ADULT STS LESSON 205 RESOLUTION OF THE COUNCIL AT JERUSALEM
MEMORY VERSE:
“For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; 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 15:28,29).
TEXT: Acts 15:1-41
Our text focuses on two dominant themes of apostolic teaching to the Jews as well as the Gentiles: these are the subjects of grace and faith. Wrong interpretations and application of biblical concepts are at the root of many disagreements within Christendom. A clear perspective on the interface between the ceremonial laws and grace is essential to the spiritual health of the Church and her members.
In the early church, the Jewish Christian converts strove hard to unite the law and the gospel, and make salvation dependent on the ceremonies of the law. The Jews had held the Mosaic law in high esteem for many centuries before the advent of the gospel. They could not easily give up the institution of circumcision even after they had been converted. This explains their desire to impose circumcision as a condition for salvation on Gentile converts. This led to much controversy between the Jewish believers and their Gentile counterparts.
This lesson therefore examines the disputation that warranted Paul and Barnabas, with some of the objecting brethren, to consult the Apostles at Jerusalem in an effort to resolve the matter.
DISPUTE ABOUT CIRCUMCISION
(Acts 15:1-5; Galatians 2:11-14; 5:2,3; Mark 7:5-8; Luke 11:39,40; Colossians 2:16-23)
Placing circumcision above grace by these men from Judea was like moving from the Spirit into the flesh (Galatians 3:3); from the principles of internal spiritual work of grace to external observance of the law. Pedlars of this error spared no efforts in their subtle spread of false teachings.
But Paul and Barnabas took a very firm stand on the question. They stoutly resisted the attempt to declare that saving grace could be found in formal ordinances or ceremonies. Thus, they contended for sound doctrine with as much zeal as they had laboured for the salvation of souls on the missionary field.
If this had not been challenged, it would have led to the re-establishment of the ceremonial laws and relegation of grace as the condition for salvation. The action of Paul and others in confronting this error is commendable and should be an example to Christian leaders and workers, who should be ready at all times to fight against falsehood in the church whenever it is noticed.
No matter how insignificant, false doctrine must not be left to thrive as it is capable of sweeping out the faith of undiscerning believers. Christian leaders are to take heed to themselves, the doctrine and the flock (1 Timothy 4:16; Acts 20:28), and “…earnestly contend for the faith which was once delivered unto the saints” (Jude 3).
To accomplish this duty effectively, they must so teach the sound doctrines that the people will have no appetite for false doctrines (Matthew 28:20). Emphasis must be on the essentials of the gospel, which include faith in Christ’s sacrifice for salvation, forgiveness of sins and justification, as these form the foundation of our faith.
Other Christian experiences and doctrines should also be taught. Besides, Christian leaders must be eagle-eyed in detecting unwholesome or unbalanced presentation of the gospel. They should watch over the flock committed to their care (Acts 20:29,30).
Moreover, leaders must guide against imposition of personal opinions on others. The word of God must be the standard at all times because it is greater than dreams, visions, revelations and prophecies.
DISCUSSION AND DETERMINATION OF THE DISPUTE
(Acts 15:6-35; Ephesians 2:8,9; John 1:17; 1 Corinthians 2:2; Galatians 3:24,25; Genesis 6:8; Acts 10:9-16; Galatians 1:7; Exodus 18:22; Numbers 36:1-10)
The gravity of this controversy made the church at Antioch send Paul and Barnabas to consult the apostles and elders at Jerusalem. Paul, together with the apostles, had indicated in their teachings that salvation is by grace through faith in Christ’s death, not the law of Moses.
The elders of the church, while deliberating on the question of admission of the Gentiles into the body of Christ, emphasised that salvation is not earned through human efforts of keeping the ceremonial laws as taught by “certain men which came down from Judea”. These so-called men wanted to put the Gentile believers back into the bondage of Judaism contrary to the teachings of Christ.
Talking about the Gentile believers, Peter also affirmed that:
“…God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us; And put no difference between us and them, purifying their hearts by faith” (Acts 15:8,9).
To prove His universal acceptance of the Gentile nations, the Lord baptized them with the same Spirit that came at Pentecost. He did this without the Gentiles being circumcised and without their observance of other ceremonial laws.
Paul the Apostle later wrote:
“For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast” (Ephesians 2:8,9).
Grace is the unmerited favour of God towards fallen humans for the sake of Christ. Consequent upon His suffering on the cross, salvation is free for all irrespective of colour, race, social status, education or position.
All that a sinner needs is to confess his or her sins and believe in the atoning blood of Jesus to be cleansed and reconciled back to God. The law was to show the awful state of humanity and to demonstrate our inability to live up to its ideals, and the need for a Saviour. This removes every hope of salvation through self-effort (Galatians 2:21).
The Apostles and elders could have settled this question without so much disputing; but it was good to permit the objecting parties free speech and to answer the arguments by proving that the requirement is needless and unscriptural for the Gentiles.
James referred to the writings of the prophets as a guide to the interpretation of the revelation of the gospel. Nothing could be more relevant to his argument than to show from the words of Amos the prophet that God’s present purpose of taking the Gentiles to be His people was from the beginning of the world (Amos 9:11,12).
The way the Apostles handled the issue with humility should serve as a guide to Christian leaders. The word of God must be our perfect reference point in all matters of life and doctrine.
