The Jerusalem Conference
Title of Essay
Discuss the significance of the Jerusalem Council (Acts 15) for the Expansion of the Church in the Book of Acts, provide application for the contemporary audience
Commentary:
This has been my weakest assignment so far. Very disappointed with my work on this essay. New and challenging job and all that, but not the standard that I want to hold myself to. Mark was 71 out of 100.
Introduction
In the context of the early unity of the Church, the spread of the Gospel to an even wider Gentile audience seems almost inevitable, but all is not well. There is a mounting tension in the Church as this spread becomes more evident. The Jerusalem Council is clearly a pivot point in this journey to unity between Jew and Gentile.
The Commission
In Acts 1, the disciples asked, “will you at this time restore the kingdom to Israel” (Acts 1:6[1]) and Jesus responds that they will be witnesses[2] in Jerusalem and in all Judea and Samaria and to the ends of the world (Acts 1:8). The disciples’ theology was Israel centric (eg, 2 Sam 22:44) and that the Abrahamic blessing of the nations was through Abraham (Gen 12:1-3; Deut 7:6; 2 Sam 7:9-10, 16). Therefore, it is not surprising that the disciples appeared to interpret Jesus’ commission in strictly a Jewish sense. Pentecost was comprised of “Jews gathered from every nation under heaven” (Acts 2:5) though they spoke different “tongues”. Peter’s sermon is to “the house of Israel” (Acts 2:36) but even to “all who are far off” (v39), is not necessarily indicative of a Gospel extension to Gentiles. Further evidence of Peter’s state of mind is evident in his second sermon (Acts 3:25), where he references Genesis 12 and the blessing of the nations in Abraham. Jesus’ will was that the Gospel would be extended to all the peoples of world and Paul describes the process later, “to the Jew first and then to the Gentiles” (Rom 1:16).
Unity in Acts
Against this backdrop, Luke emphasises the unity of the early Church. The disciples were together, of “one accord” (Acts 1:14), devoting themselves to prayer and still together at Pentecost (Acts 2:1), had all things in common, together (Acts 2:44) and were attending the temple together (v46). In Acts 3 to 5 there is a common theme of unity, starting at the end of Acts 2 (vv44-47), continuing with unity in the offering by Barnabas (Acts 4:32-37) and the deception of Ananias and Sapphira as a counterpoint (Acts 5:1-11) and a final statement of unity “and every day, in the temple and from house to house, they did not cease teaching and preaching that the Christ is Jesus” (Acts 5:42).
Luke highlights the first major rift in the Church between Hellenic and Hebrew Jews (Acts 6:1-7). Overcoming this rift accelerates the growth of the Church (v7) with even Jewish Priests now becoming Christian.
Preaching to the Gentiles
Phase two of the Lord’s commission (Acts 1:8) commences in the wake of the martyrdom of Stephen (Acts 8:1). The Gospel extends to Judea and Samaria in the wake of the persecution ravaging the Church (v3). In this context, the boundaries are first pushed by Philip who preaches the Gospel to the Samaritans[3] (supported by Peter and John[4]) and then an Ethiopian eunuch[5].
Practical Foundation
Road to Damascus
Saul’s conversion on the road to Damascus[6] is the first real overture towards the Gentiles (Acts 9:15): “he is a chosen instrument to carry my name before the Gentiles….” This could still be interpreted as a witness before the Gentiles without the intent of converting them. Saul’s work initially is in the synagogues (9:20) and to the Jews (v22). Nevertheless, phase one of Jesus’ plan is now complete in that the Gospel has spread from Jerusalem to Judea and Samaria (Acts 9:31).
Cornelius
Peter appears to have been willing to extend the Gospel beyond the boundaries of Jerusalem, but still only to the Jews. Luke inserts two vignettes demonstrating Peter’s alignment with Jesus in Acts 9 (vv32-35 and vv36-43) and then reveals the turning point in Cornelius. He details the first full Gentile conversion (Acts 10:1-48), “God has shown me that I should not call any person common or unclean” (v28).
