The early Christian movement, originating within Judaism, faced a pivotal challenge: how to reconcile its Jewish roots with the universal mandate of the Gospel. The “Mission to the Gentiles” represents the transformative period when Christianity transcended its ethnic boundaries, embracing people from all nations into the covenant of God. This monumental shift, meticulously documented in the Book of Acts, involved dramatic personal conversions, strategic missionary endeavors, and significant theological deliberations that redefined the scope and nature of salvation. Through the experiences of key figures like Saul (Paul) and Peter, and the collective wisdom of the Jerusalem Council, the nascent church navigated fundamental questions of identity, inclusion, and the very essence of faith, ultimately affirming a gospel for all humanity.
The Conversion of Saul – Acts 9:1-30
The narrative of Saul’s conversion marks one of the most dramatic and significant turning points in the history of early Christianity, fundamentally altering the trajectory of the mission to the Gentiles. Prior to this encounter, Saul of Tarsus was a zealous Pharisee, fiercely dedicated to the traditions of his ancestors and vehemently opposed to the burgeoning Christian movement, which he viewed as a dangerous heresy. Acts 9:1-2 describes him “breathing out murderous threats against the Lord’s disciples,” obtaining letters from the high priest to arrest any followers of “the Way” he found in Damascus and bring them back to Jerusalem for persecution.
As Saul journeyed to Damascus, an extraordinary event unfolded (Acts 9:3-9). Suddenly, a blinding light from heaven flashed around him, causing him to fall to the ground. A voice spoke to him, saying, “Saaul, Saul, why do you persecute me?” When Saul inquired, “Who are you, Lord?”, the voice revealed, “I am Jesus, whom you are persecuting. Now get up and go into the city, and you will be told what you must do.” The men traveling with Saul stood speechless, hearing the sound but seeing no one. Saul, now blind, was led by hand into Damascus, where he remained without sight, food, or drink for three days.
Meanwhile, in Damascus, a disciple named Ananias received a vision from the Lord (Acts 9:10-16). God instructed Ananias to go to Gay Street, specifically to the house of Judas, and ask for a man named Saul of Tarsus, indicating that Saul was praying and had seen a vision of Ananias coming to restore his sight. Ananias, aware of Saul’s notorious reputation as a persecutor of believers, initially expressed apprehension. However, the Lord reassured him, declaring, “Go! This man is my chosen instrument to proclaim my name to the Gentiles and their kings and to the people of Israel. I will show him how much he must suffer for my name.”
Obedient to the divine command, Ananias went to the house, entered, and laid his hands on Saul (Acts 9:17-19). He announced, “Brother Saul, the Lord—Jesus, who appeared to you on the road as you came here—has sent me so that you may see again and be filled with the Holy Spirit.” Immediately, something like scales fell from Saul’s eyes, and his sight was restored. He then arose and was baptized. After eating and regaining his strength, Saul spent several days with the disciples in Damascus.
The impact of this conversion was immediate and profound (Acts 9:20-30). Saul, transformed from persecutor to preacher, began to boldly proclaim Jesus in the synagogues, asserting that Jesus is the Son of God. Those who heard him were astonished, recognizing him as the one who had devastated believers in Jerusalem and had come to Damascus for the very purpose of arresting them. Saul, however, grew “more and more powerful” and confounded the Jews in Damascus by proving that Jesus was the Messiah. This radical shift in allegiance led to a Jewish plot to kill him, but the disciples helped him escape by lowering him in a basket through an opening in the city wall. Upon his arrival in Jerusalem, the disciples were initially afraid of Saul, unable to believe he was truly a disciple. It was Barnabas who vouched for him, explaining his Damascus road experience and his fearless preaching. Saul then associated with the apostles, preaching boldly in Jerusalem, particularly disputing with the Hellenistic Jews. Again, a plot against his life emerged, prompting the brothers to send him to Caesarea and then on to Tarsus, his hometown.
The conversion of Saul, who would become the Apostle Paul, was not merely a personal spiritual experience; it was a divine act that strategically launched the Gentile mission. God explicitly designated him as the “chosen instrument” for this purpose, setting the stage for the universal proclamation of the Gospel beyond the confines of Judaism.
