"The Jerusalem Conference" -- Acts 15:1-19 (The Lord's Church)

Sunday, July 1, 2007

Acts 15:1-19

In 1973 the Supreme Court of the United States faced a very serious and critical case. We know it as Roe vs. Wade. The court was forced to decide whether it would be legal for a woman to terminate the life of the child within her womb. How critical that decision was has become evident through the years. Since the court decided that a woman was free to terminate the life within her without penalty, since the Roe vs. Wade decision, between 40 and 45 million babies have been killed. No wonder Roe vs. Wade has been viewed as a landmark decision ever since.

This morning we come to a very key passage in the book of Acts. The events described here in chapter 15 are sometimes referred to as "The Jerusalem Conference." Those leaders gathered at Jerusalem faced a very critical decision. The decision they made would influence people all over the world for the centuries to come. We still feel the effects of their decision today. Praise God that unlike the Supreme Court in 1973, these leaders and the church at Jerusalem yielded to the guiding of the Holy Spirit of God. We can be ever grateful for that fact.

Let’s begin to look at it this morning.

1. 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. 2. 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.

Remember where we are in our story. Paul and Barnabas have returned from the work to which the Holy Spirit and the Antioch church had sent them. After reporting the results of that which we refer to as "the first missionary journey," they spent a good long time with the disciples at Antioch.

During their stay in Antioch, certain men came from Judaea and taught the brethren. That is, they had a message that they began to share with the disciples at Antioch. Notice that there is no record that these men were sent to Antioch; we read only that "certain men… came down from Judaea." It seems quite clear that they came for the purpose of giving instruction. It was not just a social visit.

So what was the message that they teaching in Antioch? By the way, "taught" is more literally "were teaching." This was not just a one-time lecture they gave; they were in the process of disseminating their message. In brief, they were telling the disciples at Antioch, "Unless you are circumcised after the manner of Moses, you cannot be saved."

Why did this simple message stir up these two men who loved the disciples at Antioch? Remember that it was at Antioch where Jesus was first preached to Gentiles in mass. In order that we be reminded of the results of that preaching, let’s read Acts 11:21, "And the hand of the Lord was with them; and a great number believed, and turned unto the Lord." There is nothing said about these converts being circumcised. They simply believed, turned to the Lord, and lived as children of God. It was the same in the other cities where Paul and Barnabas had preached.

The reference to circumcision definitely refers to the physical rite which was required for a male to become a Jew, but it was also shorthand for the larger concept of keeping the whole Jewish law. Paul made mention of this in Gal. 5:3, "For I testify to every man that is circumcised, that he is a debtor to do the whole law." These teachers from Judaea (most likely, primarily Jerusalem) were telling the disciples at Antioch that they could not be truly saved unless they submitted themselves to the whole law. In other words, they had to become Jews. There was no salvation outside of Judaism.

Paul and Barnabas would not stand for this kind of teaching. They confronted these men who, in their minds, were undermining the work in Antioch. After the initial debate, it was determined that Paul, Barnabas, and some other brothers should go up to Jerusalem, where they would discuss this issue with the apostles and elders there.

3. 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.

Notice that this was not just the action of Paul and Barnabas, but this was the decision of the church at Antioch. So this delegation began their journey to Jerusalem. On the way, as they passed through the regions of Phenice and Samaria, they declared the conversion of the Gentiles. Please understand what is happening. Paul and Barnabas were not going up to meet with the Jerusalem apostles and elders because they were not sure of the message they were preaching. They were not saying, "Well, perhaps it isn’t right for us to preach the gospel to Gentiles. Maybe we ought to make Jews out of them too." If that had been the case, they would not have declared the conversion of the Gentiles to these churches along the way. They had absolutely no question about the correctness of preaching the gospel to the Gentiles.

So why did they go up to Jerusalem to discuss this issue? They recognized that this was a huge question which had the potential to cause great division in the body of Christ. This problem was not confined to Antioch. Paul’s letter to the Galatians (most likely the churches Paul and Barnabas had started in Asia Minor) dealt with the same problem. They could see that the body of Christ was in danger of being polarized, with churches forced to side with the more Jewish churches in Jerusalem and Judaea or with the more Gentile churches in Antioch and beyond. They felt it urgent to deal with this problem openly, in order that the Spirit might bring the churches into agreement.

When they shared with these churches along the way how the gospel was being received among the Gentiles, the believers there were overjoyed. These regions were not as Jewish as Judaea and were naturally more receptive of Paul’s message.

4. 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. 5. 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.

