Grace Bible Church Gillette, Wyoming

B. Then Barnabas and Paul spoke up and gave their discourse. Most likely Barnabas did the majority of the speaking, since Paul was probably the main protagonist in the debates (Ac 15:7).

C. Their discourse was on the signs and wonders that God had done through them among the Gentiles (Elymas struck blind Ac 13:6-11, signs and wonders in Iconium Ac 14:3, lame man healed Ac 14:8-10).

D. Signs and wonders (Ac 2:43; 4:30; 5:12; 6:8; 14:3 cf. Ac 2:22; 7:36) testified that it was a work of God through His spokesmen, who were giving His message.

E. Peter gave the account that God had orchestrated the Gentiles’ salvation by faith (without circumcision). Barnabas and Paul related that the choosing of the Gentiles’ salvation by faith was God’s work, being testified through miracles (He 2:3-4) and did not include circumcision.

II. JAMES’ DISCOURSE FROM SCRIPTURE (Ac 15:13-18).

A. James the Lord’s Brother (Ac 15:13).

1. This James was the Lord’s brother (Mt 13:55). James the brother of John had already been put to death by the sword (Ac 12:2). It is overall agreed that nothing is mentioned of James the son of Alphaeus after being named as one of the apostles in Ac 1:13 (In fact, eight of the twelve apostles are never mentioned after Ac 1:13).

2. James, the Lord’s brother, to whom Christ appeared (1Co 15:7), became an apostle (Gal 1:19) and one of the church’s main leaders (Ac 12:17; Gal 2:9).

3. With great respect from the Jewish brethren, James began the third discourse at the Jerusalem Council.

B. Support for Peter’s Discourse (Ac 15:14).

1. James began by first supporting Peter’s discourse. The salvation of the Gentiles did not begin through Peter or Paul. Rather it began with God’s “concern” (episkeptomai - care and help, Lk 1:68 or choose, Ac 6:3) to select Gentiles for salvation.

2. Though the way was opened to all Gentiles, He would “take” (lambanō - take or receive) “from among” (ex ethnōn - out of the Gentiles) them some to be saved.

3. The Jews were selected from the nations to be a “people for His name” (1Sa 12:22; Ex 19:5; Dt 14:2; Is 43:7). Now some from among the Gentiles would also be included as a “people for His name” (Ro 1:5-6; 1Co 1:9’ Gal 1:6)

C. Support from the Prophets (Ac 15:15-18).

1. [Ac 15:15] To show the truth that Gentiles would be saved and taken as a “people for His name,” James quotes Amos 9:11-12. James quoted the Scripture needed by the Jewish brethren to confirm Peter’s discourse and that Gentiles are saved by faith without circumcision.

2. The prophet Amos prophesied of judgment against the nations (1:1-2:3). However, he also prophesied that judgment would come to Israel because of sin (2:4-6:14). Amos recounted several vision of judgments (7:1-9:10) but also visions of restoration (9:11-15).

3. Amos’ prophecy of restoration included a future return (of Christ and the Millennial Kingdom) and a rebuilding of the Temple (and the Davidic Kingdom) (9:11-15). In the blessing of this restoration, God would include the Gentiles (9:11-12)

4. [Ac 15:16] Amos spoke of a “return” which would suggest the the Second Advent of Christ.

5. The “rebuilding” of the fallen tabernacle (i.e. Temple) of David will literally happen in the Millennium (Ezek 40:4-5ff). It signifies the restoration of the Davidic Kingdom.

6. [Ac 15:17] The Lord’s grand purpose will be to allow the “rest of mankind,” i.e. the Gentiles, to seek the Lord. These Gentiles will also be “called by His name.”

7. We read from other prophets that the Gentiles will worship in the Millennial Temple (Is 2:2-4; Zc 14:16 cf. Is 55:3-5).

8. James’s point was that the Gentiles would be called in the future kingdom without having to become Jewish proselytes. Therefore, there was no need for them to become proselytes through circumcision in the present age.

D. Interpretive Challenges.

1. James’ quote of Amos 9:11-12 differs from the Masoretic Text of the Hebrew OT (“Edom” vs. “mankind;” “possess vs. “seek” etc.). It is closer to the text of the LXX, but does not match exactly. James may or may not have been quoting from the LXX, but under the inspiration of the Holy Spirit, he gave the sense of the passage as God intended.

2. Some conclude that because James quoted Amos 9:11-12, he was stating that it was fulfilled by the church in the present age. However, the temporal allusions to a future time (Ac 9:11-15), make it clear that the prophecy refers to Christ’s return and end times (“in that day,” “will return,” “days are coming,” and “plant them on their land” etc.). What is certainly clear is that God has a future program of restoration for the Israel that has not been supplanted by the church.

III. JAMES’ JUDGMENT FOR THE COUNCIL (Ac 15:19-21).

A. James’ Judgment (Ac 15:19).

1. Based on these facts, it was in James’ judgment that there was no reason for the Gentiles to be circumcised.

2. Otherwise, the Jews would “cause trouble” (parenochleō - cause additional or unnecessary annoyance or difficulty) or cause unnecessary difficulty for those coming to Christ (cf. Gal 5:2-9).

3. In addition, the Judaizers were wrong and they were to stop causing difficulty for the salvation of the Gentiles and for those who preach salvation by faith.

B. James’ Letter (Ac 15:20).

1. James suggested that a letter be written to the predominantly Gentile church at Antioch.

2. In light of the Gentile freedom in Christ, the instruction was to “abstain” from the things that would be offensive to the Jews, morally wrong, and hindrances to Jewish and Gentile fellowship.

3. “Things contaminated by idols” would refer to meat sacrificed to idols that was sold in the market. Anything associated with idolatry would be repulsive to the Jews (Ex 20:3; Dt 5:7).

4. “Fornication” (porneia - sexual sin) may have reference to rampant temple prostitution, but would be immoral in any relationship (cf. 1Co 6:15-20). Such things were offensive to the OT standards on purity and marriage.

5. Abstaining from what is strangled and from blood also has to do with practices in temple worship in violation of OT dietary laws (Gen. 9:4; Lev. 3:17; Dt. 12:16).

C. Moses read in Synagogues (Ac 15:21).

1. All of the above-mentioned issues would hinder fellowship with the highly sensitive Jewish people (believers or non-believers).

2. These have been the long standing observances from Moses (OT) and were still being preached in synagogues every Sabbath.

IV. OBSERVATIONS AND APPLICATIONS

A. Precedence for determining truth

1. Arguments from Scripture and scriptural truth

2. Example for future Councils

3. Example for Churches

4. Example for Individual believers

B. Theologically correct, but practically wrong

1. Peter was theologically correct (Ac 15:7-11), but practically wrong (Gal 2:11-14)

2. Gentiles were theologically correct in faith alone.

3. Gentiles had to be practically right in fellowship with Jews.

Grace Bible Church · 4000 E. Collins Rd · PO Box #3762 · Gillette, WY · (307) 686-1516