Verse of the Day

Tuesday, July 8, 2014

Pastor's Sermon Notes: The Proceedings of the Jerusalem Council (Acts 15:6-21)

The Proceedings of the Jerusalem Council

Acts 15:6-21


6 And the apostles and elders came together for to consider of this matter. 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. 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? 11 But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they. 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. 13 And after they had held their peace, James answered, saying, Men and brethren, hearken unto me: 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. 19 Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God: 20 But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood. 21 For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.

Introduction:

In this chapter we are confronted with the historical narrative concerning an epochal event that constitutes another of the major turning points in The Acts of the Ascended Christ through the Holy Spirit by His Apostles. This seeds of this event were first sown in Acts 10 when Peter was directed to cross the threshold of Cornelius’ house.  These seeds came to full bloom in the first missionary journey presented in Acts 13-14.  God opening the door to the Gentiles through the ministry of Paul and Barnabas in Cyprus and particularly in Asia Minor created a major theological issue for some of the Jewish members of the Jerusalem Church. This issue embraces soteriology, ethics and ecclesiology: 1) soteriology - Can someone be saved who is not circumcised? 2) ethics - Does the Law of Moses continue to be administered under the New Covenant? 3) ecclesiology - Must Gentiles become Jews to be considered as valid members of the Church?

Acts 15 may be considered under the following headings or paragraph divisions:

The Occasion of for the Jerusalem Council (15:1-5)
The Proceedings of the Jerusalem Council (15:6-21)
The Results of the Jerusalem Council (15:22-35)
The Journeys following the Jerusalem Council (15:36-41)

Outline:

I.  The Reminder of Peter (15:6-11)

II.  The Report of Barnabas and Paul (15:12)

III.  The Recommendation of James (15:13-21)

Transition:  

The significance of Acts 15 [1] -

Historically:
“The success of the Gentile mission provoked what was perhaps the most significant controversy in the NT era.” [2]

Theologically:
“Luke’s account of the discussion of the relation of the Gentiles to the law of Moses forms the centre of Acts both structurally and theologically.” [3]

Sadly:
“Probably no section of Acts has aroused such controversy as this one or led to such varied historical reconstructions of the actual situation.” [4]

I.  The Reminder of Peter (15:6-11)

6 And the apostles and elders came together for to consider of this matter. 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. 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? 11 But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.

1.  The Significance of Peter (15:6-7)
2.  The Spirit to the Gentiles (15:8-9)
3.  The Salvation by Grace (15:10-11)

1.  The Significance of Peter (15:6-7)

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

What the “council” will be confronted with in each of the presentations as recorded by Luke is what God has done.  God is the subject of the verbs.  That God has saved the Gentile believers will be proven and documented.  The evidence is unimpeachable, and therefore the true status of the Gentile believers cannot be assailed.  It is not to be questioned.  First man on deck to resolve the disputing that is ongoing is Peter.

Peter begins by focusing on the sovereign choices of God in two areas: the messenger and the reception of the message.

Let us be clear on the fact that God chose both elements that follow the verb. 

1) God Chose the Means - the Messenger and the Message

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,

God sovereignly chose Peter to open the door to the Gentiles by delivering the message of the Gospel to them, preaching the Gospel to the Gentiles of Cornelius’ household (Acts 10).

2) God Chose the End - the Faith of the Gentiles

God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe.

God also sovereignly chose that the Gentiles would believe.  The response of faith is the direct effect caused by the choice of God.  God’s sovereign election is the root, and the faith of His people, His chosen ones, is the fruit.  God did not merely choose that they would hear the message He sent Peter to them with, but that they would have ears to hear, and hearts to believe.  God removed their deaf ears and their blind eyes.  He took away their hearts of stone, and caused them to respond in faith to what they heard.  Here as elsewhere in Scripture faith is understood as the gift of God (Acts 18:27; Eph. 2:8; 2 Pet. 1:1). [5]

2.  The Spirit to the Gentiles (15:8-9)

 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.

The key points that Peter makes lies in verses 8-9.  These are unassailable proofs that fly directly in the fact of any negative aspersions on the salvation of the Gentile believers.
Notice especially the qualifying phrases tied to each action of God.  Each of these is tied to what preceded and builds on it.  The effect is cumulative.

1) God bore witness to the Gentiles - He knows the hearts (15:8a-b)

And God, which knoweth the hearts, bare them witness,

How did God do this?

