20240225 Acts 15:1-35 The Jerusalem Council – Clarifying the Gospel
A Christian author wrote, “In the twenty years I’ve been a Christian, I’ve received instruction on and been challenged to read my Bible daily, pray without ceasing, do in-depth Bible study regularly, memorize Scripture, meditate day and night, fellowship with other believers, always be ready to give an answer to the questioning unbeliever, give to missions and to the poor, work as unto the Lord, use my time judiciously, give thanks in all circumstances, serve the Body using my gifts to edify others, keep a clean house as a testimony, practice gracious hospitality, submit to my husband, love and train my children, disciple other women, manage finances as a good steward, involve myself in school and community activities, develop and maintain non-Christian friendship stimulate my mind with careful reading, improve my health through died and exercise, color coordinate my wardrove, watch my posture and “simplify” my life by baking my own bread.”[i]
There is a tension we need to hold. All the items of Jeanne’s list except for color-coordinating her wardrobe are good things. Yet, if we communicate that this lifestyle is at the heart of Christianity, our good news is no longer good. It is a heavy burden. The gospel is that salvation is by grace alone, through faith alone, in Christ alone.
Jesus invites us to come to him if we carry a heavy burden. His yoke is easy and his burden is light. Do we still carry a heavy burden? Do we place heavy burdens on others? Coming to Jesus for rest and living with an easy yoke is what Acts 15 is about.
Acts 15 begins with a problem in Acts 15:1-6. Some were saying that Gentiles had to become Jews to be saved. The gospel is the answer to this problem. The gospel speaks to our relationship with God with implications for who can join the church in Acts 15:7-18. Finally, because the initial problem concerns lifestyle, the text ends with the Christian way of life once you are saved in Acts 15:19-35. We will look at the problem, the gospel, and our way of life.
Some Jewish Christians were asking, "Do Gentile converts have to become Jewish first to be Christians?" In the OT period, this is how Gentiles used to enter God’s people and share in the blessings promised to Israel. Texts like Gen 17:10-27 and Exod 12:43-45, 48 teach that male converts would be circumcised and the whole family would live in obedience to the law.
The arrival of Jesus and the start in the next phase of God’s plan of salvation leads to a shift. In the New Covenant, God granted Gentiles, “repentance that leads to life” without needing to become Jewish proselytes. Salvation was always by faith alone and never by rule keeping (Gen 15:6). It used to be that in keeping with their faith in the God of Israel, Gentiles fully integrated Israel.
The New Covenant breaks a 2000-year-old practice.[iii] In Acts 15:1 Some Jewish Christians were saying to Gentile Christians in Antioch: “Unless you are circumcised according to the custom of Moses, you cannot be saved.”
They failed to recognize the change that occurred with the New Covenant. It was ingrained in them that Gentiles who believed in Israel’s God would be circumcised and keep the law as they did. This is the Judaizer problem.
There is a tension we need to hold. All the items of Jeanne’s list except for color-coordinating her wardrobe are good things. Yet, if we communicate that this lifestyle is at the heart of Christianity, our good news is no longer good. It is a heavy burden. The gospel is that salvation is by grace alone, through faith alone, in Christ alone.
Jesus invites us to come to him if we carry a heavy burden. His yoke is easy and his burden is light. Do we still carry a heavy burden? Do we place heavy burdens on others? Coming to Jesus for rest and living with an easy yoke is what Acts 15 is about.
Acts 15 begins with a problem in Acts 15:1-6. Some were saying that Gentiles had to become Jews to be saved. The gospel is the answer to this problem. The gospel speaks to our relationship with God with implications for who can join the church in Acts 15:7-18. Finally, because the initial problem concerns lifestyle, the text ends with the Christian way of life once you are saved in Acts 15:19-35. We will look at the problem, the gospel, and our way of life.
First, we look at the Judaizer problem in Acts 15:1-6.
The Christian Church is a Jewish movement in which Gentiles are brought in. The Christian church began with thousands of Jews.[ii] This only changed in Acts 10. Cornelius and his family and friends were the first Gentile converts. In Acts 11 the church in Antioch was predominantly Gentile. In Acts 13-14, the gospel spreads in Asia minor. The church was becoming less Jewish.Some Jewish Christians were asking, "Do Gentile converts have to become Jewish first to be Christians?" In the OT period, this is how Gentiles used to enter God’s people and share in the blessings promised to Israel. Texts like Gen 17:10-27 and Exod 12:43-45, 48 teach that male converts would be circumcised and the whole family would live in obedience to the law.
