Jerusalem

We must remember that throughout these stages the Christian communities were not separated from Judaism. … Jewish Christians could maintain themselves in Jerusalem by attending the temple and practicing circumcision.

Formation And Struggles: The Birth of the Church Ad 33-200, by Veselin Kesich

One can consider the first decades of the early church in three stages: from the crucifixion and resurrection until the conversion of Paul (approx. from 30 – 35 AD), then to the destruction of the temple (70 AD), and, finally, to the events following the First Jewish-Roman War.

That war eliminated the Sadducees and Essenes from history, yet there remained diversity within Judaism. The Pharisees would bring their religious teaching to the new religious center of Jamnia, and with them they brought their passion for debate.

As an aside, Jamnia was an important town for Judaism immediately after the destruction of the temple in 70 AD:

Jamnia or Yavneh in the 1st century AD was a small town located along Israel’s southern coastal plain between Jaffa and Ashdod. It is believed that Jamnia hosted the discussions pertaining to the establishment of the Jewish canon. According to Rabbinic sources, when the Jerusalem Temple was destroyed by Titus in 70 AD, Yochanan ben Zakkai (a leading Pharisaic proto-rabbinic leader who opposed the Saddusaic leadership) established a center of learning in Jamnia. This attracted proto-rabbinic scholars to this area.

Returning to Kesich, the debates and disputations would give birth to further groups within Judaism, yet there were clear boundaries. As long as the Jewish Christian communities stayed within these boundaries – attend the temple and practice circumcision – they remained in peace. Those who did not were expelled. But all of this is for a future post.

The focus in this post is the time before the conversion of Paul. Sources include the first twelve chapters of Acts, a few fragments in Paul’s letters, and fragments in a few other New Testament sources.

Luke, the author of Acts and Paul’s traveling companion, was present at the most important events recorded in later chapters of Acts. But for this earlier period, he relied on testimony from those who were present.

The evangelist skillfully presented his sources, weaving and shaping them, and grounding his interpretation on facts. His main purpose was to present the origins of the Christian community, its expansion and Paul’s missionary activities.

Luke would bring together history and theology, and the evidence demonstrates that he is reliable as a historical source. Where it is possible to compare historical data in Acts with the work of Jewish or Roman historians, some facts can be confirmed. Roman historians have long taken the history recorded in Acts for granted.

Luke conveyed the atmosphere in which the earliest Christians lived and worked, the problems they encountered, and the harassment and persecution they experienced. He personalized it by concentrating on Peter, Stephen, and Paul.

Palestine at the time of Jesus was a complicated case. Three languages were spoken, each as a result of conquerors: Aramaic came with the Assyrian conquest, then there was also Greek with Alexander and Latin with Rome. During Passover, Jerusalem would swell with the return of Diaspora Jews.

There were the Hellenists – Jews whose main language was Greek, and mainly from the Diaspora. From these, there were Hellenist Jews who were Christians and Hellenist Jews who were not. Non-Jews who maintained Greek language and custom would be referred to by Luke as Hellenes.

In Jerusalem there were many Greek speaking synagogues before the destruction of the temple. Their members used the Septuagint and followed the guidance of the Pharisees.

Then there were the “Hebrews,” Jews who has some knowledge of Greek, and would speak it when circumstances required. Andrew and Philip are Greek names, so likely they spoke Greek. Peter also would eventually travel outside of his homeland, leading missionary activities. He likely could not have done this without also speaking Greek.

Jesus likely spoke Greek in his encounter with the Gentile centurion recorded in Matthew and Luke, and also at His trial with Pilate. But certainly, His language for teaching and preaching was Aramaic. In any case, it was in Aramaic and Greek that the Gospel message spread.

That Greek was widely used in Palestine contributed to the rapid spread of the early church. Diaspora Jews would carry this message back to their home regions. The idea that the Gospel traditions sounded too Hellenistic to be authentic may, in fact, be quite authentic because they were spread and communicated by Hellenists.

The fruit of Christ’s death and resurrection was koinonia: community, communion, fellowship, or the church.

They were devoted to the apostolic teaching and fellowship. This pattern for the church was established from the beginning, in Jerusalem. Further, prayer – both corporate and private. They would teach Jesus Christ both at the temple and at home.

The norms of church life presuppose baptism.

Paul was baptized after his road to Damascus experience, and Cornelius and those around him were also baptized after receiving the Holy Spirit. Inherently both the confessional and incorporative senses of baptism are pre-Pauline.

Of course, there was the Eucharist. They would come together for the breaking of the bread in their homes, not giving particular weight to meeting in the temple.

The boldness of Jesus’ followers disturbed the temple authorities.

They were divided about how to deal with them. Gamaliel would offer:

Acts 5: 38 “And now I say to you, keep away from these men and let them alone; for if this plan or this work is of men, it will come to nothing; 39 but if it is of God, you cannot overthrow it—lest you even be found to fight against God.”

There were other such groups in the past that came to nothing. So just let this run its course.

While it is recorded that this early Christian community was of one accord, they were not without problems. We know of Ananias and Sapphira, who lied about the value received of their property. The issue was not that they had property, but that they lied about the value when donating the proceeds to the community. Care for the poor was a hallmark of the community – here, again, a practice of the church from the beginning.

As the church grew, more leaders were needed to care for the needs of the community. Seven were appointed to this task.

Acts 6: 1 Now in those days, when the number of the disciples was multiplying, there arose a complaint against the Hebrews by the Hellenists, because their widows were neglected in the daily distribution. 2 Then the twelve summoned the multitude of the disciples and said, “It is not desirable that we should leave the word of God and serve tables. 3 Therefore, brethren, seek out from among you seven men of good reputation, full of the Holy Spirit and wisdom, whom we may appoint over this business; 4 but we will give ourselves continually to prayer and to the ministry of the word.”

5 And the saying pleased the whole multitude. And they chose Stephen, a man full of faith and the Holy Spirit, and Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a proselyte from Antioch, 6 whom they set before the apostles; and when they had prayed, they laid hands on them.

Conclusion

With the appointment of the Seven, the koinonia in Jerusalem grew, and church missions spread beyond the city.

This growth would include priests:

Acts 6: 7 Then the word of God spread, and the number of the disciples multiplied greatly in Jerusalem, and a great many of the priests were obedient to the faith.

It is suggested that the priests came from the Essenes. However, there is no indication that they had a priestly role after coming into the community.

The pre-Pauline creedal statement “that Christ died for our sins” (1 Cor 15:3) transcended the entire sacrificial system of the temple, and the Eucharist as a bloodless sacrifice fulfilled it.