2) God gave the Holy Spirit to the Gentiles - Just as He did to the Jews (15:8c-d)

giving them the Holy Ghost, even as he did unto us;

What is the significance of this?

3) God purified the hearts of the Gentiles by faith - God put no difference between Jew and Gentile (15:9)

And put no difference between us and them, purifying their hearts by faith.

If this were not true the previous point would be inconceivable.  God would not dwell in them otherwise.  God does not dwell in the unclean.

cp. Rom. 2:26-29; Col. 2:6-11; 2 Cor. 3:2-3.

3.  The Salvation by Grace (15:10-11)

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

1) Peter challenges the false teachers with a loaded question (15:10)

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?

2) Peter asserts a fundamental theological proposition (15:11)

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

II.  The Report of Barnabas and Paul (15:12)

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.

1.  The Silence Setting
2.  The Attentive Audience
3.  The Glorious Report

1.  The Silence Setting

Then all the multitude kept silence

Peter’s testimony sets the stage for what is to follow, ends the disputing, and meets with nothing but silence from those who taught and thought otherwise.

2.  The Attentive Audience

and gave audience to Barnabas and Paul

Those who had carried the question from the First Christian Church of Antioch now will get a hearing.

3.  The Glorious Report - God’s powerful work in the Gentiles by Paul and Baranabas

declaring what miracles and wonders God had wrought among the Gentiles by them

This report of the undeniable work of God is added to the testimony of Peter.

III.  The Recommendation of James (15:13-21)

 13 And after they had held their peace, James answered, saying, Men and brethren, hearken unto me: 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. 19 Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God: 20 But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood. 21 For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.

1. The Acknowledgment by James of the Proclamation of Peter (15:13-14)
2. The Connection by James to the Prophecy of Amos (15:15-17)
3. The Solution by James to the Problem of Gentiles in the Church (15:18-21)

1. The Acknowledgment by James of the Proclamation of Peter (15:13-14)

13 And after they had held their peace, James answered, saying, Men and brethren, hearken unto me: 14 Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name.

1) The Fact of God going to the Gentiles

God at the first did visit the Gentiles

2) The Purpose of God going to the Gentiles

to take out of them a people for his name

2. The Connection by James to the Prophecy of Amos (15:15-17)

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.

Jeremiah 12:15 - And it shall come to pass, after that I have plucked them out I will return, and have compassion on them, and will bring them again, every man to his heritage, and every man to his land.

1) Historical Controversy:

(1) Con

Oswald T. Allis, Prophecy and the Church (Phillipsburg, NJ: Presbyterian and Reformed Publishing Co., 1945, 1947; 1978 reprint), pp. 145-150.

E. J. Young, Thy Word Is Truth (Grand Rapids: Wm. B. Eerdmans Publishing Co, 1957), pp. 153-157.

Grover Gunn, Dispensationalism, Today, Yesterday, and Tomorrow (Memphis, TN: Footstool Publications, 1985), pp. 175-184, 258-260.

Robert B. Strimple, “Amillennialism”, in Three Views on the Millennium and Beyond, gen. ed. Darrell L. Bock (Grand Rapids: Zondervan Publishing House, 1999), pp. 96-97.

(2) Pro

Kenneth L. Barker, “The Scope and Center of Old and New Testament Theology and Hope”, in Dispensationalism, Israel and the Church, eds. Craig A. Blaising and Darrell L. Bock (Grand Rapids: Zondervan Publishing House, 1992), pp. 327-328.

Robert Saucy, The Case For Progressive Dispensationalism (Grand Rapids: Zondervan Publishing House, 1993), pp. 76-80, 189-190, 210-211.

Carl Hoch, All Things New: The Significance of Newness for Biblical Theology (Grand Rapids: Baker Books, 1995), pp. 296-299.

Darrell Bock, “Hermeneutics of Progressive Dispensationalism”, in Three Central Issues in Contemporary Dispensationalism: A Comparison of Tradtional and Progressive Views, gen. ed. Herbert W. Bateman IV (Grand Rapids: Kregel Publications, 1999), pp. 92; “Response” to Elliott E. Johnson, “Covenants in Traditional Dispensationalism”, pg. 160, and “Covenants in Progressive Dispensationalism”, pp. 185-186, 189n20 (pg. 218).

George N. H. Peters, The Theocratic Kingdom of our Lord Jesus, The Christ as Covenanted in The Old Testament (Grand Rapids: Kregel Publications, 1988; reprint of 1884 original by Funk & Wagnalls, New York), I:240, 347, 629; II:78.