The Commissioning and the Mission of Paul – Acts 13; 14:1-20
The commissioning and subsequent missionary journeys of Paul, alongside Barnabas, represent the practical outworking of the Gentile mission foretold in Saul’s conversion. Chapters 13 and 14 of Acts detail the beginning of Paul’s first missionary journey, exemplifying the challenges, methods, and divine authentication of their ministry to the non-Jewish world.
The formal commissioning began in Antioch, a significant center for early Christianity and a melting pot of Jewish and Gentile believers (Acts 13:1-3). As prophets and teachers in the church fasted and prayed, the Holy Spirit explicitly instructed them: “Set apart for me Barnabas and Saul for the work to which I have called them.” After further fasting and prayer, the leaders laid their hands on Barnabas and Saul, sending them off. This act underscored the divine initiative and the church’s affirmation of their universal mission.
Their journey commenced in Cyprus (Acts 13:4-12), where they preached the word of God in the Jewish synagogues of Salamis. Moving across the island to Paphos, they encountered Sergius Paulus, the proconsul, an intelligent man interested in their message. However, they were opposed by Bar-Jesus, a Jewish sorcerer and false prophet, who tried to turn the proconsul from the faith. Paul, filled with the Holy Spirit, exposed Bar-Jesus’s wickedness, striking him with temporary blindness. Witnessing this miraculous display, Sergius Paulus believed, “astonished at the teaching of the Lord.” It is here that Saul is consistently referred to as “Paul,” a name perhaps adopted to better suit his Gentile mission.
From Cyprus, Paul and Barnabas sailed to Pisidian Antioch in Asia Minor (Acts 13:13-52). On the Sabbath, they entered the synagogue, and after the reading of the Law and the Prophets, they were invited to speak. Paul delivered a compelling sermon, tracing Israel’s history from the Exodus to John the Baptist, culminating in the death and resurrection of Jesus as the promised Messiah and the bringer of salvation through faith. Many Jews and God-fearing Gentiles responded positively, inviting them to speak again the next Sabbath. News of their preaching spread rapidly, and on the following Sabbath, almost the whole city gathered to hear the word of God. This widespread interest infuriated the Jews, who began to contradict and malign Paul’s message. In a pivotal moment, Paul and Barnabas boldly declared, “We had to speak the word of God to you first. Since you reject it and do not consider yourselves worthy of eternal life, we now turn to the Gentiles.” This declaration marked a decisive turning point, as they explicitly shifted their primary focus, confirming the universal nature of the Gospel. Consequently, the Gentiles rejoiced, glorifying the word of the Lord, and many believed. However, the Jewish leaders incited opposition, expelling Paul and Barnabas from the region, who symbolically shook the dust off their feet against them.
Their ministry continued in Iconium (Acts 14:1-7), where they again preached in the Jewish synagogue. A large number of both Jews and Gentiles believed, but the unbelieving Jews stirred up the Gentiles and poisoned their minds against the believers. Despite the growing opposition, Paul and Barnabas spent considerable time there, speaking boldly and confirming their message with signs and wonders. When a plot to mistreat and stone them was discovered, they fled to Lystra and Derbe, cities in Lycaonia.
In Lystra (Acts 14:8-18), a remarkable event occurred. Paul healed a man who had been lame from birth, who had never walked. Seeing the miracle, the crowd exclaimed, “The gods have come down to us in human form!” They identified Barnabas as Zeus and Paul as Hermes (because he was the chief speaker) and prepared to offer sacrifices to them. Paul and Barnabas vehemently stopped them, tearing their clothes and proclaiming, “Friends, why are you doing this? We too are only human, like you. We are bringing you good news, telling you to turn from these worthless things to the living God, who made the heavens and the earth and the sea and everything in them.” They urged the people to worship the true God, who had given rain and crops in their seasons. Despite their efforts, they barely restrained the crowd from sacrificing to them.
However, the opposition was relentless (Acts 14:19-20). Jews from Antioch and Iconium followed them to Lystra, incited the crowds, and stoned Paul, dragging him outside the city, assuming he was dead. But as the disciples stood around him, Paul miraculously got up and went back into the city. The next day, he and Barnabas left for Derbe.
