Acts of the Apostles (34)
Introduction
This is the moment where all the trouble that has been brewing finally comes to a head. And remember that John Mark deserted them in Pamphylia and returned to Jerusalem (Acts 13:13), the place where the resistance to Paul’s mission was most pronounced. John Mark most likely did not come back to Jerusalem with a good report either, which may account for Paul’s low opinion of him later on in this chapter.
The Text
“And the apostles and elders came together for to consider of this matter. And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us; And put no difference between us and them, purifying their hearts by faith. Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they. . .” (Acts 15:6–31).
Summary of the Text
After both sides had expressed their views, the apostles and elders began to debate (v. 6). After extended disputing, Peter stood up and testified that God had already testified that Cornelius and his household were to be accepted through the preaching of Peter (v. 7). They accepted the gospel by faith, and God sealed with His Spirit, making no distinction (vv. 8-9). The Judaizing proposal would tempt God, and simply make the Gentiles into failures alongside the Jews (v. 10). All of us, Jew and Gentile, are to be saved by faith (v. 11). Paul and Barnabas then took the floor, and testified to all the miracles being done among the Gentiles (v. 12). When they were done, James summed everything up (v. 13). Peter has told us how God visited the Gentiles (v. 14), and this is in line with the words of the prophets—and note the plural (v. 15). He then quotes Amos 9:11-12 (vv. 16-17). God has known what He was doing from ancient times (v. 18). So James declares that the Gentiles coming to God are not to be troubled (v. 19). He suggests that the Gentiles refrain from four things—idol meat, fornication, strangled animals, and from blood (v. 20). If they wanted Moses, they had plenty of opportunity (v. 21). So the whole Council, and the broader church in Jerusalem, happily decided to send certain select men of their own—Judas Barsabas and Silas—to accompany Paul and Barnabas back to Antioch (v. 22). The letter they sent said this: The apostles, elders and brothers greet the Gentile brothers of Antioch, Syria, and Cilicia (v. 23). Certain of our men went out to you without authorization, and troubled you with their words about circumcision and law-keeping, subverting your souls (v. 24). It seemed good to us to send several of our men together with our beloved Barnabas and Paul (v. 25), men who risked their lives for the sake of Christ (v. 26). We have sent Judas and Silas, who will reaffirm what this letter says (v. 27). It seemed good to the Holy Spirit, and to the church at Jerusalem, that no unnecessary burden be placed on the Gentile believers (v. 28), other than a few basic things—idol meat, blood, strangled animals, and fornication. Keep clear of those, and you will do well (v. 29). The messengers were dismissed, and came to Antioch, and delivered the letter (v. 30). When the letter was read, there was great joy over the consolation in it (v. 31).
The Course of the Debate
Paul and Barnabas conduct a local controversy with the Judaizers at Antioch (Acts 15:2). When the Council convened, Paul and Barnabas went first, described God’s grace among the Gentiles (v. 4). The Judaizers then spoke, making their case (v. 5). The floor was then opened, and there was a sustained debate (v. 7). Peter then spoke, and reminded them of what had happened with Cornelius (vv. 7-11). It is worth mentioning that Peter had already had this episode ratified and approved by the church at Jerusalem earlier (Acts 11:18). Paul and Barnabas then spoke again (v. 12). James then summarizes the consensus, appealing to the Tabernacle of David (vv. 13-19). He then proposed that they draft a letter to reassure the saints in Antioch, Syria, and Cilicia (v. 20).
Why Those Four Prohibitions?
Once the principle was settled, which was that it was not necessary to become a Jew to become a Christian, they were then able to move on to the next practical question, which was that of getting along with Jews. Remember that the presenting issue had been table fellowship, and three of the four prohibited activities involved menu items. If the goal was table fellowship of Gentile and Jew, then the least the Gentiles could do is avoid foods that would gross the Jews out.
In addition, these things, including the fornication, were closely intertwined with the worship of idols. By abstaining, the Gentiles were signaling to the Jews that they genuinely were making a clean break from their former way of life. And all of this would be a practical compromise that would make harmony between Jew and Gentile much easier, and it was a measure of love, not law.
Not the Back of the Bus
The passage from Amos that James quoted may seem like an obscure verse, one that begrudgingly lets the Gentiles come to Heaven too, but only on the back of the bus. No, this is a glorious vision of the future, and it is a future that will use the Gentiles greatly.
First, this is something that Amos says that God will do. This is emphasized various ways in the debate at Jerusalem. Second, it acknowledges that Israel was in a bad way—the tabernacle of David had fallen. It was in ruins, no occasion for Jewish pride, and this Gentile infusion was a rescue mission. The Gentiles here were consequently not to be considered second-class citizens. And last, remember the resurrection of Christ. God specializes in life from the dead. When God wants to conduct a glorious work in the earth, His selected material of choice is a good ruin.