Rod Decker, “A Response to W. Edward Glenny, “Gentiles and the People of God”, Dispensational Study Group, National Evangelical Theological Society meeting (Washington, DC; NOV 2006); on NT Resources at http://ntresources.com/blog/documents/RespGlennyAm9Ac15.pdf [accessed 8 JUL 2014]. [6]

2) Hermeneutical Issues:

(1) NT quotation of OT – NT fulfillment formulae.

(2) Issues with the language of the citation in Acts 15 – what is different, what is the same; compound citation/allusion from Jeremiah (12:15), Isaiah (45:21), and Amos.

(3) Reason for the citation in Acts 15 – what the Apostles affirmed, and what they did not, what they meant, and what they could not have meant.

3. The Solution by James to the Problem of Gentiles (15:18-21)

18 Known unto God are all his works from the beginning of the world. 19 Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God: 20 But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood. 21 For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.

1) The Humble Reminder of the Eternal Knowledge of God (15:18)

Known unto God are all his works from the beginning of the world.

Isaiah 45:21 - Tell ye, and bring them near; yea, let them take counsel together: who hath declared this from ancient time? who hath told it from that time? have not I the Lord? and there is no God else beside me; a just God and a Saviour; there is none beside me.

Remember Peter’s statement earlier about God knowing the hearts.  The emphasis in the proceedings of the council up to this point has clearly been on what God has done and what God knows.  He knows the hearts of all.  God knows all of His works from when He decreed them in eternity.  What happened to the Gentiles and to all believers is heart work, and this is the work of God.  He knows His work and he knows the hearts.  Don’t miss this emphasis in the world today! Remind yourself of it. The work of God goes on! Take it personally! He knows your heart!

2) The Proper Response to the Established Reality of Gentile Conversions (15:19)

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

This goes back to Peter’s statement about the unbearable yoke of the Law, and agrees with it.  This also acknowledges the genuniness of the conversion of the Gentiles as a reality of God’s work in them by His Holy Spirit.  They have clearly been regenerated.  They are not to be required to submit to the Law of Moses.

These Gentiles have to be accepted as fellow believers in the church.  God has done something that the Jewish believers were not prepared for, and didn’t know how to deal with.  One thing is clear.  They must deal now with it as the work of God, and not react against it as if this work of God in Gentile heart is in doubt.  God has a way of altering our perceptions and surprising us as He fulfills His Word and does His works.

3) The Peaceful Requests for the Existing Situations of Mixed Memberships (15:20-21)

20 But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood. 21 For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.

Acts 15:28-29 - 28 For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; 29 That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well.

Acts 21:25 - As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication.

In these four things to be abstained from there is a common thread of idolatry and the practices associated with the idolatrous false worship common in the Gentile world.  Only one of these is in and of itself sin.  The others will be dealt with later in the New Testament as situations develop (Rom. 14; 1 Cor. 8-10; Rev. 2-3) since they are not sin in and of themselves, but other principles come into play as here.

What is remarkable by its absence is any requirement for circumcision, or Sabbath observance, in other words, here is no laying down of the “third use of the Law” mandating the supposed elements of the “eternal moral law”.

The primary concern is not over sin issues, or defining sin by the Law. The focus is entirely on peaceable relations with the Jewish members of the cities where Gentiles are being saved, and not giving unnecessary offense to those of the circumcision.

The converted Gentiles are now the bridge between two worlds: that of the Old Covenant, the Jews, and that of the ends of the earth where the New Covenant is going, the unconverted Gentiles.  They are the defining element for the discontinuity between the Israel of the Old and the Church of the New.

Conclusion:

Take away principles from this passage:

The circle of the solution must be no larger than the circle of the problem.  We must often ask, “Why are you telling me this?”, “Why am I being brought into this situation?”, or. “What does that have to do with me?”  Once we identify who is involved with the problem, we can trace it to its root, seek Scriptural counsel, and determine what must be done to solve it.  Other than that it is no one else’s business, and the solution must be limited to only those who are either part of the problem in the first place, or definitely responsible for the solution.

Don’t insult God by adding to His Word, or neglecting what He reveals in it in defense of an ecclesiology of human construction.

Don’t insult Christ by demeaning His Headship over the Church. Solus Christus will either be maintained or denied in our view of church government.  It is usually denied in practice while being professed in creedal statements.

Don’t give unnecessary offense to others that may hinder the spread of the Gospel.  Abstention is often the pathway of wisdom and love.

