Verse of the Day

Tuesday, July 8, 2014

Pastor's Sermon Notes: The Results of the Jerusalem Council (Acts 15:22-35)

The Results of the Jerusalem Council

Acts 15:22-35


22 Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren: 23 And they wrote letters by them after this manner; The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia: 24 Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment: 25 It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul, 26 Men that have hazarded their lives for the name of our Lord Jesus Christ. 27 We have sent therefore Judas and Silas, who shall also tell you the same things by mouth. 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. 30 So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle: 31 Which when they had read, they rejoiced for the consolation. 32 And Judas and Silas, being prophets also themselves, exhorted the brethren with many words, and confirmed them. 33 And after they had tarried there a space, they were let go in peace from the brethren unto the apostles. 34 Notwithstanding it pleased Silas to abide there still. 35 Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also.

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. The 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 Conclusion of the Council (15:22-23a)

II. The Communication by the Church (15:23b-29)

III. The Consolation from the Correspondence (15:30-35)

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]

In the account that we have before us we have information that should be revealing concerning what is really going on here.  Let us take this passage of Scripture apart, examine it in detail, put it back together again, and see if we get what just happened here!

I. The Conclusion of the Council (15:22-23a)

22 Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren: 23 And they wrote letters by them after this manner;

1.  The Congregational Nature of the Action (15:22a-b)
2.  The Enthusiastic Nature of the Action (15:22a)
3.  The Assertive Nature of the Action (15:22c)
4.  The Formal Nature of the Action (15:23)

1.  The Congregational Nature of the Action (15:22a-b)

“the apostles and elders, with the whole church”

It must continuously be asserted in the face of the entrenched error that this was not an “Apostolic Council”, and should not be referred to as such.  To do so flies directly in the face of the explicit and repeated statements woven throughout the narrative.

The response to the request from the First Christian Church at Antioch was not an “Apostolic Decree”, but a letter endorsed by the entire church, which nevertheless included apostles and elders (15:2; 16:4). See also the “return address” in the salutation of the letter which follows in the second half of verse 23: “The apostles and elders and brethren”, and summation of this in verse 25, “being assembled with one accord”.

It may be that an ecclesiastical presupposition drives the insistence on labeling this council as “apostolic”. Both Romanists and Anglo-Catholics have a vested interest in doing so. Those convinced of a presbyterian form of extra-church superstructures may also be predisposed to dismiss:
1) the temporary nature of this council;
2) the geographically limited reach of its expression;
3) the inherent inter-congregational cooperation evidenced in it (rather than “inter-elder”); and, 4) the lack of any assertion of authority by any officers including apostles over a church or churches, or of one church over another.

The following statements must not be ignored nor their significance minimized in this narrative:
1) “…the brethren….they determined…” (15:1-2);
2) “and being brought on their way by the church” (15:3);
3) “they were received of the church” (15:4);
4) “with the whole church” (15:22);
5) “and brethren” (15:23); and,
6) “being assembled with one accord” (15:25).

Therefore, any continued insistence on characterizing this council as “Apostolic” must be seen as hermeneutically suspect, and exegetically untenable.  It must be rejected out of hand as placing a false emphasis on the nature of the council, and as apparently driven by presuppositions void of Scriptural warrant.

Two emphases in this account of the conclusion of the council must not be missed:

2.  The Enthusiastic Nature of the Action (15:22a)

“it pleased”

Compare verses 25, 28, and 34 (textual issue) where this same verb occurs in the Greek texts. In the first and the fourth occurrence in this passage (15:22, 34) the KJV tranlsates it “pleased” while rendering it “seemed good” in the other two (15:25, 28).  This verb is translated consistently in all four occurences in this chapter as “seemed good” in some modern versions (NASB, ESV), or with the generic “decided” (HCSB). Still other modern translations are found with a great deal of inconsistency: “seemed good” (NIV, NLT, 15:28), “agreed” (NIV, 15:25), “decided” (NIV, 15:22, 34; NLT, 15:25, 34), or left untranslated altogether (NLT, 15:22).  Any inconsistency in the translation of this verb in such a limited context results in an unwarranted obscuring of the connections for the readers who are left clueless that the inspired text employed the exact same word in each case.  Therefore, the NASB, ESV and HCSB are to be commended for avoiding this with their consistent translations of the verb.

