Wayside Gospel Chapel: Barnabas

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Monday, July 14, 2014

Pastor's Sermon Notes: The Journeys Following the Jerusalem Council (Acts 15:36-41)

The Journeys Following the Jerusalem Council

~ Or, The Further Adventures of Barnabas and Paul ~

Acts 15:36-41

³⁶ And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do. ³⁷ And Barnabas determined to take with them John, whose surname was Mark. ³⁸ But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work. ³⁹ And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus; ⁴⁰ And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God. ⁴¹ And he went through Syria and Cilicia, confirming the churches.

Introduction:

We have considered Acts 15 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)

Transition: Ever since The Further Adventures of Robinson Crusoe, by Daniel Defoe (1719), stories of “The Further Adventures of…” someone or another have been popular. For example, many may not realize it but L. Frank Baum penned a sequel to The Wizard of Oz titled, The Land of Oz Being an account of the further adventures of the Scarecrow and Tin Woodman and also the strange experiences of the Highly Magnified Woggle-Bug, Jack Pumpkinhead, the Animated Saw-Horse and the Gump; the story being A Sequel to The Wizard of Oz (1904). Four years later Kenneth Grahame included a chapter on “The Further Adventures of Toad” in his classic The Wind in the Willows (London, Methuen, 1908). We sometimes see selections from Arthur Conan Doyle’s works republished under the title The Further Adventures of Sherlock Holmes. There was also Huck and Tom, or, The Further Adventures of Tom Sawyer (Famous Players-Lasky Corp., Paramount Pictures, 1918). More recently we have seen the monthly comic series The Further Adventures of Indiana Jones (Marvel Comics, 1983-1986), [1] and Sholem Aleichem’s The Further Adventures of Menachem-Mendl: New York-Warsaw-Vienna-Yehupetz, trans. Aliza Shevrin, in Library of Modern Jewish Literature (Syracuse: Syracuse University Press, 2001).

Following the delivery of the communication by letter and messenger from the Jerusalem Council we now learn in Luke’s narrative of what might be referred to as “The Further Adventures of Baranabas and Paul”.

Let us be very clear about something important at the outset. This is not just history, or merely a historical narrative, but the inspired Word of God. It must be understood and treated as such. It is therefore for us to feed on and profit from. It has something righteous to teach us. There is reproof, correction, and instruction here which God has provided and preserved for our sanctification (2 Tim. 3:16-17). If we faithfully and humbly apply the words of this account to ourselves we will be enabled us to mature as servants of God performing the good works that He has ordained for us to do (Eph. 2:8-10).

Outline:

I. Plan A Proposed (15:36)

II. Plan A Breaks Down (15:37-39)

III. Plan B Implemented (15:40-41)

I. Plan A Proposed (15:36)

And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do.

1. The Idea for the Plan

2. The Extent of the Plan

3. The Purpose of the Plan

1. The Idea for the Plan

And some days after Paul said unto Barnabas, Let us go again and visit our brethren

“And some days after” - “The imprecise time expression is perhaps more significant as Luke’s way of marking a major new division in the narrative. A new division indeed does begin at this point—Paul’s second major mission.” [2]

“visit” - “Elsewhere in Luke-Acts, it typically refers to a saving intervention by God to rescue his people and judge his enemies: see Luke 1:68, 78; 7:16; Acts 7:23 (of Joseph visiting the Israelites in their afflictions); 15:14, 36 (of missionaries “visiting” churches previously planted).” [3]

Acts 15:14 - Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name.

2. The Extent of the Plan

in every city where we have preached the word of the Lord,

His intent was to retrace their steps in the first missionary journey which would include the cities of Cyprus (Salamis and Paphos), Pamphylia (Perga), Pisidian Antioch, and Lycaonia (Iconium, Lystra, and Derbe).

3. The Purpose of the Plan

and see how they do.

This is the vision, the burden, and the passion of the Apostle Paul. Here is his pastoral heart in action. Despite the difficulties, the distance, and the danger, he must return so that he can tend to the flocks he led into the sheepfold. He cannot just call them on the phone, or set up a video conference. This calls for “boots on the ground”.