Paul’s first missionary journey, as detailed in these chapters, vividly illustrates the challenges and triumphs of the Gentile mission. It highlights Paul’s strategic approach, beginning in synagogues before turning to the Gentiles when rejected. More importantly, it demonstrates God’s active hand in validating the mission through signs, wonders, and the outpouring of the Holy Spirit on those who believed, unequivocally affirming that the Gospel was indeed for every nation.
The Mission of Peter and the Council of Jerusalem – Acts 9:32-43; 10:1-48; 11:1-18; 15:1-35
While Paul is often considered the apostle to the Gentiles, Peter played a crucial, foundational role in validating the inclusion of Gentiles into the early church, paving the way for the broader mission. His experiences, culminating in the Council of Jerusalem, addressed the critical theological question of whether Gentiles needed to become Jews to be Christians.
Peter’s ministry prior to Cornelius’s conversion showed an expanding reach beyond Jerusalem (Acts 9:32-43). He traveled through the coastal regions and worked miracles. In Lydda, he healed Aeneas, a paralyzed man who had been bedridden for eight years, saying, “Aeneas, Jesus Christ heals you.” This miracle led to many in Lydda and Sharon turning to the Lord. Later, in Joppa, a devout disciple named Dorcas (Tabitha) died. When Peter arrived, he raised her from the dead, resulting in many believing in the Lord throughout Joppa. Significantly, Peter stayed in Joppa for some time with Simon, a tanner—a profession considered ritually unclean by strict Jews due to involvement with dead animal hides. This seemingly minor detail subtly prepared Peter for a greater spiritual breakthrough concerning ritual purity.
The conversion of Cornelius, a Roman centurion, marks an undeniable turning point in the Gentile mission (Acts 10:1-48). Cornelius was a devout and God-fearing Gentile who gave generously to the poor and prayed regularly. In a vision, an angel of God appeared to him, instructing him to send men to Joppa to find Simon Peter, who would tell him what to do. At the same time, Peter, while praying on the rooftop in Joppa, had a profound vision. He saw heaven opened and a large sheet descending, filled with all kinds of four-footed animals, as well as reptiles and birds, many of which were considered unclean under Jewish dietary laws. A voice commanded him, “Get up, Peter. Kill and eat.” Peter, protesting that he had never eaten anything impure or unclean, was told by the voice, “Do not call anything impure that God has made clean.” This vision was repeated three times. While Peter was still pondering the meaning, the Holy Spirit told him that three men sent by Cornelius were waiting for him and that he should go with them without hesitation.
Peter, accompanied by some believers from Joppa, journeyed to Caesarea (Acts 10:24-48). Upon entering Cornelius’s house, a shocking act for a Jew, Peter found assembled a large gathering of Cornelius’s relatives and close friends. Cornelius recounted his vision, and Peter began to preach. He declared that God shows no favoritism but accepts from every nation anyone who fears him and does what is right. Peter then proclaimed the good news of Jesus Christ—His life, death, resurrection, and the forgiveness of sins through faith in His name. While Peter was still speaking, the Holy Spirit fell on all who heard the message, Gentiles included, and they began speaking in tongues and praising God, just as the Jewish believers had on the Day of Pentecost (Acts 2). The circumcised believers who had accompanied Peter were astonished that the gift of the Holy Spirit had been poured out even on Gentiles. Peter then logically concluded, “Surely no one can stand in the way of their being baptized with water. They have received the Holy Spirit just as we have.” He then commanded that they be baptized in the name of Jesus Christ. This event was revolutionary, demonstrating God’s direct acceptance of uncircumcised Gentiles into the covenant community without prior conversion to Judaism.
News of Peter’s actions in Caesarea reached Jerusalem, leading to immediate scrutiny (Acts 11:1-18). The “circumcised believers” criticized Peter, saying, “You went into the house of uncircumcised men and ate with them.” Peter responded by recounting the entire sequence of events: his vision, Cornelius’s vision, the divine instruction to go with the men, and crucially, the undeniable outpouring of the Holy Spirit on the Gentiles while he was still speaking. He emphasized his realization: “If God gave them the same gift as he gave us, who believed in the Lord Jesus Christ, who was I to think that I could stand in God’s way?” Hearing this testimony, the critics were silenced and then praised God, concluding, “So then, even to Gentiles God has granted repentance that leads to life.” This moment was crucial, as the Jerusalem leadership, albeit initially hesitant, affirmed God’s work among the Gentiles through Peter.