This verb is used frequently in the New Testament including ten times in Luke’s Gospel, and elsewhere in Acts in 12:9; 17:18; 25:27; 26:9; and 27:13. Therefore, four of the nine usages in Acts are found in this chapter. However, only the usages here in Acts 15 and that in 25:27 are listed as examples of the “impersonal” use of the verb in Acts. [5]  The only other impersonal usages listed are Luke 1:3 and Hebrews 12:10. [6]  Hebrews 12:10, however, appears to have been misclassifed by Moulton and Geden since this is another example of the articular participle along with Mark 10:42 and those in Galatians 2.  See the chart below, Translations of the impersonal usage of the Greek verb δοκέω in the New Testament, for the examples of the translations of these legitimate impersonal usages.

Interestingly, the only other chapter with as many occurences of this verb is Galatians 2 (2:2; 2:6 twice; and 2:9). [7] There it is not the impersonal usage of the verb, but the articular participle that is found in each case. What makes this fact interesting, nevertheless, is the historical connection many see between Galatians 2 and Acts 15.

Translations of the impersonal usage of the Greek verb δοκέω in the New Testament

Text
KJV
NASB
ESV
HCSB
NIV
NLT
Acts 15:22
pleased
seemed good
seemed good
decided
decided
(…chose)
Acts 15:25
seemed good
seemed good
seemed good
decided
agreed
decided
Acts 15:28
seemed good
seemed good
seemed good
decision
seemed good
seemed good
Acts 15:34
pleased
[seemed good]
[seemed good]
[decided]
[decided]
[decided]
Acts 25:27
seemeth
seems
seems
seems
think
makes
Lk. 1:3
seemed good
seemed fitting
seemed good
seemed good
decided
have decided

3.  The Assertive Nature of the Action (15:22c)

“chosen men of their own company…chief men”

Influential leaders:

“Judas surnamed Barsabas”

“Silas”

4.  The Formal Nature of the Action (15:23)

“they wrote letters by them”

“Letters” plural? This is italicized, i.e. supplied, in the KJV, with no plausible explanation for the plural despite the plural of the participle itself, and the plural object in the prepositional phrase that follows.

The prepositional phrase itself is ambiguous, whether to be associated literally with the participle as “writing by by their hands”, or implicitly as “to be delivered by them” (HCSB), i.e. “writing to be hand delivered by them” or “writing

II. The Communication by the Church (15:23b-29)

The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia: 24 Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment: 25 It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul, 26 Men that have hazarded their lives for the name of our Lord Jesus Christ. 27 We have sent therefore Judas and Silas, who shall also tell you the same things by mouth. 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.

The content of the letter is unmistakably clear in its embracing of Gentile converts as genuine brethren, and its repudiation of the false teaching that they may have been exposed to.

1. The “Envelope Exterior” (15:23b)
2. The Presenting Problem (15:24)
3. The “Calling Cards” (15:25-27)
4. The Council Conclusion (15:28-29)

1. The “Envelope Exterior” (15:23b)

The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia:

“the brethren which are of the Gentiles”

2. The Presenting Problem (15:24)

Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment: 25 It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul, 26 Men that have hazarded their lives for the name of our Lord Jesus Christ. 27 We have sent therefore Judas and Silas, who shall also tell you the same things by mouth. 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.

troubled you with words”

subverting your souls”

3. The “Calling Cards” (15:25-27)

25 It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul, 26 Men that have hazarded their lives for the name of our Lord Jesus Christ. 27 We have sent therefore Judas and Silas, who shall also tell you the same things by mouth.

