I. Spreading of Disharmony and Legalism (15:1-35)

Acts 15

Jerusalem Council

Disagreements can be resolved

I. Spreading of disharmony and legalism (15:1-35)

15:1-2 In the Early Church much of the teaching was done via itinerating teachers. These men taught legalism: need to have the circumcision rite to be saved. They may have based their belief on

·  NET Exodus 12:48 "When a foreigner lives with you and wants to observe the Passover to the LORD, all his males must be circumcised, and then he may approach and observe it, and he will be like one who is born in the land– but no uncircumcised person may eat of it. 49 The same law will apply to the person who is native-born and to the foreigner who lives among you."

·  Accepting the NT revelations (that had yet to be written, though Galatians may have been penned) that would supersede the OT teachings. Thus it was critical that Paul be accepted as an Apostle with divine authority.

·  These men were about to split the church that was experiencing great joy, unity and revival. Thus Paul and Barnabas headed up the defense of the church with significant dispute and debate (Grk, “no little argument and debate”—an idiom)

o  They knew of Cornelius’ conversion, but were probably dubious at best. There are always dissenters to change. Now these men decided to voice their complaint, even though they did not have authority from Jerusalem.

o  Some churches today believe that you cannot be saved unless you are baptized.

·  The church commissioned Paul, Barnabas and others to go to Jerusalem to solve the problem with the Apostles and elders there. Note: although an apostle, Paul was subject to the authority of this local church and only acted with their authority.

o  This is probably distinct from Gal 2:1-10 where they met with the leaders in private so as to not cause controversy there. This meeting probably best fits with Acts 11:30 when they took the offering to the church.

II. The issue of circumcision (15:3-12)

The issue could be any doctrine that would seek to split the body of Christ into different groups, especially critical when the teaching declares that salvation is impossible without this practice. Later the issues became baptism, then alliance with the Roman Catholic Church.

15:3-4 En route they announced the good news of gentile conversions in Phoenicia (coastline) and Samaria (interior) and the brethren rejoiced.

·  First report was to the apostles and elders and the church who welcomed them.

15:5 Believing Pharisees still wanted all believers to keep the whole law and especially be circumcised.

·  NET Galatians 2:21 “I do not set aside God's grace, because if righteousness could come through the law, then Christ died for nothing!”

·  NKJ Galatians 5:3-4 “And I testify again to every man who becomes circumcised that he is a debtor to keep the whole law. :4 You who are trying to be declared righteous by the law have been alienated from Christ; you have fallen away from grace!”

·  NKJ Galatians 6:13 “For not even those who are circumcised keep the law, but they desire to have you circumcised that they may boast in your flesh.”

·  NKJ Galatians 3:24 “Therefore the law was our tutor to bring us to Christ, that we might be justified by faith.”

15:6-9 The meeting to resolve the conflict. Both sides could not be right. One side had to yield to the position of the other to maintain the unity.

·  The apostles, elders and the whole assembly (15:12)

·  There was much “discussion”, zetesis, “investigation, controversial questions, debates”

o  Some controversies are to be avoided: NKJ 2 Timothy 2:23 “But avoid foolish and ignorant disputes, knowing that they generate strife.”

o  Is this the lesson that Paul learned? NET Titus 3:9 But avoid foolish controversies, genealogies, quarrels, and fights about the law, because they are useless and empty.

·  Peter waited a while then stood to give a summation:

o  “Some time ago” God chose Peter to first preach to the Gentiles. The date of chapt 15 is AD 49. It was 9-10 years earlier that Peter preached to Cornelius (Acts 10-11)! Evidently no one else spoke to gentiles except in Antioch and Paul! Now it is 20 years into the church age and still no one is going to the world!