The challenges to Gentile inclusion, however, did not fully cease. The culmination of this theological debate came at the Council of Jerusalem (Acts 15:1-35). Certain men from Judea came to Antioch, teaching the Gentile believers, “Unless you are circumcised, according to the custom taught by Moses, you cannot be saved.” This teaching directly contradicted the universal gospel preached by Paul and Barnabas, leading to “sharp dispute and debate.” To resolve this fundamental disagreement, Paul and Barnabas, along with others, were sent to Jerusalem to consult the apostles and elders.
At the Council, after much discussion, Peter again took the lead (Acts 15:6-11). He reminded them of his specific experience with Cornelius, emphasizing God’s choice that “the Gentiles might hear from my lips the message of the gospel and believe.” He pointed out that God “showed that he accepted them by giving the Holy Spirit to them, just as he did to us. He made no distinction between us and them, for he cleansed their hearts by faith.” Peter then powerfully argued against burdening Gentile converts with the Mosaic Law, which even the Jews found difficult to bear. He concluded, “No! We believe it is through the grace of our Lord Jesus that we are saved, just as they are.”
Barnabas and Paul then shared their experiences, recounting the miraculous signs and wonders God had done among the Gentiles through their ministry (Acts 15:12). Finally, James, the leader of the Jerusalem church, provided the decisive verdict (Acts 15:13-21). He affirmed Peter’s testimony, citing the prophecy of Amos (Amos 9:11-12) that God would rebuild David’s fallen tent so that “the rest of mankind may seek the Lord, even all the Gentiles who bear my name.” James proposed a compromise: Gentile believers should not be burdened with circumcision or the full Mosaic Law, but should abstain from food polluted by idols, from sexual immorality, from the meat of strangled animals, and from blood. These prohibitions addressed common practices deeply offensive to Jewish believers and were intended to foster fellowship between Jewish and Gentile Christians.
The apostles and elders, with the whole church, agreed to send a letter conveying this decision to the Gentile believers in Antioch, Syria, and Cilicia, delivered by Paul, Barnabas, and two chosen delegates, Judas (Barsabbas) and Silas (Acts 15:22-29). The letter affirmed that those advocating circumcision were unauthorized and that it seemed good “to the Holy Spirit and to us” not to burden the Gentiles with anything beyond these essential requirements. When the letter was delivered in Antioch, the believers rejoiced greatly at its encouraging message (Acts 15:30-35).
The Council of Jerusalem represented a monumental achievement. It formally established that salvation is by grace through faith in Jesus Christ, not by adherence to the Mosaic Law or circumcision. It recognized the universal scope of God’s redemptive plan and provided a theological and practical framework for the inclusion of Gentiles, ensuring the unity of the church despite its growing diversity.
Conclusion
The “Mission to the Gentiles” in the Book of Acts chronicles a monumental theological and sociological shift in the early Christian movement. From Saul’s dramatic conversion, which designated him as God’s chosen instrument for the Gentiles, to Paul’s tireless missionary journeys that concretely brought the Gospel to non-Jewish lands, and Peter’s foundational experience with Cornelius that broke down the initial barriers of Jewish purity laws, the narrative demonstrates a divinely orchestrated expansion. The capstone, the Council of Jerusalem, formally affirmed that salvation is accessible to all, irrespective of ethnicity or adherence to Jewish ceremonial law, based solely on faith in Jesus Christ. This period established the universal nature of the Gospel, paving the way for Christianity to become a global faith and inspiring future generations of missionaries to proclaim the inclusive message of God’s grace to every corner of the earth. The lessons learned about cross-cultural ministry, theological resolution, and the Holy Spirit’s leading remain profoundly relevant for the church today.
References:
- Acts 9:1-30
- Acts 9:32-43
- Acts 10:1-48
- Acts 11:1-18
- Acts 13:1-52
- Acts 14:1-20
- Acts 15:1-35
- Amos 9:11-12 (quoted in Acts 15)