I.  The Reminder of Peter (15:6-11)

1.  The Significance of Peter (15:6-7)

1) God Chose the Means - the Messenger and the Message

2) God Chose the End - the Faith of the Gentiles

2.  The Spirit to the Gentiles (15:8-9)

1) God bore witness to the Gentiles - He knows the hearts (15:8a-b)

2) God gave the Holy Spirit to the Gentiles - Just as He did to the Jews (15:8c-d)

3) God purified the hearts of the Gentiles by faith - God put no difference between Jew and Gentile (15:9)

3.  The Salvation by Grace (15:10-11)

1) Peter challenges the false teachers with a loaded question (15:10)

2) Peter asserts a fundamental theological proposition (15:11)

II.  The Report of Barnabas and Paul (15:12)

1.  The Silence Setting

2.  The Attentive Audience

3.  The Glorious Report

III.  The Recommendation of James (15:13-21)

1. The Acknowledgment by James of the Proclamation of Peter (15:13-14)

1) The Fact of God going to the Gentiles

2) The Purpose of God going to the Gentiles

2. The Connection by James to the Prophecy of Amos (15:15-17)

3. The Solution by James to the Problem of Gentiles (15:18-21)

1) The Humble Reminder of the Eternal Knowledge of God (15:18)

2) The Proper Response to the Established Reality of Gentile Conversions (15:19)

3) The Peaceful Requests for the Existing Situations of Mixed Memberships (15:20-21)

[Sermon preached 29 JUN 2014 by Pastor John T. “Jack” Jeffery at Wayside Gospel Chapel, Greentown, PA.]

Excursus on one of the Biblical passages commonly cited in the defense of extra-local ecclesiastical polity - The Jerusalem "Council" in Acts 15: [7]

Many attempts at Biblical defenses for such ecclesiastical superstructures have been brought forward over the centuries which may be seen as flawed on their face, or not pertinent at best.  What about the Jerusalem "council", as it commonly referred to?  This is often cited as a historical precedent for extra-church superstructures intervening between local churches and the Headship of Christ. This issue in Acts 15 of the Jerusalem Council should be considered worthy of closer scrutiny since it has at least the appearance of a reasonable treatment of the text. [8]  In fact, if this "proof" is demonstrated to be flawed, it may serve as the best example of the kind of selective reading, eisegesis, and assuming what needs to be proved, etc. that is evident in all of the others.  One current example of the employment of Acts 15 in such a fashion may be cited. 

"First, regardless of how one applies all the details, the Jerusalem Council of Acts 15 provides evidence for the governmental interdependency of local churches. A dispute regarding the orthodoxy of Paul and Barnabas arises in Antioch, but the case is referred to the elders and apostles in Jerusalem for adjudication. Several lines of evidence point to the extra-local governmental authority of the council. (a) The very fact that a local church (Antioch) would deem it appropriate to look outside of their own church to other men in other churches shows that the church did not regard itself as completely self-governing. (b) If it is the case that the elders of the Jerusalem council came from many different Jerusalem house-churches, then this also indicates the governmental unity of the churches. (c) The council viewed itself as having authority in many local churches. The council communicated its decision not only to the church in Antioch, but to churches in all of Syria and Cilica as well (15:22ff.; 16:4). (d) The decree sent to the churches carried authority: “For it has seemed good to the Holy Spirit and to us to lay on you no greater burden than these requirements…” (Acts 15:28). The decision came, not as a suggestion from a neighboring church, but as an authoritative decree (carrying the “burden” of “requirements”) sent by ecclesiastical officers. It was given in that spirit (vv. 24-30), and it was received in that spirit (v. 31)." [9]

Is there anything to this argument?  Should this historical episode in the first century be credited as presenting Scriptural warrant for the denominations, assemblies, synods, presbyteries, etc. that have been erected in subsequent centuries?

The following factors must be taken into consideration, and given appropriate weight, in answering such questions:

1.  The presence of Apostolic authority (Acts 15:2, 4,  6, 22-23; 16:4). [10] 

Any ecclesiastical entity in the post-apostolic period that thinks it has the right to ordain "decrees" to local churches is presumptuous to say the least.

