Chapter 15:1-35
A new challenge faced the Church in those days in connection with the transition from Judaism to Christianity. It had been settled by God’s “choice” in Cornelius’ house that the Gentiles should be given an opportunity to hear the gospel and be saved, and to receive the Holy Spirit in the like manner of believing Jews (Acts 10-11; 15:7-8). The question then arose as to whether these believing Gentiles should be circumcised and keep the Law of Moses, as the believing Jews (vss. 5, 24). Behind this question was the enemy’s insidious attempt to falsify the grace of God in the gospel and make Christianity an earthly religion consisting of legal rites, rituals, and works (Rom. 14:17; Heb. 13:9). F. B. Hole stated: “Galatians 2 furnishes us with remarkable insight into what was at stake in the discussion which was started at Antioch and carried to its conclusion at Jerusalem; it was nothing short of the truth and liberty of the gospel!” (The Gospels and Acts, p. 352). This was a critical time for the Church; this question needed to be settled authoritatively and without delay. How the matter was handled furnishes us with some helpful principles concerning assembly administration and inter-assembly activity.
The Situation
The question was brought to a head when “certain men” from Jerusalem “came down” to Antioch and “taught” the brethren: “Except ye be circumcised after the manner of Moses, ye cannot be saved” (vss. 1, 5, 24). This caused a “commotion” among the brethren in Antioch and “no small discussion” ensued (vs. 2a). Think of the situation: large numbers of Gentiles had believed the gospel and were rejoicing in the assembly at Antioch in their newfound faith in Christ. Then, into this happy scene came men telling these dear believers that they were not saved after all! They had to observe the rite of circumcision and keep the Law of Moses to truly be saved! This was surely “another gospel” that was based on personal performance—on works (2 Cor. 11:4; Gal. 1:6). It denied the true gospel which is based on faith alone and not on works (Rom. 4:4-5; Eph. 2:8-9).
We can see from this chapter, and from what Paul says in Galatians 2, that some of the believing Jews had not yet shed the graveclothes of Judaism. They were under the impression that Christianity was some sort of a hybrid of Judaism and Christianity. Due to this misunderstanding, many of the believing Jews (especially those from the sect of the Pharisees) were zealous to have the Gentile believers circumcised and keep the Mosaic Law, and taught the saints so.
The Matter Taken to Jerusalem
Having discussed the matter at length, the brethren “determined” that “Paul and Barnabas, and certain others of them, should go up to Jerusalem unto the apostles and elders about this question” (vs. 2b). It is not mentioned here, but Paul received a “revelation” from God indicating that he should go to Jerusalem with the matter (Gal. 2:2). He evidently shared what had been revealed to him with the brethren there, and they believed that it was of the Lord, and “arranged” for him and Barnabas and certain others with them to go up to the apostles and elders at Jerusalem regarding this question. “Titus,” an uncircumcised believing Gentile was brought along as a specimen of what the grace of God can do for the one who believes the gospel. He was a man in whom the manifestations of the Spirit were evident to all. How could a man like this not be saved? Why would the Spirit of God take up His abode in him if he wasn’t saved? He was a clear proof that circumcision had nothing to do with soul-salvation.
We might wonder why they went up to the apostles in Jerusalem to get a decision when they had apostles there in Antioch who were fully competent to handle the matter (2 Cor. 11:5; 12:11). It wasn’t that the apostles at Jerusalem had more knowledge than those in Antioch. In fact, Paul said that when they got there and conferred with the apostles at Jerusalem, they “added nothing” to him in the way of knowledge of the truth (Gal. 2:6). Nor did they go to Jerusalem because they saw it as the Church’s headquarters and all matters pertaining to the Church should be legislated from there by the apostles and elders. Many church denominations in Christendom would subscribe to having an earthly center for their organizations, but Scripture knows no such thing. The Church, being a heavenly entity from its inception to its destiny, has its headquarters not on earth, but where its Head is—in heaven.
Why then were they led to go to Jerusalem? It was to “keep the unity of the Spirit in the uniting bond of peace” (Eph. 4:3). If Paul and Barnabas had attempted to settle the matter in Antioch by an act of their own apostolic authority, there could easily have arisen a breach between the assemblies in Antioch and Jerusalem. Since those who were teaching these things were from the assembly in Jerusalem (vs. 24), the apostles in Antioch thought it best not to deal with the issue without the assembly in Jerusalem knowing about it and being involved, for they were “one body in Christ” (Rom. 12:5). J. N. Darby said, “It was the will of God that this matter should be settled, not by the apostolic authority of Paul, or by the action of His Spirit at Antioch only, which might have divided the Church, but by means of a conference at Jerusalem, so as to maintain unity” (Synopsis of the Books of the Bible, Loizeaux edition, vol. 4, pp. 58-59). In this, we get a helpful illustration as to how assemblies are to deal with problems that arise between them. If erroneous teaching is being propounded in an assembly by someone from another assembly, and it is of a serious nature, the brethren in that assembly are to take up the matter with the local assembly from which the teacher has come. In this way, nothing is done independently, and the unity of the Spirit is kept in the bond of peace.
