the important traditions live on. Tradition plays a critical role in the church, offering stability and meaning and strength. At the same time, tradition should be balanced with openness to the Spirit’s activity showing us God’s movement in the world.

When Peter presents his case to the Jerusalem church, he must convince them that what he is doing is consistent with the values of the church. However, he has a pretty thin case. He has no scripture to stand on, nor any traditions to cite. He simply tells them what happened, how he saw the Spirit moving, and where he connected it to the words of Jesus. Surprisingly quickly, the church is convinced.

William Willimon says, “Faith, when it comes down to it, is our often breathless attempt to keep up with the redemptive activity of God, to keep asking ourselves, ‘What is God doing, where on earth is God going now?’” Most of the time, the work of the church is made up of miniscule decisions, based on what we have done before, what is in keeping with our polity, and what is expected of us. But now and then, the church is challenged to take a leap of faith; to “keep up with the redemptive activity of God,” who goes before us.

It is possible that the Jerusalem church didn’t realize the magnitude of what they were doing, the degree to which they were overturning traditions and bulldozing boundary markers. There will be more discussions, some more difficult than this one. There will be some conflict as they work out the details. Yet, it is not so unusual after all. In a leap of faith, you say yes with the trust that the details will be worked out.

The relationship between tradition and growth can be fraught with tension. Yet both are essential. It requires wise leadership to navigate these waters. When news comes to the Jerusalem elders that more Gentiles are being converted in Antioch, they decide to send Barnabas there to check things out. Barnabas is a good choice. We were first introduced to him back in Chapter 4, when he came to the apostles and laid his possessions at their feet. His name was Joseph, but they renamed him Barnabas, which means “Son of Encouragement,” we are told. Barnabas was a native of Cyprus, which is in the same region as Antioch. The people of Antioch would be more amenable to him than they might be to someone else.

Barnabas then reaches out to Saul, who is back in his hometown of Tarsus (also near Antioch). The two men begin a long prolific partnership together. They stay in Antioch for a year to teach the church how to be the church. One aspect of being the church is the connectional quality of it. No matter how far apart geographically, no matter the local language or customs, the church sees itself as being one. I know, that can be hard to believe when we listen to one set of Christians criticizing another set of Christians. Nonetheless, we share the same gospel, and this unity is one of the beliefs we seek to live into.

One of the ways Barnabas and Saul teach the Antioch church to live into this connection is by sending relief to the Jerusalem church. This demonstrates their connection, even their indebtedness, to the mother church.

Questions for Reflection:

·        The concern about table fellowship is, at least in part, a concern about dietary laws. As Protestants, we may find the importance placed upon dietary rules to be strange. But Protestants are actually unusual in not having any dietary restrictions. One reason religious communities have such restrictions is as a way to set themselves apart from others. It is a kind of identity marker. Thus, keeping kosher (Judaism), or halal (Islam), or vegetarianism (Buddhism) or simply abstaining from meat on Fridays – these are all ways for a community to say this is who we are. What are your thoughts on this? Does our faith have other ways of setting ourselves apart, or not?

·        When it comes to balancing tradition and keeping up with the Spirit, do you think the church leans too much in one way or the other?

 When, in your life, have you taken a leap of faith, trusting that the details would get worked out later?