Apparently when this little group of men arrived at Jerusalem, there was some type of reception to welcome them. The church received them graciously. Immediately Paul and Barnabas shared what the Lord had been doing through them. It seems quite clear that they would have reported on their missionary journey and how the Gentiles were especially receptive to the gospel.

Notice verse 5 again, "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." It seems more than reasonable to assume that these men were of the same group as those who had gone and taught in Antioch. Their message was the same. As they had always been, these Pharisees were zealous for the law of Moses.

6. And the apostles and elders came together for to consider of this matter.

The response of these believing Pharisees was just a further reminder that this issue had to be settled, and the sooner the better. So the apostles and elders of the Jerusalem church came together to deliberate. Of course, Paul and Barnabas and the other brothers from Antioch were a part of this meeting. Verse 12 indicates that while the discussion was among the leaders, their deliberations were before the entire congregation… "Then all the multitude kept silence,
and gave audience to Barnabas and Paul."

7. 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. 8. And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us; 9. And put no difference between us and them, purifying their hearts by faith.

We are not given the details of the first part of the meeting. We read only, "And when there had been much disputing…" You must understand that this was not some little issue they were debating. They were not deciding on the size of the parking lot or how much money should be spent on this or that. They were dealing with the issue of salvation and people’s lives, with the content of the true gospel. People had strong opinions and apparently voiced them.

But then Peter rose up and began to speak. He came right to the point. Peter reminded them that it was through him that the gospel was first preached to a group of Gentiles. And who was it with whom Peter shared the good news? Yes, Cornelius and his household. Peter reminded them that those Gentiles had believed. Now verses 8-9, "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." You will recall that this is very similar to what Peter reported to the Jerusalem leaders after he first came from Ceasarea and the encounter with Cornelius. He emphasized then and he emphasizes again that it was God Himself who gave them the Holy Spirit, "even as he did unto us." Notice also the emphasis on the heart, which Peter mentions twice in these verses. The bottom line is that God put no difference between the Jew and the Gentile, purifying the hearts of both by faith.

10. 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?

Peter then asks a very penetrating question: "Therefore why do you tempt God by putting a yoke upon the neck of Christian disciples, a yoke which neither our forefathers nor we ourselves were able to bear?" It was very appropriate that Peter should use the word "yoke" at this point. When a proselyte (one who converted to Judaism) took upon himself the task of fulfilling the law, it was said that he "took up the yoke of the kingdom of heaven." For the ordinary Jew, this was a very heavy burden to bear. It is true that Paul could say of himself at one time, "touching the righteousness which is in the law, [I was] blameless" (Phil. 3:6). Nevertheless, even that attainment did not bring the peace of God. Listen to what Jesus said about the Pharisees: "For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers" (Mt. 23:4).

On the other hand, Peter had learned to be content with the yoke of Christ, that yoke of which Jesus spoke in Matt. 11:28-30…
Come unto me, all ye that labour and are heavy laden, and I will give you rest. 29. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. 30. For my yoke is easy, and my burden is light.

In his letter to the Galatians, Paul also spoke about the nature of this yoke of keeping the law. Gal 5:1, "Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage." Paul was urging them not to revert back to a mentality which put them under the bondage of the law. Paul would later say to the Roman believers, "For sin shall not have dominion over you; for ye are not under the law, but under grace" (Rom. 6:14).

And that brings us to verse 11…

11. But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.

This is a very strong statement: "But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they." Look at those pronouns "we" and "they." To whom is Peter referring? To Jews and Gentiles. Peter makes it clear that "we Jews" shall be saved through the grace of Jesus Christ, not through the keeping of the law, just as will the Gentiles. He does not leave any room for the idea that even the Jews will be saved by the keeping of the law. And if the Jews are saved only through the grace of the Lord Jesus Christ, why would they want to burden Gentiles with the yoke of the law. Not only is it a heavy burden, but man cannot attain salvation by keeping it.

Notice also the words "we shall be saved." Many of us came out of a background that always considered salvation something in the past. The terminology was always, "I was saved." Salvation pointed to the time when we were justified, made right with God. That view is not totally wrong, but it must be balanced with the other truths of scripture. Peter contends that we through the grace of the Lord Jesus Christ shall be saved. He clearly speaks of salvation as a future event. So which is it – past or future? Yes, that’s right; it certainly is. The child of God was saved, is being saved, and will be saved. He was justified; he is being sanctified; he will be glorified.

12. Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them.

At the reading of these words, we may wonder if the multitude was making a lot of noise before this. Probably not. Perhaps we would express the concept with our saying, "It was so still and quite that you could have heard a pin drop." They were listening intently, as Barnabas and Paul shared what mighty miracles God had done among the Gentiles. They loved to share this report, as they had when they arrived back in Antioch, and on the way to Jerusalem, and when they arrived at Jerusalem (vs. 4). Notice the order of the names. Barnabas is mentioned first here in Jerusalem because he was the one who was well-known here.