Luke tells us that Paul and Barnabas (and company) were “brought on their way by the church” (vs. 3a). This means that they had the fellowship and support of the assembly in Antioch; it was not the independent action of a party. He says that they “passed through Phoenicia and Samaria relating the conversion of [those of] the nations [Gentiles]: and they caused great joy to all the brethren” in those places (vs. 3b). It is noteworthy that in passing through these areas they never said a word to them about the trouble. We have in this another principle that should be followed when there are difficulties that arise among the saints. It is this: we shouldn’t spread the news of troubles among the Lord’s people needlessly; it will only distract the saints from their occupation with Christ. “Tell it unto the church” (Matt. 18:17) does not refer to the Church universally, but locally. When a party spirit is at work, the perpetrators will usually campaign for support by seeking to involve as many people as they can, far and wide. This is a tell-tale sign that it is a work of the flesh. Faith will leave the matter with the Lord and rest assured that He will work it out for His own glory, for He is “Head over all things to the Church” (Eph. 1:22).
When Paul and Barnabas reached Jerusalem (a 300-mile journey), they were “received of the church [assembly], 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” (vss. 4-5). On account of the presence of this element of Judaizers in their midst, and running the risk of rupturing the fellowship of the saints by continuing on in an open forum before all, they decided to meet with those who were of “reputation” (the leaders) “privately” (Gal. 2:2). The purpose of this was to give the apostles and elders at Jerusalem an opportunity to be thoroughly acquainted with the gospel that Paul preached, without having interference from the Judaistic element. Thus, Luke says: “And the apostles and elders came together for to consider this matter” (vs. 6). This shows that there are times when the responsible leaders in an assembly need to meet together apart from the assembly to discuss certain issues confronting the assembly. Essentially, this is the basis of a so-called “care” meeting.
Note: there were no sisters or young brothers at this meeting. This is another thing that should mark administrative meetings of the assembly—sisters and youths are precluded. Paul confirms this in his first epistle to Timothy. Among the qualifications necessary for those in this office, he says: “the husband of one wife” (1 Tim. 3:2). This pre-empts sisters. He also said: “Not a novice” (1 Tim. 3:6). This pre-empts youths and new converts. Encouraging teenage boys to attend care meetings (which is sometimes done) would clearly violate this principle.
We might wonder why the women and youths would be precluded from these meetings. The answer is that women are naturally governed by emotion, and this is no fault of their own; God has made them so. It is something greatly needed in the domestic sphere where love and affection in the family has its place. But when administrative judgments must be made, women can often be deceived, because emotion clouds moral discernment. Even the brothers who take part in administration must be careful to wear a “girdle” about “the paps” (the breast) to restrain their emotions when acting in that role (Compare Revelation 1:13.) Therefore, God has wisely taken that work out of the hands of sisters. Similarly, with the babes in Christ. They are unestablished, and by attending such meetings they could see “war in the gates” which could cause them to give up in discouragement (Judg. 5:8; Ex. 13:17). Or, worse yet, they could get drawn into a conflict and be slain in the process (2 Sam. 2:12-16). It has been objected: “How can the younger brothers learn administration principles if don’t go to care meetings?” Learn they need to do, but they can do it when they get a little older. A care meeting is no place for children and unestablished young people. It has been called a “brothers” meeting, but this could be misleading, and convey the thought that all the brothers should be there, when in reality it is meeting for those who have the responsibility and care of the assembly. A “care” meeting is a far better name for it.
The KJV says: “And when there had been much disputing ... ” (vs. 7a). But the word “disputing” should be “discussion.” There is certainly no place for disputing and arguing in administrative care meetings, though, sad to say, it sometimes happens. When they came together, “Peter” made a decisive pronouncement on the matter (vss. 7-11), then “Barnabas and Paul” spoke (vs. 12), and then “James” spoke, giving a conclusive word (vss. 13-21). We learn from this another principle as to the function in administrative meetings. It is this: let those who have the most experience speak. There is something unseemly about a younger brother taking over in a care meeting—especially when there are capable, older brothers present. We are not saying that younger men shouldn’t speak, but that they should be careful, and let their words be few (Job 32:6-7).
