And certain men came down from Judaea and taught the brethren, saying, Except ye be circumcised after the custom of Moses, ye cannot be saved.
\nActs 15:1<\/p>\n
This great council in Jerusalem falls between the first and second missionary journeys of Paul. On one hand, the Jerusalem Council became necessary because of what took place in the first missionary journey with the turning of many, many Gentiles to the acceptance of the Messiah, apart from the Law of Moses and circumcision. But, on the other hand, any further missionary activities by Paul, such as, his second missionary journey, would have been impossible until this specific issue had been resolved once and for all. So, that is why we have the Jerusalem Council at this particular point in the Book of Acts.<\/p>\n
For convenience, this study has been divided into four separate segments: the occasion, the declarations of the Council, the decision of the Jerusalem Council, and the report to the Church at Antioch.<\/p>\n
I. THE OCCASION\u2014ACTS 15:1\u20135<\/p>\n
A. The Issue of Gentile Circumcision\u2014Acts 15:1<\/p>\n
And certain men came down from Judaea and taught the brethren, saying, Except ye be circumcised after the custom of Moses, ye cannot be saved.<\/p>\n
Verse 1 clearly states the issue: Gentile circumcision. After first missionary journey of Paul and Barnabas, after having reported to the Church of Antioch, and having spent some time with the church there, the issue was raised when: certain men came down from Judaea. These men were members of the Circumcision Party, mentioned earlier in Acts 11:2, who had challenged Peter about going into the home of an uncircumcised Gentile. These men had not been sent by the Church of Jerusalem; they simply came down to Antioch of their own accord. That they had not been sent from Jerusalem comes out clearly in Acts 15:24. In Galatians 2, Paul made reference to this same Jerusalem Council, and these were the same men described as false brethren in Galatians 2:4.<\/p>\n
They came and taught the brethren. The Greek tense means they began to teach, and they kept at it; they set about teaching with determination. The term brethren here refers to the Gentile believers, for they picked out the Gentile believers because they were not circumcised. To these Gentile believers, they said: Except ye be circumcised after the manner of Moses, ye cannot be saved. This was the dictum the Judaizers presented to the Gentiles: that believing Gentiles are not saved until they are circumcised. This is salvation by works, salvation through ritual. Just as certain groups today teach believers, \u201cYou are not really saved until you have been baptized,\u201d so there was an earlier heresy: \u201cYou are not saved until you have been circumcised.\u201d Both are equally wrong. Both involve salvation by works, salvation through ritual.<\/p>\n
B. The Decision of the Church of Antioch\u2014Acts 15:2<\/p>\n
And when Paul and Barnabas had no small dissension and questioning with them, the brethren appointed that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.<\/p>\n
The decision was reached: when Paul and Barnabas had no small dissension and questioning with them. In other words, these two men, who had completed their first missionary journey and who had seen myriads of Gentiles saved, would not allow the Gentiles to be browbeaten by those self-appointed \u201cguardians of orthodoxy.\u201d The word for dissension in Greek means \u201ca riot\u201d or \u201can outbreak.\u201d The implication of the word is that the Judaizers caused a great deal of strife. They broke up the beautiful unity of the Church of Antioch, which had existed right through to the end of chapter 14.<\/p>\n
So, the brethren appointed an official delegation, including Paul and Barnabas and certain other of them who are not named here, but one of them was Titus according to Galatians 2:1\u20135. They were sent to the apostles and the elders about this question. It was wisely decided by the Church of Antioch that this issue should be resolved by an inquiry to be put to the leadership of the Jerusalem Church. Once again, Luke states that to go to Jerusalem was to go up.<\/p>\n
There were two categories of leaders of the Jerusalem Church: first, the apostles, the inner group of Twelve Apostles, who had the authority to bind and to loose, that is, either to permit or to forbid; and secondly, the elders, who were the actual rulers and would continue after the apostolic office had ceased with the death of the last apostle.<\/p>\n