“being assembled with one accord

These men have unimpeachable credentials, and unquestioned commitment to the cause of Christ.

“who shall also tell you the same things by mouth”

4. The Council Conclusion (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.

“no greater burden” - This is not merely minimal, it is the maximum.

“these necessary things” - There is a need.

III. The Consolation from the Correspondence (15:30-35)

30 So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle: 31 Which when they had read, they rejoiced for the consolation. 32 And Judas and Silas, being prophets also themselves, exhorted the brethren with many words, and confirmed them. 33 And after they had tarried there a space, they were let go in peace from the brethren unto the apostles. 34 Notwithstanding it pleased Silas to abide there still. 35 Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also.

1. The Delivery of the Epistle (15:30)
2. The Reaction to the Epistle (15:31)
3. The Exhortations of the Prophets (15:32)
4. The Continuation of the Preaching (15:33-35)

1. The Delivery of the Epistle (15:30)

So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle:

when they were dismissed - this is the same verb as is found in verse 33 there translated by the KJV “let go”.  Modern translations, for the most part, consistently translate both as either “sent away” (NASB), or “sent off” (ESV, NIV).  In both cases the discharging of a responsibilty appears to be the basis, here in order to do so, and in verse 33, having done so.

when they had gathered the multitude together - The communication was from one church to another, and not just from the leadership of one church to the leadership of another.

they delivered the epistle - “Epistle” is only used in four other verses in Acts: 9:2; 22:5; 23:25, 33.

Acts 9:2 - 1 And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, 2 And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem.

Acts 22:5 - As also the high priest doth bear me witness, and all the estate of the elders: from whom also I received letters unto the brethren, and went to Damascus, to bring them which were there bound unto Jerusalem, for to be punished.

Acts 23:25-26 - 25 And he wrote a letter after this manner: 26 Claudius Lysias unto the most excellent governor Felix sendeth greeting.

Acts 23:33 - Who, when they came to Caesarea, and delivered the epistle to the governor, presented Paul also before him.

These usages are significant in consideration of the purpose of Acts given the total absence of any mention of the Pauline corpus of epistolary communications to the churches.  The inclusion of the account of these epistles in the narrative, and the seemingly inexplicable silence concerning the canonical epistles is problematic for those who approach Luke’s narrative with erroneous preconceived notions concerning his purpose. Each of the epistles that are mentioned have more of an official and legal character than that of mere letters, and this is the way the usage here in Acts 15:30 should be considered.

2. The Reaction to the Epistle (15:31)

Which when they had read, they rejoiced for the consolation.

“they rejoiced for the consolation”

They had been troubled. They were troubled no longer, for Christ has turned their trouble into a source of joy!

3. The Exhortations of the Prophets (15:32)

 And Judas and Silas, being prophets also themselves, exhorted the brethren with many words, and confirmed them.

“exhorted the brethren with many words, and confirmed them”

Along with the negative end of their troubles bringing them joy is the additional benefit of the increase of their teaching and the strengthening of their faith.

4. The Continuation of the Preaching (15:33-35)

 33 And after they had tarried there a space, they were let go in peace from the brethren unto the apostles. 34 Notwithstanding it pleased Silas to abide there still. 35 Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also.

1) The departure of the delegation from Jerusalem (15:33)

And after they had tarried there a space, they were let go in peace from the brethren unto the apostles.

Three different verbs are employed in these three verses for “staying” or “remaining”. In this case an investment of time is implied, hence the common translation “to spend time”. This time is invested in the activity spelled out in the previous verse, which was the reason they were delegated to accompany the epistle in the first place.  They were not just wasting time, vacating, or kicking back their heels!

2) The continuation of Silas at Antioch (15:34)

Notwithstanding it pleased Silas to abide there still.