Peter Speaks
Vss. 7-11—Peter pointed to Cornelius and the company of Gentiles who were saved in his house as evidence that God had decided (“made choice”) for them in this matter (vss. 7-8). He gave the Holy Spirit to those believing Gentiles—and they were not circumcised! Since God had “purified their hearts by faith” (vs. 9) and received them when they were uncircumcised, why should they think that all such need to be circumcised to be saved? In Peter’s judgment, to force the Gentiles to submit to the rite of circumcision was nothing less than tempting God! (vs. 10)
He also mentioned that the Jews had failed to keep the Law, and that it would be hypocritical for them to put that “yoke” on believing Gentiles which neither their fathers nor they were able to bear. Thankfully, there is a far better and easier yoke in Christianity. The Lord said, “Take My yoke upon you, and learn of [from] Me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For My yoke is easy, and My burden is light” (Matt. 11:29-30). Peter concluded his remarks by saying that salvation is obtained in the same way for all—both Jew and Gentile. To make his point crystal clear, he said, “We shall be saved, even as they.” We might have thought that he would have said that the saving of the Gentiles was even as the saving of the Jews, but he purposely put it the other way around (vs. 11). This is the last mention of Peter in the book.
Barnabas and Paul Speak
Vs. 12—Luke then mentions that “all the multitude kept silence” as Barnabas and Paul related their experiences in the regions beyond. This does not mean that the whole assembly in Jerusalem was there; it just means that there were a lot of people at this private meeting. Paul and Barnabas’ point was this: How could there be such blessing from the gospel they preached if it was something that was not according to God? If it were wrong, why would God identify with it with “miracles and wonders?”
James Speaks
Vss. 13-21—James then spoke conclusively, giving his judgment on the matter. He was the Lord’s half-brother (Gal. 1:19), having grown up with the Lord in the family of Joseph and Mary (Matt. 13:55). Even though he had that incredible privilege, he and his siblings didn’t believe that the Lord was Israel’s Messiah! (John 7:5) But God had mercy on them and saved them—perhaps after the Lord died (Acts 1:14). Sometime after James was converted, the Lord made a special appearance to him in resurrection (1 Cor. 15:7). He was not an apostle, but a much respected elder in the assembly at Jerusalem (Gal. 2:9, 12; Acts 12:17; 21:18). He also wrote the Epistle of James.
James presented to the brethren a simple outline of the dispensational ways of God, and then drew a deduction from it that was applicable to the present situation. As to the present outreach of the gospel, he said: “Simeon (Peter) hath declared how God at the first did visit the Gentiles, to take out of them a people for His name” (vs. 14). Note: he didn’t say: “The Scriptures have declared....” but “Simeon hath declared ... .” This is because the present calling out of individuals from the nations to form a heavenly company of believers (the Church) is not found in the Old Testament Scriptures. There were, however, plenty of reliable witnesses that would confirm that this present movement was indeed of God—such as: the Apostle Peter and the six men who went with him to Cornelius’ house (Acts 10), and the revelations of the Mystery of Christ and the Church given to the apostles and prophets (Eph. 3:5). The Old Testament Scriptures do, however, indicate that there would be a suspension in God’s dealings with Israel wherein there would be room for this present outreach to occur, before resuming His dealings with Israel with their blessing in mind.
It is important to understand that this present work of God in calling out believing Gentiles from the nations to be part of the Church is not referring to the conversion of the Gentiles as mentioned in the writings of the Old Testament Prophets. Those prophecies refer to the conversion of the nations en mass after the second coming of Christ (His Appearing); this which James speaks of in verse 14 is a selective out-calling of certain elect Gentiles from their nations before He comes. These are two different things in the ways of God. Hence, there is the conversion of the nations in a future day (Isa. 60, etc.) and there is the “conversion of those of the nations” which is going on in this present day (Acts 15:3; Eph. 3:6). Not only are Gentiles being called “out” of their former positions by the gospel, but believing Jews are as well. Paul’s conversion is an example. The Lord said to him: “Taking thee out from among the people (the Jews), and the nations” (Acts 26:17).
James was careful not to say that this present visitation among the Gentiles was a fulfilment of “the words of the Prophets,” but that the Prophets “agree” with God’s intention to bless the Gentiles who seek Christ (vs. 15). He then quoted Amos 9 (from the Septuagint version) to show it, saying: “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: 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” (vss. 16-17). Thus, after the present outreach among the Gentiles is completed, and “the fulness (the full number of elect persons) of the Gentiles be come in” (Rom. 11:25), the Lord will “return” (His second coming – the Appearing) and take up with Israel again. At that time, He will restore the nation of Israel and “all” the Gentile nations on earth will be converted. James adds that while this inter-posed heavenly calling going on now is a new concept to the Jews, it is not new with God, for “known unto God are all His works from the beginning of the world [eternity]” (vs. 18).