C. The Journey to Jerusalem\u2014Acts 15:3<\/p>\n
They therefore, being brought on their way by the church, passed through both Phoenicia and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren.<\/p>\n
Verse 3 describes the journey. They therefore, that is, because of the reasons given in verse 2, they were: brought on their way by the church; in other words, they were sent out by the church under an escort as a mark of honor. They were given a grand send-off by the congregation.<\/p>\n
They then passed in a gradual procession through two territories: Phoenicia, where there were Gentile churches; and Samaria, where the Samaritan churches were. God had accepted the Samaritans in chapter 8 and He had accepted the Gentiles in chapter 10; but now the issue of Gentile circumcision had arisen. On their way to Jerusalem, they would accumulate support from other Gentile churches, as well as from the Samaritan churches. The subject they declared in Phoenicia and Samaria was the conversion of the Gentiles. They related the stories and successes of their first missionary journey. Their point was that salvation had been granted to these Gentiles quite apart from circumcision.<\/p>\n
The result was that in the churches: they caused great joy unto all the brethren. The Greek tense means that they were continually in a state of joy.<\/p>\n
D. The Meeting with the Jerusalem Church\u2014Acts 15:4\u20135<\/p>\n
And when they were come to Jerusalem, they were received of the church and the apostles and the elders, and they rehearsed all things that God had done with them. But there rose up certain of the sect of the Pharisees who believed, saying, It is needful to circumcise them, and to charge them to keep the law of Moses.<\/p>\n
In verse 4, when they finally arrived in Jerusalem, they received a public reception by the church in general, by the apostles, and by the elders. Paul also refers to this in Galatians 2:2. They then recounted their first missionary journey.<\/p>\n
Verse 5 records the opposition. These people were Pharisees who had, indeed, become believers; but they still remained within the Pharisaic party. This was the Circumcision Party of Acts 11:2.<\/p>\n
Their claim was twofold. First: It is needful to circumcise them, because circumcision was the means of submission to the Law of Moses; and secondly, to charge them to keep the law of Moses. Not only to initially submit themselves to the Law by circumcision, but then to continue living a life under the Law.<\/p>\n
It was at this point that the events of Galatians 2:1\u201310 occurred. According to that passage, false brethren from Jerusalem came down to Antioch, preaching circumcision, but they were opposed by Paul and Barnabas. Then the Church of Antioch decided to send Paul, Barnabas, and others, such as, Titus to the apostles and elders of the Church of Jerusalem. According to Galatians, Paul went up by revelation, a revelation that came to him from God, and which was recognized by the Church of Antioch. On the way to Jerusalem they visited other churches; and upon arrival they had a public reception, the first church gathering, referred to in Galatians 2:2.<\/p>\n
They then had a private meeting with Peter, John, and James. Paul won them over to his view of Gentile liberty from the Law, but others laid out their own program about how to handle the situation. While the Judaizers were plotting, Paul, Barnabas, and the leaders of the Jerusalem Church decided to plan their own strategy and program about how they were going to handle the Judaizers in the public meeting. Then came the public meeting itself, which was the second church gathering.<\/p>\n
II. THE DECLARATIONS OF THE COUNCIL\u2014ACTS 15:6\u201321<\/p>\n
A. The Gathering of the Church\u2014Acts 15:6<\/p>\n
And the apostles and the elders were gathered together to consider of this matter.<\/p>\n
The church meeting was convened on the authority of the apostles and elders. The leaders took charge of the matter, which was twofold. First, the issue of Gentile circumcision; and secondly, the issue of Gentiles and the Law of Moses. This crucial meeting proved to be a turning-point in Church history.<\/p>\n
B. The Testimony of Peter\u2014Acts 15:7\u201311<\/p>\n
1. Introduction\u2014Acts 15:7a<\/p>\n