On the textual issues concerning the bases for the omission of verse 34: [8]  

a. What support is there for this verse? [9]

Compilation of witnesses in support of this verse with type, number, ID, and date range for type (Note: those in parentheses include variants):

(1) Uncials: 2 - (C, D*, D) [5th c.]
(2) Miniscules: 15+ - 33, 36, (181), 307, 323, 453, 610, 614, (945), 1175, 1409, 1678, 1739, 1891, 2344, al [9th - 14th c.]
(3) Lectionary: 1 - 1178 [11th c.]
(4) Versions: 8 - Italic, Vulgate, Syriac, Coptic, Armenian, Georgian, Ethiopic, and Old Church Slavonic - itc, syrh*, copsa, copbo mss, arm, eth, geo, slav; (itar, itd, itgig, itl, itph, itro, itw, vgmss, vgcl) [3rd - 13th c.]
(5) Fathers: 1 - Cassiodorus [c. 485-c. 580] [10]

b. What historical evidence is there for the truth of this verse?

Acts 15:40 - And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God.

The end of the chapter assumes the continued presence of Silas at Antioch rather than his return to Jerusalem with the others as indicated in 15:33.  This is inexplicable without the truth expressed in 15:34.

c. What basis is there to object to this verse as having been in the original manuscript of Acts?

While this verse is included in the Textus Receptus, none of the modern Greek texts include it except in the critical apparatus. Scrivener objected to it at the end of the 19th century. More importantly, when such agreement is found between the Byzantine text of Robinson and Pierpont, the Majority Text of Hodges and Farstad, and the Nestle-Aland it would seem presumptuous to insist on its inclusion despite the witnesses which support the Textus Receptus reading.

3) The continuation of the ministry at Antioch (15:35)

Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also.

The verb used here for “to continue” is not the same as that used in verse 34 for Silas. There it is a compounded form of the common verb for “to abide”.  Neither is the same as the verb previously discussed in verse 33.  The word used here is the source of our transliterated word “diatribe”, but bears the meaning in this context of “to spend or pass time”. This serves by way of contrast between Paul and Barnabas who belonged in Antioch anyway, and Silas who chose to stay there. This distinction is lost in many of the marginal translations of verse 34 in modern versions where “remain” is often employed for both verbs.

Conclusion:

Earlier I mentioned that in the account that we have before us we have information that should be revealing concerning what is really going on here.  Let us take this passage of Scripture apart, examine it in detail, put it back together again, and see if we get what just happened here!

Now let’s see what we have!

1.  What was the original problem? False teachers?

2.  Where was the original problem? Antioch?

3.  Was the Jerusalem Church properly addressing that problem?

4.  What forced the Jerusalem Church to face and resolve the problem?

5.  In the resolution of the problem by the council what unanticipated benefits accrued?

6.  Where did the vision for church planting missions to Asia Minor begin?

7.  Was the Jerusalem Church directly involved in this mission, in other words, were they supplying workers?

8.  What is the significance of Silas being at Antioch?

9.  How many mission teams went our previously?

10.  How many mission teams are going to go out now?

11.  If the false teachers had not come from Judea to Antioch would Silas have been joined with  Paul in the missions to the nations?

12.  Where did this all start again?

The Powerful Resurrection of Christ from the Sealed Tomb:

Mt. 28:6 - He is not here: for he is risen, as he said. Come, see the place where the Lord lay.

The Universal Reign of Christ Explained to the Chosen Apostles:

Mt. 28:18-20 - 18 And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. 19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: 20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.

The Glorious Ascension of Christ to the Eternal Throne:

Acts 1:6-11 - 6 When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? 7 And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. 8 But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. 9 And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. 10 And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel; 11 Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.