II. Plan A Breaks Down (15:37-39)

³⁷ And Barnabas determined to take with them John, whose surname was Mark. ³⁸ But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work. ³⁹ And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus;

1. The Determination of Baranabas (15:37)

2. The Disagreement of Paul (15:38)

3. The Departure of Barnabas (15:39)

1. The Determination of Baranabas (15:37)

And Barnabas determined to take with them John, whose surname was Mark.

Whoops! This is a fly in the ointment of Paul’s plan! In other words, Barnabas’ well-intentioned amendment to Paul’s invitation would be a burr in the saddle, a monkey wrench in the works!

2. The Disagreement of Paul (15:38)

But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work.

“No way, Jose!”

“That ain’t happenin’!”

“"If you doubt your ability to commit yourself to this life of selfless service, if you feel you might not strive to be beyond reproach in regards to your values... I want you to get up, resign your commission, and leave. I sincerely mean that. Think very hard about the life you are choosing. I'd rather lose half or more of you right now then to have leaders in the Division who aren't fully committed to the Army Values and a life of selfless service".

With this challenge to the gathered Second Lieutenants of the Iron Division, Brigadier General Gronski began the Iron Leader Orientation Seminar.” [4]

3. The Departure of Barnabas (15:39)

And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus;

1) The Characterization of the Disagreement

And the contention was so sharp between them,

This was not something about which they could “agree to disagree”.

“Contention” - “sharp disagreement” in modern translations

2) The Consequence of the Disagreement

that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus;

NASB - And there occurred such a sharp disagreement that they separated from one another, and Barnabas took Mark with him and sailed away to Cyprus. [5]

ESV - And there arose a sharp disagreement, so that they separated from each other. Barnabas took Mark with him and sailed away to Cyprus, [6]

HCSB - There was such a sharp disagreement that they parted company, and Barnabas took Mark with him and sailed off to Cyprus. [7]

NIV - They had such a sharp disagreement that they parted company. Barnabas took Mark and sailed for Cyprus, [8]

NLT - Their disagreement was so sharp that they separated. Barnabas took John Mark with him and sailed for Cyprus. [9]

Options:

1) One of them was in the wrong;

2) They were both wrong;

3) They were both right.

Neither Barnabas nor John Mark (Marcus) are mentioned again in Acts.

Barnabas is referred to later in three of Paul’s epistles: 1 Cor. 9:6; Gal. 2:1, 9, 13; and Col. 4:10.

“Paul did eventually become reconciled to Mark and mentioned him as a coworker in several of his letters (cf. Col 4:10; Phlm 24; 2 Tim 4:11).” [10]

Col. 4:7-11 - 7 All my state shall Tychicus declare unto you, who is a beloved brother, and a faithful minister and fellowservant in the Lord: 8 Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts; 9 With Onesimus, a faithful and beloved brother, who is one of you. They shall make known unto you all things which are done here. 10 Aristarchus my fellowprisoner saluteth you, and Marcus, sister's son to Barnabas, (touching whom ye received commandments: if he come unto you, receive him;) 11 And Jesus, which is called Justus, who are of the circumcision. These only are my fellowworkers unto the kingdom of God, which have been a comfort unto me.

Phile. 23-24 - 23 There salute thee Epaphras, my fellowprisoner in Christ Jesus; 24 Marcus, Aristarchus, Demas, Lucas, my fellowlabourers.

2 Tim. 4:11 - Only Luke is with me. Take Mark, and bring him with thee: for he is profitable to me for the ministry.

1 Pet. 5:13 - The church that is at Babylon, elected together with you, saluteth you; and so doth Marcus my son.

Mark as the author, or at least the amanuensis of the Synoptic Gospel that bears his name:

cp. Mk. 14:50-52 - 50 And they all forsook him, and fled. 51 And there followed him a certain young man, having a linen cloth cast about his naked body; and the young men laid hold on him: 52 And he left the linen cloth, and fled from them naked.

Mark, whose home was where the saints gathered, and Peter came after being miraculously released from prison:

cp. Acts 12:12 - And when he had considered the thing, he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying.)