And when there had been much questioning, Peter rose up, and said unto them.<\/p>\n
The occasion was: when there had been much questioning. In other words, the Judaizers, the Circumcision Party, were given ample opportunity to state their case. There was no attempt to cut the debate short. It was after ample time had been given to them that Peter rose up, and said unto them.<\/p>\n
2. Peter\u2019s Address\u2014Acts 15:7b\u201311<\/p>\n
This is the last time Peter appears in the Book of Acts. In his last address, he dealt with the Gentiles in verses 7b\u20139, pointing out two things.<\/p>\n
a. God\u2019s Choice\u2014Acts 15:7b<\/p>\n
Brethren, ye know that a good while ago God made choice among you, that by my mouth the Gentiles should hear the word of the gospel, and believe.<\/p>\n
It was God who chose the Gentiles, and Peter addressed them as fellow believers: Brethren, ye know that a good while ago, referring to chapter 10. Between chapters 10 and 15, something like ten to twelve years had passed. God made choice among you at that time; that is, God chose from among the body of Jewish believers, that by my mouth. In other words, God chose Peter out from among the Jewish believers to send him to the Gentiles, that they should hear \u2026 the gospel, and believe. Because Peter had the keys of the kingdom, he had to use them to let the Gentiles in, as he had done with Cornelius in chapter 10. Therefore, Peter, the chief Apostle, was responsible for the beginning of Gentile evangelism. But it was God\u2019s choice, not Peter\u2019s, that the Gentiles should hear the gospel.<\/p>\n
b. The Holy Spirit\u2019s Authentication\u2014Acts 15:8\u20139<\/p>\n
And God, who knows the heart, bare them witness, giving them the Holy Spirit, even as he did unto us; and he made no distinction between us and them, cleansing their hearts by faith.<\/p>\n
In verse 8, the Holy Spirit was given to those Gentiles who believed. This was the key evidence of Gentile acceptance. Peter had used this evidence twice before: in Acts 10:44\u201348; and 11:15\u201317. It was the fact that the Holy Spirit had been given to these Gentiles which showed that God had accepted them by grace through faith, apart from circumcision, and apart from the works of the Law even as he did unto us; that is, even as it was with us Jews, so it was with those Gentiles.<\/p>\n
Therefore, in verse 9, God gave the Holy Spirit by grace, through faith, without distinction between us and them. This is because both Jews and Gentiles are sinners, and both Jews and Gentiles are saved in the same way: by grace, through faith. Both receive the Spirit on the same basis. They received the cleansing of their hearts by faith, not by works, not by ceremony, not by ritual, but by faith.<\/p>\n
c. Peter\u2019s Challenge\u2014Acts 15:10\u201311<\/p>\n
Now therefore why make ye trial of God, that ye should put a yoke upon the neck of the disciples which neither our fathers nor we were able to bear? But we believe that we shall be saved through the grace of the Lord Jesus, in like manner as they.<\/p>\n
Having said this, Peter issued them a challenge in verse 10: Now therefore; that is, in the light of what has just been said in previous verses: why make ye trial of God? To challenge Gentile salvation was to make trial of God. The trial was: that ye should put a yoke upon the neck of the disciples. The Law was indeed a yoke according to Galatians 5:1. These disciples were Gentile believers, and the fact that Peter used the word disciples when referring to them showed that he did accept them as fellow-believers. Why should they have to bear a yoke that even the Jews, neither our fathers, nor we of this present generation, could not bear? The point Peter made was: \u201cWhy force these Gentiles to do what we ourselves could not do?\u201d That is, in fact, what they would be doing by requiring Gentiles believers to be circumcised. To demand this would have two results: first, it would put God to the test; and secondly, it would put the disciples under an unbearable yoke.<\/p>\n
Finally, in verse 11, Peter concluded that salvation is indeed by the grace of our Lord Jesus. By calling Him Lord, Peter declared that Yeshua (Jesus) was the Agent of grace who bestows salvation. The Jews only had to believe to be saved in like manner as they. Salvation was by grace through faith, for both groups.<\/p>\n