I. The Conclusion of the Council (15:22-23a)

1.  The Congregational Nature of the Action (15:22a-b)

2.  The Enthusiastic Nature of the Action (15:22a)

3.  The Assertive Nature of the Action (15:22c)

4.  The Formal Nature of the Action (15:23)

II. The Communication by the Church (15:23b-29)

1. The “Envelope Exterior” (15:23b)

2. The Presenting Problem (15:24)

3. The “Calling Cards” (15:25-27)

4. The Council Conclusion (15:28-29)

III. The Consolation from the Correspondence (15:30-35)

1. The Delivery of the Epistle (15:30)

2. The Reaction to the Epistle (15:31)

3. The Exhortations of the Prophets (15:32)

4. The Continuation of the Preaching (15:33-35)

 [Sermon preached 6 JUL 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: [11]

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. [12]  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)." [13]

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). [14] 

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. [15]

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] A Concordance to the Greek Testament, eds. W. F. Moulton and A. S. Geden, 4th ed., rev. H. K. Moulton (Edinburgh: T. & T. Clark, 1963), pp. 222-223, s.v. DOKE´W.
[6] Ibid.
[7] Ibid.
[8] Barbara Aland, Kurt Aland, Matthew Black, Carlo M. Martini, Bruce M. Metzger, and Allen Wikgren, The Greek New Testament, 4th rev. ed. (Stuttgart, FRG: United Bible Societies and Deutsche Bibelgesellschaft, 1993, 1994), pg. 469.
Kurt Aland and Barbara Aland, The Text of the New Testament: An Introduction to the Critical Editions and to the Theory and Practice of Modern Textual Criticism, trans. Erroll F. Rhodes (Grand Rapids: William B. Eerdmans Publishing Co., 1987; from Der Text des Neuen Testaments, Stuttgart: Deutsche Bibelgesellshcaft, 1981), pp. 295, 299.
The Greek New Testament According to the Majority Text, 2nd ed., eds. Zane C. Hodges, Arthur L. Farstad, et al. (Nashville: Thomas Nelson Publishers, 1985), pg. 428.
Bruce M. Metzger, A Textual Commentary on the Greek New Testament: A Companion Volume to the United Bible Societies' Greek New Testament (third edition) (Stuttgart, Germany: United Bible Societies, 1971), pg. 439.
Bruce M. Metzger, and  United Bible Societies, A Textual Commentary on the Greek New Testament, Second Edition, a Companion Volume to the United Bible Societies' Greek New Testament (4th rev. ed.) (London; New York: United Bible Societies, 1994), pg. 388.
Novum Testamentum Graece, eds. Eberhard and Erwin Nestle, 27th ed., eds. Barbara and Kurt Aland, Johannes Karavidopoulos, Carlo M. Martini, and Bruce M. Metzger (Stuttgart: Deutsche Bibelgesellschaft, 1898, 1993), pg. 367.
Maurice A. Robinson and William G. Pierpont, The New Testament in the Original Greek: Byzantine Textform 2005 (Southborough, MA: Chilton Book Publishing, 2005), pg. 287.
Frederick Henry Ambrose Scrivener, A Plain Introduction to the Criticism of the New Testament for the Use of Biblical Students, 2 vols., 4th ed., ed. Edward Miller (New York: George Bell & Sons, 1894), pp. 373-374.
[9] 33, 36, 307, 323, 453, 610, 614, 1175, 1409, 1678, 1739, 1891, 2344, al, l 1178, itc, syrh*, copsa, copbo mss, arm, eth, geo, slav; and, with variants: 181, 945, C, D*, D, itar, itd, itgig, itl, itph, itro, itw, vgmss, vgcl, Cassiodorus.
[10] Kurt Aland and Barbara Aland, The Text of the New Testament: An Introduction to the Critical Editions and to the Theory and Practice of Modern Textual Criticism, trans. Erroll F. Rhodes (Grand Rapids: William B. Eerdmans Publishing Co., 1987; from Der Text des Neuen Testaments, Stuttgart: Deutsche Bibelgesellshcaft, 1981), pg. 212.
[11] 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].
[12] See on this Benjamin L. Merkle, 40 Questions About Elders and Deacons (Grand Rapids: Kregel Academic & Professional, 2008), pg. 31.
[13] 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).
[14] 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.
[15] On this issue see especially Merkle, op. cit., pp. 34-36.

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