Mounting Tension
The Circumcision Party
Now, the circumcision party[7] (Acts 11:2) challenges the authority of Peter in contrast to the message of unity as a foreshadowing of the difficulty to come. Here, the Holy Spirit falling on Gentiles is clearly enough to quell the objections: “Then to the Gentiles also God has granted repentance that leads to life.” (v 18). Nevertheless, circumcision becomes the key dispute in the lead up to the Council at Jerusalem (Acts 15:1).
Identity
The persecution had spread the believers all over the region and travelling missionaries such as Barnabas, united the Christians (Acts 11:19-26). Preaching remains Jewish focused (v19) however, possibly that preaching spread to people who were properly Gentile (v20). Barnabas and Saul are the focus, and they preach the Gospel to all peoples, Jew and Gentile (vv27-30).
The Pivot Point
In the Jerusalem Council (Acts 15), the narrative resolves the tension around Gentile status. Before the Council, Acts records that they were “speaking the word to no one except Jews” (Acts 11:19). After the Council, Luke records “all the residents of Asia heard the word of the Lord, both Jews and Greeks” (Acts 19:10).
Grace and the Spirit
Circumcision theologically indicated keeping the law[8] and in this heavy yoke Israel had failed (v10). Peter’s words (as a principal pillar of the early Church) silence the dispute (v12). Adding weight to Peter’s words, Paul and Barnabas demonstrate the will of the Spirit in the works that had been done among the Gentiles (v12). Now James is about to deliver the final word.
James’ Hermaneutics
James quotes Amos from the Septuagint in his speech (Acts 15:16-18) but there is one significant change which occurs in the middle of his reference. James does not specifically reference Edom. James interprets “Edom and all the nations” as a proxy for all of humanity. Whilst it is not appropriate to reinterpret scripture to fit an argument, clearly with the licence of both LXX and the Spirit, James’ interpretation is fitting here.
The Four Prohibitions
James (as another pillar of the early Church) annunciates four prohibitions. These matters (v20) were an intolerable barrier for Jews that would mean that the unity that Luke promotes in the early Church, would be impossible to attain. They are specifically to remove a barrier to meeting together with those who keep the law (v 21). James does not reference circumcision, a significant and physically painful barrier to entry for adult Gentiles.
Unity Restored
The unity motive is once again emphasised in the letter to Gentile brethren, “having come to one accord” (v 25).
Handling Scripture
The disciples used Scripture to establish a basis for managing the practical issue of maintaining unity, a vital example for modern Christians. James refers to Amos for the organising principle of God’s intent and then applies it carefully to the situation at hand.
Decision Making Model
The decision to include the Gentiles involved using reason and a scriptural foundation, understanding the expressed will of the Spirit. When Christians are faced with complex matters, this is an important model to follow.
Culture versus Gospel
Today, Christianity is expressed in different cultures and ways. Cultural differences do not equate to a lesser faith or practice. The prohibitions of James are a model approach only. Sometimes, it is expedient for the sake of unity to compromise. Those prohibitions were merely for the sake of Jewish sensitivities[9], and for the sake of unity, were a small matter for the Gentile believers to compromise on.
Conclusion
The theological message of unity emphasised by James throughout the Acts finds its climax in the deliberate narrative pivot of Acts 15. The Council, as narrated by Luke is a model for dealing with dispute in the interests of unity today, as it was in the early Church. It is inevitable in the great enterprise of spreading the Gospel, that disagreement will arise, but with close attention to Scripture and being alert to the Spirit, unity can and must be achieved.
[1] Unless otherwise indicated, all Scripture quotations are from The ESV Bible (The Holy Bible, English Standard Version) copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved
[2] In the power of the Spirit
[3] presumably Jews in Samaria
[4] who then followed his lead in preaching in the villages of Samaria
[5] seemingly a proselyte but certainly a God believer
[6] in parallel with the baptising of Cornelius
[7] possibly related to the conversion of the priests – Acts 6:7
[8] Exod 4:24-26 It was quite literally life and death, so that Moses’ son faced death over it.
[9] with the exception of sexual immorality