We might wonder why James would bring this into the discussion. His point was that in all the writings of the Prophets which speak of the conversion of the Gentiles (not just Amos 9), not one of them speak of having the Gentiles circumcised! If it were necessary, God would surely have said so, but there is not a word about it! Since this is so, James gave his “sentence” (judgment) that they should “trouble not them, which from among the Gentiles are turned to God” by imposing the rite of circumcision upon them (vs. 19). Note: in arriving at this conclusion, James brought the Scripture to bear upon the matter, and that settled it. We learn here yet another important lesson regarding assembly administration—we must let the Word of God (either a direct passage, or a principle from a passage) be the guiding and deciding factor in arriving at a conclusion.
James proposed that they send a letter to the Gentile believers in various assemblies telling them of the conclusion that they had arrived at before the Lord, and that they were putting no further burden on them other than that “they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood” (vs. 20). Since strangled things still have blood in them, we take these to be one thing; thus, there are three prohibitions here. (The Synopsis of J. N. Darby implies the same):
Idols are a disrespect of God and His image (Gen. 9:6).
Fornication is a disrespect of man and woman in marriage (Gen. 2:24).
Things strangled with blood is a disrespect of life in animals (Gen. 9:4).
Since these three things are prohibited in the Law of Moses, we might think that James was suggesting that the Gentiles should be put under a modified form of the Law—but that was not what he was saying. Each of these things belong to God’s creatorial order. They are things that He established among men long before the Law of Moses was given. L. M. Grant states: “These are three things connected with God’s creatorial rights” (Comments on the Book of the Acts, p. 90). They are to be abstained from because they deny God’s rights in creation.
A Letter Sent to Antioch and Elsewhere
Vss. 22-35—This then was brought before the whole assembly. Luke says: “It seemed good to the apostles and elders, with the whole assembly.” When arriving at this decision, there was no vote taken, or anything equivalent—as is done in modern day conference meetings. It was evident to all present that God had made known His mind, and they did not need human opinions to decide the matter. This gives us another principle in connection with assembly decisions, and binding and loosing judgments—it must be done with the whole assembly when it is gathered together with the Lord in the midst; otherwise, it is not bonafide (Matt. 18:19-20; 1 Cor. 5:4). What is arrived at in a care meeting is not enough to ratify the decision.
As to this, J. N. Darby said, “The spiritual men, who addict themselves to this work and are occupied with its details, before the case is brought before the assembly so that the consciences of all may be exercised in the case, may doubtless thoroughly explore the details with much profit and godly care. But if it comes to deciding anything apart from the assembly of the saints, even in the most ordinary things, their action would cease to be the assembly’s action and it ought to be disowned (Letters, vol. 2, p. 199). He also said, “The meeting of a few caring for the saints and serving them, is very desirable, but they cannot act as the assembly, though they may serve it in every way. This question has arisen in New Zealand. They had got into this habit; so that the conscience of the assembly as such was not exercised. It may be the means—if godly care of souls be carried on by those so meeting—of sparing the assembly many harassing details; but where the conscience is concerned, there the matter must be before the assembly, that the conscience of the assembly may be right before God. This habit of a few judging for the assembly (nominally giving notice to those [in the assembly]) has become pretty general in N. Z.” (Letters, vol. 2, p. 364).
Taking James advice, this “common judgment” which they “arrived at” with the assembly (vs. 25) was believed to be the mind of “the Holy Spirit” (vs. 28), and therefore, the verdict was sent by letter to the brethren in Antioch and elsewhere. “Barnabas and Paul” and “chosen men of their own company” were the carriers. The brethren included in the letter their commendation of Barnabas and Paul, calling them “beloved” brethren who had “given up their lives for the name of the Lord Jesus Christ” (vs. 26). This, no doubt, was mentioned to give the brethren in Antioch restored confidence in their ministry, since it had been challenged and vehemently opposed by the Judaizers.
It is significant that they didn’t disclose the names of those who started the trouble by teaching the error. The apostles and elders who wrote the letter simply said: “Certain which went out from us” (vs. 24). This may indicate that those men had judged their wrong and there was, therefore, no need to publish their names in this circular letter. Had they not judged their erroneous teaching and were still disturbing the saints with it, it would have been in order to mention them by name so that the saints would know who to avoid (Rom. 16:17-18). Paul followed this principle in writing to Timothy (1 Tim. 1:20; 2 Tim. 1:15; 2:17; 4:14-15).
In all that transpired, the apostles and elders at Jerusalem never “compelled” Titus to be circumcised! (Gal. 2:3) This was living proof that it is not necessary in Christianity. The good news was that what began with “dissension and disputation” (vs. 2) ended in “peace” (vs. 33). The issue was resolved authoritatively, and Satan was defeated again. Verse 34, in the KJV, is not found in the best Greek manuscripts; it was apparently added by copyists to explain how it was that Silas was in Antioch to be chosen by Paul for his second missionary journey.