·  The proof of genuine salvation to the gentiles was the giving of the Holy Spirit (10:44-46) to Cornelius 9 years ago in the same manner God gave the Spirit to the Jews (2:4; 11:15) 20 years before. Since there was no difference in the manifestations of the Spirit, God showed no distinction, both were saved by faith.

o  “Cleansing their hearts” (Aorist. Act. Participle, meaning a definite, complete and final action that encompasses past, present and future, not a progressive action that can be interrupted)

15:10 They were testing God – doubting that it was God who was responsible for the conversions and manifestations. It was like a kid being disrespectful to their parents. The “testing” refers to how long will God be patient and not chastise (Acts 5:9).

·  As Ananias and Sapphira “tested” by thinking they could do or say anything and God would do nothing – so these men would contradict God’s actions and think God would not intervene? (NET Deuteronomy 6:16 You must not put the LORD your God to the test as you did at Massah.—When Moses struck the rock)

·  They were putting an impossible yoke on gentiles that no one could ever bear. The Law was impossible to obey. The law was never possible to obey, thus no one could ever be righteous by trying to obey the law. That was not its purpose!

o  NET Galatians 2:16 “yet we know that no one is justified by the works of the law but by the faithfulness of Jesus Christ. And we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ and not by the works of the law, because by the works of the law no one will be justified.”

o  NET Ephesians 2:8 For by grace you are saved through faith, and this is not from yourselves, it is the gift of God;

15:12 After Peter, Paul and Barnabas took the floor – told the story of the conversions and miracles that God did through them.

·  Miracles were the authenticating sign that God was doing something new among them (As with Moses – Note: once the miracle accomplished its purpose it was never repeated) – See Acts 5:12; 6:8; 8:6, 13; 14:3 for other convincing use of miracles. Today we are willing to accept the evidence in Scripture as sufficient to trust in.

·  The Jews seek for signs (1 Cor 1:22) to authenticate God’s intervention in history.

III. The Decision concerning Circumcision (15-13-29)

James, the half brother of Jesus and author of the Book of James, now appears as the non-apostolic (elder?) leader of the church. His bone-box, ossuary, was recently found.

15:13-14 James’ message reflects the heart of God in the OT that had been ignored by Jews. Note use of Simon, his Jewish name (also used in 2 Pet 1:1).

·  Phrase “at first, first” shifts the blame for the evangelism of gentiles back to Peter (evidently no one else had dared to attempt this in the intervening 10 years!)

·  God “concerned Himself” (KJV, “visited…”) (episkeptomai, “look for, look after, concerned about”) – this shows the heart of God. How can you know Him until you share this concern?

·  Note: God did not regenerate the gentiles until He led someone to go and preach the gospel to them. As soon as their hearts were open to faith, they were regenerated. Also note that even before Cornelius was saved, God communicated to them, convicted him of his need of the message by which he would be saved.

·  To “select” (lambano, Indicative aorist, “to receive, accept, collect”) referring to the whole process of the Church Age. All who believe are warmly taken into the fold.

15:15-18 Experiences are not enough to convince of Truth – the Scriptural evidence is crucial.

·  James had to prove that gentile salvation was an OT doctrine, that is, it was always God’s plan. He quotes from Amos 9:11-12 in Greek, being culturally sensitive to the issue:

o  Problem 1: His “quote” is similar to the LXX which is different than the Hebrew, which says, “the remnant of Edom and all the nations…” but James uses “of men or mankind”, not “Edom”; Also he uses the verb “seek”, in stead of “possess.”

§  In the Hebrew Consonants in Edom and Adam (a term for mankind) are identical (‘dm)—original Hebrew had only consonants. Vowels were added later.

§  The Hebrew For ”possess”(yrs) and “seek”(drs) only differ by one consonant. James may by paraphrasing the text or using a different text which represents the original.

o  Problem 2: What did Amos mean and how did he use the verse?

§  James did not say the events of Gentile conversion fulfilled Amos 9, but that it was in agreement with the OT “prophets” – Note: James used the plural but quoted from only one, implying that Amos was typical of all the prophets.