The arrival of Jesus and the start in the next phase of God’s plan of salvation leads to a shift. In the New Covenant, God granted Gentiles, “repentance that leads to life” without needing to become Jewish proselytes. Salvation was always by faith alone and never by rule keeping (Gen 15:6). It used to be that in keeping with their faith in the God of Israel, Gentiles fully integrated Israel.
The New Covenant breaks a 2000-year-old practice.[iii] In Acts 15:1 Some Jewish Christians were saying to Gentile Christians in Antioch: “Unless you are circumcised according to the custom of Moses, you cannot be saved.”
They failed to recognize the change that occurred with the New Covenant. It was ingrained in them that Gentiles who believed in Israel’s God would be circumcised and keep the law as they did. This is the Judaizer problem.
Application
For us to apply this, we need to understand the problem. It is not that the Jews believed you earned your way to heaven and Christianity came with a better message. The Gentile Christians of Antioch were not wild immoral sinners in need of morality. They were taught by Barnabas and Paul (Ac 11:26, 15:28). They were learning to pray, to submit to one another, to love God, love their neighbor. The issue is not moralism. The problem was requiring Jewish practices of Gentile Christians. The problem was judging someone's status with God based on conformity to extra traditions or customs. Setting expectations for Christians is not adding to the gospel. Requiring repentance from sin is not adding to the gospel and it is not the issue in this text.
Now for a positive application. When people insist you need to vote for a political party to be a Christian, that is adding to the gospel. Generally speaking, when a church makes requirements of people that go beyond biblical commands, they are adding to the gospel. The Judaizer problem was thinking you were saved based on a particular working out of your faith that is not required by the Bible.
To solve the Judaizer problem, Paul and Barnabas go from Antioch to Jerusalem for a meeting. This is the Jerusalem council. I will highlight Peter’s speech and James’ speech.
In his Speech, in Acts 15:7-11, Peter announces what is required to be right with God. To prove that Gentiles are saved he says in Acts 15:8-9 that God gave Gentiles the Holy Spirit, “just as he did to us and he made no distinction between us and them, having cleansed their hearts by faith.” No good works, or outward conformity to any system is required for salvation. Those who believe are cleansed. In Ac 15:10, he says denying the salvation of Gentiles unless they become Jews is putting God to the test. Requiring them to become Jewish and to keep the law for salvation was foolish since even the Jewish Christians don’t keep the law for salvation. He says in Acts 15:11, “rather we believe that we will be saved through the grace of the Lord Jesus, just as they will.” Peter is saying that all are saved by grace (Ac 15:11) and through faith (Ac 15:9). The Jews are saved by faith and so Gentiles are saved by faith.
James emphasizes the gospel implication for the church membership in Acts 15:13-18. Gentiles must be accepted in the church. If salvation is by faith because of the grace of God, then Gentiles must be welcomed into the church without extra conditions. Church membership is based on faith and not becoming a Jew. James quotes Amos 9:11-12, in which God promised the inclusion of the Gentiles. What was happening in the first century was the fulfillment of God’s Old Testament promises.
For us to apply this, we need to understand the problem. It is not that the Jews believed you earned your way to heaven and Christianity came with a better message. The Gentile Christians of Antioch were not wild immoral sinners in need of morality. They were taught by Barnabas and Paul (Ac 11:26, 15:28). They were learning to pray, to submit to one another, to love God, love their neighbor. The issue is not moralism. The problem was requiring Jewish practices of Gentile Christians. The problem was judging someone's status with God based on conformity to extra traditions or customs. Setting expectations for Christians is not adding to the gospel. Requiring repentance from sin is not adding to the gospel and it is not the issue in this text.
Now for a positive application. When people insist you need to vote for a political party to be a Christian, that is adding to the gospel. Generally speaking, when a church makes requirements of people that go beyond biblical commands, they are adding to the gospel. The Judaizer problem was thinking you were saved based on a particular working out of your faith that is not required by the Bible.
2 Second, the response to the Judaizer problem, is the gospel because the gospel declares the good news about being right with God and affects our relationships with one another (Acts 15:7-18).
To solve the Judaizer problem, Paul and Barnabas go from Antioch to Jerusalem for a meeting. This is the Jerusalem council. I will highlight Peter’s speech and James’ speech.
In his Speech, in Acts 15:7-11, Peter announces what is required to be right with God. To prove that Gentiles are saved he says in Acts 15:8-9 that God gave Gentiles the Holy Spirit, “just as he did to us and he made no distinction between us and them, having cleansed their hearts by faith.” No good works, or outward conformity to any system is required for salvation. Those who believe are cleansed. In Ac 15:10, he says denying the salvation of Gentiles unless they become Jews is putting God to the test. Requiring them to become Jewish and to keep the law for salvation was foolish since even the Jewish Christians don’t keep the law for salvation. He says in Acts 15:11, “rather we believe that we will be saved through the grace of the Lord Jesus, just as they will.” Peter is saying that all are saved by grace (Ac 15:11) and through faith (Ac 15:9). The Jews are saved by faith and so Gentiles are saved by faith.
James emphasizes the gospel implication for the church membership in Acts 15:13-18. Gentiles must be accepted in the church. If salvation is by faith because of the grace of God, then Gentiles must be welcomed into the church without extra conditions. Church membership is based on faith and not becoming a Jew. James quotes Amos 9:11-12, in which God promised the inclusion of the Gentiles. What was happening in the first century was the fulfillment of God’s Old Testament promises.
Application
The application for us is straightforward. When it comes to being declared right with God, no works are part of the equation (except the work of Christ on the cross!). When you share the gospel, and someone responds, “No, it can’t be that easy,” you have probably shared it correctly. If they respond, “If people are saved by faith, aren’t you saying they are free to keep sinning?” Again, you probably articulated salvation by faith alone without works, correctly! The Christian message involves repentance, but salvation is a free gift from God. Every moral system tells you to hope to be good enough for a reward. The Christian message begins with the reward and the declaration that you can never be good enough. This is such good news that we joyfully want to live for God.
This good news leads to diversity in the church. In the text, diversity is Jew and Gentile. For us, if salvation depends on God’s grace and is received through faith, with conforming to any cultural practices, we can expect all kinds of people will believe the gospel. To summarize this second point: The gospel is good news of salvation by faith without works leads to a diverse church.
3 Third, we turn back to the original problem on how Christians ought to live. If Gentiles do not become Jewish, what does it mean to live by grace through faith? (Acts 15:19-35)
The Jerusalem council concluded by agreeing to send a letter to the church in Antioch. According to Ac 15:28-29, they wrote, “It seemed good to the Holy Spirit and to us to lay on you no greater burden than these requirements, that you abstain from what has been sacrificed to idols, and from blood, and from what has been strangled, and from sexual immorality. If you keep yourselves from these, you will do well. Farewell.” When they church at Antioch heard, they rejoiced because of its encouragement (Ac 15:31).
So what does this mean? Acts 15 begins with the problematic teaching: “Unless you are circumcised, … you cannot be saved.” The Jerusalem council decides on four prohibitions, not to be saved but to do well. This conclusion is brilliant on at least three counts.
First, these four prohibitions come from Lev 17-18. Lev 17-18 teach how foreigners were to live in Israel.[iv] The Jewish Christians who wanted to impose the law of Moses will be satisfied because they used the law of Moses to solve this controversy. The Law God gave to Moses is still authoritative even if we do not keep everything.
Second, this solution teaches the law is not for salvation but to live well. There are ways of life that lead to life and other that lead to death. Particular behaviors are fitting for Christians others are not.
Third, these prohibitions allow Jews and Gentiles in the church to enjoy meaningful community without the Gentiles being stumbling blocks to the Jewish Christians.[v]
Application
The application for us is straightforward. When it comes to being declared right with God, no works are part of the equation (except the work of Christ on the cross!). When you share the gospel, and someone responds, “No, it can’t be that easy,” you have probably shared it correctly. If they respond, “If people are saved by faith, aren’t you saying they are free to keep sinning?” Again, you probably articulated salvation by faith alone without works, correctly! The Christian message involves repentance, but salvation is a free gift from God. Every moral system tells you to hope to be good enough for a reward. The Christian message begins with the reward and the declaration that you can never be good enough. This is such good news that we joyfully want to live for God.
This good news leads to diversity in the church. In the text, diversity is Jew and Gentile. For us, if salvation depends on God’s grace and is received through faith, with conforming to any cultural practices, we can expect all kinds of people will believe the gospel. To summarize this second point: The gospel is good news of salvation by faith without works leads to a diverse church.
3 Third, we turn back to the original problem on how Christians ought to live. If Gentiles do not become Jewish, what does it mean to live by grace through faith? (Acts 15:19-35)
The Jerusalem council concluded by agreeing to send a letter to the church in Antioch. According to Ac 15:28-29, they wrote, “It seemed good to the Holy Spirit and to us to lay on you no greater burden than these requirements, that you abstain from what has been sacrificed to idols, and from blood, and from what has been strangled, and from sexual immorality. If you keep yourselves from these, you will do well. Farewell.” When they church at Antioch heard, they rejoiced because of its encouragement (Ac 15:31).
So what does this mean? Acts 15 begins with the problematic teaching: “Unless you are circumcised, … you cannot be saved.” The Jerusalem council decides on four prohibitions, not to be saved but to do well. This conclusion is brilliant on at least three counts.
First, these four prohibitions come from Lev 17-18. Lev 17-18 teach how foreigners were to live in Israel.[iv] The Jewish Christians who wanted to impose the law of Moses will be satisfied because they used the law of Moses to solve this controversy. The Law God gave to Moses is still authoritative even if we do not keep everything.
Second, this solution teaches the law is not for salvation but to live well. There are ways of life that lead to life and other that lead to death. Particular behaviors are fitting for Christians others are not.
Third, these prohibitions allow Jews and Gentiles in the church to enjoy meaningful community without the Gentiles being stumbling blocks to the Jewish Christians.[v]
Application
For us, the text teaches us how to feel about these four prohibitions. When the Gentile Christians heard the decision made in Jerusalem, they rejoiced! The decision both upheld the law of Moses and promoted harmony in the church. We need to hold this tension.
The first lesson is we do not get rid of the Law of Moses. Jesus said, he came to fulfill but not abolish the law (Matt 5:17), Paul calls the law holy, righteous and good (Rom 7:12). The problem is not about promoting morality in church. The problem was assuming only Gentiles who become Jews were truly saved. There is difference between becoming a Jew to become a Christian and desiring to keep the Old Testament Law as Christians.
The consistent picture in the Bible is that God’s moral law is valid for all time. The law shows us we are sinners. Law restricts sin in society. The law of God teaches us how to live in harmony with the world God created. We do not apply the laws that were particular to Israel being a nation. We do not practice laws connected with sacrifices the pointed to Jesus. We do not keep ceremonial laws that kept Israel separate until the coming of the Messiah. We uphold the law of God that is for all people. We also understand that law-keeping plays absolutely zero part in our salvation.
Second, if Christians have to keep the law of God, why was their rejoicing? What happened to the light burden of the gospel? Explaining the rejoicing is easy. Adult men just learned they did not have to be circumcised!
And beyond this, the Christian message is a light burden because Jesus is gentle and lowly. His yoke is easy and his burden is light. Our natural tendency is to carry weight around in which we depend on ourselves in incompatible ways with Christ’s Lordship, majesty, and power over our lives. In all that we do, we must believe, and live lives that communicate to our children, colleagues, friends and the watching world, that becoming a Christians requires nothing but faith because of God grace. When we delight in the Father through the Son, by the power of the Holy Spirit, none of God’s commandments are a burden (1 John 5:3).
What must I do to show I am a Christian? Jesus said in John 15:4-5 4, "Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me. 5 I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing." We abide in Christ when we trust in who Christ is and what he has done in a way that it lifts our burdens and joyfully leads us to serve God.
A pastor who did had done Christian ministry at Harvard had notice that a trait of students who were become Christians is that some were going from an A average to B averages. This is not a call to those who are in school to stop studying. However, the pastor’s observation was that these students were no longer tying their identity with their performance in school. Christ had lifted that burden and gave them an easy yoke.
The redemption offered in the gospel, puts all the burden on Christ. He lives the perfect life we could not. He takes our punishment, so we don’t have to endure it. By faith we are cleansed, and are full members of God’s church, and the good news never adds any other burden or requirement. This news is what connects us all. It will lead to a diverse and joyful people united by the gospel. God transforms our hearts so we long to live for him.
[i] Finding Focus in a Whirlwind world, Jeanne Flemming - Brian Habig used this in his Acts 15 sermon.
[ii] Beginning in Jerusalem the church has born witness to the risen Christ. The church has grown in number and diversity. All the converts in Acts 2 were Jews, The Samaritans were part of the lost 10 tribes of Israel. The Ethiopian Eunuch participated in the Jewish religion by worshipping in Jerusalem. What happens with Cornelius is brand new. The church in Antioch make this more standard.
[iii] Peterson Acts 15:1.
[iv] These chapters also have 5 appearances of the phrase, “the alien living among them” (Lev 17:8, 10, 12, 13; 18:26. This phrase is connected to the four prohibitions for Gentiles living in Israel. The prohibitions appear in Lev 17-18 in the same order as Ac 15:29. They prohibit aliens from sacrificing to idols (Lev 17:7-9), from blood (Lev 17:10, 12), from meat of strangled animals (Lev 17:13), and sexual immorality (Lev 18:26). Glenny, The Septuagint and Apostolic Hermeneutics: Amos 9 in Acts 15.
[v] Kellum, Acts 15:21.
The first lesson is we do not get rid of the Law of Moses. Jesus said, he came to fulfill but not abolish the law (Matt 5:17), Paul calls the law holy, righteous and good (Rom 7:12). The problem is not about promoting morality in church. The problem was assuming only Gentiles who become Jews were truly saved. There is difference between becoming a Jew to become a Christian and desiring to keep the Old Testament Law as Christians.
The consistent picture in the Bible is that God’s moral law is valid for all time. The law shows us we are sinners. Law restricts sin in society. The law of God teaches us how to live in harmony with the world God created. We do not apply the laws that were particular to Israel being a nation. We do not practice laws connected with sacrifices the pointed to Jesus. We do not keep ceremonial laws that kept Israel separate until the coming of the Messiah. We uphold the law of God that is for all people. We also understand that law-keeping plays absolutely zero part in our salvation.
Second, if Christians have to keep the law of God, why was their rejoicing? What happened to the light burden of the gospel? Explaining the rejoicing is easy. Adult men just learned they did not have to be circumcised!
And beyond this, the Christian message is a light burden because Jesus is gentle and lowly. His yoke is easy and his burden is light. Our natural tendency is to carry weight around in which we depend on ourselves in incompatible ways with Christ’s Lordship, majesty, and power over our lives. In all that we do, we must believe, and live lives that communicate to our children, colleagues, friends and the watching world, that becoming a Christians requires nothing but faith because of God grace. When we delight in the Father through the Son, by the power of the Holy Spirit, none of God’s commandments are a burden (1 John 5:3).
Conclusion
Jesus says in Matt 11:27-30, Come to me, all who labor and are heavy laden, and I will give you rest. 29Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. 30For my yoke is easy, and my burden is light.” What must I do to be saved? Repent and trust in Christ.What must I do to show I am a Christian? Jesus said in John 15:4-5 4, "Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me. 5 I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing." We abide in Christ when we trust in who Christ is and what he has done in a way that it lifts our burdens and joyfully leads us to serve God.
A pastor who did had done Christian ministry at Harvard had notice that a trait of students who were become Christians is that some were going from an A average to B averages. This is not a call to those who are in school to stop studying. However, the pastor’s observation was that these students were no longer tying their identity with their performance in school. Christ had lifted that burden and gave them an easy yoke.
The redemption offered in the gospel, puts all the burden on Christ. He lives the perfect life we could not. He takes our punishment, so we don’t have to endure it. By faith we are cleansed, and are full members of God’s church, and the good news never adds any other burden or requirement. This news is what connects us all. It will lead to a diverse and joyful people united by the gospel. God transforms our hearts so we long to live for him.
[i] Finding Focus in a Whirlwind world, Jeanne Flemming - Brian Habig used this in his Acts 15 sermon.
[ii] Beginning in Jerusalem the church has born witness to the risen Christ. The church has grown in number and diversity. All the converts in Acts 2 were Jews, The Samaritans were part of the lost 10 tribes of Israel. The Ethiopian Eunuch participated in the Jewish religion by worshipping in Jerusalem. What happens with Cornelius is brand new. The church in Antioch make this more standard.
[iii] Peterson Acts 15:1.
[iv] These chapters also have 5 appearances of the phrase, “the alien living among them” (Lev 17:8, 10, 12, 13; 18:26. This phrase is connected to the four prohibitions for Gentiles living in Israel. The prohibitions appear in Lev 17-18 in the same order as Ac 15:29. They prohibit aliens from sacrificing to idols (Lev 17:7-9), from blood (Lev 17:10, 12), from meat of strangled animals (Lev 17:13), and sexual immorality (Lev 18:26). Glenny, The Septuagint and Apostolic Hermeneutics: Amos 9 in Acts 15.
[v] Kellum, Acts 15:21.
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