To summarize Peter\u2019s argument: first, it was God\u2019s choice that the Gentiles should hear the gospel; secondly, He gave them the Holy Spirit without distinction and without discrimination, which was the evidence of their acceptance; and thirdly, the Law was an unbearable yoke upon the Jews, so why inflict it upon the Gentiles?<\/p>\n
C. The Testimony of Barnabas and Paul\u2014Acts 15:12<\/p>\n
And all the multitude kept silence; and they hearkened unto Barnabas and Paul rehearsing what signs and wonders God had wrought among the Gentiles through them.<\/p>\n
After Peter finished his argument: all the multitude kept silence, including those who favored circumcision, those who opposed it, and those who remained neutral and not sure which way to decide. They became silent after Peter\u2019s speech, and they became silent as a result of Peter\u2019s speech.<\/p>\n
Now, they hearkened unto Barnabas and Paul. They listened with rapt attention as both of them rehearsed what signs and wonders God had wrought among the Gentiles through them. The point was that God would not have prospered them during their first missionary journey if He had not wanted the Gentiles to hear the gospel. The fact that He did want them to hear was evidenced by the fact that He did prosper them.<\/p>\n
D. The Testimony of James\u2014Acts 15:13\u201321<\/p>\n
1. The Deliberations\u2014Acts 15:13\u201318<\/p>\n
And after they had held their peace, James answered, saying, Brethren, hearken unto me: Symeon has rehearsed how first God visited the Gentiles, to take out of them a people for his name.<\/p>\n
Verse 13a gives the introduction. After Barnabas and Paul had finished their witnessing and testifying, they became silent and James answered. He was the elder-in-chief so he would naturally speak last. As the head of the Church at this time, it was his responsibility to offer a solution. Verse 13b reveals the addressees: Brethren, meaning fellow Jewish believers in this context, hearken unto me.<\/p>\n
In verse 14, he summarized Peter\u2019s testimony. He calls him Symeon, which is the Aramaic form for the Hebrew Simon, this is the same form that Peter used of himself in 2 Peter 1:1. Symeon has rehearsed, he gave his personal testimony of how first God visited the Gentiles. Gentile evangelism was first begun by Peter, and then carried on by Paul. God, through Peter, visited the Gentiles for the purpose of saving them: to take out of them a people for his name.<\/p>\n
This is a major purpose of Gentile salvation. God always had a people for his name among the Jews, for there is always a believing Jewish Remnant. Now, He will also have a people from among the Gentiles; now, there will also be a believing Gentile Remnant. A second purpose of Gentile salvation is given in Romans 11:13\u201314: to provoke Jews to jealousy, so that they, too, will be saved. Gentile believers are encouraged to do what they can in support of Jewish missions financially and materially; but also by way of witnessing to Jewish people whom they might know.<\/p>\n
To prove that this was part of God\u2019s program, James quoted the Old Testament in verses 15\u201318: And to this agree the words of the prophets; as it is written, After these things I will return, And I will build again the tabernacle of David, which is fallen; And I will build again the ruins thereof, And I will set it up: That the residue of men may seek after the Lord, And all the Gentiles, upon whom my name is called, Saith the Lord, who makes these things known from of old.<\/p>\n
In verse 15, James introduced his quotation by stating: to this agree the words of the prophets. The specific prophecy was Amos 9:11\u201312. This falls into the category of Literal Prophecy plus Application. Literally, Amos 9 speaks of the Kingdom when Gentiles will be saved. Then, by way of application, because of only one point of similarity, the salvation of the Gentiles, he applied this verse to their present situation. When he stated: as it is written, he was pointing out that the Old Testament actually predicted the salvation of the Gentiles.<\/p>\n
He then quoted verses 16\u201318: After these things I will return, And I will build again the tabernacle of David, which is fallen. Amos used a poetic figure of speech for the house and throne of David, describing it as a broken-down hut, having no power. But the promise was: And I will build again the ruins thereof. The picture was of a desolate, fallen, torn-down tent of David. But God declared: And I will set it up. This is a promise of restoration.<\/p>\n