§  When interpreting OT passages that appear to refer to the Church it must be remembered that the Church is a “mystery” (Eph 5:32; Col 1:26-27), that is, it was a truth not revealed until the NT. The Church is not in the OT, so James is making comparisons, not fulfillment. This is similar to Peter’s usage of Joel 2 in Acts 2.

§  By introducing his quote with Grk “after these things” he was translating the meaning of Amos 9:11, therefore the phrase does not refer to Acts 15:14, but to Amos 9:8-10, which describes the Tribulation Period, thus the fulfillment of this quote is technically still future, at the beginning of the millennium.

§  The quote describes the Messiah’s return to “rebuild David’s fallen tent,” (an reference to a king’s royal tent as a metaphor) that is, to restore Israel, which will bring great blessing to the gentiles in the Kingdom Age. “If it is God’s plan then, it must be God’s plan now” is the argument.

§  Other prophets who had this vision: Isa 42:6; 60:3; Mal 1:11.

15:19-21 The summation: This is God’s Plan so we must cooperate. What did this mean as a model for leadership?

·  Was this a binding decision to the rest of the church from the ultimate authority to decide? Was James offering his own personal opinion or wisdom that was not an obligation for the church? Was this a summation of the consensus of the apostles and elders, expressed as his own? Or was this a suggestion to the rest of the leadership as to which direction to take?

·  His solution was to make sure it was not “difficult” (parenochlein, “to annoy”, only NT usage), for gentiles to become believers, but they should seek not to offend their Jewish roots. He proposed three abstinences from the Jewish ceremonial Law:

o  Food polluted by idols (same problem expounded in 2 Cor 8-10, the basis of the “stumbling block” principle, also 1 Cor 10:14-22 where attending Temple banquets was condemned.

o  Sexual immorality (a reference to the marriage laws of Leviticus 18:6-20) was a accepted norm among gentiles (1 Cor 6:12-18 where Paul argued against accepted immoral practices of gentile believers).

o  Meat of strangled animals and blood (a reference to Lev 17:10-14 and Gen 9 in the Noahic Covenant where meat was permitted after draining the blood.

15:22 The whole church (v. 12) able to express their opinions and agreement. They also decided to send a delegation to Antioch to confirm by “word of mouth” (v. 27) what was written. No room for doubt about this settled issue.

·  Paul and Barnabas

·  Silas –a prophet (v.32) – a Roman citizen to represent the Hellenist segment in Jerusalem

·  Judas – a prophet (v. 32) – probably a brother of Joseph (1:23) for the Hebrew section

15:23-29 The letter sent by the Jerusalem Council would forever change the nature and purpose of the Church. Several expressions are of special note:

·  The problem (v. 24): some believers seek to impose their views which “disturbed” (tarasso, “stir up, or throw into confusion”) and “subverting” your souls (anaskeuazo, “pack up baggage, dismantle, unsettle, upset”) which undermined the security of the believer.

·  The agreement (v. 25): “seemed good” translates homothumadon, “with one mind, or purpose”, the church sent “our dear friends” – great unity after a controversy is exemplary

·  The eulogy (v. 26): “risked their lives for the name of our Lord Jesus Christ” – no greater epitaph could ever be written of a life well spent. Ref: being stoned, beaten for Christ.

·  The commitment (v. 28): “seemed good to the Holy Spirit” indicates their decision was perceived as being in harmony with the Spirit. This was the application of “let the peace of God rule in your (corporate) hearts” (Col 3:15).

IV. The Delegation sent to the Gentiles (15:30-35)

·  “gathered the congregation” – one wonders where and how? Was the congregation small, was this an open air meeting, was the a euphemism for multiple gatherings in small groups?

15:32 They rejoiced at its encouragement (paraklesis, “calling to one’s aid, comfort”). Truth is always a great comfort. I especially enjoyed the phrase, “strengthened them by a lengthy message” (15:32)

15:33 Judas and Silas were officially “were let go; sent back” (apoluo, “set free, dismissed”) released to return to Jerusalem. This is the same word used in Acts 13:3 as an official action of the church.