13. And after they had held their peace, James answered, saying, Men and brethren, hearken unto me:

We will notice that James is the one who speaks the definitive word. But who is this James? In the book of Acts, we first encounter him in chapter 12. You may remember that it is in chapter 12 that James is killed by Herod. The James who was killed was James, who was one of the twelve apostles. You may also recall that Herod then put Peter in prison, intending to kill him after the feast. But the Lord had other ideas and sent his angel to deliver Peter from prison. After being escorted out by the angel, Peter came to a gathering of disciples. Listen to Acts 12:17, "But he, beckoning unto them with the hand to hold their peace, declared unto them how the Lord had brought him out of the prison. And he said, Go show these things unto James, and to the brethren. And he departed, and went into another place." So while one James was killed, the other James appears to us.

This James is the half-brother of Jesus. Let’s read about the "brothers" of Jesus in Matt. 13:55, "Is not this the carpenter's son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas?" The crowd recognized these four as brothers of Jesus; I refer to them as half-brothers because they didn’t have the same father as Jesus.

Even in chapter 12, we recognize James’ position as an influential leader by the fact that Peter told them to go tell James. Now here at the "Jerusalem Conference," we see clearly that he is highly respected in the Jerusalem church. Many would say that he was the prominent leader in the church, and it would be difficult to argue with that. Later, this same James would write a New Testament letter that we know by that same name.
Now let’s listen to what James had to say…

14. Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. 15. And to this agree the words of the prophets; as it is written, 16. After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: 17. That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. 18. Known unto God are all his works from the beginning of the world.

First, James indicates that he is in full agreement with Peter, whom he refers to as Simeon. He receives Peter’s testimony of how God through him did visit the Gentiles and take out of them a people for his name. More importantly, James affirms that the message of the Old Testament prophets also agrees with Peter’s declaration. Notice that he says "prophets," (the plural). Then he quotes from one of those prophets. Though he doesn’t name the prophet, the quote is exact enough that we have no trouble finding it. No doubt, his hearers were familiar with this quote from Amos. Let’s read it in Amos 9:11-12…

In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old: 12. That they may possess the remnant of Edom, and of all the heathen, which are called by my name, saith the LORD that doeth this.

You can see that there are some slight differences, as well as some greater differences. The subject here is the restoration of the tabernacle of David. The interpretation of this passage in Amos and its use by James has been rather controversial. This morning our purpose is to understand how James used this passage to make his point, to help his hearers understand that the Lord was taking out a people for his name from among the Gentiles.

So let’s get the picture clear in our minds. James repeats Peter’s statement that God visited the Gentiles to take out of them a people for His name, and then he says that the prophets agree, quoting Amos as an example of that agreement. This is the way we see the Old Testament quoted again and again in Acts. Remember in chapter 13, when Paul and Barnabas were preaching at Antioch of Pisidia. When the Jews rejected the message, Paul and Barnabas responded by saying: "It was necessary that the word of God should first have been spoken to you; but seeing you put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles" (Acts 13:46). But they didn’t stop there. Verse 47, "For so hath the Lord commanded us, saying, I have set thee to be alight of the Gentiles, that thou shouldest be for salvation unto the ends of the earth." Paul quoted from Isaiah 49:6 to support the statement he had just made. That is exactly what James is doing here in Jerusalem.

If you check the context in Amos, you will find that the Lord has been speaking of how He will judge His people Israel. Let’s read it in Amos 9:9-10…
For, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth. 10. All the sinners of my people shall die by the sword, which say, The evil shall not overtake nor prevent us.

Then comes the promise that He will raise u p the tabernacle of David that is fallen.
So what is the tabernacle of David? Interpretations will vary slightly, but surely the Lord is speaking about Israel and David its king. Remember that the Lord had made great promises to David. David spoke to the Lord about building Him a house, and the Lord replied by saying to David, "I will build you a house" (II Sam. 7:11). But because of the rebellion of David’s house, it is fallen down. Instead of calling it a house, now the Lord refers to it as a tabernacle, a booth. But though it is in ruins, the Lord promises that He will rebuild it, so that Israel will possess the remnant of Edom and all the heathen that are called by His name. This is the Word of the Lord, who accomplishes what He says.