The reason was: That the residue of men may seek after the Lord, And all the Gentiles, upon whom my name is called. This was the point of similarity and why this prophecy was applied in this case: Gentile salvation. This thing is what the Lord has said from of old, this purpose of God is an old one; He always intended to allow for Gentile salvation, and now He finally made that a reality.<\/p>\n
Amos 9:11\u201312 was taken by the rabbis as a messianic passage. One of the rabbinic names for the Messiah is Bar Naphli, which means \u201cSon of the Fallen One,\u201d and is based upon this passage. The Talmud reads:<\/p>\n
\u201cRabbi Nachman said to Rabbi Isaac, \u2018Whence art you taught when Bar Naphli will come?\u2019 He said to him, \u2018Who is this Bar Naphli?\u2019 The other replied, \u2018It is the Messiah; for it is written, in those days I will build again the tabernacle of David which is fallen down.\u2019\u00a0\u201d<\/p>\n
2. The Conclusions of James\u2014Acts 15:19\u201321<\/p>\n
Having quoted the Old Testament passage, James draws two conclusions.<\/p>\n
a. Concerning the Gentiles\u2014Acts 15:19\u201320<\/p>\n
Wherefore my judgment is, that we trouble not them that from among the Gentiles turn to God; but that we write unto them, that they abstain from the pollutions of idols, and from fornication, and from what is strangled, and from blood.<\/p>\n
James summarized the case. In his first conclusion, he told them what not to do: Wherefore my judgment is. Here was his resolution for adoption by the conference; here is what he proposed for this church to adopt in verse 19: that we trouble not them. This trouble was the issue of circumcision. In other words, they should not make it difficult for these Gentile believers to be saved. These Gentiles who had turned to God, should not be annoyed with a demand for their circumcision.<\/p>\n
However, in verse 20, what they should do is: write unto them an epistle in which they were to deal with two issues: first, Gentiles come to God on the basis of faith alone; and secondly, to deal with certain issues that would control social interaction between Jewish and Gentile believers. For the sake of social interaction, James suggests four Gentile abstentions. First, they should abstain from the pollution of idols. In verse 29, that will mean abstaining from things sacrificed to idols. This was forbidden under the Mosaic Law (Ex. 34:15), but it was permitted to eat meat sacrificed to idols under grace (1 Cor. 8:1, 4, 7, 10; 10:19). Secondly, they should abstain from fornication. Normally, this word is used for sexual immorality, however in this context, it is not dealing with the actual sin, but dealing with the issue of not offending Jewish believers. It probably refers to unlawful Levitical marriages, such as those listed in Leviticus 18:6\u201318, close family marriages. Thirdly, they were to abstain from what is strangled. This would be meat from which the blood had not been drained, also forbidden by the Law (Lev. 17:13). And fourthly, they were to abstain from blood; that is, from drinking blood, a pagan practice also forbidden by the Law (Lev. 17:10\u201314).<\/p>\n
b. Concerning Moses\u2014Acts 15:21<\/p>\n
For Moses from generations of old has in every city them that preach him, being read in the synagogues every sabbath.<\/p>\n
James\u2019 second conclusion concerned Moses, because in every city there were Jewish synagogues where rabbis proclaimed these matters. Gentile believers who continued to practice these things would offend unbelieving Jewish people, as well as believing Jews, because Moses is read in their synagogues every Sabbath. But as for Gentile believers, since they are not adherents of Judaism anyway, there was no need to impose upon them the requirements of the Law.<\/p>\n
III. THE DECISION OF THE JERUSALEM COUNCIL\u2014ACTS 15:22\u201329<\/p>\n
A. The Selection of the Emissaries\u2014Acts 15:22<\/p>\n
Then it seemed good to the apostles and the elders, with the whole church, to choose men out of their company, and send them to Antioch with Paul and Barnabas; namely, Judas called Barsabbas, and Silas, chief men among the brethren.<\/p>\n