2.  The lack of New Testament guidance

The fact that this was done prior to the close of the New Testament should not be dismissed lightly or ignored.  Whereas the Bereans searched the Scriptures to ascertain whether what Paul was teaching was in accordance with their Bible, i.e., the Old Testament (Acts 17:11), that would not have sufficed to resolve this trans-covenantal and trans-ethnic issue.  At the conclusion of the "council" debate James did cite the Old Testament prophets (Jer. 12:15; Amos 9:11f.; and Is. 45:21) as supporting one related issue, i.e., God saving some of the Gentiles.  This, however, did not resolve the presented question concerning requiring circumcision for their salvation.  The continuing flow of the inspired writings that would come to constitute the New Testament canon of Scripture was ongoing, and in fact, just beginning.  When dating the Jerusalem "council" is considered it should be obvious that the bulk of the New Testament was written later than this.  Once the New Testament was completed there was no need to address such questions to the Apostles as was done here.

3.  The nature of the transitional period

Both of the issues mentioned under the first two points are directly related to the transitional nature of the period from Pentecost to the completion of the New Testament canon and the death of the last Apostle.  A historical precedent may be found in the inspired record of this period, but extreme care must be taken in extracting doctrine from historical literature given the character of the period involved.  We may have no doubt about what they did and why.  We may have no such certainty that we are to "go and do likewise" without explicit didactic literature indicating that this is the case.

4.  The singularity of the church convening the council

The issues in the question communicated were directed to one church by another.  The contingent from the local church in Antioch presented their concerns to the church in Jerusalem (Acts 15:2, 4).  There is a specific reason stated in the context why these questions were addressed to the Jerusalem church, and this is made explicit in the decision communicated by the council (Acts 15:24).  That is:

1) did these men from Judea who came to our church in Antioch teaching that the Gentiles could not be saved unless they were circumcised come from the Jerusalem church, and,

2) is their teaching endorsed by the Jerusalem church?  The response of the Jerusalem church was affirmative to the former and negative to the latter.

5.  The lack of any expression of ecclesiastical authority over other local churches in the resultant document.  (Acts 15:28; 16:4)

Apostolic authority, with the agreement of the Jerusalem church, would appear to be implicit in the language of these two verses. 

Acts 15:28 - "For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things;"

Emphasis might be placed upon the laying on of a burden, but the reality is that these were "necessary things".

Acts 16:4 - "And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem."

Here the language is even stronger than that of 15:28 involving "decrees" being "ordained".  However, it must be remembered that this was in response to a question from the church at Antioch about teachers who had gone out from the Jerusalem church.  In other words, the decrees ordained directly counteracted the false teaching of those requiring circumcision, and directed that in the future the only things that the Gentile believers could be expected to do to keep the peace in the churches between the two ethnic groups would be the four prohibitions mentioned in the letter in 15:29.  The involvement of these four things with the idolatrous backgrounds of these Gentiles, and the offensive nature to the Jewish brethren during shared meals of the first three items, appear to be the context for their selection and inclusion in the letter. [11]

6.  The local church authority expressed in the "council's" decision
(Acts 15:22-23, 25, 28).

The "council" itself may have been composed of "apostles and elders", but the message went back to Antioch from this group plus the rest of the brethren expressed as "the whole church".  This was a decision by one local church in answer to a question raised by another local church.  It may not be reduced to some type of "conciliar" authority over one or more local churches.

7.  The trans-covenantal and trans-ethnic nature of the issues involved.

What is at stake are  relationships between:

1) different ethnic groups of believers, and,

2) the Old Covenant and the New Covenant (Acts 15:1-3, 5-21). 

The seriousness of the issue between these Jewish teachers, and Gentile believers and churches concerning Mosaic circumcision for salvation could not therefore be lightly dismissed, nor could it be ignored.  The issues involve the very nature of the Gospel, and the character of the New Covenant ministry.  As such disagreement could not be tolerated between local churches, especially when teachers are going from one church to another with this heresy which undermines the very nature of the Gospel of the New Covenant.

8.  Finally, and most importantly, the exceptional, unique and temporary nature of this council (Acts 15:2, 6). 

The Jerusalem "council", was only brought into the "question" (Acts 15:2) or "matter" (Acts 15:6) on the initiation of the local church in Antioch (Acts 14:26-27). This was specifically due to the fact that the problem was created by "certain men" from Judea.  The exceptional nature of the "council" is entirely based on this extraordinary circumstance between two churches. It is unique since this is the only time in the New Testament's inspired history of the first century churches where we ever read of such a thing.  The temporary nature of this "council" is evident since there is no indication whatsoever that the council continued to meet to deal with questions or matters such as this or to function in any other way. 