III. Plan B Implemented (15:40-41)

⁴⁰ And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God. ⁴¹ And he went through Syria and Cilicia, confirming the churches.

1. The Members of the “A Team” (15:40a-b)

2. The Endorsement of the “A Team” (15:40c)

3. The Accomplishment of the “A Team” (15:41)

1. The Members of the “A Team” [11] (15:40a-b)

And Paul chose Silas, and departed,

2. The Endorsement of the “A Team” (15:40c)

being recommended by the brethren unto the grace of God.

cp. 15:1, 3, 22, 32, 33, 36, 40 [12]

3. The Accomplishment of the “A Team” (15:41)

And he went through Syria and Cilicia, confirming the churches.

Conclusion:

This is not just history, or merely a historical narrative, but the inspired Word of God. It must be understood and treated as such. It is therefore for us to feed on and profit from. It has something righteous to teach us. There is reproof, correction, and instruction here which God has provided and preserved for our sanctification (2 Tim. 3:16-17). If we faithfully and humbly apply the words of this account to ourselves we will be enabled us to mature as servants of God performing the good works that He has ordained for us to do (Eph. 2:8-10).

I. Plan A Proposed (15:36)

1. The Idea for the Plan

2. The Extent of the Plan

3. The Purpose of the Plan

II. Plan A Breaks Down (15:37-39)

1. The Determination of Baranabas (15:37)

2. The Disagreement of Paul (15:38)

3. The Departure of Barnabas (15:39)

III. Plan B Implemented (15:40-41)

1. The Members of the “A Team” (15:40a-b)

2. The Endorsement of the “A Team” (15:40c)

3. The Accomplishment of the “A Team” (15:41)

[Sermon preached 13 JUL 2014 by Pastor John T. “Jack” Jeffery at Wayside Gospel Chapel, Greentown, PA.]

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).

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] These were later published in a three volume set: Walter Simonson, John Byrne, Danny O’Neil, David Michelinie, Herb Trimpe, Larry Lieber, Linda Grant, et al., Indiana Jones Omnibus: Further Adventures, 3 vols. (Milwaukie, OR: Dark Horse, 2009-2010).

[2] J. B. Polhill, Acts, Vol. 26, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), pg. 341. “The expression μετὰ plus an expression of time in the accusative case was Luke’s usual manner of marking major divisions in the second half of Acts. Cf. 18:1; 21:15; 24:1; 25:1; 28:11, 17.” Polhill, op. cit., footnote 1.

[3] Dennis E. Johnson, The Message of Acts in the History of Redemption (Phillipsburg, NJ: P&R Publishing, 1997), pp. 23, and 30, note 15.

[4] 28th Infantry Division, Facebook post (12 JUL 2014), “Forging the Iron Division- 2LT Leadership Orientation”.

[5] New American Standard Bible: 1995 update. 1995 (Ac 15:39). LaHabra, CA: The Lockman Foundation.

[6] The Holy Bible: English Standard Version. 2001 (Ac 15:39). Wheaton: Standard Bible Society.

[7] The Holy Bible: Holman Christian standard version. 2009 (Ac 15:39). Nashville: Holman Bible Publishers.

[8] The New International Version. 2011 (Ac 15:39). Grand Rapids, MI: Zondervan.

[9] Tyndale House Publishers. (2007). Holy Bible: New Living Translation (3rd ed.) (Ac 15:39). Carol Stream, IL: Tyndale House Publishers.

[10] Polhill, op. cit., pg. 341.

[11] “The A-Team” (Stephen J. Cannell Productions, 1983-1987; Twentieth Century Fox, 2010). “The show's name comes from the "A-Teams", the nickname coined for U.S. Special Forces' Operational Detachments Alpha (ODA) during the Vietnam War…”

Note 10: “The US Army Special Forces still uses the term ODA for their 12-man direct operations teams.” Source: Wikipedia at http://en.wikipedia.org/wiki/The_A-Team [accessed 13 JUL 2014].

