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THE
JERUSALEM COUNCIL (PART 2) (Ac 15:12-21)
11/9/14 Grace Bible Church,
Gillette, Wyoming Pastor Daryl Hilbert I. BARNABAS’ AND PAUL’S
DISCOURSE FROM SIGNS AND WONDERS (Ac 15:12). A. After Peter’s sound discourse, the people
were quieted (siagō - stopped
speaking, were silent). 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. |
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Grace Bible Church · 4000 E. Collins Rd · PO Box #3762 · Gillette, WY · (307) 686-1516 |
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