April 19, 2014: Acts Chapter 15

The Book of Acts Chapter 15

Originally posted Thursday, May 22, 2008

Acts Chapter 15:1-21 The Council of Jerusalem

Luke has provided a brief overview of the Antioch events leading up to the Council meeting. His summary statement regarding "no small dissension and debate" is understated in comparison with Paul's own description in Galatians. The cause of the debate was the insistence on the part of the "fundamentalists" element in Jerusalem that Gentiles be circumcised according to the Law of Moses (not just a custom). In other words, conversion to Judaism first is necessary as a prerequisite for conversion to Christianity. Luke does not mention the other part of the "Judaizers'" demand which was that new Christians continue to follow the food restrictions of the Holiness code. In Antioch there was a considerable uproar when Jewish Christians separated themselves from Gentile Christians at the Eucharist (which was always part of a full meal). In Paul's letters we read that the problem continued to exist into the early 60s. His last letter was written from Rome just before his death in 63 CE. Unfortunately the division never truly healed until the Church was overwhelmingly Gentile and Jewish Christians had either changed or formed their own congregations.

The Elders of Antioch chose Paul and Barnabas as their spokespersons to carry their case to Jerusalem. On their way the two Apostles brought the news of their success among the Gentiles to churches in Phoenicia and Samaria. This would be an inclusive description of all other communities along the way such as those in Galilee through which they would have traveled.

The welcome in Jerusalem was cordial, at least by the Apostles and Elders. Luke tells us that the real resistance to Gentile freedom came from the "sect of the Pharisees." This is a circumspect way of voicing his rejection of their tradition and their determination to impose the same on the Gentiles. The scene of the debate tells us that some Pharisees did become Christians. It seems that they were not at all impressed that Paul, their fellow Pharisee, was the major advocate for lifting the Jewish pre-requisites to salvation.

After both sides were heard the Apostles and Elders withdrew to discuss the issue. It is here that two strong personalities join the debate and forge the compromise which will be presented to Antioch (and to all churches among the Gentiles). Peter reminds the gathering of his own work among the Gentiles. The critical element in his position was that God had not withheld the Holy Spirit from the Gentiles. This was, Peter adds, God's own testimony to their acceptability within the Kingdom. As God had given the Gentiles the same Holy Spirit as was given to all Jewish believers there could be no distinctions among them There is no reason to put an onerous yoke on them that even those gathered were not able to fully bear. Peter closes his remarks not with a rejection of the Law, but with a new understanding of salvation. It is not obedience to Torah which opens the gate to the Kingdom it is through the grace of Jesus that both Jew and Gentile will enter.

When all sides of the issue had been offered, James, the brother of Jesus and leader of the Council, stood and spoke. He did more than speak, he "reached the decision," on behalf of the Council, a testament to his authority in Jerusalem (1). He is careful to link Peter's testimony about the Gentiles' receiving the Holy Spirit with solid Old Testament prophecy. In this case it is based on a mosaic of at least four prophets, all relating to God's inclusion of the Gentiles within the Kingdom. The Council would place no Mosaic requirements upon the Gentiles who are "turning to God," except that they abstain from food offered to idols and thereby polluted (by association with Greek/Roman and other deities); from sexual immorality; from eating any animal that had been strangled and from the blood (the life of the animal) (2). James' last comment about those in every city that "proclaim" Moses and who "read aloud" his words in the Synagogues, refers to the Jews of the Diaspora. The point taken is that there are Jews who may wish to become Christians and abstaining from pagan related practices would show an important sensitivity for their feelings.

Acts Chapter 15:22-35 The Council's Letter to the Gentiles

In what sounds like an example of direct democracy - Athenian style, the entire church in Jerusalem ratified James' decision. They chose Judas Bar'sabbas and Silas to travel to Antioch with Paul and Barnabas, taking with them a letter from the Council addressed to the believers "of Gentile origin." The letter contained the Council's regret that unauthorized persons from Jerusalem had disturbed them and unsettled the believers' minds. It stated that the brothers who carry the letter have been selected by the Council and are authorized to speak for the Apostles and the Elders. The letter presents the four qualifications regarding abstention from certain practices as the essentials of piety that all should follow. If they will follow these they will do well.

Based on Luke's report, the representatives from Jerusalem were well received and the congregation was well disposed to following these essential constraints. After offering their encouragement to the believers, Judas and Silas returned to Jerusalem. Paul and Barnabas remained in Antioch to continue their evangelistic mission among the Gentiles.

Acts Chapter 15:36-41 Paul and Barnabas Separate

In the first missionary journey of Paul and Barnabas we read of the Apostles' visitation to the churches they had founded. From Paul's letters we can conclude that this was his standard practice whereby he could offer both encouragement and correction in person. It is a pattern well used in Methodism, from the early circuit riders to the concept of the presiding Elder and District Superintendent. There was and is both spiritual and supervisory oversight of the congregations involved. At a later stage of the early church such titles as overseer and bishop were applied to such functions. It is for this task that Paul asks Barnabas to join him. However, there is a personnel problem that creates a difficulty for Paul. Barnabas wants to take John Mark along to assist them. Paul is concerned with Mark's lack of devotion to the cause. He had "deserted" them in Pamphyllia (13:13) and returned to his mother's home in Jerusalem. Paul was not one to be tolerant of those who could not measure up to his sense of urgency or his standards of what he considered of first importance: the mission to the Gentiles. The rift between the two Apostles could not be mended, at least not in Paul's time frame, and they parted company. Barnabas and Mark went to Cyprus, Barnabas' home, and Paul chose Silas and they set out to visit and strengthen the churches of Syria and Cilicia, a major coastal province in the southeastern part of Asia Minor. One of the major cities of Cilicia was Tarsus, the birth place of Paul (3).

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Notes:

(1) That the Council's decision is a mandate or a suggestion is debatable. Given the direction of the autonomy that the Antioch church had already demonstrated in the ordaining of its own Apostles and what we know of Paul's reaction to Jerusalem authority, the decision was most likely taken as a suggestion, specifically those dealing with animals offered to idols and the consumption of the animal's blood in cooked meat.

(2) There is considerable debate as to whether there are three of four requirements listed. All of them have to do with pagan religious practices including temple ritual prostitution. However, in the Jewish setting they also fall within the Levitical code. Seen from this perspective there are three with the last two taken together, for the animal that is strangled would still have its blood. However we read  the passage, except for sexual immorality, the others are meant to placate the Pharisaic elements in Jerusalem and potential Jewish converts.

(3) In the previous passage Silas has retuned to Jerusalem. Here we read that Paul has chosen him to accompany him on a visit to encourage the churches in Syria and Cilicia. The distance between Antioch and Jerusalem does not favor a quick round trip. We are reminded in such circumstances that these passages are placed together to serve Luke's purposes and not to be chronologically precise. Often events of different times are joined to advance the mission.

Cilicia was famous for its cloth made of goat's hair (cilicium). In acts we learn that Paul practiced the trade of tent making. This is the cloth he would have used.