::R1472 : page 349::

THE APOSTOLIC COUNCIL

IV. QUAR., LESSON XI., DEC. 11, ACTS 15:12-29

Golden Text—”Through the grace of the Lord Jesus Christ we shall be saved, even as they.”—Acts 15:11

As we saw in the two previous lessons that the envy of the Jews on account of the progress of the doctrines of Christ hindered them as a class from receiving the truth, so in this lesson we see that a measure of that same spirit among some who had accepted the truth was bringing them again into bondage to the Law, and depriving them of their liberty in Christ. And not only so, but some of these were determined to put this yoke upon the whole Church by insisting that all Gentile converts must be circumcised and thus become Jewish proselytes before becoming Christians; and that otherwise they could not be saved.

These Judaizing teachers interfered with the work of Paul and Barnabas at Antioch, and a great controversy ensued. The question was a vital one, and one which involved the whole structure of Christianity; for the error struck right at the foundation doctrine—the efficacy of the precious blood of Christ for salvation to all them that believe, whether Jews or Gentiles. These false teachers were claiming that faith in Christ as the Redeemer was not sufficient for salvation, but that this was only an appendage to the Law, which still held dominion over the Jewish converts, and to which the Gentile converts must also submit.

The Church at Antioch was greatly exercised on this question, and Paul and Barnabas were zealous in proclaiming the full value of the precious blood of Christ, as completely abrogating the former covenant of works, which had been proven powerless to save. But the Gentile converts were anxious to know what would be the consensus of opinion on this important subject among the other apostles in Jerusalem. Consequently they determined that Paul and Barnabas and certain others of them should go up to Jerusalem, a distance of about three hundred miles, and have a conference with the apostles and elders there about this question, which they did, probably at the expense of the Church at Antioch. This was the visit mentioned by the Apostle in Gal. 2:1,2, about fourteen years after his conversion. The course of the Church at Antioch in this matter, as well as its former course in sending them out as missionaries to other cities, whence they had returned to minister to it again (Acts 14:28), gives evidence of its zeal and faithfulness, not only to serve the Lord, but also to come to an exact knowledge of the truth.

The early Church, composed first of Jewish

::R1472 : page 350::

converts, was not in opposition to the salvation of the Gentiles, but having been so long under the Law, it is not at all surprising that even the apostles were slow to follow the leading of the Spirit in turning to the Gentiles, and that all were naturally inclined to trust in some measure to the old Law covenant of works, not realizing that in so doing they were nullifying the covenant of grace in Christ. Paul seems to have been the first to grasp the situation, and his clear declaration in his letter to the Galatians (Chap. 5:2-6) of the all-sufficiency of the atonement leaves no room for doubt as to his position on this subject. He says: “Behold I, Paul, say unto you, that if ye be circumcised Christ shall profit you nothing; for I testify again to every man that is circumcised that he is a debtor to do the whole Law. Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace. … For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but faith which worketh by love.”

While God could have quickly made the truth plain to all the Church in various ways, he chose to do it gradually and through agencies. Hence through a vision to Peter he first gave indication of his purpose to begin the blessing of the Gentiles with the gospel. But to Paul God made known the particulars of his plan, and through him comes the clearer understanding to the whole Church, including the other apostles. To him came visions and revelations more than to others.—2 Cor. 12:1-7.

VERSES 7-11. When the apostles and elders were assembled together at Jerusalem, there was first a difference of opinion on this subject and much apparently informal disputing, some urging one way and some the other. Then Peter rose up and called the attention of all to the fact of how God had taught him through the vision of clean and unclean beasts that he was not henceforth to call the Gentiles common or unclean, and that he had put no difference between them and the Jews. And so he urged that no yoke of the law be put upon the neck of these disciples, which neither they nor their fathers were able to bear; for, said he, “We believe that through the grace of the Lord Jesus Christ we [Jews] shall be saved, even as they” [the Gentiles].

VERSE 12. Then Barnabas and Paul were heard; and they declared what great things the Lord had been doing among the Gentiles, and how he had been working with them by miracles and signs. (See previous lessons.)

VERSES 13-18. When these brethren had related their experiences among the Gentiles, and after Peter had called attention to his vision and his subsequent experiences, all of which is only briefly stated here, then James, who seems to have been the moderator of the meeting, gave the decision which had been forming in his mind and the Scriptural reasons upon which he based it. He said, “Men and brethren, hearken unto me: Simon [Simon Peter—verse 7] has declared how God at first did visit the Gentiles to take out of them a people for his name.” Then he shows how this blessing of the Gentiles agrees with the teaching of the prophets, to the effect that the blessing of Israel first is only that through them as a channel

::R1473 : page 350::

it may flow to the Gentiles also. And so they as Jewish converts to Christ were merely the channels through whom God would send his blessed gospel to the Gentiles also. Yes, he said, this was evidently God’s plan from the beginning.—Verse 18.

VERSES 19,20. “Wherefore,” said he, “my judgment is that we should not trouble them which from among the Gentiles are turned to God”—they are justified by faith in Christ, and have already received the spirit of adoption, in uncircumcision, thus showing that faith in Christ the Redeemer is the only requisite to salvation. He further suggested writing to them merely that they abstain from pollutions of idols, i.e., from meats offered to idols (verse 29), and from things strangled and from blood—as by eating such things they might become stumbling blocks to their Jewish brethren (See 1 Cor. 8:4-13)—and from fornication. The eating of blood was forbidden, not only by the Jewish Law, but also before the Law. The same command was given to Noah. (See Deut. 12:23; Gen. 9:4.)

VERSE 21. The Apostle’s intimation is that Judaism and the Law Covenant were very generally known throughout the world at that time. And this harmonizes with our Lord’s words—”Ye compass sea and land to make one proselyte.” Nevertheless these means had not done much to convert the world to God; while the preaching of the gospel by Paul and Barnabas had been signally blessed to the Gentiles—the chief opponents being the Jews. These facts, taken in connection with the words of the prophets which the Lord had just brought to their attention, convinced James that a new dispensation had dawned, of which not the Law Covenant but the New Covenant was the basis.

VERSES 22-29. This advice of James found favor among all the apostles and elders, and they decided to act upon it. So Paul and Barnabas were returned to Antioch with a letter of affectionate commendation, and accompanied

::R1473 : page 351::

by two of the brethren from Jerusalem—Judas and Silas—who bore the same testimony to the Church at Antioch.

The opening and closing words of this letter are noteworthy—verses 23,28,29. The apostles are represented as a class apart from others of the Church, indicating the distinctness of their office. The elder brethren or elders signify those of largest experience and development. Note also that those addressed—viz., Gentiles—are called brethren, thus indicating Christian fellowship. The statement: “It seemed good to the holy Spirit and to us,” etc., indicates that they judged the mind of the Spirit by the special providences manifested in the cases of Peter, Paul and Barnabas, as well as by the expressions of the prophets.

It will be noticed that nothing is said about keeping the ten commandments, nor any part of the Jewish law. It was evidently taken for granted that having received the spirit of Christ the new law of love would be a general regulation for them. The things mentioned were merely to guard against stumbling themselves or becoming stumbling blocks to others.

IV. QUAR., LESSON XII., DEC. 18.—REVIEW

====================

— November 15, 1892 —