This is the passage that James quotes. But remember that he quotes it to support the truth that God is taking out of the Gentiles a people for His name. And remember the larger context. These leaders are considering the all-important question, "Can a man be saved apart from circumcision and the keeping of the law?" Inspired by the Spirit of God, James adapts the passage to fit the current situation. After the rebellion and punishment of His people Israel, God says He will raise up the tabernacle of David so that the residue of men, even (the Greek word "kai," which can be translated "and," "even," or "also") all the Gentiles upon whom His name is called, will seek Him. He obviously isn’t talking about reconstructing a physical building. Many contend that God will indeed raise up a physical tabernacle and house of David, and He may well do that in the future, but that isn’t what James is talking about here. Here the rebuilding of the tabernacle of David is the resurrection and exaltation of the Lord Jesus. Instead of him speaking about Israel dominating the Gentile nations, he says that those Gentiles will seek the Lord, the very fact to which Peter, Paul and Barnabas have just testified.

This reminds me very much of Psalm 2, where the Father says to His Son, "Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession" (Ps. 2:8). The Lord Jehovah goes on to say that His Son will break them with a rod of iron and dash them in pieces like a potter’s vessel (9). Nevertheless, those who bow the knee to Him, Jew and Gentile alike, will become His unique inheritance and possession, glorifying Him forever and ever.

19. Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God:

After forcefully showing that the scriptures affirm Peter’s declaration of how God was taking from the Gentiles a people for His name, James then announces his conclusion of the matter. The primary verdict from the mouth of James is this: "That we trouble not those Gentiles who have turned to God." We must understand this in the context. The Gentiles who have turned to God are not those who have become Jewish proselytes, but those who have embraced the gospel of Jesus Christ and have received the Holy Spirit of God. And that included multitudes of people from Antioch of Syria all the way over to Antioch of Pisidia, along with the household of Cornelius and other pockets of believing Gentiles.

Remember the issue: "Does a man have to become a Jew in order to be saved? Or, can one simply trust the Lord Jesus Christ and His death and resurrection for savlation?" James is clearly saying that it is not necessary for the Gentiles to come through Judaism. It would be wrong for the church leaders to trouble them with the duty of submitting to circumcision and keeping the law as a means of attaining salvation. To do so would be to put a heavy yoke on them. James is saying that Paul and Barnabas are right in presenting the gospel directly to the Gentiles. No one should hinder their work by confusing the issue with circumcision and law-keeping.

Conclusion

It is obvious that this is not the end of the story. James did not cease to speak at the end of verse 19. However, we are not going to be able to cover the rest of the story this morning, and this is the appropriate place to pause. Before we begin to examine the rest of James’ statement, let’s take time this week to rejoice in the great truth of what we have studied this morning.

Paul puts it this way in Gal. 3:13-14, "Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: 14. That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith." Back in verse 10 he says, "For as many are as of the works of the law are under the curse, for it is written, Cursed is everyone that continueth not in all things which are written in the book of the law to do them." Yes, that is a curse, because not one of us has kept the law. Aren’t you glad that Jesus came to redeem us from that curse? But in order to redeem us from the curse, He became a curse for us.

We understand that concept more clearly when we meditate on the cross and what happened there. Listen to Eph. 5:5-6, "For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God. 6. Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience." Jesus Himself says that the wrath of God abides on the person who does not trust the Son of God (Jn. 3:36). We deserve that wrath. Yet Jesus Himself took that wrath upon Himself when He went to the cross. He took our place; He took the place of the sexually immoral, the covetous, the idolater. God’s wrath was poured out upon those sins, as His wrath was poured out upon His Son.

We were guilty of those very things, because we broke God’s law. How can you describe the God who sent His Son into the world to keep that law perfectly and then sent Him to the cross to pay the penalty for those who zealously broke that law? "O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out!" (Rom. 11:33).

Aren’t you glad that God hasn’t seen fit to put us under the yoke of the law? Instead, He offers us the life of the One who kept His law perfectly. Paul expresses it beautifully in Rom. 8:3-4, "For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: 4. That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit."

We might ask, "So what is the purpose of the law?" Rom. 3:20, "…by the law is the knowledge of sin." Gal. 3:24, "Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith." By exposing our sin, the law reveals our need for a Savior. That’s the way the law brings us to Christ. But may we never forget that the law has only the power to reveal sin, but no power to do anything about it. That is where grace comes in. Heb. 2:9, "But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man." II Cor. 8:9, "For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich." Eph. 2:8-9, "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: 9. Not of works, lest any man should boast." The grace of God is seen the death and resurrection of Jesus. That is the grace by which we are saved.

All of this was good news for the Gentiles in Antioch and the surrounding areas. It is also good news for us. May we respond to the invitation of the Lord Jesus… (Matt. 11:28-30)
Come unto me, all ye that labour and are heavy laden, and I will give you rest. 29. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. 30. For my yoke is easy, and my burden is light.