On this issue of the relevance of the Jerusalem Council to the defenses of subsequent ecclesiastical extra-local polities see also:

Hezekiah Harvey, The Church: Its Polity and Ordinances (Rochester, NY: Backus Book Publishers, n.d.; 1982 reprint of 1879 original by American Baptist Publication Society, Philadelphia), pp. 49-50.  The 1903 reprint by the American Baptist Publication Society of the 1879 original is available either as a full "preview" online or as a free eBook including downloadable EPUB and PDF file formats on Google Books at http://books.google.com/books?id=Q9RLAAAAMAAJ&printsec=frontcover&dq=Hezekiah+Harvey&hl=en&sa=X&ei=TwGdULL6J7O10AGSo4DIAQ&ved=0CDMQ6AEwAQ [accessed 9 NOV 2012].

Edward T. Hiscox, The New Directory for Baptist Churches (Philadelphia: The Judson Press, 1894), pp. 142-159, 313-317.  The 1902 reprint by the American Baptist Publication Society of the 1894 original is available either as a full "preview" online or as a free eBook including downloadable EPUB and PDF file formats on Google Books at http://books.google.com/books?id=rQZFAAAAIAAJ&printsec=frontcover#v=onepage&q&f=false [accessed 9 NOV 2012].

Paul R. Jackson, The Doctrine and Administration of the Church, rev. ed. (Schaumburg, IL: Regular Baptist Press, 1980, 1968), pg. 35.

Benjamin L. Merkle, 40 Questions About Elders and Deacons (Grand Rapids: Kregel Academic & Professional, 2008), pp. 31-37.

Resources on the Jerusalem Council:

Thomas Dehany Bernard, The Progress of Doctrine in the New Testament: Eight lectures delivered before the University of Oxford on The Bampton Foundation (Grand Rapids: Zondervan Publishing House, n.d.), pp. 131-141.

F. F. Bruce, New Testament History (Garden City, NY: Anchor Books, 1969), pp. 279-290.

F. F. Bruce, Paul: Apostle of the Heart Set Free (Grand Rapids: William B. Eerdmans Publishing Co., 1977), pp. 173-187.

J. Gresham Machen, The Origin of Paul's Religion: The James Sprunt Lectures Delivered at Union Theological Seminary in Virginia (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1925), pp. 39-40, 71-113, and 139-140.

A. T. Robertson, Epochs in the Life of Paul: A Study of Development in Paul's Character (Grand Rapids: Baker Book House, 1974), pp. 121-138.

Udo Schnelle, Apostle Paul: His Life and Theology, trans. M. Eugene Boring (Grand Rapids: Baker Academic, 2003; trans. from Paulus: Leben und Denken, Berlin: Walter de Gruyter GmbH & Co., n.d.), pp. 121-137, and 512-513.

Resources on Acts:

G. K. Beale and D. A. Carson, eds., Commentary on the New Testament Use of the Old Testament (Grand Rapids: Baker Academic, 2007), pp. 513-606.

Paul Barnett, The Birth of Christianity: The First Twenty Years, After Jesus, Vol. 1 (Grand Rapids: William B. Eerdmans Publishing Co., 2005).

Darrell L. Bock, Acts, Baker Exegetical Commentary on the New Testament, eds. Robert W. Yarbrough and Robert H. Stein (Grand Rapids: Baker Academic, 2007).
                                                  
F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 2nd ed. (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1951, 1952).

H. J. Cadbury, “Lexical Notes on Luke-Acts. IV. On Direct Quotations with Some Uses of oti and dei”, Journal of Biblical Literature 48 (1929), pp. 412-425.

I. Howard Marshall, Acts: An Introduction And Commentary, Vol. 5 in Tyndale New Testament Commentaries, gen. ed. Leon Morris (Downers Grove, IL: InterVarsity Press, 1980; 2008 reprint).

David G. Peterson, The Acts of the Apostles, The Pillar New Testament Commentaries, gen. ed. D. A. Carson (Grand Rapids: William B. Eerdmans Publishing Co., 2009).

John B. Polhill, Acts, Vol. 26 in The New American Commentary, gen. ed. David S. Dockery (Nashville, TN: Broadman & Holman, Publishers, 1992).

Eckhard J. Schnabel, Acts, Vol. 5 in the Zondervan Exegetical Commentary on the New Testament, gen. ed. Clinton E. Arnold (Grand Rapids: Zondervan, 2012).