Verse 22 reports on the selection of the emissaries. Then it seemed good, was a regular idiom for the beginning of many decrees, since it followed the format of an ancient decree. Those who approved the content of this decree included: first, the apostles, who had authority over the whole Church Universal; secondly, the elders, who had authority over the local Church of Jerusalem; and thirdly, the whole church.<\/p>\n
Apparently, some kind of unanimous vote was taken and it seems that the Judaizers abstained, at least they did not vote against it. The whole church made this decision: to choose men out of their company; that is, to choose members of the Church of Jerusalem, who would then authenticate the report of those from the Church of Antioch, such as Paul and Barnabas, not to mention Titus. Their purpose was to send them to Antioch with Paul and Barnabas, to do one main thing: to witness to the validity of their report.<\/p>\n
Two men were chosen. The first one mentioned is Judas or Judah, who was also known as Barsabbas, which means \u201cSon of the Sabbath.\u201d This is the only time he is mentioned in Scripture, and nothing else is known about him. The second man was Silas, which was his Hebrew name, about whom much more is known. He was also known as Silvanus, which was his Roman name. He will be Paul\u2019s companion on his second missionary journey in Acts 15:40; 16:19, 25, 29; 17:4, 10, 14\u201315; and 18:5. He is also mentioned in several of the Epistles (2 Cor. 1:19; 1 Thes. 1:1; 2 Thes. 1:1; 1 Pet. 5:12). He had the gift of prophecy according to Acts 15:32. These two men who were chosen were chief men among the brethren. They were leading men in the Church of Jerusalem. This gave them authoritative standing for what they had to say to the Church of Antioch.<\/p>\n
B. The Charter of Gentile Christianity\u2014Acts 15:23\u201329<\/p>\n
This section contains the Charter, or Magna Carta of Gentile Christianity.<\/p>\n
1. The Introduction\u2014Acts 15:23<\/p>\n
and they wrote thus by them, The apostles and the elders, brethren, unto the brethren who are of the Gentiles in Antioch and Syria and Cilicia, greeting.<\/p>\n
The authors were: the apostles, the elders and the brethren. This refers to the brethren of the whole church of verse 22.<\/p>\n
The recipients of the Charter were the brethren who are of the Gentiles. The very fact that they addressed the Gentile believers as brethren shows they had been accepted as fellow-believers. These were Gentiles who remained uncircumcised, but they were brethren nonetheless. The geographical locations of these Gentile churches were in Anthioch and Syria and Cilicia.<\/p>\n
Then comes the customary way of beginning a Greek letter, since they are writing to primarily Greek speaking Gentiles: greeting.<\/p>\n
2. The Repudiation of the Judaizers\u2014Acts 15:24<\/p>\n
Forasmuch as we have heard that certain who went out from us have troubled you with words, subverting your souls; to whom we gave no commandment.<\/p>\n
Here is a clear repudiation of the Judaizers: certain [ones] who went out from us refer to the certain men of verses 1\u20132; it is they who had instigated the problem to begin with. They have troubled you with words. The Greek term here means, \u201cto agitate\u201d; they had been agitated by these words, \u201cYou have to be circumcised and you have to keep the Law of Moses.\u201d<\/p>\n
The result of this false teaching was that they were guilty of subverting the souls of the Gentile believers. The Greek word means \u201cto plunder,\u201d \u201cto ravage.\u201d In classical Greek, it is used of stealing, or removing someone\u2019s furniture and possessions. The picture is one of total havoc caused by the activity of the Judaizers among the Gentile believers.<\/p>\n
These leaders of the Church of Jerusalem hasten to point out: to whom we gave no [such] commandment. In other words, the men of verses 1\u20132 were never authorized by nor did they have the approval of the Jerusalem Church to preach what they were preaching. This was a complete disclaimer and a total repudiation of their efforts to impose the Law of Moses on Gentile believers.<\/p>\n
3. The Approval of Paul and Barnabas\u2014Acts 15:25\u201326<\/p>\n
it seemed good unto us, having come to one accord, to choose out men and send them unto you with our beloved Barnabas and Paul, men that have hazarded their lives for the name of our Lord Jesus Christ.<\/p>\n
In verse 25, they again refer to the choosing of witnesses: it seemed good to us is a re-affirmation in writing of what had already been declared in verse 22. They state: having come to one accord; there was unity in their decision. Apparently the Judaizers decided not to vote against the majority, rather, they abstained.<\/p>\n
