The Conference at Jerusalem

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. 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. 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. 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. 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. And the apostles and elders came together for to consider of this matter. And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. And 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. Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they. Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them. And after they had held their peace, James answered, saying, Men and brethren, hearken unto me: Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. And to this agree the words of the prophets; as it is written, After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. Known unto God are all his works from the beginning of the world. Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God: But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood. For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day. 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: 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: 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: It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul, Men that have hazarded their lives for the name of our Lord Jesus Christ. We have sent therefore Judas and Silas, who shall also tell you the same things by mouth. 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. So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle: Which when they had read, they rejoiced for the consolation. consolation...: Or, exhortation And Judas and Silas, being prophets also themselves, exhorted the brethren with many words, and confirmed them. And after they had tarried there a space, they were let go in peace from the brethren unto the apostles. Notwithstanding it pleased Silas to abide there still. Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also. 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. And Barnabas determined to take with them John, whose surname was Mark. But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work. 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; And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God. And he went through Syria and Cilicia, confirming the churches. - Acts 15:1-41

    Throughout the history of Christianity there have been numerous church councils. Some have been of monumental significance, but most have been of very little consequence. Denominational churches have regular councils for the purpose of determining both doctrine and practices among the churches of the denomination. In those councils three things always take place: debate, negotiation and compromise. In order for opposing parties to get along and function together in a united, co-operative programme, there must be compromise on both sides. That is the way denominations survive. But with men of principle and conviction there can be no compromise. The truth of God is not debatable! It is not possible for a person or a church believing the gospel to co-operate with people who do not believe the gospel in religious works and activities.

    The conference at Jerusalem was not that kind of religious council. The apostles and elders met at Jerusalem not to debate doctrine, but to declare the truth of God with a unified voice. In that day, as in ours, there were legalists in the church who tried to mix law and grace, trying to bring God's elect under the yoke of legal bondage, subverting their souls. Therefore the church at Jerusalem held a conference. Many apostles, elders and preachers attended, but there were only three principal spokesmen: Peter, Paul and James. They spoke as one and the church made a unified denunciation of legalism. In Acts 15 Luke gives us the historical narrative of the conference. Paul explains the theological issues of it in Galatians 2.

    As stated above, the conference at Jerusalem was not a church council to debate doctrine. When Paul went up to Jerusalem his mind was already made up. He refused to budge an inch, or give any ground at all to the legalists (Gal. 2:5,21). He went to Jerusalem only so that the doctrine of the believer's absolute freedom in Christ from the law of Moses might be publicly avowed, even by those whose primary sphere of ministry was among the Jews. At the Jerusalem conference the apostles and elders and the church as a whole, being led by the Holy Spirit (15: 28), publicly denounced legalism and stripped all preachers of law and legality of all credibility.

    1. The confrontation with the legalists (15:1-3)

    There were some self-appointed, freelance preachers who came from Jerusalem to Antioch perverting the gospel, teaching salvation by the works of the law. They were Pharisees who professed faith in Christ. They claimed to believe the gospel doctrine of salvation by grace alone, through faith alone, in Christ alone. But they mixed works with grace and said, 'Unless you keep the law you cannot be saved.' Paul, Barnabas and the church at Antioch, by their example, demonstrate that the doctrine and spirit of legalism must never be tolerated (Gal. 2: 1-5). Paul declares the legalists to be 'false brethren'. It matters not whether men teach obedience to the law as a basis of justification, the measure of sanctification, the believer's rule of life, the motive for Christian service, or the ground of reward in heaven—all attempts to put believers under the yoke of the law are intolerably evil. The Word of God states emphatically and plainly that in Christ we are free from, and no longer under, the law (Rom. 6:14-15; 7:4; 10:4;Gal. 3:24-26; 5:1-4; Col. 2:8-23; 1Tim.1:5-10).

    Never, not even once, in the New Testament is a believer commanded to do anything on the basis of, or being motivated by, the law. So far is the law from being a rule of life that Paul declares it is 'the ministration of death' (2 Cor. 3:7). Legalists say, 'The preaching of the law promotes holiness.' But Paul says the law is 'the strength of sin' (1 Cor. 15:56). Let no one be confused. The issue is not godliness or ungodliness. The issue is not what a believer does. The issue is the motive of the heart. Legalists are motivated by fear of punishment and desire for reward. Believers are motivated by love for Christ (2 Cor. 5:14).

    2. The conference of the leaders (15:4-21)

    There were many gifted men in the church in those days, but three stood out as men gifted by God and specifically chosen by him to be his messengers to that first generation of Christians. The first preacher was Peter, the apostle to the Jews (15:7-11). His message had two main points: God purifies the hearts of men by faith in Christ (15:9); and salvation is by grace alone (15:11). Inverse 12 Paul rose to speak, declaring what wonders God had done through him and Barnabas among the Gentiles (cf. 15:4). Barnabas may have ad dressed the conference briefly, but Paul probably spoke for both Barnabas and himself. The third man to speak at the conference was James, our Lord's half-brother, pastor of the church at Jerusalem (15:13-21). It was fitting that he bring the concluding message. He gave the opinion of the apostles, the opinion of the Holy Spirit, the opinion of the New Testament regarding the issue at hand (the relation of the law to believers in the New Testament age) in four points.

    1. The calling of the Gentiles in one body with the Jews was foretold by the prophets (15:13-17; Isa. 11:10; Amos 9:11-12).

    2. The fall of Israel and the calling of the Gentiles was according to the eternal purpose of God (15:18; Rom.11:25-26).

    3. Believers in the Gentile world must never be troubled with the yoke of bondage, which no man other than Jesus Christ the God-man has ever kept (15:19; cf. 15:10). ,

    4. In matters of indifference it was recommended that the Gentile believers should abstain from those things that might hinder the preaching of the gospel and offend weaker brethren (15:20-21).

    Certainly fornication is not a matter of indifference. It is a horribly evil thing. Yet it was treated as a matter of indifference because to the Gentiles, who were uninstructed in the law of God, it was commonly looked upon as such.

    3. The circulation of the letter (15:22-34)

    The church at Jerusalem drafted a letter to be sent to the churches in the Gentile world. To confirm the truthfulness of the letter they sent Judas and Silas back to Antioch with Paul and Barnabas. The letter denounced all preachers of the law as false prophets (15:24), com mended Paul and Barnabas as faithful servants of God (15:25-26) and assured God's saints that their liberty in Christ was approved of God (15:28-29). When it was read in the churches this letter was the cause of great joy among God's saints (15:31).

    4. The conflict between two labourers (15:36-41)

    Paul and Barnabas had worked together for a long time. They stood shoulder to shoulder in the heat of battle. They had, at least for the time being, settled the issue of legalism. But Satan is a crafty foe. He could not frighten either man by persecution. He could not divide the two doctrinally. But the old serpent found a weak point and exploited it to divide these two brethren—John Mark, Barnabas' nephew. Perhaps Barnabas was too lenient with Mark. Perhaps Paul was too severe. We are not told. But these two friends left one another in an angry dispute. What a shame! Yet God providentially overruled this evil for the good of his church and the furtherance of the gospel (Ps. 76:10). Instead of one missionary team, now there were two. God blesses in spite of our failures!