William H. Willimon, Acts, in Interpretation: A Bible Commentary for Teaching and Preaching, series ed. James Luther Mays, New Testament ed. Paul J. Achtemeier (Louisville, KY: Westminster John Knox Press, 2010).

Resources on Paul:

Kenneth E. Bailey, Paul Through Mediterranean Eyes: Cultural Studies in 1 Corinthians  (Downers Grove, IL: IVP Academic, 2011).

F. F. Bruce, Paul: Apostle of the Heart Set Free (Grand Rapids: William B. Eerdmans Publishing Co., 1977).

D. A. Carson, The Gagging of God: Christianity Confronts Pluralism (Grand Rapids: Zondervan, 1996), pp. 496-501.

W. J. Conybeare and J. S. Howson, The Life, Times and Travels of St. Paul, 2 vols. in 1, unabridged American ed. (New York: E. B. Treat U Co., 1869); on Google Books at http://books.google.com/books?id=Bn1CAAAAIAAJ&printsec=frontcover#v=onepage&q&f=false [accessed 12 FEB 2013].

Adolf Deissmann, Paul: A Study in Social and Religious History, 2nd ed., trans. William E. Wilson (New York: Harper Torchbooks, n.d.).

F. W. Farrar, The Life and Work of St. Paul (New York: E. P. Dutton and Co., 1889); on Google Books at http://books.google.com/books?id=RB2KeCSM6KsC&printsec=frontcover#v=onepage&q&f=false [accessed 12 FEB 2013].

Bruce N. Fisk, “Paul: Life and Letters”, in The Face of New Testament Studies: A Survey of Recent Research, ed. Scot McKnight and Grant R. Osborne (Grand Rapids: Baker Academic, 2004), pp. 283-325.

Richard B.Gaffin, Jr., "Acts and Paul", 46 lectures (MP3 format), WTS Resources Media Center on Westminster Theological Seminary at http://wts.edu/resources/media.html?paramType=audio&filterTopic=5&filterSpeaker=10&filterYear=2005 [accessed 20 MAR 2013].

Frank J. Goodwin, A Harmony of the Life of the St. Paul According to the Acts of the Apostles and the Pauline Epistles (New York: American Tract Society, 1895); on Google Books at http://books.google.com/books?id=YgpEAAAAYAAJ&printsec=frontcover#v=onepage&q&f=false [accessed 12 FEB 2013].

Richard N. Longenecker, The Ministry And Message Of Paul (Grand Rapids: Zondervan, 1971).

Richard N. Longenecker, Paul, Apostle Of Liberty (New York: Harper & Row, 1964).

Richard N. Longenecker, ed., The Road From Damascus : The Impact Of Paul's Conversion On His Life, Thought, And Ministry (Grand Rapids: Eerdmans, 1997).

Richard N. Longenecker, Studies In Paul, Exegetical And Theological (Sheffield : Sheffield Phoenix Press, 2004).

J. Gresham Machen, The Origin of Paul's Religion: The James Sprunt Lectures Delivered at Union Theological Seminary in Virginia (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1925).

Leon Morris, The Apostolic Preaching of the Cross (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1955).

John Pollock, The Apostle: A Life of Paul, 3rd ed. (Colorado Springs: David C. Cook, 1969, 2012); also published as The Man Who Shook the World (Wheaton: Victor Books, 1972; originally The Apostle: A Life of Paul, New York: Doubleday, 1969).

Stanley E. Porter, Paul in Acts, in Library of Pauline Studies, gen. ed. Stanley E. Porter (Peabody, MA: Hendrickson Publishers, Inc., 1999; 2001 reprint of The Paul of Acts: Essays in Literary Criticism, Rhetoric and Theology, in Wissenschaftliche Untersuchungen zum Neuen Testament 115, by Mohr Siebeck, Tubingen).

W. M. Ramsay, The Cities of St. Paul: Their Influence on his Life and Thought (New York: A. C. Armstrong and Son; London: Hodder and Stoughton, 1908); on Google Books at http://books.google.com/books?id=JryEbmKool0C&printsec=frontcover#v=onepage&q&f=false [accessed 13 FEB 2013].

W. M. Ramsay, Pauline and Other Studies in Early Christian History (New York: A. C. Armstrong and Son, 1906); on Google Books at http://books.google.com/books?id=-1ZJAAAAYAAJ&printsec=frontcover#v=onepage&q&f=false [accessed 13 FEB 2013].