It is no wonder that the final verdict finds general acceptance among the other apostles, elders and the entire church. They decided to write their resolution and send it by the hands of Paul and Barnabas and two others specially delegated from Jerusalem to Antioch. The unity of the church was thus preserved.
In view of the successful handling of this serious controversy, this first council of the church stands as an example for all ages. Without taking these steps, the Judaizers in Antioch and elsewhere would have remained unchecked and left to pursue their own divisive programme.
By this step, a new bond of sympathy and affection was established between the Jewish and Gentile brethren. Converts in the church should also be careful not to import traditions, customs, practices and norms of their tribes, societies or former religions into the blood-washed assembly; thereby becoming agents of corruption and decay in the body of Christ.
Controversies do not call for a stop to the gospel enterprise. Rather, they should be resolved while the gospel ministry goes on.
In an age when the peace of the church is so much threatened by intrigues, schemes, plots and counterplots; when much violence is indulged in by those who wish to enforce their views, it is important to resolve every controversy, however little, in our local assemblies and sections of the church through the wisdom of the Spirit and quick intervention of leaders so that we can achieve the Lord’s goal of world evangelisation.
DEMAND AND PURPOSE OF ANOTHER MISSIONARY JOURNEY
(Acts 15:36-41; 1 Thessalonians 3:5; 2 Timothy 2:24; Philippians 4:6; Colossians 4:2-4)
The issue of missions is important to all who love the Lord and desire the expansion of His kingdom. Paul and Barnabas undertook their first missionary journey after their call and commission by the Holy Ghost and they were successful, despite challenges from agents of Satan and unbelieving Jews.
As a result, Paul declared his readiness to undertake the second missionary journey with his companion, Barnabas. Their love, faithfulness and concern for souls left them with no option than to embark on another journey.
No wonder they contended tirelessly for the stability of souls and the strengthening of the body of Christ when some came with a dissenting opinion to subvert the faith of the brethren. They were ready at all times and under all circumstances to labour and suffer for the gospel.
Their commitment to the great commission is a great challenge to present-day believers. Paul’s demand to “go again and visit our brethren” teaches us that we should not only be zealous in carrying out fresh outreaches but also ready to revisit the places we had previously ministered to assess the condition of the work.
This is to ensure that the souls won to the Lord are conserved and so that our labours will not be in vain. Secondly, Paul’s proposal reveals his concern for the welfare of the brethren. Just as caring doctors follow up on their patients to avoid possible relapse, so should soul-winners.
Such visits must be purposeful, relevant and spiritually beneficial (Romans 1:11). Contemporary soul-winners should not be partial, narrow-minded or selective in their follow-up activities. Children, youths, adults, aged, rich or poor, educated as well as illiterates should enjoy equal attention of the soul-winner.
Follow-up is an essential aspect of the Great Commission. In spite of Paul’s noble proposal, there was a sharp disagreement between him and Barnabas over the inclusion of John Mark, Barnabas’ nephew (Colossians 4:10) for this journey.
“But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work” (Acts 15:38).
The argument that ensued led to their separation. Members, workers and leaders should learn to play down issues that tend to divide us. We should also be watchful of some so-called ‘little things’ like tribal, ethnic or cultural sentiments, partiality, as well as respect of persons, because they can get in our way and deny us the necessary cooperation and fellowship we need to overcome our archenemy.
Paul and Barnabas, who could not be separated by peculiar missionary challenges, parted ways because of differences in opinion. Disagreement among gospel ministers is unhealthy for the church because it affects the ministries negatively.
Moreover, we are enjoined to have the same mind and mind the same things (Philippians 2:5; 3:16). Armed with the mind of Christ, we can relate with each other with the Christlike qualities of forbearance, humility, selflessness and love.
The disagreement between Paul and Barnabas was a matter of principle and was not allowed to hinder the work of the Kingdom. It is commendable that in spite of what happened, God’s work still progressed.
Unable to agree, both missionaries chose new partners and moved in different directions. Though they went their separate ways, they did not end their gospel assignment. Missionary work requires mature believers who are strong in faith, visionary and able to endure hardship as good soldiers of the Lord.
There are several ways that the church leadership can prepare their members and workers for this assignment. They should place emphasis on genuine salvation experience because it takes regeneration of the soul to carry out the great commission. Then, other Christian experiences of sanctification of the heart and Holy Ghost baptism are necessary.
Moreover, there should be deliberate emphasis on the subject of missions to remind church members of their responsibilities towards others. Again, prayer plays an indispensable role in the accomplishment of missionary outreaches.
Little wonder that Paul and other Christian missionaries constantly requested prayers from the brethren. Also, before Paul and Silas departed for the second missionary journey, the church prayed for them, committing them to the grace of God so that they could succeed.
Questions for Review:
- What led to the doctrinal controversy in the early church?
- What must Christian leaders do to prevent doctrinal error from overthrowing the faith of saved members?
- Why was it necessary to consult the elders and apostles in tackling this doctrinal controversy?
- What is grace? Give scriptural proofs that grace and faith, not the law, are the means of salvation.
- State some lessons from the decision of the council in Jerusalem.
- Why is follow-up necessary in evangelistic outreach?
- Explain the necessity of prayer for our missionaries and gospel outreaches.