“The 12-man ODA (Operational Detachment Alpha) or "A-team," is largely made up of NCOs. Each man has a specific function, ranging from operations and intelligence, to weapons, engineering, medical and communications. The advanced training for each specialty can take six months or longer and includes small-unit tactics; languages; and survival, evasion, resistance and escape. The ODA itself may specialize in an infiltration skill or a particular mission-set, such as military freefall, combat diving, mountain warfare, maritime operations or urban operations.”

Source: www.army.mil, The Official Homepage of the U. S. Army at http://www.army.mil/article/29315/special-forces---shooters-and-thinkers/ [accessed 13 JUL 2014].

[12] On the appellation, “the brothers” in Acts see Johnson, op. cit., pp. 74-75, and 84, note 9.

Wednesday, June 25, 2014

Pastor's Sermon Notes: The Occasion for the Jerusalem Council - The Parable of the Two Ethnicities (Acts 15:1-5)

The Occasion for the Jerusalem Council

(The Parable of the Two Ethnicities?)

Acts 15:1-5

1 And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. 2 When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question. 3 And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren. 4 And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done with them. 5 But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses.

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 Old Perspective - The Teaching of a Fatal Error (15:1)

II. The New Covenant Perspective - The Response of a Faithful Polemic (15:2a)

III. The Ecclesiastical Decision - The Need for an Inter-Church Solution (15:2b-3a)

IV. The Joyful Journey - The Report of Genuine Conversions (15:3b-d)

V. The Jerusalem Report - The Declaration of God’s Work (15:4)

VI. The Minority Opposition - The Demand for Legal Submission (15:5)

Transition:

The significance of Acts 15 -

“The success of the Gentile mission provoked what was perhaps the most significant controversy in the NT era.” [1]

“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.” [2]

“Probably no section of Acts has aroused such controversy as this one or led to such varied historical reconstructions of the actual situation.” [3]

I. The Old Perspective - The Teaching of a Fatal Error (15:1)

And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved.

Woven throughout the history of the early church along with persecution from without are occasions of problems and attacks from within. The first example was in Acts 5:1-11 when members attempted to deceive the Church by lying to the Holy Spirit, and were disciplined by death. The next was in Acts 6:1-7 when complaints about unfair treatment had to be dealt with resulting in supervision by deacons. The account in the verses we are considering is the first instance of a false teaching that strikes at the heart of the Gospel, and which will persist throughout Church history.

1. The Identity of the False Teachers

2. The Nature of the False Teaching

1. The Identity of the False Teachers

And certain men which came down from Judaea taught the brethren,

“Y’all ain’t from around here, are ya?”

These teachers were not charter members of the First Christian Church of Antioch.

The explicit geographical reference identifying where these false teachers were from becomes the key to where the solution will be sought. The error must be traced back to the source. The root of the problem must be confronted.

2. The Nature of the False Teaching

and said, Except ye be circumcised after the manner of Moses, ye cannot be saved.

Salvation negated by an exception:

You can’t be saved!

You can’t be saved unless…!

No salvation without circumcision? They missed the point. They missed the points. The missed the point of both salvation and circumcision.

The New/Fresh Perspective on Paul’s teaching on Justification:

Works is being brought in the back door of the Gospel in our day!

False teachers continue to find ingenious ways to undermine the grace of God in the Gospel!

“Certain men” in our own times are teaching that “you can’t be saved unless…”!

II. The New Covenant Perspective - The Response of a Faithful Polemic (15:2a)

When therefore Paul and Barnabas had no small dissension and disputation with them,

Notice the emphasis in this controversy. See the “Translation Comparison” chart. This was no minor matter. There could be no “agreement to disagree”. It could neither be ignored, nor swept under the carpet.

Notice also the elements in this controversy.

1. The Dissension

2. The Disputation

1. The Dissension -

This is a word that has the connotation of disorder, upheaval, confusion, disruption of peace. [4]

2. The Disputation -

The sense of this word is more than a mere academic debate, and must be seen as bearing the meaning of an argument, a strife about words, or a quarrel. [5]

Acts 15:2 - Translation Comparison

Trans
KJV	When therefore Paul and Barnabas had no small dissension and disputation with them,
NASB	And when Paul and Barnabas had great dissension and debate with them,
ESV	And after Paul and Barnabas had no small dissension and debate with them,
HCSB	But after Paul and Barnabas had engaged them in serious argument and debate,
NIV	This brought Paul and Barnabas into sharp dispute and debate with them.
NLT	Paul and Barnabas disagreed with them, arguing vehemently.

III. The Ecclesiastical Decision - The Need for an Inter-Church Solution (15:2b-3a)

they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question. And being brought on their way by the church,

This was not just an internal issue for the First Christian Church of Antioch. More was at stake than what one local church could handle. This transcended the boundaries of a single church, since the false teachers came from Judea. Therefore, in order to properly address the problem at its source, and to seek counsel from there, two churches had to work together to resolve this controversy.

1. The Stipulations in the Decision

2. The Members of the Delegation

3. The Essence of the Authority

1. The Stipulations in the Decision

they determined that….should go up to Jerusalem unto the apostles and elders about this question.

2. The Members of the Delegation

Paul and Barnabas, and certain other of them

3. The Essence of the Authority

And being brought on their way by the church,

IV. The Joyful Journey - The Report of Genuine Conversions (15:3b-d)

they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren.

1. The Detailed Description of Gentile Conversions

2. The Believers’ Response of Great Joy

1. The Detailed Description of Gentile Conversions

they passed through Phenice and Samaria, declaring the conversion of the Gentiles:

The Regions of Phoenicia and Samaria

2nd verb, “declaring” = “describing in detail” (NASB, ESV), “explaining in detail” (HCSB); only other occurrence of this verb in the NT is in Acts 13:41. The usage in that place may add great significance to what is taking place on this journey to Jerusalem! The other word translated “declared” by the KJV in the next verse is a completely different verb. In that case it is a very common word for reporting or delivering a message. This is another instance of translation decisions that fail to communicate in the target language where meaningful differences exist in the source language. The reader of the KJV is left with the impression that the verb is the same in both verses when this is not the case at all. Of course, that being said, it must also be pointed out that none of the other translations cited above (NASB, ESV, HCSB) translate this verb in Acts 13:41 the same way they do here (“…in detail”). Why it is rendered so here and not there is puzzling, especially when there are only these two usages, and there is a prophecy/fulfillment connection at stake.

The Significance of Conversion - the difference between regeneration and conversion, the possibility of false conversion, the nature of true conversion

The Conversion of the Gentiles - What were they converted from and to? What were they turned from? What were they turned to?

The bottom line here is that they were not converted to Moses or Judaism. They do not stop being Gentiles and become Jewish when converted to Christianity in their turning to Christ.

2. The Believers’ Response of Great Joy

and they caused great joy unto all the brethren.

This is to be contrasted to the response of the Judaean false teachers in the First Christian Church of Antioch, and the Pharisees in the First Baptist Church of Jerusalem. This is the hinge verse in this paragraph, and the mixed responses to this news highlights the element of internal dissension amongst believers over this issue.

Is there a connection in these historical events to the Parable of the Two Sons in Luke 15? This is commonly referred to as the “Parable of the Prodigal Son”, but when the point of the parable is understood, along with how it is introduced, perhaps it is more accurately referred to as the “Parable of the Two Sons”. Is there a connection in these historical events in Acts 15 to the meaning of the Parable of the Two Sons in Luke 15? Are the chapter numbers merely coincidental, or is there a meaningful link between what Christ taught in Luke 15, and what ascended Christ is doing through His Holy Spirit by His Apostles in Acts 15?

V. The Jerusalem Report - The Declaration of God’s Work (15:4)

And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done with them.

1. The Reception by the Jerusalem Church

2. The Report to the Jerusalem Church

1. The Reception by the Jerusalem Church

And when they were come to Jerusalem, they were received of the church, and of the apostles and elders,

It is significant that they were received of the church. This is not just about hospitality or fellowship. This is an acknowledgement of the unity of the Body of Christ, and an honoring of a delegation from a sister church.

It is also signficant that the reception of them was explicitly mentioned as including the apostles and elders. This levels the “playing field” with mutual respect, and gets the joint effort started on the right foot.

On this sense of this reception see esp. 2 Jn. 10; 3 Jn. 8-10.

2. The Report to the Jerusalem Church

and they declared all things that God had done with them.

See the note on the previous verse for the different verbs for “declaring” there and “declared” here.

VI. The Minority Opposition - The Demand for Legal Submission (15:5)

But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses.

1. The Identity of the Opponents

2. The Agenda of the Opponents

1. The Identity of the Opponents

But there rose up certain of the sect of the Pharisees which believed,

2. The Agenda of the Opponents

saying, That it was needful to circumcise them, and to command them to keep the law of Moses.

Notice the added element which is the implicit agenda of the teachers from Judaea mentioned in verse 1, “…command them to keep the law of Moses.” The requirement of circumcision is only the beginning, the “camel’s nose into the tent” if you will. The entire Mosaic legislation follows that command right into the Gospel tent. It is a slippery slope right back into Judaism, out of the New Covenant and back to the Old. Remember that the book of Hebrews was not yet written, and the Temple is still standing, so this attempt to merge the Old and the New into a Gospel of Moses and Christ is still plausible to some. The significance of Christ’s own teachings, and the pronouncements of the Father concerning Him when He was transfigured has not sunk in to all believers consciousness and theology yet.

The drumbeat of these false teachers, “Keep the Law!” is still being sounded by many in our day. Examples may be found among the cults like the Seventh-Day Adventists, and the Reformed churches where advocates of what is referred to as the “third use of the Law” abound. The abiding relevance of the Mosaic Covenant as continuously being administered in coordination with the New Covenant is a given in many circles. Discontinuity between the Old and New Covenants is not understood, and is explicitly denied in many churches, schools, and in a vast body of literature still being produced. Many find it inconceivable that Christ brought the Old Covenant, or Mosaic Law, to an end at the Cross. They continually charge those who disagree with them as committing the error of “antinomianism”. They are very skillful at leaping over and around justification to bring the works of the law into salvation under the doctrine of sanctification. There are many loud and insistent voices in our day who proclaim that “you cannot be saved unless…!” The details may have changed, but the error is identical at its root with what the First Baptist Church of Jerusalem faced at this moment in the first century.

Conclusion:

The Gospel of Jesus Christ is not framed with a negative as in “You can’t be saved unless…!”

The Gospel of Jesus Christ is not good news to those who believe that something they must do makes the difference in their right standing before God.

The Gospel of Jesus Christ is framed with a positive. “You can be saved if…!”

What is the “if”? What does the Gospel of Jesus Christ call upon us to do? Does it demand any action on our part, or law keeping? What is the demand of the Gospel?

Acts 16:25-34 - 25 And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them. 26 And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and every one's bands were loosed. 27 And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled. 28 But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here. 29 Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas, 30 And brought them out, and said, Sirs, what must I do to be saved? 31 And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. 32 And they spake unto him the word of the Lord, and to all that were in his house. 33 And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway. 34 And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house.

Acts 17:30 - And the times of this ignorance God winked at; but now commandeth all men every where to repent:

Rom. 10:9-13 - 9 That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. 10 For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. 11 For the scripture saith, Whosoever believeth on him shall not be ashamed. 12 For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. 13 For whosoever shall call upon the name of the Lord shall be saved.

Eph. 2:8-10 - 8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: 9 Not of works, lest any man should boast. 10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.

“The law demands a weighty debt,

And not a single mite will bate;

But gospel sings of Jesus’ blood,

And says it made the payment good.

The law provokes men oft to ill,

And churlish hearts makes harder still;

But gospel acts a kinder part,

And melts a most obdurate heart.

“Run, run, and work,” the law commands,

Yet finds me neither feet nor hands;

But sweeter news the gospel brings;

It bids me fly, and lends me wings.

Such needful wings, O Lord, impart,

To brace my feet and brace my heart;

Good wings of faith and wings of love

Will make a cripple sprightly move.

With these a lumpish soul may fly,

And soar aloft, and reach the sky;

Nor faint nor falter in the race,

But cheerly work, and sing of grace.” [6]