The decision of the church leaders was: to choose out men and send them unto you with our beloved Barnabas and Paul. This expression, our beloved Barnabas and Paul, applies equally to both of them, they were both alike approved. This was in keeping with what Paul wrote in Galatians 2:9, that says they did receive the right hands of fellowship.<\/p>\n
In verse 26, they spell out the work of Barnabas and Paul. This was a reference to their sufferings during the first missionary journey; they had: hazarded their lives for the name of our Lord Jesus Christ.<\/p>\n
4. The Authorization of Judas and Silas\u2014Acts 15:27<\/p>\n
We have sent therefore Judas and Silas, who themselves also shall tell you the same things by word of mouth.<\/p>\n
Then came the authorization of Judas and Silas, who would be able to affirm the report which Barnabas and Paul will make. This is in keeping with the Old Testament motif of Deuteronomy 19:15 that \u201cat the mouth of two or three witnesses, a matter shall be established.\u201d Paul and Barnabas will give the report and state the church\u2019s verdict verbally. Judas and Silas will be the actual bearers of the epistle, and they will verbally confirm its contents.<\/p>\n
5. The Role of the Holy Spirit: Acts\u201415:28\u201329<\/p>\n
For it seemed good to the Holy Spirit, and to us, to lay upon you no greater burden than these necessary things: that ye abstain from things sacrificed to idols, and from blood, and from things strangled, and from fornication; from which if ye keep yourselves, it shall be well with you. Fare ye well.<\/p>\n
This section ends with the conclusion of the Holy Spirit. Verse 28 reveals the role of the Holy Spirit in the whole thing. For it seemed good, once again, this is a re-affirmation of what was stated in verse 22, and again in verse 25. It seemed good to the Holy Spirit; in other words, the conclusion just reached by the Jerusalem Church was the work of the Holy Spirit. It was the Holy Spirit, therefore, who also suggested refraining from these four things as a basis for fellowship. This means that the action of the Church of Jerusalem was the leading of the Holy Spirit. So, it seemed good to the Holy Spirit, and to us, as was clear already from verses 19\u201321. This was a fulfillment of John 16:13, where Yeshua promised that the Holy Spirit \u201cwould guide them into all the truth.\u201d That being the case: to lay upon you no greater burden than these necessary things. They were deemed necessary, not for salvation, but as a basis for fellowship between Gentile and Jewish believers.<\/p>\n
The four necessary things are listed in verse 29a. First, that ye abstain from things sacrificed to idols; secondly, from blood; thirdly, from things strangled; and fourthly, from fornication.<\/p>\n
Then, in verse 29b came the conclusion: from which if ye keep yourselves, it shall be well with you. This concession on the part of the Gentile believers will bring peace between themselves and Jewish believers in the Body. This was not a matter of New Testament law, but a matter of guidance. They concluded their letter with: Fare ye well. This is one Greek word which means \u201cbe made strong\u201d or \u201ckeep well.\u201d This was a common way of closing Greek letters.<\/p>\n
There were two important by-products of this Jerusalem Council in the form of two epistles: one from James and the other from Paul to the Galatians, each showing the place of the Law in the plan of God.<\/p>\n
IV. THE REPORT TO THE CHURCH AT ANTIOCH\u2014ACTS 15:30\u201335<\/p>\n
A. The Delivery of the Letter\u2014Acts 15:30\u201331<\/p>\n
So they, when they were dismissed, came down to Antioch; and having gathered the multitude together, they delivered the epistle. And when they had read it, they rejoiced for the consolation.<\/p>\n
Verse 30 describes the delivery of the letter: the Jerusalem conference finally broke up; the four emissaries, Paul and Barnabas from the Church of Antioch and Judas and Silas from the Church of Jerusalem, came down to Antioch from Jerusalem; having gathered the multitude together, they held a public meeting of the membership of the Church of Antioch where they delivered the epistle. This was a formal delivery of the letter from the Church of Jerusalem, the head of Jewish evangelism, to the Church of Antioch, which was at the head of Gentile evangelism.<\/p>\n
The result is in verse 31: when they had read it, meaning after the public reading of the letter, they rejoiced for the consolation. They rejoiced over their Gentile liberty; and the consolation means they were encouraged.<\/p>\n
B. The Ministry of Judas and Silas\u2014Acts 15:32\u201333<\/p>\n
And Judas and Silas, being themselves also prophets, exhorted the brethren with many words, and confirmed them. And after they had spent some time there, they were dismissed in peace from the brethren unto those that had sent them forth.<\/p>\n
Verse 32 states that their ministry was that these two had the gift of prophecy, so they received direct revelation from God. They now exhorted the brethren with many words, because they had the gift of exhortation as well, and with much talk they brought about encouragement and consolation; and by so doing, confirmed the faith of these Gentile believers. There will be no more detractors of the kind found in verses 1\u20132. It was now clear that salvation was by grace, through faith, plus nothing!<\/p>\n
Verse 33 records their departure. Literally, the Greek reads, \u201cafter having done time,\u201d which indicates they had remained there for a lengthy period of time, though exactly how long is not known. They were then dismissed in peace from the brethren, they were sent away with the blessing of the Church of Antioch. The term brethren here refers to the believers of Antioch, most of whom were Gentiles. Judas and Silas were sent back to the Church of Jerusalem, which had sent them out.<\/p>\n
Some manuscripts at this point add verse 34. Your Bible may have it in the main text or in the margin. This was probably a scribal attempt to explain how Silas could leave with Paul from Antioch on the second missionary journey in verse 40. But most likely, verse 34 is not part of the original text, because both Judas and Silas did return to Jerusalem. Apparently Silas came back to Antioch some time later and went with Paul on his second missionary journey.<\/p>\n
C. The Ministry of Paul and Barnabas\u2014Acts 15:35<\/p>\n
But Paul and Barnabas tarried in Antioch, teaching and preaching the word of the Lord, with many others also.<\/p>\n
The section concludes with the continuing ministry of Paul and Barnabas; they picked up their ministry from where it had been interrupted by the Judaizers. They ministered the word of the Lord in two areas: teaching and preaching \u2026 with many others also. These many others are not named, but according to Galatians 2:11, it included the Apostle Peter. In fact, the negative confrontation between Peter and Paul of Galatians 2:11\u201321 occurred some time during this period. The reason was clear: the Judaizers had not accepted the decision of the Jerusalem Council.<\/p>\n
D. The Results of the Jerusalem Council<\/p>\n
The results of the Jerusalem Council included ten things. First, the gospel of grace was clearly re-affirmed. Secondly, the unity of the Church was preserved, because this controversy could easily have sharply divided the believers into Jewish and Gentile factions. Thirdly, it meant that the evangelization of the Gentiles could now proceed, for the Church was open to all. Fourthly, Gentile churches were encouraged. Fifth, the future of the Church was now guaranteed. Sixth, it laid down the principle of freedom from legalism in any form. Seventh, the church\u2019s problem was settled by discussion, with the whole procedure being guided by the Holy Spirit. Eighth, it freed the gospel from entanglement with Rabbinic Judaism, as well as Mosaic Judaism. Ninth, there was the recognition of the validity of Gentile salvation. Tenth, two distinct types of missions were recognized: Jewish missions and Gentile missions. When we support missions, it should not be done in the traditional American way of \u201chome missions\u201d and \u201cforeign missions,\u201d but rather, Jewish missions and Gentile missions.<\/p>\n","protected":false},"excerpt":{"rendered":"
And certain men came down from Judaea and taught the brethren, saying, Except ye be circumcised after the custom of Moses, ye cannot be saved. Acts 15:1 This great council in Jerusalem falls between the first and second missionary journeys of Paul. On one hand, the Jerusalem Council became necessary because of what took place … <\/p>\n