W. M. Ramsay, St. Paul the Traveler and the Roman Citizen, 10th ed. (London: Hodder and Stoughton, 1907); on Christian Classics Ethereal Library (CCEL) at http://www.ccel.org/ccel/ramsay/paul_roman.html [accessed 13 FEB 2013].

W. M. Ramsay, The Teaching of Paul in terms of The Present Day: The Deems Lectures in New York University (London: Hodder and Stoughton, 1914); on Internet Archive at http://ia600404.us.archive.org/2/items/teachingofpaulin00rams/teachingofpaulin00rams.pdf [accessed 13 FEB 2013].

A. T. Robertson, Epochs in the Life of Paul: A Study of Development in Paul's Character (Grand Rapids: Baker Book House, 1974).

Eckhard J. Schnabel, Paul The Missionary: Realities, Strategies And Methods (Downers Grove, IL: IVP Academic, 2008).

Udo Schnelle, Apostle Paul: His Life and Theology, trans. M. Eugene Boring (Grand Rapids: Baker Academic, 2003; trans. from Paulus: Leben und Denken, Berlin: Walter de Gruyter GmbH & Co., n.d.).

Thomas R. Schreiner, Paul, Apostle of God's Glory in Christ: A Pauline Theology (Downers Grove, IL: IVP Academic, 2001).

James Stalker, The Life of St. Paul, (Edinburgh: T. & T. Clark, 1885; rev. ed. 2010 by Kessinger Publishing from 1912 ed.); on Google Books at http://books.google.com/books?id=vT0HAAAAQAAJ&printsec=frontcover#v=onepage&q&f=false [accessed 7 FEB 2013].

James Ironside Still, St. Paul on Trial (London: Student Christian Movement, 1923).




[1] See also “Resources on the Jerusalem Council” appended to the sermon notes.
[2] Thomas R. Schreiner, The King In His Beauty: A Biblical Theology of the Old and New Testaments (Grand Rapids: Baker Academic, 2013), pg. 496.
[3] I. Howard Marshall, Acts: An Introduction And Commentary, Vol. 5 in Tyndale New Testament Commentaries, gen. ed. Leon Morris (Downers Grove, IL: InterVarsity Press, 1980; 2008 reprint), pg. 256.
[4] Marshall, op. cit., pg. 258.  See my “Excursus” on this chapter appended to the sermon notes for my response to one aspect of the controversies.
[5] See “Faith is the Gift of God” (10 FEB 2012), on Wayside Gospel Chapel at http://waysidegospelchapel.blogspot.com/2012/02/faith-is-gift-of-god.html [accessed 24 JUN 2014].
[6] See also:
W. Edward Glenny, “Gentiles and the People of God: A Study of Apostolic Hermeneutics and Theology in Acts 15”, Dispensational Study Group, National Evangelical Theological Society meeting (Washington, DC; NOV 2006); on NT Resources at http://ntresources.com/blog/documents/Amos9inActs15b.pdf [accessed 8 JUL 2014].
W. Edward Glenny, “Rejoinder to Rodney J. Decker’s Response”, Dispensational Study Group, National Evangelical Theological Society meeting (Washington, DC; NOV 2006); on NT Resources at http://ntresources.com/blog/documents/GlennyRejoinderToDecker.pdf [accessed 8 JUL 2014].
Rod Decker, “Surrejoinder to W. Ed Glenny”, Dispensational Study Group, National Evangelical Theological Society meeting (Washington, DC; NOV 2006); on NT Resources at http://ntresources.com/blog/documents/SurRejoinderToGlenny.pdf [accessed 8 JUL 2014].
[7] This is an excerpt from my discussion outline “Theocratic Congregationalism” posted on 16 APR 2014 to Wayside Gospel Chapel at http://waysidegospelchapel.blogspot.com/2014/04/theocratic-congregationalism-solus.html [accessed 24 JUN 2014].
[8] See on this Benjamin L. Merkle, 40 Questions About Elders and Deacons (Grand Rapids: Kregel Academic & Professional, 2008), pg. 31.
[9] Sovereign Grace Book of Church Order, PROPOSAL (SGM Polity Committee, October 28, 2012), pp. 4-5.  See Appendix 4: Extract (cover to end of page six only).
[10] This may be a moot point for Sovereign Grace Ministries and others who maintain that apostles are extant throughout the history of the Church including the 21st century! Sovereign Grace Book of Church Order, op. cit., pg. 5.
[11] On this issue see especially Merkle, op. cit., pp. 34-36.

No comments: