Battle Joined

Acts of the Apostles (33)

Introduction

As the gospel slowly spread out from the center at Jerusalem, it began to be accepted by various representatives of the variegated Gentile world. Remember . . . Jerusalem, Judea, Samaria, and the uttermost parts of the earth (Acts 1:8). There were the Samaritans (Acts 8:5ff). There was the Ethiopian eunuch (Acts 8:38). There was Cornelius and his people (Acts 10:34). There was Sergius Paulus, the first out-and-out pagan to be converted (Acts 13:12). There was resistance to this, of course, and some complaining (Acts 10:45; 11:2-3, 12), but nothing was definitively settled.

The Text

“And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question. And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren. And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done with them. But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses.” (Acts 15:1–5).

Summary of the Text

We are going to take these first five verses of chapter 15 as the introduction to the great council that is held in this chapter, and as a platform for emphasizing certain background realities that created the situation. What did our fathers in the faith need to resolve. The basic question was whether or not someone could become a Christian without first becoming a Jew.

Certain men had come to Syrian Antioch from Jerusalem and began to dogmatically assert the position of the circumcision party. This teaching was that salvation was dependent upon being circumcised into the Mosaic covenant (v. 1). Even Barnabas was initially affected by these men, as was Peter (Gal. 2:11), but upon Paul’s rebuke (Gal. 2:13) Barnabas soon came back around. Paul and Barnabas had a major collision with these men, and it was decided that Paul and Barnabas would be delegates to a council of apostles and elders at Jerusalem to address the question definitively (v. 2). On the way to Jerusalem, they passed through Phoenicia (where Tyre and Sidon were), and Samaria (just north of Judea) (v. 3). As they traveled, they told the people how the Gentiles were coming to Christ, which was a cause of great joy (v. 3). They arrived in Jerusalem and were received there. The Council convened, and they reported all the glorious things that were happening among the Gentiles (v. 4). But then the opposition arose, and spoke. These were Pharisees who had been converted to Christ, but who had not abandoned their Pharisaical outlook (v. 5). Their argument was that these Gentiles needed to accept circumcision, which would be the gateway to further requirements—that being a full-fledged Judaism (v. 5).

Galatian Turmoil and Also at Antioch

Remember the setting. The book of Galatians was written just after the outbreak of this controversy at Antioch (v. 2), but before the Council in Jerusalem convened (v. 4). It may even have been written while Paul was on the way to Jerusalem—it was certainly before the issue was settled. Notice how tense things are. James, Peter and John seemed to be pillars (Gal. 2:9).

It would have been absurd for Paul to write Galatians after the Council had metand not refer to its decision. He was certainly willing to share that decision elsewhere (Acts 15:30; 16:4). Now the fact that Barnabas was on Paul’s side in this dispute (v. 2) meant that he had accepted Paul’s rebuke almost immediately (Gal. 2:13). And the fact that Peter testified at Jerusalem concerning the entire Cornelius episode (Acts 15:7-11) meant that he had accepted Paul’s rebuke as well. When it mattered, he was on Paul’s side.

But the whole thing was still touch-and-go. The troublemakers at Antioch had been men who “came from James” (Gal. 2:12), the man who was presiding at this Council. It became apparent later on that these men were running contrary to the position that James actually held (Gal. 2:9). See the great summary statement by James (Acts 15:15-18), as well as the Council’s express disavowal of what these men had done (Acts 15:24).   

The Tabernacle of David

When James delivers his summary judgment of the Council’s deliberations, he appeals to what some might consider a pretty obscure verse from Amos. So if we are to understand this Council, we will need some background here.

The tabernacle of David on Zion was intended to house the returned Ark of the Covenant, and was dedicated with sacrifices (2 Sam. 6:17)—but it was not a place constructed for the offering up of blood sacrifices. Rather, it was a tabernacle of music. David was a great musician, and it is not surprising that he built a place for the sacrifices of praise (Heb. 13:15).

So these were musical priests, not blood priests. And it is striking that centuries later, when the prophet Amos predicted a great restoration of the fortunes of God’s people, he uses the imagery of this tabernacle on Zion.

And then, centuries later again, the Lord’s brother James was presiding at the Council of Jerusalem, where the central point of discussion was how the Gentiles were to be brought into the covenant. And James sums up all their discussion with an appeal to Amos. On the day when the Gentiles were to be brought into Christ, that glorious day would be a restoration of the tabernacle of David.

And this is why we gather as a congregation weekly in order offer up to God the sacrifice of praise. This is why we sing so much. We are the restoration of that tabernacle. Because of the great Son of David, we are all sons and daughters of David, and we worship in his tabernacle. The Gentiles don’t have to be circumcised, but they most certainly do have to sing. “O let the nations be glad and sing for joy . . .” (Psalm 67:4).

And with this the prophet Isaiah agrees.

The Rank Cowardice of “High Principle”

Remember how Jews from Galatia (Pisidian Antioch and Iconium) had traveled a long distance in order to attack Paul at Lystra. They were zealous opponents of this new gospel. In the face of this level of persecution, there arose (inevitably) a group within the church that wanted to split the difference. What’s the great harm in appeasing the Jews, and requiring circumcision of the Gentile converts? Are we not called to peace as Christians? The heathen draw their swords and pick up their rocks, and some Christians suddenly discover the attractions of nuance . . . which are apparently considerable.

But Paul explains for us what is really going on . . .

Pisidian Antioch, Iconium, Lystra, and Derbe were all cities in Galatia. And remember that Lystra was the place where Paul was dragged out of the city and left for dead. There were naturally going to be advocates of a “third way” who thought that perhaps there was a better way, a bit less bloody. A bit less exciting. But alas for them, we are called to follow Christ the disruptor, Christ the troublemaker, Christ the flipper of tables, Christ the crucified.

There are far too many Christians who want to preach Christ crucified without any real understanding of why He was crucified. They understand why the Father sent Him to the cross, but with almost no understanding of why men sent Him there.